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A CULTURAL STUDY OF THE NISITHA CURNI
character ( dubbalacaritta ), one who speaks ill of his Ācārya (ayariya-paribhast ), one who goes against the instructions of his Guru or Ācārya (vāmāvatta ), one who is a backbiter ( pisuna ), one who is not devoted, and the one who hides the name of his Ācārya."8
Patra ( worthy ), on the other hand, did not possess the drawbacks mentioned in case of the unworthy student (a patta). * The master was duty-bound to teach the deserving students without any distinction or prejudice. An Acārya was refrained from witholding any knowledge from a patra and was subjected to severe criticism if he did so.6 Code of conduct as prescribed by the teacher was to be strictly followed by the student after being initiated to the Jaina Church. The disciple was always to occupy a seat lower than his Ācārya,? serve him personally, e. g. carrying the Ācārya's broom or stick,6 always addressing him with folded hands and touching his feet. The Ācārya, on the other hand, was required to guide the disciple on the right times regarding his code of conduct and was liable to be punished if he failed in his duty to guide his disciple.10 Routine for Study
Monks were to pursue their studies at proper time. It was believed that studies conducted at an appropriate hour of the day lead to the knowledge required for salvation, 11 otherwise
1. NC 4, pp. 255-61; also N. Bhā. 6198. 2. NO. 4, p. 259. 3. NO. 4, p. 260. 4. ga fafafoniet Til, gaf feeHa! o qraf_NC. 4, p. 261. 5. NC. 4, pp. 263-64. 6. NC. 4, pp. 261-62. 7. NC. 1, p. 9. 8. NC. 1, p. 10.
9. NC. 4, p. 88. 10. 37FR 347112afa TFFH f t-NC. 3, p. 45. 11. Get out fq faro BfFFALO FOIFFUTET Hafd-NC. 1, p. 7.
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