���� ����פ ������״ֵ� �����֕���״ֵ�
�ָ���� �֢����� l
���� ����� ����������� ������ ������
׾־ָߤ�� ll 262 ll
���� �֮�֟�� �Ʈ��ô� ���õ�� ��
�ָ�: �֟���: l
�� �����s��֮�� ��֮�֟�õ��
׾ָ֯ߟ�: ll 262 ll
(1)
He, who thinks that �I
kill,� or � I am killed� by other beings, is foolish and ignorant. The
knower is opposed to such thoughts.
Commentary.
It is from practical point of
view that one says, �I have killed.� or �I have been killed.� From the
real point of view, this is not correct. � I.� the soul being immaterial
and everlasting cannot be killed by any one. The material vitalities
which deep a soul confined in a body may be destroyed. Such destruction
is called death, or killing. A right believer knows that no one can kill
him, till his own age karma is exhausted; neither can he kill another, if
the other�s age Karma is not exhausted. A right believer would never
harbor a thought of causing the least injury to another. He also knows
that whether he can injure another of not, his own evil tendencies will
result in the bondage of demerit Karmas for him. A right believer is
therefore ever inclined for the good of others. Again, if a right
believer happens to be a victim to the evil tendency of another he does
not ascribe it to that other, and does not nurse any feeling of malice of
revenge. He ascribes the injury to the operation of his own demerit
karmas, and pities the other as being only an auxiliary cause. When a
right believing householder happens to be in a position where he has to
administer justice, and to punish an erring delinquent, he does so without
prejudice of malice, simply with a view to correct the wrong-doer and
prevent him from further wrong-doing under fear of punishment. If he is
attacked by a robber or an enemy, a right believing householder would put
forth his efforts to save his person and property, or the Parson and
property of others from such attacks, and may even proceed to the length
if causing injury to the robber or the enemy, but such injury will be
caused without any malice or ill-will, and the right believing person will
ever be ready to help and befriend even a robber and an enemy , on finding
that the rest robber or enemy has mended his ways and adopted a
commendable course of conduct. A right believer is thus never the killer,
and is never killed. He is calm, quiet, and equanimous.
����ֈ��ֵ���� �ָ���
��߾����� ו��־ָ���� �����֢�� l
����ֈ� �� Ƹ���� �����
��� ���� �ָ��� ���� ������� ll 263 ll
����ֵ��:�ֵ���� �ָ��� ��߾�֮���
ו֮־ָ�: ��Ζ֯��� l
����ֵ���� Ƹ��� ���� �����
��ֵ�� �ָ��� ������ �����ִ�� ll 263 ll
263. By the destruction
of age-Karma, death of living beings is said by the Conquerors, to take
place. Thou dost not destroy the age-Karma. How, then, is their death
caused by thee ?
Commentary.
The statement in this
Gatha is with reference to the real point of view. Yet, a person who
kills or resolves or arranges to kill anthers binds bad karmas.
����ֈ������� ��߾�פ
��߾��� ���� �����ן� �־����� l
����ֈ� ���� ����� �����
���ӟ֋ ���׾֤� ���� �������� ll 264 ll
����ֵ�������� ��߾�ן�
��߾� ���� �����ן� �־�Ԗ��: l
����ֵ�㿓� �� ������ ����
����� ��ֵ�� ���׾֟�� ������ ������� ll 264 ll
(2)
By the destruction of
age karma the death of living beings, is said
The Conqueror (to take place)
. They do not destroy thy age-Karma. How (then is) thy death caused by
them ?
���� ���ί����֤� �����פ ��:�Ƥ����Ƥ�
����״� �֢��ן� l
���� ����� �����������
������ ������ ׾־ָߤ�� ll 265 ll
�� ����֟�֮�� ��� �֮�֟��
��:��֟������֟�֮�� �����׳� �֟���׮�ן� l
�� �����s��֮�� ��֮�֟�ß��
׾ָ֯ߟ�: ll 265 ll
(3)
He who thinks that I
give life to, if receive life from, other beings; is foolish (and)
ignorant. The knower is opposed to such thoughts.
Commentary.
A right believer feels
no pride, if he helps another. He thinks that he is merely an auxiliary
cause. The protection and safety of other beings is dependent upon their
own meritorious Karmas.
��������״֢�� �־��� ��׌�֤�����Ƥ�
ƾ��ן� ��פ �֢�� l
������ �� �� ����� ����� ��׌�֤����Ƥ�
���� ���� ��� ll 266 ll
�����׮�״֢�� �־��� ��:��֟������֟��
�־��ן� ��פ �֢���: l
����� �� �� ������ ���� ��:��֟������֟��:
����� �������� ll 266 ll
266. When, by
the (auxiliary) cause of Karma all living beings become miserable or
happy, and thou dost not produce that Karma. How, then, are they caused
to be miserable or happy by thee ?
��������״֢�� �־��� ��׌�֤����Ƥ� ƾ��פ ��פ �֢�� l
������ �� �� ����� ����� ��� ��� ����Ƥ�� ����� ������ ll 267 ll
�����׮�״֢�� �־��� ��:��֟������֟�� �־��ן� ��פ �֢���: l
����� �� �� ������ ���� ������ ���� �����֟�: �����ß��: ll 267
ll
267. When by the
(auxiliary) cause of Karma all living beings become miserable or happy.
And thou art not given that Karma (by others). How then art thou made
happy by them?
������ꤵ���� ��߾�� ��׌�֤����Ƥ�
ƾ��ן� ��פ �־��� l
������ �� �� ����� �����
��� ��� ���Ƥ�� ����� ������ ll 268 ll
������Ԥ���� ��߾�� ��:��֟������֟��
�־��ן� ��פ �־��� l
����� �� �� ������ ���� �����
���� ��:��֟�: �����ß��: ll 268 ll
268. When all living
beings are miserable (or) happy by the operation of Karma. And thou are
not given the Karmas. How (then) art thou made miserable by them ?
Commentary.
From the real view
point, whenever any person feels pleasure, it is due to the operation of
pleasure-feeling karmas, and when he suffers pain, it has for its cause
the operation of pain-feeling Karmas. If a person wants to give another
pleasure of pain, he cannot do so, if there is no operation of merit or
demerit Karmas in the other. From a practical point of view, every person
must, in dealing with others, try to help them in their difficulties and
to make them happy and should not be causing pain to them. This conduct
will bind meritorious Karmas for him, whether others may be happy or not.
Their happiness mainly depends on the it other will be the cause of
binding bad Karmas, whether others may be injured or not. A right
believer must therefore remain passionless.