Jainism, an ancient religion, believes that the material world is eternal; progressing endlessly is a series of vast cycles. According to the great Lord Mahavira an aspirant held exercise restraint in matters of movement. Standing, sleeping, sitting, eating and speaking one should exercise restraint in every activity of life. This is ethics.

The daily stories recited in this book give both worldly and spiritual wisdom. The book has been broadly divided into three parts, which dwell on human behaviour, human knowledge and action.

Certainly, this book will prove of immense value to common and serious reader of Jaina religion and ethics.

Jainism and its Philosophical Foundations gives a very comprehensive view of the philosophy of Jaina religion.

A glimpse of personality; Stabilisation in manhood; Happiness and karmic theory; Teaching on human endeavour; Natural bliss; teachings on the means; Stages of enlightenment; Importance of commandments; Bondage and liberation; Right and wrong knowledge; The Seer; Knowledge of discrimination; Teachings on Akarma; Mental tranquility etc. are the major topics elaborately interpreted by Acharya Mahapragyaji in this book.

The Laksana or Secondary significance occupies a significant position in the Alamkara literature. It also finds a good place in the shastraic works of Nyaya, Mirhamsa, Vedanta and Vyakarana. Different terms like Laksana, Gunavrtti, Bhakti, Upacara, etc. have been found used to denote secondary significance, sometimes with slightly or widely varied connotations. Various problems connected with this secondary significance have been discussed in these Sastras with great interest. Problems arise generally in determining the exact nature of secondary significance, its scope, its varieties and its probabilities. Possibility of the problem of overlapping of the scope of Laksana with that of Abhidya, Vyanjana and Tatparya is not unpredictable.

Because of all these problems it remained difficult to conceive of a comprehensive and coherent idea of the concept of Laksana. Hence, to remove such miscomprehensions an indepth study of the relevant Sastras, in original, have been made and presented in this volume systematically. The nature, scope, varieties of secondary significance, and its distinction from other verbal powers are discussed elaborately and presented systematically. Above all, the possible dimensions of Laksana are discussed for the first time here in this volume which will positively be very much helpful to the students of Sanskrit and other Indian Languages.

Oriental thought is proverbially said to be different from Oxidental thought obviously due to their different postulates i.e., spiritualism and materialism respectively, which is manifested in the various philosophical perceptions like intuitive 'higher' knowledge, 'terminal object' of knowledge, concept of mind, ultimate aim of life, concept of infinite, determinism and so on.

In these three volumes of Encyclopaedic Survey of Oriental Thought the learned author has not only analysed the various propositions of Oriental Thought but also, in many cases, compared the themes with Oxidental thinking at ethical level as the author believes in the moral approach to History. Various "isms" like Hinduism, Jainism, Buddhism, Zen-Buddhism, Taoism, Shintoism etc. have been dealt holistically without any bias or prejudice. The doctrine of universal immanence, which is supposed to be a kernel of Oriental thinking, is reflected throughout the work.

It is really worth-reading note only for scholars but also for general readers, especially for those who want to be oriented in the 'Oriental Thought'.