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kah kadi kena kim rupå dristå månena kena veti.
Moksha, thus, is the emancipation of the soul from the snares of karma (karma-pås/ Like the other moral categories the Jain sages have also resolved this moksha into bhavn and dravya. When the soul becomes free from the four Ghatiya karmas or the 'Action-currents of Injury' it is said to have bhar mokshee and when the four Aghatiyu karmas or the “Action-currents of Non-injury' disappear from the constitution of the soul, it is said to have attained dravya mokshu. The psychology underlying this resolution of moksha into subjective (bhava) and objective (dravya), is too obvious to require any detailed discussion. When the soul in and through the processes of nirjard or dissipation of karmas, gets rid of the four-fold action-currents of injury to the natural vision (Darshan) knowledge (jnåna;, and the like of the soul, it becomes omniscient (kevalin), because the soul is just like a mirror which becomes dim and hazy when the karma barganås veil its surface. By nirjord, the karma
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