The Doctrine of the Jainas, Described after the Old Sources c10.50

c10.50

§147. By a certain formula, so it seems (Āyār. II 78, 8;¹ 106, 15; 108, 6), the monk introduces himself as a guest and asks the proprietor sāgāriya, occasionally sāriya) for a accommodation. This request concerns the oggaha of the host, i.e. the room of which he is the master.² So this word gave the name to the user granted by him for a limited time, the expression ahālandam denoting the shortest space in question. Several special cases are referred to by K. 1, 39-42; 3, 28-33; 35; Vav. 4, 20ff.; 7, 20. 23; 9, 43; the basic rule and a detailed casuistry in Āyār. II 7. Here we learn that the monk is bound to ask for the oggaha even for objects to be used temporarily only. The accommodation (uvassaya, Āyār. 1 34, II: āvāsaha) does not merely serve for resting (sejja) but equally for ascetic exercises (ṭhāṇa) and either for meditation or studying (nisihiyā). The resp. passages in Āyār. II 2, therefore, refer to all three cases; for the first and the third comp. also Āyār. II 8 and 9. For many reasons the quarters may not be shared by the host (sāgāriya, sejjāyara), his family and his servants, nor may they be visited by his animals, while, at least as far as nuns are concerned, they must not lie beyond the reach of his command (K. 1, 22ff.; Āyār. II 72 ff). They may not contain any paintings (K. 1, 20 ff.), and their hight must allow for standing in them either erect or at least somewhat bent (K. 4, 28-31). Supplies of grain, meat etc. which are kept there, must be locked up; quarters in which there are pitchers containing certain beverages or where either fire or light is burning at night may be taken up in cases of emergency only (K. 2, 1-10). It is doubtful whether during the rainy season the monk was allowed two supplementary quarters as a makeshift apart from his permanent one (comp. Pajj. 60).