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There are some sādhakas who neither give heed to the memory of the sensual pleasures of the past nor desire for future pleasures. Some other sādhakas assert that the past was not satiated with selfindulgence, and therefore, it follows that the future also would not be satiated with it. It is the memory of the past pleasures and the desires for the future ones that breed attachment, aversion and delusion. That is why, the Tathāgatas (i.e. the aspirants who strive for the attainment of the state of Perfect Equinimity) do not heed the matters of the Past and Future - they do not allow such state of mind to be created as is filled with attachment and aversion. One whose conduct is such as to pacify or get rid of attachment, aversion and delusion is called as "vidhūta-kalpa' of 'one observing the dhuta of code of conduct.“ One who is tathāgata and vidhūta-kalpa is eyāņupassi, which can be interpreted in three ways: 1. Etadanupaśyi - One who observes the realities happening in the
present only. 2. Ekānupaśyi - One who observes the soul as 'solitary'. 3. Ejānupaśyi - One who observes the vibrations (of the karma body)
or transformations taking place on account of the observance of
the dhuta code of conduct. Such a sādhaka annihilates the karma body by remaining free from
attachment and aversion. 12. (a) Ācārānga Cūrņi, p. 124 : visae uccālite.
(b) Acārānga Vrtti, patra 153 : uccālayitāram - apanetāram. 13. Ācārānga Cūrņi, p. 124 : dukkaḥ - kammam. 14. The word soul is used here for consciousness, mind and body. The
meaning of the word abhinigraha is - to go near and grasp. One who goes near his mind, grasps it, knows it and observes it, gets rid of all his miseries. To know intimately is to grasp. Effort to control generates a reaction. It does not lead to control. Knowledge cannot be achieved by it. In the matter of religion, nigraha is nothing but to know the
truth. 15. (a) Ācārānga Cūrņi, p. 124 : sacco ņāma samjamo sattarasaviho tam
samabhiyāṇahi, jam bhanitam tam samāyara, ahavā saccena sesāṇivi vayāni pālijjamti, kaham? jo āyariyasagāse pamca mahavvayāim, ārubhittā ņāņupālei so pariņņālovena asacco
bhavati. (b) Ācārānga Vștti, patra 153 : sadbhyo hitaḥ satyaḥ -
samyamastamevāparavyāpāranirapeksah samabhijānihi -
TART 4511 Mis - feytak, 2005
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