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initiator of their own tradition. The term: "Purusādāniya" used for Pārsva proves this point. In the process of time by recognizing great Tirthankaras such as Rsabha, Nemi and Aristanemi of prehistoric times, Nirgrantha tradition proved its identity as of great antiquity. From the Vedas and other ancient texts of Vedic tradition it is at least clear without any doubt that Śramana stream was in existence in the form of Vatarasana monks and ascetics, whose pioneer was Rsabha. But still, it is difficult to say on the basis of historical evidence as to what were the philosophical and conduct-related ideologies of Rsabha and how close they were to Jaina tradition of the present day; however it is certain that Rsabha was the founder of the path of renunciation and laid emphasis on meditation and tapas.
TEACHINGS OF ARHAT DISTINCTNESS OF HIS SECT
PĀRSVANATHA
AND
Among the Nirgrantha Tīrthankaras, the historicity of Arhat Pārśva as well as Vardhmana Mahāvīra has been fully established. Inscriptional and literary evidence play an important role in establishing the historicity of a person. The earliest inscription relating to Pārśva, of the 2nd or 3rd century A.D. has been found from the Kankālī Tīlā, Mathurā. It is inscribed on an image ofArhat Pārśvanātha which was installed by Ghoshaka, a disciple of Gani Uggahini of the Sthāniyakula of the Kottiyagana a suborder of male and female ascetics also noticed in the geneological list (earlier part, c. A.D.100) of the Paryusana-Kalpa (compiledc.AD 503-516). Though uninscribed, a more than life size sculpture of Pārsvanatha (upper part mutilated) and a tiny figure of Pārsva as the central focus of an Ayagapata, both stylistically datable to the period of the Saka king Sodas (c.early 2nd cent. A.D.) prove that Arhat Pārśva was venerated in, and
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