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## Introduction
This section is meant for review. The topics of review are: 1. References to other commentaries, 2. Sutra references, and 3. Development of meaning.
1. **References to other commentaries:** According to the prevailing tradition, it is generally believed that **Sarvarthasiddhi** is the first commentary on the Digambara tradition's accepted Sutra text, and **Tattvarthabhashya** is the first commentary on the Svetambara tradition's accepted **Tattvarthasutra**. Some scholars even believe that **Tattvarthabhashya** is the original work of the author of **Tattvarthasutra**. Based on this, they conclude that Acharya Pujyapada revised the original Sutra text and created the Sutra text accepted by **Sarvarthasiddhi**, which is prevalent in the Digambara tradition today. However, the facts emerging from these commentaries and other evidence make this subject worthy of much consideration. We have already mentioned two readings of **Sarvarthasiddhi**. If the second reading is accepted based on the Sutra text itself, then considering the first reading, it becomes easy to assume that there must have been a smaller commentary available to the author of **Sarvarthasiddhi**. Otherwise, while clarifying the differences in readings, he would not have said, "Thus they describe" etc.
In **Tattvarthavartika**, while describing the fourth Sutra of the fifth chapter, the question is raised, "Only five substances are mentioned in the **Vritti**, so the teaching of six substances does not occur." Further, while resolving this, the author of **Tattvarthavartika** says, "You did not understand the intention of the **Vrittikara**. He has mentioned five substances here, not expecting the reference to the sixth substance in the future."
Similarly, a question is raised while describing the 37th Sutra of this chapter. It is said there, "This term **Gṛṇa** is mentioned in the texts of other sects. In the **Ahata** view, only substance and category are mentioned. Therefore, only two principles are established, and based on them, **Dravyarthic** and **Paryayik** become two. If there is a substance called **guna**, then there must be a third **naya** to make it its subject. Since there is no third **naya**, therefore, no third substance called **guna** is established. And therefore, the Sutra "**Gaṇaparyayavavṛddhyam**" also does not occur." Further, while resolving this, it is said that this is not the case, because **guna** is taught in texts like **Arhatpravacana Hṛdaya** etc. And further, the sentence "**Upatan hi Arhatpravacane dravyashraya nirguna gunaha**" appears.
These two references from **Tattvarthavartika** provide information about other **Vrittis** and texts. From the first reference, we know that the author of **Tattvarthavartika** had a **Vritti** written on **Tattvarthasutra** in front of him, which mentioned five substances while describing the Sutra "**Nityavasthananyaruparani**", and the author of **Tattvarthavartika** has reconciled it here. And from the second reference, it can be assumed that the author of **Tattvarthavartika** had another independent text called **Arhatpravacana Hṛdaya** or **Arhatpravacana** in front of him, which was not only written in the Sutra style but also contained the Sutra "**Dravyashraya nirguna gunaha**", and possibly he considered it very ancient, because he has mentioned it in support of **guna** in the present context.
The question of what this **Arhatpravacana Hṛdaya** or **Arhatpravacana** is, is very serious. It is also mentioned by the commentator of **Tattvarthabhashya**, Vacaka Umasvati. He writes, "I am speaking for the benefit of the disciples of a small text called **Tattvarthadhigama**, which is a collection of a part of **Ahendvacana** and has many meanings." Similarly, Amritachandra...
1. See the introduction to **Tattvarthasutra** by Pandit Sukhlalji.
2. If it is said that "because five substances are mentioned in the **Vritti**, the teaching of six substances does not occur", then no, because of the lack of understanding of the intention.
3. "**Tattvarthadhigama** named, a small text, a collection of many meanings. I will speak of this, a part of **Ahendvacana**, for the benefit of the disciples." (22)