________________
188
Traverses on less trodden path... The soul is reduced to three-fourth of its previous volume as a result of this process of yoganirodha.71 The soul shines in its intrinsic lustre, all karmas exhaust and the kevali reaches the state of sailesi (motionless state) in the time taken for pronouncing five small letters.72 In this state he dostroys even the smallest germs of karmic particles and simultaneously annihilates āyu, vedaniya, nama and gotra karmos, throws up his body, and goes straight above reaching top of the universe and obtains siddha-hood.
It is clear that the whole set of ethical disciplines is prescrjbed as the means of liberation. The aspirant who devotes himself in observing these vows, rules of conduct, penance and dh yāna, slowly eradicates his passions, destroys the gharikarmas and obtains liberation while yet alive. He enjoys the liberated state while in the embodied state. He is an 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 (ayuh karma) which holds the body and soul together is exbausted, he throws up his body and immediately goes upward and 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 mokşa.
Acāra of the House Holders
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 śrävakadharma (duties of householder). The common man is expected to observe certain vows and disciplines and to gradually train himself for the arduous path of asceticism. Reaching perfection in the householder's dharma is considered as a gateway to non-attachment (vairag ya) and complete renunciation.
Prašomarati is primarily addressed to the life of a monk. The åcåra of the householders occupies a subordioate position to that of a monk. It devotes only seven verses 7 3 to describe the duties of house. holder. Here Umasväti does not give exhaustive details about these rules which are already explained in Tattvārtha sütra and Sro pajñabhäsya. He just enlists these rules in this work. But its important contribution to householder's duties is that it promises Jaymen to attain syarga (heaven) as reward for their good conduct, and also promises that the laymen reaching perfection in the practice of these householder's
73. Ibid, 302-308
71. Ibid. 281 72. Ibid. 283
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
