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308 Harmless Souls i.e. with soteriology. These two views do not necessarily coincide with the further distinction between the views of the laity and those of the śramaņas themselves. It is clear that both originally and throughout most of Jaina history the soteriological emphasis for ascetics and advanced lay followers falls upon external practice. Thus internal practices may be taken on as extra vrata, or because the correct internal attitude is required before external practice is effective, but they do not replace external tapas. One may surmise that for the majority of ascetics the practical implication of the internalisation of doctrine - viz. liberation through self-realisation - itself remained an ideal, to be achieved or even attempted only by the most advanced śramaņas. Most hoped to approach liberation and attain at least a better rebirth by following the rules for ascetics to the letter (from the 'social' view their proper role), a formidably difficult undertaking even in its ritualised form.
There are indications in the texts that this process of ritualisation started at a relatively early date.52 From one perspective this may be seen as a quest for greater autonomy on the part of the renouncers, the need for their soteriological progress to be in their own hands and less subject to the fortuitous and accidental. The drive towards greater and greater control over the process of one's own liberation is probably also one of the contributory reasons for a progressive internalisation of practice. Furthermore, it may be remarked that through 'ritualising' external behaviour the way is cleared for a greater concentration on obtaining inner purity. For simply by following the rules the monk's external considerations are taken care of; he does not have to 'think about his behaviour, and so his consciousness can be engaged elsewhere, in the realisation
52 E.g. in Viyāhapannatti, Sarvārthasiddhi and in Book 3 of the Pravacanasāra, parts of which are probably derived from older material
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