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bargands are purged from the constitution of the soul which on that account, atta ins to clearness and omniscience (keval znana). Having attained the keval znana, the cause of sorging fresh fetters of bondage being absent by virtue of samvar or stoppage, and nirjarà being yet in the processes of working, the jivanmukta kevalin gradually becomes free from all the residuum of
Aghatiya karmas known as vedanya, dyu, náma and gotra and thereafter attains to a state of bliss never-ending and beatitude everlasting. The realization by the jiva of this viz., his permanent state of being in knowledge and delight infinite is what is termed as Moksha, freedom or emancipation from the snares of karma for which reason we have the adage, -karma-pasha vinirmuktah mokshah. And when the soul is thus liberated it goes straight up to the Siddhasila or the Region of the Free and the Liberated at the summit of Lokakash. Speaking from the stand-point of noumenal naya, a siddha has no form whereof he is imperceptibie by the senses, but viewed from vydvahara standpoint he hıs a shadowy form of a human
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