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Spiritual and philosophical quotes of jain religion

Onelittleangel > Jainism
374  quote(s)  | Page 5 / 8

J ust as a lotus leaf possessing the property of smoothness is not touched by water; similarly a monk practising Samitis is not touched by karmic bondage in the course of moving around in the midst of living beings.

Jainism 6193 | 
Saman Suttam, 26/393 

I f a tiny living creature is accidentally crushed under the foot of a monk who is careful in respect of his movement, the scriptures state that he will not attract even the slightest of karmac bondage (i.e. he is not responsible for that violence). Just as possessiveness consists in a sense of attachment so the violence consists in the intention of killing.

Jainism 6192 | 
Saman Suttam, 26/391 & 392 

T he person who is careless in his activities is certainly guilty of violence irrespective of whether a living being remains alive or dies; on the other hand, the person who is careful in observing the Samitis experiences no karmic bondage simply because some killing has not taken place in connection with his activities.

Jainism 6191 | 
Saman Suttam, 26/388 

T he five types of vigilances are meant for the practice of religious life and the three controls (guptis) for the prevention of every thing sinful.

Jainism 6190 | 
Saman Suttam, 26/386 

V igilance in walk, speech, begging alms, receiving and keeping down of things and excreting are five Samitis (acts of carefulness): control of mind, control of speech and control of body (i.e. actions) are three guptis. All are eight in number.

Jainism 6189 | 
Saman Suttam, 26/384 

K now that giving protection always to living beings who are in fear of death is known as abhayadana, supreme amongst all charities.

Jainism 6188 | 
Saman Suttam, 23/335 

H e, who eats which is left after a monk has taken food, enjoys the best worldly happiness and will gradually obtain the bliss of emancipation. This is the preaching of the Jina.

Jainism 6187 | 
Saman Suttam, 23/334 

T he pious householders, who are prudent and have good conduct as per scriptures, do not take food in a house where no charity of any kind is ever given to a monk.

Jainism 6186 | 
Saman Suttam, 23/333 

A householder, who gives food in charity becomes praise-worthy, what is the good of inquiring about the fitness or unfitness of the person receiving the charity?

Jainism 6185 | 
Saman Suttam, 23/332 

D onation is of four types, viz., that of food, that of medicine, that of scriptural teaching, that of assurance against fear. And in the scriptural text `Upasakadhyayana’ this fourfold donation is declared worthy of performance.

Jainism 6184 | 
Saman Suttam, 23/331 

I f a householder thinks of other worldly matters (than his self) while practising samayika, he will become engrossed in distressful concentration; his samayika will be fruitless.

Jainism 6183 | 
Saman Suttam, 23/328 

S etting limit to the consumable and inconsumable objects of sensuous enjoyment, practising the mental equanimity (Samayika), offering food etc. to the monks, guests and other needy persons and performing fast along with the religious set called pausadha, all these are known as four disciplinary vows.

Jainism 6182 | 
Saman Suttam, 23/324 

T he third gunavrata consists in refraining from a futile violent act which might be one of the fourtypes, viz. (1) entertaining evil thought, (2) negligent behaviour, (3) lending to someone an instrument of violence and (4) advising someone to commit a sinful act.

Jainism 6181 | 
Saman Suttam, 23/321 

K now that the second Gunavrata (desavakasika gunavrata) is not to visit any particular geographical region where there is possibility of violation of an accepted vow (i. e. to cross the fixed regional boundaries for the purpose of sensuous enjoyment).

Jainism 6180 | 
Saman Suttam, 23/320 

L ord Mahavira has said that the first Gunavrata in the religion of a householder is digvrata, according to which one should limit his activities (for the purpose of business and enjoyment of the senses, etc.) to certain regional boundaries in the upward, lower and oblique direction.

Jainism 6179 | 
Saman Suttam, 23/319 

A person who has accepted the vow to limit the possessions should remain contented (with what he has). He should not think for himself, “This time I have resolved to possess a little (amount of property) unknowingly but in future I will not do that i. e. if it will be necessary I will accumulate more.”

Jainism 6178 | 
Saman Suttam, 23/317 

P ersons should refrain from accumulation of unlimited property due to unquenchable thirst (i.e. greed) as it becomes a pathway to hell and results in numerous faults. A righteous and pure-minded person should not exceed the self-imposed limit in the acquisition of lands, gold, wealth, servants, cattle, vessels and pieces of furniture.

Jainism 6177 | 
Saman Suttam, 23/315 & 316 

R efraining from major type of falsehood is the second vow; this major type of falsehood is of five kinds; speaking untruth about unmarried girls, animals and land, repudiating debts or pledges and giving false evidence.

Jainism 6176 | 
Saman Suttam, 23/ 311 

O ne should not tie, injure, mutilate, load heavy burdens and deprive from food and drink any animal or human being with a polluted mind by anger or other passions (these five) are the transgression (aticara) of the vow of Ahimsa.

Jainism 6175 | 
Saman Suttam, 23/310 

I njury to living beings (himsa), speaking falsehood, taking away a thing which is not given (theft), sexual enjoyment with other than one’s own wife (incontinence) and limitless desire for possession (parigraha) - abstinence from these acts are called (five) small vows.

Jainism 6174 | 
Saman Suttam, 23/309 

S ince even an enemy approaches a man of humility with friendliness, a house-holder must cultivate humility of three kinds: (in thought, speech and action).

Jainism 6173 | 
Saman Suttam, 23/308 

A person loses control over himself by drinking intoxicating liquors and commits many censurable deeds. He experiences endless miseries both in this world and in the next.

Jainism 6172 | 
Saman Suttam, 23/306 

M eat-eating increases pride, pride creates a desire for intoxicating drinks and pleasure in gambling; and thus springs up all aforesaid vices.

Jainism 6171 | 
Saman Suttam, 23/304 

H e is called a Sravaka (householder) who, being endowed with right faith, listens every day to the preaching of the monks about right conduct.

Jainism 6170 | 
Saman Suttam, 23/301 

J ust as one getting hold of a treasure consumes it in a gentlemanly fashion, similarly the wise man, getting hold of the treasure of knowledge, enjoys it ignoring all pleasure derived from anything else.

Jainism 6169 | 
Saman Suttam, 19/261 

H e who knows the one (the self) knows everything else; he who knows all things, knows the one (the self).

Jainism 6168 | 
Saman Suttam, 19/258 

H e who knows the internal, knows the external and he who knows the external, knows the internal.

Jainism 6167 | 
Saman Suttam, 19/257 

O ne who knows soul as pure oneself attains a pure self. But who contemplates the soul as having impure nature becomes himself impure.

Jainism 6166 | 
Saman Suttam, 19/256 

A ccording to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purifies the soul.

Jainism 6165 | 
Saman Suttam, 19/252 

A person, who has in him even an iota of attachment, though he may be knowing all the scriptures, will not understand the nature of the soul, He who does not know the (nature of) soul, will not know the non-soul also. How can a person not knowing the soul and the non-soul, become a person having right faith?

Jainism 6164 | 
Saman Suttam, 19/250 & 251 

T hose who have renounced the jewel of right faith will continue to wander in different states of mundane existence, as they are devoid of proper devotions to virtuous qualities, even though they may be knowing the various scriptures.

Jainism 6163 | 
Saman Suttam, 19/249 

A needle with a thread (in it) does not get lost even when it falls in a heap of rubbish, so a person endowed with scriptural knowledge does not lose his self, even if involved in transmigratory cycle .

Jainism 6162 | 
Saman Suttam, 19/248 

A gain, under the influence of his (scriptural) knowledge, he becomes firm in his faith, meditation, observance of vows and self-restraint, and lives a life of purity throughout his lifetime without any wavering.

Jainism 6161 | 
Saman Suttam, 19/246 

A fter listening to scriptures, a person comes to know what is good and what is sinful, having thus known through listening, one ought to perform what leads to welfare.

Jainism 6160 | 
Saman Suttam, 19/245 

A fter having experienced for the entire life incomparable enjoyments appropriate to human beings one attains the right-understanding that leads to emancipation on account of the religious performances undertaken by one in one’s earlier births. Having realized that four things (viz. human birth, listening to scriptures, having faith in scriptures, appropriate practical endeavour) are difficult to attain, one observes self-restraint and having annihilated one’s past karmans through penance, one becomes for ever a soul emancipated.

Jainism 6159 | 
Saman Suttam, 16/206 & 207 

T he men of merit (punyatma) after enjoying his divine status in heaven at the end of his life span will be born as a human being with ten types of worldly enjoyment.

Jainism 6158 | 
Saman Suttam, 16/205 

T herefore, do not develop attachment for or association with either of them. One loses one’s freedom by attachment to or association with what is evil.

Jainism 6157 | 
Saman Suttam, 16/202 

K now that an inauspicious Karma (results in) misery while an auspicious Karma in (worldly) happiness; but how can it be said that auspicious Karma results in happiness when it leads to mundane existence?

Jainism 6156 | 
Saman Suttam, 16/200 

H e who aspires for merit, i.e. worldly well being, aspires for life in this mundane world; merit (punya) is capable of securing a pleasant state of existence; but it is cessation of merits (punya Karma) only that leads to liberation.

Jainism 6155 | 
Saman Suttam, 16/199 

I f a wise person ignorantly considers that by doing pure (i.e., religious) performance he will be free from sorrow then he is the follower of an alien view, i.e., wrong faith.

Jainism 6154 | 
Saman Suttam, 16/194 

T he faith, the knowledge and the conduct together constitute the path of liberation; this is the path to be followed. The saints have said that if it is followed in the right way it will lead to liberation and otherwise it will lead to bondage.

Jainism 6153 | 
Saman Suttam, 16/193 

T he path’ and the ‘result of (following) the path’ these two things have been proclaimed in the discipline preached by the Jinas. Really `right faith’ is the path and liberation is the result .

Jainism 6152 | 
Saman Suttam, 16/192 

A fter knowing that the pure soul is different from everything else, is there any wise man who says “this is mine”?

Jainism 6151 | 
Saman Suttam, 15/190 

T he pure soul is free from complexes, attachment, blemishes, desire, anger, pride, lust and all other kinds of defects.

Jainism 6150 | 
Saman Suttam 15/187 

T he pure soul is free from activities of thought, speech and body. He is independent, infallible and fearless. He is also free from mineness, attachment and delusion.

Jainism 6149 | 
Saman Suttam, 15/186 

K now for certain that the soul is the home of excellent virtues, the best among the substances and the highest reality among the realities

Jainism 6148 | 
Saman Suttam, 15/177 

A lamp lights hundreds of other lamps and yet remains lighted; so are the Acaryas who like a lamp enlighten others and continue to remain enlightened themselves.

Jainism 6147 | 
Saman Suttam, 14/176 

A person acquires knowledge and concentration of mind by studying scriptures. He becomes firm in religion and helps others to acquire that firmness. Thus through the studies of scriptures he becomes absorbed in the contemplation of what is expounded therein.

Jainism 6146 | 
Saman Suttam, 14/174 

N ot indulging in jokes, ever controlling oneself, not revealing the secrets of others, not lacking good manners, not exhibiting bad manners, not being very much greedy, not being angry and being committed to truthfulness; these are eight traits of character on account of which one is called a (true) lover of education.

Jainism 6145 | 
Saman Suttam, 14/172 & 173 

P ride, anger, negligence, disease and laziness, these are five factors on account of which one fails to receive education.

Jainism 6144 | 
Saman Suttam, 14/ 171 

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