stunning and intricately carved statuary and
ornamentation.
Further reading: Lothar Clermont, Jainism and the
Temples of Mount Abu (New Delhi: Prakash Books,
1998); Sehdev Kumar, A Thousand Petalled Lotus: Jain
Temples of Rajasthan: Architecture and Iconography
(New Delhi: Abhinav, 2001); Jodh Singh Mehta, Abu
to Udaipur (Celestial Simla to City of Sunrise) (Delhi:
Motilal Banarsidass, 1970); Muniraj Jayanta Vijayi,
Holy Abu: A Tourist’s Guide to Mount Abu and Its Jaina
Shrines (Bhavnagar: Shri Yashovijaya Jaina Granth-
mala, 1954).
Acharanga Sutra (c. 300 B.C.E.–400 C.E.)
The Acharanga Sutra is the first of the 12 texts
accepted as canonical by SHVETAMBARA Jains. The
DIGAMBARA Jains believe that the original version
of this sutra was lost and reject the text held
sacred by the Shvetambaras. The sutra outlines,
with some details, the rigorous limitations that
Jain monks must observe and answers difficulties
that might occur in their struggle to prevent injury
to any creatures, including microscopic ones.
To cite some examples, the Acharanga Sutra
prohibits monks from digging in the earth (to
prevent injury to any earth being); bathing, swim-
ming, wading, or walking in the rain (to prevent
injury to any water being); kindling or extin-
guishing any flame (to prevent injury to beings
that live in fire); waving the arms or making any
other sudden movement (to prevent injury to air
beings); and walking in any greenery or stepping
on any plant (to prevent injury to beings living
in plants). The sutra also demands the strictest
vegetarianism.
Further reading: Hermann Jacobi, trans., Jain Sutras,
Part 1, Sacred Books of the East, XVL (Delhi: Motilal
Banarsidass, 1964); P. S. Jaini, The Jain Path of Purifica-
tion (Berkeley: University of California Press, 1979);
Bimala Churn Law, Some Jain Canonical Sutras (Bom-
bay: Bombay Branch Royal Asiatic Society, 1949).
acharya
An acharya is any spiritual guide or teacher. In
ancient times the term referred specifically to the
one who initiated a student and taught him the
complete VEDA or sacred literature. In later times
it became a general honorific indicating great
learning and/or spiritual accomplishment. The
term was, for example, appended to the names
of all the great VEDANTA teachers: SHANKARA,
RAMANUJA, MADHVA, and NIMBARKA, become Shan-
karacharya, Ramanujacharya, Madhvacharya, and
Nimbarkacharya.
This practice is followed in the JAIN tradition
as well; for example, GUNABHADRA will be called
Gunabhadracharya. Furthermore, Jains honor acha-
ryas in the panchanamaskara MANTRA, the central
mantra of the Jain faith, immediately after the ARHATS
and SIDDHAS; this indicates their exalted status.Further reading: Brian K. Smith, “Ritual, Knowledge
and Being: Initiation and Veda Study in Ancient India,”
Numen 33, no. 1 (1986): 65–89.achintya bhedabheda See CHAITANYA, SRI
KRISHNA.adhvaryu
The adhvaryu is the priest of the YAJUR VEDA at
the traditional Vedic public ritual. He oversees all
the ritual activity, carrying out most of the actions
himself. He prepares and uses the implements,
pours clarified butter, kills the ritual animal, and
recites the appropriate verses (of either the Black
or the White Yajur Veda) as the ritual actions
are performed. The priests of the RIG, SAMA, and
ATHARVA VEDAS are usually much less active on the
ritual ground.Further reading: Julius Eggeling, trans., The Satapatha-
Brahmana, Part I, According to the Text of the Madhyan-
dina School (Delhi: Motilal Banarsidass, 1982); Jan
Gonda, The Ritual Sutras (Wiesbaden: Otto Harrassow-adhvaryu 5 J