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HISTORY OF JAINISM PRIOR TO MAHĀVIRA
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in his sect there is mention of Siddha-Buddha, which implies the inherent concept of the ultimate liberated soul.
M.A. Dhaky opinions that the surviving early works (and the later developed text based on original teachings) would lead to believe that Arhat Pārśva was an ascetic-scientist, a systematic and methodical thinker, though speaking through an archaic mould of style. Arhat Nātaputta, (Vardhamāna), by contrast, was an ascetic philosopher who, as his original words and phrases (resembling the Upanișadic genre) preserved in the Ācārānga reveal cared more for contemplating on ātman or ‘self' and its absolute purification from Kaşāya (passions) for making it free from the karma latencies so as to attain total salvation. In the ultimate analysis, it is very likely that the Nirgrantha religion for the past many centuries stands for and preaches is based on the original teachings of Pārsva. Even the wellknown Nirgrantha methodology of examining the idea or object from four-fold viewpoints of dravya, kşetra, kāla and bhāva, is also the gift of Pārsva. Also, it may be stated that the rite of sallekhanā, also comes from him, for he had passed away on the Sammeta Hills, assumable by that rite which apparently had initiated that practice known and followed till now."
The earliest inscription relating to Pārsva, of the 2nd or 3rd century A.D. has been found from the Kankālī Țīlā, Mathura. It is inscribed on an image of Pārśva, which was installed by Ghoska, a disciple of Gaņi Aggahiņīya. A metal image of Pārśva in the prince of Wales Museum variously dated between the 2nd-1" cent. B.C. to 2nd cent. A.D. is one earlier piece in evidence.”
5SM. A. Dhaky "Arhat Pärśva and Dharanendra Nexus”, p-5 56Ibid., p-6 "Sagarmal Jain, “The teaching of Arhat Pārśva and the distinctness of his sect” in Arhat Pārsva and Dharanendra Nexus, P-15 and cf. U.P.Shah, Studies in Jaina Art, Varanasi, 1955, plate 1.fig.3
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