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…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Karma Sangraha, Motilal Banarsidass, 1940)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Ratnakaranda Vritti, Hindi Granth Karyalay, 1889)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Ratnakaranda Vritti, Hindi Granth Karyalay, 1889)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Dashavaikalika Chintamani, Veer Seva Mandir, 1909)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Dashavaikalika Chintamani, Veer Seva Mandir, 1909)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Dashavaikalika Chintamani, Veer Seva Mandir, 1909)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Avashyaka Saurabh, Atmanand Jain Sabha, 1946)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Kasayapahuda Saurabh, L. D. Institute of Indology, 1984)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Kasayapahuda Saurabh, L. D. Institute of Indology, 1984)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Anekanta Sanchayan, Sahitya Akademi, 1993)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Anekanta Sanchayan, Sahitya Akademi, 1993)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Anekanta Sanchayan, Sahitya Akademi, 1993)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Yogashastra Granthamala, Shree Digambar Jain Sahitya Samiti, 1981)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Gommatasara Pradipa, Hindi Granth Karyalay, 1999)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Gommatasara Pradipa, Hindi Granth Karyalay, 1999)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Karma, Jain Vishwa Bharati, 1975)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Karma, Jain Vishwa Bharati, 1975)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Karma, Jain Vishwa Bharati, 1975)…