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JAIN JOURNAL
As I have already pointed out that ideas are associated with particular persons, it is natural to hold that the rudimentary ideas of the Jainas were also associated with some person and there is no harm or unhistoricity if this person is named Rsabhanatha.
The Teachings of Parsvanatha and Mahavira
Now let us proceed to consider the teachings of Parsvanatha and Mahavira. Parsvanatha introduced 4 teachings to the society, viz.(1) not to injure, (2) not to lie, (3) not to steal and (4) not to have attachement to external possessions. His teachings are called vows, collectively known as caturyāma and he and his followers came to be known as Nirgantha (one having no knot). Mahavira did not amend any of the teachings of his predecessor Tirthankara, he simply added a 5th to the teachings viz. not to idulge in adultery.17 Parsvanatha did not go naked, but Mahavira went on naked after his acquaintance with Mankhaliputra Gosala at Nalanda who went naked as the head of the Ajivika sect which had a good following in the days of Mahavira. It is generally believed that Gosala's nakedness influenced Mahavira to go naked, though the Jainas would say that his nakedness followed from the observance of the 4th vow viz. not to have attachment to external possessions. Since these five vows are primarily ethical codes about behaviour in a society, we may call these vows collectively as great Five Rules of Behaviour.
Mahavira organized Jainism systematically and preached it among men and women who gathered around him. He spoke in the language then current among them, this language with some change came to be known afterwards as Ardha-Magadhi. He spoke plainly about his religion and explained his teachings by means of lively illustrations. His preeching was open to all irrespective of class, caste, creed and sex. His principal place of preaching was Rajagrha-Nalanda region and at this place he had many followers among the Brahmin, Ksatriya, Vaisya and Sudra and among the rich (including such persons as Cetaka, king of Videha, Kunika, king of Anga and Satanika, king of Kausambi) and the poor.
It may be contended that the great Five Rules of Behaviour are nothing new, these were inherent in the Upanişads in one form or another. True, these principles are not new and these are found in the vast Upanişada literature, but only a few had access to it because this ancient literature was written in Sanskrit and because it was not open to the women in ancient India. As such, they could not know the teachings that
17 Sarvarthasiddhi, ch. 7, sl. 1. himsa'nrtasteyabrahmaparigrahebhyo virati vratam.
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