In Jain दर्शन, the soul itself has no gender, but veda karma is a subtle karmic bondage that produces the feeling or experience of gendered disposition in embodied life.

So the key point is:

• Soul = nirdvandva, ajnana-rupa nahi, no gender
• Veda karma = body-associated karmic effect that creates gendered inclination/experience
• Moksha = only then all karmas, including veda karma, are completely destroyed

So yes, veda karma is fully destroyed only at moksha.

Then how can “bhaav” separation happen before moksha?

Because here “separation” does not mean complete destruction of veda karma. It means temporary distancing or weakening of its active influence in the mind and conduct due to higher spiritual awareness, vows, restraint, or meditation.

In Jain terms:

• udaya: karmic fruition is operating
• upshama / kshayopshama: partial suppression or partial destruction
• kshay: total destruction

Before moksha, veda karma may still exist in bondage, but its manifesting force can become less dominant. That is why a saint or spiritual seeker may experience a rise in vairaagya, samata, and inner detachment even while the karmic bondage has not yet ended completely.

Important clarification

If by “bhaav” you mean the inner identification with gender, attraction, or bodily identity, then Jainism says such bhaav can weaken before moksha through:

• self-restraint
• equanimity
• right knowledge
• detachment from body-bhāva

But if by “bhaav” you mean the subtle karmic cause itself, then that is not fully separated until moksha.

In simple words

• Veda karma remains until moksha
• Its effect can become weak or subdued before moksha
• True complete freedom from it happens only at moksha

So there is no contradiction: bhaav can become purified or less intense before moksha, but total karmic separation happens only at moksha.