Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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Some Aspects of Jainism in Eastern India
far as the later and regional history of Jainism is concerned these lists are of immense value.” Sudharman was succeeded by Jambusvāmi who led community for twenty-four years. Subsequent leaders were Prabbāva, Sayambhava, Yaśobhadra: Sambhūtavijaya and Bhadravāhu.
The Uvāsagadasão95 speaks of the following ten devotees of Mahāvira who led the life of householders: (1) Ananda and his wife, (2) Kāmadeva, (3) Culanipiya, (4) Suradeva, (5) Cullasayaga, (6) Kundakoliya (who met Gośāla but remained unshaken in the faith of Mahāvīra), (7) Saddālaputta, (8) Mahāsayaga (who came out of temptations to sensual enjoyments of the hands of Revai), (9) Nandiņipāyā, and (10) Silihipiya (who led spiritual lives very peacefully).
We have already mentioned that Jainism is not the creation of Mahāvīra, on the other hand, tradition also avers its origin from a hoary antiquity through twenty-four tirthankaras. Before him, Pārsva has preached his own faith and organised the Jaina community. While comparing between the two, Pārśva preached four vows; while Mahāvīra five instead, as already referred to. The fifth vow of celibacy, instead of by Mahāvīra was implied in the fourth vow (a-parigraha) of Pārsva. It shows that Mahāvīra did nothing but mention explicitly what Pārśva implied.
Besides celibacy, nudity was also stressed upon by Mahāvīra who said—“I have laid down the duty of nudity":96 while Pārsva allowed the use of two garments to his disciples. The duty of 'Pratikramaņa' is also ascribed to Mahāvīra who imposed it as an obligatory rule on all his disciples to confess and condemn all transgressions.97 According to Jacobi, Mahāvīra might have borrowed these rigid rules from the Acelakas or the followers of Gośāla.98
An historical analysis will reveal Mahāvīra's contribution for the development and reorganisation of the Jaina faith and its institution. Royal patronage, needless to point out, stimulated the circulation of the faith and its consolidation among the general masses. Under him Jainism became one of the principal religious schools in eastern India. He traversed many places of this region during his missionary tour and converted a large number of followers to his faith. These were all possible due to his winning personality and a wonderful power of organisation, which resulted possibly in the strength of his Sangha wiih the help of not only