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inward spiritual realisation. Thus the concept of Arahanta stands for the consistent identification of Devatva and Gurutva, of the inward experience and the outward expression. In the state of the Siddha, there is no outward representation of mystical experience, which on the other hand, is integrally connected with the life of Arahanta. Because of this dual role, Arahanta is bowed first in preference to the Siddha who is simply the Deva on account of his being incapable of preching Dharma. Prof. A.N. Upādhyāya rightly remarks: “The magnanimous saint, the Jaina Tīrthankara, who is at the pinnacle of the highest spiritual experience is the greatest and ideal teacher and his words are of the highest authority.” This does not imply the belittlement of the Siddha, but simply the glorification of the Arahanta as the supreme Guru, Gurutva being his additional characteristic.
There are two kinds of Arahanta, namely, Tīrthankara and non-Tīrthankara. The distinction between the two is this that the former is capable of preaching and propagating religious doctrines in order to guide the mundane souls immersed in the life of illusion and his sermons are properly worded by the Ganadharas, while the latter is not the propounder of religious faith or principles, but silently enjoys simply the sublimity of mystical experience. It is to be borne in mind that the word 'Arahanta' in the Namokara Mantra should be regarded as referring to the Tirthankara.
In Jaina texts, though Arahanta and Siddha are styled 'God', yet, as Dr. Upadhye says; “neither Arhat not Siddha has on him the responsibility of creating, supporiting and destroying the world. The aspirant receives no boons, no favours, and no curses from him by way of gifts from the divinity. The aspiring souls pray to him, worship him and
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Spiritual Awakening (Samyagdarśana) and Other Essays
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