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TRAVY A-SALIGRAHA, 37.
97
Ghâtiya Dravya and Bhava Karmas only are meant. In Vardhamana Purâņa we have :
"सर्वेषां कर्मणां योऽत्र क्षयहेतुः शिवार्थिनः । परिणामाऽतिशुद्धः स भावमाक्षो जिनैर्मतः॥"
(Canto XTT. 72.] i.e., “The extremely pure ruoditication of the soul which is the cause of destruction of all kinds of Karma in a person desirous of good, is regarded as Bhava-mokşa by the Jinas."
Now, there is another kind of Vokşa, called Dravya-mokşa, which consists of the separation of the soul from the Aghatiya Karmas, via, Ayu, Vâma, Gotra and Vedaniya Karmas which disappear last of all. This happens when a being is in the last stage of development which is known as Ayogi. (See Commentary on Verse 13). In Vardhamana Puriņa we have :
" 32: a sat afacena: 1 परमसद्ध्यानयोगेन द्रव्यमाक्षः स कथ्यते ॥"
(Canto XVI. 73.) i.e., " The separation of the conscious soul from all kinds of Karmas by excellent meditation is known as Dravya-mokşa."
By Bhava-nokşa, therefore, one is freed from the first four, and by Dravya-mokşa from the last four kinds of Karmas. Both these kinds of Mokşa together lead to perfect liberation.
Umâsvå mi has written in his Tattvartha Sûtra X. 1. 2 that a person attains Kevala Jūâna Omniscience) when first his Mohaniya Karmas and then his Jnanavaraņiya, Darsanavaraniya and Antara ya Karmas are destroyed. After attaining Kerala Jūâna, the cause producing bondage being absent and Nirjarà being present, a person becomes free from the remaining Karmas, viz., Vedaniya, Ayu, Nâma and Gotra Karmas, and thus being void of all kinds of Karma attains liberation *
We have seen that Karmas take possession of a soul through Asravas. This influx of Karnias can be stopped by Samvaras. By
* “मोहक्षयाजज्ञानदर्शनावरणान्तरायक्षयाच्च केवलम् ।” “arTHISITEZ ATTEN ATET: 1"
[areer TagsH I 801313] See also:--
"अभावाबन्धहेतूनां बन्धनिर्जरया तथा । S H TETT BE ATT Terrà " facer: 11
