In Jain Dharma, “Arihant” means the one who has destroyed inner enemies (anger, ego, deceit, greed). An Arihant has ended the four “ghāti” karmas and lives in a state of perfect spiritual power. Their powers are:

1) Four infinitudes (ananta chatuṣṭaya)

• Kevala-jñāna: infinite, direct, perfect knowledge.
• Kevala-darśana: infinite, unobstructed perception.
• Ananta-sukha: limitless inner bliss, free from passions.
• Ananta-vīrya: inexhaustible spiritual energy.

2) Destruction of the four ghāti karmas

• Jñānāvaraṇīya (knowledge-obscuring) destroyed.
• Darśanāvaraṇīya (perception-obscuring) destroyed.
• Mohanīya (deluding/passional) destroyed.
• Antarāya (energy-obstructing) destroyed.

Because these are destroyed, the Arihant becomes vītarāga (absolutely passionless) and omniscient.

3) Teaching power without partiality

• The Arihant’s speech (divya-dhvani) is perfectly clear to all beings according to their capacity, without bias or confusion.
• They establish the fourfold saṅgha and show the path; they do not “create” or “grant” liberation by favor.

4) Manifest excellences around a Tīrthaṅkara-kevalī (special glories)

• When the Arihant is a Tīrthaṅkara, many extraordinary excellences (atiśayas) manifest, such as the samavasaraṇa (universal preaching assembly) where all beings sit peacefully and understand the teaching; natural reverence arises; enmity subsides in that field; and there is effortless order and equality. Traditional texts enumerate many such atiśayas.
• Note on traditions: Śvetāmbara texts commonly list 34 atiśayas; Digambara texts often count 36. The spirit is the same: these are not “miracles” done to display power, but natural manifestations of perfect vītarāga-hood.

5) What remains while embodied

• The Arihant still has the four “aghāti” karmas (āyuṣya, nāma, gotra, vedanīya) until final liberation. Hence they appear in a body and preach for the good of all. After completing their life-span as a Kevalī, they attain siddhahood (disembodied liberation).

Important clarity

• Arihant Bhagwān does not create or control the universe, take away sins by command, or alter anyone’s karma by will. Their supreme power is perfect knowledge, perfect detachment, and perfect guidance that leads beings to self-purification.

Both Digambara and Śvetāmbara traditions agree on the core powers above (four infinitudes, destruction of the four ghāti karmas, divya-dhvani, samavasaraṇa for Tīrthaṅkaras). Differences are only in detailed counts and descriptions of atiśayas, not in essence.