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Essence of Jainism.
One has to cultivate and acquire the traits, the genuine knowledge of the Scriptures and their meaning, ability to teach, sweetness of speech, and the power to discuss matters in order to attain to the status of an Upadhyāya; while for the Sadhu these traits are not particularly necessary. In a similar way, the status of an Acarya means the acquirement of the power of administering the Sangha, fulfilling all responsibility of the Gaccha, extreme seriousness, and special knowledge of time and place. These traits are not very much necessary for a Sadhu. However, for a Sadhu, 27 virtues are necessary; but an Upadhyaya should be endowed with 25 virtues in addition. An Acarya should, however, be endowed with 36 added traits. In the Jain order, Upadhyaya is more important than a Sadbu, while an Acarya holds greater importance than an Upadhyaya.
Other-worldliness of Arihanta
Q. Just as the inner prowesses of an Arihanta are far superior to ours, is their external state also typical?
A. In view of the attainment of perfection in the cultivation of inner abilities, the impact of an Arihanta becomes so very much extraordinary that the common man would have no faith in him. The entire worldly behaviour is other-worldly. Human beings, animals, birds etc. grasp the preaching of Arihanta in their own language. In the event of Samavasaraṇa, snake and mungoose, rat and cat, cow and tiger who are revengeful towards each other right from their birth, forget their instinct of revenge and cultivate a spirit of brotherhood. The thirty five virtues found in the speech of an Arihanta are not to be found in the speech of others. Wherever an Arihanta sits, crores of gods present themselves for salutation; what then to talk of human beings etc.? They stand in supplication with folded hands in the presence of Arihantas. They are devoted to him and arrange for eight Pratiharyas such as the Aśoka tree etc. This springs from the supreme Yoga of Arihanta.
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