Jaina Plural Perspective: A Handy Resource to the Ministry of Dialogue and Reconciliation

The article begins by exploring the interdependent relationship between religion and society. Using sociologist Otto Maduro's analysis as a framework, Vincent Sekhar argues that the social structure influences the form that religious or moral activity takes, and that religion in turn shapes society. Religious rituals and celebrations create social solidarity and motivate communities to work toward harmony and welfare. Sekhar suggests that while religions can unite people, they also possess an ambiguous role in class or caste societies because religion can be used by dominant groups to protect their interests. To address these tensions the article promotes a pluralistic perspective rooted in Jain philosophy. The author notes that all major religions acknowledge a single ultimate reality and emphasise compassion, yet exclusivist claims cause conflict. For example, Catholic, Islamic and Hindu texts sometimes assert absolute religious supremacy. The article juxtaposes these exclusivist assertions with teachings from various traditions that encourage humility and pluralism. The Buddhist Suttanipāta warns against attachment to one’s own viewpoint, the Jain and Buddhist parable of the blind men and the elephant shows that no single person grasps the whole truth, and the Bahā’ī writings state that all religions derive inspiration from one divine source. Confucius likewise observed that there may be many roads, but the destination is one. Such teachings support the Jain doctrine of anekānta (non‑absolutism) and syādvāda (conditional predication), which recognise that truth has multiple facets. The article critiques fundamentalism and exclusivism as narrow affirmations of truth that lead to intolerance, revivalism and violence. Fundamentalism arises from a need for identity and certainty, but it often manifests as insistence that one’s own faith is uniquely correct and others are inferior. Sekhar argues that this attitude leads to discrimination, social unrest and even terrorism. He contrasts this with Jainism’s emphasis on non‑violence (ahimsā), compassion and respect for all living beings. The Jain ethic views every being as possessing a life‑force and therefore deserving of care; it encourages adherents to treat all viewpoints with openness. In this way Jain pluralism offers a constructive framework for inter‑religious dialogue, mutual understanding and the formation of a “New Humanity.” By promoting tolerance and ethical living, Jain pluralism becomes a handy resource for ministries and organisations engaged in dialogue and reconciliation between different faiths.

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