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Tattvärthasūtra
formerly, and stories concerning worldly pleasures. His heart is insulated well against Cupid's arrows. He always evinces compassion for the living. He must be understood to have conquered dissatisfaction arising from the absence of pleasures-aratiparişahajaya. In the presence of lovely, intoxicated women in the bloom of youth, the ascetic residing in lonely bowers, houses, etc., is free from agitation or excitement, even upon being disturbed by them. Similarly, he subdues agitation of his senses and his mind, like the tortoise protected by his shell. And the smile, charming talk, amorous glances and laughter, lustful slow movement of women and the arrows of Cupid have no effect on him. This must be understood as the conquest of the disturbance caused by woman-strīparīṣahajaya.
Someone has led long celibate life, residing in the habitation of his master. He has learnt the truth about bondage and liberation. He moves from place to place as a worthy recipient of food for the sake of his body, the seat of self-restraint (samyama). As initiated by his master, he practises detachment like the wind. His body has become weak due to frequent fasting, taking less food, limiting the articles of food, giving up stimulating food, etc. He does not roam in directions opposed to his regulations with regard to place and time and which may cause breach of self-restraint. While roaming he wears no shoes and hence his soles are pricked by thorns, sharp stones, etc., causing him pain. Still, he does not think of conveyance, etc., used by him on former occasions. He practises to perfection the daily duties of the ascetic. This must be understood as the endurance of the affliction of roaming-caryaparīṣahajaya.
The ascetic chooses an utterly lonely place, untrodden earlier, like a burial ground, a garden, a vacant house, a mountain cave, or an arbour, examines it carefully with the aid of sunlight and his senses, and adopts, for self-discipline, a definite posture, for a definite time. The roaring of wild animals such as the lion or the tiger does not engender fear in him. The troubles caused by others are unable to swerve him from the path to liberation. His body does not change the posture, such as the vīrāsana or the utkuțikā, which he had adopted.
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