Jain Darshan Me Arihant Ka Sthan - Book Summary

Here is a comprehensive summary in English of the provided Jain text "Jain Darshan me Arihant ka Sthan" by Sadhvi Dr. Divyaprabhaji:

This text, "The Position of Arihant in Jain Philosophy," authored by Sadhvi Dr. Divyaprabhaji, elaborates on the profound significance of the Arihant in the Jain spiritual path.

Defining the Arihant:

The Arihant is described as being free from the defects of attachment (raag), aversion (dwesh), desire, fear, laughter, and sorrow, thus being "Vitraag" (one who has conquered passions). They are endowed with infinite knowledge ("Anantgyan") and infinite perception ("Anantdarshan"), making them omniscient and all-seeing. They are revered by celestial beings, symbolized by eight great auspicious signs ("Ashta Mahapratyharya") and the "Samavasaran" (a divine assembly), and a golden lotus.

The term "Arihant" itself signifies one who has conquered enemies, referring to the internal enemies of passions. They are also called "Jin" (victors), "Teerna" (one who has crossed the ocean of ignorance), "Buddha" (enlightened), and "Mukta" (liberated) due to their freedom from the four destructive karmas.

The Arihant as "Bhagwan":

The Arihant is also referred to as "Bhagwan" because they possess the six qualities encapsulated by the term "Bhag": complete glory (samagra aishwarya), form (rup), fame (yash), prosperity (shri), Dharma (righteousness), and effort (prayaal).

The Arihant as "Tirthankar" and "Paramatma":

Being naturally inclined to establish the spiritual path, they are called "Tirthankar." Freedom from the impurities of attachment, aversion, worldly desires, and passions leads them to be recognized as "Paramatma" (Supreme Soul).

The Unique Power of the Arihant:

A central theme is the Arihant's inexplicable and effortless power. While a Vitraag, being free from desires, does not actively seek to grant boons, their inherent power automatically bestows fruits like heavenly existence or liberation upon those who take refuge in them. This power is attributed to two primary causes:

The Influence of "Tirthankar Nam Karma": This powerful karma, specifically associated with those who establish the spiritual path, imbues the Arihant with this extraordinary and inexplicable power. The text emphasizes that this power is unique to those who have this karma.
The Annihilation of Destructive Karmas: The complete destruction of the four destructive karmas (ghati karmas) leads to the cessation of their own inner faults, resulting in complete inner peace. This peace makes them the bestower of peace upon those who seek refuge in them, without any conscious effort or desire on their part. This is eloquently stated by Acharya Samantabhadra in the Svayambhu Stotra.

The text explains that the effect of eradicating ghati karmas allows the soul to break free from the bonds of worldly existence, and even meditating on an Arihant can aid in severing one's own karmic entanglements.

The Path to Becoming an Arihant (Tirthankar Nam Karma):

The text delves into the acquisition of "Tirthankar Nam Karma," the auspicious karma that leads to the Arihant state. This karma's culmination (nikachan) occurs in the third life prior to its manifestation, but its acquisition spans many births. The primary three methods for acquiring this karma are:

Pure Right Faith (Shuddha Samyaktva): This involves unwavering faith in the true God (Sudev), true preceptor (Suguru), and true Dharma (Sudharma), considering them as the most beloved. The devotion to the true God should be so profound that the aspirant constantly chants "Arihant... Arihant..." with every fiber of their being.
Worship and Adoration of the Twenty Places: These are specific spiritual practices and virtues that lead to the attainment of Tirthankarhood. The text lists seven objects of affection: Arihants, Siddhas, the Scripture (Pravachan), Gurus, Elders (Sthaviras), the Learned (Bahushrut), and Ascetics (Tapasvis). It also mentions four aspects related to these: knowledge-application, right faith, adherence to vows and duties (Aavashyak), and observance of vows without transgression (niratihaya). Additionally, momentary penance, renunciation, service (Vaiyavrutya), equanimity (Samadhi), acquisition of rare knowledge, devotion to scriptures (Shrut-bhakti), and propagation of the faith (Pravachan) are also included. The text states that adherence to one or more of these twenty factors is necessary for the binding (bandh) and culmination (nikachan) of Tirthankar Nam Karma. It highlights that the first and last Tirthankaras of the current cycle (Lord Rishabhdev and Lord Mahavir) observed all twenty factors, while others observed one, two, or three.
Universal Compassion (Vishisht Vishwadaya): This involves a deep-seated resolve to make all beings happy and free from suffering. It is a constant contemplation of the suffering of souls trapped in the cycle of birth and death, leading to profound compassion and the acquisition of Tirthankar Nam Karma.

Conditions for Achieving Arihantship:

The text outlines three established states for those who aspire to become Arihants:

Those with Right Faith (Samyaktvi).
Lay Disciples (Shravak and Shravika).
Monks and Nuns (Sadhu and Sadhvi).

Examples are given of Lord Rishabhdev and Lord Parshvanath, who renounced worldly empires in previous lives to attain Tirthankar Nam Karma. Lord Mahavir also achieved this by renouncing his royal splendor. King Shrenik achieved it by remaining steadfast in his right faith, and figures like Sulasa and Revati attained it by diligently following the path of a lay disciple.

The Teaching of Tirthankar Nam Karma:

While Tirthankaras do not explicitly preach the binding of karma, they themselves teach the acquisition of Tirthankar Nam Karma. The text suggests that the profound teachings of the enlightened are designed to illuminate the soul's inherent knowledge. We often fail to grasp the deeper meaning of these teachings, focusing on superficial interpretations. The structure and arrangement of words are meant to guide the soul towards knowledge, but we often pay more attention to the words of the ignorant, getting entangled in confusion, rather than seeking clarity from the wise.

In essence, the book "Jain Darshan me Arihant ka Sthan" emphasizes the exalted status of the Arihant in Jainism, highlighting their freedom from passions, omniscient nature, and their role as exemplars of spiritual attainment. It intricately explains the karmic basis for their powers and the diligent spiritual practices required to ascend to this highest state of existence.