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Spiritual and philosophical quotes of jain religion

Onelittleangel > Jainism
374  quote(s)  | Page 2 / 8





T he soul and the body are mixed up like milk and water. Each exists distinct from the other. They are not one. Wealth, home, son, wife, obviously exist separately. How can they be one?




Jainism 6343 | 
Chha Dhala, 5/7 







O ne is himself alone affected by the consequences of his good and bad Karmas. Neither son nor wife share therein. All are influenced by self-interest.




Jainism 6342 | 
Chha Dhala, 5/6 







Y outh, home, cattle, wealth, wife, horse, elephant, obedient servants, sense pleasures, are transitory like the rainbow or the evanescent lightning.




Jainism 6341 | 
Chha Dhala. 5/3 







T he joy of equanimity is aroused by such meditations, like a flame caused by wind. When the soul knows itself, it attains eternal bliss.




Jainism 6340 | 
Chha Dhala, 5/2 







T he ascetics, observe complete vows. They have a high destiny. They are unattached to worldly pleasures. They practice the twelve meditations, which give births to renunciation.




Jainism 6339 | 
Chha Dhala, 5/1 







H e does not through carelessness cause injury to water, earth, vegetable, fire, nor does he secure an obligation by supplying a sword, a bow, a plough and other instruments of destruction. He never listens to narrations, which excite feelings of attachment of aversion. He does not indulge in other acts which cause purposeless sins.




Jainism 6338 | 
Chha Dhala, 4/15 







W ithin these limits he further limits his activities to a village, a lane, a house, a garden, market, and thus avoids all the rest. He is not anxious over anybody’s financial loss, or failure or success. He offers no advice in respect of such matters. Commerce and agriculture also lead to sin.




Jainism 6337 | 
Chha Dhala, 4/14 







H e does not take anything, except water and earth, which has not been given to him. He remains unattached to all females except his wife. Keeping in view his circumstances, he limits his possessions. He also limits his movements in the ten directions; and does not transgress such limits.




Jainism 6336 | 
Chha Dhala, 4/13 







A fter having obtained right knowledge acquire Right Conduct. It is classified as partial or complete. A layman avoid injury to mobile being and does not purposelessly hurt immobile beings. He does not utter words which are harsh, reproachable or incentive to killing.




Jainism 6335 | 
Chha Dhala, 4/12 







O Brother! Do not feel elated or grieved by the fruits of good or evil Karmas. These are modifications of matter. They come into being, they vanish, they are not permanent. Out of a million talks, keep this truth in your mind. Break off all trammels of the world, and concentrate your attention on the SELF.




Jainism 6334 | 
Chha Dhala, 4/11 







T he terrible fire of sense - desires burns up men and forests in the world. The only means of extinguishing it is the heavy rainfall of knowledge.




Jainism 6333 | 
Chha Dhala, 4/10 







T he saints have said that it is due to the potency of right knowledge that persons attained liberation in the past, attain it now and will attain it in the future.




Jainism 6332 | 
Chha Dhala, 4/9 







W ealth, society, elephants, horses and kingdom, are of no use. If a knowledge of the reality of the SELF is obtained, it will remain unshaken. Such knowledge arises from a discrimination between Self and non-Self. O thou, worthy of liberation! Try to acquire that knowledge even by millions of efforts.




Jainism 6331 | 
Chha Dhala, 4/8 







T herefore study the realities propounded by Jina-vara; get rid of doubt, delusion and stupefaction, visualise your ownself. If this human condition of existence, good family, Jaina religious discourses are lost, they will not, like a precious gem lost in the ocean, be found again.




Jainism 6330 | 
Chha Dhala, 4/7 







A soul may attain, for an infinite number of times, the (high celestialregion) graiveyak, by adopting the vows of an ascetic; but without a knowledge, of the SELF, it never enjoys a little bit of bliss.




Jainism 6329 | 
Chha Dhala, 4/6 







A person with right knowledge gets rid, in a moment, by control of mind, speech and body, of such Karmas as one without knowledge can shed by ascetic practices in millions of lives.




Jainism 6328 | 
Chha Dhala, 4/5 







T he Omniscient Lord simultaneously knows clearly the infinite attributes and infinite modifications of all substances. There is nothing so conducive to happiness as Right-knowledge. Here is the supreme nectar which cures diseases of birth, old-age and death.




Jainism 6327 | 
Chha Dhala, 4/4 







I t (knowledge) is of two kinds - direct and indirect. Sensitive (Mati) and Scriptural (Sruta) knowledge are indirect (Paroksha), they arise through the senses and the mind; the Visual (Avadhi) and Mental (Manahparyaya) knowledge are partially direct (Desha-pratyaksha). With limitations of substances and space, such knowledge is clear.




Jainism 6326 | 
Chha Dhala, 4/3 







R ight knowledge manifests itself along with right-belief. They are (however) distinct from each other. Their distinctive features, beyond dispute, are faith and enlightenment. Though simultaneously produced, right belief is the cause and right knowledge the effect. Light illumines itself and the lamp simultaneously, still the light proceeds from the Lamp.




Jainism 6325 | 
Chha Dhala, 4/2 







A fter having acquired right belief, pay homage to right knowledge which like the sun illuminates the self and the non-self, with their manifold attributes.




Jainism 6324 | 
Chha Dhala, 4/1 







T he good man who is adorned with Right-Faith, unblemished and correct, is revered ever by the lords of the celestials, although he observes no vows because of weakness of action. He is a householder but is not attached to the house. (He is as unattached) as a lotus is unattached to the water. His affection is (outward) like that of a courtesan. He remains pure like gold in mire.




Jainism 6323 | 
Chha Dhala, 3/15 







L ove a true believer as a cow loves her calf. Spread the glory of Jainism. Ever keep away from the eight defects which are contradictions (of the above eight virtues). Do not be proud if your father or mother’s brother is a king. Do not be proud of beauty or knowledge. Destroy the pride of riches or strength. He who knows the Self, is not proud of ascetic practices, or high position. These are the phases of pride, eight defects of Right belief. Do not praise the followers of bad teachers, bad gods, and bad religions. Do not offer prostration to any except Jina, Jaina Saints and Jaina Scripture.




Jainism 6322 | 
Chha Dhala, 3/13 & 14 







H ave no doubts in the word of Jina. Do not practise religion for secular comforts. Do not feel disgust at the untidy body of an ascetic. Discriminate between the right and wrong principles. Conceal your virtues and the defects of others. Develop your own virtues, support yourself and others, when deviating from piety, by force of carnal inclinations and the like.




Jainism 6321 | 
Chha Dhala, 3/12 







T he faith that the Self is distinct from other objects is Right-Belief. Knowledge of the real nature of the Self is knowledge. A firm stand on that basis is Conduct. Now listen about the practical path of Liberation which leads to the Direct Path.




Jainism 6320 | 
Chha Dhala, 3/2 







B liss is the quest of the Soul. It consists in the absence of worry. There is no worry in Moksha (Liberation). Therefore follow the way to Liberation, which is Right belief, Right knowledge and Right conduct. The path is two-fold. The Right path is known as Nishchaya (direct) the other called Vyavahara (indirect) leads to it.




Jainism 6319 | 
Chha Dhala, 3/1 







E ven if it became a heavenly celestial, it was unhappy, for want of right-belief. From there it came down to an immobile body. Thus the soul goes on wandering in the Universe.




Jainism 6318 | 
Chha Dhala, 1/17 







I n consequence of an equanimous submission to the fruition of Karmas, it may migrate to the bodies of the three Residential angels (Residential, Steller and Peripetatic). There it suffers from the devastating fire of sense-desires and is afflicted with lamentations on approach of death.




Jainism 6317 | 
Chha Dhala, 1/16 







D uring infancy it had not wisdom, during youth it was attached to young woman. Old age is akin to semi-death; and one dare not look at his own face.




Jainism 6316 | 
Chha Dhala, 1/15 







I t remained in the mother’s womb for nine months, and had to bear the pangs due to a contraction of limbs. At the time of birth the anguish was such that words fail to express it.




Jainism 6315 | 
Chha Dhala, 1/14 







T he severity of the appetite there, would not be satisfied even by the grains of the three worlds, but not a grain is available. Such agonies were suffered for oceans of time when as the result of some good action (the soul) obtained a human body.




Jainism 6314 | 
Chha Dhala, 1/13 







S ometimes being itself a weak animal it was eaten by strong ones. It suffered many troubles such as boring (in the nose), cutting (of tail), hunger, thirst, carrying heavy load, cold, heat, being bound up, being killed, pains which cannot be described by millions of tongues. Dying with an afflicted mind, it fell into the dreadful ocean of hell.




Jainism 6313 | 
Chha Dhala, 1/8 & 9 







T he achievement of the form of a mobile creature was as difficult as obtaining the desire-fulfilling jewel. Inhabiting the body on a worm, a bee etc., it suffered severe pain on death.




Jainism 6312 | 
Chha Dhala, 1/6 







I f you desire your welfare, listen to those (instructions) with an attentive mind, (all ye who are) worthy of liberation. Being intoxicated by the strong liquor of delusion since eternity the soul has forgotten its nature and has been wandering aimlessly in the world.




Jainism 6311 | 
Chha Dhala, 1/3 







A ll the infinite living beings in the three worlds desire happiness and are afraid of pain. The (spiritual) teacher, therefore, out of compassion, imparts instructions, which remove suffering and produce bliss.




Jainism 6310 | 
Chha Dhala, 1/2 







T hose who have assimilated the essence of the Jina’s word, are indifferent to the senses, have the wealth of austerity, are calm and bathed in the water of virtue, attain the bliss of the abode of the perfect.




Jainism 6309 | 
Ashta Pahuda, 8/38 







R ealisation, knowledge, faith, austerity and energy burn the old Karmas associated with the self like fire helped by wind.




Jainism 6308 | 
Ashta Pahuda, 8/34 







P oison kills a living being only once in a lifetime, (but) one who succumbs to sense indulgence wanders about in the wilderness of mundane existence (so facing death many times).




Jainism 6307 | 
Ashta Pahuda, 8/22 







M ercy to living beings, subjugation of the senses, truth, honesty, chastity, contentment, right faith, knowledge and austerity [constitute] the family of virtue.




Jainism 6306 | 
Ashta Pahuda, 8/19 







O ne may lack all, may be ugly and past the prime of life; if virtuous in conduct, one’s life as a human being is praise-worthy.




Jainism 6305 | 
Ashta Pahuda, 8/18 







I t is not fault of knowledge that bad dull-witted men becoming proud of their learning are engrossed in sense - gratification.




Jainism 6304 | 
Ashta Pahuda, 8/10 







T he Enlightened ones have said there is no difference between virtue and knowledge; only, without virtue the temptation of the senses kills knowledge.




Jainism 6303 | 
Ashta Pahuda, 8/2 







I f a person who does not understand the self studies a lot of scripture and observes various rules of conduct, that study and conduct is childish.




Jainism 6302 | 
Ashta Pahuda, 6/100 







B elief in a religion of compassion, in a God free from 18 blemishes, and in a preceptor, free from possessions is right faith.




Jainism 6301 | 
Ashta Pahuda, 6/90 







E ven-mindedness towards blame and praise, suffering and happiness, foe and friend, is right conduct.




Jainism 6300 | 
Ashta Pahuda, 6/72 







B ecause attachment to nonself is the cause of mundane existence, therefore the yogi always contemplates the self.




Jainism 6299 | 
Ashta Pahuda, 6/71 







S o long as a man does not know the self, he indulges in sense gratification; the yogi, averse from sense gratification, knows the self.




Jainism 6298 | 
Ashta Pahuda, 6/66 







K nowledge without austerity is useless, so also is austerity without knowledge; therefore knowledge should be combined with austerity to attain Nirvana.




Jainism 6297 | 
Ashta Pahuda, 6/59 







T he saint who entertains feelings of attachment to pleasing objects other than self is an ignorant man; the man of knowledge is the reverse of this.




Jainism 6296 | 
Ashta Pahuda, 6/54 







R ight conduct is the religion of the self; religion is even mindedness, which means freedom attachment and aversion, the soul’s very nature.




Jainism 6295 | 
Ashta Pahuda, 6/50 







T he soul free from pride, deceit, anger and greed and of a spotless nature attains supreme bliss.




Jainism 6294 | 
Ashta Pahuda, 6/45 





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