THE BUDHIST IDEAL OF ARAHATSHIP

The Buddha at Dhammarajika Mahabihar in Dhaka, Bangladesh

"Arahtta" is the supermost spiritual state adopted in Theravada Bud­dhism. This term lends itself to several meanings in Pali According to one such interpretation, the word "araha" is a combination of two words, namely "ari" + the root "han". The word "ari" stands for an enemy. However, here it does not mean any external enemy, but the enemy within. To be more specific, it means the ten bonds based on "Iobha" (lust), "dosa" (hatred) and "moha" (delusion), all of which cannot be destroyed except through meditation. The word "hata" means 'destroyed'. So, in combination, they mean one whose internal enemies are completely de­stroyed and will never arise again either in this world or anywhere else. He is called an Arahat.

According to the Abhidhamma, we find that there are four different spiri­tual states, that the Buddha explained as "sotapanna" (streem-winner), "sakadagami" (once returner), "anagami" (never-returner) and "araha" (perfect one). These are also called the four spiritual ways. At the first stage of purification, the disciple destroys only three bounds, such as "sakkayaditthi" (heresy of individuality), "vicikiccka" (perplexity) and "silabbataparamasa" (contagion of mere rule ritual) but much of lust, hatred and delusion is yet to be destroyed by him who has attained this first stage. Although those states, namely lust, hatred and delusion can­not be completely eradicated even in the once-returnee's stage or the naver-returner's stage, none of those evils can do any material harm to those who have attained these two higher spiritual stages. It is said that the disciple who has reached any of those higher stages can contain his lust, hatred and delusion, because any such evils are not so preponderant in them, as in the case of common people who have not attained those two high spiritual stages. However, it is he who has attained the "arahattamagga" and the "arahatta-phala", being the path and the fruit of the supermost stage, that can eradicate the entirely of those bonds, and will not be reborn in this world or elsewhere, and is completely retired from this world. Thus he remains near 'nirvana' (Dhammapada. 32), which is called the ultimate goal. Further more, he is one who has completed the journey of existence (sansara), given up grief, freed him­self in every respect and destroyed all kinds of fetters by practicing meditation, that there does not exist any fever of passions for him (Dhp. 90). Having thus eradicated his journey of future existence, he may serve the people by explaining the truths as long as he is alive in. this world, as was intended by the Exalted One, when he uttered, "Caratha bhikkhave carikam ..." The English rendering of that noble proclamation would read as - "Go ye to the people, touring the land for the benefit of the sorrowing folk." So according to the Teacher's explicit admonition, Arahats may serve the people who are wandering in 'sansara', but they do not have any attachment for any particular abode. Like swans that quit their pool, home after home they abandon and go away, as they are free from the concept of "I" and "mine" (Dhp. 91). Quite naturally, such a steadfast one who is free from all kinds of bolds cannot think of this or that property as his. Therefore they so not like to accumulate anything for themselves, so much so that they even reflect over their food and get rid of the desire for food. Their resort is deliverance, which is perfectly void and signless. Their destination is difficult to be traced by the com­mon people, like that of birds in the air (Dhp. 92). The destination of an Arahat is inexplicable in ordinary speech, because it is void of lust, ha­tred and delusion.

Nirvana is thus a positive supramundane state, though is cannot be ad­equately expressed in mundane terms. It is signless, because it is free from signs of lust etc. Arahats experience Nirvanic bliss by attaining the fruit of Arahatship in this very life, and they would also like to express the sublime truths, which they have realized, because it is an act of ser­vice to the mankind. But there is this difference from the common people, in the discharge of that service. It is pertaining to sense activity and the wish for reward. Normally the ordinary folk tend to sort out anything happy from the unentertaining through their sense-organs. But the stead­fast have subdued their senses from clenching of rejecting the various kinds of objects, like steeds well-trained by a charioteer. Their pride is rooted out and they are free from all cankers, so much so that even gods do enjoy them (Dhp. 94). An Arahat is like the great Earth which does not resent anything. He is comparable to a stone-post, erected at the city-gate (Dhp. 95) as an embellishment to a city. By nature Arahats stand aloof from sensual objects.

They are always unaffected by the eight wordly conditions, such as, gain and loss, fame and infame, blame and praise, happiness and sadness. They are not subject to any furhther birth and death. An Arahat's mind is naturally calm and quiet. His speech and actions are completely different from those of others. He may be compared to pool free of mud. He knows fully well the absolute free and peaceful state (Dhp. 96). Not only is his condition of the mind peaceful, but even his deed, word and dwelling are also most delighting, Wherever an Arahat dwells, whether in a village or in forest, in a valley or on highland, any such place be­comes delightful (Dhp. 98).

Now, on the other hand, the common folk who are not free from the sensual pleasures do not rejoice in the forest, where the passionless take delight (Dhp. 99). Therefore the forest is the worthy spot for him who is free from the wordly conditions of mind. An Arahat is a worthy one who has eradicated all kinds of ties or passions through 'vidarsana' (insight). Such a balance-minded person does not go round in transmigration, like foolish men who do not know the sublime truth. He is completely re­tired from the realm of Mara (maradheyya) and has risen over the king­dom of Mara, like a lotus over the water.

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Assaddho akatannu ca

sandhicchedo ca yo naro

hatava kaso vantaso

so. ve uttamaporiso.

                                     DPH- 97

He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).