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of teacher, penances and cognition. By pure worship, modes of soul, become auspicous, which ultimately leads to salvation.
In the fourth, Agnikārikastakaṁ, fire has been depicted two fold as sacrificial and spiritual or psychic. Monks are preached to kindle the spiritual fire with analytic meditation and fuel of karmas. Initiation is the cause of salvation. Good fortunes attained by sacrificial fire beget sin. Haribhadra refutes others contention that seen is annihilated by charity. He opines that sin is destroyed only by penances. According to Ācārya, practising the path of liberation, generally, yields more auspicious and sinless fortunes, in form of right fairth, knowledge and conduct samyag darśana Jñāna cāritra.
Fifth, Bhikṣāṣtakaṁ- deals with three fold beggings; Sarvasampatkarī, Pauruşaghnī and Vrttibhikṣā. The first one brings all types of fortunes of this world and the next. The second Pauruşaghni is manhood or vịrile destroying and the third Vrttibhikṣā is the begging for livelihood. That of an ideal monk, made for Sthaviras- elder monks etc., is the first one and is likely to bring glory to Jina-order. That of a monk, practising vicious and violent-ridden conduct for supporting his life, is cate gorised as Pauruşaghnī and is bound to cause disgrace to Jina-order. The third one-Vrttibhikṣā, is the begging by those poor, blind and crippled ones, unable to carry on with other activities of livelihood. It is considered better than Paurușaghnī.
The sixth, Sarvasampatkarībhikṣāṣtakaṁ deals mainly with refutation of opponents' view that virtuous food is not at all practical. Opponents maintain that unavailability of virtuous food, essential for ideal begging of monks, also mars the attainment of Omniscience. As in the absence of virtuous food, the conduct of monks can never be virtuous and this eventually results in the negation of Omniscience itself. Ācārya Haribhadra establishes the feasibility of virtuous food and thus the attainment of Omniscience.
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