The Jain Argument Agains Prayers to God

Jain monks habiliment face masks to prevent swallowing insects and killing them

AVENUES FOR JAIN-CHRISTIAN DIALOGUE

Précis This article is a revision of a paper presented at a Jain-Christian dialogue seminar in New Delhi on 13 November 2011, organized past the Pontifical Council for Interreligious Dialogue, the Catholic Bishops Conference of India, and the Archdiocese of Delhi. Information technology identifies sure areas that would be especially suitable for initiating dialogue between Jains and Christians and proposes specific topics for reflection and programmes for joint activeness.

Précis Cet article est une révision d'united nations document présenté au cours d'un séminaire de dialogue entre Jaïns et chrétiens à New Delhi le 13 Novembre 2011, organisé par le Conseil Pontifical pour le Dialogue Interreligieux, la Conférence des Evêques Catholiques de l'Inde, et 50'Archidiocèse de Delhi. Il identifie certains domaines qui seraient particulièrement adaptés pour initier le dialogue entre chrétiens et jaïns, et propose à la réflexion des thèmes spécifiques, ainsi que des programmes d'activeness district.

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Jaina religious consciousness and the way of life prescribed by its scriptures and traditions offering an opening for dialogue that leads to mutual understanding and betterment. In the Christian perspective, dialogue that seeks what is true and holy in other religious traditions[1] is a way of exploring God's ongoing dialogue with humanity.[two] With this higher motive, I intend to indicate certain prime areas of dialogue betwixt Jain and Christian communities. My attempt does not in any manner underscore the differences—irreconcilable sometimes—that exist in these two traditions because of their different  ways of perceiving the realities of God, the Universe, the Bio-sphere, the purpose and the goal of life, the means of salvation/liberation, etc. The following pages highlight sure of import common aspects of Jain-Christian life and belief, which might provide an opening for meaningful exchanges betwixt these two religious communities.

POINTS OF CONFLUENCE

(I) Primacy and Sacredness of Jiva (Life) – Sin and Conservancy/Liberation

One of the major substances[3] philosophically best-selling by Jainism is the eternal presence and sacredness of Jiva, loosely translated as soul. In its pure nature or essence, Jiva (I adopt to interpret it as life or Life-force.) is the potential for perfect noesis, vision, strength, and elation (ananta chatushtaya).[4] The Jains believe that the soul's original nature is the same in all living beings, including plants and animals. A modern-day Jain teacher, Gurudev Chitrabhanu, writes, "The universe is not for humanity alone; information technology is a field of evolution for all living beings. Life is sacred, irrespective of not only caste, color, creed, or nationality, but as well species at all levels correct downward to the tiny ant or the humble worm."[v] They recognize four categories of living beings: Human, Creature, Vegetal, and Spiritual (Heavenly/Hellish beings). Moreover, they perceive that each living existence, big or small, intelligent or not-intelligent, possesses in essence the above-mentioned four qualities.

Because of karma[6] (the residual of actions, whether good or bad), a living existence, although perfect in essence, is what it is and what it deserved to exist at the moment of conception—and thereafter co-ordinate to its choices in life. Karma affects one'southward physical and psychological characteristics, retentivity and intelligence, belittling and discerning abilities, levels of emotional exuberance, etc. The furnishings of karma take no beginning (anadi), that is to say, one cannot trace their origin. Birth itself is the result of karma. Every bit one is born, ane possesses it, each person in different quantities and with varied intensities. Jain scriptures mention eight types of karma[7] that delimit a living being by time, space, trunk structure, age, family, etc. The perceptual limits of a man person in his or her present nativity, for instance, are the effect of the earlier accumulations of karmic traces.

Jain faith and philosophy are emphatic in saying that each living beingness has to account for its own accumulation of karma, and to rectify and purify itself. We can compare this idea with the Christian doctrine of Original Sin, which holds that human beings were deprived of their original holiness and justice, were wounded in their natural powers, were subject to ignorance, suffering, dominion of expiry, and inclined to sin and evil.[8] Christianity traces the sad condition of the man race to the disobedience of the first parents, Adam and Eve. But Jainism merely says that 1 cannot trace it to whatsoever external source(s); it exists in the living existence itself and is the result of its very own actions.

Neither the Jaina concept of karma nor the Christian doctrine of original sin deny that gratis will is involved in the process of being purified and saved. One must strive to climb the ladder of the spiritual life[9] and look for solutions to one's predicament. For Christians, salvation is ultimately not a matter of complimentary choice and effort, but of the grace of God offered in Jesus the Saviour. Jains, notwithstanding, believe that no such homo or divine intervention is strictly necessary. And hence, Jainism is said to be a religion of cocky-aid.[ten]

The Jaina path stresses cocky-reliance in the quest for conservancy. Humans need to ameliorate themselves by patiently grooming the will and purifying feelings. This leads to an inward illumination, the source for which is within; that is to say, it is innate in the soul or in the mind. But in exercise, Jainism does non disregard external helps and other circumstances as means of liberation. If it did so, at that place would be no need for the xx-four Tirthankaras, god-like persons in the Jain religion whom the Jains worship with utmost devotion, performing temple rituals and undertaking pilgrimages to their holy sites, etc. All these are necessary to get perfect, in a practical (vyavaharika) sense merely not in a real (paramarthika) sense.[11] Hence, it would appear that God, God's grace, or the help that i may receive from others are simply a support on the journey toward perfection; they do non bring it about. A comparison might be made to an affliction; it is the one who is ill who must suffer. Or, perhaps, success in an examination: one has to depend totally on the study one has done; you cannot depend on someone else to do it for you.

Christianity traces the sinfulness of human beings and the resultant sufferings to the disobedience of the first parents, Adam and Eve, who were banished from the Garden of Eden and who were cursed to lead a life of pain and suffering (Genesis 3:14-19). Information technology was not simply human beings who incurred this condition of sinfulness through the voluntary act of defiance of their beginning parents; the world of animals and nature too were affected, because they too were involved in the original sinful human action (the role of the serpent, the fruit-yielding tree, etc.). Because of the sin of Adam and Eve, homo beings were condemned to a life of labour and pain, disease and danger, struggle and suffering, and ultimately decease. Man nature itself has been made imperfect, and every human person has to struggle to make upwardly for what has been lost as they the journey toward realizing their original nature.

While liberation in Jainism is the full annihilation of every karmic trace in a Jiva (the living organism) through one'due south own personal, constant efforts, salvation in Christianity depends primarily on God's salvific will and act. Information technology is finally the grace of God that saves a person.

(Ii) Primacy of the Lawmaking of Conduct and of Non-violent Love: Religions prescribe a code of carry that is in harmony with their religious scriptures and customs traditions. The Jains attach to the Five Vows (Pancha Vrata)[12] and the Christians to the Ten Commandments and the Gospel Beatitudes (Exodus 20:1-17; Matthew 5:ane-11). But Christians hasten to say that the Constabulary solitary does not suffice for salvation/liberation. What is essential is religion in Jesus Christ. As Paul writes, "Since all have sinned and fall brusk of the glory of God, they are now justified by his grace equally a gift, though the redemption that is in Christ Jesus" (Romans 3:23-24). This is the fundamental belief of all Christians. This belief does not downgrade free-will and the importance of human activities (moral, specially) in the earth. The vision, direction and implementation of whatsoever meaningful project in the earth are part of the artistic ability of God manifested in humanity and in history. These homo activities are creative as well as redemptive in some sense. All religions at some point stress the importance of ideals in life as a means of salvation.

Jaina religious ideals lays stress on the practice of the bully vows (Mahavrata), focussed on Ahimsa or non-violence. The final four of the V Vows, namely, lying, stealing, unchaste behaviour, and taking what is not ane's own are primarily acts of violence or that which eventually lead to violence. Hence, Jainism is known equally the organized religion of non-violence, and not-violence has been the hallmark of Jain religion and the Jain community.[13] Historically, Jainism and Buddhism as non-Vedic traditions were protest movements against animal sacrifice. They were and so opposed to the Vedic sacrifices, advanced past the Brahmanic religion that the Vedic texts were termed as himsa shastra, the Law of Violence,by some Jain scholars.[14] The Jaina Concept of not-violence is not bars to men or animals but extends to all elemental bodied beings. Jains hold that all souls are equal in their transcendental form.

For monks, the vow of not-violence is so absolute that they have to avoid the slightest expression from their activities.[xv] Since lay people are totally immersed in the world considering of their social and family responsibilities, it is impossible for them to practice non-violence to that extent. And hence lay adherents of Jainism notice the vow with less intensity (anuvrata),[16] though in that location are movements—the Anuvrata movement of Acharya Tulasi, for example[17]—that  promote a renewed and more intense spiritual life inside the lay customs (sravakas and sravikas). Jaina ascetics (muni) or monks and nuns, yet, are called to live the challenges of the non-tearing mode of life to the utmost, thereby serving as a model for lay emulation. Hence, for a lay Jain, condign a monk (sadhu) or a nun (sadhvi) is a highly desired but costly ideal.[18]

The popular Jain prayer Pancha namaskara mantra in praise of the five types of deities (known every bit the Pancha Parameshti)[19] includes obeisance to the sadhus (Namo Savva Sahunam), suggesting that sadhus and sadhvis are every bit of import as the Tirthankaras in the spiritual renewal of the lay customs. They are the ones who preserve and promote the moral and spiritual ideals and values of the community. They travel from place to place on foot (simply stay in one place during rainy seasons), remainder in chaityas or Jaina temples in the vicinity, engage in spiritual discourses, take function in the temple and religious rituals and festivals, accept the food offered past the lay people, and offer blessings to the community. Like Christians, the Jains consider information technology a blessing if there is a vocation to the religious way of life in their ain family or village. They also considered it a blessing to be able to host monks and nuns in their temples or villages. The lay community takes care of the solar day-to-day needs of the monks and nuns in their travel, apparel, food, shelter, etc.

The ascetic and lay communities together preserve and promote the ethics and values of the temples, images, holy objects, and scriptures. In guild to do this, huge donations are required. Thus, Dana or souvenir-offering[20] is a pregnant practise among the Jain householders, helping them to minimize their attachment to the fabric universe. Without this practice, no ascetic would be able to survive, and consequently at that place could be no transmission of sacred doctrine. Dana is defined as a "renunciation of a matter belonging to oneself for the sake of rendering benefit (to others)."[21] The giver represents in an imperfect fashion the perfect, self-emptying grapheme of the Jina while offering something.[22]

Whatever be the engagement, the Jains (both the ascetics and the lay adherents) categorically believe in the proactive non-violent way of life, which lone tin can lead one to emancipation or total annihilation of karma, or at least bring about a meliorate existence in the post-obit birth. Ahimsa paramo dharma [23] (non-injury is the prime number practice or organized religion) is the Jaina dictum and vegetarianism [24] (or veganism) is the external sign of non-violent mode of life. The terminal human destiny, called Moksha, is closely linked to the exercise of Ahimsa.

The non-violence of Jains and the sacrificial love (in the form of service to humanity) of Christians have much in mutual. When Jesus was asked to indicate the greatest of God'south commandments, he pointed out to the age-old practice, familiar to whatsoever Jew, of loving God and loving neighbour: "Y'all shall honey the Lord your God with all your heart, and with all your soul, and with all your mind. This is the dandy and first commandment. And a 2nd is like it, you shall love your neighbour as yourself. On these two commandments depend all the law and the prophets" (Matthew 22:34-40).[25] Hence you lot cannot say that you love God if y'all exercise not beloved your neighbor; to do so would be to make yourself a liar (ane John 2:4). The dearest Jesus showed us by his suffering and expiry on the cross,[26] the forgiveness he offered to his torturers—"Father, forgive them; for they know not what they practice." (Luke 23:34)—and the hope he fabricated to the thief—"Truly, I say to you, today you volition be with me in Paradise."(Luke 23:43)—are God's way of reconciling the world to himself (see 2 Corinthians 5:19).

Jains and Christians have love and not-violence in common, a dearest that extends to the whole of biosphere. We see this in the life of the Tirthankaras,[27] who show honey and consideration even to ants by not harming them. Positive love and reconciliation are needed past social club and the world at large in the wake of globalization, economic exploitation, connected war and violence, homo rights violations, conflicts of all types based on ethnicity, caste and creed, and amidst the cry of the impoverished and oppressed.[28] Beloved and reconciliation are as well religious imperatives for Jain and Christian communities, calling them to work for personal transformation as well every bit global social justice. Acts of love, clemency, and reconciliation are the focal point and a space-provider for a meaningful Jain-Christian conversation.

A search on the Internet rapidly shows how widespread Jain organizations are, not merely India, merely throughout the globe, especially in Europe and North America. [29]  Well-nigh of these organizations are engaged in sharing news and views on Jain society and faith, in preserving and propagating their faith, in announcing bookish conferences, talks, spiritual and religious discourses, in helping its community (and others) in all kinds of concern, betrothed, and other transactions, and in humanitarian works. In that location are any number of Jaina wellness-related agencies and hospitals for both humans and animals. The general impression given is that the Jains are a rich business community, partly because their career choices are restricted to those that involve the to the lowest degree violence to anyone. Though rich, their personal life-manner in food and apparel is simple, and their savings are put dorsum into their business[30] or donated for religious, educational, and charitable purposes. One witness of their philanthropic mental attitude and engagement is their establishment of several eye hospitals and cancer institutes, bird sanctuaries and animal hospitals, almost in all large cities.[31] The legendary Bird Hospital at the archway of Chandni Chawk in front of the Red Fort in Delhi is i example.

In a like vein, the Christian churches in India, following the example and control of their leader and saviour Jesus Christ, are engaged in the service of humanity, especially of the downtrodden and the marginalized. The Compendium of the Social Doctrine of the (Catholic) Church,[32] prepared by the Pontifical Quango for Justice and Peace, provides a panorama of the many areas of life that we need to pay attention to. It is a well-known fact that Christian educational institutions are highly regarded in our nation. Several institutions accept taken up the challenge of giving quality education to the children of families who have never had access to didactics and to drop-outs, especially street children, women, tribals and dalits.

The positive and proactive love shown to the poor past Church leaders and the Christian customs is a way of giving expression to God's love for this world. In dialogue with other religious believers, especially the Jains, whose religious and social principles, sentiments, and appointment vibrate with those of the Christians, we can be encouraged and challenged in our efforts to make these expressions of love ever more pure and selfless. After all, the purpose any religion worthy of its proper noun is to offer salvation to humankind. If information technology did non, it would not be truthful to its identity.[33] If both these religious communities were to enter into dialogue about how they might together be signs of Ahimsa and Agape, the whole world would witness the power of God's love to gather all people together into i homo family.

Hence, the 2 communities should work out possible means of witnessing to their faith in collaborative efforts (dialogue of activity[34]) by undertaking joint projects to uplift the poor and the needy and to piece of work for justice and human rights protection. Such collaboration might, in the course of witnessing to honey, lead to a deep dialogue of sharing and celebrating together the joy of being God's children on earth.

(Three) Primacy to Forgiveness and Reconciliation: Forgiveness and reconciliation are constitutive elements of Jain and Christian spiritual renewal. To confess one's sins and be forgiven is a common exercise among Christians. In the Catholic Church building, this practise is chosen the Sacrament of Reconciliation, and it is a ritual expression of salvation. There are a number of Old and New Testament passages to back up this conventionalities and exercise.[35]

During the Paryushana Parva, an almanac festival of spiritual renewal for the Jains, the members of the customs ask each other for forgiveness for all the offences committed that twelvemonth. The Jaina practice includes repentance (pratikramana), renunciation (pratyakhyana), confession (alochana), and expiation (prayaschitta) of sins.[36] At the time of pratikramana the Jains say "Tassa michchami dukkadam" (May I be forgiven of the many transgressions I take committed confronting the vows) and "khamemi savva Jiva" (Permit me forgive all living beings).[37] In gild to strengthen self-cognition and achieve self-possession, Jains leave aside impure thoughts and activities and reflect upon the country of their soul in order to be brought to repentance (Pratikramana). Those who avert the incorrect path and firmly walk in the right path of the Conquerors (Jinas ), who renounce attachment and grow in non-zipper, and who regard the soul equally their only support are said to be the embodiment of repentance, renunciation, and confession of sins.

In both these traditions, the practice of confession and forgiveness of sins by and large starts and ends with individuals: I acknowledge my sins and ask that I be forgiven. Rarely does one encounter a social practice in which groups admit, apologize of, are forgiven for the social sins committed by their communities, and are reconciled with those they have offended. Social groups practice not normally ain responsibleness for the discrimination, injustice, abuse, violence, etc. rampant in society. And there is no social commitment to do so either.

When Pope John Paul's best-selling the sins of the Church and asked for forgiveness,[38] he offered the whole world an astounding gesture of good will and humility. The Holy Father was adamant not to let the 2nd millennium come to an finish without encouraging her children to purify themselves through repentance of past errors and instances of adultery, inconsistency and slowness to act.[39] This confession of sin, though addressed to God, was made earlier the whole world as a sign of sorrow for the evil done past the Church building in history, for the purification of its memory and for favouring dialogue, peace and reconciliation with humanity.

On October 27, 2011, Pope Benedict XVI invited Christian brothers and sisters from the different confessions and the representatives of the different religious traditions to join him in Assisi to commemorate the 20-fifth anniversary of the "World Twenty-four hour period of Prayer and Peace" convoked by Pope John Paul II in 1986. The meeting was described as a day of "reflection, dialogue, and prayer for peace and justice in the world." In his address the Pope condemned violence in the name of religion: "As a Christian I want to say at this point," confessed the Pope, "yes it is true, in the course of history, force has also been used in the proper name of the Christian faith. Nosotros admit it with great shame." The Pope called for reconciliation between countries toward charitable path: "Information technology'southward a case of being together on a journey towards truth, a case of taking a decisive represent human being dignity and a case of common engagement for peace against every form of destructive force." The Pope concluded past saying, "I would similar to clinch you lot that the Catholic Church will not allow up in her fight against violence, in her commitment for peace in the world. Nosotros are animated by the mutual desire to be "pilgrims of truth, pilgrims of peace."[xl]

While such events of public acknowledgement of sin and reconciliation are rare, Jain-Christian gatherings could get occasions for self-examination and renewal. Our common conventionalities in and practise of confession and forgiveness of sins calls for a greater social consciousness of the wrongs our communities have committed or the good they take failed to do, and for moving forward with renewed forcefulness. As reconcilers and reconciled, these livingreligious traditions could be model pathfinders [41] (Tirthankaras) of peace and reconciliation between groups and nations, often torn apart by prejudice, ill-volition, and wrong doing.[42]

The primacy and sacredness of life, non-violence and love, and forgiveness, and reconciliation are behavior and practices shared past the Jain and Christian religious and spiritual traditions, and patently provide broad infinite for dialogue. I would now like briefly to betoken certain specific areas where Jains and Christians could pool their religious and other assets to work for the common skilful:

(I) Life-protection and Life-saving: Jains acclaim human being birth to be the noblest and also the most difficult to obtain. Human nascence, according to Jain philosophy, is rare and precious and hence homo beings should realize their status and engage in this world accordingly.[43] The terminal destiny of a soul, namely Moksa or liberation, cannot be attained by whatsoever grade of life other than human. Even heavenly beings take to re-incarnate as humans and practice the triple jewels of right faith, right knowledge and right bear in gild to achieve the final goal. Christian identity is centred on sacrificial honey and service. Hence, human life needs to be protected, preserved, and promoted. Christians believe that human life is sacred and cannot be tampered with. Life is God'due south gift and must exist cherished, nourished, and protected with dignity. This attitude of the Church building permeates every aspect human life, peculiarly the preservation of life when it is at its weakest. No one is permitted to end life at any stage. Christians respect life in the womb as fashioned past God.[44]

Information technology is also important to eliminate whatever constitutes a threat to life, whether in global interactions, in business concern transactions and relationships, in repeated human rights violations, or in bug related to birth and expiry. Both the communities have a not bad role to play in alleviating the suffering of humanity. There must exist an awakening to the need to found a more humane world order, characterized past gentleness, pity, and benevolence.[45] At the same time, nosotros recognize that there are those who sincerely believe that at that place may be times when love may have to accept the use of violence as a last resort to prevent even greater evil.[46]

(Ii) In India, fundamentalism and communal violence have taken a heavy cost, especially later India'southward Independence. Intolerance and hate voice communication have abounded in a land of long-continuing peace. Jains and Christians have an opportunity to found communitarian agendas for peace and harmony that could exist jointly planned and locally implemented. This would exist a meaningful philanthropic appointment on the part of both these peace-loving communities and would be a welcome sign to governmental organizations charged with maintaining law and society and in promoting harmony and peace-building. Had this kind of com-union been seriously contemplated, many of the events that perpetrated violence and bloodshed in our state could have been averted.[47]

Peace education and training should offset with the youth. Jain and Christian educational institutions could exist great places of peace pedagogy and experimentation. Their educational institutions could jointly programme to introduce a peace education plan as a necessary component of their students' curriculum. Through these programmes, students would be instructed and trained in ways of peace and exist engaged in the works of harmony.[48] Every institution could evolve a students' peace-keeping force. To this righteous cause, the kinesthesia demand to exist motivated and trained. It is, again, a bully and rewarding chore.

(3) Concern for Ecology and Environs continues to proceeds momentum. More than e'er, our environment is affected by our greed (lobha) and lack of self-restraint (samyama).[49] The Jains believe in the sacredness of life in nature, and hence in the demand to protect it. Jains and Christians believe that the eco-environment needs greater attention and care than always in the wake of modernization and industrialization, the Green House event, global warming, nuclear threats, and pollution of all kinds. Equally a result, life is lost, or in danger.

Christians believe that God has entrusted the whole of nature to the care of humankind as God'southward vicegerents and stewards.[50]  Since this area of healthy dialogue with the surround is something new, timely, and significant, both communities are invited to chalk out a few major programmes in collaboration with environmentalists. The programme could also include Environmental Awareness and Study in the educational institutions run past these communities.

(Iv) Study and Research help us to be objective and often save u.s.a. from prejudice. The Comparative Study of Religions—comparing the life of religious founders, theologians, philosophers, sages and saints, sacred scriptures, doctrines and dogmas, rituals and worship, codes of ethics and behave, ideals and values, customs, manners, and practice—is a world in itself, a vast treasury of knowledge and information. The object of comparative report is objective sensation, sympathetic understanding, and generous accommodation, while it also enables one to reverberate on the richness of 1'due south own beliefs and practices.

There are several areas of Jain-Christian study that might be of help for ameliorate agreement between these communities. I tin envisage a few important areas that could be instrumental in increasing mutual trust and understanding:

onePreparing comparative religious texts on major themes (and sub-themes) like family unit, social life, environment, diversity, equality, justice, harmony, New Social club, etc. Such texts would assistance Jain and Christian communities, specially student communities, empathize and capeesh the spiritual depth of each other's traditions. If well done, such work would exist helpful for community and nation building.

iiComparative written report of religious germination. Both the communities requite slap-up importance to religious life and care for with utmost respect their monks and nuns (sadhus and sadhvis), men and women clergy and religious.[51] Their life and words are an inspiration to their respective lay communities. Just in the by there has been hardly whatsoever effort to know or to larn from the spiritual richness of each other, specially in those initial and on-going germination programmes where grooming is given in religious values like forbearance amid toil, contentment amidst want, how one grows in religious life, its follow-up, etc.

3The God concept. Jainism is traditionally considered a heterodox system, a system that does not believe in a Creator or Redeemer-God or in Vedic potency.[52]  Jains accept karma in daily life: every bit one sows, so i reaps.[53] For them, the concept of karma is sufficient to explicate the differences and vagaries of life. One cannot escape the fruits of ane's own action. If one does not clear away one'south karma in the present life, information technology will remain in oneself as accumulated energy until its traces are cleared off in subsequent births. Hence, being born as a homo being is necessary (though rare) if one is to burn down the karmic traces completely (nirjara) and accomplish liberation from the bike of births and deaths. Information technology is finally left to the individual to endure (and no one can suffer for some other) or to be rewarded (and no 1 can be rewarded on the basis of what someone else has done). In this type of thinking, at that place is no office for God. Although Jaina Tirthankaras have qualities that are similar to those we attribute to God, they are not gods, just only pathfinders. On the other manus, Christians believe in a God who creates, redeems, and sanctifies. A rich area of study would be to investigate more deeply how belief in God relates to the nature, role, and furnishings of karma.

4Study on Perception. Jains believe in anekanta, a pluralistic view and understanding of reality. Anekantavada orthe theory of manifoldness [54] is said to be the Jaina contribution to the philosophical world. In brief, reality, its expressions and experiences, is varied and even contradictory. It is from such a phenomenological foundation that the Jains depict the types of living beings (jiva), the types of knowledge (jnana), the types of karma that shape any living organism, and the types and ways of liberation, etc. Multifariousness is inherent in reality, whether earthly or heavenly. Absolutism is both impractical and a defect in perception, according to the Jains.

All, including Christians, would have this realistic point of view. Merely once this principle is applied to religions and their salvific power, they would hesitate or even decline to have this bespeak of view. Anekanta, if applied to religions equally varied paths to salvation, becomes a major theological and pastoral trouble. Questions arise such equally "Who possesses the Truth, the whole Truth?" "Is Truth one or many?" "Is God immanent or transcendent, single or multiple, personal or impersonal, male or female person?" "Is at that place only one heaven or many heavens?" "How do I know my religious neighbour is saved or damned, and through what ways?"

In answering these and like questions, religions reflect unlike theological positions: For some, other religions are false paths; to others, they are implicit forms of 1's own religion. To yet others, they are as valid means. Or they are, of class, unlike but valid ways to the same Truth; or they limited important parts of the Truth.[55] Abrahamic religions (Judaism, Christianity, and Islam) mostly claim absolutism with regard to Truth and Salvific power.[56] They are also at times inclusive in their approach.[57]  It would brand for a good comparative, perceptual, and theological study to look at how Jains and Christians regard each other, and how they each regard religions other than their ain.

I conclude withthe peace-prayer from both the traditions:

Lord, make me an musical instrument of your peace.
Where there is hatred, let me sow love.
Where in that location is injury, pardon.
Where there is uncertainty, faith.
Where at that place is despair, promise.
Where in that location is darkness, light.
Where there is sadness, joy.
(St. Francis of Assisi)

Khamemi savvajive, savve jivā khamantu me
Mitti me savva bhuyeshu, veram majjham na kenayi
I grant forgiveness to all living beings;
May all living beings grant me forgiveness.
My friendship is with all living beings;
I have no animosity towards any living being.
(Jain prayer of Forgiveness and Friendship)

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[1] Encounter Nostra Aetate. On the Church's relationship with Non-Christian religions, no. 2.

[2] "Our Mission and Interreligious Dialogue," 34^thursday Full general Congregation of the Jesuits (1995), Decree 5, #133.

[3] In Jaina metaphysics, in that location are half-dozen substances known as dravyas. They are the self (jiva), matter (pudgala), move and residual (dharma and adharma),  space (akasa) and fourth dimension (kala). "Substances are characterised by permanence and change." Utpada vyaya dravyayuktam saturday. (Tattvartha Sutra of Acharya Umaswamin, 5.29) The essence of a substance (dravya) is never annihilated when it is said that the object is permanent. "Permanence is that which does not deviate from its essence." Tat bhava avyayam nityam. (Ibid. 5.xxx)

[4] "The Supreme Soul (Paramatman) is gratuitous from nativity, onetime age, and death; he is supreme, pure, and devoid of the eight karmas; he possesses space knowledge, intuition, elation and potency; he is indivisible, indestructible, and inexhaustible. Besides, he is supersensuous and unparalleled, is complimentary from obstructions, merit, demerit, and rebirth, and is eternal, steady, and independent." (Acharya Kundakunda, Niyamasara 176-177; Sogani, K.C.: Ethical Doctrines in Jainsim, Jain Sam. Samrakshaka Sangh, Solapur, 1967). Come across too Sravarthasiddhi of Acharya Pujyapada, ten.iv. The fullest self-consciousness or fullest realization of one's spiritual nature is the highest good of a human being person. The end of ideals is the realization of spiritual capacities, and this is also the highest aim of Jaina moral life.

[6] The concept of and belief in karma is common to all Indian religions. In Jainism, it is explicit and detailed. The working of human minds is due to the direct, though at times unseen, influence of karma. Considering of the activities of a Jiva, there is karmic inflow that  causes bondage. Kaya vangmana karma yoga; Sa asrava. (Tattvartha Sutra, half-dozen.1-two) Karma tin exist meritorious or harmful. The sometime leads to happiness and the latter to misery. From a practical point of view homo beings adopt expert deportment because they lead to happiness; but from the existent point of view all activities, whether good or bad, bind the soul with karmic affair and preclude liberation. 1 needs to rise in a higher place good also as bad karma.

[7] Sa bandha. Adyo jnana darsana avarana vedaniya mohaniya ayushka nama gotra antaraya. (Tattvartha Sutra 8.5) Meet too the Tattvartha Sutra 33.1-25 for a detailed description. The eight types of karma are Knowledge obscuring, Perception obscuring, Right conduct-deluding, Hindering, Feeling-breeding, Family-determining, Historic period-determining, and Trunk-determining. At that place are a number of moral lapses (aticara) that cause these eight types of karma. They are elaborately dealt with in Tattvartha Sutra, Chapter 6-viii.

[viii] This is the common understanding of the doctrine of original sin given in the Catechism of the Catholic Church, No. 405. Theological reflection on this doctrine has to address the many questions it raises, especially with regard to the transmission of original sin.

[9] There are fourteen stages of spiritual development called Gunasthanas, which literally means "quality status." Right acquit is that which helps a Jiva climb this ladder. The Gunasthanas refer not to the chronological social club but to the qualitative state of a soul in its spiritual evolution. The soul is gradually simply intensively purified as it ascends the spiritual hierarchy and sheds karma. Moral subject area is closely linked with the shedding of karma.

[10] Jainism upholds the dignity of the man person and human effort: 'Man, thou are thy own friend, why wishest thou for a friend beyond thyself?" (Acharanga Sutra , I.8.3.4) Each one has to exert him or herself in the rule of truth in guild to overcome the evil one. "Misery is produced by one'due south own works, not by those of someone else (viz., fate, the creator etc.)" (Sutrakrtanga, I.12.11) "Mother, father, daughter-in-law, brother, wife and sons volition not exist able to aid me, when I suffer from my own deeds." (Ibid. I.9.5; Uttaradhyayana Sutra, 6.3) No one can escape the effects of his or her own actions. (Ibid. 4.iii)

[11] Jaina epistemology speaks of niscaya (real and accented) and vyavaharika (practical) naya or points of view. For example, a person reaps the consequences of his or her ain action. This is the real signal of view. But someone else tin reduce his or her burden. Information technology is something meritorious, but information technology is simply from a applied betoken of view.

[12] Sarvarthasiddhi, 7.two; T.G. Kalghatgi, Jainism, The Dr. Southward. Radhakrishnan Plant for Avant-garde Study in Philosophy Academy of Madras, 1978, pp.81-84

[13] Oft people accept been sceptical nigh the practice of non-violence: "Not-violence has more often than not been a matter of individual practice but not of groups, communities and nations. It is natural for individuals and society to exist non-trigger-happy toward their family members and relatives, same degree/race and non towards non-relatives and strangers. Usually people are not-violent only temporarily, and even that is ane of controlled-violence. Violence has become a style of life and of achievement. Even the public thinks that violence brings nearly change in order more hands than by any other ways. Media also draws people's attention mostly to violent incidents and events. Fifty-fifty socialist, autonomous governments resort to violent, repressive ways to ensure law and order. The same can be said of groups, communities, states and even countries.  People have to whatsoever means in order to reach their selfish interests." (Vincent Sekhar: Dharma in Early Brahmanic, Buddhist and Jain Traditions, Sri Satguru Publications, Delhi, 2003), P. 183

[14] Jaina Acharya Hemachandra (1089-1172), a genius and a scholar, criticizes the Law of Manu as himsa shastra or the Constabulary of Violence. (Yogasastra of Hemachandra, Sanskrit text with Hindi, Trans. past Shobhachandra Bharilla, Delhi, 1963, two.37; see also slokas 33.36)

[xv] Tattvartha Sutra, 9.5. Violence to any living being amounts to deviation from the path of self-realization. (Amrtachandra on Pravachana Sara 3.16)

[16] Jaina ideology restricts the Jain community in their choice of career or profession. Because of their strict adherence to not-violence, the lay Jain chooses a profession that involves the least corporeality of violence. As a doctor or a soldier in the regular army, s/he is compelled to cause injury, which cannot be avoided. Nether such circumstances, unavoidable violence is tolerated (Udyogami himsa). During household duties such equally cooking, etc. a person cannot be gratis from violence. Such unintentional violence (arambha himsa) is permitted. (Amitagati Sravakachara 6.vi‑7) Soldiers demand to defend themselves and their country during war. (Virodhi himsa) Such necessary evils are tolerated. But intentional violence for the sake of entertainment and the like is not permitted. (Ratnakarandaka Sravakachara, 53) For instance, in farming communities, tying upwardly living beings, chirapsia them, mutilating them, overloading them and withholding their food and beverage are condonable if done under the pressure of passions. (Siddhasena on Tattvartha Sutra 7.20) Generally, as the aspirant ascends the steps of spiritual progress, all types of violence in one's deport are minimized.  One suffers a constant feeling of guilt and self-condemnation (nindana garhana) for the violence one has been committing all forth. (Amitagati Sravakachara, 6.8)

[17] Acharya Tulasi (1914-1997) was an influential and popular Jain spiritual master and teacher, an writer of over one hundred books. He started the Anuvrat motion to "inspire people to notice cocky-restraint irrespective of their degree, color, creed, state orlanguage, to establish the values of friendship, unity, peace and morality, and to build a not-violent society." The Anuvrat movement follows certain principles such as "Sensitivity to the existence of others, Unity of flesh, Co-existence, Communal harmony, Not-vehement resistance, Limited private conquering and consumption, Integrity in behaviour, Belief in the purity of means, Fearlessness, objectivity and truthfulness." (Refer to the websites on the Anuvrat Foundation and the Anuvrat A Code of Conduct for Building a Healthy Club)

[18] The rationale for choosing the religious life is this: The class of the globe is observed carefully and a truth is born out of experience, namely, that "misery brings forth evil consequences" (Acharanga Sutra, I.3.ii.1) and therefore ane has to cease from fierce acts. But knowing that it is almost impossible to shun nativity and the subsequent pain and the misery, renunciation and religious life is offered as an alternative: "Perceive the truth: from a desire of a pious cease (they) chose a religious life." (Ibid I.5.5.1) "Knowing pain and pleasure in all their diversity and seeing his life not withal declined, a wise man should know that to be the proper moment (for entering a religious life)." (Ibid I.2.one.5) Hence, it is a cracking event in the life of the Jain community to desire, to welcome, and to celebrate whatsoever initiation into religious life.

[19] Five types of deities are praised in this popular Jain mantra: "Namo Arihantanam, Namo Siddhanam, Namo Ayariyanam, Namo Uvajjhayanam, Namo Loye Savvasahunam; Eso panchanamakkaro Savva pavappanasano mangalanam ca savvesim, Havayi padamam mangalam." (Translation: "Praise be to the Arhats, Siddhas, Acharyas, Upadhyayas, and the Sadhus of the earth. This Panchanamskara mantra destroys all sins. And in all mantras, this is the prime number i.") Obeisance to the 5-fold deities is described in Pannavanasuttam.

[20] Understood in a wider sense, Dana includes the giving of i's daughter and the transmission of property to one's heirs, the practise of charity, the construction of temples and community institutions such as a common kitchen or posadhasala, or even the performance of puja by offering flowers, incense, flag staff, and the like. Acarya Vasunandin says that in whatever act of gift-offering 5 factors accept to exist considered: the recipient (patra), the giver (datr), the affair given (datavya, dravya), the mode of giving, (dana vidhi) and the result of giving (dana phala). (Sravakacara of Vasunandin: Hiralal Jain, ed. Jnanapitha Murtidevi Jaina Granthamala, Prakrit Series, no.3, p 200)

[21] Tattvartha Sutra, 7.34

[22] Lawrence A. Babb: Ascetics and Kings in a Jain Ritual Culture, Motilal Banarsidass Publishers Pvt. Ltd., Delhi, 1998, pp. 190-193

[23] Ahimsa or not-injuryto self and others has become the quintessence of all dharma (Ahimsa paramo dhamma) in Jain tradition. It does non mean that they lay absolute claim to this important virtue, simply their vision of life and reality has naturally led them to understand this virtue as the prime value of life. Ahimsa is both an intellectual mental attitude and an ethical deport. Ahimsa at the rational level has contributed to non-absolutist theories like Anekantavada and human and natural inter-relatedness though Syadvada in Jainism.  At their best, these ideals accept enhanced the pluralistic culture of Bharat.

[24] While there is a widespread Christian and global consciousness of the value of the vegetarian way of life, the Christian covenant with non-human life, though admirable, does non strictly exclude meat-eating. Only there are many Christian vegetarian associations around the world. (Vincent Sekhar: "Christianity and Non-violence," Vidyajyoti, Vol. 73, No. 8, August 2009, pp. 58-65)

[25] Jesus is referring here to ii passages in the Hebrew Scriptures (the Old Testament): Deuteronomy 6.4-5; Leviticus 19.18 "You must love your neighbor as yourself."

[26] The Jains do not accept the idea of vicarious suffering or substitutionary atonement, such the suffering of Jesus for the sins of the people and their salvation (regarded past Christians as a fulfilment of the prophecy of Isaiah 53.4-5: "Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and affected. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes nosotros are healed"). The Jains believe that one cannot substitute ane's suffering for that of anyone. One has to exhaust i's ain karma. Whatever act of self-denial or suffering undertaken for the sake of others can be acclaimed just in a practical sense.

[27] The Kalpa Sutra: Life of the Jinas (Life of Lord Rishabha, Lord Neminatha, Lord Parsvanatha, Lord Mahavira), Jaina Sutras - Part I, translated past Hermann Jacobi (Sacred Books of the East, Vol. 22)

[28] "The grim reality is that the global economy does not do good poor countries or poor people; rather rich countries and people are becoming richer and the poor poorer. There is much debate nigh the extent to which economic growth leads to the realisation of economic rights (such as an adequate standard of living), merely what is undeniable is that in the pursuit of economical growth, people who defend their land, livelihood and resources face fierce repression past the state. Economic growth ofttimes comes at the expense of other rights, with governments justifying, tacitly supporting, or even engaging in human rights violations in the name of development and economic competitiveness." ("In Search Of A Realistic Arroyo Towards The Man Rights Movement In India" by Dipankar Chakrabarti, www.countercurrents.org, 11 September 2011)

[29] Websites on Jainism: http://www.jaindharmonline.com/more/jweb.htm  (especially on Jain globe, Jain internet, Jain samaj, Jinvani, Jain spirit, Jain dharm, Jain heritage, Religious India, Jaina.org, Jain mandir, Jain granth, Jain magazines, Jain community, Digambara Jain, Jain Oswals, Jain news, Jainology, Jain sadhvi, Young Jains, Jain acharya, Jain story, Jain people)

[30] In that location is a full general impression that the principal objective of the Jains, who are a business organization customs, is accumulating wealth by any means. There are several ideas and values in Jaina ethics to show that they are consistent with the spirit of capitalism. (Arvind Thousand. Agarwal's "Jaina Ethics and Spirit of Commercialism—A Critical Reappraisal of Weber" in N. K. Singhi, ed.,  Ideal, Credo and Exercise (Studies in Jainism), Printwell Publishers, Jaipur, 1987, p. 199-202; also see another commodity in the same book "Jainism and its perversion in bodily practice" by Tarachand Gangwal, p. 124-136) Joharimal Parekh says that Jainism does not believe in materialism and consequently "human behaviour towards wealth" has been heavily discounted. He has subscribed to this view in his commodity "Jain Economic Thought." See Jain Periodical, Jain Bhavan Publication, Calcutta, Vol. XXIX, No. 3, Jan 1995

[31] The Bird Hospital was founded in 1956 and information technology has a chapters to lodge over ten,000 birds, with carve up wards for different kinds of birds that are diseased, injured by accidents, or malnourished. Information technology is entirely funded by donations. (See http://www.wildlifeextra.com/become/world/bird-hospital.html#cr)

[32] The document speaks near the God's programme of conservancy, the dignity of human person and the significance of homo rights, the primal values of family and social life, the dignity of work and work culture, political and democratic systems, safeguarding the environment, promotion of peace and justice, and delivery to a civilization of love. The long analytical index of references is a handy help in locating the foregoing areas of concern. (Pauline Publications, Bombay, 2004)

[33] Vincent Sekhar: Practice of Interreligious Dialogue, Claretian Publications, Bangalore, 2006, p. 35

[34] The Catholic Church building document "Dialogue and Mission" (1984) identifies the four forms of dialogue: The Dialogue of Life, The Dialogue of Works or Action, The Dialogue of Experts or Religious Commutation, and The Dialogue of Religious experience. (Vincent Sekhar: Practice of Interreligious Dialogue, Claretian Publications, Bangalore, 2006, pp. 71-72)

[35] Abraham intercedes with God (Genesis xviii.16-33); The great Day of Atonement (Leviticus sixteen.1-34); rules for conjugal relationships, worship, and family (Leviticus eighteen.i-27; Psalms 25.6-8, 32.1-5, 65.3-4, 79.8-9, 85.2-7, 103.2-5, 130.ane-5);, the parable of the prodigal son (Luke xv.one-32); the need for repeated forgiveness (Luke 17.ane-5; Matthew 18.xv-17, 21-22);  the woman caught in the act of adultery. (John 8.2-11);  the parable of the lost sheep (Matthew 18.12-14).

[36] Kundakunda Pushpanjali: Ch.V-Eight

[37] One Jain reports: "This powerful philosophy, somehow, got diluted in our do. In my opinion, it is more important to forgive than to inquire for forgiveness. Nosotros demand to forgive others, not because they need our forgiveness. It is considering we need to release ourselves from the rage, hostility and resentment we comport within united states when nosotros don't forgive." (http://www.anekant.org/pdf/tott_let_us_learn_to_forgive_truly.pdf)

[38] On 12 March 2000, the First Lord's day of Lent, at a celebration of the Eucharist with the College of Cardinals, Pope John Paul Two asked "forgiveness from the Lord for the sins, past and present, of the sons and daughters of the Church." He said, "Christians are invited to acknowledge, before God and before those offended past their actions, the faults which they have committed. Let them practice and then without seeking anything in return, but strengthened simply by the 'beloved of God which has been poured into our hearts' (Rom 5:5)" (Incarnationis Mysterium, eleven). Such confession includes confession of sins in full general; confession of sins committed in the service of truth (cf. JOHN PAUL Ii, Pro Memoria for the Consistory of xiii June 1994, 7; "Tertio Millennio Adveniente", 35); confession of sins which have harmed the unity of the body of Christ (cf. JOHN PAUL Two, "Tertio Millennio Adveniente", 34; "Ut Unum Sint", 34 and 82; Paderborn, 22 June 1996); confession of sins against the people of Israel (cf. JOHN PAUL II, Mainz, 17 November 1980; Vatican Basilica, 7 December 1991; Commission for Religious Relations with the Jews, "We Recall'', 16 March 1998, No. iv); confession of sins committed in actions against love, peace, the rights of peoples, and respect for cultures and religions (cf. JOHN PAUL Ii, Assisi, 27 October 1986; Santo Domingo, 13 October 1992; General Audience, 21 October 1992); confession of sins against the dignity of women and the unity of the homo race (cf. JOHN PAUL Ii, Angelus Message, 10 June 1995; Alphabetic character to Women, 29 June 1995); confession of sins in relation to the fundamental rights of the person (cf. JOHN PAUL 2, Yaoundé, 13 Baronial 1985; Full general Audience, iii June 1992). (Vincent Sekhar: Building Strong Neighbourhoods, op. cit., pp. 116-117)

[39] Apostolic Letter "Tertio Millennio Adveniente" of His Holiness Pope John Paul II, November 10, 1994, No. 33.

[41] The term refers to the Tirthankaras, the spiritual ones in Jaina tradition, who found the Path and show others the same Way. I use this term consciously and metaphorically for the Jain and Christian communities. They should become pathfinders.

[42] Swami Vivekananda spoke most this in the context of religious violence when he was at the Parliament of the World's Religions in Chicago in 1893: "Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it oftentimes and often with human blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is at present. But their time is come; and I fervently hope that the bong that tolled this forenoon in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal." (Selections from the Complete Works of Swami Vivekananda, Advaita Ashrama, Calcutta, Thirteenth Impression, 1995, p. two)

[44] "Even so you brought me out of the womb; you made me trust in you fifty-fifty at my mother'southward breast. From nascency I was cast upon you; from my mother's womb you take been my God" (Psalm 22:9-10) and "For you lot created my inmost beingness; y'all knit me together in my mother's womb. I praise y'all considering I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not subconscious from you lot when I was made in the hugger-mugger identify. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your volume before i of them came to exist" (Psalm 139:xiii-xvi).  Pope Paul VI's Encyclical on Human Life or Humanae Vitae (on the Regulation of Nascency)reflects this basic attitude towards life in its treatment of Wedlock, Sexuality, Contraception, Abortion, etc. Similar reflections could extend to life-judgement and the death sentence.

[45] "Have benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the indolent and ill-behaved." (Tattvartha Sutra 7.11)

[46] See the discussion on Simply War in Vincent Sekhar: "Christianity and Nonviolence" in Vidyajyoti Periodical of Theological Reflection, Volume 73, No. 8, August 2009, Delhi, pp. 52-54

[47] 50. C. Jain, a noted journalist, describes the activities of some panchayats in Andhra Pradesh, which had formed articulation peace committees comprising of representatives of all communities. Such peoples' peace committees activated themselves in an instant style, different the State officials and law who await for directions from their political bosses. Pointing out the activities of such peace-models, Jain said regretfully, "Imagine, how many lives could have been saved, if inside minutes of communal violence surfacing in Gujarat local elected representatives in panchayats and nagarpalikas had been summoned to mind peace and harmony in their respective locality. Information technology could accept helped the law-abiding officials and the police to accomplish more than and it would have put the brakes on the black sheep in the administration. . . . Information technology is our mindset which needs a change. A mindset which appears incapable of grasping the truth that a population of i billion-plus cannot be governed by a handful of Ministers, officials or police howsoever adept." ("Change the mindset" by L.C. Jain, The Hindu, April 18, 2002) The panchayats and nagarpalikas, the symbols of cocky-governance, suggest another idea of a community where people in their Neighbourhood  desire to live in close association with ane another, respect and protect each other, tackle the bug together, and abound in maturity together. (Vincent Sekhar: Building Strong Neighbourhoods – Religion and Politics in Secular India, Claretian Publications, Bangalore, 2008, pp. 196-197)

[48] There are a number of ways by which students could exist initiated into a Civilization of Dialogue and Peace Education. (Vincent Sekhar: Religions in Public Life – A Practical Guide to Religious Harmony, Claretian Publications, Bangalore, 2004 Module VI Training in Dialogue pp. 62-67, Innovative ideas for Interreligious Dialogue and Praxis pp. 212-218)

[49] "Jain scholars from India see actual solutions in Jain philosophy for correcting ecological imbalances through a reconsideration of lifestyle and active application of ahimsa." (Chapple Christopher Key (ed.): Jainism and Environmental: Not-violence in the Web of Life,  Harvard University Press for the Centre for the Study of World Religions, Cambridge, Massachusetts, 2002 p xxxvi). Encounter also Vincent Sekhar: "Implications of Ahimsa on Environmental - A Jaina Perspective" in Jain Journal, Oct 1993, Vol. XXVIII, No.ii, pp. 93-100, Jain Bhavan Publications, Calcutta.

[50] In Abrahamic traditions, man beings were created as God's "vicegerents" mainly to protect the environment and the animals, even though God created human beings to "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living matter that moves upon the earth." (Genesis 1.28) "I volition create a vicegerent on globe." (Islam: Qur'an ii.30)

[51] Conversely, whatever bad monk or nun or disciple gives a bad name to the Jain religion and community. Bad disciples are often compared to bad bullocks before the cart. (Uttaradhyayana Sutra 27)

[52] Jaina arguments against the theory of a creator-God are seen in Syadvada-manjari of Mallisena Suri (a commentary on Anyayoga-Vyavaccheda-Dvatrimsika of Hemacandra, the great Jaina scholar, preacher and writer) and Tarka-rahasya-dipika of Gunaratna, to mention a few. Like Buddhist arguments are presented in Buddhacharita of Ashvaghosha. And however, the Jains worship the Tīrthankaras (24 in number), the Arhatas and the Siddhas (the embodied and the not-embodied), demi gods and goddesses (devas and devis), and other heavenly beings like the śāsanadevatās and śāsanadevīs, the attendant gods and goddesses of Tirthankaras. Prof. T.Thou. Kalghatgi has included a affiliate titled "Men or Gods" in his book Jaina View of Life, Jaina Samskrti Samraksaka Sangha, Sholapur, 1984 (second edition) to describe in item Jaina belief in God. Conversely, Christian philosophy and theology put  forth the following and other arguments in defence of a personal Creator: The Etiological argument (God as the necessary, non-contingent Outset Crusade), The Cosmological argument (God as the source of the Earth Order), The Teleological statement (God as the Supreme Mind and an Show of purpose in nature), Statement from Design (God as the Intelligent Designer), Argument from Adaptation (God as the Intelligent Guide of movement, progress, accommodation, etc.), The Ontological statement (God as the Universal concept and reality), The Axiological statement (God as the reason for Values), The Moral argument (God as the source of Morality and Moral conscience), The Religio-Empirical argument (God as the origin of whatsoever valid Religious experience), The Anthropological and Epistemological arguments (God as the Supreme source of Intelligence & Logic), etc. (for a cursory account of these arguments, see William S. Sahakian & Mabel Lewis Sahakian: Ideas of the Corking Philosophers, Barnes & Noble Books, New York, 1993, pp. 86-100)

[53] The Police force of karma is a catholic principle, not specific to any i religion although the idea of by actions influencing nowadays life is inherent in all Indian philosophical and religious thought. One could run across this divine police in Christianity too: "All who accept the sword volition perish by the sword." (Matthew 26.52) "For the Son of human is to come with his angels in the glory of His Father, and and then he will repay every man for what he has done." (Matthew 16.27) "I the Lord search the mind and try the heart, to requite to every human being co-ordinate to his ways, according to the fruit of his doings." (Jeremiah 17.ten)

[54] Anekantavada of Jainism comes to the assist of its belief and do whenever internal contradictions need to be solved.  For instance, the niscaya (the absolute way) and vyavahara (the practical way) points of view make a distinction between the 2 level of understanding and experiencing. Jaina ethics for instance suggests one way for the ascetics, an absolute way. But it too accepts the moral deport of the lay persons equally the practical way because of family unit and social constraints and responsibility. Correct activeness is viewed from two angles.

[55] John Lyden: Enduring Issues in Religion, Greenhaven Press, Inc., San Diego, CA, 1995, pp. 63-90

[56] For instance, the (Christian) Catholic Church documents, based on the theological affirmations about Jesus Christ and His saving power, remark that while non-Christian religions are "incomplete" in their search for God, they are all "impregnated with innumerable seeds of the word and can constitute a truthful preparation for the Gospel." The Church building farther says that "our religion effectively establishes with God an authentic and living human relationship which the other religions practice not succeed in doing, even though they have, as it were, their arms stretched out towards heaven" and that the "the organized religion of Jesus, which she proclaims through evangelization, objectively places human in relation with the plan of God, with His living presence and with His activity" (Evangelii Nuntiandi or Evangelization in the Modern World by Paul VI, 1975 No. 53). Dominus Iesus, a Proclamation in 2000 published by the Congregation for the Doctrine of the Religion, emphasizes the uniqueness and salvific universality of Jesus Christ and the Church. While it acknowledges the spiritual riches of non-Christian religious traditions, the document points out that they contain "gaps, insufficiencies and errors," and they "receive from the mystery of Christ the elements of goodness and grace which they contain" (Dominus Iesus 8) and "they larn pregnant and value only from Christ'south own mediation, and they cannot be understood as parallel or complementary to his." (Dominus Iesus 12, 14)

[57] Christian i nclusivism posits that even though the work of Christ is the only ways of salvation, it does not follow that explicit cognition of Christ is necessary in order for one to be saved. St Paul's alphabetic character to the Romans (Ch.2.12) mentions that those who actually follow the Law are the holy ones in the sight of God and not simply the listeners. And God judges the secrets of flesh (ibid. 16). To be a Jew is not plenty to expect like a Jew but to be inwardly a Jew and circumcision is not merely an external physical human activity. The existent circumcision is in the heart (ibid. 28, 29). Once again, God wants all to be saved (1Timothy 2.4) and God does not want anyone to perish (two Peter 3.ix). This only implies that God illumines those whom and when he will, in ways unknown to human beings.

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