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VII.]
THE DOCTRINE OF KARMAN
11. upaśānta-kaşāya-vītarāga-chadmastha (or shortly upaśāntamoha) the one who has suppressed every passion, but who does not yet possess omniscience.
12. ksīna-kasāya-vītarāga-chadmastha (or ksīņa-moha), the one who has annihilated every passion, but does not yet possess omniscience.
13. sa yogi-kevalin, the omniscient one who still practises an activity (yoga).
14. ayogi-kevalin, the omniscient without yoga.
The gunasthānas are arranged in a logical order, according to the principle of the decreasing sinfulness and the increasing purity. In the 1st gunasthāna all 4 causes of bandha are operating : unbelief, lack of self-control, passion and activity ; in the 2-5th, only 3 : i.e., unbelief is absent ; in 6-10th only passion and activity exercise their influence; in the 11-13th only activity. In the last gunasthāna a bondage of karman no longer takes place. With the single causes of bondage, the bandha of the karman-species conditional upon them disappear. Likewise, also, with every step the number of the karmans which have udaya and sattā, decreases. Further details on this subject will be given later.
The order of the gunasthānas is logical and not chronological. The succession in which they are to pass is different with each individual, because relapses can throw the jīvas down from the ardously attained height and can, wholly or partially annul the development hitherto achieved. This becomes still more comprehensible, if we call to mind the fact, that the remaining on one stage may only last a few minutes, so that in the morning one can be on a high level, sink down from it at noon, and climb up to it again in the evening. But ev we put aside the possibility of a relapse, it is impossible to pass through all 14 gunasthānas successively, because a direct transition from the 1st into the 2nd stage is out of question (Kg. II, 19b) and the 11th stage cannot be passed before the 12th to 14th. The different possibilities of the succession of the gunasthānas are conditional upon the process which lead to the attainment of sam yaktva and upon the two ways, by which a methodical reduction of karman can be brought about. Before we turn therefore to a detailed analysis of the gunasthānas, a description of the events in the attainment of the true belief and in the suppression or annihilation of the disturbances of the true belief, is necessary. The samyaktva-lābha and the two śreņis belong to the most difficult points in Jain metaphysics; all sources at my disposal treat these psychic events always in the same dry, stereotyped way, without giving any clues which could facilitate our understanding or still less the feeling of the spiritual conditions which underlie them.
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