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to an empty house because this was so pre - deter mined'. He says, 'Not getting food was pre-deter mined, and I did not get food. Being bitten by a dog was pre-determined, and so I was bitten by a dog. Being confronted by an elephant, a horse and a bull was pre-determined, and so I was confronted by these (5)'.
It is not intended to go into the merit or otherwise of observations like these. What, however, is intended is that the kaivalya and the bodhi are not synonymous. The omniscience of the Jainas have always remained like a query - mark with the Buddhists. In the present age, omniscience is indeed a disputed field. In the new ideas (of contemporary life), Ma hā vira's omniscience enters into the realisation of
Uppannei vā viga mei vā dhuvei vā (reality persists through creation and cessation)(6)
and the Buddha's bodhi merges with
Yat sat tat Kșanikam (whatever exists is momentary).
Notes on Chapter Nine
(1)
(2)
(3)
Āyárāng, śru. 2 Adhya ya na 15; Kappa Sutta, Kalpa-druma Kalikā Vștti. Trişaşti-salākā - puruşa -caritram, Parva 10, Sarga 5. Jātaka-attha - kathā, Nidāna. Based on Vina ya Pițaka, Mahā vagga, Ma hākhandhaka. Also Majjhima Nikaya, Majjhima Panna saka, Parisvajaka Vagga. Bhagavatī, sataka 5, Uddeśaka 9, Sūtra 225.
(4)
(5)
(6)
