In Jain thought, moksha is understood as the soul’s complete and irreversible liberation from the cycle of birth, death, and rebirth. Every living being is regarded as an eternal soul whose intrinsic nature is infinite knowledge, perception, bliss, and energy, yet these qualities are obscured by karmic particles that bind to the soul. Liberation is attained when all such karmas are entirely eradicated and no new karmic bondage is formed, allowing the soul to return to its pure state. In that state, the soul possesses perfect, unobstructed knowledge (kevala-jñāna), abides in unending bliss, and is forever free from physical embodiment and suffering. Jain teachings describe the liberated soul as ascending to the topmost region of the universe, the Siddha-śilā or Siddhaloka, where it remains in eternal freedom. The path to this state is articulated through the three jewels: right faith, right knowledge, and right conduct, supported by rigorous ethical and ascetic discipline. Central to this discipline is ahiṃsā, non-violence in thought, word, and deed, along with truthfulness, non-stealing, celibacy, and non-possession. Austerities such as fasting, meditation, and the patient endurance of hardship function as means to weaken passions like anger, pride, deceit, and greed, thereby loosening karmic bonds. As these passions subside and karmas are shed, the soul’s innate luminosity gradually manifests, culminating in omniscience and, ultimately, complete liberation. Mahavira’s life is presented in the tradition as a concrete embodiment of this doctrine. Born into a royal kṣatriya family, he renounced worldly life at about the age of thirty, relinquishing family ties and possessions to become an ascetic. For approximately twelve years he engaged in severe austerities: prolonged fasting, deep meditation, and the steadfast endurance of physical and mental hardships, all under the strict discipline of non-violence and self-restraint. Through this sustained effort, he progressively destroyed the karmas obscuring his soul until he attained kevala-jñāna, the state of perfect and infinite knowledge, thereby becoming a Jina and Tirthankara, a “ford-maker” who reveals the path across saṃsāra. After the attainment of omniscience, Mahavira spent about three decades teaching the Jain dharma and elucidating the path of right faith, right knowledge, and right conduct for seekers. His own journey illustrates how complete renunciation, ethical rigor, and ascetic practice converge in the Jain vision of spiritual perfection. At the age of seventy-two, at Pāvāpurī, he brought to completion the destruction of all remaining karmas and attained moksha. From the Jain perspective, this event