Religious Harmony And Fellowship Of Faiths A Jaina Perspective

This document, "Religious Harmony and Fellowship of Faiths: A Jaina Perspective" by Sagarmal Jain, explores Jainism's philosophical underpinnings for promoting peace and understanding between different religions in a world often plagued by fundamentalism and intolerance.

The author begins by highlighting the paradox of a shrinking world due to technological advancements, yet widening distances between hearts, fostering hatred instead of love and cooperation. He argues that religious fundamentalism and intolerance are critical global problems, and the survival of humanity hinges on mutual cooperation and coexistence. The text posits that true religion, unlike the perverted versions exploited by leaders with vested interests, never supports violence or fanaticism.

Key Jaina Principles for Religious Harmony:

• Humanity as the Binding Force: The primary identity is human. Differences in caste, color, creed, culture, and religion are superficial and man-made. Humanity, with its inherent qualities of self-awareness, reasonableness, and self-control, is presented as the true religion. This is echoed in Lord Mahavira's emphasis on humanity as the foremost condition for a religious being.
• True Religion as Equanimity and Non-violence: Jainism defines true religion as the "real nature of things." The essence of religion is equanimity (mental peace and stability), and its outward expression is non-violence (Ahimsa) in thought, word, and deed. This pure, eternal law guides all living beings.
• Fellowship Means Unity in Diversity: Jainas believe that unity and diversity are two facets of the same reality. They reject both absolute monism and absolute pluralism. Instead, they advocate for unity in diversity, acknowledging that while reality is one in its essence, it manifests in many forms. This applies to religions as well; while universal virtues are shared, specific practices and beliefs differ. The focus should be on essential unity, not superficial diversity.
• Co-operation as the Essential Nature of Living Beings: Contrary to the "struggle for existence" paradigm, Jainism emphasizes mutual cooperation as the fundamental law of life. Living beings originate, develop, and exist through cooperation. This extends to human society, which thrives on mutual support and respect for others' lives, ideologies, and faiths.
• One World Religion is a Myth: The author argues that a single "one world religion" is neither feasible nor practical due to the inherent diversity of human thought, culture, and intellectual levels. Instead, the goal is harmonious coexistence, where different faiths contribute to a common purpose without losing their identities.
• Equal Regard to All Religions: Religious harmony is built on giving equal regard to all faiths and religions. Treating other religions as inferior or false prevents genuine harmony. Each religion has its own utility and truth value within its specific socio-cultural context, just as different parts of the body contribute to the whole. Diversity in religious teachings stems from different standpoints, the levels of disciples, or historical circumstances, much like a physician prescribing different medicines.
• Non-Absolutism (Anekantavada) as the Philosophical Basis of Tolerance: Jainism's doctrine of Anekantavada (non-absolutism or manifoldness of reality) is the cornerstone of its tolerance. This philosophy posits that reality is complex and can be understood from multiple perspectives, and that contradictory statements can hold truth from different angles. It rejects absolutism, which claims exclusive truth and negates the views of others, as a form of "violence of thought."
• Reason as a Check-Post Against Blind Faith: Jainism advocates for critical reasoning and understanding in religious matters. Blind faith, born from passionate attachment, leads to intolerance. Right faith, when supported by right knowledge and reason, is not blind. Reason acts as a crucial check on dogmas and rituals, preventing rigid adherence and prejudice.
• Non-Personalism and Worship of Virtues: Jainism opposes person-cult or worship of individuals, instead emphasizing the worship of perfectness, which involves the eradication of passions. They venerate qualities and merits, not specific individuals, recognizing that the ultimate truth transcends individual names and forms.
• Historical and Literary Evidence of Tolerance: The text cites numerous examples from Jaina scriptures and history demonstrating respect for other ideologies and faiths. These include the inclusion of teachings from other religious schools within Jaina texts, the praise of deities from other traditions, and the emphasis on impartiality and the common goal of human welfare.

In essence, Sagarmal Jain argues that Jainism offers a profound and practical framework for achieving religious harmony and fellowship of faiths. Its core principles of humanity, non-violence, equanimity, unity in diversity, co-operation, non-absolutism, and the emphasis on reason provide a powerful antidote to the religious fundamentalism and intolerance that threaten global peace. The ultimate aim is to foster a world where all faiths coexist harmoniously, working towards the common good of humanity.