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on the merits of which he could perhaps succeed the ācārya, if need arose. It is, however, difficult to say, what exactly the relations between these two persons were.
Other Officers:
Besides these oft-mentioned officers the Cheda-sutras refer to others also, and we get different lists put in different orders or sequence.
Vāyaga:
The Brhatkalpa51 refers to the vācaka.
Three persons were deemed unfit for this office. They were, firstly, persons devoid of manners (avinië), secondly, those who were fond of dainties (vigalpadibaddha), and lastly those who refused to make atonement for their offence or transgression (aviosaviyapāhude).
From the designation attributed to this person, it seems probable that his duty was to give reading (vāyaṇa) to the younger monks. The dictionary, however, equates him with an upadhyāya. But we have already seen that even among the ācāryas, there was a class which was termed 'vāyaṇāyariya', and there were also the 'gahanasikkhagas'. Hence the position of this officer in the Church hierarchy is not clear.
Pavatti:
The Bṛhatkalpa54 mentions him next to upādhyāya.
The name pravartin suggests that this officer looked after the proper management of a group of monks. It seems, therefore, probable that the ācārya looked to the spiritual aspect, the upadhyaya (and perhaps the väcaka) to the educational aspect, and the 'pavatti' to the administrative aspect of the group of monks.
Ganahara:
As the name suggests, he was the head of a group (gana) of monks.
It is not possible to say whether the ācārya and the gapadhara were the same persons or not. If he were to be a separate officer in the Church, then
51. 4, 5-6.
52. Translated in I.A. Vol. 39, p. 264, as 'one easily excited'; see also footnote 36 on the same page.
53. Pääsadda, p. 944.
54. 4, 15.
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