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The Four Monastic Courses
ber is five, one of them is made course that is to be followed by the the kalpasthita, two are made the ideal monk, the other courses being parihārikas and the remaining only imperfect approximations to two are appointed as the anupari- the ideal one, namely, the jinahārikas.
kalpa. (c) On the completion of the (b) Another remarkable diffecourse they may attain clairvoyance rence as mentioned in the same (avadhi), telepathy (manahparyaya) work in respect of the Victor's and even omniscience (kevala), or Course is that the practitioners emancipation disincarnate (sid- could attain omniscience244 which dhi).239 In the Dhavalā, 240 it is said was denied to them in the Brhatthat the practitioner of this course kalpa Bhāsya.245 This is an imcannot attain any gunasthāna portant issue having an essential beyond the seventh. The Pañca- bearing on the relative importance samgraha247 asserts that such prac of the Elder's Course which had a titioners cannot achieve the power wider application to the welfare of of telepathy (manahparyaya). These the society and the people at large. views of the Dhavalā and the Pañ
The practitioner of the Victor's casam graha are to be reconciled
Course withdraws himself comwith the view of the Vijayodayā
pletely from all social contact, that even omniscience was possible
devoting himself exclusively to his on the completion of this course.
personal spiritual welfare. The The fact appears to be that the
Victor's Course was thus a purely aspirant does not get telepathy or
personal affair whereas the Elder's omniscience during the practice of
Course provided a better opporthe course, there being no inconsis
tunity to propagate the religion in tency if he achieved such knowledge
the interest of humanity in general. on the completion of it.
This human aspect of the monastic
course thus gets its due importance III. Jinakalpa
in the Elder's Course. The denial (a) The most important aspect of omniscience to the follower of of the jinakalpa 'Victor's Course', the Victor's Course by the Svetāmas pointed out in the Vijayodayā, baras seems inspired by the conis that the adoption of this course ception of the Elder's Course as is possible at all times 242 and not only in the time of the jina or his that transcends personal ambition immediate successor. This is also that is self-centred and indifferent true of the practitioner of the to the well-being of others. athālanda (yathālanda) course. 243 This difference of view is evidently The Elder's Course in the Digamdue to the insistence of a section bara Tradition of the Jaina Sangha, viz. the Dig- The origin of the Elder's ambaras and the Yāpanīyas, on the Course is an important issue. It Victor's Course to be the only presupposes an elaborate code of
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