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Jinendra Varni



Spiritual quotes of Jinendra Varni

Onelittleangel > Jainism > Jinendra Varni
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W hatever good or evil Karmas are accumulated by a soul, associated with those very Karmas, it proceeds on to assume the next birth.




Jainism 6239 | 
Saman Suttam, 36/658 







T he mental attitude through which the soul perceives and knows the objects that come into its experience and is attached to them; it comes into bondage due to the same.




Jainism 6238 | 
Saman Suttam, 36/656 







T he molecules are capable of being transformed into Karma as a result of the thought activity of the Jiva, yet this transformation is not caused by Jiva itself.




Jainism 6237 | 
Saman Suttam, 36/655 







T he universe is fully occupied by these subtle as well as gross molecules. Some of them are capable of being transformed into the karmic particles while others are not.




Jainism 6236 | 
Saman Suttam, 36/654 







A n atom is unextended. Due to its being unextended, it is devoid of sound, and it is either smooth or rough, i.e., with positive or negative charges. When the atoms are conjoined, they become subject to experience.




Jainism 6235 | 
Saman Suttam, 36/652 







T he state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent.




Jainism 6234 | 
Saman Suttam, 34/623 







W here there is neither Karma, nor quasi-Karma, nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is Nirvana.




Jainism 6233 | 
Saman Suttam, 34/619 







W here there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation.




Jainism 6232 | 
Saman Suttam, 34/618 







W here there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation.




Jainism 6231 | 
Saman Suttam, 34/617 







T he soul , l iberated from the Karmic pollution, ascends the top of the Universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e., being omniscient).




Jainism 6230 | 
Saman Suttam, 34/614 







I t has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open.




Jainism 6229 | 
Saman Suttam, 34/611 







J ust as the water of a huge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sun heat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities.




Jainism 6228 | 
Saman Suttam, 34/609 & 610 







T here is a continuous inflow of the Karmas through the doors of influx, i.e., violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul.




Jainism 6227 | 
Saman Suttam, 34/602 







A person, having lost his selfawareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i.e., mind, body and speech.




Jainism 6226 | 
Saman Suttam, 34/601 







P raising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time, these are the characteristics of persons possessed of intense passions.




Jainism 6225 | 
Saman Suttam, 34/600 







A lways speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people, these are illustrative of persons possessed of subdued passions.




Jainism 6224 | 
Saman Suttam, 34/599 







A ttachment binds the soul (with Karmas); a soul, which is free from attachments, becomes liberated from Karmas. Know that this surely is briefly (the nature of) the Karmic bondage of souls.




Jainism 6223 | 
Saman Suttam, 34/596 







T he soul is not perceptible to the senses as it has no corporal form; it is eternal since it has no corporal form; due to internal activities like the passions, Karma binds the soul; and it is said that bondage is the cause of mundane existence.




Jainism 6222 | 
Saman Suttam, 34/595 







A soul is characterised by consciousness; is eternal, immortal, different from the body (in which it is embodied), formless, an agent, and the door and enjoyer of his own Karmas (i.e., fruits of his actions).




Jainism 6221 | 
Saman Suttam, 34/592 







T ruth, emancipation, the nature of substance, the highest reality, the supreme pure goal, all these words convey the same meaning.




Jainism 6220 | 
Saman Suttam, 34/590 







T herefore, a wise person, considering that most of the ways of living result in entanglements of (mundane) existence, should search for truth with (the aid of) his own soul and develop affection towards all living beings.




Jainism 6219 | 
Saman Suttam, 34/589 







A ll persons who are ignorant suffer misery; most of those who are foolish will remain confounded in this endless mundane existence.




Jainism 6218 | 
Saman Suttam, 34/588 







F ix (your) soul on the path of liberation and meditate on the soul only; always be engrossed in it and not in any other substance.




Jainism 6217 | 
Saman Suttam, 33/585 







O ne who is born in a royal family and performs his (military) exercises regularly will become competent to win all wars: similarly a monk who regularly engages himself in meditation and practise of the vows of monastic life, conquers his mind, and will become competent to practice meditation at his death.




Jainism 6216 | 
Saman Suttam, 33/583 & 584 







A wise person who is free from anxiety dies a peaceful death once; by such death, he immediately puts an end to an infinite number of deaths.




Jainism 6215 | 
Saman Suttam, 33/571 







O ne death-of-the-wise-man puts an end to hundreds of births; hence one ought to die such a death as earns one the title well-died.




Jainism 6214 | 
Saman Suttam, 33/570 







T he man possessed of a calm disposition must die, the man possessed of a cowardly disposition too must die; so when death is inevitable in any case, it is better to die possessed of a calm disposition.




Jainism 6213 | 
Saman Suttam, 33/569 







H e who has an eye on his upward journey (liberation) should not think of the external objects (i. e., worldly pleasures): he should protect his body for annihilating the past Karmas.




Jainism 6212 | 
Saman Suttam, 33/568 







T he body is called a boat, the soul is a boatman, the worldly existence is an ocean, which the great sages cross over.




Jainism 6211 | 
Saman Suttam, 33/567 







T he twelve Anupreksa (deep reflections), abstinence, repentance, confession and meditation, one should deeply contemplate on these reflections.




Jainism 6210 | 
Saman Suttam, 30/530 







A person who has purified his soul by his thought activity resembles a boat; as boat crosses an ocean, so also such a person secures freedom from all misery.




Jainism 6209 | 
Saman Suttam, 30/529 







E ven after listening to the sacred lore and acquiring firm faith in it, it is again difficult to undertake the endeavour needed, for certainly there are many people who even having a firm faith in religion, do not practise it.




Jainism 6208 | 
Saman Suttam, 30/528 







E ven after listening to the religious text, it is extremely difficult to cultivate faith in it; because there are many people, who even after learning about the righteous path, deviate from it.




Jainism 6207 | 
Saman Suttam, 30/527 







E ven after being born in a human body it is the most difficult to listen to the scriptural texts; having listened them, one accepts penance, forgiveness and non-violence (Ahimsa).




Jainism 6206 | 
Saman Suttam, 30/526 







F or living beings who are floating in the currents of old age and death, religion is the best island, resting place and supreme shelter.




Jainism 6205 | 
Saman Suttam, 30/525 







H aving understood the nature of worldly existence and the worthlessness of long transmigrations in mundane life, a monk should exert to meditate residing on the top of the universe (i.e. siddha-sila) where living is blissful.




Jainism 6204 | 
SamanSuttam, 30/523 







A monk who controls his senses through restraints of his mind, speech and body, and is aware of the observance of samiti, i.e., the five types of vigilance, prevents influx of karmas and will not attract the dust of new karmas.




Jainism 6203 | 
Saman Suttam, 30/522 







W hat is there auspicious in this body, which is constituted of flesh and bone, filled with urine and excrement, and foul matter through nine openings?




Jainism 6202 | 
Saman Suttam, 30/520 







H e who reflects over his own soul, after knowing that, in principle, his body is distinct from his soul, achieves effective results.




Jainism 6201 | 
SamanSuttam, 30/519 







A foolish person grieves over the death of another person when he has departed to assume another birth but he does not think of his own soul, which is suffering in this ocean of mundane existence.




Jainism 6200 | 
Saman Suttam, 30/518 







T here is no place in this world, even as tiny as tip of hair, where a soul has not suffered the pangs of births and deaths several times.




Jainism 6199 | 
Saman Suttam, 30/512 







A fool thinks wealth, animals and kinsmen to be his protectors, saying to himself they are mine, I am theirs. In fact, they are neither his protectors nor his shelter.




Jainism 6198 | 
Saman Suttam, 30/509 







A fter discarding the great illusion, and reflecting that all objects of senses are transient, cultivate a detached mind so that you may attain supreme bliss.




Jainism 6197 | 
Saman Suttam, 30/508 







K now that birth is accompanied by death; youth is succeeded by old age, wealth is perishable. Thus should one reflect that everything is transient.




Jainism 6196 | 
Saman Suttam, 30/507 







A monk who moves cautiously, stands cautiously, sits cautiously, sleeps cautiously, eats cautiously and speaks cautiously would not be bounded by the evil karmas.




Jainism 6195 | 
Saman Suttam, 26/395 







C arefulness (Yatana) is the mother of religion; it is also the protector of religion; it helps the growth of religion and it begets perfect happiness.




Jainism 6194 | 
Saman Suttam, 26/394 







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 





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