तत्त्वार्थ सूत्र (मोक्षशास्त्र - संस्कृत सूत्र एवं हिन्दी व्याख्या)

Professor S.A. Jain’s comments on the subject matter are equally
illuminating:
Shri Pujyapāda’s Sarvārthasiddhi has exercised a great
fascination on my mind ever since I commenced the study of
this great work. Very few works of the world’s literature
have inspired me to the same extent or have provided
equally satisfactory answers to the world’s riddles, which
have perplexed the greatest thinkers of all ages. No
philosophical work that I know of treats of the great issues
that confront humanity with the same simplicity, charm,
ease and freedom.³
My endeavour to make a study of Tattvārthsūtra has helped me
immensely in my quest for understanding life, and pursuit of
happiness. The hardships and afflictions that we have to endure
are of our own making. Our deeds, driven by passions, lead to
sufferings and reproach in this world and in the next. Virtuous
activity alone, which is the cause of merit (puṇya), leads to joyous
feeling, auspicious life, charming and lustrous physique, and high
status. Bread-winning and career-building can at best be tasks in
life and not the sole purpose of it. Our ultimate goal is the
attainment of the divine attributes, in fullness and perfection, of
our souls. We can reach our goal only through the three-fold path
of right faith, right knowledge and right conduct.
A small effort in the right direction at this stage of our existence as
human beings – which is absolutely invaluable – can lead to
innumerable years of life endowed with happiness and glory, and
ultimately to infinite faith, knowledge, perception, and
perfection.
There are several authoritative works on the subject which are
available in various Jaina temples and libraries. The present book
can be a useful starting point for those who would like to delve
into the complex issues dealt in Tattvārthsūtra.
I make obeisance humble at the worshipful feet of the perfect
souls embodied, possessed of infinite knowledge, happiness and
power; the perfect souls in nirvana, formless and bodiless, free
(vii)