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HISTORY OF JAINA MONACHISM
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karaṇam', while the letter ‘jjhā' denoted 'dhyānakaranam'. Thus according to this explanation the word 'ujjhā' signified a person who did meditation with perfect consciousness. In the same way the word 'uvajjhāya' implied a person who dissipated the karman by means of abstaining from sin by the practice of conscious meditation.23
The work of teaching, so peculiar to the upādhyāya, is also stressed by the niryuktis which say that the upādhyāyas were so called because of their instructions to others.24 Such being the noble duty of an upādhyāya, a salutation to him was said to lead to enlightenment.25
Another division of the duties of a teacher (sikkhaga', perhaps the same as upādhyāya) was based on the basis of his being either a teacher of lore or a teacher of practice.26 The teacher giving instructions either gave the reading of the text, or explained it or did both these duties. The other category consisted of one who taught, not only in precept but in practice, the mūlagunas and the uttaraguņas (the principal and subsidiary rules of monastic conduct).
Ayariyaüvajjhāya :
The next officer in the Church hierarchy, superior to the upādhyāya, was an ācāryopādhyāya.
The main difficulty regarding this post is that it is very difficult to say whether these were two separate persons as ācārya and upādhyāya, or a single person carrying the whole designation. In this connection SCHUBRING27 remarks, "Between the āyariya and the uvajjhāya stands this person. The commentaries (Vav. 4, 11 f) understand by this mostly two persons (com
23. Ibid., 1003: ‘upayogapúrvakaṁ pāpaparivarjjanato dhyānārohaņena karmāpanayantityupādhyāyah'.
24. 'uvaïsanti jamhā uvajjhāyā teņa vuccanti', Ibid., v. 1001. 25. Ibid., 1004. 26. Sūtrakrtānga-N.vs. 128-129:
Sikkhaga (teacher)
gahane (instructions)
āsevaņāë (practice)
sütre (text)
arthe (meaning)
tadubhaë
(both)
mulagune (fundamental five vows)
uttaragune (subsidiary five vows)
27. Die Lehre der Jainas, article 141.
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