Arihant Arhant Aruhant

This document, from the Jain Education International publication "Panna Sammikkhaye Dhammam," delves into the multifaceted meaning and significance of the term "Arihant" in Jainism, exploring its variations like "Arhant" and "Aruhant." Authored by Amarmuni, the text emphasizes that while the words may differ in form, their underlying spiritual essence is unified.

Core Concepts Explained:

• The Centrality of Arihant in Jainism: The text immediately establishes that Arihants are the embodiment of Vitaragta (non-attachment, freedom from passions) in Jain philosophy, and that one cannot achieve Vitaragta without becoming an Arihant. This establishes a crucial cause-and-effect relationship. Jainism is presented as a religion of victory, not defeat, advocating the destruction of inner enemies rather than external ones. This is why all Jain literature begins and ends with the invocation of Arihants and Jinas. The core mantra, Namokar-Navkar, starts with "Namo Arihantanam," and the foundational principle of Jain practice, Samyakdarshan (right faith), begins with "Arihanto mah devo" (Arihants are our gods).

• The True Meaning of "Arihant": The most crucial aspect clarified is the meaning of "Arihant." It is explained that "Ari" signifies enemies, and "hant" means destroyer. However, this destruction is not of external enemies like other humans or animals. Instead, it refers to the annihilation of internal enemies, namely passions like kama (lust), krodha (anger), lobha (greed), and so on. While external enemies can be vanquished by warriors and hunters, the true spiritual warriors are those who conquer their internal desires. The text uses the example of Ravana, a world conqueror, who was still enslaved by his inner passions. Therefore, Jainism urges individuals to fight themselves and conquer inner desires, stating that external conflicts arise from these internal battles. The analogy of uprooting a poisonous tree by its roots, rather than just plucking its leaves, is used to illustrate the need to address the root cause of suffering – inner passions.

• Theological Basis for "Arihant": Citing Acharya Bhadrabahu, the text explains that the eight types of karmas are the true enemies of all beings. Those great souls who destroy these karmic enemies are called Arihants. A Sanskrit verse reinforces this: "The eight kinds of karma are enemies for all beings. He who destroys that karma is called Arihant."

• Linguistic Variations and Their Meanings: The text then explores the different linguistic forms and their nuanced meanings:

  • Arihant/Arhant/Aruhant: These are presented as variations of the same core concept.
  • Arhant (अर्हन्त): Derived from the root "Arh" (to be worthy of worship), this signifies one who is deserving of worship. Arihants are worthy of veneration by gods, humans, and demons due to their world-benefiting teachings. Even celestial beings like Indra bow before them.
  • Arho'ntar (अरहोऽन्तर्): This refers to omniscience. "Rah" means secret or hidden. Arhantars are those who know and see all hidden truths of the universe as clearly as an object held in the palm of the hand.
  • Arthant (अरथान्त): This signifies being free from parigraha (possessions/attachments) and death. "Rath" here symbolically represents all possessions, and "ant" means end or destruction. Thus, Arthant is one who has transcended all forms of attachment and the cycle of birth and death.
  • Arahanth (अरहन्त): This means freedom from aasakti (attachment or inclination). "Rah" here signifies attachment. Those who have destroyed the deluding karma (mohaniya karma) and are completely free from passionate emotions are called Arahanths.
  • Aruhant (अरुहन्त): This signifies one who has destroyed the "seed of karma" and will never be born again. "Ruh" in Sanskrit means offspring or tradition. Just as burning a seed prevents a tree from growing, destroying the "seed of karma" through the practice of the Three Jewels (Ratnatraya) liberates one from the cycle of birth and death. This is supported by a verse from Umashwati's Tattvarthasutra Bhashya.

• The Nature of "Bhagwan": The text defines "Bhagwan" as one possessing the six qualities of "Bhaga": Aishwarya (power/glory), Virya (strength/vigor), Yash (fame), Shri (beauty/radiance), Dharma (righteousness), and Prayatna (endeavor/effort). Thus, Bhagwan is a soul with complete possession of these six attributes. Jainism teaches that humans can attain this divine state through spiritual practice. It refutes the idea of an external God descending to earth, asserting that a fully awakened human soul becomes a Bhagwan. The magnificence of a Bhagwan surpasses even that of countless suns.

• Arihants as "Adikar" (Originators): Arihants are also called "Adikar," meaning originators. This doesn't mean they create religion, which is eternal. Instead, they establish the order and discipline of religion. In their respective eras, they purify religion from distortions and superstitions, re-establishing its true principles and guidelines. Therefore, they are called originators because they initiate a new epoch of religious order. They are also seen as the originators of Shrut-dharma (scriptural religion), meaning they don't merely follow existing scriptures but establish their path through their own self-realization and experience, which then forms the basis of new scriptures. They are not bound by old texts but create new ways and guidelines for the welfare of humanity in their current era, proving beneficial to people.

• Prevalence of "Arhant" in Scriptures: The document notes that while "Arihant," "Arhant," and "Aruhant" are discussed, the term "Arhant" is most prevalent in ancient Jain scriptures like Acharya, Sutrakritanga, and Samavayanga. The commentator Abhaydev Suri on Bhagvati Sutra prioritizes the "Arhant" reading. Later texts like Bhagvati Aradhana also use "Arhant." Acharya Hemchandra's Prakrit grammar considers "Arhat" as the root, allowing for variations in pronunciation. The ancient inscription of Emperor Kharvel of Kalinga also uses "Namo Arhantanam." The conclusion is that a practitioner can use any of these forms, as all lead to the understanding of the Supreme Soul and self-realization.

In essence, the document meticulously explains the profound spiritual meaning of "Arihant" in Jainism, highlighting the importance of conquering inner passions, the multifaceted interpretations of related terms, and the role of Arihants as spiritual exemplars and renovators of religious order.