________________ Verse 160 comprising eleven anga and fourteen purva. Both, the ascetic (sramana) and the householder (sravaka), have similar rightperception (samyaktva, samyagdarsana) and right-knowledge (samyagjnana). However, there is difference between the two in respect of right-conduct (samyakcaritra). The Scripture, like the 'Acarasara', outlines specific and rigorous rules of conduct for the ascetic (sramana) who may be in the sixth (pramattasamyata) or the seventh (apramattasamyata) stages of spiritual-development (gunasthana). It comprises five major-vows (mahavrata), five regulations (samiti), three controls (gupti) and six essentials (avasyaka), etc. The Scripture, like the 'Upaskadhyayana', outlines different rules of conduct for the householder (sravaka) in the fifth (samyatasamyata) stage of spiritual-development (gunasthana). It has eleven stages (pratima) and the rules of conduct comprise giving of gift (dana), observing minor and supplementary vows (sila), adoration (puja) of the five supreme-beings, fasting (upavasa), etc. These are the marks of the empirical (vyavahara) path to liberation (moksa). The empirical (vyavahara) path to liberation (moksa) is dependent on transformations in the self and in others. The means (sadhana) and the goal (sadhya) are different and its knowledge is acquired through empirical (uyavahara) means. Just as in order to extract gold from the gold-rock - 'kanakapasana' - fire is the external means (sadhana), similarly, the empirical (uyavahara) path to liberation (moksa) is the external means for arriving at the real (niscaya) path to liberation (moksa). The potential (bhavya) soul (jiva) that follows the real (niscaya) path to liberation (moksa) puts aside all external means (sadhana) and goals (sadhya); it perceives, knows and experiences just the pure soul-substance (atmatattva). Acarya Umasvami's Tattvarthasutra: सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः // 1-1 // सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र, तीनों मिलकर मोक्ष का मार्ग है, अर्थात् मोक्ष की प्राप्ति का उपाय है। . . . . . . . . . . 305
