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THE SIX-FOLD MONÀSTIC ORDER
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utsarga-samiti. The idea behind the prescription of the samitis is that unless bodily control is gained, mental control cannot even be thought of. We shall not go into the details regarding the observance of the various virtues here. Our purpose here is to indicate merely that the stage of the muni is considered to be more advanced than that of the śrāvaka.
In terms of spiritual evolution,-institution-wise---we have five more belonging to the ascetic order. These are the stages of the ācārya, upadhyāya, sādhu, arahanta and the siddha. These five institutions together with the institution of the muni are referred to as the six-fold monastic order of Jainism. We shall briefly consider the five stages that are ‘more developed' than the stage of the muni,
Ācārya : The ācārya is the teacher (guru) in the spiritual sense of the term. He enjoys the privilege of initiating people into the spiritual path. In this respect Jainism accepts the Hindu view that an ācārya or teacher is essential for initiation. The duty of the ācārya, accordingly is to guide moral and spiritual conduct of his ‘wards'. He has the responsibility to detect the erring disciples and to re-establish them on the correct path. He is also responsible for the governance and regulation of the monks of the Order. He is expected to possess a thorough knowledge of the Jaina scriptures as also a knowledge of the various other religions prevailling. This aspect of the ācārya's 'requirements' is extremely significant. Far from dogmatically propounding certain doctrines he is also to make a thorough study of his own religion in the light of the truths enshrined in the various other religions prevailing.
Upādhyāya : He is empowered to giving discourses on various spiritual matters. Naturally he is expected to have a deep knowledge of the various scriptures on which he discourses. Though he is discoursing on matters spiritual he is not privileged to correct the erring people. From the fact that this power is given to the ācārya it is obvious, the ācārya is considered to be more spiritually evolved. The upādhyāya is not yet so much evolved as to correct the others. Perhaps by repeatedly delivering lectures on the scriptures he gets more and more into the spirit of the various doctrines propounded and thus becomes more qualified in setting
2 Tattvārtha-Sūtra, IX. 5
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