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## 396] [Vyavahar Sutra] Therefore, after the completion of the evening Pratikraman, one should engage in Swadhyay for the entire Prahar after transcribing the time (sky). Similarly, it should be understood that the Agam Vidhan is to engage in Swadhyay in the fourth Prahar of the night before taking the permission for the morning Pratikraman. However, it is an inappropriate tradition to be satisfied by engaging in Swadhyay only of those 17 Gathas of the Dasavai during the time of Aswadhyay. Not engaging in Swadhyay in all four Prahar is an excess of knowledge and is a place for the Laghu Chaumasi Pratikshepa. Knowing this, if Swadhyay is not done at any time, one should accept its Pratikshepa. However, if time has been spent in service or Guru Prajna, then there is no Pratikshepa even if Swadhyay is not done in all four Prahar. Similarly, other exceptional reasons such as illness should be understood. Spending time in Vikathas while expecting Swadhyay without reason is contrary to the conduct of Samyam Maryada and is the consumption of excess knowledge.
**17. No Kappi Nigganthan Va Nigganthiin Va Appano Asajjhaie Sajshayam Karetae / Kappian Annam Annass Vaayan Dalitae / 17. It is not appropriate for Nirgranthas and Nirgranthis to engage in Swadhyay when they have Aswadhyay related to their own body, but it is appropriate to give each other Vaachana.**
**Discussion:** The general prohibition of engaging in Swadhyay during the ten Audarik Aswadhyay is mentioned in Sutra 16. However, the reason for prohibiting it again here is that the Aswadhyay related to menstruation or other wounds continues, and it is not appropriate to stop or interrupt any ongoing Vaachana of the Sutra during that time. If there is a collective Vaachana of many Sadhus and Sadhvis, then the reason for Aswadhyay may be for one person at one time and for another person at another time. In this way, many days can pass and it can lead to disorder in the Vaachana of the Sutras. Therefore, this Sutra makes an exceptional provision in the case of the aforementioned Aswadhyay related to menstruation and other wounds, stating that Sadhus and Sadhvis can exchange Vaachana with each other after properly considering the blood, pus, etc. In this way, clear permission is given here to give and receive Vaachana during the Aswadhyay of menstruation. However, engaging in self-Swadhyay or listening to it is prohibited by the previous part of the Sutra. The Bhashyakar and Tikakar, while explaining this Sutra, have explained in detail the method of giving and receiving Vaachana during the time of menstruation and in the case of wounds, etc. They have also mentioned the Pratikshepa for engaging in Swadhyay and for giving and receiving Vaachana according to the method. For more information, see the discussion of Sutra 15 in Nisheeth Udde. 19. Although the Sutra states the provision of giving Vaachana during one's own Aswadhyay, it should be understood that both giving and receiving Vaachana are included. Because the disorder that is possible in not giving Vaachana is even greater...