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Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism, according to Dundas, but Jainism was highly critical of the knowledge systems and ideologies of its rivals, and vice versa.
For ascetics, Jainism requires a vow of complete non-possession of any property.
This is problematic and a misreading of Jain historical texts and Mahavira's teachings, states Dundas.
Any attempts to express the experience is syāt, or valid "in some respect" but it still remains a "perhaps, just one perspective, incomplete".
The anekantavada premise of the Jains is ancient, as evidenced by its mention in Buddhist texts such as the Samaññaphala Sutta.
Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life.
Jains trace their history through a succession of twenty-four victorious saviors and teachers known as Tirthankaras, with the first being Rishabhanatha, who is believed to have lived millions of years ago, and twenty-fourth being the Mahavira around 500 BCE.