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English Translations of the Tattvārthādhigamasūtra 25 (d) To take into account the composition of the TS and
the meaning, therefore, either to consider the sūtras
individually or in a group; and (e) To compare the Jaina technical terminology with the non
Jaina Philsophy.
Sukhlalji's book, therefore, should be taken for what it is meant to be: On the one hand an elaborate commentary, based on the tradition and on the other hand, a commentary aimed at providing to the modern reader an accurate understanding of the TS text and of its, inevitably obscure, Gujarati, Hindi and English translations.
The mūla text is translated literally but the translation is to be taken as a portion—an important one, no doubt of the overall project, not as an end per se – in fact it might be concluded that, in the author's view no translation into a modern idiom is possible, for the necessary background is generally missing, except for the expert.
The technical terms have, therefore, been kept, alongwith the proposed English translations. The volume is not meant for cursory or easy reading, it is a sort of textbook, a tool for students and scholars, and incentive to try and understand the Tattvārtha meaning.
As such, and especially revised as it has been, thanks to Pt. Malvania and Dixit, it has prompted several new studies and publications, it has proved invaluable for the 'inquisitive readers'. To quote Sukhlalji's words 'let them make use of it—as suits their inclination, as suits their understanding’ (Foreword, p. 13).
In contradiction with the previously mentioned one, Professor Nathmal Tatia's English translation, that was planned to be published in the Sacred Literature Series of the International Sacred Literature Trust, is necessarily very different, as it is meant for readers most of whom have no knowledge of Jainism or even of Indian religions and philosophical schools. The reason being that the International Sacred Literature Trust
