Puruşārthasiddhyupāya
| Puruşārthasiddhyupāya | |
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| Puruşārthasiddhyupāya
Image of Acharya Amritchandra, author of Puruşārthasiddhyupāya
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| Religion | Jainism |
| Author | Acharya Amritchandra |
Lua error in package.lua at line 80: module 'strict' not found. Puruşārthasiddhyupāya (Purushartha Siddhyupaya) is a major Jain text authored by Acharya Amritchandra.[1][2] Acharya Amritchandra was a Digambara Acharya who lived in the tenth century (Vikram Samvat). Puruşārthasiddhyupāya deals with the conduct of householder (sravak) in detail.[3] Another major Jain text that deals with householder's conduct is Ratnakaranda śrāvakācāra. Puruşārthasiddhyupāya also deals extensively with the Jain concept of ahiṃsā.[4]
Contents
Content
Like all Jain texts first sloka (aphorism) of Puruşārthasiddhyupāya is an invocation:<templatestyles src="Template:Blockquote/styles.css" />
Victory to the Supreme Effulgence (Omniscience – the infinite and all-embracing knowledge) that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future.[5]
Ahimsa
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Puruşārthasiddhyupāya deals extensively with the Jaina concept of ahimsa (non-injury) particularly in reference to its observance as a minor vow (anuvrata) by the Śrāvaka. In "Verse 43" deliberate himsa (injury) is defined as “acting under the influence of passions, an injury caused to physical or psychical vitalities” (verse 43).[6] Acharya Amritchandra then elaborates on the observances that help the householder in abiding by his minor vow of ahimsa. Eleven verses (79-89), cautions the householder regarding certain misconstrued notions that people put forward to justify their acts of himsa.[7]
See also
Notes
References
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Fourteen Purvas (The Prior Knowledge – considered totally lost)
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| Angāgama | ||
| Upanga āgamas | ||
| Chedasūtra | ||
| Mūlasūtra | ||
| Prakīrnaka sūtra | ||
| Cūlikasūtra | ||
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| Agamas | ||
| Pratham -ānuyoga | ||
| Carnānuyoga |
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| Karnánuyoga | ||
| Dravyānuyoga | ||
| Commentary |
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| Others | ||
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Tattvartha Sutra is accepted by both Digambara and Śvetāmbara as their texts although Śvetāmbaras do not include it under canonical texts.
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