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THE CONCEPT OF ‘ARAHANTA’ IN JAINISM
According to Jainism, Arahantal and the Siddha? are the supreme objects of devotion. They are subsumed under the category of Deva (divine being). Considered from the perspective of mystical realisation, Arahanta and Siddha stand at par. But as the former enjoys embodied liberation and the latter, disembodied one, it is averred that Siddha occupies a higher status. Notwithstanding this, Arahantas are everywhere bowed first and Siddhas, next. But for this the argument adduced by the Jaina is this that it is through Arahantas that we have been able to recognise Siddhas and it is through his preachings that supreme values have been made intelligible to us. Hence Arahanta is our supreme Guru (spiritual Teacher) and the Guru is entitled to receive our preferential obeisance. Thus owing to the delivering of sermons for general beneficence, Arahanta is the perfect Guru and he is also the perfect Deva on account of the complete actualisation of the divinity potential in himself. It is through his medium that mystical life has been possible on earth. In consequence, he must have our highest gratitude and
reverence.
Thus the concept of Arahanta in Jainism plays a dual role : the role of the perfect Deva (divine being) and the role of the perfect Guru (spiritual teacher). And this is quite consistent with the viewpoint of spiritual experience, and the consequent upliftment of mankind at large through preaching. Guruhood refers to the outward manifestation of intuitive experience; while Devahood signifies simply the
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