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Jainism 360
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The main principles of Jainism are Ahimsa (non-violence), Anekantvad (multiplicity) of views, and Aparigraha (non-possessiveness). Jains believed every soul is capable of achieving moksha (ultimate liberation) and thus they worship the 24 Tirthankars or Jinas which means 'Conqueror'.

This compilation comprises short quotes from the scared books of Pravachansara (Book 1, 2, and 3), Chha Dhala, Saman Suttam, Ashta Pahuda, Dravya Samgraha and Samaya Sara. The quotes covered virtues and sayings consistent with the Jain faith. It is sincerely hope that readers who would like to understand its teachings will get as much pleasure from reading this compilation as well as information on Jainism.

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T he self that has developed equanimity, if endowed with pure activities, attains heavenly happiness.




  1 | 
Source : Pravachansara, 1/11  








I n fact, every entity is characterised by existence; and it is with regard to only one aspect that every object suffers origination and destruction.




  2 | 
Source : Pravachansara, 1/18  








T he omniscient lord neither accepts nor abandons, nor transforms the external objectivity; he sees all around, and knows everything completely.




  3 | 
Source : Pravachansara, 1/32  








H e, who clearly understands the self as of the nature of the knower on the authority of the scriptural knowledge, is called a srutakevalin by the sages that enlighten the world.




  4 | 
Source : Pravachansara, 1/33  








H appiness derived through sense organs is dependent, amendable to disturbances, terminable, a cause of bondage and dangerous; and hence it is misery in disguise.




  5 | 
Source : Pravachansara, 1/76  








H aving abandoned sinful activities and proceeding on the path of auspicious conduct, if one does not abandon delusion etc., he cannot realize the pure self.




  6 | 
Source : Pravachansara, 1/79  








F alse perception of things, absence of kindness towards subhuman and human beings and indulging with objects of pleasure - these are the characteristics of delusion or infatuation.




  7 | 
Source : Pravachansara, 1/85  








T he great souled Sramana, who has put an end to his delusive vision, who is expert in scriptures and who has established himself in conduct free from attachment, is qualified as Dharma.




  8 | 
Source : Pravachansara, 1/92  








T he nature of the soul is development: this development is with reference to knowledge, Karma and the fruit; therefore, it should be understood that knowledge, Karma and the fruit constitute the soul.




  9 | 
Source : Pravachansara, 2/125  








T he soul endowed with lifeessentials, bound by infatuatory and other Karmas, and enjoying the fruit of Karmas, is bound by other additional Karmas.




  10 | 
Source : Pravachansara, 2/148  








I f the manifestation of consciousness is auspicious, the soul accumulates merit; in inauspicious, sin; in the absence of both there is no accumulation (of Karma) .




  11 | 
Source : Pravachansara, 2/156  








H e, who recognises the great Jinas, attends on Siddhas as well as saints and is compassionate towards living beings, has an auspicious resultant of consciousness.




  12 | 
Source : Pravachansara, 2/157  








H e, who is steeped in sensual pleasures and passions, who is given to false scriptures, evil intentions and wicked words, and who is cruel and goes astray, has an inauspicious resultant of consciousness.




  13 | 
Source : Pravachansara, 2/158  








I t is pointed out that body, mind and speech are constituted of material substances; and the material substance, in turn, is a lump of atomic substances.




  14 | 
Source : Pravachansara, 2/161  








T he soul, which is constituted of the manifestation of consciousness, conceives infatuation, attachment or aversion having obtained various objects of pleasure; so again it is bounds up with them (i.e., the passional states).




  15 | 
Source : Pravachansara, 2/175  








W hen the soul develops attachment, Karma binds; when it is without attachment, it becomes free from Karmas; know this to be in short the real description of the bondage of the soul.




  16 | 
Source : Pravachansara, 2/179  








W hen the soul, under the influence of attachment or aversion develops itself into auspicious or inauspicious resultant of consciousness, the Karmic dust pours into it in the form of knowledge-obscuring etc.




  17 | 
Source : Pravachansara, 2/187  








H e, who has destroyed the knot of delusion, who has overthrown attachment and aversion and is indifferent to pleasure and pain in his condition of a Sramana, attains eternal happiness.




  18 | 
Source : Pravachansara, 2/195  








I do not belong to others, nor do others belong to me; there is nothing that is mine here; thus determined and conquering his senses, he adopts a form similar to that in which he is born (yatha-jatarupadharah).




  19 | 
Source : Pravachansara, 3/204  








A Sramana does not entertain attachment either for food or for fast, either for residence.




  20 | 
Source : Pravachansara, 3/215  








A Sramana of careless conduct is called murderer of the six (classes of embodied beings); if he carefully practises (his course of conduct) , he is forever uncontaminated like the lotus on water.




  21 | 
Source : Pravachansara, 3/218  








E ven the slightest thought about the body, on the part of him who aims at the negation of births, is considered as attachment; therefore the great Jinas have preached nonattention (towards the body).




  22 | 
Source : Pravachansara, 3/224  








T he Sramana, who is lacking in the study of scriptures, does not know his self and the things other than his self; without knowing the objectivity how can the monk destroy the Karmas?




  23 | 
Source : Pravachansara, 3/233  








F urther, he, who has an atom of attachment towards body etc., cannot attain liberation, even if he knows all the scriptures. * Especially in ascetic life, moral discipline is said to consist in renunciation, in abstaining from activities (leading to sin, in refraining from sensual pleasures and in destroying the passions.




  24 | 
Source : Pravachansara, 3/239  








I f a monk of inferior merits, thinking (proudly) that he is a Sramana, expects reverence from one who is more merited, he wanders in worldly existence till infinity.




  25 | 
Source : Pravachansara, 3/266  






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