igo KARMA AND THE xi. Upa- santa- moha gunas- thanaka. xii. Ksl- namoha gunas- thanaka. xiii.Sayo- gikevalr gunas- thanaka.
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, some- times, 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.
When a man has attained to the eleventh stage, Upa- sdntamoha gunasthdnaka, 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 AnuttaravasI Deva and knows that he will become a Siddha after he has undergone one more rebirth as a man.
If a man be on the twelfth step, Kslnamoha gunasthdnaka^ he has won freedom for ever not only from greed but from all the ghatin karma,^ and though the aghatin karma^ 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 moksa without delay. The Digambara believe that at this stage the first two parts of pure contemplation (Sukladhyana) are developed.
If a man who reaches the stage of Sayogikevali giinas- thdyiaka preaches, and forms a community or tirtha, he becomes a Tirthaiikara. He first (according to the Digam-
^ i.e. those difficult to destroy, or according to another interpretation those which destroy omniscience : Jnanavaranlya, Darsanavaraniya, Mohanlya and Antaraya. Cp. p. 184. ^ i.e. those easy tjo destroy, or those which do not destroy omni- science : Vedanlya, Ayu, Nama and Gotra.
