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Pain is not dear to oneself, having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately, and by reason of the equality with one's own self one should keep sympathy with all of them. Killing a Jiva (being) is killing one's own self, conipassion for the Jiva (being) is compassion for one's own self By reason of this, injury to all the Jivas (beings) has beer abandoned by those desirous of self-realisation
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Lo' undoubtedly you are the one who you consider fit to be killed. Lo' undoubtedly you are the one whom you consider fit to be governed The non-emergence of attachment,etc (on the surface of self) is non-violence. This has been said so in the scriptures. it their emergence occurs, that has been for certain styled violence by the Jina (spiritually vicorious) One may kill the Jivas (beings) and one may not kill them; (but) by the mere thought of kıllıng them, there is bondage vi Karma (material particle) This, according to the transcendental point of view, i' the sum and substance of Karmic bondage occuring in the Jivas (persons) Non-abstention from kıllıng and mental inclination u lling is undoubtedly violence In consequence (this can be sud that) man's association with carelessness is always the destroyer of the vitalities of Jivas (beings) The wise person has been active for the sake of destroying the Karmas (psycho-physical impurities) and not for the acts of violence For the purpose of observing Ahińsā (nonviolence) he lives a sincere life and he removes( from his life carelessness and killing as such) (By reason of this) the person devoid of carelessness is a non-killer The self is Ahinsa (non-voilence) and the sell is Himsa (violence) In the Agama such a fim conviction has been expressed He who is devoid of carelessness is styled nonviolent' He who is careless is styled 'violent
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Samanasuttam-Vol 1
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