________________
182
JAINISM
about the task of correcting the others.
Sādhu : He is a saint who observes scrupulously the various codes of conduct prescribed for attaining spirituality in life. Compared to the upādhyāya, he is more of an introvert-type. He is not expected to give any spiritual discourses. The insistence on practising the various virtues in his own individual life first signifies that before one becomes eligible to give discourses on matters spiritual, he should himself have undergone the prescribed course of ethical life. The continued observance of the ethical virtues offers a real insight into the nature of spiritual life which is recommended while discoursing. Thus before the saint launches on a career of conveying the message of the scriptures to the masses he is required to have a real conviction in them and towards this his continued practice of the virtues is helpful.
Arahanta : This is a stage markedly advanced over the previous ones inasmuch as traces of anger, pride, deceit, greed, attachment, hatred and ignorance are not perceivable in the aspirant. In view of this the practice of ahiṁsā has been perfected in this stage. The arahanta's spirituality is so intense and so pure that it is radiated all round. The mere sight of the arahanta is considered to have the potentiality to convert hundreds of people to the path of spirituality and to destroy sceptical and perverse attitude towards life. Hence it is said that the very presence of the arhat is supremely enlightening.
Arhats are of seven types, the pañcakalyāṇadhārī, tīnakalyāņadhārī, dokalyāṇadhārī, sāmānyakevali, sātiśayakevali, upasargakevali and antakstkevalī. In regard to the spiritual experience they have, there is no difference at all. An important distinction that deserves attention here is the one that is made between the first three types of arhats on the one hand and the rest, on the other. The first three are the Tirtankara type and the rest, the non-Tīrtankara type. The distinction between the two is that the former is capable of preaching and propagating religious doctrines in order to guide the mundane souls immersed in the life of illusion, (his sermons are properly worded by the gañadharas) while the latter is not the propounder of religious faith or principles, but silently enjoys the sublimity of mystical experience 3 It is well-known that
3 K. C. Sogani, op. cit., p. 199
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
