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[Sixth Objective] [381 7. It is appropriate for a solitary, multi-learned and multi-knowledgeable monk to reside in an *upaśraya* with one *vagḍā*, one door, and one entrance-exit in a village or capital (assembly), while maintaining awareness of restraint at both times. In the previous *sūtradvaya*, a statement was made regarding the residence of *akṛtasūtrī-agītāṛtha* monks, and in the present *sūtradvaya*, a regulation is made for a solitary, multi-learned and multi-knowledgeable monk regarding what kind of *upaśraya* to reside in, in a village or elsewhere, and how to reside. In the *bhāṣya*, while explaining the *sūtras* related to *agītāṛtha* and these solitary monks, they are called *niśrāgat* of the *gaccha*, and a detailed discussion is made by relating the adjectives "one *vagḍā*" etc. to the *upaśrayas*. However, it appears that the word " *uvasśaya* " is missing due to a scribal error in the available copies. Therefore, the meaning and discussion have been done here by including the word " *uvasśaya* ". From the present *sūtradvaya*, it is inferred that: 1. A solitary, multi-learned monk who wanders should not reside in an *upaśraya* with many doors and many paths. 2. However, a multi-learned monk can reside in an *upaśraya* with one door and one path. 3. A solitary monk should reside with the growth of religious sentiment through religious awakening, which strengthens the qualities of detachment and restraint at both times (while sleeping and waking up, or during the day and night). 4. An *alpaśruta* (less learned), *alpa-prāgamjña* (less knowledgeable), *agītāṛtha* monk should not reside alone in any kind of *upaśraya*. It is clear from this *sūtra* or other *bhāgam-vidhāna* that a multi-learned and multi-knowledgeable monk should reside alone, however, the intention of these *sūtras* is to regulate which *upaśraya* to reside in or not, or how to be aware. To understand what kind of faults are likely to occur when a multi-learned and multi-knowledgeable monk resides alone in different types of *upaśrayas*, or when many *agītāṛthas* reside together, the inquisitive should observe the *bhāṣya*. The *prāgamkara* himself has explained some of the same intention in the later *sūtras*. In the *vyavahāra bhāṣya*, the essence of this objective is given in Gujarati language, in which the meaning of these four *sūtras* is also related to the *upaśraya*. It is not appropriate to interpret the meaning related to the village etc., because it is impossible to follow such a regulation in the wandering of those who practice solitary meditation like *pratimādhārī jina-kalpī* etc., and those who practice solitary meditation due to circumstances. Therefore, it is appropriate and in accordance with the *āgama* to interpret the meaning related to the *upaśraya* by considering the meaning explained by the *bhāṣyakāra* as authentic.