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mous one is disinterested in wishing harm towards even ill-doer. Ācārya cites a volition, attributed to Bodhisattvas, “May all the vicious conduct of the world descent on me, and as an effect of my righteous conduct, all the worldly creatures, attain salvation. This volition is in the opinion of Haribhadra, a prayer by a house-holder for ( attaining ) enlightenment etc.
The thirtieth, Kevalajñānāstakam depicts that soul, purified by equanimity and wholly free from destructive karmas, attains Ominiscience, the illuminator of the universe and the non-universe. The Omniscience, though intrinsic nature of soul, is covered with karmic impurity. This karmic impurity is to be eliminated in the same way, as the impurity of rays of gems removed through creating devices. Haribhadra also argues that analogy of moonlight with Ominiscience is not a complete analogy.
This thirty-first, Tīrthakrddeśanāstakam narrates the effect of religous sermon on creature and the reason as to why Tirthankara is engaged in it ( deśanā ). Haribhadra says that the rise of Tīrthankaranāmakarma causes even the detached Tīrtharkara, to be engaged in religious sermon.
A single speech of that Great soul ( Tīrtharkara ) is capable of illustrating simultaneously the path of welfare to the numerous living beings, as well as a multitude of subjects. If not-liberatable ones ( abhavyas ) are unable to comprehend his sermon, it is their fault, like the owls are unable to see the light.
The last one, Mokşāstakam, containing ten verses, instead of eight, describes the characteristics of liberation. It also refutes the contention of others that in the absence of food etc., emancipated ones can not attain bliss. Haribhadra says that liberation is blessed with absolute bliss, never mingled with miseries and is, never decayed after origination.
Thus Astaka-prakarana, contains topics, independent of each other and each of its prakaranas are an unit by itself. But these inay be considered as inter-connected also because all of these deal
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