Jain Journal 1998 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 30

THE FOLLOWERS OF PĀRSVANĀTHA
BINOD KUMAR TIWARY
Pārsvanatha, the powerful religious teacher of the 9th-8th centuries B.C. has been accepted as one of the great propagators of Jain principles and ideas. He was the 23rd Tirthankara of the Jain order and traditions. As a reformer, he fought against the prevailing corrupt practices which were prevalent in the then society and religion. He preached the welfare of humanity without taking into account the caste, creed or sect.
After getting the perfect knowledge, Pārśva became the head of an enormous community. He had eight ganas and eight gaṇadharas.1 The samgha of Pārsvanatha consisted of sramaņas, nuns, lay votaries, female lay votaries and different types of saints.2 The Svetāmbaras and Digambaras give different account and number of the followers of Pārsva, but the Digambaras give their number very high, which seems to be an exaggeration. The division of Jain samgha into different branches prove his great organisational capacity.
The followers of Parsva belonged to all factions of the society. By virtue of his descent, his influence in royal family was great. He himself was a member of the royal family of Kāśī. The Jain writers inform us that Nāgnati (king of Gandhāra), Nimi (king of Videha), Dvimukha (king of Panchāla), Svayambhu (king of Hastinapura), Ravikirti of Kuśasthalapura and Karakanda (king of Kalinga) had adopted the faith of Pārsva.3
The ancient literary sources reveal that Gautama Buddha had also been under Jain influence for some time before becoming enlightened.* The statement of Buddha itself confirms this truth. Most of the facts, detailed by Buddha, are remarkably close to the conduct of Jain religion. Relating to his ascetic life, he said, 'I lived nude, took my food in hands.... uprooted my hair... and never warmed my body.'5 Some scholars are of the view that as the way shown by Parsva seemed to be very difficult and tedious, the Buddha invented the middle path which is known as madhyamapratipadā.6
1. Kalpasūtra, 160 (SBE, Vol. xxii, p. 273).
2. Ibid., 161 to 166.
3. Uttaradhyayana, 18-40-50 (SBE, Vol. XLV, p. 81).
4.
Darsanasāra, 6-9.
5. Majjhima Nikaya, Mahāsihanada Sutta, 12.
6. Veer Parinirvana, Oct. 1975, p. 15