bara) obtains 'eternal wisdom, illimitable insight, everlasting happiness and unbounded prowess '. When this absolute knowledge is acquired, Indra, Kubera ^ and other heavenly- beings, including the celestial engineer, Vaisramana, raise the Samavasarana (or heavenly pavilion) where the twelve conferences meet to hear eternal wisdom from the Kevali. After prayers have been offered, the Kevali goes about preaching truth, until, when the day of deliverance approaches, he takes to the third part of pure contem- plation (Sukladhyana). Here the soul reaches every part of the universe and is yet contained within the body, though its only connexion with it now is residence. The last part of contemplation follows when the fourteenth step is ascended, and the body disappears like burnt camphor. This is Nirvana.2
Before proceeding, however, to discuss the fourteenth step, we may quote the famous sloka that describes the pomp of a Tirthankara :
'The tree of Asoka, the shower of celestial flowers, the singing of heavenly songs, the waving of fly whisks, the lion-shaped throne, the shining of the halo, the beating of celestial kettle-drums, the umbrella, all these eight things attend the Tirthankara.'
As we have seen, it is the Tirthankara, the man at this thirteenth stage, that the people worship ; for once he passes to the next step, he loses all interest in people, besides parting with his own body. The Siddha alone know exactly where every one is on the heavenward road, but they have lost all interest in the question.
xiv. Ayo-
gikevali
gunas
thanaka.
The moment a man reaches the fourteenth stage, Ayogi-
kevali thdnaka, all his karma is purged away, and he
proceeds at once to moksa as a Siddha (for no one can
remain alive on this step). In moksa there is of course no
absorption into the infinite, but the freed soul dwells for ever
above the land called Siddhasila, from whence it returns
no more, and this is moksa.
^ Or Kuvera.
2 A. B. Latthe, M.A., Aft hitroduction to Jainism, p. 42.
