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through the liberation of all beings. Such a being is called a Bodhisattva; hiswillis fixed on universalenlightenm ents' he is destined to become a Buddha. And he works for the safety and happiness, good and welfare of all other beings. He loves all beings as a mother loves her only child. He identifies himself with all. To him nothing gives more delight than to think that all are his brothers and sisters. He is like a mother, a father, a friend, a teacher to all beings. Thus, love and wisdom constitute the essence of his existence. 82
The compassion of a Bodhisatta consists in realising the equality of oneself with others (para-atma-samata) and also the substitution of others for oneself (para-atma-parivartana). When he so regards he loses his and finds no difference between himself and others. He returns good for evil, and helps, even unasked for, the very persons who have wronged him, for he knows that the strength of a religious teacher is his patience.83 A Bodhisatta who forgets himself in the service of others practices karuna and metta (compassion and loving-kindness). 84
Being reyiled, he reviles not; being beaten, he beats not; being annoyed, he annoys not. His forgiveness is unfailing even as the other earth suffers in silence all that may be done to him.85 Bodhisatta is a practitioner of divinity. Bodhisatta is characterised by bodhi - chitti and pranidhana bala.86 According to Nagarjuna's discourse on the transcendence of the bodhi - chitta, Suzuki87 observes :
1. Bodhi-Chitta is free from all determinations, i.e: five Skandhas, twelve -ayatanas and eighteen dhatus, 2. Universal love in the essence of Bodhi-Chitta, and The Bodhi-Chitta abiding in the heart of sameness (samata) creates individual means of salvation.
A Bodhisattva is one who has the essence or potentiality of perfect wisdom or supreme enlightenment, who is on the way to
THE CONCEPT OF DIVINITY IN JAINISM
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