Agam 27 Chhed 04 Dashashrut Skandh Sutra Sthanakvasi

SR No.: 002908
Original Sutra Author: N/A
Author: Atmaram Maharaj
Publisher: Padma Prakashan
Publication Year: 2001
Total Pages: 576
Language: Hindi, English
Classification: Book_Devnagari, Book_English, Agam, Canon, Conduct, & agam_dashashrutaskandh
File Size: 11 MB

Page 322

म
२५४
दशाश्रुतस्कन्धसूत्रम्
सप्तमी दशा
अब प्रश्न यह उपस्थित होता है कि सूत्रकार ने तीनों उपाश्रयों के साथ 'अधः' पद क्यों दिया है ? उत्तर में कहा जाता है कि यहां 'अधः' शब्द का अर्थ व्यापक है । वृत्तिकार ने इसका निम्नलिखित अर्थ किया है-"आरामस्याधो विभूषकं गृहम् अध-आरामगृहम् । अथवा अधः सर्वत आरामो यस्य तदध-आरामगृहम् तच्च तद् गृहं चेति कर्मधारये अध-आरामगृहम् । अथवाधो निवासाय, आरामे गृहम्-अध आरामगृहम् । अधो व्यापकं वा सर्वजन-साधारणमारामस्य गृहम् । तथाहि
अधः सुपरमे चैव वर्जने लक्षणादिषु । आलिङ्गने च शोके च पूजायां दोषकीर्तने ।। भूषणे सर्वतो भावे व्याप्तो निवसनेऽपि च ।
'अधे आराम-गिहंसि वेति पाठे 'आगमन-गृहम्', यत्र कर्पटिकादय आगत्य वसन्ति । सर्वतो विवृतं गृहम्, यदधः कुड्या भावादुपरि चाच्छादनाद्य-भावादनावृतम् । तथा वृक्ष-मूल-गृह-करीरादि-तरु-करीरादि-तरु-मूलमेव वृक्ष-मूल-गृहम् । तदेव साधुवर्जनीयदोषरहितं तत्र वसति । त्रयः प्रतिलेखितुं युज्यते नाधिकमित्यर्थः ।
सारी वृत्ति का तात्पर्य यह है कि जिस गृह के चारों ओर से आराम हो उसी को 'अध आराम-गृह' कहते हैं । जो आगन्तुकों के लिए चारों ओर से अनाच्छादित और ऊपर से आच्छादित हो उसी को 'अधो विकट-(विवृत) गृह' कहते हैं तथा वृक्ष के मूल में स्थिति करने के लिए ही 'वृक्ष-मूल-गृह' कहते हैं । सिद्ध यह हुआ कि मुनि को उक्त तीन प्रकार के गृहों की ही प्रतिलेखना करनी चाहिए ।
अब सूत्रकार पुनः उक्त विषय का ही वर्णन करते हैं :
मासियं णं भिक्खु-पडिमं पडिवन्नस्स कप्पति तओ उवस्सया अणुण्णवेत्तए, अहे आराम-गिहं, अहे वियड-गिहं, अहे रुक्ख-मूल-गिहं । मासियं णं भिक्खु-पडिमं पडिवन्नस्स कप्पति तओ उवस्सया उवाइणित्तए, तं चेव ।
मासिकी नु भिक्षु-प्रतिमां प्रतिपन्नः(स्य) कल्पते त्रीनुपाश्रयाननुज्ञापयितुम्, अध आराम-गृहम्, अधो विवृत-गृहम्, अधो वृक्ष-मूल-गृहम् । मासिकी नु
04

Translation AI Generated

## Chapter 7, Dasha Shruta Skandha Sutra

**The question arises: why did the Sutrakar use the word "adha" (below) with all three upashrayas (abodes)?**

The answer is that the word "adha" has a broader meaning here. The Vrittikar (commentator) has interpreted it as follows:

* "Adha-aram-griham" (below-comfort-house) is a house that is adorned below with comfort.
* Or, "adha-aram-griham" is a house where comfort is all around.
* Or, "adha-aram-griham" is a house that is below for dwelling and comfort.
* Or, "adha" is a general term, and it refers to a house that is a common place of comfort for all people.

As it is said:

> "Adha, suparama, chaiva, varjane lakshanadishu. Aalingane cha shoke cha, pujaayaam dosha-kirthane. Bhushaane sarvato bhaave, vyaapto nivasane'pi cha."

> (Below, excellent, and so on, in the characteristics of rejection. In embracing, in sorrow, in worship, in the mention of faults. In adornment, in all aspects, pervading, even in dwelling.)

In the text "adha aram-griham", it refers to "agaman-griham" (arrival-house), where the Karpatikas (Jain ascetics) come and reside. It is a house that is open on all sides, not covered from below due to the presence of a pit, and not covered from above due to the absence of a roof. Similarly, "vruksha-mul-griham" (tree-root-house) is a house that is located at the root of a tree. It is a good and faultless place to reside.

**Therefore, it is appropriate to mention these three types of houses for the Muni (Jain ascetic).**

The essence of the Vritti is that a house that has comfort all around is called "adha aram-griham". A house that is uncovered on all sides for visitors and covered from above is called "adha vikat (vivrut) griham" (below-terrible (open)-house). And a house that is located at the root of a tree is called "vruksha-mul-griham".

**It is established that the Muni should only mention these three types of houses.**

Now, the Sutrakar again describes the same topic:

> "Maasiyam nam bhikku-padimam padivannasya kappati tao uvasayaa anunnnavettae, ahe aram-giham, ahe viyad-giham, ahe rukkha-mul-giham."

> "Maasiyam nam bhikku-padimam padivannasya kappati tao uvasayaa uvainnittae, tam cheva."

> **Is it appropriate for a monk who has accepted the vows to allow three abodes: adha aram-griham, adha vivrut-griham, adha vruksha-mul-griham?**