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is Supreme Divinity as a transcendent and un-revealing Reality while Arhat is also a great Divinity, the Transcendental Revealer.
1.
References :
Ācārya Ghasilal, Āvaśyaka Sūtra, Munitosani-tika, p. 46. 2. Sramana Sūttam Cayainka 7.
Pravacansāra, I. 13. 4. Ramjee Singh, The Jaina concept of omnipresence, p. 82.
Ācārya Hemacandra, Yogaśāstra : 1.
Dravyasamgraha, 50. 7. Jainendra Siddhānta Kośa, Vol. I., p. 136. 8. Samavāyānga Sūtra, verse, 547, p. 187. 9. Uttaradhyayana Cūrrni, 18-6. 10. Isibhāśiyam Süttam, Appendix-1, p. 204. 11. Uttarādhyayana Sūtra, xxii : 26, 27. 12. Ibid, xxii, 4. 13. Jinasahasranāma of Āśādhara. 14. Nāya Dhammakahao (Jñāta Dharma Kāthā), 1.8.14. 15. Upadhyya Amarmūni; Jainatva ki Jhānki, p. 53. 16. Mūlācāra, gātha 505 (arahanti namokkaram arihā pujjā surauttmā
loe). 17. Bhatacharya, H., Jaina Prayer, p. 27. 18. Dhavalā, 13-5, 101-366 Haribhadra's Pañcāśika 424. 19. Abhidhān Rājendra Koša, Vol. iv, p. 2248. 20. Roth Gustav, Notes on Pancanamokkära -- Parama mangala in
Jaina Litereture. Adyar (Madras Library Bulletin xxxviii, Mahavira
Jayanti Bulletin. 21. Joshi, L.M., The facets of Jaina Religiousness in comparative
light, p. 45. 22. Williams, R., Jaina Yoga, p. 185.
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