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Viņaya-padivatti of the Anteväsin
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expected to exert himself for the initiation (upana yana) and teaching well-being of himself as well as the Vedas and the six Vedāngas others. Such exertion is called and the Upanişads. The acārya ātma-hitapratipatti-sampat and par- confers a new spiritual life on the ahita-pratiprati-sampat respectively disciple, which is undecaying and in Buddhism.8 The Buddha is con- immortal.10 sidered as possessed of both kinds The subject of the qualifications of sampat. He pursued a discipline of the Head of a religious organiza(pratipatti) that enabled him to get tion or an acārya who confers a self-enlightenment by totally eradi- new life by initiating the pupil in cating his own darkness of ignor- the path of mental and moral purifiance. This is ātma-hita-pratipatti- cation was considered an important sampat which is accompanied with part of culture in all branches of infinite compassion (karunā) that Indian thought. This is evident compels him to exert ceaselessly for from the comparative notes that universal welfare, called para-hita- we have been able to insert in our pratipatti-sampat.
treatment of the subject of ganiIn the Manusmrti,9 the fun- sampadā. ctions of an ācārya are given as
References 1 P. 28. 2 1, 8. 4-11. 3 Pali-English Dictionary. S.V. Pariya
pumana. 4 Vol. II, p. 402. 5 Vv. 543-46.
6 IX. 6. 7 P. 383. 8 Vide Abhidharmakośa-Bhāşya, I. 1. 9 II. 140. 10 Manusmrti, II, 148.
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