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71-451: Jodharāj or Jodharāja, composed Hammira Raso sometime between 1728 CE and 1823 CE. He was a court poet, and composed the text for his patron, Raja Chandrabhan of Nimrana . Hammira Raso contains a brief autobiographical section that provides details about the poet. According to it, Jodharāja was a Gaur Brahman born in Bijawar in the province of Rat, to a man named Balakrishna. Jodharāja

142-456: A jagir worth 500,000 rupees and a palace for residence, despite a warning from Alauddin's herald . Alauddin then sends multiple firmans to Hamir, offering him as much land and gold he desires, in return for handing over Muhammad Shah. However, Hamir refuses the offer, saying he will never break his promise. Alauddin then decides to besiege Ranthambore, against the advice of his vazir Mihram Khan. Alauddin's herald describes Ranthambore as

213-439: A pseudo-historical poem. According to historian Dasharatha Sharma , while the work is of "little historical value", it is useful as an evidence of Hammira's reputation for "chivalry, gallantry and bravery in war." According to Alastair Dick, Hammira Raso is the earliest extant text that uses the word " sitar " to describe the musical instrument now widely known by that name. Neemrana Neemrana (/ niːmərɑːɳɑː / )

284-405: A combat with each other, fighting for the opposing sides. Alauddin makes a final attempt at reconciliation, promising to return to Delhi and to restore Hamir's territories to him in addition to giving him 52 additional parganas . Hamir rejects the offer, and continues the battle, losing his Bhil general Bhoj in the process. After suffering more setbacks, Alauddin sends a herald to Hamir, asking for

355-593: A description of the Agnikula legend, according to which the four major Rajput clans including the Chauhans , emerged from a Vedic ritual fire pit. After a Kshatriya king kills Parashurama 's father, Parashurama slaughters the Kshatriyas, leaving no one to protect the sages and priests from demons (asuras / rakshasas ). Seven sages - Gautama, Lomaharśana, Bhṛgu, Atteriya, Bharadvāj, Garg and Vasiṣṭha - perform

426-580: A difference between the teachings of Parshvanatha and Mahavira. Padmanabh Jaini writes that the Digambaras interpret "fourfold" as referring "not to four specific vows", but to "four modalities" (which were adapted by Mahavira into five vows). Western and some Indian scholarship "has been essentially Śvētāmbara scholarship", and has largely ignored Digambara literature related to the controversy about Parshvanatha's and Mahavira's teachings. Paul Dundas writes that medieval Jain literature, such as that by

497-434: A fire ritual while chanting Sama Veda hymns. Then the four Rajput clans unexpectedly emerge from the fire pit. Chauhan, the progenitor of Hamir's clan, carries four weapons (sword, dagger, knife and bow) in his four arms. Shakti , the lion-riding goddess carries ten weapons in her ten arms, blesses him. Brahma instructs Chauhan to overcome all dangers for protecting his religion. The hero fights demons and seeks blessings of

568-454: A follower of Parshvanatha and Indrabhuti Gautama as a disciple of Mahavira and discusses which doctrine is true: the fourfold restraint or the five great vows. Gautama says that there are outward differences, and these differences are "because the moral and intellectual capabilities of the followers of the ford-makers have differed". According to Wendy Doniger , Parshvanatha allowed monks to wear clothes; Mahavira recommended nude asceticism,

639-485: A geographical region, such as Shankheshwar Parshvanath and Panchasara Parshvanath . Parshvanatha is usually depicted in a lotus or kayotsarga posture. Statues and paintings show his head shielded by a multi-headed serpent, fanned out like an umbrella. Parshvanatha's snake emblem is carved (or stamped) beneath his legs as an icon identifier. His iconography is usually accompanied by Dharnendra and Padmavati, Jainism's snake god and goddess. Serpent-hood iconography

710-589: A historical figure. According to Paul Dundas , Jain texts such as section 31 of Isibhasiyam provide circumstantial evidence that he lived in ancient India. Historians such as Hermann Jacobi have accepted him as a historical figure because his Chaturyama Dharma (Four Vows) are mentioned in Buddhist texts . In the Manorathapurani, a Buddhist commentary on the Anguttara Nikaya , Vappa,

781-462: A king, while the infant who replaces him plays a carder. Meanwhile, a widow prays at the temple of the Sharaoji sect near Dehli [ sic ]. (The poet describes Sharaoji as a Buddhist sect, but states that the widow was blessed by the tirthankara Parasnath , who is actually a Jain figure.) As a result, she is blessed with good-looking twins, Basant Pal and Tej Pal. She also finds

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852-505: A pardon, and promising to return to Delhi. Hamir refuses to end the battle, and his troops capture Alauddin. Hamir asks his soldiers not to kill Alauddin, declaring that it is a sin to kill an emperor "because he gives food to thousands of souls." He releases Alauddin, asking the emperor to return to Delhi. Hamir's soldiers collect a variety of material from the Delhi camp, including ensigns, and return to Ranthambore. When Hamir's wife Asha sees

923-530: A practice which has been a significant difference between the Digambara and Śvētāmbara traditions. According to the Śvētāmbara texts, Parshvanatha's four restraints were ahimsa , aparigraha (non-possession), asteya (non-stealing) and satya (non-lying). Ancient Buddhist texts (such as the Samaññaphala Sutta ) which mention Jain ideas and Mahavira cite the four restraints, rather than

994-439: A prosperous and powerful kingdom. He also states that Hamir was a deeply religious Hindu who had demolished all mosques in his territory, replacing them with temples. Alauddin marches to Ranthambore with a large army, which includes a large number of Hindus. Some petty chiefs of Ranthambore flee in fear, but several loyalists stand by Hamir. In initial confrontations, Hamir's forces defeat Alauddin's army, inflicting heavy losses on

1065-444: A serpent hood and a Ganesha -like yaksha , and Digambara art depicts him with serpent hood and Dhranendra. According to Umakant Premanand Shah, Hindu gods (such as Ganesha) as yaksha and Indra as serving Parshvanatha, assigned them to a subordinate position. The Parsvanatha ayagapata , a circa 15 CE ayagapata excavated from Kankali Tila , is a tablet of homage dedicated to Parshvanatha. The table represents Parshvanatha in

1136-507: A treasure of gold and diamonds. When the boys grow up, they decide to build two temples at the meeting place of the Sharaoji sect on the Grinar [ sic ] hill. A pandit tells them that there is no point in building temples, because an emperor destined to destroy all temples had been born, and had been living at the home of a carder. The two brothers visit the carder's home, and present valuable gifts to Alauddin. Alauddin tells them he

1207-608: Is a poem composed by Shantikirt Muni in 1730 AD, this poem narrates the seven siddhis of Parshvanatha. Guru Gobind Singh wrote a biography of Parshvanatha in the 17th-century Paranath Avtar , part of the Dasam Granth . Parshvanatha is a popular tirthankar who is worshiped ( bhakti ) with Rishabhanatha, Shantinatha , Neminatha and Mahavira. He is believed to have the power to remove obstacles and save devotees. In Shvetambara tradition, there are 108 prominent idols of Parshvanath idols these idols derive their name from

1278-732: Is an ancient historical town in Kotputli-Behror district in the Indian state of Rajasthan . It is located 16 km from Behror city , the district headquarters, 66 km (41 mi) from Alwar city , 122 km (76 mi) from New Delhi and 150 km (93 mi) from Jaipur , on the Delhi - Jaipur highway in Neemrana tehsil . It is between Behror and Shahajahanpur . Parshavanatha Parshvanatha ( Sanskrit : पार्श्वनाथः ), or Pārśva and Pārasanātha ,

1349-516: Is considered the holiest shrine among Śvētāmbara murtipujaka. The replicas of Parshvanath temples are popular among Śvētāmbara murtipujaka, for example, Godiji is located in Sindh has a replica in Mumbai . According to Jain belief, worshipping these local replication idols allow them to directly worship to the original idol. Parshvanath is prayed to obtain various desires, especially tantric rites ,

1420-540: Is dated to c.  599  – c.  527 BCE in the Jain tradition, and Parshvanatha is dated to c.  872  – c.  772 BCE . According to Dundas, historians outside the Jain tradition date Mahavira as contemporaneous with the Buddha in the 5th century BCE and, based on the 273-year gap, date Parshvanatha to the 8th or 7th century BCE. Doubts about Parshvanatha's historicity are also supported by

1491-431: Is just a poor carder: he initially refuses the gifts, and later distributes them among his playmates. The twins extoll Alauddin as their prince, and seek his permission to build the temples. Alauddin declares that he plans to destroy all the temples, because the gods had cursed him to a miserable life, but would make an exception for the twins' temples. Meanwhile, the emperor learns about Alauddin's identity, and brings him to

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1562-559: Is not accepted by the Digambaras, a tradition whose canonical texts have been lost and who do not accept Śvētāmbara texts as canonical. Digambaras have a sizable literature, however, which explains their disagreement with Śvētāmbara interpretations. Prafulla Modi rejects the theory of differences between Parshvanatha's and Mahavira's teachings. Champat Rai Jain writes that Śvētāmbara texts insist on celibacy for their monks (the fifth vow in Mahavira's teachings), and there must not have been

1633-831: Is not unique to Parshvanatha; it is also found above the icons of Suparshvanatha , the seventh of the 24 tirthankaras , but with a small difference. Suparshvanatha's serpent hood has five heads, and a seven (or more)-headed serpent is found in Parshvanatha icons. Statues of both tirthankaras with serpent hoods have been found in Uttar Pradesh and Tamil Nadu, dating to the 5th to 10th centuries. Earliest images of Parshvanatha having seven snakes over his head date back to first century BCE. Archeological sites and medieval Parshvantha iconography found in temples and caves include scenes and yaksha . Digambara and Śvētāmbara iconography differs; Śvētāmbara art shows Parshvanatha with

1704-531: Is one of the five most devotionally revered Tirthankaras, along with Mahavira, Rishabhanatha, Neminatha and Shantinatha. Various Jain temple complexes across India feature him, and these are important pilgrimage sites in Jainism. Mount Parasnath of Jharkhand , for example, which is believed to have been a place where 20 out of 24 Tirthankaras achieved nirvana , along with Parshvanatha. Shankheshwar Parshvanath in northern Gujarat , along with Mount Shatrunjaya

1775-459: Is one of the most performed Jain prayer. Pasanaha-chairu is a hagiography of Parshvanatha composed by Shridhara in 1132 AD. Parshvanath bhavaantar is a kirtan (devotion song), compiled by Gangadas in 1690 AD, which narrates life of previous nine births. The medieval forty-four verse hymn Kalyanamandira stotra , composed by Digambar kumudachandra, is a praise to Parshvanatha is popular among both Digambar and Śvētāmbara. Parshvanatha charite

1846-586: Is particularly important as it narrates the history of Jainism before Mahavira and describes the creation of three of the most prominent castes of Jain followers. It also suggests the antiquity of the Śvetāmbara tradition and that white-clad ascetics were the original followers of Jainism and of Parshvanatha, who preceded naked ascetics of the Digambara sect. Texts of the two major Jain sects (Digambara and Śvētāmbara) have different views of Parshvanatha and Mahavira's teachings, which underlie disputes between

1917-469: Is popularly seen as a supreme propagator and reviver of Jainism. Parshvanatha is said to have attained moksha on Mount Sammeda ( Madhuban , Jharkhand ) popular as Parasnath hill in the Ganges basin, an important Jain pilgrimage site. His iconography is notable for the serpent hood over his head, and his worship often includes Dharanendra and Padmavati (Jainism's serpent Devtā and Devī). Parshvanath

1988-499: The Kalpa Sūtra the first known text. or depth, and the brief descriptions of the tirthankaras are largely modelled on Mahavira. The Kalpa Sūtra is the most ancient known Jain text with the 24 tirthankar , but it lists 20; three, including Parshvanatha, have brief descriptions compared with Mahavira. Early archaeological finds, such as the statues and reliefs near Mathura , lack iconography such as lions and serpents. Two of

2059-430: The Buddha 's uncle, was a follower of Parshvanatha. Despite the accepted historicity, some historical claims such as the link between him and Mahavira, whether Mahavira renounced in the ascetic tradition of Parshvanatha, and other biographical details have led to different scholarly conclusions. Parshvanath's biography with Jain texts says that he preceded Mahavira by 273 years and that he lived 100 years. Mahavira

2130-467: The garbha-kalyana (enlivened the fetus). His mother dreamt 14 auspicious dreams, an indicator in Jain tradition that a tirthankar was about to be born. According to the Jain texts, the thrones of the Indras shook when he was born and the Indras came down to earth to celebrate his janma-kalyanaka (his auspicious birth). Parshvanatha was born with blue-black skin. A strong, handsome boy, he played with

2201-412: The philosopher's stone , and Muhammad Shah. An angry Hamir rejects the demands, and instead asks Alauddin to hand over his favorite queen Begum Chimna, Chintamani the philosopher's stone, and his four commanders. Hamir then prepares for the final battle, and sends his son Ratan Singh to Chitor. Know that the firmness of Hamir, the pride and stubbornness of Ravana , the truth of Raja Harischandra , and

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2272-490: The tirthankaras , monks of Parshvanatha's lineage existed during Mahavira's time period. Keśiśramanācharya , a monk of Parhsvanatha's lineage, is also said to have met Gautama Swami , the prime disciple of Mahavira. Parshvanatha's monastic lineage is said to have begun with his prime disciple Arya Śubhadatta. Later, this lineage came to be known as the Upkeśa Gaccha of the Śvetāmbara tradition. Keśī's (the 4th head of

2343-565: The Ācārāṅga Sūtra say that Mahavira's parents were followers of Parshvanatha, linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition. According to the Śvētāmbara tradition, Parshvanatha and the ascetic community he founded exercised a fourfold restraint; Mahavira stipulated five great vows for his ascetic initiation. This difference and its reason have often been discussed in Śvētāmbara texts. The Uttardhyayana Sutra (a Śvētāmbara text) describes Keśin Dālbhya as

2414-508: The 23rd of 24 tirthankaras in Jain tradition. He was born on the tenth day of the dark half of the Hindu month of Pausha to King Ashwasena and Queen Vamadevi of Varanasi . Parshvanatha belonged to the Ikshvaku dynasty . Before his birth, Jain texts state that he ruled as the god Indra in the 13th heaven of Jain cosmology. While Parshvanatha was in his mother's womb, gods performed

2485-431: The 9th-century Silanka, suggests that the practices of "not using another's property without their explicit permission" and celibacy were interpreted as part of non-possession. The Kalpa Sūtra contains biographies of the tirthankaras Parshvanatha and Mahavira. Uvasagharam Stotra is an ode to Parshvanatha which was written by Bhadrabahu . Jinasena 's Mahapurāṇa includes " Ādi purāṇa " and Uttarapurana . It

2556-507: The Delhi ensigns from a distance, she assumes that the invaders had won, and orders a mass suicide of women to avoid falling into enemy hands. When Hamir enters the fort, he sees the dead bodies of the women, including his wife and his daughter. He decides to commit suicide, offering his head to Shiva. When Sarjan Shah calls Alauddin to Ranthambore, Alauddin admires Hamir, and orders the beheading of Sarjan Shah for being disloyal to Hamir. Historian Kalika Ranjan Kanungo describes Hammira Raso as

2627-516: The age of 100 on Shravana Shukla Saptami according to Lunar Calendar. His moksha (liberation from the cycle of birth and death) in Jain tradition is celebrated as Moksha Saptami. This day is celebrated on large scale at Parasnath tonk of the mountain, in northern Jharkhand , part of the Parasnath Range by offering Nirvana Laddu (Sugar balls) and reciting of Nirvana Kanda . Parshvanatha has been called purisādāṇīya (beloved of

2698-432: The center surrounded by a bunches of lotus. Parshvanatha is depicted in dhyāna mudrā with ankle crossed in lotus position seated on a pedestal with a seven-hooded sesha hood above his head and shrivatsa on the chest. The Kahaum pillar , erected in 460 CE during the reign of Skandagupta , Gupta Empire , bears an inscription that is adoration to Arihant and features a carving of Parshvanatha. Parshvanatha

2769-429: The dam. Hamir holds festivities in his fort, including a performance by the talented dancer Chandrakala. Alauddin watches the performance from outside, and feeling insulted, orders an archer to injure Chandrakala. Muhammad Shah recognizes the archer as his younger brother Mir Gabru, and offers to shoot an arrow at Alauddin in revenge. Hamir tells him not to commit the sin of regicide , and on his order, Muhammad Shah shoots

2840-406: The daughter of Prasenajit (king of Kusasthala). Heinrich Zimmer translated a Jain text that sixteen-year-old Parshvanatha refused to marry when his father told him to do so; he began meditating instead because the "soul is its only friend". At age 30, on the 11th day of the moon's waxing in the month of Pausha (December–January), Parshvanatha renounced the world to become a monk after seeing

2911-530: The early bronze images of Parshvanatha can be found on Chhatrapati Shivaji Maharaj Vastu Sangrahalaya and Patna Museum dating back to the second century BCE to the first century CE. A first century BCE Ayagapata is in State Museum Lucknow containing the image of Parshvanatha. A seventh century CE statue was found in the Asthal Bohar village of Rohtak , Haryana . Parshvanatha was

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2982-406: The ego. According to the Jain texts, lions and fawns played around him during his asceticism. Ahichchhatra is believed to be the place where Parshvanatha attained Kevala Jnana (omniscience). According to Vividha Tirtha Kalpa , Kamath in an attempt to obstruct Parshvanatha from achieving Kevala Jnana caused continuous rain. Parshvanatha was immersed in water up to his neck and to protect him

3053-444: The enemy. As the siege continues, Hamir prays to Shiva, and hears a divine voice commanding him to continue to fight to death, and declaring that his name and heroism will become immortal. Hamir's forces continue to achieve successes against the invading army. Alauddin invokes Muslim Pirs , but Hindu deities descend from heaven and defeat them in a violent contest. More battles follow, with Hamir's army reinforced by his vassals including

3124-415: The fifth monastic vow (celibacy). Parshvanatha did not require celibacy and allowed monks to wear simple outer garments. Śvētāmbara texts, such as section 2.15 of the Ācārāṅga Sūtra , say that Mahavira's parents were followers of Parshvanatha (linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition). Parshvanatha is the earliest Jain tirthankara who is generally acknowledged as

3195-604: The five vows of later Jain texts. This has led scholars such as Hermann Jacobi to say that when Mahavira and the Buddha met, the Buddhists knew only about the four restraints of the Parshvanatha tradition. Further scholarship suggests a more complex situation, because some of the earliest Jain literature (such as section 1.8.1 of the Ācārāṅga Sūtra) connects Mahavira with three restraints: non-violence, non-lying, and non-possession. The "less than five vows" view of Śvētāmbara texts

3266-524: The foundation to be built on his body. Two of his loyal Bhil associates - Ravana and Basava - declare that the fort actually belonged to the Bhils, and the king is merely its nominal owner. They offer to be sacrificed in place of the king, asking the king to take care of Ravana's son Bhoj. Accordingly, the two Bhils are beheaded and their heads are used as foundation stones. The wall built on this foundation does not collapse. Meanwhile, Indra becomes afraid that

3337-409: The goddess, who becomes his clan goddess ( kuladevi ) and is named "Ashapuri". Many generations after Chauhan, a ruler named Raja (or Rao ) Jeyat Chohan is born in the village of Barbagao. During a hunting expedition in a forest, he pursues a white boar, and encounters the sage ( rishi ) Padam. The sage blesses him, and asks him to establish a hill fort and worship Shiva there. The sage describes

3408-522: The gods of water, hills and trees. At the age of eight, Parshvanatha began practising the twelve basic duties of the adult Jain householder. He lived as a prince and soldier in Varanasi . The temples in Bhelupur were built to commemorate place for three kalyanaka of Parshvanatha. According to the Digambara school, Parshvanatha never married; Śvētāmbara texts say that he married Prabhavati,

3479-421: The image of Neminatha . He removed his clothes and hair and began fasting strictly. Parshvanatha meditated for 84 days before he attained omniscience under a dhaataki tree near Benares. His meditation period included asceticism and strict vows. Parshvanatha's practices included careful movement, measured speech, guarded desires, mental restraint and physical activity, essential in Jain tradition to renounce

3550-465: The kingdom, and threatens to destroy anyone who protects the general. The general departs from Delhi with his family, soldiers, servants, slaves, elephants and carriages. He seeks refuge from several princes, both Hindu and Muslim, including the rulers of " Kandesh , Kabul, Multan, Kashmir, Guzerat , Gandwana and Bengal ". All of them decline to shelter him, fearful of Alauddin. Ultimately, Rao Hamir of Ranthambore grants him asylum. Ravana conquered

3621-626: The monastic order in Parshvanatha's monastic lineage) disciple Swayamprabhasuri went on to create the Porwal and Srimali castes by preaching Jainism and strongly opposing animal sacrifice in Bhinmal and Padmavati region of present-day Rajasthan . Later, Swayamprabhasuri's disciple Ratnaprabhasuri preached Jainism in Osian and created the Oswal caste. The monastic lineage of Upkeśa Gaccha

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3692-524: The oldest Jain texts, which present Mahavira with sporadic mentions of ancient ascetics and teachers without specific names (such as sections 1.4.1 and 1.6.3 of the Acaranga Sutra ). The earliest layer of Jain literature on cosmology and universal history pivots around two jinas : the Adinatha ( Rishabhanatha ) and Mahavira. Stories of Parshvanatha and Neminatha appear in later Jain texts, with

3763-417: The particular hill area as full of tantric power. After returning to his court, the king starts building a fortified town, which is named Ranthambor. The Bhils , who inhabit the mountain, acknowledge his power and recognize him as their sovereign. During the construction of the fort, the wall of the portico keep falling even after being raised several times. The king then decides to sacrifice himself, and asks

3834-410: The people) by Jains. Jain mythology contains legends about Parshvanatha's human and animal rebirths and the maturing of his soul towards inner harmony like legends found in other Indian religions. His rebirths include: King Aravinda, after the death of his minister's son, renounced his throne and led an ascetic life. When an angry Vajraghosha approached Aravinda, the ascetic saw that the elephant

3905-412: The royal palace. Sometime later, Alauddin marries a princess from Kandahar , and ascends the throne a year after his marriage. He then besieges and captures 84 forts across India. During a hunting expedition, Alauddin discovers that his queen was having an affair with his general Muhammed Shah. Fearing that his queen would commit suicide, Alauddin spares the general's life. But, he exiles the general from

3976-450: The royal umbrella over Alauddin's head instead. Sarjan Shah, a merchant of the Sharaoji sect, allies with Alauddin, and conspires against Hamir to avenge his father's death. He throws animal hides into the grain stores of Ranthambore, rendering them unusable for the vegetarian Hindus. Alauddin once again sends a firman to Hamir, offering to end the siege, in return for Chandrakala the dancing girl, Hamir's virgin daughter Dewal Kimari, Paresh

4047-411: The ruler of Chitor , and Alauddin's forces reinforced by Arabs and Rumanians . Hamir's forces win the first battle, and later, Alauddin's army captures the fort of his vassal Randhir. Alauddin then marches to demolish the temples at Alanpur, but Hindu deities scare him away. On Mihram Khan's advice, Alauddin builds a dam to access the fort of Ranthambore, but Padam appears in form of a man and overflows

4118-421: The sage Padam's austere penances would make the sage more powerful than him. Therefore, Indra tries to disturb the sage's penance by sending apsaras (celestial nymphs) and kinnaras (celestial musicians). The sage resists the temptation for several seasons, but is ultimately attracted to the nymph Urvashi . When Urvashi leaves him, he dies in disappointment. The main characters of Hammira Raso are born out of

4189-463: The sects. Digambaras maintain that no difference exists between the teachings of Parshvanatha and Mahavira. According to the Śvētāmbaras, Mahavira expanded the scope of Parshvanatha's first four restraints with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy) to the practice of asceticism. Parshvanatha did not require celibacy, and allowed monks to wear simple outer garments. Śvētāmbara texts such as section 2.15 of

4260-575: The serpent god Dharanendra held a canopy of thousand hoods over his head and the goddess Padmavati coiled herself around his body. Ahichchhatra Jain temples are built to commemorate Parshvanatha attaining Kēvalajñāna kalyāṇaka . On the 14th day of the moon's waning cycle in the month of Chaitra (March–April), Parshvanatha attained omniscience. Heavenly beings built him a samavasarana (preaching hall), so he could share his knowledge with his followers. After preaching for 70 years, Parshvanath attained moksha at Shikharji on Parasnath hill at

4331-483: The skilful archery of Arjun are unequalled in their potency, superior to the fear of death, to the love of life and kingdom. Is death to be feared when it brings an endless glory both here and hereafter? Hamir, rejecting Muhammad Shah's request to be surrendered to Alauddin, in Hammira Raso In the ensuing battle, Hamir's forces outperform Alauddin's forces. Muhammad Shah and his brother Mir Gabru die in

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4402-470: The three worlds and had perfect control over the gods, men and serpents ; but when he made Raghunath his enemy, the splendid and strong fort of Lanka was sacked, burnt and pulled io the dust. Who can subdue Alauddin? If you think you can, you will certainly be destroyed. Alauddin's herald , warning Hamir against giving asylum to Muhammad Shah, in Hammira Raso Hamir gives Muhammad Shah

4473-507: The various parts of the sage's body: "the body of Ala-uddin was made of his head, that of Hamir of his breast, and those of Muhammad Shah and Mir Gabru of his hands." Auspicious signs mark the birth of Rao Hamir. In contrast, Alauddin is born in a royal family, but his mother abandons him for being ugly, and replaces him with a good-looking infant born to a carder . Alauddin is brought by the carder's family and does not know about his true ancestry. Nevertheless, during role-play games, he plays

4544-725: The Śvētāmbara believe that Śubhadatta became head of the monastic order and was succeeded by Haridatta, Āryasamudra and Keśī . According to Digambara tradition (including the Avasyaka niryukti ), Parshvanatha had 10 ganadhars and Svayambhu was their leader. Śvētāmbara texts such as the Samavayanga and Kalpa Sūtras cite Pushpakula as the chief aryika of his female followers, but the Digambara Tiloyapannati text identifies her as Suloka or Sulocana. Parshvanatha's nirgrantha (without bonds) monastic tradition

4615-452: Was an accomplished astronomer, astrologer, pandit , and a poet. His patron Chandrabhan gifted him "property, clothes, wealth, horses, houses and so on". Chandrabhan requested him to write an account of the conflict between Alauddin Khalji and Hamir. The poet describes his patron Chandrabhan as a descendant of Prithviraj Chauhan , and as the ruler of a prosperous kingdom. The poem begins with

4686-545: Was born in Varanasi , India . Renouncing worldly life, he founded an ascetic community. Texts of the two major Jain sects ( Digambaras and Śvētāmbaras ) differ on the teachings of Parshvanath and Mahavir, and this is a foundation of the dispute between the two sects. The Digambaras believed that there was no difference between the teachings of Parshvanatha and Mahavira. According to the Śvētāmbaras, Mahavir expanded Parshvanatha's first four restraints with his ideas on ahimsa ( lit.   ' non-violence ' ) and added

4757-482: Was completed by Jinasena's 8th-century disciple, Gunabhadra . "Ādi purāṇa" describes the lives of Rishabhanatha , Bahubali and Bharata . Parshvabhyudaya by Jinsena is a narration of the life of Parshvanatha. Bhayahara Stotra composed by Acharya Manatunga , 7th century, is an adoration of Parshvanatha. Sankhesvara Stotram is hymn to Parshvanatha compiled by Mahopadhyaya Yashovijaya . Shankheshwar Parshvanath Stavan , hymn dedicated to Shankheshwar Parshvanath,

4828-410: Was influential in ancient India, with Mahavira's parents part of it as lay householders who supported the ascetics. The time period between Parshvanatha and Mahavira was only 250 years, which is relatively short when compared to the periods between any two consecutive tirthankaras . According to ancient Śvetāmbara texts such as Uttaradhyayana Sutra , owing to this short period of time between both

4899-769: Was reborn as a god with a life of "twenty-two oceans of years", and the serpent went to the sixth hell. The soul of Marubhuti-Vajraghosa-Sasiprabha-Agnivega was reborn as Parshvanatha. He saved serpents from torture and death during that life; the serpent god Dharanendra and the goddess Padmavati protected him, and are part of Parshvanath's iconography. According to the Kalpa Sūtra (a Śvētāmbara text), Parshvanatha had 164,000 śrāvakas (male lay followers), 327,000 śrāvikās (female lay followers), 16,000 sādhus (monks) and 38,000 Sadhvis or aryikas (nuns). According to Śvētāmbara tradition, he had eight ganadharas (chief monks): Śubhadatta, Āryaghoṣa, Vasiṣṭha, Brahmacāri, Soma, Śrīdhara, Vīrabhadra and Yaśas. After his death,

4970-433: Was the 23rd of 24 Tirthankaras (Ford-Maker of Dharma ) of Jainism . Parshvanatha is one of the earliest Tirthankara who is acknowledged as a historical figure. The Jain sources place him between the 9th and 8th centuries BCE whereas historians consider that he lived in the 8th and 7th century BCE. Parshvanatha was born 273 years before Mahavira . He was the spiritual successor of the 22nd Tirthankar Neminatha . He

5041-437: Was the reborn Marubhuti. Aravinda asked the elephant to give up "sinful acts, remove his demerits from the past, realize that injuring other beings is the greatest sin, and begin practicing the vows". The elephant realized his error, became calm, and bowed at Aravinda's feet. When Vajraghosha went to a river one day to drink, the serpent Kamath bit him. He died peacefully this time, however, without distressing thoughts. Agnivega

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