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The Fordmakers
a riverbank, he attained supreme and unique (kevala) knowledge, the omniscience which Jains regard as defining enlightenment. The earliest accounts of this event, precisely described as to date and location, occur in the second book of the Acaranga (AS 2.15.25-6) and, with near identical wording, in the Kalpasutra. No doubt partly retrospective and without any true awareness of what Mahâvîra really did experience in Samaga's field, it nonetheless gives a clear picture of what Jain tradition regards as defining each occurrence of the attainment of enlightenment.
Mahâvîra is described by the Kalpasutra as becoming enlightened after fasting for two and a half days without water, in the full glare of the sun, 'not far from' a tree, in the rigorously ascetic posture of squatting on his haunches. There may here be an implied contrast with the Buddha who is conventionally portrayed as having become enlightened while sitting under a tree in the lotus position, but there can be no question that Jainism regards bodily mortification as a necessary condition for that meditation which effects the achievement of the final goal.33 Enlightenment in Jainism does not involve union with any sort of Absolute nor, as in Buddhism, is it described in a variety of differing ways in differing sources, but is instead clearly held to be a transcendent knowledge and vision which gives direct and simultaneous access to all forms of reality in the universe in every temporal and spatial dimension.
Mahâvîra's ability, and indeed willingness, as evinced by the 'Exposition of Explanations', to discuss matters beyond the limits of normal human experience, which contrasts markedly with the Buddha who refused to engage in metaphysical speculation not conducive to salvation, represents for Jains a guarantee of the truth of their religion's message, for it is only the omniscient person who can know and see what lies beneath reality and as a result teach the correct spiritual path.
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The Preaching Assembly
With the exception of one or two sects, Jainism can today be said to be an actively proselytising religion only in that it advocates the universal practice of vegetarianism and nonviolence. Mahâvîra, however, like all the fordmakers, was obliged to create a community and so the processes of preaching and
