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S. B. DEO The hierarchical list amongst the nuns corresponded to that amongst the monks. Just as there were officers like the ācārya, gañin, pravartin, ganā vacchedaka, abhiseka and thera, the order of nuns had gaṇini, pravartinī, gaņāvacchedinī, abhisekā and therī.
The ganini was the highest officer in the cadre and headed the gana or the group or unit of nuns. She practically did the duties which an ācārya. did for his group. She was expected to be a person of high moral standard, equanimous, energetic and fond of study, able to execute stern discipline and having organizational drive (Gacchayāra, 127-28). No details regarding her paryāya or academic standard are available.
The next in the cadre was the pravartinī often referred to in the Cheyasuttas. The exact position of her in relation to other officers, is a matter of uncertainty. However, a nun aspiring for this office was required to have a full knowledge of the 'āyārapakappa' as also organizational tact and command. In spite of this, she was never allowed to stay alone (Vav. V, 1, 2, 9, 10). With the help of an ācārya, whose duty it was to let her know the details about transgressions which nuns were not to commit, the pravartini was the officer who was responsible for the moral discipline of nuns under her care.
The gaṇāvacchediņi was one who controlled a part of a gana as her male counterpart the gaņāvacchedaka did. No details regarding her academic qulifications or administrative duties can be had.
Similar is the case of the ahisega. The Bșhatkalpabhāsya (III, 2410, comm.) sometimes identifies her with the gañinī, whereas sometimes she is taken to be fit to occupy the office of the pravartinī (IV, 4339, comm.).
The therī, though not clearly evaluated, possibly had the same qualifications as the thera. Since these designations follow closely the pattern of the monk-order, it would not be wrong to presume that the same categories like the jāi-therī, pariyāya-therī, so on and so forth, were possibly current.
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