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sometimes sarcastically called ďahara (small child ) by the opponent Acāryas. Describing the various classes of the Buddhist teachers I-Tsing also mentions one as Cha-ga-ra, i. e. dahara, which has been translated as a small teacher.2 Caste or age was thus insignificant factor for holding the office of an Acārya in the Buddhist and Jaina order.
Apart from the spiritual and moral qualifications, the Ācārya was required to be well-versed in scriptures, and a good exponent of the texts of his own sect and those of others. 8 The Sūtras he had learnt by heart and was at a stage where he understood their meaning. Practical knowledge he acquired by extensive visits to the various regions. Instances have been brought to the notice where the. Ācāryas aspiring for higher stages of spiritual plane handed over their disciples to the other Acāryas and themselves took up the discipleship a s students once again.*
Students
Caste or creed was no bar for a student to get admission to Jaina Church. A conglomeration of students from all walks of life was thus to be found. Basically a high moral standard was desired of the students. Only deserving (patta) ones were to be taught and the Acārya teaching an unworthy (apätta ) student was severely condemned for displaying wrong sense of judgement towards the selection of his pupils.6 The following were considered as unworthy students (apătta): "a babbler or one who grumbles over petty things (timtiņiya ), a fickle-minded person ( calacitta ), one who changes his Ācārya or Gana frequently ( gananganiya ), one of low moral
1. Ibid. 2. Takakusu, op. cit., p. 104. 3. 3714fait Falafhen 196901-NC. 1, p. 22. 4. Britaifa utafAT Eqtisfa–NC.4, p. 96. 5. Dasgupta, op. cit., p. 2. 6. NC. 4, p. 261.
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