Some Aspects of Jainism in Eastern India

SR No.: 006725
Original Sutra Author: N/A
Author: Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1989
Total Pages: 170
Language: English
Classification: Book_English
File Size: 15 MB

Page 45

Twenty-Four Tirthankaras and Their Activities and Teachings
wife became his first disciples and gradually he received a large number of followers. He preached his doctrine for nearly seventy years. Some Niganthas like Vappa (the Buddha's uncle),47 Upali,48 Abhaya,49 Aggivessayana, Saccaka, 50 Digha Tapassi.51 Asibandbakaputta Gamini,52 Siha,53 etc. are lay followers, while Sacca, Lola, Avavadika, Patacara, etc. are lay women followers of the Pārśvanātha tradition;54 and later on they had become the followers of the Nigantha Națaputta.56 Moreover, the discussion between the disciples of Pārśva and Mahāyira confirms the historicity of Pārsva and it also demonstrates that the sect of Pārśva came to be amalgamated with the Nigranthas,56 It is interesting to note that at the place of Tungiya five hundred pupils of Pārśva embraced the five mahāvratas" of Mahāvīra, which was essentially the advanced form Catur yamās of Pārsvanātha. Two interesting points which emerge from their discussions may be mentioned in this connection: first, that Pārśva omitted the vow of celibacy because he included it in the vow of possessionlessness. The absence of its specific mention however led to corruption which was set right by Mahāvira's inclusion of celibacy as a distinct vow. Secondly, Pārsva allowed an upper and an under garment to his disciples while Mahāvīra recommended complete nudity, the explanation being that there is really no conflict in this for Pārsva's direction was with the purpose of giving his disciples a characteristic mark to distinguish them from other, while Mahāvira's nudity symbolised that knowledge, faith and right conduct are the true causes of final liberation and not outward marks.59 He had propounded four yāmas instead of the five Mahāvratas. These vows differ only in number; otherwise, in their application and significance, they are equal.60 The Cätuyāma-samvara, which is attributed to the Nigantha Națaputta in the Sāmaññaphala-sutta, is in reality a teaching of Pārsvanātha. 62
The dialogue between Kesi and Goyamal2 distinctly proves that in spite of some minor differences, the doctrines of Mahāvīra were in close agreement with those of Pārsva. To understand this interpretation of Jacobi we have to know beforehand that the original religion of Pārśva had laid down four great vows for the guidance of his followers, and they are as follows: Ahimsā (non-killing), Sunsta (truthful speech), Asteya (not stealing), and Aparigraha (renouncing of all illusory objects). Mahāvīra being a reformer also saw that in the society in which he was moving Brahmacarya