णमो अरिहंताणं
Summary
The text provides a detailed explanation of the term "Arhat" (Arihant) as understood in Jain philosophy. It begins with the Jain salutation "णमो अरिहंताणं" (Namo Arihantanam), meaning "Salutations to the Arhats." The term "Arhat" is derived from "ari" (enemy) and "hanta" (destroyer), signifying one who destroys enemies. The text specifies that "ari" refers to moha (delusion or attachment), which is the cause of all suffering experienced in the four realms of existence: hell, animal, human, and ghostly states. This delusion is considered the enemy because it leads to the attainment of all miseries associated with these realms. The explanation further elaborates that Arhats are also called "Arhant" because they are worthy of extraordinary worship. This worthiness is due to the five auspicious events (kalyanakas) in the life of a Tirthankara: conception, birth, renunciation, attainment of omniscience, and liberation. During these events, the worship performed by celestial beings (devas) is superior to that offered by gods, demons, and humans. Because of these extraordinary qualities and the supreme worship they receive, the enlightened beings are deemed worthy of the title "Arhant." The text cites the Shatkhandagama (Volume 1, pages 43-45) as its source, emphasizing the scriptural basis for this interpretation. The explanation is presented in both Sanskrit and Hindi, with the Hindi portion reiterating the same concepts: that Arhats destroy the enemy of delusion and are worthy of the highest worship due to the exceptional nature of the worship they receive during the five kalyanakas.
Conclusion
The document's detailed etymological analysis of "arhant" underscores the profound theological significance of this term within Jain doctrine, establishing it as a central concept for understanding spiritual liberation. By defining "ari" as the enemy of moha (delusion) and linking arhantship to the five auspicious events (kalyanakas) and their superior divine worship, the text provides a clear framework for distinguishing arhants from other beings. This has direct implications for Jain devotional practice and soteriology, as it clarifies the object of the first and foremost salutation in the Namokar Mantra. The outcome is a reinforced doctrinal foundation that elevates the arhant as the ultimate spiritual ideal, guiding practitioners toward the goal of conquering inner enemies and attaining the state worthy of supreme veneration.