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Pārsvanatha demanded a deeper metaphysical justification which was supplied by Mahāvīra's doctrines.
Inspite of this development of the metaphysical side which is useful only to the advanced few, it appears that the Jainism, as preached by Mahāvīra, was substantially the same as Pārsvanatha's religion. The fundamental principles of the two religions were not at all different, though the minute details might not have agreed. "Both laws pursuing the same end, asks Keśi to Gautama, "what has caused this difference? Have you no misgivings about this twofold law, O wise man?" 734 And from what Gautama says in reply, it becomes quite plausible that both the creeds were essentially the same, the difference consisted only in the various outward marks of the religious men.
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Mahāvīra, therefore, does not appear to have made any capture from the lines laid down by his predecessor or to have done anything beyond some improvements necessitated by the requirements of the time. The development of the metaphysical side also was a necessity which possibly those from the strong opposition of the existing systems.
Summary and Conclusion
(1) We have seen that the traditional list of the Jaina Tīrthamkaras cannot be relied upon implicitly. The first twenty-two of them appear to be shadowy and fictitious personages and no historical importance can be attributed to them at the present state of our knowledge.
(2) From a few genuine references to the 23rd Tirthamkara Pārsvanatha - we have tried to suggest that the history of Jainism really begins with him. The principal features of his movement - as we understand from those incidental references, were -
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(a) The uplifting of the mass and the consequent abolition of the caste system and class distinctions.
(b) The elevation of the status of women.
(c)
The introduction of the four great vows (the caujjāma samvara) - non-killing, and abstinence from telling any lie, from stealing and from possessing any property - ahimsa, satya, asteya and aparigraha.
(d)
In addition to these four great vows he enjoined strict asceticism as the only way for the attainment of salvation. The practice of religious suicide also may be resorted to as a method for facilitating the attainment of the desired end.
तुलसी प्रज्ञा अंक 128
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