Jainism

The Indus Valley Civilization-IVC (c. 3300–1900 BCE) yields striking symbolic parallels with Jain Tirthankara lāñchanas (Symbols) that cannot be dismissed as mere coincidence: the ubiquitous humped bull (Ṛṣabhanātha), elephant (Ajitanātha), rhinoceros (Śreyāṁsanātha), goat/ibex (Kunthunātha), and the famous Mohenjo-Daro "Pashupati" seal surrounded by animals matching multiple early Tirthankara emblems, alongside swastikas, śrīvatsa knots, rare crocodiles, and rigid nude yogic figurines in kayotsarga-like postures strongly evocative of later Digambara icons. Because the IVC predates the historically attested lives of Pārśvanātha (~8th–9th century BCE) and Mahāvīra (6th century BCE), the absence of their emblems (serpent-canopy and lion) is expected, while symbols belonging to the first 18–19 Tirthankaras of traditional Jain chronology appear repeatedly on seals, tablets, and terracotta figures. These correspondences, combined with the civilization's apparent emphasis on no...

Feature ISKCON (Achintya Bheda Abheda) Advaita Vedanta Jainism Relationship with God The soul is simultaneously one with and different from God (Krishna), existing as a minute part of the Supreme Soul. The individual self (jiva) is ultimately non-different from the singular, universal Brahman. The soul is fundamentally and eternally separate from all other souls and from any supreme personal creator God. Individuality Individuality and personality are eternal and retained even after liberation. Individuality is a result of illusion (maya); it merges into the impersonal Brahman upon liberation. Individuality and a distinct personal identity are eternally preserved, even in the state of liberation. Ultimate Goal (Moksha) To attain liberation through eternal, loving devotional service (bhakti) to the personal form of Krishna. To achieve self-realization by realizing one's absolute identity with the impersonal Brahman. To achieve liberation by purifying the soul of all karma and attain...

One hypothesis I have is as follows: Hinduism is a sect of Jainism, Jainism is most ancient religion in India. Jainism places a central emphasis on ahimsa (non-violence) as a fundamental vow. However, all vows across different Yugas were difficult for laypeople to uphold. This raises the question: where should laypeople draw the line? Hinduism addresses this dilemma, and the Bhagavad Gita provides clarity for the common person, explaining that it is sometimes acceptable to kill when there is excessive adharma (unrighteousness). Hindu mythology frequently depicts the gods killing the asuras —beings who, although they performed all rituals correctly, were corrupted by excessive desires such as ego, greed, lust, and violence. On the material plane (Bhu-loka), Narayana (or the gods) are shown destroying these asuras , similar to their actions in other realms like Swarga , Vaikuntha , Kailasa , and so on. The act of killing in these stories is symbolic. The asuras represent spiri...

Chapter 6.4 of Acharya Hemachandra's  Triṣaṣṭiśalākāpuruṣacaritra  (Lives of Sixty-Three Great Men), titled  Subhūma-cakravartin-caritra , narrates the life story and rise to power of Subhūma, the eighth universal monarch ( cakravartin ) in the Jain tradition. The chapter's central theme is a narrative of revenge against Parshuram, which differs significantly from the well-known Hindu Puranic accounts. Summary of the Chapter The  Subhūma-cakravartin-caritra  details the dramatic conflict between the Brahmin warrior-sage Parshuram and the Kshatriya prince Subhūma, a story that establishes Subhūma as a  cakravartin . [ 1 ] The Context of Conflict:  The story begins with Parshuram killing King Sahasrarjun (Subhūma's father), who is generally identified with the Haihaya king Kārtavīrya Arjuna. [ 1 ] Subhūma's Birth and Upbringing:  The pregnant queen of Sahasrarjun successfully flees the capital and takes shelter in a sage's  ashram . She eventually gives birth to a son...

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