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Mahavira



Spiritual quotes of Mahavira

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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 







G reed even for a piece of straw, not to speak of precious things, produces sin. A greedless person, even if he wears a crown, cannot commit sin.




Jainism 6093 | 
Bhagavati Aradhana, 1371 







N on-possessiveness controls the senses in the same way as a hook controls the elephant. As a ditch is useful for the protection of a town, so is non-attachment for the control of the senses.




Jainism 6092 | 
Bhagavati Aradhana, 1168 







J ust as fire is not quenched by the fuel and the ocean by thousands of rivers, similarly no living being is satisfied even with all the wealth of all the three worlds.




Jainism 6091 | 
Bhagavati Aradhana, 1143 







K nowing that the earth with its crops of rice and barley, with its gold and cattle, and all this put together will not satisfy one single man, one should practice penance.




Jainism 6090 | 
Uttardhyayana, 9/49 







T he more you get, the more you want. The greed increases with the gain. What could be accomplished by two masas (grams) of gold could not be done by ten millions.




Jainism 6089 | 
Uttaradhyayana, 8/17 







T he sun scorches only during the day, but cupid scorches in the day as well as in the night. One can protect oneself from the sun, but cannot from cupid.




Jainism 6088 | 
Bhagavti Aradhana 







A n amorous person, failing to achieve his desired objects, becomes frantic and even ready to commit suicide by any means.




Jainism 6087 | 
Bhagavati Aradhana, 889 







T he soul is the Brahman. Brahmacarya is therefore nothing but spiritual conduct of the ascetic concerning the soul, who has snapped out of relationship with alien body.




Jainism 6086 | 
Bhagavati Aradhana, 877 







K nowing that pleasing sound, beauty, fragrance, pleasant taste and soothing touch are transitory transformations of matter, the celibate should not be enamoured of them.




Jainism 6085 | 
Dasavaikalika, 8/58 







B y practicing celibacy one can fulfil all other vows - chastity, tapas (penance), vinaya (humility), sayyama (self-restraint), forgiveness, selfprotection and detachment.




Jainism 6084 | 
Prasnavyakarana, 9/3 







O n the aggravation of one’s greed, a person fails to distinguish between what should be done and what should not be done. He is dare-devil who can commit any offence even at the cost of his own life.




Jainism 6083 | 
Bhagavati Aradhana, 857 







A thief feels neither pity nor shame, nor does he possess discipline and faith. There is no evil that he cannot do for wealth.




Jainism 6082 | 
Bhagavat Aradhana, 862 







A s gold does not cease to be gold even if it is heated in the fire; an enlightened man does not cease to be enlightened on being tortured by the effects of karma.




Jainism 6081 | 
Samayasara, 184 







I f somebody were to beat a disciplined and restrained ascetic, the latter should not think of avenging himself considering the soul to be imperishable.




Jainism 6080 | 
Uttaradhyayana, 2/27 





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