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1) Aupaśamikūdibhavyatvānām ca. The text of the Svetambara edition adds a compound, anyatra kevalasamyaktvajñānadarśanasiddhatvebhyaḥ, which the Digambara treat as the next independent sūtra.
10 The whole history of Jaina thought can be roughly divided into the Agamic Period, and the Age of Logic. For the details sce, K.K. Dixit (op. cit.).
17 ss 742: abhavyasya manahparyayajñānasaktiḥ kevalajñānasaktiś ca syād vā na vā. vadi syāt tasyābhavyatvābhāvaḥ. atha nāsti tatrāvaraṇadvayakalpanā vyarhteti. ucyate ādesavacanān na dosah. dravyathādeśān manaḥparyayakevalajñānasaktisambhavaḥ. paryāyārthādesāt tacchaktyabhāvaḥ.
18 It is rather strange that Pūjyapā does not explain the relation between bhavya and omniscience when he coments on Sūtra 3 in the tenth chapter of TS. Umāsvāti uses the word bhavyatva concering kevalajñāna.
19 About his date, we also have no indisputable materials, however, we can say that he is prior to Akalanka, who was the first person to write a commentary on Samantabhadra's work (c. 7th century). Samantabhadra may be an elder contemporary of Pūjyapāda.
20 A commentator on this work paraphrases the word as samyagdrsti (= one who has right knowledge). This parallels Pūjyapāda's interpretation mentioned above.
21 The texts are quoted from Astasahasri, ed. Vamśdhar, Bombay, 1915.
22 See the first six verses of ĀM.
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