Journal articles: 'Religious aspects of Jainism'

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TRUSCHKE, AUDREY. "Dangerous Debates: Jain responses to theological challenges at the Mughal court." Modern Asian Studies 49, no. 5 (February 27, 2015): 1311–44. http://dx.doi.org/10.1017/s0026749x14000055.

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AbstractIn the late sixteenth and early seventeenth centuries, Jain leaders faced a series of religious questions at the royal Mughal court. At the request of their imperial Muslim hosts, Jain representatives discussed aspects of both Islam and Jainism on separate occasions, including the veracity of Islam, whether Jains are monotheists, and the validity of Jain asceticism. The Mughals sometimes initiated these conversations of their own accord and at other times acted on the prompting of Brahmans, who had political and religious interests at stake in encouraging imperial clashes with Jain leaders. Jain authors recorded these exchanges in numerous Sanskrit texts, which generally remain unknown to Mughal historians and Sanskrit scholars alike. I examine the Jain accounts of these cross-cultural debates and expound their political, religious, and intellectual implications. These engagements showcase how the Mughals negotiated religious differences with diverse communities in their kingdom. Furthermore, the Sanskrit narratives of these dialogues outline complex theological visions of how Jain beliefs and practices could thrive within a potentially hazardous Islamicate imperial order. More broadly Jain and Mughal discussions provide rich insight into key developments in religious precepts and local identities in early modern India.

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De GOURDON, Côme Carpentier. "The Rise of the Hindu Religious Factor in Indian Politics and State Theory." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 219–32. http://dx.doi.org/10.23932/2542-0240-2018-11-4-219-232.

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We are living in an age of reaffirmation and revival of religious/national and cultural identities as a reaction to the sweeping onslaught of socio-economic, cultural and technological globalization. In India the demand for a definition of national identity based on Hinduism or on Hindutva (Hinduness) predates the achievement of independence in 1947 and it was gradually reinforced by successive political crises, such as the partition between India and Pakistan, successive wars with Pakistan, the continuing separatist agitation in the Kashmir Valley and the rise of large-scale Islamist terrorism since the 11th of September 2001 if not before. Historically a distinction has been made between Hinduism, as the religion and way of life of more than a billion people in India and in other countries and Hindutva, a cultural ideology and a sociopolitical doctrine which defines a modernized version of Hindu or in broader sense Indic civilisation (encompassing Buddhism, Jainism, Sikhism and other indigenous minority religions). Many Hindus do not accept the premises or least the political theory of Hindutva whereas Hindutva proponents may not be ‘believers’ in the ritual and theological aspects of Hindu Dharma and may define themselves as sceptics, materialists or atheists. However they conceive of the common Hindu national civilisation and millenary historical heritage as the cement that can bind the country’s diverse people together and they usually reject the ‘secular’ view that India is the home of a composite culture forged out of many domestic and foreign elements and consisting of diverse ethnic groups which were brought together as a nation by British colonization. This paper succinctly retraces the evolution and expansion of Hindu nationalism in the politics of the country and distinguishes between the various nuances of the ideology which is now the source of inspiration for the National Democratic Alliance led by Prime Minister Narendra Modi. It strives to answer the often asked question: Is India becoming a Hindu State?

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Asdullah, Dr Sajid. "Urdu Quranic Translations & Interpretations by Non-Muslims in Sub-Continent." ĪQĀN 1, no. 01 (December 31, 2018): 23–46. http://dx.doi.org/10.36755/iqan.v1i01.27.

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Islamic literary legacy is diverse and multidimensional in Sub-continent despite its being prone to religious b and the issue of migration integral part of Islamic literary legacy is the Quranic translations & interpretations. The main aspect of these translations & interpretations are the endeavors put forward by Muslim as well as non-Muslim scholars. Keeping in view the endeavors translations & interpretations of Quran, the non-Muslims minorities of sub-continent can be divided into two groups. The first group of part is based on the followers of Judaism, Parsee, Buddhist, Sikhism, Jainism and idols of Kalash whose translations and interpretations is not well known. Whereas, the second group endure Christians, Hindus and Qadyanis. Christians and Hidus consider Quran as non-revealed. Since the style of their interpretations is based on criticism and rejection in aggressive manner. Whereas the interpretations by Qadyanis are focused on religious polarized beliefs and ideologies taking into considerations Quran as revealed. That’s why Qadyanis interpretations are not accepted in Muslim community. The criticism by non-Muslims writers has resulted in rational approach for study of Quran instead of tendency based on esteem among Muslim. This paper represents aforementioned non-Muslims services regarding Quranic Interpretations and Translations which are distinguished in Muslims Interpreters.

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Piryani, R. M. "Medical ethics education." Journal of Chitwan Medical College 5, no. 1 (March 31, 2015): 1. http://dx.doi.org/10.3126/jcmc.v5i1.12557.

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Ethics education is essential for everyone but indispensable for health care professionals. Health care professionals must strive for excellence as much as possible. The moral duty of health care professionals is to do the best for their patients and take healthcare decision based on evidence and clinical, technical and ethical ground. However, most of the times ethical aspects are either ignored, undermined or overlooked. There seems to be some gap in teaching and learning and its application in practice. The fundamental idea to teach medical ethics at undergraduate level is to sow the seeds to ethics at an early stage in the minds of health care professionals to deliver excellent health care to the community. All religions prescribe ethical and moral behaviour and thought for their followers. Hinduism through Bhagwat Gita preaches karma as the only dharma, Islam speaks of Khuluq, Buddhism of the 10 meritorious deeds, Jainism of three ratnas, Christianity of service and stewardship. Let’s invest our efforts in enhancing medical ethics education in our institutions besides technical education and produce quality healthcare professionals who can take healthcare decision based on evidence, and clinical, technical and ethical ground.DOI: http://dx.doi.org/10.3126/jcmc.v5i1.12557

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Cort, John E. "Acarya Umasvati's Tattvartha Sutra: Aspects of Reality in Jainism, Through the Eyes of a Scientist. Translation and commentary by Duli ChandraJain. Pandit Nathuram Premi Research Series, 32. Mumbai: Hindi Granth Karyalay, 2012. Pp. 332. Rs. 600.00." Religious Studies Review 39, no. 1 (March 2013): 47. http://dx.doi.org/10.1111/rsr.12018_3.

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

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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 (February 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 function as a kind of origin myth for these groups. Understanding how this is possible requires a considerable departure from the usual perspective on Jainism. The ascetic is normally the center of attention in Jain studies. This article, however, will give equal attention to a figure less frequently considered. This is the warrior-king.

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Gough, Ellen. "Jainism: An Introduction - By Jeffery D. Long." Religious Studies Review 36, no. 1 (March 2010): 97. http://dx.doi.org/10.1111/j.1748-0922.2010.01412_4.x.

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Cort, John E. "Jainism: The World of Conquerors ? Natubhai Shah." Religious Studies Review 32, no. 4 (October 2006): 271. http://dx.doi.org/10.1111/j.1748-0922.2006.00120_4.x.

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R, Suresh, and Kalathi V. "Jainism and Buddhism in the life of the Tamil Subaltern People." International Research Journal of Tamil 2, no. 3 (July 2, 2020): 194–201. http://dx.doi.org/10.34256/irjt20319.

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A keen reading on the religious activities in Tamil speaking region down the centuries evidently exposes the two different predominant traditions existed with influence, namely ‘Vaithiga’ and ‘Avaithiga’ (Non-Vaithiga) religious traditions. These two indeed by their institutionalised reorganization largely influenced and initiated considerable changes in the socio-political and cultural life of Tamils. Apart form these institutionalised two, a few forms of the local deity worships were also in practice. However, this paper limits its focus on the institutionalised religions in general and Buddhism and Jainism in particular. It seems that the the Vaithiga religion, right from the beginning, has habitually extended its support and has also been supported by the Kings and Chieftains of power/authority whereas Buddhism and Jainism on the other hand have earned their support largely from the subaltern mass. This paper therefore argues that the success story of Buddhism and Jainism among the subaltern mass has not simply related to any external practices of the religions, but invariably structured within the very ‘humanistic’ ideology of the said religions themselves.

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Kelting, M. Whitney. "Candanbala's Tears: Recovering the Emotional Life of Jainism." Numen 54, no. 2 (2007): 109–37. http://dx.doi.org/10.1163/156852707x184989.

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AbstractIn the oft-told narrative of the Jain sati Candanbala, we see her standing at the door in chains, making an offering of lentils to Mahavir with tears in her eyes. Candanbala's tears, which arise after Mahavir passes by without taking alms, resonate with the Jain experience of worshipping an unresponsive Jina. Jain theology has been presented as anti-emotion and yet, within the most normative strata of the tradition, we find emotions and bhakti devotionalism as key first causes of moral actions of ideal persons. This essay examines the representations of Candanbala's tears in Shvetambar narrative and hymn literature alongside contemporary performances of the Candanbala Fast, the end of which is marked by a reenactment of this narrative. Analysis (informed by field research) of textual materials illuminates the potential for beneficial emotions within the Jain tradition alongside the argument that Candanbala's popularity arises from an identification with her moment of despair.

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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.

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Paul, Kalpita Bhar. "The Ecology of Ahiṃsā." International Journal of Applied Philosophy 33, no. 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 concerns, is directed toward attaining liberation through reducing karmic impressions on souls. The article discerns the differences between Jain practice of ahiṃsā and ahiṃsā as an environmental ethos; it argues that to recognize ahiṃsā as an environmental ethic a broader reconceptualization is required beyond the way it is currently conceptualized in Jainism.

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Niharika, Choudhary, and Singh Divyansh. "Practise & Belief of Santhara: Right to Die." Christ University Law Journal 5, no. 1 (January 30, 2016): 49–62. http://dx.doi.org/10.12728/culj.8.4.

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The article seeks to assert that the ritual of Santhara practiced by the followers of Jainism is not a suicide and discerns from the view of the Rajasthan High Court. The authors have used various sources on Santhara for research work and have analysed various case laws on right to die with dignity. At the outset, the article discusses the eminence of Santhara in Jainism. Further, it discusses the foundation of the ‘essential practice’ doctrine through various landmark judgements. The Rajasthan High Court has erred in holding that Santhara is not an essential practice in Jainism, when the same has been proved by Jain ascetics and religious denominations. The High Court ruling also contravenes the Supreme Court judgment, which holds that the right to life includes the right to a dignified life up to the point of death and would also encompass a dignified procedure for death. The article attributes the raison-d'être of the court, to the western perspective, overlooking the religious diversity of the Indian subcontinent and the various practices associated with different religions. Lastly, the article concludes that the Supreme Court needs * Third Year, BBA LLB, National Law University, Jodhpur, India; niharikac1120@gmail.com  Third Year, BSc LLB, National Law University, Jodhpur, India; divyansh402@gmail.com to lay emphasis on the difference between essentially religious and secular practices and re-affirm the right of religious freedom.

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Cort, J. "Singing the glory of asceticism: devotion of asceticism in Jainism." Journal of the American Academy of Religion 70, no. 4 (December 1, 2002): 719–42. http://dx.doi.org/10.1093/jaar/70.4.719.

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Chapple, Christopher Key. "Jainism: The Creed for All Times - By Dalpat Singh Baya." Religious Studies Review 35, no. 3 (September 2009): 204. http://dx.doi.org/10.1111/j.1748-0922.2009.01372_1.x.

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Jain, Jaya. "PHILOSOPHICAL ROLE OF RANGO IN JAINISM." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–5. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3599.

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Rango has its own unique world. 'Rang' gives meaning to words, objects and reflects them. Only through colors, the properties and expressions of words, words can be easily understood. The color itself holds many meanings. In the absence of colors, the painting ceases to exist. Color is an important means of expressing emotions. It is necessary to take special care of stone characters in sculpture as well. The religious area also could not remain untouched by the symbolism of colors. Philosophical sentiments are also expressed in Jainism through the symbolism of Rango. Color is a unique pool of many emotions. Five colors have predominated in Jainism. White, red, yellow, blue or green, black. These three main colors are also red, blue and yellow. Different colors are formed by different proportional mixtures of these. These colors also have a prominent place in the fields of happiness, prosperity and medicine.In the picture book of Vishnu Dharmottara Purana, there are five main colors of white, red, yellow, blue and black. The importance of these five colors is in the character of Panchaparmeshthi varna, Tirthankar varna, hetleshya and flag. These five colors have contributed significantly to our internal and external development. रंगो का अपना अनूठा संसार अपनी भाषा होती है। ‘रंग’ शब्दों, वस्तुओ को अर्थ प्रदान कर उन्हे प्रतिबिम्बित करते है। रंगो के द्वारा ही वस्तु, शब्दों के गुण व भावों को आसानी से समझा जा सकता है। रंग अपने आप में अनेक अर्थो को समाये रहता है। रंगों के अभाव में चित्रकला का अस्तित्व ही समाप्त हो जाता है। भावों को व्यक्त करने का रंग महत्वपूर्ण साधन है। मूर्तिकला में भी प्रस्तर वर्ण का विशेष ध्यान रखना आवश्यक है।धार्मिक क्षेत्र भी रंगो की प्रतीकात्मकता से अछूता न रह सका। जैन धर्म में दार्शनिक भावनाओं को रंगो की प्रतीकात्मकता द्वारा भी व्यक्त किया है। रंग अनेक भावनाओं का अनूठा पुंज है। जैन धर्म में पांच रंगों की ही प्रधानता रही है। श्वेत, लाल, पीला, नीला या हरा, काला। लाल, नीला और पीला ये तीन प्रधान रंग भी है। इन्हीं के भिन्न-भिन्न अनुपातिक मिश्रण से अन्य रंग बनते है। इन रंगो का सुख, समृद्धि और चिकित्सा के क्षेत्र में भी प्रमुख स्थान है।‘विष्णु धर्मोत्तर पुराण के चित्र सूत्र में भी श्वेत, लाल, पीला, नीला व काला पाँच प्रकार के प्रमुख रंग बतायें है। पंचपरमेष्ठी वर्ण, तीर्थकर वर्ण, षट्लेश्या व ध्वज के वर्ण में इन्ही पाँच रंगो की महत्वता है। इन पांचो रंगो का हमारे आन्तरिक एवं बाह्य विकास में महत्वपूर्ण योगदान है।

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Vose, Steven M. "Teaching Jainism Reimagined for the Survey Course and Beyond: Lived Religions Approaches." Religious Studies Review 44, no. 4 (December 2018): 403–11. http://dx.doi.org/10.1111/rsr.13643.

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Appleton, Naomi. "Understanding Jainism, by Lawrence A. Babb. Edinburgh: Dunedin, 2015. and Jainism: A Guide for the Perplexed, by Sherry Fohr. London & New York: Bloomsbury, 2015." Religions of South Asia 10, no. 3 (December 21, 2017): 324–26. http://dx.doi.org/10.1558/rosa.35345.

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Vekemans, Tine. "Roots, Routes, and Routers: Social and Digital Dynamics in the Jain Diaspora." Religions 10, no. 4 (April 6, 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 residence. Using extensive corpora of Jainism-related websites and mobile applications (2013–2018), as well as ethnographic data derived from participant observation, interviews, and focus groups conducted in the United States, United Kingdom, and Belgian Jain communities (2014–2017), this article examines patterns of use of digital media for social and religious purposes by Jain individuals and investigates media strategies adopted by Jain diasporic organizations. It attempts to explain commonalities and differences in digital engagement across different geographic locations by looking at differences in migration history and the layout of the local Jain communities.

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De Jonckheere, Heleen. "‘Examining Religion’ through Generations of Jain Audiences: The Circulation of the Dharmaparīkṣā." Religions 10, no. 5 (May 7, 2019): 308. http://dx.doi.org/10.3390/rel10050308.

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Indian literary traditions, both religious and non-religious, have dealt with literature in a fluid way, repeating and reusing narrative motifs, stories and characters over and over again. In recognition of this, the current paper will focus on one particular textual tradition within Jainism of works titled Dharmaparīkṣā and will trace its circulation. This didactic narrative, designed to convince a Jain audience of the correctness of Jainism over other traditions, was first composed in the tenth century in Apabhraṃśa and is best known in its eleventh-century Sanskrit version by the Digambara author Amitagati. Tracing it from a tenth-century context into modernity, across both classical and vernacular languages, will demonstrate the popularity of this narrative genre within Jain circles. The paper will focus on the materiality of manuscripts, looking at language and form, place of preservation, affiliation of the authors and/or scribe, and patronage. Next to highlighting a previously underestimated category of texts, such a historical overview of a particular literary circulation will prove illuminating on broader levels: it will show networks of transmission within the Jain community, illustrate different types of mediation of one literary tradition, and overall, enrich our knowledge of Jain literary culture.

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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 that favoured the success of the Saiva bhakti movement. He was able to bring out a synthesis of the interests of his caste along with those of Saivism. The Jains and the Buddhists could not withstand the movement launched by Campantar. Islam and Christianity came to Tamilnadu later but still the main stream among the Tamils continues to be Saivite.

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Munzer, Stephen R. "HEROISM, SPIRITUAL DEVELOPMENT, AND TRIADIC BONDS IN JAIN AND CHRISTIAN MENDICANCY AND ALMSGIVING." Numen 48, no. 1 (2001): 47–80. http://dx.doi.org/10.1163/156852701300052348.

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AbstractDespite first impressions to the contrary, religions as radically different as Jainism and Christianity can shed light on each other's practices of mendicancy and almsgiving. They can do so because of a trio of general categories under which certain elements of Jain and Christian practices can be subsumed. The categories are heroism, spiritual development, and triadic bonds among mendicants, almsgivers, and one or more supernatural or superhuman beings. There are at least two reasons why scholars of comparative religion, students of spirituality, philosophers of religion, and others should care whether it is possible to compare Jain and Christian mendicancy and almsgiving. First, the categories used to examine Jain and Christian practices reveal an underlying structure that might be used to analyze other varieties of religious mendicancy and almsgiving. Second, demonstrating similarities between Jainism and Christianity provides empirical evidence that even quite different religions and cultures are not so self-contained that it is impossible to compare them. The demonstration undermines one sort of relativism in anthropology.

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GEO LYONG LEE. "The Meaning of Material Possession in Indian Religious Traditions of Buddhism, Jainism and Yoga." Journal of Indian Studies 12, no. 2 (November 2007): 195–223. http://dx.doi.org/10.21758/jis.2007.12.2.195.

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S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (April 30, 2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.

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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.

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Miller, Christopher. "Jainism, Yoga, and Ecology: A Course in Contemplative Practice for a World in Pain." Religions 10, no. 4 (March 28, 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 a sense of ethical relationship and empathy with the world around them. Using such a pedagogical approach, which I situate as a specific form of “high-impact” learning, I suggest that at the completion of the course students will be better equipped to respond to our shared social and environmental crises. This article serves as both an introduction of this course to the academic community, as well as an invitation to scholars and professors of South Asian religious traditions to adopt the pedagogical approach proposed herein.

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Zheleznova, Natalia A. "Ascetics and/or laypeople: Jain view on humam status in the world." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 138. http://dx.doi.org/10.31857/s086919080014204-1.

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The article examines the ethical system of Jainism on the example of the lifestyle of ascetic monks and lay householders. The disciplinary rules for lay followers (both Digambara and Śvetāmbara branches of Jainism) are fixed in the texts of the śrāvakācāra genre compiled by ascetics. This reflects the hierarchical distribution of “roles” within the Jain community. Ascetics represent the most advanced part of the community on the spiritual Path of Liberation, while lay people have only just entered this path. The author focuses on the fact that in Jainism monasticism is considered as a spiritually higher stage, and not just a different (but equally significant) way of salvation. Only monks of certain ranks have the right to preach publicly, interpret the Scriptures, and instruct the laity. Householders can only do this in the absence of monks. At the same time, ascetics are almost completely dependent on the laity for their everyday life, since householders are obliged to provide them with everything necessary for life. The introduction of an intermediate, quasi-monastic way of life in the form of the bhaṭṭārakas (Digambra) and śrīpūjya (Śvetāmbra) in the middle ages allowed the Jain community to survive and even have a direct impact on the political and economic situation in various regions of India. The author emphasizes that written in all-India paradigm of the life regulations (artha, kāma, dharma and mokṣa), Jain system of domestic rituals, coupled with the practice of vows and limitations focused on training of householders to move towards self-improvement and eventually achieve the main religious goal – realization the nature of one’s own soul.

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Patel, Rajpriya. "RELATION BETWEEN EDUCATION AND TOURISTS’ PERCEPTION ABOUT PILGRIMAGE TOURISM – A STUDY WITH REFERENCE TO NORTH GUJARAT." GAP GYAN - A GLOBAL JOURNAL OF SOCIAL SCIENCES 3, no. 3 (August 27, 2020): 69–74. http://dx.doi.org/10.47968/gapgyan.330013.

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Modern tourism is not includes only religious and personal tourism but also business tourism, international tourism and intelligence tourism. Pilgrimage tourism plays very important role in tourism sector. “Religious tourism” highlights the travels triggered by religious sentiments. Hinduism, Christianity, Islam, Jainism, Buddhism, people with Heart beliefs in religion travel to different places quite regularly. Millions of people all over the world undertake annual pilgrimages to different places of worship. This paper deals with relation between Education and tourists’ perception about pilgrimage tourism of North Gujarat region. North Gujarat is also having many pilgrimage cities so it is become very important to know the perception about pilgrimage tourism with reference to North Gujarat.

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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.

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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.

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S, Stalin. "Emerging Religious Trends through the Ages." International Research Journal of Tamil 3, S-1 (May 11, 2021): 29–33. http://dx.doi.org/10.34256/irjt21s15.

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All religious movement have become a social movement in the country. These movements play a major role in monarchy to democracy. Religion had major impacts on the community. These permeate into the literature and shows its reflection in the community. Religions get progressed and travels parallel through the literature and its transformation. Similarly, the purpose of the religious literature has been changed through times. Doctrines, rites of worship, existence of tradition are seen common in all religions. But some religious literatures have sung to inimical of other religions. It is necessary to look comparatively from Sangam literature period that how the religious literature have undergone change and how purpose and course of cult are written in the texts. Religions such as Jainism, Buddhism, vaishnavism, saivam, Christianity and Islam are also explored. Finally, it is possible to find out that in each period religious beliefs and hatreds have travelled into the literature along with the worships and divinity.it is also possible to learn about generality, philosophy and charitable works done by individuals through the religion. It is established that the gods were sung from ancient to modern genres and earlier religious conflict did not have major impact on contemporary literature.

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Cush, Denise. "‘Learning From’ the Concept and Concepts of a Religious Tradition: Jainism in the RE curriculum." Journal of Beliefs & Values 20, no. 1 (April 1999): 60–74. http://dx.doi.org/10.1080/1361767990200106.

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Long, Jeffery D. "Jainism: A Guide for the Perplexed By Sherry Fohr. London: Bloomsbury, 2015. Pp. xii, 158. Paper, $24.95." Religious Studies Review 42, no. 4 (December 2016): 308. http://dx.doi.org/10.1111/rsr.12757.

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Sherma, Rita D. "Relationality and Revelation: Early Hindu Ecological Visions." Religions 12, no. 7 (June 24, 2021): 465. http://dx.doi.org/10.3390/rel12070465.

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This article, titled Relationality and Reverence: Hindu Ecological Visions, for the Special Issue on “Hinduism, Jainism, Yoga and Ecology”, edited by Christopher K. Chapple, focuses on the relationship of early Hindu texts (Samhitas and Upanishads) to the natural world. In relation to this effort, it is first necessary to recognize the value that ecotheologians confer on the recovery of epistemologies of respect for the earth’s ecosystems for recontextualizing theoethics and theopraxis for a viable future. The fabric of Hindu thought, from its inception, has contained strands which have been informed by a deep reverence for, and profound intimacy with, the natural world. Much of this perception and practice has become attenuated in the modern era. This paper will seek to draw attention to some key principles and perspectives within early Hindu textual traditions that can and should be ecotheologically re-evisioned for ecosystemic and societal sustainability within the “global” Hindu ethos.

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Appleton, Naomi. "The Multi-life Stories of Gautama Buddha and Vardhamana Mahavira." Buddhist Studies Review 29, no. 1 (July 13, 2012): 5–16. http://dx.doi.org/10.1558/bsrv.v29i1.5.

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Like Buddhist traditions, Jain traditions preserve many stories about people’s past lives. Unlike Buddhist traditions, relatively few of these stories narrate the past lives of the tradition’s central figure, the jina. In Jainism there is no equivalent path to the bodhisatt(v)a path; the karma that guarantees jinahood is bound a mere two births before that attainment, and the person who attracts that karma cannot do so willfully, nor is he aware of it being bound. There is therefore no Jain equivalent to the ubiquitous j?taka literature. In this paper I will explore what the absence of a j?taka genre in Jain traditions tells us about the genre’s role in Buddhism. Focusing upon the multi-life stories of Gautama Buddha and Vardham?na Mah?v?ra, I will ask how these two strikingly similar narratives betray some fundamental differences between Buddhist and Jain understandings of the ultimate religious goal and the method of its attainment.

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Zheleznova, Natalia A. "Sallekhanā: Jaina version of “euthanasia”." Orientalistica 4, no. 1 (March 30, 2021): 214–32. http://dx.doi.org/10.31696/2618-7043-2021-4-1-214-232.

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The article deals with the specific features of the interpretation of the sallekhanā ritual in the context of the philosophical, ethical and religious doctrine of Jainism based on the analysis of disciplinary texts for monks and laity. The author stresses the ethical ambiguity of this practice from the point of view of modern legal norms and emphasizes that the idea of a worthy “good death” through gradually increasing fasting in Jainism is based on the key idea of non-violence (ahiṃsā) for this tradition, including the prohibition of self-harm. For an adequate understanding of sallekhanā in the context of Jain ethics is necessary to take into consideration who (which person – the factor of the subject), how (in which way – the factor of method), when (at what time – the factor of time), why (on which reason – the factor of purpose) and where (in what place – the factor of place) makes it. It is only with proper preparations and in keeping all the requirements it could be reckoned as the ethically right way to finish a properly (i.e. according to all the precepts of Jain doctrine) lived life both for monks and laypeople. In this case, sallekhanā could be considered as a Jain solution to the moral dilemma of the entire Western European philosophy about whether an individual has the right to leave life independently.

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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.

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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.

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Bordilovska, O. "THE PRINCIPLES AND VALUES OF INDIAN CIVILIZATION: SINCE ANCIENT TIME TO CURRENT STAY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 136 (2018): 5–10. http://dx.doi.org/10.17721/1728-2640.2018.136.1.01.

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One of the world’s oldest civilizations India is an unique one, with uninterrupted tradition for centuries. It has given birth to four religions – Hinduism, Jainism, Buddhism and Sikhism, which are known mainly due to the principles of peaceful coexistence and non-violence. Geography, history, ethnic and linguistic variety and social structure, together with religious principles shaped this amazing civilizational pluralism, which required tolerance. Exactly these values will shape the conduct of the Republic of India after independence, both in internal and external affairs. Author deals with this continuity of civilizational values and also examines the challenges to this extremely traditional civilization in contemporary Indian development.

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Frantz, Thomas T., Barbara C. Trolley, and Michael P. Johll. "Religious aspects of bereavement." Pastoral Psychology 44, no. 3 (January 1996): 151–63. http://dx.doi.org/10.1007/bf02251401.

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Christopher, Elphis. "Religious aspects of contraception." Reviews in Gynaecological and Perinatal Practice 6, no. 3-4 (September 2006): 192–98. http://dx.doi.org/10.1016/j.rigapp.2006.05.003.

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Laycock, Joseph. "Religious Aspects of Pseudoarchaeology." Nova Religio 22, no. 4 (May 1, 2019): 89–95. http://dx.doi.org/10.1525/nr.2019.22.4.89.

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While pseudoarchaeology often presents claims in a scientific register, it favors fantastic or romantic theories of the past over the findings of professionalized archaeology. As archaeologists have attempted to interpret pseudoarchaeology, it has been implied that it often resembles religion more than science, both in terms of its epistemology and the types of worldviews it is deployed to legitimate. This article synthesizes the work of the authors in this special issue of Nova Religio to further articulate these “religious” aspects of pseudoarchaeology.

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Mauro, Mario. "Religious Aspects of Politics." European View 11, no. 2 (December 2012): 157–61. http://dx.doi.org/10.1007/s12290-012-0239-x.

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Sultanova, F. "RELIGIOUS TOLERANCE: SOCIOLOGICAL ASPECTS." BULLETIN Series of Sociological and Political sciences 73, no. 1 (December 30, 2020): 128–32. http://dx.doi.org/10.51889/2021-1.1728-8940.20.

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The article deals with the issues of religious tolerance in modern society. The Republic of Kazakhstan represents multiethnic, polyconfessional, polycultural society. In this regard huge attention is paid to the general ideas of equivalence of all people. At the global level, a number of specially designed documents and regulations have been developed and adopted. Emergence of religious tolerance logically intertwines with such concepts as free-thinking, toleration, laicisation. Experience of our country shows that various religions and faiths can be quite compatible, coexist peacefully and effectively.

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AMAR, ABHISHEK S. "Buddhist Responses to Brāhmaṇa Challenges in Medieval India: Bodhgayā and Gayā." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 1 (January 2012): 155–85. http://dx.doi.org/10.1017/s1356186311000769.

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The sixth to twelfth centuries of the common era were marked by intense religious activity in all parts of India. In the Paramāra kingdom – the main focus of the articles in this special issue – the dominant religious forces were Jainism and the Śaiva traditions of Hinduism. While Buddhism was certainly present in central India, archaeological remains, inscriptions and post-medieval narratives suggest its role was much diminished compared to the early historic period. In substantial contrast, Buddhism remained a vibrant force in eastern India. Bodhgayā, as the site of the Buddha's enlightenment, had emerged as a sacred place by the time of Aśoka in the third century BCE and it evolved subsequently into one of the key centres of the Buddhist world. This importance is attested by existing remains at the site, including the Mahābodhi temple, monastic ruins and innumerable sculptures from medieval times.

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V. Reznik, Sergey, Olga V. Dekhnich, Sergey A. Kutomanov, Maksim A. Maidansky, and Yana S. Filatova. "“AHIMSA” PRINCIPLE IN THE RELIGIOUS AND CULTURAL PRACTICES OF ANCIENT AND CONTEMPORARY INDIA." Humanities & Social Sciences Reviews 7, no. 5 (October 29, 2019): 830–34. http://dx.doi.org/10.18510/hssr.2019.75107.

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Purpose: The paper is focused on the development of the ahimsa principle and its specifics in the ideology of ancient and contemporary India, in its religious and cultural practices. Methodology: An in-depth analysis of the sacred texts of Brahmanism, Jainism, and Hinduism allows to provide a philosophical and anthropological definition of the concepts of violence and non-violence in Indian ideology and its religious and cultural practices. A review of the concepts of violence and non-violence in the religions of contemporary and ancient India is made. Result: The author concludes that issues of violence and non-violence in religious traditions are primarily based on prerequisites connected with religion and world views resulting from concepts concerning the beginnings of life. Hinduism emerged from concepts of Universal sacrifice as the origin of being, that is why its interpretation of violence and non-violence is different from that in monotheistic religious traditions. Applications: This research can be used for universities, teachers, and students. Novelty/Originality: In this research, the model of “AHIMSA” Principle in the Religious and Cultural Practices of Ancient and Contemporary India is presented in a comprehensive and complete manner.

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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.

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Mitrofanova, Anastasia. "Religious Aspects of International Terrorism." Serbian Political Thought 4, no. 2 (2011): 49–61. http://dx.doi.org/10.22182/spt.422011.2.

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Bruzzone, P. "Religious Aspects of Organ Transplantation." Transplantation Proceedings 40, no. 4 (May 2008): 1064–67. http://dx.doi.org/10.1016/j.transproceed.2008.03.049.

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Jahoda, Gustav, and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Man 29, no. 3 (September 1994): 759. http://dx.doi.org/10.2307/2804404.

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Wentworth, William M., and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Journal for the Scientific Study of Religion 33, no. 1 (March 1994): 82. http://dx.doi.org/10.2307/1386640.

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Smythe, Dion. "The euthanasia debate: religious aspects." International Journal of Palliative Nursing 10, no. 7 (July 2004): 366. http://dx.doi.org/10.12968/ijpn.2004.10.7.14582.

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Journal articles on the topic 'Religious aspects of Jainism'

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