Introduction to Jaina Sadhna

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 21

14: An Introduction to Jaina Sādhanā
marriage feast. Except this we find no other clues from Jaina sources regarding the difference of ethical doctrine and religious practices of other Tirthankaras on one hand and Mahāvira on the other, with only exception of Pārsva. We find references in Bhagavati, Uttarādhyayana and Rṣibhāṣita, Bṛhatkalpabhāṣya which prove that teachings of Pārsva were at variance with Mahāvira's.
Before we come to the difference between teachings etc. of Pārsva and Mahāvira, a brief survey of what they have in common, will not be irrelevant.
The tradition of Mahavira borrowed much from Pārsva in field of Metaphysics and Karma philosophy. Both regard the world as eternal as well as dynamic, that it exists by itself and has no creator. They both also believe in the concept of permanence in-change as a nature of reality, the basis of Jaina theory of Anekāntavāda. The doctrines of five Astikāyas, of eight-fold karmas, as well as concepts of Asrava, Samvara, Nirjarā, Sāmāyika, Pratyākhyāna, Poṣadha are also common in both the traditions. Though there were some minute differences in the details of these concepts in both the traditions. For example we come across with the difference of opinion about the nature of Pratyakhyāna between Gautama, the disciple of Mahāvira and Udaka Pedhalaputta, the disciple of Pārsva in Sutrakṛtānga (Book II, Chapter 7th Nālandiya ). Similarly, we may notice the differences of both the traditions in Bhagavati and Uttaradhyayana in detail also. But all these differences are mostly related to the ethical code and mode of religious practices and not to the philosophy and fundamental ethical doctrines as such.
Pārsva propounded Cāturyāma (four-fold Yamas), while Mahavira preached the five Mahāvratas (Great-vows). Mahāvira added celibacy as an idependent vow in the Caturyāma dharma