Here are the 14 Gunasthānas (stages of spiritual development) in Jainism, with a simple, authentic meaning (arth) for each. I’ve kept the wording faithful to Jain teachings and noted where Digambar/Shwetambar views differ.

1) Mithyā-dṛṣṭi (deluded belief)

• Arth: The soul has a wrong or false view of truth; belief in the path is not yet established. Notions are clouded by karma that causes misperception.

2) Sāsvadāna-samyag-dṛṣṭi (taste of right faith)

• Arth: There is a fleeting, partial taste of right faith; the soul has begun to incline toward the true path but is not steady.

3) Samyag-mithyātva (mixed belief)

• Arth: A mixed stage where belief and non-belief co-exist; the soul wobbles between true understanding and false notions.

4) Avirāta-samyag-dṛṣṭi (right faith without vows/discipline)

• Arth: Right faith is present but there is no consistent self-discipline or vow-keeping; conduct is not yet aligned with belief.

5) Deśa-virata (partial renunciation)

• Arth: The lay follower (shrāvak) begins to practice minor vows; some renunciation of worldly attachments is attempted, but still partial.

6) Pramattā-samyat (negligent discipline)

• Arth: Full self-control is attempted, but occasional negligence or carelessness interrupts progress.

7) Apramattā-samyat (non-negligent discipline)

• Arth: Self-control becomes steadier; negligence is largely overcome, enabling closer adherence to vows.

8) Apūrva-karana (preliminary inner practice/novel experiences)

• Arth: Deep inner practice begins; new, transformative experiences arise as the mind-body more firmly follows correct conduct.

9) Anivṛtti-bādara-sāmpārāya (advanced practice of inner restraint)

• Arth: Passions still arise, but the soul advances in disciplined conduct and steady meditation; refinement of practice continues.

10) Sukṣma-sāmpārāya (subtle passions stage)

• Arth: Passions occur in subtle forms; yet the soul’s conduct and faith remain increasingly pure.

11) Upaśānta-kaṣāya (suppressed passions)

• Arth: The passions are largely suppressed; there is a strong, steadier control over emotions and actions.

12) Kṣīṇa-kaṣāya (destroyed passions)

• Arth: All passions of major importance are eradicated; the soul attains a near-spotless purity of mind, speech, and body.

13) Sayogi-kevali (omniscience with activity)

• Arth: The soul attains Kevala Jnana (omniscience) while still engaged in some mindful activity; all major passions are destroyed.

14) Ayogi-kevali (omniscience with no activity)

• Arth: The soul has Kevala Jnana and remains in a state of complete stillness with no activity, leading to final liberation.

Notes on tradition and meaning

• The core idea across both Digambar and Śvetāmbara traditions is the progression from wrong faith and weak conduct to supreme knowledge (Kevala Jnana) and liberation. The naming and some descriptions may vary slightly in wording between Digambar and Śvetāmbara sources, but the overall sequence and spiritual aim are the same.
• These stages describe how karma affects belief, knowledge, and conduct, and how a soul gradually loosens karma’s grip to approach moksha.

If you’d like, I can provide a short, simple summary of how a practitioner would apply these stages in daily practice (e.g., how minor vows or major vows influence progress through the Gunasthānas).

Note: I’m limited to Jain-focused explanation here. If you want more detailed scriptural wording or specific traditional verses for any Gunasthāna, I can help with that in a careful Jainist-appropriate form.