________________
HISTORY OF JAINA MONACHISM Other details regarding the Church organisation are lacking. The only thing to be noted is that these monks led a wandering life, except in the rainy season, to keep contact with the laity. Evaluation of Pārsva's Order :
In the light of the evidence as noted above, it appears that Pārsva based his order on sound and broad principles of morality, the implications and the details of which were understood by his disciples who were of quick understanding and of a marvellous self-control.44
His insistence on Ahimsā may be said to be a reaction to the practices of animal sacrifices current in his contemporary society.45 Thus he raised a voice of dissent towards such generally approved customs in the society.
Moreover, he kept the doors of his Church open to all people, irrespective of caste, status or creed and thus insisted on the equality of birth.
In order to do this, he was equipped more than anybody else, as by birth he belonged to the royal race among the Kshatriyas. His contact and connections with these powerful ruling magnates must have helped a lot in the spread of his Church. It is unfortunate, however, that many of his royal followers cannot be identified with certainty.46 The interval between Pārśva and Mahāvīra :
Of the interval of 250 years between Pärśva and Mahāvīra, we have no knowledge, and it is very difficult to say whether, after Pārsva's death, his religion was in a flourishing condition or otherwise.
One thing, however, may be noted, and that is pertaining to the existence of the followers of Pārsva's system even in the time of Mahāvīra. Among the various important disciples of Pārśva mentioned before, many came in contact either with Mahāvīra himself or with his chief disciple Goyama Indabhūi. It is interesting to note that at Tungiyā,47 as many as five hundred
44. Uttar. 23, 26-27; Thän. pp. 201-202; Mül. 7, 114-33. also JACOB's f.n. 3, on p. 122 of SBE. xlv.
45. Niryā. (VAIDYA). p. 39 refs. to pašubandha, yajna, yūpa, etc.
46. In this connection, it may be noted, that Prasenajit who was the father-in-law of Parśva is tried to be identified with the king Senajit, a ruler of the southern Pañcala mentioned in the Puranas: See PARGITER, Anc. Ind. Hist. Trad. pp. 127, 146.
47. JAIN, Life in Ancient India, p. 345, has the following note on Tungiyā: "The Jain pilgrims identify Tungiya with the town of Bihar. Probably it may be identified with modern Tungi situated two miles from Bihar-Prācina Tirthamälā, Pt. 1, p. 16 introduction".
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
