The rules of spiritual discipline, prescribed for monks
are extremely difficult, rigid and puritanic, while in the case of
householders they are modified. The course of conduct prescribed for
the ascetics in Prasamarati can be roughly grouped under the following
heads :
1. Five kinds of Right Conduct (Pancavidha Sadhvacara).
2. Five kinds of Great Vows (Pancamahavratas).
3. Five kinds of Cautions (Samitis).
4. Three kinds of Restraints (Gupties).
5. Endurance of Hardships (Parisahajaya).
6. Talk of Religious stories (Dharmakathas).
7. Five kinds of Caritra (Pancavidhacaritra).
8. Ten kinds of religious virtues (Dasavidhadharma).
9. Twelve kinds of reflections (Anupreksas or Bhavanas).
10. Meditations (Dhyanas).
It is important to note that, Prasamarati gives
exhaustive information about some of the abovementioned topics and some
of them are mentioned in sutra form. The rules for monks which are not
fully discussed in Tattvarthasutra and Bhasya are given prominence and
explained in detail.
1. Pancavidha Sadhvacara:
Right faith, Right knowledge, Right Conduct, Austerity
and Vigour (=Power which is to be used in the directions of right
effort) are prescribed as right conduct (Pr.113). These five kinds of
code of conduct are general rules which should be strictly followed by
all ascetics.
2.
Five great vows (Pancamahavratas):
Non-injury
(Ahimsa), Truthfulness (Satya), Non-theft (Asteya), Celibacy (Brahmacarya)
and Non-acquisition (Aparigraha) are considered as fivefold fundamental
spiritual disciplines, which are to be observed absolutely without any
limitation by monks (Pr.117). Ahimsa is non-injury in thought, word and
deed to any being and showing reverence to all without any limitation.
It teaches the equality of all life. Truthfulness (Satya) consists in
ever abandoning all forms of falsehood. In its wider sense truthfulness
is not only a negation of life but a negation of all sorts of talk which
is injurious. An ascetic should refrain himself from any type of
stealing (Asteya). Non-stealing really means, that a monk should not
acquire any object which is not necessary for his use. The monks should
not accept anything without permission of the owner. Celibacy (Brahmacarya)
consists in controlling sexual desires. A monk should dissociate
himself from association of women. Aparigraha means non-attachment to
one’s own possession. Acquisition is the main cause of greed and
attachment (Pr.178). Attachment is cause of bondage. Thus, monks
should renounce all personal property. Monks can only possess those
things which are necessary for performing religious duties and
sustaining life. (Pr.138).
3.
Samitis means
cautious behavior. Vigilance is considered as one of the important
virtues, because negligence is the root of all sins.
Monks should be careful while walking, speaking, taking food, keeping
and receiving things and evacuating bowels etc. (Pr.116-7). These five
Smitis are prescribed to avoid all sorts of unpleasantness to the living
beings without any exception, and to keep the monks away from committing
sins.
4.
Gupti means control
of psycho-physical activities of mind, speech and body, (Manogupti;
vaggupti and Kayagupti) which are the root cause of the inflow of Karmic
matter to the soul (Pr.241).
5.
Parisahajaya
(Pr.114) is endurance of hardships which monks should face on the path
of liberation. Monks must endure physical as well as mental hardships.
The hardships that monks should overcome are roughly twenty-two in
number.55 Victory over these hardships is part of austerity. The monks
by facing these hardships, acquire a resolute will that no difficulty
could bend them.
6.
Dharmakathas or religious stories:
Jainism, like any other religion, propagates certain
ethical and religious doctrines through religious stories. These
stories are didactic (Upadesatmaka) in nature. The didactic tone of
these stories illustrates the consequences of good and bad deeds.
Every story conveys some lesson and is used to exhort the
need of firm faith in religious principles. It is the duty of a monk to
reflect on these stories and tell them to laymen to create interest and
faith in religious duties. They are four in number (Pr. 182-3).
Aksepani is the story which makes one to follow religious path. This
kind of story inspires on to perform religious duties. Viksepani is a
kid of story which reduces or annihilates sexual passion. Samvedani
gives an idea about the painful nature of mundane life and generates
intense desire to acquire correct knowledge of reality. Nirvedani is a
kind of story which reduces or annihilates sexual passion. Samvedani
gives an idea about the painful nature of mundane life and generates
intense desire to acquire correct knowledge of reality. Nirvedani is a
kind of story which generates a spirit of non-attachment to all worldly
things.
In addition to these stories the monk should always
avoid, talks about women, her beauty, form and so on (strikatha); about
delicious foods (bhaktavikatha); about adventures of a thief (corakatha)
and about different countries (Janapadakatha) which generate interest
about worldly life and pleasure and hence indirectly cause attachment
(Pr.183).
7.
Samayika, Chedopasthana, pariharavisuddhi, Suksmasamparaya and
Yathakhyata are five types of Caritras (conduct) and they are special
rules which should be followed by the monks (Pr.228). Samayika means
equanimity and refraining from sin and developing friendliness towards
all living beings. The monk should have equanimity of mind and avoid
all sinful activities. Chedopasthana is observance of penalties for
faults committed through negligence or inadvertence. If a monk commits
a mistake in his religious duties, he should observe penalties, confess
it in front of a teacher and again engage himself in the pursuit of
righteousness. Chedopasthana really means cutting down the life span as
a monk who commits a mistake. Pariharavisuddhi is refraining from all
kinds of injury-physical, mental and vocal. This rule is prescribed to
purify the individual soul. Austerity is prescribed for one who is
having this Caritra. Suksmasamparaya is the control of the passions,
especially greed and it is to be reduced to a bare unrecognizable trait
and all other passions are to under the control of a monk. In this
stage the monk possesses only very minute passions. Yathakhatycaritra
implies the characteristics of those monks who have annihilated all of
their passions, lusts and desires. When all passions are destroyed, a
monk, reaches the ideal state, which is known as Kevali. This ideal
state of a monk is called Yathakhyatacaritra. These five kinds of
caritra are considered as the chief means of liberation (Pr.229).
8.
Dasavidhadharma or
ten kinds of religious virtues are cardinal virtues that are to be
cultivated by a monk, who is an aspirant for achieving the highest goal
of life. These virtues are the bases of religion and are essential for
a monk. Practice of these virtues roots out attachment, aversion deceit
and greed within a short period and leads to the final deliverance of a
monk (Pr.179). Umasvati gives a prominent place to these ten kinds of
virtues and dedicates thirteen verses to elaborate them (Pr. 167-79).
The ten kinds of virtues which are to be cultivated by a monk are :
Supreme forgiveness (ksama), Modesty (mardava), Straightforwardness (arjava),
Purity (sauca), Self-control (samyama), Renunciation (tyaga),
Truthfulness (Satya), Austerity (tapas), Chastity or Celibacy (Brahmacarya)
and non-acquisition (akincanya (Pr.167).
Compassion towards all beings is called supreme
forgiveness. It is the root cause of religion (Pr. 168). Modeaty is
the basis of humility. It is the main source of all good virtues. It
controls and reduces egoistic tendencies of a monk (Pr. 169).
Straightforwardness consists in eschewing crookedness in thoughts, words
nd deeds and never concealing one’s own faults. It is the main cause of
self-purity which is very much essential for realization of Self (Pr.
170). Purity is of two kinds: internal and external. External purity
consists in maintaining cleanliness and purity of food, clothes, drink
etc. and internal or spiritual purity (bhavanasauca) consists of
annihilation of passions. (Pr. 171). Self-control (samyama) is of
seventeen kinds, viz., abstaining from five types of asrava, control
over five senses; victory over four kinds of passions and control of
mental, vocal and physical activities (Pr 172). Renunciation consits in
renunciation of all worldly attachments, relations, wealth, pleasures
and ‘I-ness’ and ‘Mineness’. An ascetic who has abandon all worldly
objects, is called Nirgrantha-freed from all sorts of worldly knots of
attachment. (pr. 173). Truthfulness is speaking in conformity with the
words of Jinas and avoiding lies even in worldly transactions. It
consists in ever abandoning all forms of falsehood and even talk which
hurts others. It is of four kinds, viz., speaking in confirmity with
the Scriptures and straitforwardness in deeds, thoughts and words.
(Pr.174). Austerity implies the renunciation and rejection of all kinds
of desires, indifference to pleasures of this world and quietly enduring
various physical troubles. Austerity is of two kinds: external and
internal. The former emphasizes on the physical, outer aspect while the
latter on inner aspect. External austerity is of six kinds, viz.
anasana, unodarata, vrttisamksepana, rasaparityaga, kayaklesa and
samllinata. (pr.175). Anasana consists in fasting either for a limited
period of time or till the separation of the soul from the body. This
austerity is prescribed to exterminate attachment towards body to
perform meditation. Unodarata is taking limited, pure and suitable food
without any greed. A monk should not take full or over meal. The
observance of this austerity is to have control over the senses and
sleep which hinder meditation. Vrttisamksepa means pre-determination of
the monk regarding the number of houses to be visited for taking alms
etc., and eating indifferently even tasteless food. This austerity
uproots the attachment for food. Rasaparityaga is renouncing delicious
and tasty food such as milk curd, ghee, oil, sugar and salt etc. It
reduces, the sexual desires of the employing certain uneasy and stern
postures and not to be disappointed by adverse climatic conditions.
Samllinata is staying in a lonely place, not craving for house, of
worldly comforts, engaging oneself in pure meditation. Internal
austerity is also of six kinds (Pr. 176). viz., prayascitta, dhayana,
vajyavrtya, vinaya, kayotsarga and svadhyaya. Prayascitta is confession
before one’s teacher or Acarya for the transgressions committed by sadhu,
either by negligence or on adverse condition. Dhyana is concentration
of a mind on Atman or on certain principles. It is divided in to
auspicious and inauspicious. Arta and Rudra dhyanas are inauspicious.
They are therefore, to be avoided. Dharma and sukladhyanas are
considered auspicious. A monk must practice auspicious dhyanas which
are conducive to moksa or final release. Vaiyavrtya is rendering
uninterested service to the Acaryas, gurus and aged and suffering
monks. It is to eradicate egoism in one’s self. Vinaya means devoted
attendance on those who are endowed with Right faith, Right knowledge
and Right conduct. It also consists in control over senses by
eradicating passions. Kayotsarga means indifference to body, its
caressing and needs. Svadhyana is devoted study of Jaina Scriptures
which sharpens the intellect, enriches the moral and spiritual efforts
and eradicates passions.
Brahmacarya is restraining oneself from all sorts of
sexual pleasures and desires. This consists in the abandonment of
sexual relations in every way. This should be observed mentally,
vocally and physically. It is of eighteen kinds: Refraining from sexual
pleasures with divine beings, mentally, vocally and physically also
causing or helping others to have sexual pleasures in three ways
(mentally, vocally and physically) and consenting to others to enjoy
mentally, vocally and physically. It also consists in restraining from
nine types from nine types sexual satisfaction with human or lower
beings. (Pr. 177).
Akincanya-non-acquisition
signifies the attitude of indifference to worldly objects. Acquisition
is defined as attachment which is the root cause of all ills of life
(Pr. 178). Thus a monk should not own any property which will cause
greediness in him. Thus non-possession is considered to be the greatest
virtue.
The conception of Anupreksa is one of the most important
religious topics which plays a very important role in Jainism. This
principle is recognized right from the age of the Agamas to the present
day literature as a potent agency for the stoppage of the karmic influx
and shedding of Karmas. Anupreksas are twelve in number, and
practically cover all the important principles and cardinal teachings of
Jainism. These Anupreksas are also called pure Bhavanas. The term
Bhavana, practically takes place of Anupreksa in Prasamarati (Pr. 150).
These are repeated reflections on the right principles,
which serve as a ladder to reach the abode of liberation. The object of
these Bhavanas or Anupreksas is to inculcate a spirit of detachment and
renunciation. They serve as the starting point of meditation.
Sthananga and Uttaradhayana sutras treat Anupreksa as either a kind of
dhyana or Svadhyana.56 Tattvarthasutra mentions Anupreska as an agency
of Samvara-stoppage of karmic influx.57 It is understood as repeated
study of Scriptures. Pujyapada in his Sarvarthasiddhi58 defines it as
pondering on the nature of body and other substances. Siddhasenagani
defines it as repeated reflaction.59 According to Kartikeyanupreksa it
means reflections on the right principles.60 Subhacandra commenting on
Kartikeyanupreksa says that it is repeated reflection on important
nature of worldly things.61
Thus, Bhavanas or Anupreksas are understood as repeated
reflections on twelve principles which lead a monk to a state of Virati-renunciation
of attachment to worldly pleasures. This conception of Bhavana is
considered as a very important religious principle, and the author of
Prasamarati devotes 14 verses to enumerate the principle of Bhavana.
(Pr. 149-162).
They are as follows:
(1) The transient character of things (anityatva-bhavana),
(2) Helplessness (Asaranattva),
(3) Loneliness (ekatva),
(4) Separateness of the self and non-self (anyatva),
(5) Impurity of the body (asucitva),
(6) Transmigratios (samsara),
(7) Inflow of Karmas (karmasrava),
(8) Stoppage of the inflow of karmas (Samvara),
(9) Shedding of the stock of Karmas (nirjarana),
(10) Constitution of the universe (lokavistara),
(11) Nature of Law (Dharma) and
(12) Difficulty in attaining Right faith (bodhisuduraabhata).
These Bhavanas are explained in the following manner :
The monk has to reflect on the impermanent nature of the world (anityatva).
In this world, union with beloved people, prosperity, pleasures and
accessories, wealth, health, physical gift, youth and even life itself
are all transitory. The Jiva is pestred by birth, old age, death, pain
and pleasure. Fro this tormenting samsaric Jiva there is no saviour
except words of Jinas (asaranatva). Reflection on ekatvabhavana is that
the individual Jiva is all alone while being born and alone when man
dies. One has to reap fruits of one’s own actions good or bad, one
alone has to take birth in the lower or higher world, no one else
accompanies one to the next world. Thus a monk should reflect on one’s
own welfare. Anyatvabhavana is that the monk has to think that pure
self is separate from the body, senses, relatives, servants and worldly
riches. This kind of reflection leads to a state of grieflessness.
Asucitvabhavana consists in reflecting on impurity of
body. The body itself is made out of impure stuff and it is a dwelling
place of impurity. Thus reflecting upon this principle, one should
relinquish attachment for the body. The monk has to reflect on repeated
births and deaths (samsara). The soul during the range of beginningless
time has suffered many births and deaths. The same, single soul plays
different roles in different births, becoming, mother, daughter, sister
and wife and the same Jiva also takes the form of a son, father, brother
and even one’s own enemy. Thus realizing that the nature of the samsara
is such, one should meditate on the true nature of the soul whereby
there would be an end to transmigration.
Asravabhavana consists in
reflecting on the root cause of karmic influx. Wrong belief, want to
control, negligence four fundamental passions, and psycho-physical
activities of mind, speech and body, lead to karmic influx and bondage
of the soul. Reflection on these root causes of karmie inflow, the monk
has to try to stop this inflow of karmic matter. Reflection on stoppage
of influx of Karma is known as Samvarabhavana. The monk has to reflect
on the process of stoppage of inflow of karmic matter through
controlling the activities of mind, speech and body which are the main
causes of karmic inflow through good and bad deeds, and cultivation of
the habit of carefulness, observance of work. Reflection on the
accumulated Karmas is known as nirjarabhavana. Rigorous penance is the
main cause of eradication of stock of Karmas. Meditation on the form,
material and nature of the world, one should reflect on the expansion (lokavistara)
of the Universe which is constituted by the upper, middle and the lower
regions. The monk has to contemplate on the fact that, he has been born
repeatedly in different regions reaping the consequences of one’s own
actions. Repeated reflection on this principle, destroys the worldy
attachment and eradicates the stock of Karma. Reflection upon the
religious virtues, (which are the main cause of destroying Karma and
means of liberation) is called Dharmasvakhyatabhavana. This path of
Dharma is preached by Jinas for the benefit of mundane souls. The monk
who meditates on these religious virtues crosses the ocean of Samsara.
Reflection on the difficult task of attaining Right faith is called
Durlabhabodhibhavana. It is very difficult to have birth among the
human beings. Even after that, obtaining birth in a good family,
favorable country, long life with physical perfection, good faith,
teacher and Scriptural study, which are rarities among the rarities,
still one may find it very difficult to attain perfect knowledge. So
one should concentrate respectfully on the cultivation of faith,
knowledge and conduct which lead to liberation.
It is very clear that these Bhavanas serve as potent
factors leading to spiritual development. The monk reflecting on these
principles, realizes the transitory nature of the worldly things. This
idea automatically reduces monk’s attachment to worldly objects. Then
he tries to obtain permanent happiness directing his attention to
practice and observance of religious disciplines and vows, which alone
is the sole means of liberation. Dhyana-meditation: Process of
meditation, like other systems of Indian schools of thought occupies the
most important position in the scheme of Jaina ethics. The conception
of Meditation (Dhyana) differes from one system to another, but they all
recognize the importance of meditation.
Meditation is considered one of the most important
internal austerities to be performed by a Jaina monk. This is the
supreme means of self-realization. Dhyana means concentration of mind
on a particular object.62 Dhyana may be auspicious or inauspicious. On
this basis it has been classified under the four heads; Arta, Rudra,
Dharma and Sukla. First two are inauspicious, cause of human bondage
and the latter are auspicious, chief means of self-realization.
Artadhyana is constantly thinking
on the separation of beloved person (istaviyoga), loss of an object of
desire, the association with an undesirable thing or person (anistasamyoga),
bodily suffering (vedanajanita) and envy (nidanajanita). This kind of
dhyana is the result of three inauspicious Lesyas (black, blue and
grey). This dhyana, though agreeable in the beginning, yields bad
result in the end. Rudradhyana is considered to be the worst kind of
dhyana. It is the absorption of the mind in himsa and other forms of
sin, and delighting in acts of cruelty, falsehood, theft ad the hoarding
of wealth. These two kinds of dhyana are obstacles in the way of
self-realization, thus known as inauspicious (aprasasta) dhyanas and so
they are to be avoided.
Dharmadhyana is the instrument in
developing knowledge of the pure self and of engendering the spirit of
non-attachment (Pr. 245). It is contemplation on such an object which
assists the attainment of liberation from bondage of Karmas. This is
divided into four63 kinds: Ajnavicaya, Apayavicaya, Vipakavicaya and
Samsthanavicaya. Meditation on the right meaning of Scriptures, taught
by Jinas is known as Ajnavicaya (Pr. 247) and contemplation on the cause
of asrava-inflow of Karmas, result of worldly pleasures, hardships, as
obstacles in the way of liberation is Apayavicaya. It is repeated
reflection over the adequate ways and means of liberating the soul from
the clutches of worldly suffering caused by perverted belief, knowledge
and conduct, and also contemplation on the means of ascending the ladder
of spiritual advancement. Meditation on the effects of auspicious and
inauspicious Karmas is known as Vipakavicaya(248). Samsthanavicaya
means meditation on the nature of substances and form of the universe.
This kind of dhyana helps the aspirant to realize his position in the
universe and inspires the individual for meditation. These four kinds
of dharmadhyanas prepare a suitable ground for sukladhyana a higher type
of meditation.
Sukladhyana is advanced stage of
meditation. It implies pure self-contemplation in the highest sense.
It is called Sukla, because it emerges when the filth of passions has
been destroyed or has subsided. It is also of four kinds:
Prthaktva-vitraka-vicara, ekatva-vitarkavicara, suksmakriya-pratipati
and vigatakriya-nivrtti64. In the prathaktva-vitarka-vicara state of
meditation all the three types of activities of mind, speech and body
continue and the aspirant shifts his meditation from one kind of
activity to another, from one substance to another and from one
modification to another. In the ekatva-vitarkavicara only one of the
three yogas (activities) persists and there is no shifting from one
object of thinking to another. In this state of meditation, oneness
displaces manyness. In this state the monk meditates on one substance,
or on atom, or modification of substance with the assistance of only one
kind of yoga. These two types of sukladhyana are performed by spiritual
well-advanced monks to obtain the state of Kevalajnana.
The yogi or a monk, conquering attachment and aversion,
unaffected by wordly gain and loss, obtaines Yathakhyatacaritra. Then
practicing these two kinds of sukladhyana he roots out the
deludingkarmas (mohaniya) which are the root cause of karmic bondage and
cycle of births and deaths (Pr.257-8). Umasvati beautifully describes
the process of destruction of mohaniya Karmas, in the following manner :
In the first stage (monk) reduces the four kinds of passions which are
known as anantanubandhi kasaya (which were existing upto this time from
beginningless time. When he reaches the first two kinds of Sukladhyana
he can destroy) then in the second stage, he annihilates mithyatva
mohaniyakarma Which is the root cause of complete wrong belief and in
the third misramohaniya or samyaktva-mithyatva which is mixture of some
degree of wrong belief and some of truth. In the fourth he destroys
samyaktva, mohaniya, which covers the right faith and truth due to udaya
(rise) of pure mohaniyakarma. In the fifth and sixth stages he
annihilates apratyakhyaniya (which hinders partial self-discipline) and
pratyakhyaniya (which obstructs complete renunciation) passions (8 kinds
of), respectively. Again in the seventh stage, he destroys the neuter
sex passions; and female sex passions in the eigntth. In the ninth
stage joking, liking, disliking, sorrow, fear and disgust are
annihilated, in the tenth, follows the destruction of the male
sex-passions and of the sanjvalana passions-anger, pride and deceit and
sanjvalana greed respectively. After this he reachas the highest stage
(12th) in the series, I. e. the state of non-attachment (vitaragata).
In this stage mohaniya Karmas are completely destroyed. This is known
as chadmastha vitaraga stage. After remaining an antarmuhurta in this
stage simultaneously, destroying two types of abscuring Karmas (jnanavarana
and Darsanavarana) and power hindering Karmas (antaraya) and attains
infinite, glorious, incomparable, excellent, un-obstructed (or
undisturbed) state of perfect knowledge (Kevalajnana) and becomes
omniscient without fail (Pr. 267-8). This stage is known as the stage
of Sayogikevali characterized by the total destruction of the four kinds
of Ghatiya Karmas (jnanavaraniya, darasanavaraniya, mohaniya and
antaraya). He becomes knower of all things, past, present and future
(Pr.269). This is known as Sayogikevali state since, it is accompanied
by psychophysical activities (yoga and Kevalajnana (Omniscience). Due
to the existence of aghati-karmas, viz., feeling, age-determining,
name-determining, and family determining, the soul has association with
body. But the Kevali is not affected by any type of actions and
passions. He performs the dispassionate vocal, and physical activities
which cannot affect him. The Kevali wonders for some time on earth,
preaching right way for the benefit of common mass and then prepares for
the final bodiless liberation (Fr. 271). In case, if feelingdetermining,
name-determining and family-determining Karmas exceed age-determing
Karma, they are brought in line with the age-determining Karma by means
of Samudghata-the process known as Kevali-samudghata (Pr. 272).
Samudghata is performed by a Kevali to equalize the duration of all the
four aghatiya Karmas. Eight Samayas (=minutest part of time) are
required to perform Samudghata. The process of Samudghata is like this
: The Kevali, when he resorts to Samudghata in the first Samaya he
emanates the pradesas of his soul, and turns them into a mace (danda)
which touches both the upper and lower ends of the Universe (loka). In
the second samaya, he converts this mace into a door (kapata) which is
long eastwards and westwards. In the third samaya he constructs a
churning stick (manthana) by extending the pradesas of the soul employed
in the creation of this door into north and south directions. In the
fourth samaya, he fills in the gaps therein and thereby prevades the
entire universe (Lokavyapi). In this manner, In these four samayas the
Kevali equalizes the four aghati Karmas. Then, in the fifth, sixth,
seventh and eighth he restores the pradesas of the soul used for filling
gaps, for creating churning stick, the door and the mace. Then his
pradesas of the soul pervade his normal body (Pr. 273-4).
After retiring from Samudghata, the Kevali proceeds to
annihilate activities of mind, speech ad body (Yoganirodha, Pr. 277).
First, he annihilates gross and subtle activities of mind. Then stops,
subtle as well as gross vocal activities. Then he engages himself in
the third type of sukladhyana-Suksmakriyapratipati where only the subtle
physical activities remain and al type of mental, vocal and gross
physical activities ease. Then he stops subtle physical activities
also. After that, the Kevali enters the vigatakriyanivrtti-state of
dhyana 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 Kevali reaches the state of sailesi
(motionless state), in the time taken for pronouncing five small
letters (Pr. 283). In this state he destroys even the smallest germs of
karmic particles and simultaneously annihilates, ayu, vedaniya, nama and
gotra 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 dhyana, slowly
eradicates his passions, destroys the ghatikarmas and obtains liberation
while yet alive. He enjoys 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 (ayuhkarma) 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.