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Acharya Kundkund

Spiritual quotes of Acharya Kundkund

Onelittleangel > Jainism > Acharya Kundkund
116  quote(s)  | Page 1 / 3

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

Jainism 6380 | 
Pravachansara, 1/11 

H e, who is detached from all injurious actions, observes threefold control (of body, mind and speech) and restrains his senses, (is said to have) steadfast equanimity according to the preaching of the omniscient.

Jainism 6379 | 
Niyamsara, 9/125 

F reedom of thought-activity from lust, pride, deceit, and greed, etc., is purity of thought (Bhavashuddhi). So has been preached to the deserving souls by the perceivers of universe and non-universe.

Jainism 6378 | 
Niyamsara, 7/112 

H e, who avoiding the wrong path, firmly walks in the right path of the Conquerors (Jinas) is said to have repentance because he himself is the embodiment of repentance.

Jainism 6377 | 
Niyamsara, 5/86 

I am neither anger, nor pride, nor deceit, nor greed. I am neither the doer, nor do I make others do, nor am I the approver of the doers.

Jainism 6376 | 
Niyamsara, 5/81 

H e, who having renounced backbiting, ridiculing, talking ill of others, self-praising and harsh words, speaks what is good for himself as well as for others (is said) to have carefulness in speech (Bhasha Samiti).

Jainism 6375 | 
Niyamsara, 4/62 

T he carrier of the load of (right) conduct, i.e., a saint, who having first formed the idea of being unconcerned with all worldly attachments, renounces them is said to observe the fifth vow of possessionlessness, (Parigraha Tyaga).

Jainism 6374 | 
Niyamsara, 4/60 

H e, who having seen the beauty of a woman, is not moved by a desire for her; or whose thoughtactivity is free from sex-animate feeling (Maithuna Sanjna), (is said observe) the fourth vow (chastity), Brahmacharya.

Jainism 6373 | 
Niyamsara, 4/59 

H e, who renounces the thoughtactivity of picking up articles belonging to another, lying in a village, a town or a forest, (is said) to observe the third vow (nonstealing), Achaurya.

Jainism 6372 | 
Niyamsara, 4/58 

A saint, who renounces thoughtactivity leading to telling falsehood, on account of delusion, attachment and aversion is (said) to observe always the second vow, (truth), Satya.

Jainism 6371 | 
Niyamsara, 4/57 

T hought-activity free from (all) undertakings (injurious to any of) the mundane souls (which are) known as existing in (any of the various) physiques, nuclei, soulclasses, soul-quests, etc., is the first vow (non-injury) Ahimsa.

Jainism 6370 | 
Niyamsara, 4/56 

C ommon people, seeing someone looted, in the way, say, “the way is looted,” but no way whatsoever is (really) looted.

Jainism 6369 | 
Samaya Sara, 1/63 

T he saints, the knowers of reality, call him a conqueror of delusion, who, having conquered delusion, realizes the soul (as) full of its own inherent knowledge.

Jainism 6368 | 
Samaya Sara, 1/37 

I f that (soul) becomes mattersubstance, the other (i.e., matter) will gain soulness. Then (you) can say that this matter-substances (is) mine.

Jainism 6367 | 
Samaya Sara, 1/30 

T hat the soul always (possesses) the characteristics of conscious attentiveness, is seen in the knowledge of the all - knowing. How can the soul be the matter, which thou says it is mine?

Jainism 6366 | 
Samaya Sara, 1/29 

T he soul whose intellect is deluded by wrong knowledge and (which is) with many kinds of thought-activity, says of the matter-substance (whether it is) bound or not bound (with the soul), this is mine.

Jainism 6365 | 
Samaya Sara, 1/28 

T hus the wrong-believer indulges in such perverse thought activity of soul. But a right-believer, knowing the real standpoint, does not so indulge.

Jainism 6364 | 
Samaya Sara, 1/27 

I t was mine formerly, I (was) its in the past time. (It) will again be mine; I also will be it.

Jainism 6363 | 
Samaya Sara, 1/26 

O ther foreign substance, living, non-living, or mixed is I, I am it. I am of them; and they are mine.

Jainism 6362 | 
Samaya Sara, 1/25 

M editation verily must be performed in (right) belief, knowledge and conduct. But they all three (are) the soul, therefore perform meditation in the (pure) soul (itself).

Jainism 6361 | 
Samaya Sara, 1/11 

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 

W hat knows is knowledge, what sees is vision, renunciation of good as well as bad deeds is called (right) conduct.

Jainism 6293 | 
Ashta Pahuda, 6/37 

I t is good to attain heaven by vows and austerity, not torments of hell by their opposites. There is a great difference between sitting in the shade and sunshine as between observers of vows and their opposites.

Jainism 6292 | 
Ashta Pahuda, 6/25 

O ne who can walk a hundred yojanas in a day with a heavy load, can he not walk even half a kos on the earth with ease?

Jainism 6291 | 
Ashta Pahuda, 6/21 

T hose who, turning away from non-self, meditate upon the true self are men of right conduct; taking to the path of the great Jinas they attain Nirvana.

Jainism 6290 | 
Ashta Pahuda, 6/19 

F ree from the eight evil Karmas, incomparable, knowledge incarnate, everlasting, pure, - such a self, the Jina has said, is the true self.

Jainism 6289 | 
Ashta Pahuda, 6/18 

W hat is foreign to the true nature of the self, animate, inanimate, or a mixture of the two, is non-self; so has the omniscient truly said.

Jainism 6288 | 
Ashta Pahuda, 6/17 

A ttachment (to) non-self lowers one’s state of existence and (to) the true self verily better it; knowing this, be attached to the true self and averse from the other.

Jainism 6287 | 
Ashta Pahuda, 6/16 

A man devoted to spurious knowledge and entertaining false thoughts, when over-powered by delusion, even takes the body to be the self.

Jainism 6286 | 
Ashta Pahuda, 6/11 

(And) Looking upon other bodies, even if inanimate, as his own, appropriates and cherishes them with intense feeling.

Jainism 6285 | 
Ashta Pahuda, 6/9 

T hose free from attachment, pride, and conceit and endowed with a compassionate frame of mind cut through the pillar of sin with the sword of conduct.

Jainism 6284 | 
Ashta Pahuda, 5/159 

A s a lotus leaf is not wetted by water owing to its very nature, so a good man is not touched by passion and sense attraction owing to his mental attitude.

Jainism 6283 | 
Ashta Pahuda, 5/154 

E nergy, happiness, vision and knowledge, - these four attributes are manifested on the four destructive Karmas being destroyed, and the universe as well as the empty space beyond is illumined.

Jainism 6282 | 
Ashta Pahuda, 5/150 

B efore you are overpowered by old age, or the cell of your body is burnt by the fire of disease, or the senses impaired you, do what is good for the self.

Jainism 6281 | 
Ashta Pahuda, 5/132 

A s a burnt seed does not sprout on the Earth’s surface, so the burnt Karma seed of an ascetic of mental purity does not sprout into mundane existence.

Jainism 6280 | 
Ashta Pahuda, 5/126 

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