Religious Harmoney And Fellowship Of Fifth

Here's a comprehensive summary of the provided Jain text on "Religious Harmony and Fellowship of Faiths: A Jaina Perspective":

The text addresses the pressing global issue of religious fundamentalism and intolerance, exacerbated by advancements in science and technology that connect people physically but often widen emotional and ideological distances. The author argues that a fundamental belief in mutual cooperation and co-existence, facilitated by religious harmony, is the paramount need of our age.

The Problem of Religious Intolerance:

• Historically, religion has been invoked to justify countless wars and bloodshed, though the author contends this is not the fault of true religion but rather of those who misuse it for vested interests or political ideologies.
• Intolerance stems from the belief that one's own faith, worship, and political ideologies are the sole paths to peace and happiness, leading to a disregard for others' viewpoints.
• The core of the problem lies in the lack of understanding the true nature and essence of religion, which should promote tolerance and respect.

The Jain Perspective on True Religion:

• Essence of Religion: For Jains, true religion is characterized by equanimity and its foundation is the observance of non-violence (Ahimsa). The earliest Jaina text, the Acārānga Sūtra, defines equanimity as the essence and non-violence as its social aspect and the true, eternal religion.
• Humanity as the Foundation: The text strongly emphasizes that humanity is the primary religion. Before adhering to any specific faith (Hindu, Buddhist, Christian, Jain, etc.), one must first be a true human being. Lord Mahavira, in the Uttaradhyayana, outlines four conditions for a true religious being, with humanity being the foremost.
• Unity in Diversity: Jainism embraces the concept of "unity in diversity." Reality is seen as a unity when viewed generically, but as many when viewed from a modal perspective. This means that while there are commonalities among all beings and religions, individual differences are also valid. The beauty of religions, like a garden with various flowers, lies in this diversity.
• What Constitutes Humanity: Humanity is defined by the presence of self-awareness, reasonableness, and self-control, which correspond to the Jain concepts of Right Vision (Samyak-Darsana), Right Knowledge (Samyak-Jñana), and Right Conduct (Samyak-Caritra).

Co-operation and Equal Regard for All Religions:

• Co-operation as Essential Nature: Jainism rejects the Darwinian concept of "struggle for existence." Instead, it posits that mutual co-operation (parasparopagraho jīvānām) is the essential nature of living beings. Life thrives through cooperation, and societal existence depends on mutual support and regard for others' lives, ideologies, and faiths.
• Equal Regard is Crucial: Religious harmony can only be achieved through equal regard for all faiths and religions. Viewing other religions as inferior or false prevents true harmony. Each religion has its utility and truth value within its specific cultural and social context.
• Relativism of Truth: Jain thinkers like Siddhasena Divakara state that viewpoints are true within their own spheres. They become false only when they negate the truth-value of others and claim exclusivity. True righteousness is attained when one accepts the truth value of others.

Addressing Intolerance and Promoting Harmony:

• Blind Faith as the Root: The primary cause of fanaticism and intolerance is blind faith, which arises from passionate, unexamined attachment (Mūrchā). This attachment leads to bias and an inability to perceive truth objectively, akin to looking through colored glasses.
• Reason as a Check-post: Jainism advocates for reason and critical outlook to counter blind faith. Faith without reason is blind, and reason without faith is unsteady. Religious codes and rituals should be critically evaluated.
• Non-Absolutism (Anekāntavāda): The philosophical foundation of Jain tolerance is Anekāntavāda, or non-absolutism. This doctrine posits that reality is complex with multiple facets, and truth can be viewed from different angles. No single viewpoint holds the absolute truth. This understanding fosters a tolerant attitude because one recognizes the partial truth in others' perspectives. Absolutism, conversely, is seen as "violence of thought" because it negates opposing views.
• No One-World Religion: The idea of a single world religion is deemed impractical and undesirable, as diversity in thoughts, cultures, and intellectual levels necessitates diversity in religious ideologies and practices. Just as a physician prescribes different medicines, religious teachings vary based on the needs of the disciples and the context.
• Non-Personalism: Jainism opposes person-cults, emphasizing the worship of perfectness (eradication of passions) rather than specific individuals. The veneration is for spiritual qualities and roles (Arhat, Siddha, Ācārya), not just for historical figures. This broadens the scope of respect to all saints.
• Open Door to Liberation: Jainism believes that emancipation is achievable for followers of all sects who can destroy attachment and aversion. There is no exclusivity in the path to liberation.
• Focus on Intrinsic Purity: External practices and rituals are secondary to intrinsic purity of mind and attitude. What truly leads to liberation is the overcoming of passions and the attainment of equanimity, regardless of the specific mode of worship.

Conclusion:

Jainism provides a sound philosophical basis for religious tolerance through its core principles of non-violence, equanimity, humanity, unity in diversity, and non-absolutism. The text argues that true religion is about uniting humanity, fostering affection, and promoting peace. By understanding the essence of religion as the attainment of equanimity and the eradication of passions, and by embracing reason and a non-biased outlook, individuals and societies can overcome fundamentalism and intolerance, paving the way for global harmony and fellowship of faiths. The ultimate aim is to live "with others" and "for others," rather than "on others" or "by killing."