Dharmik Sahishnuta Aur Jain Dharm

Here's a comprehensive summary of the Jain text "Dharmik Sahishnuta aur Jain Dharm" (Religious Tolerance and Jainism) by Dr. Sagarmal Jain, based on the provided pages:

Central Theme: The book argues that religious tolerance is a critical necessity in today's world, and Jainism, with its core principles, offers a profound foundation for achieving it.

The Crisis of Intolerance:

• Modern Paradox: The author highlights the paradox of the current era – while intellectual and scientific progress has sharpened human rationality, it has unfortunately not eradicated blind faith, conservatism, and ideological conflict.
• Divisions and Conflict: Instead, humanity is increasingly divided by religious, political, economic, and caste-based differences. Each group seeks to eliminate others, claiming sole ownership of human welfare and labeling others as misguided or corrupt.
• Consequences of Intolerance: This intolerance breeds hatred, animosity, and fragmentation. It drives humanity towards self-destruction, as evidenced by global conflicts and tensions. The author quotes Iqbal to emphasize the destructive nature of such divisions.
• The Role of Technology: While technology has reduced geographical distances, it has paradoxically increased the emotional distance between people, fueled by personal selfishness.

The Misunderstanding and Misuse of Religion:

• True Meaning of Religion: The author defines "Religion" (from "religare") as that which reconnects humans to humanity and the soul to the divine. Its purpose is to bring eternal peace and happiness.
• Religion as a Source of Conflict: However, blind fanaticism and divisive tendencies have perverted religion, creating walls between people and fostering competition instead of unity. Religious fanaticism is identified as a major cause of wars and conflicts throughout history, where acts of oppression and violence have been falsely labeled as "holy wars."
• Self-Interest vs. True Religion: The author asserts that actions attributed to religion are often not truly religious. Instead, they are driven by individual selfishness that exploits religious sentiments for personal gain. Religion's emotional nature makes it an easy vehicle for manipulation.
• The Real Culprits: The true cause of violence, conflict, and hatred in the name of religion is not religion itself, but human ambition, ego, and selfish desires cloaked in religious guise. This is essentially "unrighteousness" (adharm) wearing the mask of religion.

The Path to Liberation from Fanaticism: Understanding the Essence of Religion:

• Ignorance of True Religion: The general populace, easily swayed by religious rhetoric, is often ignorant of religion's true essence. They mistake rituals and ceremonies for religion itself.
• The Role of Religious Leaders: The author criticizes "so-called religious leaders" for perpetuating this ignorance by equating rituals with the core of religion.
• The Need for Core Principles: There is an urgent need to understand religion's fundamental essence – the common threads that unite all faiths and highlight their underlying unity. This understanding is crucial for preserving religiousness.
• Humanity as the Foundation: The true essence of religion is the development of a person into a good human being, leading towards the divine. Without human qualities like compassion, self-control, and empathy, one cannot be truly religious. Humanity is the first step towards religiosity.

Equanimity (Samata) as the Core of Religion:

• Jain Perspective on Dharma: From a Jain perspective, religion (dharma) is the natural state of a thing. The fundamental nature of all conscious beings is equanimity (samata) or equanimity of disposition (samabhaav).
• Goal of Spiritual Sadhana: The ultimate goal of all spiritual practices is to eradicate vices like lust, anger, ego, greed, and their root causes – attachment (raag) and aversion (dvesh).
• Universal Virtues: The author quotes Shri Satyanarayan Goenka, stating that vices like anger and envy are not specific to any religion, nor is freedom from them. Pure religion lies in freedom from such vices, embodying virtues like good conduct, concentration, and wisdom.

Diversity in Practice is Not a Basis for Intolerance:

• Root of Discord: Thirst (trishna), attachment (raag), aversion (dvesh), and ego are the seeds of unrighteousness that disrupt mental and social harmony.
• Differences in Sadhana: While the goal of eradicating these is common, differences arise in the methods (sadhana) employed. Some advocate complete surrender to God, others emphasize the impermanence of worldly things, and still others focus on discerning between the self and the non-self.
• Sadhana Diversity is Natural: These diverse paths are natural due to differences in time, place, and the disposition of practitioners. Just as multiple paths lead to the same city, or multiple radii converge at a single center, these diverse spiritual paths are not inherently contradictory.
• The Problem of Exclusivity: Intolerance arises when one believes their specific path is the only way to reach the ultimate goal. Accepting that all paths can lead to the goal limits the scope of conflict.
• Inner Intention Over Outer Rituals: The author emphasizes that the follower's inner disposition (bhavana) and outlook (jeevan-drushti) are more important than external rituals or practices. Actions might appear similar externally but differ internally based on motive, leading to either religiousness or unrighteousness.
• Critique of Ritualism: External forms and rituals should not be considered the entirety of religiousness, nor should they be emphasized to the point of deepening divisions.

The Question of Scriptural Truth:

• Scriptures are Not Divine: The author points out that scriptures are generally the teachings of religious founders, often compiled later and thus subject to the influences of time and place. The compilation of Jain, Buddhist, Christian, and Islamic scriptures occurred after their founders' lifetimes, raising questions of alterations.
• Common Ethical Foundations: Despite differences, scriptures share common ethical principles like not killing, lying, stealing, or indulging in intoxicants, and the importance of charity. The problem lies in focusing on minor differences rather than these foundational principles.
• Jain Perspective on Scriptures: Jain scholars acknowledge the concept of "Samyak-Shrut" (right knowledge) and "Mithya-Shrut" (wrong knowledge). However, they state that the "rightness" or "wrongness" of scriptures depends not on the words themselves but on the reader and interpreter.
• Subjectivity of Interpretation: A biased individual may perceive right knowledge as wrong and vice-versa. The mind's perspective is crucial in understanding scriptures. Therefore, arguing that only one's own scripture is correct is futile.
• Context is Key: The interpretation of scriptures is influenced by time, place, and individual preferences. The same scripture can be interpreted differently by various scholars. The focus should be on the meaning derived, not just the literal words.
• Need for Liberal Perspective: The author stresses the importance of a liberal and broad perspective in understanding scriptures, evaluating them within their historical and contextual framework.

Attachment (Raagaatmaka) as the Seed of Intolerance:

• Blind Devotion: Intolerance arises when one considers their religion or practice as the sole and ultimate truth and their religious leader as the only seer of truth.
• The Danger of Attachment: Attachment (raag) to religious figures and texts leads to prejudice and intolerance. This attachment, even towards the Tirthankara Mahavir, was seen as a hindrance to achieving complete detachment (veetaraagta) and omniscience (kevalgyan) for Gautam, his chief disciple.
• Attachment as a Bond: The Jain tradition views even "praiseworthy attachment" (prashasta-raag) towards the guru or scripture as a cause of bondage. True spiritual growth requires transcending all forms of attachment.
• Moha Karma: The Jain concept of "Moha Karma" (delusion karma) is a primary cause of bondage, divided into "Darshan Moha" (delusion of right perception) and "Charitra Moha" (delusion of conduct).
• Darshan Moha and Drishtiraag: Darshan Moha includes "Mithyatva Moha" (adherence to false doctrines) and "Samyaktva Moha." Samyaktva Moha is interpreted as "Drishtiraag" – the insistence that one's own beliefs are the only truth and opposing beliefs are false.
• Transcending Drishtiraag: Jain philosophy teaches that to achieve spiritual completeness, one must overcome both Mithyatva Moha and Drishtiraag.

Worshipping Qualities, Not Just Persons:

• Shifting Focus from Persons to Qualities: A significant cause of intolerance is the tendency to attach oneself to individuals rather than to the spiritual and moral qualities they represent. This leads to claims like "Mahavir is ours, Buddha is not" or "Ram is our deity, Krishna is not."
• The Jain Approach: Jainism offers an exemplary solution by focusing on qualities. The Namaskar Mantra ("Namo Arihantaanam," etc.) venerates five virtues (Arihant, Siddha, Acharya, Upadhyaya, Sadhu) rather than specific individuals. These are spiritual and moral states, not personal names.
• Universality of the Namaskar Mantra: This focus on qualities makes the Namaskar Mantra universally accepted among Jains, preventing sectarian divisions. The phrase "Namo Loye Savva Sadhunam" (salutations to all saints in the world) represents the highest peak of religious liberality, acknowledging the sanctity of साधुत्व (asceticism) irrespective of religious affiliation.
• True Asceticism: The Uttaradhyayana Sutra clarifies that being a monk is not about shaved heads, chanting Om, living in forests, or wearing bark cloth, but about equanimity, celibacy, knowledge, and penance.

The Root of Intolerance: The "I Am Right, You Are Wrong" Mentality:

• Accusations of Atheism: The practice of labeling opponents as atheists, heretics, or infidels stems from the belief that only one's own religion and philosophy are true.
• The Burden of "Correction": This mentality extends to taking on the responsibility of "correcting" others, believing one has a monopoly on truth and salvation. This has historically led to wars and bloodshed.
• The Futility of Imposing Beliefs: Trying to convert the world to one's own sect is a delusion and a nightmare.
• The Jain Emphasis on Self-Praise and Condemnation: The Sutrakritanga warns that those who praise their own views while condemning others and harboring animosity will continue to cycle through existence.
• Truth is Universal: Jain tradition believes that the sun of truth can illuminate everyone's courtyard.
• Ekanta and Agraha (Absolutism and Dogmatism) as Falsehood: Jainism identifies absolutism and dogmatism as forms of falsehood (mithyatva). Any statement that exclusively negates its opposite becomes false.
• Jainism as "Mithya-darshan-samuha": Jain Acharyas have referred to Jainism as "Mithya-darshan-samuha" (a collection of differing viewpoints), signifying its acceptance of the truth in opposing perspectives. This reflects a broad-mindedness that acknowledges the relative truth of other schools of thought.

The Gateway to Liberation: Open to All:

• Misconception of Exclusive Salvation: Intolerance also arises from the belief that liberation is attainable only through one's own religion or practices, implying that followers of other faiths cannot achieve it.
• Jain View on Liberation: Jainism believes that anyone who eradicates the fundamental causes of bondage – attachment, aversion, and delusion – can achieve liberation. Liberation is not exclusive to Jains.
• "Anyalinga" (Others of Different Signs): Ancient Jain texts like the Uttaradhyayana Sutra mention "anyalinga" – individuals from different religious traditions. Jainism emphasizes that liberation depends on eradicating passions, not on specific religious affiliations or attire.
• Equanimity is Key: Acharya Ratnashekhar Suri states that anyone who practices equanimity (samabhaav) will achieve liberation, regardless of whether they are Shvetambara, Digambara, Buddhist, or of any other faith.
• Freedom from Passions: True liberation is freedom from anger, pride, deceit, and greed (kashayas). It is achieved by rising above worldly desires, ego, and animosity.
• Venerating the Virtuous: The truly liberated, regardless of their tradition, are worthy of reverence. Acharya Haribhadra states that anyone devoid of all faults and possessing all virtues is worthy of salutation, whether they are Brahma, Vishnu, Shiva, or a Jina.
• Names vs. Essence: The author highlights that people often dispute over the names of their deities, obscuring the essential nature of the Supreme Being, which is described as free from attachment, aversion, desire, and worldly passions.
• The Unity of Divine Names: The ultimate reality is one, even if called by different names like Sadashiva, Parabrahma, or Siddhata. The disputes over names are meaningless.
• The Analogy of the Clay Pot: Similar to how different pots made of the same clay are called by different names, the divine is the same, regardless of the name or method of worship. This realization dissolves disputes.
• Spiritual Experience Transcends Names: The experience of detachment and freedom from worldly desires makes disputes over names irrelevant.

The Controller of Religious Conflict: Wisdom (Prajna):

• Faith Without Reason: Intolerance and narrow-mindedness in religion stem from prioritizing faith over intellect or reason. While faith is foundational, faith without reason becomes blind faith, leading to conflict.
• Reason as the Guardian of Faith: Reason and wisdom should act as guardians of faith. Jain philosophy emphasizes the necessity of both right perception (Samyak-Darshan) and right knowledge (Samyak-Gyan).
• The Jain Resolution of Differences: Even when differences arose in Jain monastic orders regarding external practices (like those between the traditions of Parshvanatha and Mahavir), they were resolved through wisdom and reason, not mere faith.
• Testing Teachings: As taught by Lord Buddha, one should not accept teachings solely based on authority but should test them through personal experience and reason. Similarly, the Tattvasangraha states that even the Buddha's words should be examined like gold, not accepted out of reverence.
• The Danger of Emotionally Charged Interpretations: People exploit the emotional nature of faith to manipulate the masses for their selfish ends, often by misinterpreting scriptures to incite religious fervor. They may also claim sole authority over scriptural interpretation, controlling the public through ignorance.
• Critical Evaluation of Scriptures: It is essential to critically evaluate all scriptural teachings and their interpretations in the context of the current era. This process is key to overcoming narrow-mindedness in religious life.
• Balanced Faith: Faith is necessary, but it must be guided by reason. Rational faith leads to truth. Faith devoid of reason leads to blind faith and superstitions.
• Harmony of Knowledge and Faith: Jain Acharyas stressed the need for harmony between right knowledge and right faith.

The Foundation of Jain Religious Tolerance: Anekantavada:

• Anekantavada: The Multifaceted Truth: Jain Acharyas assert that ultimate reality (Paramartha, Vastutattva) is multifaceted, possessing infinite qualities. It can be understood from various perspectives.
• Relativity of Knowledge and Statement: Human knowledge and statements about reality are relative, based on a particular viewpoint or context. Partial and relative knowledge does not have the right to negate opposing knowledge.
• The Tree Analogy: The example of a tree being photographed from different angles illustrates this. Numerous pictures can be taken, yet significant parts of the tree remain unseen. Each photograph, while true from its angle, is different and incomplete.
• Human Knowledge is Limited: Human senses and intellect are limited, leading to partial and incomplete knowledge of reality.
• The Birth of Conflict: Disputes and conflicts arise when partial, relative knowledge is mistaken for absolute truth.
• Respect for Opposing Views: Just as different photographs of the tree, though varied and even seemingly contradictory, are all representations of the same tree, different viewpoints on truth, even if seemingly opposite, can be partially true. Therefore, one does not have the right to declare opposing views as false.
• The Limits of Language: Even the pronouncements of the omniscient are expressed through limited, relative, and incomplete language.
• Nayas (Viewpoints): Jain tradition states that no statement, even the words of the Jina, is devoid of a naya (viewpoint). All statements are relative.
• Falsehood Arises from Negation: Falsehood (mithyatva) arises when relative truths are presented as absolute negations of other truths.
• Acceptance of Relative Truth: Acknowledging the relative truth of different viewpoints allows for harmony and understanding between diverse religions and philosophies.
• Unity in Diversity: Anekantavada enables the belief that our beliefs and those of our opponents can be true from different perspectives.
• The True Scholar: A true scholar, an Anekantavadi, does not hold animosity towards any philosophy. They view all perspectives with a fatherly affection, understanding the truth within each from its specific context.
• Mediation is the Essence of Scripture: True knowledge of scripture lies in maintaining a neutral and balanced perspective (madhyasthya).

Jainism and Religious Tolerance in Practice:

• Historical Openness: Jain Acharyas have historically held a liberal and broad perspective, respecting those with different beliefs and ideologies.
• Rishibhashita: The ancient Jain text "Rishibhashita" includes the teachings of 45 Arhat Rishis, many of whom were from non-Jain traditions (e.g., Narada, Bhardwaj, Nami, Jambuka, Sakyaputra Gautama, Makkhali Gosala). Their teachings are presented respectfully as divine pronouncements, a unique example of accommodating opposing viewpoints.
• Critique with Decorum: While Jain Acharyas have critiqued other ideologies, they generally did so with restraint and respect, avoiding personal attacks. They focused on critiquing ideas rather than naming individuals or religions.
• Respect for Other Ascetics: Jain monks are instructed to conduct their alms-seeking in a way that does not impede ascetics of other traditions. If they encounter other monks at a householder's door, they should either move on or wait respectfully, ensuring no one is deprived. They are also to share alms equitably.
• Mahavir's Welcoming of Skandaka: Bhagavati Sutra recounts Mahavir ordering Gautama to welcome his friend Skandaka, a formerly initiated parivrajaka of another tradition, demonstrating respect for inter-faith relationships.
• The Meeting of Keshikumara and Gautama: The Uttaradhyayana Sutra depicts a harmonious meeting between the chief disciples of Parshvanatha and Mahavir to resolve differences between their traditions, showcasing mutual respect and a spirit of reconciliation.
• Haribhadra's Scholarly Respect: Acharya Haribhadra, in an era of intense criticism, reviewed Buddhist philosophy with respect, viewing concepts like impermanence and egolessness as tools for eradicating attachment and desire. He likened Buddha to an Arhat and a skilled physician, prescribing different philosophies for different temperaments. He extended similar respect to Kapila (Samkhya) and the proponents of Nyaya.
• Hemachandra's Universal Devotion: Acharya Hemachandra, a 12th-century Jain scholar, composed hymns to Lord Shiva and visited Shiva temples, expressing reverence for anyone who has conquered passions.
• Royal Patronage of Diverse Temples: Jain rulers like Kumarapala and Vishnuvardhana, though Jain, supported the construction and maintenance of Shiva and Vishnu temples. Hemachandra encouraged this liberality.
• Praise for Non-Jain Temples: Jain Acharyas like Ramakirti and Jayamangal Suri composed eulogies for temples of non-Jain deities.
• Upaadhyaya Yashovijaya's Emphasis on Neutrality: Upaadhyaya Yashovijaya stated that neutrality and a balanced perspective are the essence of true religious discourse.
• Anandghan's Devotion to All Forms: The mystic poet Anandghan sang of devotion to all deities and philosophies, seeing them as different manifestations of the same ultimate reality.
• Jain Prayer: The common Jain prayer begins with reverence for the one who has conquered passions and understood the world, offering devotion to Buddha, Mahavir, Hari, Har, Brahma, or anyone who has achieved self-mastery.

Conclusion: The Path to Peace through Jain Principles:

• Universal Principles for Peace: To establish peace in the world and eliminate hatred and animosity between people, the author advocates adopting the four principles of Acharya Amitagati:
  • Friendliness (Maitri) towards all beings.
  • Joy (Pramod) in those with good qualities.
  • Compassion (Kripa) for those who are suffering.
  • Equanimity (Madhyastha) towards adversaries.

In essence, the book "Dharmik Sahishnuta aur Jain Dharm" argues that Jainism's core philosophy, particularly its emphasis on Anekantavada (multi-sidedness of truth), equanimity, and the worship of qualities over individuals, provides a robust framework for fostering religious tolerance and achieving universal peace. It calls for understanding, respect, and a rational approach to faith, transcending the divisions created by blind dogma and self-interest.