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of Sukladhyāna-Sukṣmakriyāpratipāti where only the subtle physical activities remain and all types of mental, vocal and gross physical activities cease. Then he stops subtle physical activities also. After that, the Kevali enters the vigatakriyānivịtti-state of dhyāna in which all activities are stopped(Pr. 280). The soul is reduced to three fourth of its previous volume as a result of this process of yoganirodha(Pr. 281). The soul shines in its intrinsic luster, all Karmas exhaust and the Keveli reaches the state of Sailesi (motionless state), in the time taken for pronouncing five small letters(Pr. 283). In this state he destroyes even the smallest germs of karmic particles and simulteneously annihilates, āyu, vedaniya, nāma and yotra Karmas, throws up his body, and goes stright above, reaching the top of the universe he obtains Siddhahood.
It is clear that the whole set of ethical disciplines is prescribed as the means of liberation. The aspirant who devotes himself in observing these vows, rules of conduct, penance and dhyāna, slowly eradicates his passions, destroys the ghātikarmas and obtains liberation while yet alive. He enjoyes the liberated state while in the embodied state. He is ideal saint, teacher and guide to the society. Here, Jainism shows the ideal way of life. And finally, when the force of age-determining Karma (ayuḥkarma) which holds the body and soul together is exhausted, he throws up his body and immediately goes upwards, ascends to the Siddhasila, to reside there for ever free from the karmic bondage and beyond the suffering of transmigration. This is called final liberation or moksa.
ACARA OF THE HOUSEHOLDERS
The austere life of a monk is indeed extremely difficult and rare souls dare to observe it. It is practically not possible for laymen to adopt this path. Thus, for the benefit of laymen, another easy path is shown and it is known as Srävakadharma-duties of householder. The common man is expected to observe certain vows and disciplines and to gradually train himself for the ardous path of asceticism. Reaching perfection in the Householder dharma is considered as a gate-way to non-attachment (vairāgya) and complete renunciation.
i Pragamarati is primarily addressed to the life of a monk. The acāra of the householders occupies a subordinate position to that of a monk. It devotes only seven verses(Pr. 302-8) to describe the duties of the householder. Here Umāsvāti does not give exhaustive details about these rules which are already explained in Tattāvarthasūtra and Svopajñabhāşya. He just enlists, these rules in this work. But its important contribution to householder duties is that it promises laymen to attain Svarga (heaven) as a reward of their good conduct, and also promises that the laymen reaching perfection in practice of these household
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