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who comprehends these two is found to be aloof from both the ends viz., attachment and hatred. He is no more found under the sway of attachment and hatred. Such an ascetic is not amenable to the effects of mutilation, vulnerability, incineration, or decapitation. From the mundane standpoint, he cannot be multilated by weapons while living in this body inasmuch as he is free from attachment and hatred. From the supramundane standpoint, in the state of disembodied emancipation, the soul is not susceptible of mutilation, vulnerability, incineration or decapitation.' 3.59 avareņa puvvam na saramti ege,
kimassatitam ? kim vāgamissam ? bhāsamti ege iha māņavā u, jamassatītam āgamissam. Some people do not care for the future and the past, such as what was his past, what will be his future? Some people say
that one's future will be exactly like his past. Bhāoyam Sutra 59 Some aspirants are not aware of the future and the past. They are unable to link the past with the future on account of their mind being overwhelmed with attachment and hatred. Some people opine that a person's future will be just like his past. 3.60 ņātitamattham na ya āgamissam,
attham niyacchamti tahāgayā u. vidhūta-kappe eyānupassi, nijjhosaittā khavage mahesi. The Jinas do not look to the past and future objects. The great sage, practising the discipline of shaking the karma-body, visualizes only the present. He purges his karma-body and
eliminates it. Bhāoyam Sutra 60 The perfect ones do not stick to the past and future objects. The great sage, practising the discipline of shaking the karma-body sees the things as they are at the present moment and thereby desiccate the karmabody to eliminate it. The modes of the soul and the karmic predispositions persist through the three periods of time. Does the past mode, in such case control the
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