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## Editorial (Third Edition)
1. **Sarvarthasiddhivriti**, written on the **Tattvarthasutra**, is the first commentary available in the entire Jain tradition. After a thorough study, it is certain that **Tattvarthadhigamabhashya** is a later work, composed between **Sarvarthasiddhi** and **Tattvarthavatika**. This is why criticism of many accepted sutras is found in **Tattvarthabhashya**, while there is no indication that **Tattvarthabhashya** was written before **Sarvarthasiddhivriti**. It is true that the **Angas**, known as **Acharangadi**, were composed before **Sarvarthasiddhi** was written in the Svetambara tradition. Otherwise, criticism of topics like **Kevalakavalaahar** would not be found in **Sarvarthasiddhi**.
This is the state of affairs. **Prajnakshu** **Swami Shri Pan. Sukhlalji** was well aware of this situation. Yet, looking at the preface of the third edition of **Tattvarthasutra** translated by him, it does not seem that he has changed his old views even slightly. However, we have learned from the teachings of Jain philosophy that **moksha** means liberation of the soul from **samyoga** and **samyoga-vritti** and becoming alone. And this is possible only when complete self-reliance is embraced both internally and externally. This is also the reason for our faith in the Digambara tradition. Therefore, while we accept this ultimate conclusion of Jain philosophy, we also accept the historicity of the related literature in the order in which it was written and published. We accept that the **Agam** literature of the Svetambara tradition was compiled in the 5th century AD. Therefore, it is clear that other supporting literature was written only after that. This is why the writers of the same sect have determined the time of writing of **Tattvarthadhigamabhashya** to be the first half of the 8th century.
After this general observation made from a historical perspective, we are now presenting here the necessary amendments made in the original and translation of the second edition of **Sarvarthasiddhi** in order.
**Second Edition**
**Jiva** always has **Jivatva**
**Page-50 13-30**
**Present Edition**
**Page-50** **Jiva** is always present compared to the general **Jivan**
**13-30** According to the purpose of the scriptures
**14-18** Both **Pramanas** and various **Nayas** in their form
**15-1**
**14-17**
**14-35**
Many forms of **Pramanas** and **Nayas** in the scriptures are considered only as **Jnana**
**15-30**
**Jnana** is considered only as **Jnana**
**15-31**
1. **Prithutarai iti keshamchit path: tamva 3-1. Athanye dharmaadharmakalaakaseshu anaadi: parinaama: aadimaan jivapudgaleshu iti vadanti. T.va.5-41 Vartika. 2. S.si. 6-131**