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interprete ne-science either as want of knowledge, doubtful knowledge or misapprehension, then this ne-science can only be removed by knowledge alone and not by karma, because ne-science taken as such does not stand in opposition to karma.
So we see moksha is not the product of anything. It is the realisation of the Ideal Self in and by Itself which is possible only when all the karma-particles have fallen off from It, Tivasya krita karma kshayena yatswarupärasthånam tanmoksha. Conventionally (Vyavahår naya) moksha is said to be a kind of paryaya of the jiva. It is important to note that soul is no airy nothing as the Intellectualist or the Buddhists hold. It is a substantative, positive entity, and as such it must exist in a state of being called a paryaya from the phenomenal point of view (vyavahår naya). And this paryâya too cannot be wholly distinct and different from the substance itself whereof it is a paryaya ; for, who has ever seen or conceived of a substance bereft of paryaya and parydya without substance, dravyam paryâya viyutam parydyå dravya barjitah :
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