_Moksha._ Since at the moment of its attainment there is an entire absence of all future actions, as all the causes of bondage (false perception, &c.) are stopped,[92] and since all past actions are abolished in the presence of the causes of _nirjará_, there arises the absolute release from all actions,--this is _moksha_; as it has been said: "_Moksha_ is the absolute release from all actions by the decay (_nirjará_) of the causes of bondage and of existence." Then the soul rises upward to the end of the world. As a potter's wheel, whirled by the stick and hands, moves on even after these have stopped, until the impulse is exhausted, so the previous repeated contemplations of the embodied soul for the attainment of _moksha_ exert their influence even after they have ceased, and bear the soul onward to the end of the world; or, as the gourd, encased with clay, sinks in the water, but rises to the surface when freed from its encumbrance, so the soul, delivered from works, rises upward by its isolation,[93] from the bursting of its bonds like the elastic seed of the castor-oil plant, or by its own native tendency like the flame. "Bondage" is the condition of being unseparated, with a mutual interpenetration of parts [between the soul and the body]; _saṅga_ is merely mutual contact. This has been declared as follows:-- "[Liberation] is unhindered, from the continuance of former impulses, from the absence of _saṅga_, from the cutting of all bonds, and from the natural development of the soul's own powers of motion, like the potter's wheel, the gourd with its clay removed, the seed of the castor-oil plant, or the flame of fire." Hence they recite a śloka:-- "However often they go away, the planets return, the sun, moon, and the rest; "But never to this day have returned any who have gone to Álokákáśa." Others hold _moksha_ to be the abiding in the highest regions, the soul being absorbed in bliss, with its knowledge unhindered and itself untainted by any pain or impression thereof. Others hold nine _tattwas_, adding "merit" and "demerit" to the foregoing seven,--these two being the causes of pleasure and pain. This has been declared in the _Siddhánta_, "_Jíva_, _ajíva_, _puṇya_, _pápa_, _ásrava_, _saṃvara_, _nirjaraṇa_, _bandha_, and _moksha_, are the nine _tattwas_." As our object is only a summary, we desist here. Here the Jainas everywhere introduce their favourite logic called the _sapta-bhaṅgí-naya_,[94] or the system of the seven paralogisms, "may be, it is," "may be, it is not," "may be, it is and it is not," "may be, it is not predicable," "may be, it is, and yet not predicable," "may be, it is not, and not predicable," "may be, it is and it is not, and not predicable." All this Anantavírya has thus laid down:-- 1. "When you wish to establish a thing, the proper course is to say 'may be, it is;' when you wish to deny it, 'may be, it is not.'