Arhat Parshva Aur Unki Parampara

This is a comprehensive summary of the Jain text "Arhat Parshva aur Unki Parampara" (Arhat Parshva and His Tradition) by Sagarmal Jain, based on the provided pages.

The book delves into the historicity, significance, and tradition of Arhat Parshva, the 23rd Tirthankara of Jainism, and his influence on the later Jain tradition, particularly in relation to Lord Mahavira.

Key Themes and Arguments:

• Historicity of Parshva:

  • The author establishes Parshva's historicity, placing him as a predecessor to Mahavira.
  • While direct pre-Mauryan epigraphic evidence for Parshva is lacking (similar to Mahavira and Buddha), the first-century CE Mathura inscriptions mention the installation of a statue of Arhat Parshva, confirming his recognition as an Arhat and the creation of his imagery in that period.
  • The absence of Parshva's name in early Mauryan inscriptions is noted, but this is not seen as a definitive denial of his existence, given the limited scope of available early inscriptions.
  • The author relies heavily on literary evidence, particularly the Rishibhashita (Avasyaka Niryukti), which is considered the oldest Jain Agam text after the first skandha of Acharanga. The author dates Rishibhashita to the 4th century BCE, stating it predates the entire Pali Tripitaka and most of the Jain Agam literature. It contains teachings of 44 sages, including Parshva and Mahavira.
  • Parshva is mentioned in later Jain texts like Sutrakritanga, Acharanga (second skandha), Uttaradhyayana, Bhagavati, Kalpasutra, Nirayavalika, and Avasyaka Niryukti, which further support his historical presence.
  • The author also discusses the possibility of Parshva being mentioned in the Baudhayana Dharmasutra with the term 'Parashavah', although this is presented as a complex interpretation.

• Significance of Parshva in Jain Tradition:

  • Parshva enjoys immense popularity and devotion among contemporary Jains, often exceeding that of Mahavira.
  • This widespread reverence is attributed to several factors:
    • Belief in his "Tirthankara Nama Karma" being exceptionally potent: This traditional explanation suggests a unique quality that attracts greater devotion.
    • Mahavira's own respect for Parshva: Mahavira is believed to have referred to Parshva as "Purushadaniya" (worthy of respect) and "Purushashreshtha" (foremost among men).
    • Parshva as the remover of obstacles (Vighna Upashamana): He is compared to Lord Ganesha in Hindu tradition, invoked for the smooth completion of religious rituals. This practical aspect is seen as a major reason for his popularity.
    • Extensive devotional literature: A significant number of hymns and prayers (stotras) are dedicated to Parshva, many of which request the removal of obstacles and worldly well-being.
    • Role of Yaksha and Yakshini: The author highlights the belief that Parshva's attendant deities, Dharanendra and Padmavati, are particularly benevolent towards his devotees, fulfilling their wishes. The iconography of Parshva's Yaksha (often depicted with an elephant head, similar to Ganesha) is also noted.
    • Influence on Hindu and Buddhist traditions: The book suggests potential connections and influences on other religious traditions.

• Parshva's Life and Teachings (Based on Agam Literature):

  • Family and Lineage: Mention of parents (Ashvasena and Vama in Svetambara tradition; Vishvasena and Brahmi in Digambara tradition) and lineage (Ugra lineage or possibly Naga lineage).
  • Key Life Events: Details about his birth, initiation, enlightenment, and nirvana, often associated with specific constellations (Vishakha).
  • "Chaturyama Dharma": Parshva is primarily identified as the proponent of Chaturyama Dharma (fourfold vows), consisting of:
    • Abstinence from all violence (Sarva-pranatipata viramana).
    • Abstinence from all falsehood (Sarva-mushavada viramana).
    • Abstinence from all stealing (Sarva-adattadana viramana).
    • Abstinence from all possessions/attachments (Sarva-bahirdha dana viramana, interpreted as aparigraha).
  • "Sachelaka Dharma": Parshva is generally considered to have followed the Sachelaka tradition, allowing one or two garments, contrasting with Mahavira's Achilaka tradition (nakedness).
  • "Karmic Theory" and "Lok": Parshva's philosophy emphasized the self-driven nature of karma and its consequences, the eternal and mutable nature of the universe (Lok), and the importance of detachment for liberation.
  • Rejection of Asceticism as Mere Self-Punishment: A significant contribution attributed to Parshva is his criticism of ascetic practices that were merely forms of self-inflicted pain without spiritual insight. He advocated for practices that led to mental purification and inner joy, free from both self-harm and harm to others.

• Comparison and Differences with Mahavira's Tradition:

  • Vow Structure: Parshva's Chaturyama versus Mahavira's Pancha Mahavratas (adding Brahmacharya as a fifth independent vow).
  • Attire: Parshva's Sachelaka tradition versus Mahavira's Achilaka tradition.
  • Ritual Observances: Differences in practices like "Pratikramana" (confession/reflection) – it was optional or performed only after transgression in Parshva's tradition, but made mandatory twice daily by Mahavira.
  • Daily Life and Practices: Mahavira's tradition emphasized stricter asceticism, including specific rules regarding bathing, dental hygiene, carrying umbrellas, wearing shoes, accepting specific types of alms, and living without luxuries, which were seemingly more relaxed in Parshva's tradition.
  • Schism: The author suggests that the eventual division into Svetambara and Digambara sects might have roots in the differences between Parshva's and Mahavira's followers, particularly concerning ascetic rigor and the acceptance of certain practices.

• The Tradition of Parshva's Followers (Parshvapatiyas):

  • The text highlights the interactions between Parshva's followers and Mahavira's followers.
  • Initially, there was some criticism and skepticism between the two groups, with Mahavira's followers sometimes viewing Parshva's followers as lax, and vice versa.
  • However, there was also a gradual process of integration and philosophical dialogue, with many of Parshva's followers eventually joining Mahavira's sangha.
  • The author points to figures like Kesi, a follower of Parshva, who engaged in philosophical debates with Mahavira's chief disciple, Gautama, demonstrating the intellectual engagement and eventual convergence of the traditions.

• Literary Development of Parshva's Biography:

  • Ancient Agam literature provides fragmented details.
  • More systematic biographies emerged later, particularly from the 9th century CE onwards, in both Svetambara (e.g., Chauppannama-purisa-charitam, Trishashti-shalaka-purusha-charitam) and Digambara traditions (e.g., Parsvabhyudaya, Parsvanatha Charita, Uttarapurana).
  • The author notes variations in these biographies concerning specific events, such as the Kamatha incident and Parshva's marriage.

• Parshva's Legacy and Tradition Today:

  • While Parshva's teachings and the core principles of his tradition are considered to have been absorbed into the broader Jainism, the independent existence of the "Parshva tradition" as a distinct sect is not strongly evidenced in the present day, with the exception of the Upakesha Gachchha's claim of lineage.
  • The author concludes that while Parshva's tradition might have lost its distinct identity over time, his influence and the core tenets of his teachings remain integral to Jainism.

In essence, "Arhat Parshva aur Unki Parampara" is a scholarly examination of the historical and religious significance of Parshva, tracing his lineage, beliefs, and the evolution of his tradition within Jainism, emphasizing his foundational role and enduring impact.