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SHIFTING SANDS OF LIFE
169
५६. अवरेण पुव्वं ण सरंति एगे, किमस्सतीतं ? किं वागमिस्सं ?
भासंति एगे इह माणवा उ, जमस्सतीतं आगमिस्सं॥ 59. Avareņa puvvaň na saraṁti ege, kimassatitam?
kim vägamissa? Bhāsaínti ege iha māņavā u, jamassatitam àgamissam. 59. Some people do not contemplate the Past and the
Future - what was the Past of this? What will be the Future of this? Some persons assert that which was the Past of the soul will be its Future.
६०. णातीतमलैंण य आगमिस्सं, अळं नियच्छंति तहागया उ।
विधूत-कप्पे एयाणु पस्सी, णिज्मोसइत्ता खवगे महेसी॥ 60. Ņătitamattham ņa ya āgamissam, attham niyacchamti
tahigayäu/ Vidhūta -kappe eyānupassi, nijjho saittā khavage
mahesi // 60. Tathāgatas are indifferent to the things of Past and
Future.
The great seers who observe the Dhutal code of conduct, annihilate (the kar ma-body) by attenuating it through becoming observer of the Present.
ANNOTATIONS 59-60. These aphorisms can be explained from both points of view, viz. philosophical point of view and view-point of sadhana.
The philosophical interpretation is as follows:
Some philosophers do not believe in the law of causality with respect to the past and future of a soul.
Some other philosophers, on the other hand, contend that what the past of soul was will be its future also.
The Tathāgatas do not recognise the past and the future of a thing.
A great Seer scrutnizes all these schools of thought, Doing so, he observes the higher conduct prescribed as 1. See 6/24.
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