These scriptures most Jaina laymen are familiar with, but the instructor should, according to some Jaina, have also studied the scriptures the laymen have not read, namely, the eleven Aṅga and the twelve Upāṅga or the Ċaraṇaśitarī[1] and the Karaṇaśitarī[2], or, according to others, the eleven Aṅga and the fourteen Pūrva. All teaching and studying is a kind of austerity; if a man studies intentionally to gain merit, he will get merit (puṇya); if, however, he studies and teaches to gain and impart knowledge with no thought of acquiring merit, he will destroy certain karma (nirjarā).
Āċārya.A still higher rank is attained when a monk becomes an Āċārya or Superior. In many sects the Āċārya is chosen simply by seniority (this is nearly always the case in Kāṭhiāwāḍ), but in others the Āċārya is selected for ability, or powers of leadership, as is generally done in Mālwā.
The choosing of a new Superior or Āċārya is made the occasion of great rejoicing. Jaina laymen come to the Apāsaro, take the twelve vows or renew them, and sing songs and make the greatest noise imaginable. In order to permit of animals sharing in their rejoicing, they pay butchers varying sums to cease killing for those days. An Āċārya is a man of very high dignity: he never travels alone, but is always accompanied by at least two sādhus; and as his fame grows, the number of his disciples increases. When the writer, for instance, had the pleasure in Rājkot of meeting Śivalālajī Mahārāja (who is considered the most learned Sthānakavāsī āċārya of the present time), he had travelled thither with twenty-one attendant sādhus.
The power of excommunication for religious offences lies with the Āċārya[3] acting with the Jaina community or saṅgha, and it is to the Āċārya that, whenever possible, the monks of his saṅgha should make confession. As a rule the Acarya wears the same dress, eats the same food, and
