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have settled to the ground. This is the upaśama śreņi or the subsidential stage of the ladder reached by a soul which is advancing further up. This śreņi is not required to be passed through by a soul which has reached the śreņi of destructive ladder. Since the soul is in a stage where the Karmas have subsided but not destroyed, it is quite likely that the soul may descend to the lower stage when the passions rise again. In other words, the bhāvas or the psychical conditions produced by the suppression of the infatuating Karmas may change and lead the soul back on reappearance of the Karmas. The soul at this stage is chadmastha, that is, enveloped by the influence of Karmas other than the deluding Karmas. The attachment is also suppressed. The soul does derive pleasure on account of the suppressed Karmas and hence its stay at the stage is one antaramuhūrta at the maximum. The person acquires the power to destroy the mohaniya Karmas which have not been destroyed altogether.
12) Kșiņa Moha
In this stage, the saint who is possessionless (nir-grantha) would have destroyed all his deluding passions. The thoughts are as clear as water kept in a pure vessel of crystal jewel. When a soul has reached this stage, the thought-activity purifies the body, transforms it into a highly refined one (parama-udărika) and progresses towards the destruction of other ghātiya Karmas : viz. Jñānavaraņiya, Darśanāvaraniya and Antarāya since the Mohaniya Karma is already destroyed. This is a stage where passions have been annihilated. The distinction between this stage and the former is that in the latter stage the soul is at the stage of subsidence while in the former stage, it has reached the ladder of destruction. It stays for one antara-muhūrta and marches forward to destroy all the four Ghātí Karmas.
13) Sayoga-Kevalin
From the previous stage. the soul advances to reach this stage of omniscient being who has yet to destroy the four Aghāti Karmas; that is why it is a stage of a Kevalin and sayoga (with
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