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Pravacanasāra
Explanatory Note: The ascetic (muni, śramaņa) observes conduct and restraint (samyama) in order to attain the pure-soulsubstance (śuddhātmatattva). The absolute-path (utsarga mārga) stipulates complete observance of conduct and restraint (samyama) even when the ascetic (muni, śramaņa) is adolescent (bāla), old (výddha), suffering from fatigue (kheda) or diseased (rogi). The exception-path (apavāda mārga) stipulates restraint (samyama) to attain the pure-soul-substance (śuddhātmatattva) while ensuring that the conduct should not cause destruction of the body (śarīra). The absolute-path (utsarga mārga) is rigid and the exception-path (apavāda mārga) is moderate. There are thus two paths in asceticism: the absolute-path (utsarga mārga) and the exception-path (apavāda mārga). The ascetic following the exception-path (apavāda mārga) observes the primary restraint (samyama) but also protects his body, the instrument of observing restraint, from destruction. Both the paths are complementary to each other. The ascetic (muni, śramaņa) who views the two paths as contradictory to each other cannot observe proper restraint (samyama). The follower of only the absolute-path (utsarga mārga) will cause destruction of his body (śarīra), and the follower of only the exception-path (apavāda mārga) will cause destruction of his restraint (samyama). It is essential, therefore, that the ascetic (muni, śramaņa) following the absolute-path (utsarga mārga) should be able to resort to the exception-path (apavāda mārga) to protect his body (śarīra) from destruction and the ascetic following the exception-path (apavāda mārga) should be able to resort to the absolute-path (utsarga mārga) to protect his restraint (samyama). Only when the two paths are viewed as complementary to each other, the ascetic (muni, śramaņa) is able to observe proper conduct, without the breach of his primary restraint (samyama).
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