________________
314
S. B. DEO
12 years..
Arunovavāë, Garulovavāë, Dharanavavāë, Vesamanovavāë,
Velandharovavāë. 13 years ..
Utthāņapariyāvanië, Samutthānasuë, Devindovavāë,
Nāgapariyāvanië. 14 years ..
Tthimiņabhāvanā. 15 years
Cāraṇabhāvanā. 16 years
Asīvisabhāvanā. 17 years ..
Ditthivisabhāvanā. 19 years ..
Ditthivāya. 20 years ..
Savvasuyānuvāï (Master of the
Canon). It may be noted that all the texts in the list cannot now be identified, as for instance, the texts to be studied in the eleventh to the thirteenth year of monkhood. The course began with texts on ideal conduct and it was only after the monk had sufficient knowledge of them that he undertook the study of the three Chedasūtras like the Daśāśrutaskandha, Bșhatkalpa and Vyavahāra. Then the Sthānānga and the Samavāyānga, which are more of the nature of a compendium, were studied, which paved the way for the understanding of a technical and philosophical text like the Bhagavati. The study of Ditthivāya (Drstivāda) as the last item of the curriculum perhaps sug. gests the importance as well as the difficult nature of the text. Though we do not know much about it, it is quite likely that portions of it lay at the basis of the Sūtras on which commentaries like the Dhavalā and Jayadhavala are written.
Anyway, a glance at the systematic arrangement of comparatively difficult texts that were to be studied with advanced standing as a monk reveal a great planning effort on the part of the Church, not only for the general education of the monks, but also for the enhanced standard of academic qualification for any post in the church hierarchy. It may, perhaps, be taken to be a definite index of an organised church as well. Teachers :
The chief duty of an upādhyāya was to give instructions to the younger elements in the group, while the ācārya stood more as an embodiment of ideal conduct than as a teacher.
Inspite of that, however, we come across four types of acāryas, two of which are called 'uddesaņāyariya' (uddeśanācārya) (who gives instruc
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