The Doctrine of the Jainas, Described after the Old Sources c10.67

c10.67

213b the *pāḍivaya* of the Inda-maha is the full moon-day in Āśvina; further *pāḍ.* are those of the Āṣāḍha, Kārttika and Sugriṣma (Caitra); Nis. 19, 12 has the *pāḍ.* of the Bhādrapada instead of the Inda-maha referred to in 11. The hours assigned to the *sajjh.* must be punctually observed and hours not assigned to that purpose (*asajjhāiya*) may not be used for it (Vav. 7, 10-14; Nis. 19, 8. 13-16). Acc. to Ṭhāṇ. 475b an *asajjhāiya* may also be caused by certain phenomena, e.g. thunder and lightning, northern lights=aurora borealis (*disi-dāha*), dustfall (*raya-ugghāya*), lunar and solar eclipses and the miraculous appearance called *jakkh’ālitta*, but just as well by the death of a person of high standing (*paḍaṇa*), war (*rāya-vuggaha*), a dead person within the house or else by lumps of meat, blood, bones, and excrements lying close by thus adding the spacial to the temporal point of view.¹ The place of instruction is called *nisihiyā*, and its requisites referred to by Āyār. II 2 (§ 147) are in conformity with those pertaining to the quarters as such. As demonstrated by Āyār. II 112, 11 the pupils go there in groups but careful of not coming too close to one another. From the way the instruction is performed (*sajjhāyam uddisittae, samuddisittae*) we learn that the pupil—occasionally called *sissa*, *sissiṇī*—recites the text (*vāyaṇā*), puts questions about it (*paḍipucchaṇā*) and repeats it (*pariyaṭṭaṇā*), whereupon it is examined for its deeper meaning (*anuppeha*, comp. Utt. 29, 22), and finally we have some exemplary or theoretical considerations regarding the Dharma, the *dhamma-kahā*, see Uvav. 30 IV; Ṭhāṇ. 349a (not in Nis. 5. 5-11). Āyār. II 55, 9 etc. has *dhammāṇuoga-cintā* instead, a reflection on the Dharma, whereas *dhamma-kahā* stands for the sermon delivered by the teacher. From Ṭhāṇ. 210a we know that as *akkhevaṇī* it develops the teaching from within itself,² that as *vikkhevaṇī* it contrasts it with non-Jain teachings, that as *samvegaṇī* it promotes piety, and that as *nivveyaṇi* it effects melancholy. Rhetorical means of the sermon are the narrations of similes or *naya*. Their theory represented by *Ṭhāṇ.* 253b; *Dasav. nijj.* 53-88 was treated by LEUMANN ZDMG 49, 602 ff.¹ The *vāyaṇā* (as is equally said of the whole) is directed by the *uvajjhāya*, though *Vav.* 10, 12 speaks of the *uddesaṇ’āyariya* and the *vāyaṇāyariya*. The words *heṭṭhilla* and *uparima* used in connexion with portions of the texts (*Nis.* 19, 17f.) may, perhaps, show that a manuscript served as a base for instruction referring to its passages by "see above" and "see below". Reciting must be done with understanding, with accuracy, and by strictly observing the right sequence; want of self-possession and reliability is detrimental to the qualification for teaching; the teacher must be just in calling up pupils who may not speak without being asked to do so, and they are allowed but a limited number of questions (*Vav.* 5, 15-18; *Nis.* 19, 19-24). Outsiders an such having isolated themselves are not admitted to instruction (§ 142; *Nis.* 19, 25-28), nor are unsociable and inattentive monks (*K.* 4, 5= *Ṭhāṇ.* 165b—comp. § 156—, extended 246b). He who commands a portion of the text is given the permission by the teacher (*anuṇṇā, anujāṇei*) to pass it on to others.