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Journal articles on the topic 'Jainism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rajeshwari, M., and A. Amirthavalli. "A Study on Jainism History, Philosophy and Traditions in Tamilnadu." Shanlax International Journal of Arts, Science and Humanities 8, no. 4 (2021): 75–79. http://dx.doi.org/10.34293/sijash.v8i4.3659.

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In Tamil Nadu Hinduism and Buddhism, Jainism is one of the three oldest Indian strict conventions still in presence and a necessary piece of South indian strict conviction and practice. While frequently utilizing ideas imparted to Hinduism and Buddhism, the consequence of a typical social and phonetic foundation, the Jain convention should be viewed as a free marvel as opposed to as a Hindu order or a Buddhist blasphemy, as some previous Western researchers accepted. In South India, Jainism is minimal in overflow of a name. Indeed, even genuine understudies of religion in India gave little con

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Piscos, James Loreto, and Shrinetra Pandey. "Metanoia and Ahimsa: Inputs in Inter-Religious Dialogue Between the Catholic Church and Jainism." Bedan Research Journal 9, no. 1 (2024): 1–27. http://dx.doi.org/10.58870/berj.v9i1.63.

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The study aims to unlock metanoia and Ahimsa as fundamental doctrines of Christianity and Jainism, respectively, that can bring harmony and peace through their character of inclusivity and listening. These are also important traits to achieve the goals of UNSDG that facilitated total human development in various spheres of life. Metanoia is an all-embracing Christian concept about change of heart, while Ahimsa is a Jainist doctrine on non-violence and causing no harm to any life form. In interreligious dialogue, their inputs open doors for transforming potentials that can address issues in ach

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3

Chapple, Christopher. "Jainism, Ethics, and Ecology." Bulletin for the Study of Religion 39, no. 2 (2010): 3–12. http://dx.doi.org/10.1558/bsor.v39i2.002.

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Jainism advocates the practice of nonviolence (ahimsa), combining a strict ascetic practice with a view that life pervades all beings, including elements that are considered inert in other worldviews. Many Jainas are by translating this interpretation of the world into the broader arena of ecological ethics.

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Babb, L. A. "Monks and Miracles: Religious Symbols and Images of Origin among Osvāl Jains." Journal of Asian Studies 52, no. 1 (1993): 3–21. http://dx.doi.org/10.2307/2059142.

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Jainism is well known as a radically ascetic strategy for achieving liberation from the world''s bondage. It is less well known as a system of religious belief and practice embedded in social life. This article will examine Jainism as a symbolism of social identity. At the center of my inquiry is a puzzling cultural fact, the seemingly paradoxical claim by many nonviolent Jains to be descended from warlike Rājpūts. Despite its extreme emphasis on ascetic withdrawal from the world, Jainism is, as I hope to show, deeply implicated in the worldly identity of certain social groups and even can fun

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AUKLAND, KNUT. "Understanding Possession in Jainism: A Study of Oracular Possession in Nakoda." Modern Asian Studies 47, no. 1 (2012): 109–34. http://dx.doi.org/10.1017/s0026749x1200039x.

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AbstractPossession among Jains remains an almost unexplored field of study. Based on fieldwork at a Jain pilgrimage site in India, this paper presents ethnographical material on a hitherto unknown oracular possession cult. The paper looks at the ways in which Jains themselves understand and sometimes critique possessions, as a way of understanding Jainism itself. The ethnographic material is presented on the background of other cases of Jain possession, both in scriptures and other accounts, in an attempt to show how possessions challenge our understanding of Jainism as a religion. Furthermore

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Bandyopadhyay, Dr. Anindya. "A Study on the Separate Legal Identities of the Jains." Kiranavali XV, no. I-IV (2023): 7–18. https://doi.org/10.5281/zenodo.10642954.

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The Jains are about four million people on the Indian subcontinent. Like the Buddhists, it evolved in the Gangetic plains during the sixth and seventh century BCE. Like Buddhism, Jainism is also a monastic religion which denies the authority of the Veda; as a result, the Brāhmaṇas regarded it as heretical. Buddhism has stretched its branches throughout south-eastern and eastern Asia, Jainism, on the other hand, has never left the Indian main land and they amalgamated with the “Hindus” with their separate ideas, theologies and definitely with their identities. The colonial scholars

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Shah M., Shah S., and Shaha G. "Conceptual Review on Ayurveda and Jainism and its Health Impact." AYUSCRIPT 04, no. 01 (2025): 15–18. https://doi.org/10.55552/ayuscript.2025.4104.

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Ayurveda and Jainism, two ancient Indian traditions, offer profound insights into holistic healthcare. Ayurveda, a structured medical science, emphasizes balanced nutrition, lifestyle practices, and therapeutic interventions to promote well-being. Jainism, a spiritual tradition, advocates for non-violence, ethical conduct, and dietary discipline as key pillars for maintaining physical and mental health. This conceptual review explores the intersections between Ayurveda and Jainism, identifying their complementary principles and assessing their collective impact on health. The study adopts a qu

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Paul, Kalpita Bhar. "The Ecology of Ahiṃsā". International Journal of Applied Philosophy 33, № 1 (2019): 71–87. http://dx.doi.org/10.5840/ijap201987119.

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In this age of environmental crisis, Jainism is regarded worldwide as one of the first religions to have developed an environmental ethic, based on its practice of ahiṃsā (nonviolence). This article attempts to critically engage with the concept of ahiṃsā in its recently evolving forms—from a religious concept to its current portrayal as an environmental ethic. By explaining how ahiṃsā becomes the central concept of Jainism, tying together its ethics, theology, and ecology, this article establishes that the current global portrayal of ahiṃsā by Jains, more than being driven by environmental co

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9

Oldfield, Kenneth. "Including Jainism." British Journal of Religious Education 8, no. 3 (1986): 176–81. http://dx.doi.org/10.1080/0141620850080310.

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10

Bhattacharyya, Balaknath. "Jain Temples of Murshidabad." Journal of Heritage, Archaeology & Management (JHAM) 1, no. 2 (2021): 1–14. https://doi.org/10.5281/zenodo.7085390.

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First phase of Jainism entered Bengal along with Buddhism or slightly earlier in the fourth and third century BCE and continued up to the seventh century CE as reported by Yuan Chowang (Hiuen Tsang) in his travelogue. Thereafter due to the flourishing of Buddhism and Hinduism and diminishing royal patronage it gradually withered away.  In the second phase, Jainism again flourished in the western part of Bengal in the eleventh century during the reign of Kalinga King Anant Burman Chodaganga Deva, ruler of the Eastern Ganga dynasty of Odisha. A large number of Jain temples were constructed

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11

Veluppillai, Alvappillai. "The Hindu Confrontation with the Jaina and the Buddhist. Saint Tirunacampantar's Polemical Writings." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 335–64. http://dx.doi.org/10.30674/scripta.67219.

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The seventh century A.D. was a period of religious conflict when Hinduism, especially the Saiva Bhakti movement came to collusion with Jainism and Buddhism in Tamilnadu. Saint Tiruñanacampantamurtti (Campantar) is a dominating figure in Tamil Saivism, who seems to reflect a unique blend of Vedic tradition, Saiva faith and Tamil culture. Campantar's outbursts against the Jains and the Buddhists were one of the underlying themes throughout his career. He seems to have made admirable use of Tamil nationalism in his confrontation with Jainism and Buddhism. It was probably the most important factor

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Thangamari, Sudalai. "A composition of sculptural figures." MUTHTHARASI – Art Literary Culture Tamil Journal II, no. 1 (2024): 8. https://doi.org/10.5281/zenodo.12758705.

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In our country, the four religions namely Shaivism, Vaishnavism, Buddhism and Jainism are the old religions that have been existing for a long time. All these four sects built temples for Dattam and worshiped Dattam in sculptures and paintings in those temples. There are some notable differences in the morphology of these deities. Those who study sculpture should be aware of those differences. In these four cases, Saivism Vaishnavism has a similar character to Buddhist Jainism. In another sense, Saivism and Vaishnava Buddhism are similar. Saivism and Vainism are the dominant religions in

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Thangamari, Sudalai. "A composition of sculptural figures." MUTHTHARASI – Art Literary Culture Tamil Journal II, no. 1 (2024): 8. https://doi.org/10.5281/zenodo.12758721.

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In our country, the four religions namely Shaivism, Vaishnavism, Buddhism and Jainism are the old religions that have been existing for a long time. All these four sects built temples for Dattam and worshiped Dattam in sculptures and paintings in those temples. There are some notable differences in the morphology of these deities. Those who study sculpture should be aware of those differences. In these four cases, Saivism Vaishnavism has a similar character to Buddhist Jainism. In another sense, Saivism and Vaishnava Buddhism are similar. Saivism and Vainism are the dominant religions in

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14

Asha Devi, N. "Jain Monuments in Madurai." Shanlax International Journal of Arts, Science and Humanities 10, no. 3 (2023): 53–55. http://dx.doi.org/10.34293/sijash.v10i3.5901.

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Madurai is a city of confluence where different faiths flourished through the ages. Jainism is one among ancient religions in the world. It was believed to have been founded by twenty four Theerthankarars from Atinatha to Mahavira . Historians believe that Mahavira’s period was 590 – 527 B.C. Jainism was accepted as the religion of the people and kings in South India much earlier to the spread of Buddhism. Jaina tradition, Bhadrababu a Jain Saint foretold a famine of twelve years which made the Mauryan emperor Chandragupta to abdicate his throne and settle at ShravanaBelagola along with other

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15

Vikas, Kumar. "Immortality of caste in Buddhism and Jainism." 'Journal of Research & Development' 15, no. 11 (2023): 20–24. https://doi.org/10.5281/zenodo.8042655.

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The presence of Caste System in the Jain and Buddhist community has often been seen as a problem by the observers and scholars. Jainism as well as Buddhism religion as such does not recognise the castes in the community. Some Scholars believes  It was at later stage that the These Religions adopted casteist  feature. But the seeds of Casteism was existed in both the religions from the very beginning of their establishment. Variety of factors can be related to the formation of the caste system among the Jains and Baudhs. In many respects the caste system among the Jains and Baudhs sha

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16

Fujinaga, Shin. "Pratyabhijñana in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 2 (1990): 896–92. http://dx.doi.org/10.4259/ibk.38.896.

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FUJINAGA, Shin. "Tarka in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 1062–59. http://dx.doi.org/10.4259/ibk.41.1062.

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18

HARADA, Yasunori. "Moksa in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 3 (2006): 1126–32. http://dx.doi.org/10.4259/ibk.54.1126.

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19

Flügel, Peter. "Jainism and Ecology." Environmental Ethics 27, no. 2 (2005): 201–6. http://dx.doi.org/10.5840/enviroethics200527231.

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20

Guha, Martin. "Buddhism and Jainism." Reference Reviews 31, no. 8 (2017): 3–5. http://dx.doi.org/10.1108/rr-06-2017-0140.

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21

Long, Jeffery. "Jainism: Key Themes." Religion Compass 5, no. 9 (2011): 501–10. http://dx.doi.org/10.1111/j.1749-8171.2011.00298.x.

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22

FLÜGEL, PETER. "Jainism and society." Bulletin of the School of Oriental and African Studies 69, no. 1 (2006): 91–112. http://dx.doi.org/10.1017/s0041977x0600005x.

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23

Vallely, Anne. "Vulnerability, Transcendence, and the Body: Exploring the Human/Nonhuman Animal Divide within Jainism." Society & Animals 28, no. 5-6 (2020): 550–66. http://dx.doi.org/10.1163/15685306-12341520.

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Abstract Jainism’s renowned compassion toward nonhuman animals is derived from the vulnerability and finitude we share with them. The tradition recognizes the impetus to avoid suffering and preserve life as basic to all living beings and emphasizes our shared existential condition. Nevertheless, Jainism treats the condition of being human as privileged because of its capacity for radical bodily detachment. This article, based on long-term ethnographic work among Jain communities in India, brings Jainism’s traditional understandings of the human/nonhuman distinction into discussion with contemp

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(Dr.), Chandravadan Naik, and Manohar S. Nikam Prof. "A Study of Caste System in Jain Society of South India." International Journal of Advance and Applied Research 4, no. 32 (2023): 29–31. https://doi.org/10.5281/zenodo.8433978.

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<strong>Abstract:</strong> Buddhism remained an anti-caste system till the end and importantly caste system also did not enter into that religion till the end. Although Buddhism migrated from India, it never adopted the caste system of Hinduism. Although Buddhism developed into two sects, the Hinayana and the Mahayana, and some sub-sects, considered Gautama Buddha as the deity, it never became part of the caste system. Jainism was popularly divided into two sects. The caste system gradually entered into Jainism in order to save itself and survive in the Jain society of South India under the pr

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(Dr.), Chandravadan Naik, and Manohar S. Nikam Prof. "A Study of Caste System in Jain Society of South India." International Journal of Advance and Applied Research 4, no. 32 (2023): 29–31. https://doi.org/10.5281/zenodo.10021428.

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<strong>Abstract:</strong>Buddhism remained an anti-caste system till the end and importantly caste system also did not enter into that religion till the end. Although Buddhism migrated from India, it never adopted the caste system of Hinduism. Although Buddhism developed into two sects, the Hinayana and the Mahayana, and some sub-sects, considered Gautama Buddha as the deity, it never became part of the caste system. Jainism was popularly divided into two sects. The caste system gradually entered into Jainism in order to save itself and survive in the Jain society of South India under the pre

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26

Ghosh, Robin. "Jainism - An Indian Religion." International Journal of Science and Research (IJSR) 12, no. 9 (2023): 1996–2000. http://dx.doi.org/10.21275/sr23926110839.

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Vekemans, Tine. "Roots, Routes, and Routers: Social and Digital Dynamics in the Jain Diaspora." Religions 10, no. 4 (2019): 252. http://dx.doi.org/10.3390/rel10040252.

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In the past three decades, Jains living in diaspora have been instrumental in the digital boom of Jainism-related websites, social media accounts, and mobile applications. Arguably, the increased availability and pervasive use of different kinds of digital media impacts how individuals deal with their roots; for example, it allows for greater contact with family and friends, but also with religious figures, back in India. It also impacts upon routes—for example, it provides new ways for individual Jains to find each other, organize, coordinate, and put down roots in their current country of re

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Maes, Claire. "Framing the Pandemic: An Examination of How WHO Guidelines Turned into Jain Religious Practices." Religions 13, no. 5 (2022): 377. http://dx.doi.org/10.3390/rel13050377.

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This paper identifies and examines a Jain narrative that frames Jain tenets as being in line with some of the most impactful COVID-19 measures. It demonstrates how during the early stages of the pandemic (i.e., mid-March 2020 to January 2021), some Jains drew parallels between various Jain principles and the WHO guidelines, finding agreement, for instance, between the muhpattī (“face cloth”) and the public face mask and the dig-vrata (a Jain vow of restraint) and social distancing. This paper shows how some also viewed several unintentional consequences of the COVID-19 pandemic (such as not be

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Miller, Christopher. "Jainism, Yoga, and Ecology: A Course in Contemplative Practice for a World in Pain." Religions 10, no. 4 (2019): 232. http://dx.doi.org/10.3390/rel10040232.

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This article proposes an introductory course to Jainism vis-à-vis the categories of yoga and ecology. Following a short introduction, the main section of this paper introduces the contents of the syllabus for this upper division undergraduate theological studies course. Students will learn not only the history and philosophy of Jainism, but will also undertake basic Jain contemplative practices. Contemplative practice is used not merely as a technique of self-care, but rather, following some of Jainism’s foundational textual sources, first and foremost as a method for helping students to form

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Kar, Bijayananda. "The Dharma in Jainism." International Philosophical Quarterly 26, no. 2 (1986): 161–68. http://dx.doi.org/10.5840/ipq19862627.

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SHIMIZU, Akiko. "Devi Worship in Jainism:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 2 (2014): 808–3. http://dx.doi.org/10.4259/ibk.62.2_808.

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Zhan, Yifang. "Some Reflections of Jain Ahimsa thought on the Current COVID-19 Pandemic." Asia Social Science Academy 9, no. 2 (2022): 53–57. http://dx.doi.org/10.51600/jass.2022.9.2.53.

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The teaching of Non-violence (अहिंसा, Ahimsa) refers to not harming all sentient beings. It is the core idea of Hinduism, Buddhism, Jainism, and the other religions originated in India. Especially in Jainism, the teaching and practicing on “Ahimsa” were heavily emphasized. In modern times, Mahatma Gandhi's philosophy of non-violence and non-cooperative thoughts were deeply influenced by the creed of Jainism, which served as a banner to win the national independence and liberation of India from the British. The Nonviolence thinking possesses respect for one's own life, all life forms as well as

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Jain, Dr Navneet Kumar. "ŚVETĀMBAR JAINISM IN GWĀLIOR-CHAMBAL REGION: ANTIQUITY AND HISTORY." VESTIGIA INDICA: BSSS Journal of History & Archaeology 01, no. 01 (2023): 94–158. http://dx.doi.org/10.51767/jha0109.

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This research paper explores the antiquity and historical significance of Śvetāmbar Jainism in the Gwālior-Chambal region of India. Drawing upon various archaeological, epigraphic, and literary sources, the study delves into the rich heritage of Jainism in this region. It highlights the role of the Gwālior-Chambal area as a crucial center for the development and propagation of Śvetāmbar Jainism since ancient times. The paper analyzes the impact of Jain temples, monastic establishments, and inscriptions on the region's religious and architectural landscape. It also explores the evolution of Jai

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RAY, DR ARDHENDU. "ICONOGRAPHIC STUDY OF MAHAVIRA IMAGES IN MADHYA PRADESH." VESTIGIA INDICA: BSSS Journal of History & Archaeology 2, no. 1 (2024): 104–13. http://dx.doi.org/10.51767/jha0206.

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This paper explores the historical and iconographic evolution of Jainism in Madhya Pradesh from its inception around the 6th century BCE to the medieval period. Jainism, which emphasizes non-violence and universal compassion, developed in response to the ritualistic and hierarchical Vedic traditions. Archaeological evidence of Jainism`s early presence in Madhya Pradesh is sparse, with notable findings from the Gupta period onwards. Key discoveries include inscribed Tirthankara images from Vidisha, illustrating the spread and development of Jain art. During the Gupta era, Deogarh emerged as a s

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De, Clercq Eva. "De Indische epen en de Jains." Bulletin des Séances - Mededelingen der Zittingen 62, no. 1 (2019): 19–29. https://doi.org/10.5281/zenodo.2601427.

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Traditionele verhalen, de normen en waarden die zij vertegenwoordigen in de daden van hun protagonisten, spelen tot op de dag van vandaag een belangrijke rol in het maatschappelijke leven van Zuid-Azië. Zo stond Rāma, de held uit het Sanskrit epos Rāmāyaṇa, model voor de ideale politieke leider. Ook de wapenfeiten uit het andere epos, Mahābhārata, vormen een bron van inspiratie voor velen. Kenmerkend aan deze epen is dat doorheen de geschiedenis auteurs van diverse achtergronden er eigen versies van zijn gaan scheppen, aangepast aan hun eigen publiek. Zo ook dichters die het jainisme aanh

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M, Kavitha. "The Charity of Jainism to Tamils based on Naladiyar." Indian Journal of Tamil 3, no. 2 (2022): 27–30. http://dx.doi.org/10.54392/ijot2226.

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Jainism spread in Tamil Nadu in the 3rd century AD. Jains aim to show love and grace to all. The people of Tamil Nadu embraced Jain religious ideas. Jains contributed to Tamil by composing many books, ranging from Sangam literature to grammar books. In this, the Jains have emphasised many virtues, such as wealth, impermanence, the impermanence of the body, not desiring other women, friendship with virtuous people, and tolerance of mistakes made by friends. The purpose of the Jain religion in Tamil Nadu was to spread their religion among the people. Although on one hand, they tried to spread th

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Swyra, Digumurti. "The Possibility of Universal Religion." Journal of Social Science and Humanities 6, no. 8 (2024): 1–4. http://dx.doi.org/10.53469/jssh.2024.06(08).01.

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Though Jainism is an aesthetic religion believing no creator in the world. Jainism believes that the present state of mind is the state of bondage which is due to only our past karma. We can, therefore, conclude that all religions of the world carried their view in their own way.

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Titlin, Lev I. "The Polemics with Jainism on Ātman in “Tattvasaṃgraha” of Śāntarakṣita with the Commentary “Pañjikā” of Kamalaśīla". History of Philosophy 25, № 2 (2020): 121–38. http://dx.doi.org/10.21146/2074-5869-2020-25-2-121-138.

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The subject of the study is the polemics between the philosophical school of Jainism (the Digambara current) and Buddhism on ātman (spiritual subject, self) as it is given in the chapter “The Study of the Ātman, as it is set with the Digambars” of the section “Ātmaparīkshā” (lit. “The Study of the Ātman”) of “Tattvasaṃgraha” of Śāntarakṣita (8th century) with the commentary “Pañjikā” of his direct disciple Kamalaśīla (8th century). The article provides brief information about the authors of the text, on Jainism, its philosophical statements. The article is accompanied by the first translatio

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Chandrasekar, Dr V. "Way of Life as advocated by Jainism and its Relevance Today (or Jaina way of Life vis-à-vis Life’s demands)." JOURNAL OF DEVELOPMENT ECONOMICS AND MANAGEMENT RESEARCH STUDIES 09, no. 13 (2022): 41–47. http://dx.doi.org/10.53422/jdms.2022.91305.

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Modern man lives in a soul-less civilization of materialism and consumerism. This materialistic turn has also gradually resulted in man losing faith in ‘religion as the harbinger of individual and social harmony’. Now, a question arises to me and that relates to whether man lives for bread alone or if there is something more to him. My enquiry into this question helped me to understand that we lack not the proper philosophy of life, but the lack of practice of the norms laid down by philosophy. Here, it is important to realize the Jaina emphasis on upayoga (utility) than upabhoga (consumption)

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Zheleznova, N. A. "“Quo vadis?”: problems and prospects of studying Jainism (Beginning)." Orientalistica 6, no. 3-4 (2023): 607–21. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-607-621.

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This publication is first one of a prospective series of articles devoted to the establishing and formation of Jainology as an academic discipline. This article examines the beginning stage of Jain Studies related to the first publications of Jain texts, the appearance of the terms “Jainism” and “Jain(s)” in the public space and the first academic works on the Jain Studies describing the Doctrine of Jains in general. According to this the author of the article suggests to designate the time frame of the first period of Jainology by the middle of the XIX to 20s of the XXth century.

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UEDA, Masahiro. "Jainism on Samanya and Visesa." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 57, no. 1 (2008): 311–08. http://dx.doi.org/10.4259/ibk.57.1_311.

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TAKAHASHI, Takahide. "Jainism Under the Kushan Dynasty." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 305–298. http://dx.doi.org/10.4259/ibk.60.1_305.

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KAWASAKI, Yutaka. "Interpretations of adattadana in Jainism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 3 (2014): 1113–18. http://dx.doi.org/10.4259/ibk.62.3_1113.

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Marovich, Beatrice Eleanor. "Creaturely Becoming: Whitehead and Jainism." Society & Animals 25, no. 3 (2017): 313–17. http://dx.doi.org/10.1163/15685306-12341413.

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Sharada, K. "Discourse of death in Jainism." International Journal of Applied Research 3, no. 6 (2017): 1061–68. http://dx.doi.org/10.22271/allresearch.2017.v3.i6o.11258.

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B.K., Meera, and Latha V. "BIOLOGY IN JAINISM: A REVIEW." International Journal of Advanced Research 11, no. 02 (2023): 578–82. http://dx.doi.org/10.21474/ijar01/16284.

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The history of science is not just a chronological description of events of scientific discovery but it is a story of an ongoing process of the interaction of science and society.It is a story of how socio-economic conditions of a given society necessitate particular inventions and innovations. These processes are neither time restricted nor space restricted. In the sense, they are of universal applied value. In this context, it is worth remembering that, the rich heritage of India, comprises science and technology too, though only few people are aware of this. However, only recently, since fe

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Chojnacki, Christine. "The Usages of the Homage to the Five Supreme Entities in the Romance Poems (8th–12th Centuries)." Religions 15, no. 12 (2024): 1542. https://doi.org/10.3390/rel15121542.

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Used to mark devotion to the main propagators of Jainism, namely the Jina (arhat), the Liberated Souls (siddha), the Teachers (ācārya), the spiritual Guides (guru), the Preceptors (upādhyāya), and the monks (muṇi), the formula of homage to the five supreme entities (pañcanamaskāra) underwent a significant development in the medieval period where it became a mantra protecting against all evils and violence and symbolising Jainism in its entirety and its respect for life in all its forms amidst the various Indian religions. In the present paper, I intend to investigate how the formula was used i

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Olivelle, Patrick, та Robert J. Zydenbos. "Mokṣa in Jainism, According to Umāsvāti". Journal of the American Oriental Society 105, № 4 (1985): 804. http://dx.doi.org/10.2307/602800.

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Yang YoungSun. "Awaking Death, the Sallekhāna of Jainism." Journal of Indian Philosophy ll, no. 48 (2016): 219–58. http://dx.doi.org/10.32761/kjip.2016..48.008.

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WATANABE, Kenji. "The Life of Plants in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 1069–63. http://dx.doi.org/10.4259/ibk.41.1069.

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