Concept Of Arhat

Here's a comprehensive summary of the provided text from "The Concept of Arhat" by Prof. Padmanabhan S. Jaini:

The Concept of Arhat: A Comparative Study (Jainism and Buddhism)

This excerpt from Professor Padmanabhan S. Jaini's "The Concept of Arhat" delves into the meaning and significance of the term "Arhat," tracing its usage and evolution in both Jainism and Buddhism.

1. Origins and Early Usage of "Arhat":

• Jainism: The "Arihanta" (Arhat) is the foremost of the Five Worthies central to Jain daily salutation. It's a highly esteemed title.
• Broader Śramaņa Tradition: The term "Arhat" was not exclusive to Jainism but was widely used by all Śramaņa (ascetic) teachers in ancient times, including those during the era of Gautama Buddha. It was an honorific title for the leaders of various religious sects, often achieved through severe penances.

2. Buddhist Assertions of "Arhatship":

• Buddha's Claims: The text highlights how Gautama Buddha, upon his enlightenment, asserted his claim to the title of "Arhat" with great conviction. He declared himself "the Arhat in the world," "the Teacher Supreme," and "Fully-enlightened." This was often presented as a challenge to others who claimed the same title.
• Examples from Vinayapiţaka:
  • In a meeting with an Ājīvaka named Upaka, the Buddha proclaimed his Arhatship.
  • When approaching the five mendicants at Sārnāth, he declared, "O Monks, the Tathāgata Samyak-Sambuddha is an Arhat."
  • In an encounter with the Jațila leader Kassapa, who believed he himself was an Arhat, the Buddha openly stated Kassapa was "neither an Arhat nor you have attained the Path leading to Arhatship."
• Buddhist Strategy: Jaini notes that these assertions were a deliberate strategy by the Buddhists to establish the Buddha's uniqueness and supremacy as a Teacher Perfect, emphasizing that the term "Arhat" signified such a perfect teacher.

3. The Meaning of "Arhat":

• "The Worthy" or "The Teacher Perfect": The word "Arhat" fundamentally means "the worthy" or "one who is worthy of worship." It also denotes a "Teacher Perfect" and a "Law-giver."
• Jain Interpretation: In the Jain context, "Arihant" specifically refers to a Tirthankara, a spiritual guide who establishes the path to liberation.

4. Jain Path to Arhatship (Tirthankara):

• Cultivation of Supreme Qualities: Jain scriptures outline specific qualities an aspirant must cultivate to become an Arhat (Tirthankara). These include:
  • Purity of Vision
  • Perfect Humility
  • Righteousness
  • Constant Wakefulness of mind
  • Charity
  • Penance
  • Service to Worthies
  • A benevolent love for preaching the Law, born of compassion (Pravacana-vatsalatva)
• Fulfillment of Perfections: The attainment of Arhatship is the result of fulfilling these perfections, transforming an ordinary Kevali (omniscient being) into a Tirthankara.

5. Jain Distinction Between Kevali and Arhat-Kevali (Tirthankara):

• Two Types of Kevalis: According to Jain theory, there are two kinds of Kevalis:
  • Kevali: An omniscient being.
  • Arhat-Kevali (Tirthankara): An omniscient being who is also a perfect teacher.
• Shared Qualities: Both are Vitaraga (free from passions) and Sarvajña (omniscient), possessing infinite bliss, power, perception, and intuition.
• Distinctive Faculty of Tirthankara: The Arhat-Kevali (Tirthankara) possesses a special faculty, a result of perfected meritorious qualities from past lives, which enables them to be the perfect teacher.

6. Buddhist Adaptation and Redefinition of "Arhat":

• Disciples as Arhats: When Buddhism gained prominence, the Buddha's followers who had completely destroyed their "Āśravas" (impurities like attachment, aversion, delusion) were also designated as "Arhats." These were the Buddha's disciples, not teachers themselves.
• Broader and Lowered Status: This expanded the use of "Arhat" beyond just perfect teachers to include liberated individuals. This, Jaini argues, lowered the status of the Arhat in the eyes of Buddhists themselves.
• Emergence of "Samyak-Sambuddha": To distinguish the Buddha as the supreme teacher from his Arhat disciples, the term "Samyak-Sambuddha" (fully enlightened one) came into exclusive use for the Buddha.

7. Comparative Analysis: Jain Arhat vs. Buddhist Arhat and Samyak-Sambuddha:

• Jain Kevali ~ Buddhist Arhat: Both are Vitaraga (free from passions), but the Buddhist Arhat is not necessarily Sarvajña (omniscient).
• Jain Arhat (Tirthankara) ~ Buddhist Samyak-Sambuddha: Both are Vitaraga and teachers. However, Jainism posits that a Vitaraga must be Sarvajña. Therefore, a Jain Kevali (who is Vitaraga) is also Sarvajña. In contrast, Buddhism only recognizes omniscience in the Buddha (Samyak-Sambuddha), not in the Arhat disciples.

Conclusion:

Professor Jaini concludes that the term "Arhat" initially referred exclusively to "Teachers Perfect." The rise of Buddhism led to its application to non-teachers (Buddha's disciples) who were Vitaraga but not necessarily omniscient. This shift broadened and arguably lowered the concept's status, leading to its eventual condemnation of Arhats in some Mahāyāna scriptures as being merely "Hinayānists." The core distinction lies in the Jain insistence that liberation (Vitaraga) is inherently linked with omniscience (Sarvajña), a doctrine not strictly followed by Buddhism in its designation of Arhats.