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Jaina Acāra : Siddhanta aura Swarūpa result of actions. He alone can make use of exceptions and permit some one else to do it. One, ignorant of scriptures must not take recourse to exceptions, since he does not know substance, time, etc. Just imagine a wayfarer walking apace to reach his destination for which he even runs fast, but when dead tired, he rests a while which is meant for walking farther and more swiftly. A spiritual aspirant while developing his inner prowess may halt for a while because of some unforeseen predicament. His halt is not regress but progress. A surgeon extracts pus from a boil not to kill the patient but to make him hale and hearty. A spiritual aspirant may opt even for voluntary death when he knows that his body has been rendered useless. Otherwise he must strive for liberation by leading a pious life. He must be indifferent both to life and death. Life is for right vision, knowledge and action. Death should be preferred only when the body becomes reluctant and even recalcitrant to the dictates of the soul. Ascetics on high plane never take recourse to exceptions. It is only those who are old and also imbecile who need such props.
In Nišithacūrni rules mean prohibitions and exception means the necessity of seeking permission. The meaning of exception or 'secondary' is equated also with mystery. Both are aimed at purifying conduct.
Conditions have been laid down for taking recourse to exceptions. To do it without reason is arrogance and with reason, proper conduct. Reasoned exceptions are no stain on the conduct of a hermit. Rules and sanctioned prohibitions both are for purifying knowledge, conduct and action.
During times of farine there is bound to be great difficulty in procuring one's diet.As such it has been treated under exceptions. But whatever the situation, vision and conduct must never be lost sight of. Sanctioned prohibitions are wisely ordained with full consciousness whereas unreasoned ones are resultants of inertia.
Non-violence is the foundation of the four other great vows. They are really its extension. All want of car is violence. A self-disciplined mendicant is ever alert. Even when generally alert, one may be careless in walking, for example. Whenever and for whatever reason there be want of cognition, it is 'Anabhoga'. It does not involve killing; but only forgetfulness. When the right knowledge of the likely violence dawns on him it is termed 'Sahasakāra'. While walking, one does not see worms in the way but after some time he notices them. In the meantime, however he unconsciously crushes them. It is all unintentional, Karna does not bind him. He does not touch any live being. He does not injure any being by mind, speech and action. 'Acaranga clearly states that if a hermit has to
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