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(6) THE CONCEPT OF ARAHANTA AND SIDDHA
The Samaņasuttami tells us that Arahanta and Sıddha are the supreme objects of devotion. They are subsumed under the category of Deva (divine being) Considered from the perspective of mystical realisation, Arahanta and Siddha stand at par. But as the former enjoys embodied liberation and the latter, disembodied one, it is averred that Siddha occupies a higher status. Notwithstanding this Arhantas are everywhere bowed first and Siddhas, next But for this the argument adduced by the Jaina is this that it is through Arahantas that we have been able to recognise Siddhas and it is through his preachings that supreme values have been made intelligible to us Hence Arahanta is our supreme Gunu (spiritual teacher) and the Guni is entitled to receive our preferential obesiance. Thus owing to the delivering of sermons for general beneficence, Arahanta is the perfect Guni and he is also the perfect Deva on account of the complete actualisation of the divinity potential in himself It is through his medium that mystical life has been possible on earth In consequence, he must have our highest gratitude and reverence
Thus the concept of Arahanta in Jainism plays a dual role : the role of the perfect Deva (divine being) and the role of the perfect Guru (spiritual teacher). And this is quite consistent with the viewpoint of spiritual experience, and the consequent upliftment of mankind at large through preaching. Guruhood refers to the outward manifestation of intuitive experience, while Devahood signifies simply the inward spiritual realisation Thus the concept of Arahanta stands for the consistent identification of Devatva and Gunitva, of the inward experience and the outward expression In the state of the Siddha, there is no outward representation of mystical experience, which, on the other hand, is integrally connected with the life of Arahanta Because of this dual role, Arahanta is bowed first in preference to the Sıddha who is simply the Deva on account of his being, incapable of preaching Dhanna Prof AN Upadhye rightly remarks “The magnanimous saint, the Jaina Tuthaikara, who is at the pinnacle of the highes spuitual experience is the greatest and ideal teacher ard his words are of the highest authority” This does not imply the belittlement of the Siddha, but simply the glorification of the Arahanta as the supreme Guru, Gurutva being his additional characteristic
There are two kinds of Arahantas, namely, Tirthamkara and non Tuthaikara The distinction between the two is this that the former is capable of preaching and propagating religious doctrines in order to guide the mundane souls immersed in the life of illusion and his sermons are propcilv worded by the Ganadharas, while the latter is not the propounder of religious faith or principles, but silently enjoys simply the sublimity of
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| SR No. | 008022 |
| Book Title | Saman suttam Part 1 |
| Original Sutra Author | N/A |
| Author | Kamalchand Sogani |
| Publisher | Prakrit Bharti Academy |
| Publication Year | 1993 |
| Total Pages | 119 |
| Language | Prakrit, English |
| Classification | Book_Devnagari, Religion, & Principle |
| File Size | 6 MB |