1) Does a siddha / soul in moksh have kevalgyan and “see” saṃsār?

• Yes. Every siddha (liberated soul in moksh) has:

- Anant jñān – infinite knowledge (keval-jñān) - Anant darshan – infinite perception (keval-darshan) - Anant sukha – unobstructed infinite bliss - Anant vīrya – infinite energy/power ( jainknowledge.com)

• With this, a siddha knows and perceives all substances of the universe (past, present, future) at once – including everything happening in saṃsār.
• But this knowing is only as a pure drashtā‑jñātā (knower–seer):

- No attachment, no hatred - No “I like / I dislike”, no intention to help / harm - No new karma, no involvement, only perfect awareness

So: yes, a siddha has kevalgyan and fully perceives saṃsār, but remains completely detached, only in the state of shuddh upayog.

2) Why do some souls (Bharat Chakravarti, Elaichi Kumar, etc.) get kevalgyan “so easily”?

It looks easy in that one life, but Jain philosophy explains it through karma and very long past saṃskārs:

• Huge past saṃchit (stock) of good karmas

- For special souls (Tīrthankar, Chakravartī, etc.), certain powerful karmas (e.g. Tīrthankar‑nāma‑karma, high gotra‑karma, very pure mohaniya‑karma) were already bound in many previous births. ( jainknowledge.com)

• “Last touch” principle

- In that final birth, sometimes little visible effort (one sermon, one small austerity, one strong inner decision) seems to give very big result (kevalgyan). - Actually it is like the last stroke on a stone that finally breaks; the force of all previous strokes is hidden, but necessary.

• Niyati / samavāy (fixed combinations of causes)

- Jain texts describe that some souls are destined (because of past karmas) to become Tīrthankar, Chakravartī, Baldev, Vāsudev, etc. – called Śalākā Puruṣ. - Their spiritual “starting point” in that life is already very high (high guṇasthān), so reaching kevalgyan is naturally faster.

• Law of karma is fully impartial

- Nobody gets “favored”; not even Bharat or Elaichi Kumar. - If any soul has done intense spiritual effort for countless lives, that soul must get higher results sooner. - If our effort looks “big” but is mixed with pride, carelessness, desires, etc., its karmic effect becomes weaker.

So, they don’t get kevalgyan cheaply; they have already done enormous, pure sādhanā in the past. We are only seeing the last chapter of a very long story.

3) Is the soul in moksh in a “blank” state? How is anant sukh actually experienced?

Very important point: In Jain Darshan, soul’s very nature is upayog (consciousness: knowing + perceiving). So:

• Moksh is not:

- Not sleep - Not unconsciousness - Not “blank white screen” or switching off awareness

• Moksh is:

- Continuous, unbroken, absolutely pure consciousness - No body, no senses, no mind – but direct, total, effortless awareness of everything (anant jñān, anant darshan). ( jainknowledge.com)

How is anant sukh (infinite bliss) there?

• Today our “sukh” is through senses and mind:

- Based on objects: taste, touch, praise, success, etc. - Always mixed: bit of fear, attachment, possibility of loss. - Always temporary and limited by karma.

• In moksh there is:

- No pain‑producing karmas (vedanīya‑karma fully destroyed) - No passions (kashāy) – no anger, pride, deceit, greed - No worries, no fear, no desires, no expectations

Because all dukha-causing karmas are gone, the soul naturally stays in avyābādha sukh – bliss that is:

• Not coming from any object
• Not increasing or decreasing
• Not disturbed by anything
• Eternal and self-existent within the soul

Jain texts say: the siddha simply remains in shuddh upayog – pure knowing‑seeing. That very state, free from every impurity, is anant sukh. There is no need of thoughts like “I am happy”; happiness is the very nature of the soul, fully uncovered.

So to summarize in simple words:

• Siddha = ever-awake, ever-aware, ever-blissful.
• Not blank, not void, not sleeping.
• Knows and perceives everything but is completely vitarāg (beyond attachment and aversion).
• Experiences unbroken, infinite, inner bliss just by being in its own pure nature.

For a short, simple overview of siddha and moksh, you can read more here and here .