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and Right conduct is required to attain such purified stage of soul.
The early Pali Canon as well as the latter Buddhist philosophical literature criticised the view of Jainas that their Tirthankaras were omniscient. In the Majjhima Nikāya the Buddha. says to Sandka Paribrājaka that "Some teacher, all-knowing (sabbaññī), all seeing (sabbadassādi) claims all-ernbracing knowlledge and vision ( aparisesarn ñanadassanan ), Saying whether I am walking or standing still or sleep or awake, knowledge and vision are constanly and perpetually ( satatam samitam before me" Further the Buddha says, "he enters an empty place, and he does not receive alms and a dog bites him, and he encounters a fierce elephant, and he encounters a fierce horse, and he encounters a fierce bullock, and he asks a woman and man their name and clan, and he asks the name of a village or market town and the way'. So if any one asks him why he need question in this manner if he is omniscient, then he replies this : "I had to enter an empty place, therefore I entered 225''
At another place the Buddha says to Mahānāma that he had seen the Niganthas performing severe penance at Rājagaha on the Isigili kālasılā. He then asked them "why do you people do so ? They replied that the Nigantha Nataputta was onniscient and he had said that by severe penance all past deeds would be destroyed and the new deeds would be prevented. In this way, they would attain salvation. Then the Buddha asked them "Do all of you know the past and the future of yourselves and your deeds. He went on to say "You do not know whether you did an evil deed like this or that You do not know the getting rid of unskilled states of mind, the uprising of skilled states." Getting the reply "no" from them the Buddha remarked "these beings, revered Nigaộthas, do those who are born again among men in the world, and are wrathful ( luddha), blood handed ( lohilapanino ), dealing in cruelty ( kururakammanta ) do these go forth among the Naganthas.''126 Likewise Udāyi Paribrājaka says to Gotama
