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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
Tel3
Lord Mahavira
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of many Karmas and depends on the rise of passions like anger (u) but it is only a result of pain-feeling ( 24 aldled4 ) Karma arising from former Obstructive Bondage (24'apluri). Giving up of food is Material Tapa (0444), while concentration of the mind on one's own self is Subjective Tapa (allady), The Bhäva Tapa should as far as possible be associated with Dravya Tapa. Just as people in search of wealth do not care for hardship of cold or heat; in the same manner, persons who are indifferent to the pleasures of world and who are desirous of acquiring true knowledge, do not consider Dravya Tapa (Goudy) as unbearable, similarly persons desiring Final Liberation do not consider Dravya Tapa (5834 au) as a hardship.
To practise Tapa (ay) with a resolute determination to achieve a certain object owing to the efficacy of penances or religious rites, is technically called Niyāna ( Gyle). It is of nine kinds-the firpi determination arising relates-to becoming, 1. a king, 2. a wealthy man, 3. a female, 4. a man, 5. becoming capable of assuming various forms, 6. becoming cabable of making others assume various forms, 7. becoming
a pabe of having only very few vices, 8. becoming a pauper and 9. of becoming a Shrãvaka-a man having firm unswerving faith in the doctrines and teachings of the Jain religion. Persons desiring Final Liberation must necessarily avoid such determinations.
It is advisable to know the account given about Niyãna ( Geet - practising Tapa with the object of trying the efficacy or otherwise of religious rites or penances in achieving such objects from the Shastras.
Such Niyāna increases the duration of wandering in the San sāra. The Tapa ( 44 ) penance which is the chief agent in destroying Karmas in this world, should not, in itself, become the source of immense wandering in the four Gatis, and ascetics and persons desirous of Final Eiberation, should carefully remember this advice. Persons not placing this advice into execution, commit mistakes at the most opportune time. Although their vows and desires for worldly objects are fulfilled, they earn for themselves, the burdensome task of wandering in the Santãra for a very lengthy period of time; they miss this fact at the time of making a resolute determination,
By the joke practised by Vishakha-nandi, the soul of NayasaraVishva-bhüti Muni misses the conscious recollection of his soul, and with the desire of showing that he possessed more strength than what he had at the time of felling the fruits of wood-apple on giving a blow to the tree with his fist, he hurled the cow into the sky, seizing her with her horns and thus made an exhibition of his strength. An evil idea of taking vengeance on the joke practised by Vishākha-nandi, arose in the mind of
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