class, and often from a money-lender’s family. This helps us to understand how difficult some ascetics find it to get rid of greed, and, whilst professing to give up everything, contrive by hook or crook to retain their fortune, sometimes, as we have noted, even keeping it in paper money hidden on their persons, to the great disgust of their fellow Jaina. Those who manage absolutely to destroy every trace of greed will pass straight to the twelfth stage, whilst others have to pause at the eleventh.
xi. Upaśāntamoha guṇasthānaka.When a man has attained to the eleventh stage, Upaśāntamoha guṇasthānaka, he has reached a really critical point, where everything depends on how he deals with the sin of greed. If he destroys it, and it becomes quite extinct, he is safe; but if it only remains quiescent, he is in a perilous state, for, like a flood, it may at any moment burst its dam, and the force of its current may carry the soul far down the slope he has been climbing, depositing him on either the sixth or seventh step, or even on the lowest. On the other hand, if he deal successfully with greed, he becomes an Anuttaravāsī Deva and knows that he will become a Siddha after he has undergone one more rebirth as a man.
xii. Kṣīṇamoha guṇasthānaka.If a man be on the twelfth step, Kṣīṇamoha guṇasthānaka, he has won freedom for ever not only from greed but from all the ghātin karma,[1] and though the aghātin karma[2] still persist, they have little power to bind the soul: in fact, so limited is their power, that at death a soul passes at once through the two remaining stages and enters mokṣa without delay. The Digambara believe that at this stage the first two parts of pure contemplation (Sukladhyāna) are developed.
xiii. Sayogikevalī guṇasthānaka.If a man who reaches the stage of Sayogikevalī guṇasthānaka preaches, and forms a community or tīrtha, he becomes a Tīrthaṅkara. He first (according to the Digam-