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 331

सप्तमी दशा
हिन्दीभाषाटीकासहितम् ।
हो जाय तो वह भिक्षु सारी रात्रि जल में कैसे व्यतीत कर सकता है ? समाधान में कहा जाता है कि यहां 'जल' शब्द का अर्थ शुष्क जलाशय करना चाहिए । वह वृक्ष की छाया में बना हुआ हो या जल में ही कोई शुष्क स्थान हो तो प्रतिमा प्रतिपन्न भिक्षु को वहीं पर रात्रि व्यतीत कर लेनी चाहिए । ऐसे स्थान पर वह व्यतीत कर भी सकता है । किन्तु यहां 'जल' शब्द का अर्थ वृत्तिकार ने 'दिन का चतुर्थ प्रहर' किया है, क्योंकि उस समय से ओस पड़नी प्रारम्भ हो जाती है; अतः भिक्षु को जहां दिन का चतुर्थ प्रहर लगे वहीं ठहर जाना चाहिए । वृत्तिकार ने वृत्ति में इस प्रकार लिखा है।
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२६३
"चतुर्थी पौरुषी प्रारम्भे हि तेषां रविरस्तमितो, व्यवहियते तेन तृतीय - प्रहरावसान एतेषां सूर्यास्तमिति मतिर्भवति - इति भावः । तथा जले जलविषये न तु जल एव । कथं तेस्तसमये यान्ति ? सोपयोगवत्त्वात् तेषामुच्यते । अत्र तु जलशब्देन नद्यादिजलं (जलाशय) गृह्यते किन्तु दिवसस्य तृतीय - यामावसान एवात्र जल - शब्दवाच्यो भवतीति समये रीतिः ।"
इस वृत्ति का अर्थ ऊपर स्पष्ट किया जा चुका है । किन्तु यह अर्थ उचित नहीं मालूम पड़ता । क्योंकि सूत्र में 'जलंसि' सातवीं विभक्ति है । अतः इसका अर्थ 'जल में', 'जल पर' अथवा 'जल विषय' यही हो सकते हैं । दूसरे में 'चतुत्थीए पोरुसीए पडिमा - पडिवन्नं विहारं णो करेज्जा' ऐसा पाठ भी कहीं नहीं मिलता है । अतः जहां शुष्क जलाशयादि वृक्ष की छाया में हो वहां ठहरना सर्वथा युक्ति संगत मालूम पड़ता है । क्योंकि प्रतिमा - प्रतिपन्न को परिषहों के सहन करने का ही विशेष विधान किया गया है । हाँ, यदि भिक्षु का अभिग्रह (प्रतिज्ञा ) तीन ही प्रहर विहार करने का हो तो वृत्तिकार का अर्थ भी युक्तियुक्त हो सकता है । अन्यथा यह शङ्का स्वभावतः उत्पन्न हो जाती है कि यदि अवश्याय (ओस) के कारण दिन के चौथे प्रहर को 'जल' माना जाय तो दिन के पहले प्रहर को क्यों नहीं माना गया; उसमें भी तो ओस विशेष रूप से पड़ती ही है । इस प्रकार दिन के पहले प्रहर में भी विहार का निषेध होना चाहिए, किन्तु यह नहीं हो सकता, क्योंकि इसी सूत्र में स्पष्ट कह दिया है कि सूर्य के उदय होते ही विहार कर दे ।
यहां 'जल' शब्द का अर्थ शुष्क जलाशय 'नैगम' नय के अनुसार किया गया है और जलाशयों के समीप प्रायः वृक्षादि होते ही हैं । अतः उपर्युक्त अर्थ सर्वथा युक्ति-संगत सिद्ध होता है । यदि इस सूत्र का कथन 'नैगम' नय के अनुसार ही माना जाय तो कोई

Translation AI Generated

## Seventh Decad

**With Hindi Commentary**

How can a monk spend the entire night in water if it happens? The solution states that the word "water" here should be interpreted as a dry water body. It could be a place under the shade of a tree or a dry spot in the water itself. A monk who has taken the vow of non-violence should spend the night there. He can spend the night in such a place. However, the commentator has interpreted the word "water" as the "fourth watch of the day" because dew starts falling from that time. Therefore, the monk should stay wherever the fourth watch of the day arrives. The commentator has written this in the commentary:

**263**
"The sun sets at the beginning of the fourth watch of the day for them. Therefore, they consider the end of the third watch as sunset. This is the meaning. Similarly, "water" refers to the water body, not water itself. How do they go at that time? Because it is beneficial for them, it is said. Here, the word "water" does not refer to river water (water body) but the end of the third watch of the day is referred to by the word "water". This is the rule of time."

The meaning of this commentary has been explained above. But this meaning does not seem appropriate. Because in the sutra, "jalansī" is in the seventh case. Therefore, its meaning can only be "in water", "on water" or "water subject". Secondly, the text "chatuṭṭhīe porusīe paḍimā-paḍivannā vihārā ṇo karejjā" is not found anywhere. Therefore, it seems completely logical to stay where there is a dry water body, etc., under the shade of a tree. Because the special provision has been made for the non-violent to endure hardships. However, if the monk's vow (pledge) is to wander for only three watches, then the commentator's meaning can also be justified. Otherwise, this doubt naturally arises that if the fourth watch of the day is considered "water" due to dew, then why was the first watch of the day not considered? Dew also falls heavily in it. In this way, wandering should also be prohibited in the first watch of the day, but this cannot be, because it is clearly stated in the same sutra that wandering should be done as soon as the sun rises.

Here, the word "water" has been interpreted as a dry water body according to the "naigama" principle, and there are usually trees, etc., near water bodies. Therefore, the above meaning is completely justified. If the statement of this sutra is considered according to the "naigama" principle, then there is no...