Arhat Ka Virat Swarup

This document is a scholarly exploration of the Jain mantra "Arhaṃ" (अर्हं), presented as a tribute to Sangha Pramukh Shri Chandanmuni. The author, a renowned scholar of Sanskrit and Prakrit, poet, and spiritual seeker, delves into the profound significance and multifaceted meaning of this sacred syllable.

The text begins by highlighting "Arhaṃ" as a powerful mantra, referred to as "Akshara-Brahma" (imperishable Brahma). It explains that "Arhaṃ" is a direct reference to the Parameshthi (the Five Supreme Beings in Jainism: Arhat, Siddha, Acharya, Upadhyaya, and Sadhu). The mantra is intrinsically linked to the Siddha Chakra Yantra, a significant ritualistic diagram in Jainism, where "Arhaṃ" serves as its potent seed mantra. The author emphasizes the continuous and holistic meditation on "Arhaṃ" by the Rishis.

A devotional song is introduced, urging listeners to chant "Arhaṃ" to purify the mind and overcome worldly attachments and afflictions. The text asserts that chanting is a primary means of inner purification, surpassing external rituals for cleansing the mind's impurities.

The author then elaborates on the concept of purification through the lens of ancient Jain scholars. They present a four-part interpretation:

1. Knowledge: Defined not merely as acquiring information, but as "Abhedadarsanam" – the vision of non-duality, where the distinction between self and other, me and you, dissolves. True knowledge transcends mere bookish learning.
2. Meditation: Described as a "nirvishayam manah" – a mind devoid of sensory objects. True meditation is achieved when the mind is detached from worldly desires, regardless of physical posture.
3. Bathing: Portrayed as "manomalatyagah" – the shedding of mental impurities, rather than just physical cleansing. Inner purity is considered the true bath.
4. Purity: Represented by "indriyanigraha" – the control of the senses. Uncontrolled senses lead to impurity, while their restraint leads to sanctity, as exemplified by the concept of a Brahmachari (celibate) always remaining pure.

The text further explains that "Arhaṃ" chanting removes both internal afflictions (lust, anger, delusion) and external ones (illness, sorrow, adversity). The tongue, in its anatomical position, serves as a conduit for this purification, similar to a lamp placed at a doorway illuminating both the interior and exterior. The "mani-deep" (jewel lamp) analogy signifies an unfading, self-illuminating light that provides unbroken radiance amidst all disturbances.

The etymology and energetic composition of "Arhaṃ" are then explored:

• 'A' (अ): At the beginning, 'A' is considered the primal element, bestowing fearlessness upon all beings. It is the origin of pronunciation for many letters, resides in the throat, and is seen as all-pervading, eternal, and destructive of sins. It holds a primary position among all vowels and consonants.
• 'R' (र्): The middle syllable, 'R', is identified as the "agni-beej" (fire seed), symbolizing fire. It is described as luminous, seated above all letters, and bestows the fruits of Dharma, Artha, and Kama (righteousness, wealth, and desire). Its presence in names like Rama, Hari, and Parshva enhances their potency.
• 'H' (ह): The final syllable, 'H', signifies the element of space. It is recognized as "Mahapran" (great breath) and resides in the hearts of all beings. Meditating upon it properly grants all accomplishments. The combination of 'A' and 'H' at the beginning and end, respectively, is likened to the engine and guard of a train, both crucial for controlled movement.
• The Moon Dot (ँ): The crescent moon symbol above 'H' is highlighted as a unique source of power, generating an ethereal sound and empowering the seed syllables. It is associated with omniscience.

Another interpretation of "Arhaṃ" connects it to the Trimurti: 'A' representing Vishnu, 'R' representing Brahma, and 'H' representing Shiva, leading to the supreme abode.

The significance of "Arhaṃ" is further emphasized by its position as the first sutra in Acharya Hemachandra's renowned grammar, "Siddha-Hema Shabdanushasana."

Finally, the author explores the semantic richness of "Arhaṃ":

• In Sanskrit, the root "arh" means "to worship." Worshipping "Arhaṃ" leads one to become worthy of worship by kings and celestial beings.
• It also signifies "to be worthy" or "qualified," particularly in knowledge and perception. Arihant Devs, by transcending limitations, have attained infinite knowledge, perception, conduct, and strength, becoming worthy of these infinite qualities. For the aspirant, deep meditation leads to the qualification for Siddhi (liberation).

The text concludes with a verse describing a monk achieving ultimate satisfaction by partaking of the nectar of knowledge, consuming the fruits of virtuous action, and savoring the betel leaf of equanimity.