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अध्याय-१०
How is liberation achieved? And what is the nature of liberation?
बन्धहेत्वभावनिर्जराभ्यां कृत्स्नकर्मविप्रमोक्षो मोक्षः ॥२॥
[बन्धहेत्वभावनिर्जराभ्यां] बन्ध के कारणों (मिथ्यात्व, अविरति, प्रमाद, कषाय और योग) का अभाव तथा निर्जरा के द्वारा [ कृत्स्नकर्मविप्रमोक्षो मोक्षः] समस्त कर्मों का अत्यन्त नाश हो जाना, सो मोक्ष है।
Owing to the absence of the cause of bondage (bandha) and with the functioning of dissociation (nirjarā) of karmas, the annihilation of all karmas is liberation (mokşa).
No new karmas flow in owing to the absence of causes such as perverted-faith (mithyādarśana), and so on. And the already acquired karmas fall off gradually in the presence of causes that lead to dissociation (nirjarā) of karmas. 'Owing to the absence of the cause of bondage and the functioning of dissociation' indicates the case denoting cause. Therefore, liberation is the total destruction of all karmas at the same time, after levelling down the duration of all the remaining three karmas to that of the age-karma. The disappearance of karmas is of two kinds, namely, that affected by one's effort - yatnasādhya, and that accomplished without one's effort - ayatnasādhya. In case of the soul with the last body (i.e., one who is to attain liberation in that birth itself), the life-karmas (āyuhkarma) leading to life in hell, heaven and the plant- and animal-world are non-existent. This non-existence is not the result of any effort, for these are already absent. The disappearance brought about by effort is described now. In someone of the four stages, commencing from that of the vowless right-believer - asamyatasamyagdęsti, seven subtypes of karmas are destroyed in any one stage. Further, in the ninth stage of spiritual
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