Somewhat similar is the language attributed to the Buddha in the Udâna[502]. "There is a state (âyatanam) where there is neither earth nor water, fire nor air, nor infinity either of space or of consciousness, nor nothingness, nor the absence of perception or non-perception[503], neither this world nor another, neither sun nor moon. That I call neither coming, going, nor standing, neither death nor birth. It is without stability, without movement, without basis: it is the end of sorrow, unborn, unoriginated, uncreated, uncompounded[504]." The statements about nirvana in the Questions of Milinda are definite and interesting. In this work[505], Nâgasena tells King Milinda that there are two things which are not the result of a cause, to wit space and Nirvana. Nirvana is unproduceable (which does not mean unattainable) without origin, not made of anything and uncompounded. He who orders his life aright passes beyond the transitory, and gains the Real, the highest fruit. And when he has gained that, he has realized Nirvana[506]. The parts of the Pitakas which seem oldest leave the impression that those who heard and understood the Buddha's teaching at once attained this blissful state, just as the Church regards the disciples of Christ as saints. But already in the Pitakas[507] we find the idea that the struggle to obtain nirvana extends over several births and that there are four routes leading to sanctification. These routes are described by the names of those who use them and are commonly defined in terms of release from the ten fetters binding man to the world[508]. The first is the Sotâpanno, he who has entered into the stream and is on his way to salvation. He has broken the first three fetters called belief in the existence of self, doubt, and trust in ceremonies or good works. He will be born again on earth or in some heaven but not more than seven times before he attains nirvana. He who enters on the next stage is called Sakadâgâmin or coming once, because he will be born once more in this world[509] and in that birth attain nirvana. He has broken the fetters mentioned and also reduced to a minimum the next two, lust and hate. The Anâgâmin, or he who does not return, has freed himself entirely from these five fetters and will not be reborn on earth or any sensuous heaven but in a Brahmâ world once only. The fourth route is that of the Arhat who has completed his release by breaking the bonds called love of life, pride, self-righteousness and ignorance and has made an end of all evil and impurity. He attains nirvana here and is no more subject to rebirth. This simple and direct route is the one contemplated in the older discourses but later doctrine and popular feeling came to regard it as more and more unusual, just as saints grow fewer as the centuries advance further from the Apostolic age. In the dearth of visible Arhats it was consoling to think that nirvana could be won in other worlds.