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third persons. This stage is that of monkhood, yet
not free from subconscious acting or indulgences. 7. Then in the Vilth stage 'Apramatta samyat not only
does he observe vows in it is entirety, but guards himself against relapsing in sloth, slumber, act of slander, and his subconscious getting better of him for feminine proclivity etc. The journey to over-come
fully the instinctual passions is still ahead. 8. The spiritual activity at the eighth and the ninth
stages moves with great pace, every time unit successively arranging karmic particles in such a way that they get exhausted/reduced in geometric
progression. 9. Such experience is uniform at the ninth stage also at
every successive time unit in still aggravated form befitting a yogi. The stage is unprecedented for loosening karmic shakles and only in the VIII and IX stage of 'apūrvakaran Nivrati badar 3tyd they fagfa बादर and anivrattibadar अनिवृति बादर passions are almost overcome. It is through deep pious and the purest meditations. The feelings are so intense to achieve liberation that if one ascends, Ksapaksreni the ladder of the noblest thought and determination to root out karmas, it achieves emancipation in that life itself or else inevitably descends to lower stage and ultimately to take 'kshāyik Samyaktva' course to
reach 'moksha' in that life or next ones. 10. & 11. The other course of suppression leads to Xth
stage of 'suksam samparayay' i.e. not yet shedding flickering greed, although ridding of all other
