Quantum Search

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Samayasara Adhyayan, Sahitya Akademi, 1948)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Pravachanasara Vimarsha, Hindi Granth Karyalay, 1959)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Pravachanasara Vimarsha, Hindi Granth Karyalay, 1959)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Pravachanasara, Shree Digambar Jain Sahitya Samiti, 1993)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Pravachanasara, Shree Digambar Jain Sahitya Samiti, 1993)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Pravachanasara, Shree Digambar Jain Sahitya Samiti, 1993)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Mahapurana Kaumudi, Atmanand Jain Sabha, 2011)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Niyamasara, Motilal Banarsidass, 1892)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Niyamasara, Motilal Banarsidass, 1892)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Gommatasara, Sahitya Akademi, 1925)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Gommatasara, Sahitya Akademi, 1925)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Gommatasara, Sahitya Akademi, 1925)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Aptamimamsa Vivechan, Bharatiya Jnanpith, 1883)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Avashyaka Tika, Bharatiya Jnanpith, 1992)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Avashyaka Tika, Bharatiya Jnanpith, 1992)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Jayadhavala Sara, Shree Digambar Jain Sahitya Samiti, 1919)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Jayadhavala Sara, Shree Digambar Jain Sahitya Samiti, 1919)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Jayadhavala Sara, Shree Digambar Jain Sahitya Samiti, 1919)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Samayasara Anuvada, Anekant Vidvat Parishad, 2024)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Jayadhavala, Veer Seva Mandir, 2020)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Jayadhavala, Veer Seva Mandir, 2020)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Niyamasara Sangraha, Anekant Vidvat Parishad, 1892)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Niyamasara Sangraha, Anekant Vidvat Parishad, 1892)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Niyamasara Sangraha, Anekant Vidvat Parishad, 1892)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Sthananga Pradipa, Anekant Vidvat Parishad, 2019)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Trisastisalakapurusha Prabodha, Veer Seva Mandir, 2001)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Trisastisalakapurusha Prabodha, Veer Seva Mandir, 2001)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Adipurana Sara, Shree Digambar Jain Sahitya Samiti, 1999)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Adipurana Sara, Shree Digambar Jain Sahitya Samiti, 1999)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Adipurana Sara, Shree Digambar Jain Sahitya Samiti, 1999)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Mahapurana Chintamani, Atmanand Jain Sabha, 1980)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Gommatasara Bhashya, Jain Vishwa Bharati, 2021)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Gommatasara Bhashya, Jain Vishwa Bharati, 2021)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Acharanga, Hindi Granth Karyalay, 2024)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Acharanga, Hindi Granth Karyalay, 2024)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Acharanga, Hindi Granth Karyalay, 2024)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Ahimsa, Veer Seva Mandir, 1954)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Shatkhandagama Saurabh, Shree Digambar Jain Sahitya Samiti, 1991)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Shatkhandagama Saurabh, Shree Digambar Jain Sahitya Samiti, 1991)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Avashyaka Adhyayan, Motilal Banarsidass, 1889)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Avashyaka Adhyayan, Motilal Banarsidass, 1889)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Avashyaka Adhyayan, Motilal Banarsidass, 1889)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Pancastikaya Prabodha, Sahitya Akademi, 1933)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Tattvartha Adhyayan, Veer Seva Mandir, 1942)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Tattvartha Adhyayan, Veer Seva Mandir, 1942)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Yogashastra Vimarsha, Jain Vishwa Bharati, 1995)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Yogashastra Vimarsha, Jain Vishwa Bharati, 1995)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Yogashastra Vimarsha, Jain Vishwa Bharati, 1995)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Samayasara, Hindi Granth Karyalay, 1925)…