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Vaghevaṇī appears; in Jain literature and its following category, the happy behavior and meditation of the Buddhists, and the pranayama and shauch of the parivrajak are also ridiculed. Thus, it is natural that the description related to practical life appears particularly different in the text of the Charitramīmāṃsā of the Hevadhī; this is why we do not see a sutra on pranayama or shauch in the Tattvārtha's Charitramīmāṃsā, and although there is abundant description of meditation, we do not see practical means for achieving it as described by the Buddhists or in the view of the Vages. Similarly, the extensive and comprehensive description of parīṣah and tapas in the Tattvārtha is not found in the Charitramīmāṃsā of the Agama or Buddhism.
Apart from this, one point regarding the Charitramīmāṃsā should be particularly noted, which is that despite both knowledge and conduct (action) being present in the aforementioned three philosophies, in Jain philosophy, conduct is accepted as the direct cause of liberation, and knowledge is accepted as its part; whereas in Buddhist and other philosophies, knowledge is considered the direct cause of liberation and conduct is placed as a part of knowledge. This point will not go unnoticed by one who studies the literature of these three philosophies and the lives of their followers in detail; thus, in the Charitramīmāṃsā of the Tattvārtha, the focus is on conduct.