Precepts On Non-Violence
Eyam khu nanino saram, jam na himsai kamcana.
ahimsasamayam ceva, etavante viyaniya. (147)
It is the essential trait of a wise man that he does not kill any living
being. Centainly, one has to understand just two principles namely
non-violence and equality (of all living beings). (147)
Savve jiva vi icchanti, jivium na marijjium.
Tamha panavaham ghoram, niggamtha vajjayanti nam. (148)
All the living beings wish to live and not to die; that is why nirgranthas (persongages
devoid of attachement) prohibit the killing of living beings. (148)
Javanti loe pana, tasa aduva thavara.
Te janamajanam va, na hane no vi ghayae. (149)
Whether knowingly or unknowingly one should not kill living beings, mobile or
immobile, in this world nor should cause them to be killed by others. (149)
Jaha te na piam dukkham, jania emeva savvajivanam.
Savvayaramuvautto, attovammena kunasu dayam. (150)
Just as pain is not agreeable to you, it is so with others. Knowing this
principle of equality treat other with respect and compassion. (150)
Jivavaho appavaho, jivadaya appano daya hoi.
Ta savvajivahimsa, paricatta attkamehim. (151)
Killing a living being is killing one's own self; showing compassion to a
living being is showing compassion to oneself. He who desires his own good,
should avoid causing any harm to a living being. (151)
Tumam si nama sa ceva, jam hantavvam ti mannasi.
Tumam si nama sa ceva, jam ajjaveyavvam ti manasi. (152)
The being whom you want to kill is the very same as you are yourself, the
being whom you want to be kept under obedience is the very same as you
Ragadinamanuppao, ahimsakattam tti desiyam samae.
Tesim ce upptti, himsetti jinehi niddittha. (153)
It is said by Lord Jina that absence of attachment etc. is ahimsa
(non-violence) while their presence is himsa (violence). (153)
Ajjhavasiena bandho, satte marejja ma tha marejja.
Eso bandhasamaso, jivanam nicchayanayassa. (154)
Even an intention of killing is the cause of the bondage of Karma, whether you
actually kill or not; from the real point of view, this is the nature of the
bondage of Karma. (154)
Himsado aviramanam, vahaparinamo ya hoi himsa hu.
Tamha pamatajogo, panavvavarovao niccam. (155)
Non-abstinence from himsa or an intention to commit it, is himsa. Therefore
careless activity through passions amounts to violence (himsa). (155)
Nani kammassa khayattha-mutthido notthido ya
Adadi asadham ahimsattham, appamatto avadhago so. (156)
A wise person is one who always strives to eradicate his Karmas and is not
engaged in himsa. One who firmly endeavours to remain non-violent is verily a
Atta ceva ahimsa, atta himsati nicchao samae.
Jo hodi appamatto, ahimsago himsago idaro. (157)
As per scriptures the self is both violent and non-violent. He who is careful
is non-violent and who is careless is violent. (157)
Tumgam na mandarao, agasao visalayam natthi.
Jaha taha jayammi janasu, dhammamahimsasamam natthi. (158)
No mountain is higher than the Meru; nothing is more expansive than the sky;
similarly know that there si no religion equal to the religion of ahimsa in
why do you indulge. (158)
Abhayam patthiva! tubbham, abhayadaya bhavahi ya.
Anicce jaivalogammi, kim himsae pasajjasi. (159)
Oh: Mortal being! be free from fear and you let others be free from fear. In
this transitory world, why do you indulge in himsa? (159)