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five Calas.1 of these the Ayara along with the first four Cūlas could be taught at anytime, but the fifth one, i. e. Ayarakappa or Niśitha, was to be taught only after three years of initiation to the monkhood.' This rule was effective for all the Chedasūtras. It can be thus deduced that the monks have mastered the Ayāra and its first four Cūlās during the first three years of their initiation.
Among the other scriptural texts the Dasaveyaliya was to be taught after the monk had mastered the Avassaga and the Uttarajjhayaņa after learing the Dasaveyaliya. This rule also implied in case of the various sections like anga, suyakhandha, ajjhayana and uddesaga of a particular text, the method of teaching being the one in which the former preceded the latter. * The texts dealing with caranānuyoga (i. e. Kaliya-suya or the eleven Angas ), dharmanuyoga (I sibha siya etc.), ganiyānuyoga ( Sarapannatti etc.) and dravyānuyoga (Ditthivaya ) were also to be taught in the manner stated above. Apparently the Jaina Ācāryas and the monks residing in the monasteries during these centuries were so intimately aware of the curriculum that the author considered it insignificant to give specific details of the texts which were to be studied at a particular stage.
1. NO. 1, p. 2. 2. NC. 1, p. 3. 3. जहा दसवेयालिस्सावस्सगं हेटिठल्लं, उत्तरज्झयणाण दसवेयालियं हेल्लिं , एवं णेयं
NC. 4, p. 252. 4. Ibid. 5. NC. 4, p. 253. 6. Some of the Jaina texts specifically prescribe the curriculum which
was to be followed at a specific stage. In all a period of twenty years was required for becoming a Srutajñāni or Srutakevalin and the scriptural study of the monk was to start after a period of three years of his initiation. According to Vidhimärgaprapa (p. 48) of Acārya Jinaprabha Sūri (1306 A.D.), a monk was to be taught Ayāra pakappa after three years of his initiation, Süyagada was to be taught during the 4th, Dasa, Kabpa and Vavahāra in the 5th, Thāna and Samavaya in the 8th, Bhagavai in the 10th, Khuddiyāvimāna etc. in the 11th,
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