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. Trisastisalakapurusha Vimarsha, Hindi Granth Karyalay, 2014)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Trisastisalakapurusha Vimarsha, Hindi Granth Karyalay, 2014)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Mokshamarga Sanchayan, Sahitya Akademi, 1893)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Mokshamarga Sanchayan, Sahitya Akademi, 1893)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Mokshamarga Sanchayan, Sahitya Akademi, 1893)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Paumachariya Sara, Jain Vishwa Bharati, 1928)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Dravya Bhashya, Jain Vishwa Bharati, 1887)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Dravya Bhashya, Jain Vishwa Bharati, 1887)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Sthananga Anuvada, Anekant Vidvat Parishad, 2019)…

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

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Sthananga Anuvada, Anekant Vidvat Parishad, 2019)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Mahapurana Chintamani, Atmanand Jain Sabha, 1968)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Bhagavati Darpana, Motilal Banarsidass, 1920)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Bhagavati Darpana, Motilal Banarsidass, 1920)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Acharanga Manjusha, Bharatiya Jnanpith, 2001)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Acharanga Manjusha, Bharatiya Jnanpith, 2001)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Acharanga Manjusha, Bharatiya Jnanpith, 2001)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Sthananga Kaumudi, Anekant Vidvat Parishad, 1993)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Kasayapahuda Kaumudi, Jain Vishwa Bharati, 2004)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Kasayapahuda Kaumudi, Jain Vishwa Bharati, 2004)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Bhagavati Darpana, L. D. Institute of Indology, 1938)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Bhagavati Darpana, L. D. Institute of Indology, 1938)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Bhagavati Darpana, L. D. Institute of Indology, 1938)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Kalpa Sara, Hindi Granth Karyalay, 1924)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Dhavala Saurabh, L. D. Institute of Indology, 1967)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Dhavala Saurabh, L. D. Institute of Indology, 1967)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Kalpa, Jain Vishwa Bharati, 1888)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Kalpa, Jain Vishwa Bharati, 1888)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Kalpa, Jain Vishwa Bharati, 1888)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Gommatasara, Sahitya Akademi, 1925)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Dashavaikalika Saroj, Veer Seva Mandir, 1956)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Dashavaikalika Saroj, Veer Seva Mandir, 1956)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Brihatkalpa Saurabh, Veer Seva Mandir, 1973)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Brihatkalpa Saurabh, Veer Seva Mandir, 1973)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Brihatkalpa Saurabh, Veer Seva Mandir, 1973)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Pravachanasara Vritti, L. D. Institute of Indology, 1935)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Ratnakaranda Tika, Sahitya Akademi, 1991)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Ratnakaranda Tika, Sahitya Akademi, 1991)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Ratnakaranda Saurabh, Anekant Vidvat Parishad, 1922)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Ratnakaranda Saurabh, Anekant Vidvat Parishad, 1922)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Ratnakaranda Saurabh, Anekant Vidvat Parishad, 1922)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Uttaradhyayana, Sahitya Akademi, 1883)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Mahadhavala Tika, Motilal Banarsidass, 1949)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Mahadhavala Tika, Motilal Banarsidass, 1949)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Adipurana Manjusha, Motilal Banarsidass, 1884)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Adipurana Manjusha, Motilal Banarsidass, 1884)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Adipurana Manjusha, Motilal Banarsidass, 1884)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Trishashthi Tika, Bharatiya Jnanpith, 1975)…