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Anekantavāda or non-absolutism is also met with in its embryonic form in, and in point of fact is central to, the teachings of Pārśva as well as Mahāvīra. Similarly the concept of the five Astikāyas and the eight-fold Karmas are found in the philosophy of Pārśva as well as Mahāvīra. We encounter brief references to these concepts in the Pārsva-chapter of the Isibhāiyam and more detailed ones in the standard canonical works of Mahāvīra's tradition.
Similarly, the conceptsof Asrava, Samvara, Nirjara, Sāmāyika, Pratyākhyāna and Pausadha are also common to both traditions, though there were some differences in the minutiae of these concepts and observances. The difference in opinion about the nature of Pratyakhyāna between Gautama and Udaka Pedhalaputra in Sūtrakrtāngahas been earlier noticed. Similarly, the differences in terms of detail on the practices are noticed in the relevant dialogues in Vyākyā-prajñapti and in Uttarādhyayana also. However, these differences were related mostly to the code of conduct and not to the doctrines, philosophy, and principles of ethics as such. The distinctness of Pārsva's sect lies in its code of conduct, and not in dogma or philosophy, since it somewhat differed from that of Mahāvīra. We shall notice and discuss at this point the distinctive features of the Pārsva's tradition(1) Pārsva Propounded Caturyāma-dharma, while Mahāvīra
preached the Pañcayāma-dharma or the five mahāvratas. According to the Ardharmagadhi canon, Mahāvīra added celibacy as an independent vow to the Cāturyāma-dharma of Pārsva. The Sūtrakrtānga mentions that Mahāvīra prohibited having woman, and eating during night hours.
The question arises why did Mahāvīra add celibacy as an independent vow? The answer to this question can be read in the Sūtrakrtānga. In the times of Pārśva, woman was considered a
Jainism and its History
