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  1. Ācārya Kundakunda’s Samayasāra – with Hindi and English Translation (Thoroughly Revised Second Edition) आचार्य कुन्दकुन्द विरचित समयसार (आद्योपांत संशोधित द्वितीय संस्करण)

    Main Author: Ācārya Kundakunda
    Divine Blessings: Ācārya Vidyānanda Muni (1st Edition);
    Ācārya Viśuddhasāgara Muni (2nd Edition)
    Editor and Translator: Vijay K. Jain
    Language Note: Prakrit, Hindi and English
    Publisher: Vijay Kumar Jain, 2022
    Subjects: Jainism – Doctrines – Early works to 1800
    Description: xlii + 238 p. (total 280 p.); 24 x 17 x 2.5 cm
    ISBN: 978-93-5680-382-4
    Format: Book; Hard-bound
     
    Ācārya Kundakunda’s (circa 1st century BCE) ‘Samayasāra’ is among the most profound and sacred expositions in the Jaina religious tradition; it is perhaps the finest spiritual texts that we are able to lay our hands on in the present era. The original text is in Prakrit language and contains a total of 415 verses (gāthā).
    ‘Samayasāra’ is the exposition of the Pure (śuddha) ‘Self’ or ‘Soul’. It is the exposition, from the transcendental point-of-view (niścaya naya), of the ‘Real Self’ or it is the ‘Essence of the Soul’.
    The assertions that the soul (jīva) gets bound to the karmic matter (dravya-karma) or that it does not get bound to the karmic matter are made from different points-of-view (naya). But that which transcends all points-of-view is the ultimate truth, the ‘samayasāra’, absolute and pure soul-substance.

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  2. Ācārya Pūjyapāda’s Bhakti Saṃgraha – Collection of Devotions आचार्य पूज्यपाद विरचित भक्ति संग्रह

    Main Author: Ācārya Pūjyapāda (alias Ācārya Devanandī)
    Divine Blessings: Ācārya Viśuddhasāgara Muni
    Foreword: Dr. Chakravarthi Nainar Devakumar
    Editor and Translator: Vijay K. Jain
     
    Publisher: Vijay Kumar Jain, June 2022
    Subjects: Jainism – Doctrines – Early works to 1800
    Jaina Devotions
    Description: xxxiv + 278 p. (total 312 p.) ; 24 x 17 x 2.5 cm
    ISBN: 978-93-5627-523-2
    Format: Book; Hard-bound
    Language Note: Sanskrit, Hindi and English
    Bhakti Saṃgraha or ‘Collection of Devotions’ composed by Ācārya Pūjyapāda (alias Ācārya Devanandī; circa 5th century CE) comprises a set of devotions (bhakti) in form of chaste and melodious Sanskrit hymns. Incidentally, the Most Worshipful Ācārya Kundakunda (circa 1st century BCE) had earlier composed his ‘Daśa Bhakti’ in Prākrit. The reading of devotions (bhakti) is essential to tread the difficult path to liberation. This great work by Ācārya Pūjyapāda is essential reading for the ascetic (sādhu, muni) as well as the householder (śrāvaka). It not only helps the soul acquire merit (puņya) but, more importantly, saves it from engaging in evil tendencies and pursuits. The devotions pertain, among others, to Lord Jina, the Supreme Beings, the Scripture, the Perfect Conduct, the sacred adobes of attainment of liberation of the Arhanta, and the Nandīśvara dvīpa. This collection includes ‘Śāntyaştaka’ (hymn in praise of the sixteenth Tīrthańkara, Lord Śāntinātha).

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  3. Ācārya Kundakunda’s Bārasa Aņuvekkhā – The Twelve Contemplations आचार्य कुन्दकुन्द विरचित बारस अणुवेक्खा (द्वादश अनुप्रेक्षा, बारह भावना)

    Main Author: Ācārya Kundakunda
    Editor and Translator: Vijay K. Jain
    Divine Blessings: Ācārya Viśuddhasāgara Muni
    Publisher: Dehradun : Vikalp Printers, December 2021
    Subjects: Jainism – Doctrines – Early works to 1800
    Jaina Philosophy, Jaina Ethics
    Description: xxx + 234 p. (264 p.) ; 24 cm x 17 cm
    ISBN: 9789355661340
    Format: Book; Hard-bound
    Language Note: Prakrit, Hindi and English
     
     
    Bārasa Aņuvekkhā – ‘The Twelve Contemplations’ – of Ācārya Kundakunda (circa 1st century BC) contains 91 verses (gāthā). ‘Aņuvekkhā’, ‘aņupekkhā’, ‘anuprekşā’, and ‘bhāvanā’ are synonyms; these terms are used in Prākrit, Apabhramśa, Sanskrit and Hindi languages, respectively. Contemplation means ‘meditating on the nature of the Reality’.
    The uniqueness of Ācārya Kundakunda’s exposition is that he has described each contemplation both from the empirical (vyavahāra) as well as the transcendental (niścaya) points-of-view (naya).
    These contemplations help a man practise moral virtues, like forbearance (kşamā), and lead to highly effective stoppage (samvara) of karmas. He who does contemplation observes properly the moral virtues and also endures the afflictions.

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  4. श्रावस्ती और उसके नरेश सुहलदेव

    लेखक: श्री कामताप्रसाद जैन 

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  5. Ācārya Samantabhadra’s Stutividyā (In Sanskrit and Hindi) स्तुतिविद्या

    Editor: Vijay K. Jain
    Main Author: Ācārya Samantabhadra
    Other Author: Vijay K. Jain
    Divine Blessings: Ācārya Viśuddhasāgara Muni
    Publisher: Dehradun : Vikalp Printers, October 2020
    Subjects: Jainism – Doctrines – Early works to 1800
    Jaina Philosophy – Early works to 1800
    Description: L + 222 p. ; 23 cm x 16 cm
    ISBN: 9788193272671
    Format: Book; Hard-bound
    Language Note: Sanskrit and Hindi
    About the Book: ‘Stutividyā’ by Ācārya Samantabhadra (circa second century CE) is the adoration of the twenty-four Tīrthańkara, the Most Worshipful Supreme Beings. In his earlier masterpiece work ‘Svayambhūstotra’, Ācārya Samantabhadra had expressed his devotion to the twenty-four Tīrthańkara in a highly analytical manner, establishing the supremacy and inviolability of their Doctrine. ‘Stutividyā’, however, is the epitome of poetic dexterity; in its 116 verses, Ācārya Samantabhadra has used the most amazing figures-of-speech –  alańkāra –  that make the composition highly ornate, inviting and, at places, extremely difficult to comprehend. Such adroitness is possible only in the Sanskrit language; perhaps that is the reason some consider Sanskrit as the most scientific language in the world.


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  6. Acarya Pujyapada’s Samadhitantram – Supreme Meditation

    Ācārya Pūjyapāda’s Samādhitantram = Supreme Meditation / English translation by Vijay K. Jain; Edited by Vijay K. Jain; Blessings (Foreword) by His Holiness Ācārya 108 Vidyānanda Muni
    Parallel Title : Samādhiśataka
    Main Author : Ācārya Pūjyapāda
    Other Author : Vijay K. Jain
    Publisher: Dehradun : Vikalp Printers, 2017
    Subjects : Jainism – Doctrines – Early works to 1800
    Jaina Philosophy – Early works to 1800
    Meditation, Pure Soul
    Description : XLII, 202 p. ; 23 cm.
    ISBN: 978-81-932726-0-2
    Format : Book; hard bound
    General note : Includes indexes
    Language note : In Sanskrit; translation in Hindi and English; explanatory notes and prefatory matter in English.
    Ācārya Pūjyapāda’s (circa 5th century CE) Samādhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul.
    Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extroverted-soul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions – imperfections like attachment and aversion, and soul-nature – is the introverted-soul (antarātmā). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Realization of the pure-soul is contingent upon discriminatory knowledge of the soul and the non-soul, and meditating incessantly on the pure-soul, rejecting everything that is non-soul. Samādhitantram answers the vexed question, ‘Who am I?’ in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly.


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  7. Ācārya Māņikyanandi’s Parīkşāmukha Sūtra – Essence of the Jaina Nyāya आचार्य माणिक्यनन्दि विरचित परीक्षामुख सूत्र

    The science-of-thought (Nyāya) has always been an integral part of the four constituents (anuyoga) – prathamānuyoga, karuņānuyoga, caraņānuyoga, and dravyānuyoga – of the Jaina Scripture. Through Parīkşāmukha Sūtra, Ācārya Māņikyanandi (circa 7th-8th century A.D.) churned the nectar of the science-of-thought (Nyāya) from the ocean of the words of the master-composers like Ācārya Samantabhadra and Bhaţţa Akalańka Deva.
    The valid-knowledge (pramāņa) ascertains the true nature of objects while the fallacious-knowledge (pramāņābhāsa) does the opposite. Parīkşāmukha Sūtra characterizes, as per the earlier authoritative expositions and in brief, both these (pramāņa and pramāņābhāsa) for the benefit of the uninitiated learners.
    It is an essential canonical text that every knowledge-seeking householder and ascetic must try to master.

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  8. आचार्य समन्तभद्र विरचित "युक्त्यनुशासन" ("वीरजिनस्तोत्र") (अन्वयार्थ एवं व्याख्या सहित) Ācārya Samantabhadra’s Yuktyanuśāsana (In Sanskrit and Hindi)

    Main Author: Ācārya Samantabhadra   आचार्य समन्तभद्र
     Editor: Vijay K. Jain   सम्पादकः विजय कुमार जैन
    Divine Blessings: Ācārya Viśuddhasāgara Muni   दिव्याशीषः आचार्य विशुद्धसागर मुनि
    Publisher: Dehradun : Vikalp Printers, October 2020
    Description: xl + 200 = 240 p. ; 23 cm x 16 cm
    ISBN: 9788193272664
    Format: Book; Hard-bound
    Language Note: Sanskrit and Hindi (संस्कृत एवं हिन्दी)
    जिनशासन प्रणेता आचार्य समन्तभद्र (लगभग दूसरी शती) ने "युक्त्यनुशासन", जिसका अपरनाम "वीरजिनस्तोत्र" है, में अखिल तत्त्व की समीचीन एवं युक्तियुक्त समीक्षा के द्वारा श्री वीर जिनेन्द्र के निर्मल गुणों की स्तुति की है। युक्तिपूर्वक ही वीर शासन का मण्डन किया गया है और अन्य मतों का खण्डन किया गया है। प्रत्यक्ष (दृष्ट) और आगम (इष्ट) से अविरोधरूप अर्थ का जो अर्थ से प्ररूपण है उसे युक्त्यनुशासन कहते हैं। यहाँ अर्थ का रूप स्थिति (ध्रौव्य), उदय (उत्पाद) और व्यय (नाश) रूप तत्त्व-व्यवस्था को लिए हुए है, क्योंकि वह सत् है। आचार्य समन्तभद्र ने यह भी प्रदर्शित किया है कि किस प्रकार दूसरे सर्वथा एकान्त शासनों में निर्दिष्ट वस्तुतत्त्व प्रमाणबाधित है तथा अपने अस्तित्व को सिद्ध करने में असमर्थ है। आचार्य समन्तभद्र ग्रन्थ के अन्त में घोषणा करते हैं कि इस स्तोत्र का उद्देश्य तो यही है कि जो लोग न्याय-अन्याय को पहचानना चाहते हैं और प्रकृत पदार्थ के गुण-दोषों को जानने की जिनकी इच्छा है, उनके लिए यह "हितोन्वेषण के उपायस्वरूप" सिद्ध हो। श्री वीर जिनेन्द्र का स्याद्वाद शासन ही "सर्वोदय तीर्थ" है।


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  9. शांति पथ प्रदर्शन (जिनेंद्र वर्णी) - Shanti Path Pradarshan

    शांति पथ प्रदर्शन (जिनेंद्र वर्णी)

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  10. पद्मपुराण भाग 1 एवं भाग 2

    पद्मपुराण भाग 1

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  11. Ācārya Kundakunda’s Pańcāstikāya-samgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics)

    English Translation: Vijay K. Jain; Editor: Vijay K. Jain
    Divine Blessings: Ācārya Viśuddhasāgara Muni
    Main Author: Ācārya Kundakunda
    Other Author: Vijay K. Jain
    Publisher: Dehradun : Vikalp Printers, February 2020
    Subjects: Jainism – Doctrines – Early works to 1800; Jaina Philosophy – Early works to 1800; Jaina Metaphysics, Merit, Demerit, Karmas, Influx, Bondage, Liberation
    Description: lxx + 358 p. ; 24 cm x 17 cm
    ISBN: 9788193272657
    Format: Book; Hard-bound
    Language Note: Prakrit, Sanskrit, Hindi and English; explanatory notes and prefatory matter in English.
     
    Pańcāstikāya-samgraha or Pańcāstikāya-sāra (known briefly as Pańcāstikāya and spelled commonly as Panchastikay) is one of the four most important and popular works of Ācārya Kundakunda (circa first century B.C.), the other three being Samayasāra, Pravacanasāra and Niyamasāra. The original text is in Prakrit language and contains a total of 173 verses (gāthā). Pańcāstikāya means ‘five-substances-with-bodily-existence’ and these are: the soul (jīva), the physical-matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), and the space (ākāśa). These five substances collectively constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (ākāśa). The substance-of-time (kāla dravya) which renders assistance to all substances in their continuity of being through gradual changes is not an ‘astikāya’ since it occupies a single space-point and, therefore, does not possess the characteristic of body (kāya).
    Pańcāstikāya-samgraha expounds the Jaina metaphysics – the philosophy of being and knowing – including the nature of the pure soul-substance (jīvāstikāya) which is integral to the seven realities (tattva), the nine objects (padārtha), and the six substances (dravya). While the substance (dravya) never leaves its essential character of existence (sattā), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). There is inseparable association between the qualities (guņa) and the substance (dravya). The discussion relies on the ‘doctrine of conditional predication’ (syādvāda) and the ‘seven-nuance system’ (saptabhańgī), as expounded by Lord Jina.


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  12. Ācārya Guņabhadra’s Ātmānuśāsana – Precept on the Soul

    English Translation: Vijay K. Jain; Editor: Vijay K. Jain
    Divine Blessings: Ācārya 108 Vidyānanda Muni
    Main Author: Ācārya Guņabhadra
    Other Author: Vijay K. Jain
    Foreword: Dr. Chakravarthi Nainar Devakumar
    Publisher: Dehradun : Vikalp Printers, September 2019
    Subjects: Jainism – Doctrines – Early works to 1800
    Jaina Philosophy – Early works to 1800
    Faith, Knowledge, Conduct, Austerity, Liberation
    Description: xlvi + 240 p. ; 24 cm x 17 cm
    ISBN: 9788193272640
    Format: Book; Hard-bound
    Language Note: In Sanskrit; translation in Hindi and English; explanatory notes and prefatory matter in English.

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  13. Ācārya Umāsvāmī’s Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi

    Ācārya Umāsvāmī’s (circa 1st century CE) Tattvārthasūtra (spelled commonly as Tattvarthsutra or Tattvarthasutra), also known as Mokşaśāstra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sūtra), in Sanskrit. Brief and to-the-point, Tattvārthasūtra delineates beautifully the essentials of all objects-of-knowledge (jñeya). Sarvārthasiddhi by Ācārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on Tattvārthasūtra. Sarvārthasiddhi is an exposition of the reality – the true nature of substances, soul and non-soul – the knowledge of which equips one to tread the path to liberation, as expounded in Tattvārthasūtra. There is beginningless intermingling of the soul (jīva) and the non-soul (ajīva) karmic matter. Our activities (yoga) are responsible for the influx (āsrava) of the karmic matter into the soul. Actuated by passions (kaşāya) the soul takes in particles of the karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul – samvara – and its subsequent separation or falling off from the soul – nirjarā – are two important steps in attaining the infallible, utterly pristine, sense-independent and infinitely blissful state of the soul, called liberation (mokşa).


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  14. Saman Suttam (JAIN GEETA) In English

    Saman Suttam is the religious text created in 1974 (0n 2500th Tirthankar Mahavir Nirvan Mahotsav) by a committee consisting of representatives of each of the major sects of Jainism to reconcile the teachings of the sects. After a gap of about nearly two thousand years following composition of Tattvartha Sutra by Acharya Umasvati this was the first text to be recognized by all Jain sects. 
    Kshullak Jinendra Varni compiled a book, drawing from the original Prakrit (Ardhamagadhi etc.) texts, and as a result of efforts undertaken by Vinoba Bhave. It was critically examined by several monks of different orders including Muni (now Acharya) Vidyanandaji, Muni (later Acharya) Sushil Kumarji, Muni Janakavijaya, Muni Nathamal (later Acharya Mahaprajna), as well as scholars like A.N. Upadhye, Darbari Lal Kothia, Agarachand Nahta, et al. Finally in an assembly on 12 December 1974 it was approved by all.

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  15. धर्मामृत

    Darmaamrit is a Prathmanuyog Granth was written by Naysen Acharya around year 1125. It contains 12  stories of  Samyak Darshan Angh & Aaru Vrats.
    It's a excellent book for the beginners to understand, learn & follow basis of Jainism in story form.
     

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  16. छहढाला

    छहढाला 

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  17. Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine

    English translation by Vijay K. Jain; Edited by Vijay K. Jain; Blessings (Foreword) by His Holiness Ācārya 108 Vidyānanda Muni
    Ācārya Kundakunda’s (circa 1st century BCE) Pravacanasāra (also written as Pravacanasara or Pravachanasara) is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses – atīndriya – unparalleled, infinite, and imperishable. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from the bonds of karmas. The stainless soul knows the reality of substances, renounces external and internal attachments (parigraha) and does not indulge in the objects-of-the-senses.

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  18. Soul Substance (jīva dravya) – As Expounded In Dravyasamgraha

    Soul substance (jīva dravya) is ubiquitous but unseen. Driving force within each one of us, it has been, since time immemorial, a subject matter of research by philosophers, religious leaders and laity. Still, ambiguity and misconceptions prevail as regard its real nature.

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  19. Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra = The Jewel-casket of Householder’s Conduct / Ratnakaranda

    Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra – Ratnakaranda, in short – comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. The treatise expounds an easy-to-understand meaning of ‘right faith’: To have belief, as per the Reality, in the sect-founder or deity (āpta or deva), the scripture (āgama or śāstra), and the preceptor (guru). It specifies criteria to distinguish between the real and the counterfeit enabling one to eliminate follies attributable to wrong faith. Only the householder who has right faith establishes himself on the path to liberation. Right faith is the treasure chest of whatever is propitious and worthy; wrong faith of whatever is inauspicious and contemptible. After laying the foundation called the right faith, Ācārya Samantabhadra goes on to complete the superstructure known as the Three Jewels (ratnatraya) with the remaining two elements, right knowledge and right conduct. The householder who has attained right faith on the destruction of darkness of delusion is fit to attain right knowledge and right conduct. He gets rid of the conduits of demerit (pāpa) comprising injury, falsehood, stealing, unchastity, and attachment to possessions. Further, he observes three subsidiary vows (guņavrata), and four instructional vows (śikşāvrata). Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. Sallekhanā has been termed as the final fruit or culmination of penance (religious austerity) and, therefore, all persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder’s conduct.
     

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  20. Ratnakaranda – Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra = The Jewel-casket of Householder’s Conduct / English translation by Vijay K. Jain; Edited by Vijay K. Jain; Blessings (Foreword) by Ācārya 108 Vidyānanda Muni

    Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra – Ratnakaranda, in short – comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. The treatise expounds an easy-to-understand meaning of ‘right faith’: To have belief, as per the Reality, in the sect-founder or deity (āpta or deva), the scripture (āgama or śāstra), and the preceptor (guru). It specifies criteria to distinguish between the real and the counterfeit enabling one to eliminate follies attributable to wrong faith. Only the householder who has right faith establishes himself on the path to liberation. Right faith is the treasure chest of whatever is propitious and worthy; wrong faith of whatever is inauspicious and contemptible. After laying the foundation called the right faith, Ācārya Samantabhadra goes on to complete the superstructure known as the Three Jewels (ratnatraya) with the remaining two elements, right knowledge and right conduct. The householder who has attained right faith on the destruction of darkness of delusion is fit to attain right knowledge and right conduct. He gets rid of the conduits of demerit (pāpa) comprising injury, falsehood, stealing, unchastity, and attachment to possessions. Further, he observes three subsidiary vows (guņavrata), and four instructional vows (śikşāvrata). Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. Sallekhanā has been termed as the final fruit or culmination of penance (religious austerity) and, therefore, all persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder’s conduct.
     
    About the author:
     
    Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad.
     
    Mr. Jain had been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association.
     
    He has written/edited several books:
     
    Marketing Management for Small Units (1988).
     
    Jain Dharma : Mangal Parichaya (1994).
     
    From IIM-Ahmedabad to Happiness (2006).
     
    Āchārya Umāsvāmi’s Tattvārthsūtra – with Hindi and English Translation (2011).
     
    Āchārya Kundkund’s Samayasāra – with Hindi and English Translation (2012).
     
    Shri Amritchandra Suri’s Purusārthasiddhyupāya – with Hindi and English Translation (2012).
     
    Ācārya Nemichandra’s Dravyasamgraha – with Authentic Explanatory Notes (2013).
     
    Ācārya Pūjyapāda’s Istopadeśa – The Golden Discourse (2014).
     
    Ācārya Samantabhadra’s Svayambhūstotra – Adoration of the Twenty-four Tīrthankara (2015).
     
    Ācārya Samantabhadra’s Āptamīmāmsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016).
     
    Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra = The Jewel-casket of Householder’s Conduct (2016).
     
    Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun, India.
     
     
     


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  21. Shri Amritchandra Suri's Purushartha Siddhyupaya (Known also as Jaina or Jina Pravachana Rahasya Kosha) Subtitle: Realization of the Pure Self, With Hindi and English Translation

    Editor: Vijay K. Jain

     
    Foreword: Acharya 108 Vidyanand Muni
    Language: Sanskrit, Hindi, English

    Prefatorial: English

    ISBN 10: : 81-903639-4-8

    Published 2012 by Vikalp Printers, Dehradun, India


    About the book:

    Shri Amritchandra Suri's Purushartha Siddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (Shravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex matters such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - non-injury or Ahimsa - has been explained in detail in the present work.



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  22. Acarya Samantabhadra’s Svayambhustotra

    Adoration of The Twenty-four Tirthankara
    Acarya Samantabhadra’s Svayambhustotra (2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tîrthankara, the Most Worshipful Supreme Beings. Acarya Samantabhadra was one of the most impelling proponents of the Jaina doctrine of anekantavada, a philosophical system which maintains that reality has multifarious aspects and that a complete apprehension of it must necessarily take into account all these aspects. Non-appreciation of this jewel of Jainism has caused the other philosophical systems fall into the trap of one-sided, incomplete, and unsustainable dogmas that fail to explain the Truth. Through its 143 verses Svayambhustotra not only enriches reader’s devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, the reader’s mind experiences ineffable tranquility and equanimity.
     
    The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara.
     
    As proclaimed by Acarya 108 Vidyanand Muni, Svayambhustotra is an essential reading for all – ascetics and laymen.
     

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