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The reason for placing Charitraachar amidst the five principles of Anugardharma is that it is the only means by which the combined practice of Jnanaachar, Darshanachar, and Tapaachar-Veeryachar can be accomplished without hindrance. Charitraachar has eight divisions: five Samitis and three Guptis. The five Samitis are like a retreat-oriented tendency in a disciplined life, while the three Guptis are purely retreat-oriented. Their role in Anugardharma practice is evident in an unprecedented joy and enthusiasm. However, due to the influence of worldly passions, like attachment and aversion, if the boundaries of Samitis, Guptis, and Mahavrats are occasionally transgressed, violated, or exceeded, then Prayashchitta acts as a protective wall. The implication is that if there is a persistent attachment to the original qualities (Moolgunas) and the subsequent qualities (Uttargunas), then Prayashchitta is mandatory for their removal. The reason for the prominence of Chhedprayashchitta is that there are ten types of Prayashchitta. The first six Prayashchittas are for the purification of general faults, while the last four are for the purification of strong faults. Chhedarha Prayashchitta is the first of the last four Prayashchittas. The commentators, while explaining it, have presented an allegory from Ayurveda. Its essence is that if a person's limbs or organs become so contaminated by disease or poison that there is no possibility of recovery through treatment, then it is appropriate to amputate that limb or organ through surgery. However, the disease or poison should not be allowed to spread throughout the body. Because if this is not done, untimely death is inevitable. But before amputation, it is the duty of the physician to explain to the patient and his close relatives that the limb or organ has become so contaminated by disease that there is no possibility of recovery through nourishing treatment. If they want to protect their life and be free from pain, then they should have the limb or organ amputated through surgery. Although there will be intense pain during the surgery, it will be for a short time, but the rest of their life will be free from the current pain. If, after this explanation, the patient and his guardians agree to the amputation, then it is the duty of the physician to amputate the limb or organ to protect the body and life from the disease. In the same way, the Acharya and other Anugars should be explained that due to the persistent attachment to faults, your subsequent qualities have become so contaminated that their purification is no longer possible through ordinary Prayashchittas like criticism, etc. Now, if you wish, the days of persistent attachment can be amputated to secure the rest of your disciplined life. Otherwise, neither Samadhi-death nor liberation from the cycle of birth and death will be possible. If, after this explanation, the Anugar abandons persistent attachment and accepts Chhedprayashchitta, then the Acharya should purify him by giving him Chhedprayashchitta. It should be noted here that Chhedprayashchitta only purifies the faults attached to the subsequent qualities. The faults attached to the original qualities are purified by Mool-ah and other three Prayashchittas. The style of description in Chhedsutras: Three types of Charitraachar are presented in Chhedsutras: (1) Heyaachar, (2) Jneyaachar, (3) Upadeyaachar. Upon detailed consideration of these, the following forms emerge: (1) Vidhikल्प, (2) Nishedhakल्प, (3) Vidhinisedhakल्प, (4) Prayashchittakalp, (5) Prakirnak. Of these, there will be four divisions of other Vidhi-kalpadic, besides Prayashchittakalp. [11]