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BOOK II: THE CONDUCT
363
self-controlled person, since internal impurity is manifested by such a food habit. Here containing of honey and meat implies also (upalakshana) any (other) occasion of hurt: hence only food which is free from all occasion of hurt is controlled food.
Now he teaches the proper adjustment of conduct, in which main rule (utsarga) and exception (apavada) harmonize:
III.30. Boy or old man or tired or sick, let him follow a conduct appropriate to him in such a way that no fundamental negligence (mula-cheda) takes place. (230)
The main rule is that even by a boy, an old man, one tired or sick a conduct very rigorous and appropriate to one who practises self-restraint must be maintained in such a way that (read na yatha syat) there is no neglect of self-restraint (samyama), which is fundamental importance as a means towards the reality of pure self.
The exception is that by a boy, an old man, one tired or sick, a conduct mild and appropriate to a boy or an old man, one tired or sick, must be maintained in such a way that there is no neglect of the body, which is of fundamental importance as a means to the reality (tattva) of the pure self.
The main rule as affected by the exception is that a boy, an old man, one tired or sick, while maintaining a conduct very rigorous and appropriate to one who practises self-restraint, in such a way that there is no neglect of self-restraint, which is of fundamental importance, as a means towards the reality of the pure self, should maintain a conduct mild and appropriate to a boy, an old man, one tired or sick, in such a way that there is no neglect of the body, which is of fundamental importance as a means towards the self-restraint which is a means to the reality of the pure self.
The exception, as affected by the main rule, is that a boy, an old man, one tired or sick, while maintaining a conduct mild and appropriate to a boy, an old man, one tired or sick, in such a way that there is no neglect of the body, which is of fundamental importance as a means to self-restraint, which is a means towards the reality of the pure self, should maintain a conduct very rigorous and appropriate to one practising self-restraint, in such a way that there is no neglect of self-restraint, which is of fundamental importance as a means to the reality of the pure self.
Thus, in any case, by harmonizing main rule and abrogative rule