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dhyana ), reached the excellent kevala Jnāna and Kévala Damsana ( Perfect knowledge and Perfou !itution) which is inftruite, supreme, unimpeded (by walis etc), uncovered (free iroin all coverings,), entire, and complete.
121. Then, Sramaja Bhagavan Mahavira became an *Arhat
kriya anivarti. This primary form of sult contemplation is known as Prathahatva vitarka sa vicira and is the first linb of śukla dhyāna. When further progress has been made and the mind is steadied in the conteinplation of only one ihmg which may be the object, its states or its verbal mark, and when there is no changing vi yogas, the stcond lub of Sukla dhyana is accomplished which is terned Ektra vitar ka avicāra This very specdily leads to the destruction of what are known as inimical or obstructive Karmas and results in in the acquisition of Umniscience, full and complete. Therefore, words and images are no longer needed to enjoy the blissful nature of one's own spirit, though there stiil exists the slightest tinge of the activity of the body-yoga in the feeling of pure Self-produced Joy. Hence, is the third part of Sukla dhyāna called Suksina-kriyā pratipati with reference to the tirige lent by the activity of the bodil: yoga.
linally, when complete separation between the Body and the Spirit is effected, the loga comes to an end and the fully deified
ou bowing to enjoy the bliss of being in the fullest measure. He Is now completely rid of all association with matter and the body ot matter, and so, the last line of the holy Sukla dhyana is termed Ucchinna krivā anivartı ( cessation of all budily functions and movements.
Sannyasa Dharma (C. R. Jain)
p. 79-80. * सर्वज्ञो जितागादिदोपत्रैलोक्यपूजितः । ___यथास्थितार्थवादी च देवोऽईन परमेश्वरः ॥ १ ॥ 1 Sui vajao jit' agndi disastrailokyapujitah
Yatliditate din denimi paramúgvaran
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