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THE PRACTICAL PATH.
is also fully under control, remains to be eradicated in this stage.
(11) Upaśântamoha (upaśânta, from upaśama= quiescence +moha=delusion). This stage arises from the subsidence of the energies of the mohaniya karma.
(12) Kshina moha (destruction of delusion). Complete eradication of the mohaniya karma is the chief characteristic of this stage. It should be pointed out here that the path bifurcates at the end of the seventh stage, one route lying along what is known as upaśama śreni (upasama=subsided or quiescent, and śreni= flight of steps, hence ascent) and the other along the kshayaka (eradicative). The former path finds its culmination in the eleventh stage, that is the total suppression, but not destruction, of the mohaniya karmas; but the other which is trodden by those who are not content with the mere subsidence of karmic energies, and who, rejecting half measures, proceed by destroying the enemy' once for all and for ever, is the high road to ņirvâna. Those who follow it pass directly from the tenth to the twelfth stage, and, acquiring omniscience as the reward of their unyielding, unflinching asceticism, reach the Supreme Seat. The saint who reaches the upasúnta moha stage falls back to a lower one, and keeps on travelling backwards and forwards between the first and the eleventh station on the line till he is able to gird up his loins to tread the more trying and difficult kshayaka path.
(13) Sayoga kevali (sa=with, yoga, the three channels of activity, i.e., mind, speech and body, and kevali=omniscient). This is the stage of jivana mukti, characterised
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