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___ 'अतेणं तेणमिति' शब्द की व्याख्या करते हुए चूर्णिकार ने लिखा है-साधु गृहस्थ को चोर के विषय में कहता है, परन्तु खोजने पर चोर का पता नहीं चले तो गृहस्थ साधु पर ही अविश्वास करने लगता है-शायद यही चोरों का उपचरक-गुप्तचर होगा, इसी ने चोरों को भेद बताया होगा। यदि साधु चोरों का पता बताता है तो चोरों को भय हो सकता है, मौन रहने पर गृहस्थ को अप्रतीति-अविश्वास हो सकता है।
Elaboration—The term ‘mokasamayare' 92 conveys that if needed an ascetic could use his own urine to wash his wounds or as medicine. This indicates that in ancient times too 'auto-urine therapy' or 'cowurine therapy were prevalent. In modern times a lot of research is being done on 'auto-urine therapy and many incurable diseases are being cured with its help. This confirms that sages and Shramans of that period were also aware of this therapy.
The term 'uvassaye' has been frequently used in these aphorisms. Here it does not mean upashraya but the residence of a householder. According to Acharya Shri Atmaramji M. here upashraya appears to have been used for a place near the cooking or eating area of a householder. In context of aphorism 95, it could be some inner room of the house. It could also be a place near the bedroom from where it is inconvenient for the ascetic to move around freely. There is a fear of a thief entering the house if the gate is left open. Thus living in an inhabited house may be a source of numerous faults, inconvenience, disturbance and suspicion for an ascetic.
Explaining the phrase 'atenam tenamiti' the commentator (Churni) states-an ascetic tells the householder about a thief but if the thief is not found after searching, the householder starts suspecting the ascetic, thinking that the ascetic is an accessory to the theft as he alone must have provided information to the thief. If the ascetic gives indication about the hiding place of thieves it harms the thieves and if he does not, he himself invites suspicion and displeasure of the householder.
शय्यैषणा : द्वितीय अध्ययन
Shaiyyaishana : Second Chapter
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