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HISTORY OF JAINA MONACHISM
The main items of study were recital of the sacred texts (vāyaṇā), questioning about the difficulties (pucchaṇā), repetition of the text (pariyattana), thinking over it (anuppehä), and indulging in religious discourses (dhammakahā).262
For five reasons the sacred texts were to be read:
(1) to equip the students with scriptural knowledge,
(2) to increase students or followers,
(3) for the dissipation of karman (nijjarā),
(4) for the clear knowledge of the culture and traditions (?),
and (5) to save the knowledge of the texts from extinction (avocchittinayatthayate),263
For five reasons, sutra was to be taught:
(1) for the sake of knowledge (ņāņa),
(2) for the sake of faith (damsana),
(3) for good conduct (caritta),
(4) in order to free others from mithyätva (wrong belief), and (5) in order to expose the real nature of things.264
The Sthānanga refers to six types of debates (vivaya),265 ten ways of exposition of a sutra, and the Samavāyānga refers to the eighteen livis (scripts) and seventy-two arts. It may, however, be remarked that the latter were more of a popular nature, and the monk was not concerned with these. Therefore, many of the popular sciences like reading of dreams (sumina), the science of planets (bhauma), magic spells and witchcrafts (manta and vijjā), the science of interpreting the throbbing of the limbs (anga) physiognomy or reading the marks on the body etc., were called as 'papaśruta' or sinful sciences, and hence deemed unfit for the monk,208
Relations of The Guru-Sisya:
The relations between the teacher and the taught were to be cordial and modest. To maintain such relations, therefore, those who were immodest (avinita), attached to forbidden food or to dainty dishes (vikrtipratibaddha),
262. Uttar. 30, 34; Than. p. 349a; Näyā. p. 34.
263. This is not clear.
264. Than. p. 350b.
265. Ibid., p. 364b. 266. Ibid., p. 481a.
267. Also referred to by WEBER in I.A., Vol. 18, pp. 372-73.
268. Smv. p. 49a.
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BHLL, DCRI,-24
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