History of Jaina Monachism

SR No.: 001727
Original Sutra Author: N/A
Author: S B Deo
Publisher: Deccan College Research Institute
Publication Year: 1956
Total Pages: 616
Language: English
Classification: Book_English, Principle, & History
File Size: 12 MB

Page 225

220
S. B. DEO
pare Than 329b; Bhagavati 232a) and in few cases where the word is used in the plural, perhaps this view is correct (Vav. 1, 34). But there is no room for any doubt when we take into consideration the fact that according to Vav. 7, 15f. 3, 3-7, for becoming an uvajjhāya, a man with special qualities must have at least three years' experience as a monk, and on the basis of the plan of studies given in Vav. 10, 20 ff. he must at least have the knowledge of āyārapakappa; for an āyariyaüvajjhāya five years experience and the knowledge of the suyakkhandha and dasā-kappa-vavahāra".
Thus the Vyavahārasūtra treats him as a single person, superior to the uvajjhāya in point of standing in monkhood (paryāya), as well as in study, as he was expected to have studied the three Chedasūtras–Dasā (Daśāśrutaskandha), Kappa (Brhatkalpa), and Vavahāra (Vyavaharasutra).23
In case, a person had forgotten these texts, then he was asked to relearn the 'āyārapakappa', and then he was installed in the office of the ācāryopādhyāya.29 If no other proper person was available, then a person who was fit for that office but whose standing in monkhood was cut short (nivuddhavāsapariyāë) due to some transgression committed by him, was reinitiated the same day, and made the ācāryopādhyāya. But he had to show good conduct and had to earn the confidence of other monks.30 Thus conduct by the person as well as confidence in him by others were the chief items that were taken into consideration, and the principle of not imposing an officer unpopular to the rest of the members of the Church was very wisely carried out.
It is difficult to say what were the duties of this officer. It is possible that he acted as an ācārya when the latter was absent, and as an upādhyāya when the real upadhyāya was busy with something else. Thus he seems to have served as a link between the ācārya and the upādhyāya.
Along with these duties he had five privileges (aïsesa) on account of his important position. They allowed him to clean his feet in the monastery, or ease nature in the monastery, or ask the disciples to do service to him, or stay either in or out of the monastery for one or two nights.31 He was not taken to be a transgressor of ideal conduct if he did these five acts, while others were taken to be so.
28. Vav. 3, 5. 29. Ibid., 3, 10. 30. Ibid., 3, 9, 31. Ibid., 6, 2.