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THE SACRED BOOKS OF THE JAINAS.
For this reason, these are known as Ghâtiya Karmas (destroying Karmas). (1) An Arhat is freed from these four kinds of Karmas, and consequently he possesses the following four excellent qualities, each of which appears at the disappearance of each of the four Ghâtiya Karmas: viz., perfect knowledge (arising from the destruction of Jñânavaranîya Karma), perfect faith (arising from the destruction of Dardanâ varaniya Karma), infinite happiness (arising from the destruction of Mohanîya Karmal and infinite power arising from the destruction of Antarâya Karma). An Arhat is, therefore, bereft of Jñânâvaraniya, Darsanâvaraņîya, Mohanîya and Antarâya Karmas and possessed of infinite faith, knowledge, happiness and power. An Arbat is also Suddha (pure), as he is void of eighteen kinds of faults, riz., hunger, thirst, fear, aversion, attachment, illusion, anxiety, old age, sickness, death, fatigue, perspiration, pride, displeasure, astonishment, birth, sleep and sorrrow." From the realistic point of view, an Arhat is without a body; but from the ordinary point of view, we speak of an Arhat to possess a body known as Audârika, which is brilliant as a thousand suns.t
An Arhat has one thousand and eight synonyms Vitarága, Sarvajña, etc. According to Jainism, when an Arhat is conceived, is born, is first engaged in penances, is in a state of attaining perfect knowledge and is in the last stage of obtaining Nirvâņa, the gods Indra, etc., are said to worship him. These worshippings are technically known as Pañcha-unahá kalyâņa. I
* “ क्षुधा तृषा भयं द्वेषो रागो मोहश्च चिन्तनम् ।
जरा रुजा च मृत्युश्च खेदः स्वेदो मदोऽरतिः। विस्मयो जननं निद्रा विषादोष्टादश स्मृताः। gaçtarea : ETSTATAT PRSA: 11"
[Verses quoted in Brahmadeva's Commentary). + “निश्चयेनाशरीरोऽपि व्यवहारेण सप्तधातुरहितदिवाकरसहस्रभासुरपर. मौदारिकशरीरत्वात् शुभदेहस्थः।”
[Brahmadeva's Commentary). + “इन्दादिभिर्विनिर्मितां गर्भावतरण-जन्माभिषेक निष्क्रमण-केवलज्ञानोत्पत्तिनिर्वाणाभिधानपञ्च-महाकल्याणरूपां पूजामहन्ति ।"
[Brahmadeva's Commentary).
