Very important clarification first:

In Jain philosophy, no Dev, Vyantar, or any deity can truly “attack” or harm a Tirthankar in the ordinary sense. A Tirthankar’s karmic stock and spiritual state are such that:

• No one can really destroy or injure their atma (soul).
• Whatever physical violence happens is only the fruition of their own earlier karma, not because they “could not defend themselves”.

Now to your specific doubt:

> Why did Bhagwan Mahaveer Swami and Bhagwan Parshvanath not defend themselves from devta (or other) attacks?

I’ll answer in very simple, step‑by‑step Jain terms.

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1. Tirthankars are Sarva-virati Mahavratdhari

After Keval-jnan (omniscience) or even from the time they take diksha, Tirthankars are:

• Completely established in Ahimsa Mahavrat (supreme non‑violence)
• Totally free from kashayas (anger, pride, deceit, greed)
• Without raag–dvesh (attachment–aversion)

So:

• They never take revenge
• They never use any power, miracle, or force to harm or even push back an attacker
• At most, they may warn or preach for the attacker’s own spiritual good

Defending themselves by counter‑violence would break Ahimsa Mahavrat, which for a Tirthankar is impossible.

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2. Whatever “attacks” happened were karmic fruition

Jain Agams and granths explain that:

• Even Tirthankars, before attaining Keval-jnan, still have some aghatiya karmas left to be destroyed through experience.
• Praarabdha karma (already-ripening karma) must give its result — they do not interfere with it.

So:

• The stones, weapons, animals, dev‑created illusions, storms, etc. that came towards them
• Are not proof of weakness
• They are just the last results of their own past karma getting exhausted.

Their “non‑defense” is actually a conscious, perfect acceptance of karma’s result without raag–dvesh.

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3. Why didn’t they use their divya shakti?

You might think:

> “But a Tirthankar has infinite powers (anant-virya). Why not use it to stop the attack?”

Jain answer:

• Yes, a Kevali has anant-virya (infinite energy) and anant-gyan (infinite knowledge).
• But a Tirthankar’s vow and nature is:

- Not to change the external world for self‑protection - Only to teach the path of liberation

If they used powers to protect their body:

• It would encourage people to follow miracles, not dharma.
• People might think: “Bhagwan saved his body, so we should also do anything to save our body”, which is opposite to vairagya and karmakshetra (shedding karma).

So they let the karma play out, and in that process, they become supreme examples of kshama (forgiveness) and upekṣha (perfect equanimity).

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4. Example: Bhagwan Parshvanath and Kamath

The well‑known story (different details in Digambar/Shwetambar sources, but essence same):

• Kamath (enemy from past lives), reborn as a dev or powerful vyantar, creates a terrible storm and rain of stones on Parshvanath’s meditation.
• Parshvanath:

- Remains in deep dhyana, no fear, no anger. - Does not retaliate, does not use any miracle to attack back.

• Finally, the attack fails, Parshvanath’s shanti (peace) and tap (austerity) win over the situation.
• In some traditions, Dharanendra and Padmavati protect him with a serpent‑hood, but even that is not his “self-defense”, it is the result of their own bhakti and past karma.

So the “non‑defense” is actually supreme spiritual strength, not helplessness.

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5. Example: Bhagwan Mahavir and various tortures

In the 12.5 years of sadhana, Mahavir Swami faced:

• attacks by animals,
• prahar (beating),
• thorns, nails, fire, etc.
• mischief of cruel people and vyantar devs.

Every time:

• He did not curse, did not punish, did not try to stop them with power.
• He stayed in samayik–like equanimity and praised kshama.

Result:

• His karmas got destroyed at a very fast rate.
• The attackers, on realizing their mistake (sometimes in the same life, sometimes in future births), progress spiritually.

Again, not defending is his greatness of Ahimsa, not lack of capacity.

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6. Can anyone truly harm a Tirthankar?

From the Jain drishti:

• Body can be burned, cut, tortured – this is just pudgal (matter).
• But the atma of a Tirthankar is:

- Completely pure, - Beyond sorrow, - Established in anant sukh (infinite bliss).

So:

• No dev, human, or Asur can really harm them.
• They do not need to defend themselves, because their real self (soul) is forever safe.

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7. Summary in simple words

1. They did not defend because:

- They were perfect followers of Ahimsa Mahavrat. - They had no raag–dvesh, so no desire to fight back. - They allowed their own past karma to finish peacefully.

1. They could have used power, but chose not to:

- A Tirthankar’s goal is to show the path, not to perform miracles for personal safety. - By accepting suffering calmly, they become ideal examples for us.

1. They were not weak; they were strongest:

- Physical “non‑defense” = spiritual highest strength. - Only a fearless, all‑knowing, all‑forgiving being can remain so calm in front of such attacks.

If you’d like to read more Jain stories of Bhagwan Parshvanath and Mahavir Swami, you can explore related Jain stories and concepts here: