Saman suttam Part 1

SR No.: 008022
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

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mystical experience it is to be borne in mind that the word 'Arahanta' in the Namokara Mantra should be regarded as referring to the Tirthamkara.
In Jaina texts, though Arahanta and Siddha are styled 'God', yet, as Dr. Upadhye says, "neither Arahanta nor Siddha has on him the responsibility of creating supporting and destroying the world. The aspirant receives no boons, no favours, and no curses from him by way of gifts from the divinity The aspring souls pray to him, worship him and meditate on him as an example, as a model, as an ideal that they too might reach the same status. But it should not be forgotten that unified, singleminded devotion to Arahantas or Siddhas accumulates in the self the Punya (asupicious Karma) of the highest kind, which as a natural consequence, brings forth material and spiritual benefits, Samantabhadra observes that the adoration of Arahantas occasions great heap of Punya (asupicious Karma). He who is devoted to him realıses prosperity and be who casts asperions, sinks to perdition; in both these the Arahanta is astonishingly indifferent. The aspirant, therefore, should not breathe in the despondency for the aloofness of God (Arahanta and Siddha) Those who are devoted to him are automatically elevated.
The ultimate responsibility of emancipating oneself from the turmoils of the world falls upon one's own undivided efforts, upon the integral consecration of energies to the attainment of divine life. Thus every soul has the right to become paramātman (Supreme Self) Who has been conceived to be the consummate realisation of the divine potenualities.
Arahantas are consummate mystics. They lead a lite of super-moralism, but not of a-moralism, It is inconceivable that the Arahanta Who have attained supremacy on account of the realisation of perfect Ahımsā may in the least pursue an ignoble life of Hiṁsā, a life of vice. He is no doubt beyond the category of virtue and vice, good and evil Punya and Papa, auspicious and inauspicious psychical states, Yet he may be pronounced to be the most virtuous soul though the pursuit of virtuous life is incapable of binding him to the cycle of life and death. Samantabhadra ascribes inconceivability to the mental, vocal and physical actions of Arahanta, since they are neither impelled by desire nor born of ignorance. Whatever issues from him is potent enough to abrogate the miseries of the tormented humanity. Hundreds of souls get spiritually converted and forsaking their perverted attitude towards life His presence is supremely enlightening Even his body causes amazement to Indra in spite of his beholding it with 2 thousand eyes. Since he has transcended the lin human nature and is revered and worshiped even by celestial beings, he is the supreme Atman. Thus he is the embodiment of mystical virtues, and is the spitirual leader of society. He is beyond attachment, aversion and infatuation, and consequently, he is absolutely dispassionate. By virtue of his intuitively apprehending the nature of reality, all his doubts have been