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to the subject here, we shall see that seven statements may be made, each of which will reveal a new aspect of the character of the subject.
The First BHANGA
1. The first statement is, the Arhat is the deliverer. Here is a predication about the Arhat, which is true. It reveals one side of the Arhat's character. It shows (1) how the Arhat as an omniscient being (Sva-dravya) is the deliverer; (2) how he installed in the Siddha-bilā (Sva-kşetra) delivers a being struggling in the Samsāra; (3) how the Arhat in his appearance and posture as deeply absorbed in contemplation (Sva-bhāva) is the deliverer; and lastly (4) how the Arhat delivers the sufferer only when (Sva-kāla) the latter has carefully and scrupulously observed the moral rules, the Vrata's, the Sīla's, the Tapa's etc. This first predication about the Arhat reveals the positive side of his character. It states a truth about him, which, however, is not the whole truth. There are other aspects of his character which should be stated and understood before we can have a comprehensive idea of the Arhat.
THE SECOND BHANGA
2. The Arhat is not the deliverer, -is the second predication. Although put in a form, contradictory to the first, the second predication does not really contradict the first but reveals only another side of the Arhat's character. It states (i) that the Arhat is not a deliverer in the way in which inomniscient persons like Nelson who saved England from Napoleon's attack are deliverers (Para-dravya); (ii) that he is not a deliverer installed in e.g. the battleship, Victory (from which Nelson directed the battle of Trafalgar) (Para-kşetra); (iii) that the Arhat is not the deliverer, when, for example the people to be delivered are under the leadership of a hero like Nelson in the midst of a war (Para-kāla); and lastly (iv) that the Arhat is not the deliverer in a fighting mood and armed in weapons of offence and defence. (Para-bhāva) like, say, Nelson in the battle of Trafalgar.
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