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(4) Agnikārikāstakam, (5) Bhikṣāstakam, (6) Sarvasampatkaribhikṣāṣtakam, (7) Pracchannabhojanāștakam, (8) Pratyākhyānāstakam, (9) Iñānāstakam, (10) Vairāgyāstakam, (11) Tapāstakam, (12) Vādāstakam, (13) Dharmavādāstakam, (14) Ekanityapakşakhandanāstakam, (15) Anityapaksakhandanāştakam, (16) Nityanityapakşamandanāstakaṁ, (17) Māṁsabhakṣaṇadūşaņāștakam, (18) Māṁsabhakṣaṇadāsaņāstakam, (19) Madyapānadūşanāștakam, (20) Maithunadūşaņāştakam, (21) Sūkşmabuddhyāśrayaņāştakam, (22) Bhāvasuddhivicārāstakam, (23) Śāsanamālinyanisedhästakam, (24) Punyānubandhipunyādivivaranāstakam, (25) Punyānubandhipunyaphalāstakam, (26) Tirthakļddānamahattvasiddhyaştakam, (27) Tīrthakrddānanisphalatāparihārāstakam, (28) Rājyādidānepitirthakệtodoşabhāvapratipādanāştakam, (29) Sāmāyikas varūpanirūpaņāstakam, (30) Kevalajñānāstakam, (31) Tirthakļddeśaņāstakam and (32) Mokşāstakam.
In the first, Mahādevāsțakam Ācārya Haribhadra describes the virtues, good deeds and mode of worship of great Lord ( Mahādeva ). He is free from attachment, hatred, passions and miserable Karma-particles. The Great Lord is Omniscient, calm and intelligent. He possesses eternal bliss and is venerable for all the deities. To practise, according to canons, is the best and only mode of his worship. His sermons are bound to annihilate the birthcycle.
The second Snānāştakam deals with bathing or ablution. Bathing is of two types -- physical and mental, categorised as external and spiritual in non-Jaina systems. Physical bathing causes purity of partial body only and that too, merely, for a few moments. It is the instrumental cause of mental bath. Physical bath, of householders, followed by worship of deities and monks, is auspicious. This bath is prohibited for monks who are preached to perform mental bath with meditation like water. Real bather is the one, wholly free from impurity and not sticking to it again.
The third, Pūjāstakam deals with two-fold worship - impure and pure, means of heaven and salvation ( svarga and
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