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knowledge obscuring (Jnanavarana karma), vision obscuring (Darshanavarana karma), deluding (Mohaniya karma), and energy obscuring. (Antaraya karma).
The word Arhat is variedly referred as arhanta, arihanta, arahanta. Arhat is vitaragi which means he is free from raga (attachment). Arhat is Jina, he who has conquered on account of conquering the anger, conceit, greed and pride. He is one who has destroyed the seed of all karma.143 Arihanta, the annihilator of ghatikarma is like the sun for the lotus for releasable souls (bhavyas) existent in the universe and possess infinite knowledge and bliss.144
Arhat is the holiest saint, accomplished teacher, all knowing supreme self. He is free from mundane pleasure, pain, misery, attachment and aversion.145 Arhat is blessed with four fold infinities (Ananta Chatustaya) after destroying the four ghati karmas and it is the culmination of the faculties and energy of the soul.146 Arhat is supreme among yogins par excellence.147 Arhat though is with aghati karma, lives, in eternal bliss in this universe. From the transcendent point of view, an Arhat is without body; but from ordinary point of view, he possess Audarika sharira which is very shining and glowing. 148
As stated in Jainendra Siddhanta Kosa Arhats are either samanya kevalis (ordinary omniscients) or Tirthankaras.149 Ordinary omniscients are of two types viz., pratyekabuddha and buddhabodhita. In the Jain text, Samavayanga Sutra, 150 we find the usage of the word pratyeka-buddha (patteya buddha). In Uttaradhyayan Sutra, Karakandu, Dumurkha, Nami and Naggatti are termed as pratyekabuddhas.181 In Isibhasiyaim Suttam, the forty five ascetics are referred as pratyekabuddhas.152 To attain the status of pratyekabuddha, no external source of inspiration is required. While, the buddhabodhita is an ascetic who attains liberation under guidance of a spiritual teacher.
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THE CONCEPT OF DIVINITY IN JAINISM
1551
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