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FOREWORD
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fused, noticing the difference between the noted readings and the actual readings found in those printed texts. The readings that are different from those available in the printed texts are collected from very old manuscripts by the Late Agama-prabhākara Munirāja śrí Punyavijayaji Mahārāja. The corrected or amended forms of readings are given in round brackets. Words and phrases which are deemed necessary but not available are put in square brackets.
Appendices : The present critical edition of the SūtrakstāngaSūtra is embellished with three useful appendices. The third appendix contains important notes. Therein similar passages from the Jaina and Buddhist works, the Upanişads, the Mahabharata, the Bhagavata, the Vayupurāna, the Manusmrti etc., are given. From the metrical standpoint we have found some readings more cogent in comparison with those printed in the adhyayanas beginning with the Vaitālīyaadhyayana; they are noted in this appendix. Again, this appendix contains corrections of the wrongly printed readings. So, scholars are requested to study this appendix minutely.
Scholars are also requested to utilise the 'Suddhi-Vrddhi-Patraka' (Corrigendum and Addendum).
Commentaries : Among the available commentaries of the Sūtrakṛtāngasūtra, the Niryukti composed by Rev. Bhadrabāhusvāmī, who was proficient in fourteen Pūrvas, is the oldest. It is composed in Prakrit. The next, in the chronological order, comes the Sütrakstāngacürņi which is a very old commentary (vyākhyā) on the Niryukti. It is composed in mixed Sanskrit and Prakrit. The text of the Cūrņi, published by Rşabhadevaji Kesarimalji, Ratlam, is very corrupt. Compared with this, the one corrected by Munirāja Sri Punyavijayaji Mahārāja is flawless.48 So we have utilised it in foot-notes, etc. While explaining the compound word 'anuttara-nana-damsanadharo' the Cūrņi (p. 16) states that the word suggests identity of jñana and darśana ('anuttara-nana-darsanadharo, etena ekatvam nāņadamsanāna khyāpitaṁ bhavati'--2/4/22). On the basis of this statement we can conclude that the author of the Cūrni follows the view of Ac. Siddhasena Divākara. In the Cümni on the Sūtra 760 the view of Ac. Bhaddiya, a disciple of Dūsagani Kşamāśramana, is mentioned. (atra Dūsaganikşamāśramanaśişyabhaddiyācāryā bruvate'44—p. 405).
In chronological order after the Cūrņi, comes the extensive commentary (ortti) by Sīlācārya. It is available. Mainly depending on
43. Only the first śrūtaskandha of this work is published by the Prakrit
Text Society. The second śrūtaskandha is still in the manuscript. 44. For comparison, study the statement “bhaddiyāyariovaesenam bhinnarūvā
ekkakä dasasaddena samgihiya bhavanti" - Daśavaikälikacürni by Agastyasimha, p. 3.
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