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negation of Omniscience itself. Acarya Haribhadra establishes the feasibility of virtuous food and thus the attainment of Omniscience.
The seventh, Pracchannabhojanāṣṭakam, describes that taking food by monks, in open, is not proper. A monk should always take food unobserved or in private. Monk's taking food in open is harmful in both ways. In case, he offers food to beggars etc. he would bind auspicious bondage. His denial is likely to invite beggar's hostility towards Jina-order. To avoid this, a monk should always take food in private, an ideal option for him ( monk ).
The eighth, Pratyākhyānāṣṭakam, depicts it (repudiation) as two fold physical as well as mental. Physical repudiation is observed with worldly aspirations. But this (worldly) aspiration, in any form, is discarded in the mental one. There are certain obstacles in the observance of mental repudiation such as worldly desires etc. Repudiation of non-liberatable ones, aiming at super attainments is, infact, not mental repudiation. Repudiation should be observed duly with proper rituals, otherwise, its effect may be adverse. It is not auspicious if it lacks discretion, devotion to Jina-order and is augumented by desire for salvation. Physical repudiation occurs due to the rise of miserable karman and want of immense virility. The conduct of one, observing mental repudiation would naturally become right.
The ninth, Jñānāṣṭakam depicts knowledge as three-fold: objective knowledge, subjective knowledge and the realization of reality. The first one may be compared with that of an infantine about poison etc. It is the cause of great sin. The second, subjective knowledge, is the knowledge of one, subdued by sins. It is also vilified by evils etc. The conduct of one possessing this knowledge is righteous. It causes auspicious bondage and often leads to renunciation. The realization of reality is related to the tranquil one, with righteous conduct. One's conduct, blessed with this conation, is pure. It is the determinant knowledge of undersirables etc. and the cause of emancipation.
The tenth, Vairagyāṣṭakam describes renunciation of three For Private & Personal Use Only
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