Schools and Sects in Jaina Literature

Author(s): Amulyachandra Sen
Publisher: Vishwa Bharati Calcutta

Page 52

SCHOOLS AND SECTS IN JAINA LITERATURE
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Kalăsavesiyaputta, a disciple of Pārsva, questioned the knowledge of Nigrantha elders and finally wanted to be converted from his own doctrine of four vows to that of five vows (Cāujjāmão dhammão pañcamahavvaiyam sapaļikkamanan dhamman uvasampajjittā!25). On another occasion elders belonging to the sect of Pārśva came to Mahāvira, asked him questions and finally were converted by him at their own instance from the doctrine of the four vows to that of five vows.126 The five vows were of ahinsa non-injury, anyła truthfulness, asteya non-theiving, aparigraha possessionlessness, and abstention from abrahma unchastity.
There is a very instructive discussion between Goyama, a disciple of Mahāvīra and Kesi, a follower of Pārsva. Two important points which emerge from this discussion are first, that Pārsva omitted the vow of celibacy because he included it in the vow of possessionlessness. The absence of its specific mention however led to corruption which was set right by Mahavira's inclusion of celibacy as a distinct vow. Secondly, Pārśva allowed an upper and an under garment to his disciples while Malāvīrā recommended complete nudity, the explanation being that there is really no conflict in this for Pārsva's direction was with the purpose of giving his disciples a characteristic mark to distinguish them from others while Mahavira's nudity symbolised that knowledge, faith and right conduct are the true causes of final liberation and not outward marks. 127
The parents of Mahāvira were lay disciples of Pārśva, and Mahāvira was therefore brought up as such and continued in it till after he renounced the world. A man of outstanding personality and gifts as he was he could not be content merely with the knowledge of the law. He wandered about alone and single to realise the truth for himself. We have already noticed his association with Gosāla. His teachings bear testimony to his having associated with other schools. This is an important matter in the proper study of Mahāvira's religion but full justice cannot be done to this subject here as it is outside the scope of the present enquiry. It will suffice for our present purposes to note that Mahāvīra reverted ultimately to his former sect and effected improvements in it.
III. SCHISMATIC SCHOOLS AMONG THE NIRGRANTHAS. Although nothing compared with the material contained in the Kathāvatthu of the Buddhists regarding various opinions on doctrinal
125 Bliag. 1.9.76. 120 Blag. 5.9.226. 11t Uttar. S. 23.33.