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Pārsvanātha and Vardhamana Mahāvīra
or the four-point religion or the four-fold path,25 i.e., cãturyāma dharma26 and not Mahāvīra. The occurrence of this mistake in a Buddhist sūtra proves that the followers of Pārsva existed in the time of Mahāvīra.27 We learn from the Jaina text Bhagavatī28 that at a place called Tungiyā five hundred pupils of Pārsva embraced the five mahāvratas (five-point path) of Mahāvīra. 29
The famous dialogue between Kesin, a disciple of Pārsva, and Gautama or Indrabhūti, a disciple of Mahāvīra, which occurs in chapter XXIII of the Uttarādhyayana-Sūtra, one of the earliest texts of the Jaina canon, almost conclusively proves that Pārsva was a historical person.30 Pārsvanātha's followers existed in the time of Mahāvīra and also a few centuries after the latter's death.31 The religion of Pārsva was popular among some sections of society. Dharmananda Kosambi, a well-known scholar of Buddhism, is of opinion that before his attainment of enlightenment Gautama Buddha had entered the order founded by Pārsvanātha for sometime. 32 Gautama Buddha's own statements bear testimony to the opinion expressed by Kosambi.33 A study of Buddhist literature reveals the fact that in the early part of his ascetic life Gautama Buddha himself observed the ascetic practices which have been prescribed for a Jaina ascetic. 34 The historicity of Pārsvanātha is beyond doubt. There is truth in the Jaina tradition that Mahāvīra was not the founder of Jainism; he in fact, was a reformer of the order of the Nirgranthas founded by Pārsvanātha. 35
25. AOIU, p. 412. 26. JSS, p. 10.
AQIU, p. 412. 28. Bhagavati, pp. 136 ff. cited in JSS, p. 19 fn. 2.
HJM, pp. 63-4; JSS, p. 19. 30. JAA, I, p. 16; JSS, p. 13; AOIU, p. 412; LDJC, p. 21. 31. SIJA, p. 40. 32. JSS, p. 11. 33. Ibid. 34. CUHI, I, p. 185. 35. LDJC, pp. 22-3; AOIU, p. 412; JSS, p. 21.
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