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phychic force which was never experienced before and assists in the destruction of the Karmas. This is accessible to souls which are either in the upasama śreņi or in the state of pacification of Karmas (kşapaka śreņi) or the state of destroying the Karmas. The conduct is perfect and the soul is capable of engaging himself in holy meditation.
9) Anivștti karara
In this stage, the soul acquires advanced thought-activity. Each instant only one thought-activity operates. On account of the purity and fullness of concentration, the thoughts work like the flames or fire and consume the forest of Karmas. The advance in thought-activity and its purity is uniform. The soul either brings about the subsidence or destruction of all the 21 sub-class of passions, and right-conduct-deluding-Karma with the result that gross desires and emotions are overcome.
A person who has reached this stage has conquered all his desires for enjoyment of what he saw, heard or ate. He practises meditation on the true nature of the soul.
10) Sūkşma samparāya
This is a stage of slight delusion of the five kinds of knowledgeobscuring Karmas, four kinds of perception-obscuring Karmas and five kinds of obstructive Karmas. By his meditation, the person acquires the strength to subdue or destroy even the subtlest of Karmas, A subtle desire to obtain mokșa still persists. An unconscious attachment for the body still remains, though there has been great spiritual advancement of the soul. There is a slight tinge of passion of greed. The thought-activity is either subsidential (upaśamaka) or destructive (kșapaka).
11) Upaśānta Moha
This is a stage where the delusion (moha) or the kasăyas have subsided due to the pure thought-activity, like the limpid waters of a pond in a cold season as all the muddiness would
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