Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 89

Jaina Canonical Texts
made in the following to explain the five stages that ‘more developed' than the stage of the Muni who is deemed to be an ordinary ascetic, of course, more advanced than that of the Srāvaka (householder).
Acārya
The acārya is the teacher (guru) in the spiritual sense of the term. He is described as the head of a Gaņa, vastly learned, welldisciplined and master of fivefold ācāra, jñina darśana, caritra, tapa and virya. Hence he is respected by all.81 He enjoys the privilege of initiating pupil known as seha, antevāsī, sāmanera into the spiritual path. We are told that there were four classes of ācārya: One initiating a pupil; onc confirming him; One doing neither of these two; and another doing both of them.89 It is to be noted here that Jainism accepts the Brāhmaṇical view that an ācārya is essential for initiation. The Vyavahüra refers to four more ācārya who were responsible to guide monks and nuns in daily duties. 83 The duty of the incory, accordingly is to guide moral and spiritual conduct of his pupils. The acāryas are also expected to possess a thorough knowledge of the Jaina scriptures as also a knowledge of the various other religions. It is also stated that they should have at least eight years experience of monkhood. 84
Upadhyāya
He is empowered to delivering lectures to a group of monks85 on various spiritual matters. Naturally he is expected to have a sound knowledge of the various scriptures on which he discourses. He is expected to have at least three years' experience as a monk and with good knowledge of the rules of the monastic conduct.86 He was so-called because he was approached by the monks for instruction in sacred texts.87 The Avasvaka-nirukti88 further explains the upadhyāya (ujjha) as one who took to meditation with full consciousness and the term Uvājjhüya as one who destroyed karman by conscious meditation. “All teaching and studying is a kind of austerity; if a man studies intentionally to gain merit, he will get merit (punya); if, however, he studies and teaches to gain and impart knowledge with no thought of acquiring merit, he will destroy certain karma (nirjarā).”88