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The tradition give two carious explanation os the name Pārsvanātha : (i) PYRIT SIF Hurafca 4790 i.e., who can know everything by touch. (ii) गर्भस्थे जनन्यानिशि शयनोयस्थयांऽधकरि सर्पो दृष्ट इति गर्भानुभावीयमिति पश्यति इति foreiruixa i.e., When the child was in the embryo the mother saw a serpetn by her side on the bed in the dark. This is the reason why he was named Pārsvanātha (cf. Jainatattavādarśa, 2nd ed., p. 14) Both of these explannation,s however, it is quite apparent, are destitute of any historical value. For these details, see the digest, prepared by Prof. Bloomfield, of the stories from Sri Bhāvadevasuris Pārsvanāthacuritra. The prenatal history
fo Pārsvanāthas career has been dealt with in full in this digest. . 9. Anguttara Nikāya, Pt. III, pp. 383-84; Samangala Viläsini, I, p. 162
10. Jacobi, Jaina Sūtra; Pt. II, SBE., vol. xiv, pp. 119 ff. 11. Jacobi, Jaina Sūtras, Pt. I, BE, vol. xxii. 12. Jacobi, Jaina Sūtras, Pt. II, SBE, vol. xlv, p. 119, no. 3. 13. Of the two enumerations of the fourfold restraint by the Buddhists one
differs, as is kindly pointed out to me by Dr. B.M. Barua, and the other tallies with the Jaina exposition of the same. (a) as explained in the Sumangala Vilāsini, I, p. 167. nātaputtaavāde cātuyāma samcura sainvutta ti catu kotthāsena samvarena samvutta. sabba-vāri-variot cātuyāma sabbaudako patikkhittasabba-sitodakopti attho. so kiro sitodaka satta-saññi hoti, tasmā taṁ na valañjiti. sabbavāriyuto ti sabbhena pāpavāraṇnena yutto. sabba-vāri-dhuto ti sabbena pāparāronena phutto. (b) in the Dīgha Nikāya, III, pp. 48.9 idha nigrodha topssi na pånam atipateti na pånam atipatayeti, na pånam atipatayati samanuñño hoti.... na adlinam ādagati. na musā bhanati ...
na bhāvitam āsimsatsi. 14. Indian Antiquary, vol. ix, 1880, pp. 158 ff. 15. Jacobi, introduction to the Jaina Sūtras, Pt. II, SBE, vol. xiv, p 22-- 16. Stevenson, The Heart of Jainism, p. 35 17. Ibid, p. 48 18. Jacobi, Jaina Sūtras, Pt. I, SBE, vol. xxii. 19. It may be noted that many of the religious orders of the time consisted of
a body of monks who loved to shift from place to place lecturing on special religius topics for winning over the people to their sides. Such were the orders of Makkhali Goisāla, Sanjaya Belattñhiputta, Pakudha
Kaccayāna and many oothers recorded in the Buddhist Literature. 20. Jacobi, Jaina Sūtras, Pt. III, SBE, xiv, p. 121
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