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## Sarvarthasiddhi
I bow to those great qualities, which act as wings for the worthy who desire to fly to Nirvana.
Although Vadirajsuri does not mention any other name of Acharya Gudhapichchha here, he is remembering those scholars who have benefited the world by creating literature useful for the path of liberation. In the eyes of Vadirajsuri, Acharya Gudhapichchha, the author of Tattvarth Sutra, is the first among them.
The first two mentions of these are from the 9th century Vikram era, and the last mention is from the 11th century. This shows that until this time, the only accepted belief in the Jain tradition was that Acharya Gudhapichchha was the author of Tattvarth Sutra.
## Other Opinions
However, there are three or four other opinions against this view, which are relevant to discuss here.
1. At the end of the Shvetambar Tattvarth Bhashya, a eulogy is available. It states that "Those whose initiation guru was Ghoshanandi Ksaman, the holder of eleven Angas, and whose preceptor was the chief speaker Shivsri, whose guru in terms of recitation was the speaker named Mula, and whose preceptor was the great speaker Mundapad, who belonged to the Kobhishani gotra, and who was the son of Swati father and Vatsi mother, who was born in Nyagrodhikagrama and belonged to the Uccha Nagar branch, those Uma Swami Vachka, having properly absorbed the excellent Ahendvachan received from the guru tradition, and seeing the suffering people with their minds destroyed by the inaccessible path, out of compassion for beings, while practicing this Tattvarthadhigam named scripture, composed it in the great city of Kusumpur. Whoever knows this Tattvarthadhigam and follows the path mentioned in it, will soon attain the ultimate goal called Avyabadha Sukha."
Similarly, in the beginning of the Tattvarth Bhashya, there are 31 Uththaniika Karikas, of which the 22nd Karika states that "I speak this short Pratyaka called Tattvarthadhigam, which is a collection of a part of Ahendvachan and has many meanings, for the benefit of the disciples."
Prajna Chakshu Pandit Sukhlalji gives special importance to this Karika of Uththaniika and the final eulogy. He considers them to be from the original Sutrakar.
Apart from this, he has given two more arguments to prove that the Tattvarth Sutrakar and the Tattvarth Bhashyakar are the same.
(a) In the initial Karikas and at some other places in the Bhashya, there is a first-person pronoun like "Vakyami", "Vakyam:" etc., and according to the promise made in this pronoun, the statement is made later in the Sutra. This leaves no doubt in considering both the Sutra and the Bhashya as the work of one person.
(b) Looking at the Bhashya from beginning to end, one thing settles in the mind, and that is that there is no manipulation of words in interpreting the Sutra anywhere, there is no doubt or alternative in interpreting the Sutra anywhere, similarly, the meaning of the Sutra is not interpreted keeping in mind any other interpretation of the Sutra, and nowhere has the reading of the Sutra been relied upon.
2. Pandit Nathuramji Premi has almost the same opinion. His final article on this subject was published in the third part of Bharatiya Vidya. He has presented the same three arguments of Pandit Sukhlalji with some changes in words while proving that the Tattvarth Sutra and the Tattvarth Bhashya are the work of the same person. Only these two...
1. See the eulogy found at the end of the Tattvarth Bhashya. 2. See the introduction to the Tattvarth Sutra written by them. 3. Pandit Sukhlalji's introduction to the Tattvarth Sutra, page 21.