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Spiritual and philosophical quotes of jain religion

Onelittleangel > Jainism
374  quote(s)  | Page 6 / 8





H e who is modest and respectful gains knowledge and he who is arrogant and disrespectful fails to gain knowledge. He who is aware of these two facts acquires education.




Jainism 6143 | 
Saman Suttam, 14/170 







A n idle person can never be happy, and sleepy person can never acquire knowledge. A person with attachments cannot acquire renunciation, and he who is violent cannot acquire compassion.




Jainism 6142 | 
Saman Suttam, 13/167 







T he ignorant cannot destroy their Karmas by their actions while the wise can do it by their inaction i.e. by controlling their activities because they are free from greed and lustful passions and do not commit any sin as they remain contented.




Jainism 6141 | 
Saman Suttam, 13/165 







C arelessness is the cause of Karma i.e. influx. Vigilance stops it. He who is unvigilant is ignorant, and he who is vigilant is wise.




Jainism 6140 | 
Saman Suttam, 13/164 







A wise person of sharp intelligence should be awake, even amongst those who sleep; he should not be complacent, because time is relentless and the body is weak, (So) he should ever be vigilant like the fabulous bird, Bharanda.




Jainism 6139 | 
Saman Suttam, 13/163 







H e who sleeps, his many excellent things of this world are lost unknowingly. Therefore, remain awake all the while and destroy the Karmas, accumulated in the past.




Jainism 6138 | 
Saman Suttam, 13/161 







N o mountain is higher than the Meru; nothing is more expansive than the sky; similarly know that there is no religion equal to the religion of Ahimsa in this world. Why do you indulge?




Jainism 6137 | 
Saman Suttam, 12/158 







A s per scriptures the self is both violent and non-violent. He who is careful is non-violent and who is careless is violent.




Jainism 6136 | 
Saman Suttam, 12/157 







E ven 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.




Jainism 6135 | 
Saman Suttam, 12/154 







T he 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 yourself.




Jainism 6134 | 
Saman Suttam, 12/152 







K illing 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.




Jainism 6133 | 
Saman Suttam, 12/151 







J ust as pain is not agreeable to you, it is so with others. Knowing this principle of equality, treat others with respect and compassion.




Jainism 6132 | 
Saman Suttam, 12/150 







W hether knowingly or unknowingly one should not kill living beings, mobile or immobile, in this world nor should cause them to be killed by others.




Jainism 6131 | 
Saman Suttam, 12/149 







A ll the living beings wish to live and not to die; that is why nirgranthas (persongages devoid of attachment) prohibit the killing of living beings.




Jainism 6130 | 
Saman Suttam, 12/148 







T he Arhats have propounded the doctrine of Non-Violence, one and all, equally for those who are desirous to practice it and those who are not, those who have abandoned violence and those who have not, those who are deeply engrossed in worldly ties and those who are not. This doctrine of Ahimsa is Truth. It is rightly enunciated here in the teachings of the Arhats. Comprehending the true spirit of the doctrine, one should practice it till one’s last breath.




Jainism 6129 | 
Acharanga Sutra, 4 







A bove, below and in front, people indulge in violent activities against living beings individually and collectively in many ways; discerning this, a wise man neither himself inflicts violence on these bodies, nor induces others to do so, nor approved of their doing so.




Jainism 6128 | 
Acharanga Sutra, 1 







T he Arhats of the past, those of the present and the future narrate thus, discourse thus, proclaim thus, and affirm thus: One should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being. This doctrine of Non-Violence (Ahimsa Dharma) is immaculate, immutable and eternal.




Jainism 6127 | 
Acharanga Sutra, 4 







T he monk who is absorbed in meditation achieves victory over attachment and aversion, and the senses. His fear vanishes and his passions are shattered. Finally, he extirpates his indulgences, abhorrence and delusion.




Jainism 6126 | 







O ne who meditates on the soul, attains the supreme samadhi.




Jainism 6125 | 
Niyamsara, 129 







A monk engrossed in meditation renounces all evils. Meditation is therefore the best way of regression from all transgressions.




Jainism 6124 | 
Niyamsara, 65 







T hose who hanker after pleasure, those who are attached to or seized by passions and are obstinate like miser, cannot know the nature of samadhi (self-concentration).




Jainism 6123 | 
Sutrakrtanga, 1/2/58 







A s the fire quickly consumes dry wood, even so an adept whose soul is equipoised and unattached causes the accumulated karma structure to disintegrate.




Jainism 6122 | 
Acaranga, 4/3/33 







M ay the state of Arhats, the Siddhas and the Vitranagas be my goal.




Jainism 6121 | 
Mulachara, 2/107 







I condemn what is worthy of condemnation. I censure what is worthy of censure. I atone for all the outer and inner encroachments on the soul.




Jainism 6120 | 
Mulachara, 2/55 







T hose who are interested in worldly objects have of necessity misery in them. If there were no misery in them, they would not indulge in those objects.




Jainism 6119 | 
Pravachansara, 1/84 







I f one’s vision is capable of expelling the darkness, he would not need a lamp. Likewise the soul itself being blissful, there is no need of external object for bliss.




Jainism 6118 | 
Pravachansara, 1/67 







O ne who knows the spiritual (self) knows the external (world) too. He who knows the external world, knows the self also.




Jainism 6117 | 
Acaranga, 1/7/147 







O nly that man can take a right decision, whose soul is not tormented by the afflictions of attachment and aversion.




Jainism 6116 | 
Isibhasiyam, 44/1 







T he enlightened should contemplate that his soul is endowed with boundless energy.




Jainism 6115 | 
Niyamasara, 96 







A s a tortoise withdraws his limbs within his own body, even so does the valiant withdraw his mind within himself from all sins. He also withdraws his hands, legs, mind, sense-organs, sinful moods, evil words, pride, and deceitfulness. This indeed is the valor of the valiant.




Jainism 6114 | 
Sutrakrtanga, 1/8/16-18 







T he valiant does not tolerate indulgence, nor does he tolerate abhorrence. As he is pleased with his own self, he is not attached to anything.




Jainism 6113 | 
Acaranga, 2/6/160 







O ne who entertains fear finds himself lonely (and helpless).




Jainism 6112 | 
Prasnavyakarana, 7/20 







T he non-vigilant has fear from all directions. The vigilant has none from any.




Jainism 6111 | 
Acaranga, 3/75 







D o not be in dread of the dreadful, the illness, the disease, the old age, and even the death or any other object of fear.




Jainism 6110 | 
Prasnavyakarana, 7/20 







T here is nothing as fearful as death, and there is no suffering as great as birth. Be free from the fear of both birth and death, by doing away with attachment to the body.




Jainism 6109 | 
Mulachara, 2/119 







B oth the righteous and unrighteous must die. When death is inevitable for both, when should not one embrace death while maintaining good conduct?




Jainism 6108 | 
Mulachara, 2/101 







T he courageous as well as the cowardly must die. When death is inevitable for both, why should not one welcome death smilingly and with fortitude?




Jainism 6107 | 
Mulachara, 2/100 







B irth is attended by death, youth by decay and fortune by misfortune. Thus everything in this world is momentary.




Jainism 6106 | 
Kartikeyanupreksa, 5 







T he yogin who is indifferent to worldly affairs remains spiritually alert to his own duty, namely, his duty towards his soul. On the other hand, one who indulges in worldly affairs is not dutiful to his soul.




Jainism 6105 | 
Moksha-pahuda, 31 







K eep yourself always awake. One who keeps awake increases his wisdom. He who falls asleep in wretched. Blessed is he who keeps awake.




Jainism 6104 | 
Brhatkalpa-bhasya, 3387 







J ust as everybody keeps away from the burning fire, so do the evils remain away from an enlightened person.




Jainism 6103 | 
Isibhasiya, 35/23 







T he five senses of the awakened always remain inactive. The five senses of the unawakened always remain active. By means of the active five, one acquires bondage while by means of the inactive five, the bondage is severed.




Jainism 6102 | 
Isibhasiyam, 29/2 







T he ignoramus is always benighted. The enlightened is always wide awake.




Jainism 6101 | 
Acaranga, 3/1 







E ven the noble becomes mean in the company of the wicked, as precious necklace on the neck of a dead body.




Jainism 6100 | 
Bhagavati Aradhana, 245 







D iscipline is the means of achieving liberation.




Jainism 6099 | 
Shila-pahuda, 20 







O bjects of the senses pollute knowledge if it is not protected by discipline.




Jainism 6098 | 
Shila-pahuda, 2 







O ne who is constantly careful in his deportment is like the lily in the pond, untarnished by mud.




Jainism 6097 | 
Pravachansara, 3/18 







L iving beings have desires. Desires consist in pleasure and pain.




Jainism 6096 | 
Kartikeyanupreksa, 18/14 







E xternal renunciation is meaningless if the soul remains fettered by internal shackles.




Jainism 6095 | 
Bhava-pahuda, 13 







O ne who, being swayed by wishful thinking, becomes a victim of passions at every step, and does not ward off the desires, cannot practice asceticism.




Jainism 6094 | 
Dasavaikalika, 2/1 





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