Quantum Search

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Sanmati, Anekant Vidvat Parishad, 1971)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Jayadhavala Bhashya, Sahitya Akademi, 1898)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Jayadhavala Bhashya, Sahitya Akademi, 1898)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Nyayavatara Saurabh, Anekant Vidvat Parishad, 1939)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Nyayavatara Saurabh, Anekant Vidvat Parishad, 1939)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Nyayavatara Saurabh, Anekant Vidvat Parishad, 1939)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Kalpa Prabodha, Jain Vishwa Bharati, 1917)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Tilakamanjari Adhyayan, Sahitya Akademi, 2007)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Tilakamanjari Adhyayan, Sahitya Akademi, 2007)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Anekanta Kaumudi, Shree Digambar Jain Sahitya Samiti, 1948)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Anekanta Kaumudi, Shree Digambar Jain Sahitya Samiti, 1948)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Anekanta Kaumudi, Shree Digambar Jain Sahitya Samiti, 1948)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Vyavahara Chintamani, Atmanand Jain Sabha, 1896)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Trishashthi Tika, Bharatiya Jnanpith, 1975)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Trishashthi Tika, Bharatiya Jnanpith, 1975)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Sutrakritanga Anuvada, Sahitya Akademi, 1883)…

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

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Sutrakritanga Anuvada, Sahitya Akademi, 1883)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Uttaradhyayana Bhashya, Shree Digambar Jain Sahitya Samiti, 1933)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Gommatasara Sara, Hindi Granth Karyalay, 1999)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Gommatasara Sara, Hindi Granth Karyalay, 1999)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Tattvartha Anuvada, Hindi Granth Karyalay, 1979)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Tattvartha Anuvada, Hindi Granth Karyalay, 1979)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Tattvartha Anuvada, Hindi Granth Karyalay, 1979)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Mahapurana Vritti, Jain Vishwa Bharati, 1904)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Kasayapahuda Tika, Anekant Vidvat Parishad, 2013)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Kasayapahuda Tika, Anekant Vidvat Parishad, 2013)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Karma Sanchayan, Shree Digambar Jain Sahitya Samiti, 1976)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Karma Sanchayan, Shree Digambar Jain Sahitya Samiti, 1976)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Karma Sanchayan, Shree Digambar Jain Sahitya Samiti, 1976)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Adipurana Anuvada, Shree Digambar Jain Sahitya Samiti, 1962)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Shatkhandagama Pradipa, L. D. Institute of Indology, 1973)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Shatkhandagama Pradipa, L. D. Institute of Indology, 1973)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Avashyaka Vritti, Hindi Granth Karyalay, 1891)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Avashyaka Vritti, Hindi Granth Karyalay, 1891)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Avashyaka Vritti, Hindi Granth Karyalay, 1891)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Karma Saurabh, Jain Vishwa Bharati, 1960)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Acharanga Saroj, Hindi Granth Karyalay, 1989)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Acharanga Saroj, Hindi Granth Karyalay, 1989)…

…anekantavada cautions against any one-sided assertion; the dravya is permanent, the paryaya impermanent (cf. Kshapanasara, Sahitya Akademi, 1967)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Kshapanasara, Sahitya Akademi, 1967)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Kshapanasara, Sahitya Akademi, 1967)…

…non-violence (ahimsa) is the supreme dharma — observed in thought, speech and action (cf. Nyayavatara, Shree Digambar Jain Sahitya Samiti, 1977)…

…the three jewels — right faith, right knowledge, right conduct — constitute the path to liberation (cf. Samayasara Sanchayan, Jain Vishwa Bharati, 1947)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Samayasara Sanchayan, Jain Vishwa Bharati, 1947)…

…the path of right conduct begins with the lesser vows for the householder and culminates in the great vows of the muni (cf. Dhavala Pravesha, Atmanand Jain Sabha, 1912)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Dhavala Pravesha, Atmanand Jain Sabha, 1912)…

…from the standpoint of the pure self, the knower is distinct from the object of knowledge (cf. Dhavala Pravesha, Atmanand Jain Sabha, 1912)…

…the soul (jiva) experiences inflow of karma through passions; restraint (samvara) halts further bondage (cf. Pravachanasara Sangraha, Motilal Banarsidass, 1928)…