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ment of virtues. They are themselves virtuous and one acquires these virtues by saluting them. This is because the aim, dhyeya, and the person aiming, dhyata, become similar. This salutation is dual, dvaita, and non-dual, advaita, i.e. two fold. When the fact is that specialised type of higher steadiness is not attained and the individual feels and experiences that he is a devotee and someone else is the object of devotion, it is dvaita salutation. Once the options raga (attachment) and dvesha (aversion) are annihilated, the mind becomes so steady that atman looks upon its own self as an object of devotion, and concentrates only on its own form. This is advaita salutation of these two, naturally advaita salutation is superior because dvaita salutation is only a means to the advaita salutation."239
Further A.N.Upadhye remarks: The aspiring souls pray to him, worship him and meditate on him treating him as an example, as a model, as an ideal so that they too might reach the same condition.240 Thus, from the glory of praises and hymns, the soul obtains wisdom consisting of right knowledge, faith, and conduct. Endowed with this wisdom, it makes itself worthy of final exit to realise the divinity.2
241
To sum up the above, the eternal and divine message of the Arhats are propagated and practised by the acharya, the upadhyaya and the sadhu, the high souled beings. In the Siddha, divinity or the pure character of self has been realised but he does not proclaim it. The Arhat also has attained divinity but it is he who at propitious time, faithfully reveals in what way he has realised the same. Thus, Siddha is Supreme Divinity as a transcendent and un-revealing reality while Arhat is also a great divinity, the transcendental revealer.
Pt. Sukhlal ji observes - - "From gross point of view they (Pancha-Parameshtis) are of five types viz., The Arihanta, the Siddha, the acharya, the upadhyaya, the sadhus. Further, Arhat and Siddha are omniscient, completely spiritually developed while
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THE CONCEPT OF DIVINITY IN JAINISM
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