Without the experience of the soul, however greatly the states of kashay may appear to have softened, the quality of anantanubandhi — that which binds endlessly — is implicit in them all the same. Take an example. After taking a vow to give up eating at night, one may not eat by any outward act and may not even have the inclination in the mind, and yet, if one gives another medicine or water to drink, the vow is broken. Or one may not give it oneself, but another drinks and a third gives him to drink, and if there is approval in it, the vow is broken even so. Where the root of anantanubandhi has not been cut — which is not cut without the absence of delusion — the vow will break somewhere or other among the nine ways: by mind, by speech, by doing, by causing to be done, by approving. Only after the state of knowing has become manifest does the absence of the anantanubandhi kashay come about. Further, when there is inner steadiness enough to hold the fifth pratima in the fifth gunasthan, and outwardly the absence of the apratyakhyan kashay, then there is renunciation of root vegetables and other forbidden foods in all nine ways. Beyond that, when there is inner steadiness fit for the sixth pratima and the apratyakhyan kashay is absent in that measure, then eating at night is renounced in all nine ways. Even a dravyalingi monk who keeps purely the five great vows and the twenty-eight root qualities set forth by the Jinas does not truly attain the state of conduct without knowledge of the soul. That is why the Omniscient called all the restraints and observances, the vows, austerities and recitations of one who does not know, childish vows and childish austerity. By them darshanmoha — the deluding of insight, the seed of worldly existence — is not cut even by a fraction. Ah, the path of liberation revealed by the Jinas is unearthly, wonderful! Even the conventional path of liberation that they revealed is not rightly understood by one who does not know; how then should the path of liberation that is the three jewels in their true sense be understood? Without true seekerhood having become manifest, with the aim of completeness behind it, and without recognising a satpurush present before one and being near his feet in devotion and love, a soul simply does not understand the path of liberation — and then how should it unfold in him? Pujya Gurudevshri said it truly: O soul, before conduct, work at the purifying of insight.