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and the Cūrņi are included in it. Maladhārī Hemacandra has written Tippaņa on this commentary. Ac. Malayagiri too has commented on the first two chapters (adhyayana) only. The first chapter of Āvaśyakasūlra is well known by the name Sāmāyika-adhyayana. Many commentaries have been written on il 100. It is Jinabhadragani Kaşamāśramana who for the first time wrote a bhūsya in Prakrit verses on this first chapter. And it is well known by the title Viseșāvasyakabhäsya. It is a very voluminous work. Ile himself has written a Sanskrit commentary on this Bhāsya. And Koțyācārya too has written another Sanskrit commentary on the Višeşāvasyakabhāșya. Kotyācārya is another name of Slānka who has composed commentaries on Acarānga and Sūtrakstānga.
Āvaśyaka and Śvetāmbara - Digambara Sects
It is found that both the sects give utmost importance to the practice of six ūvaśyaka acts. As the Svetāmbara tradition has remained alive constantly and uninterruptedly, in it Avaśyaka-sūtra and the procedure (vidhi) of the persormance of the dvaśyaka acts have come down to us in their original form. On the other hand, the Digambara monastic tradition being in the broken and desolate state, much of the ūvusyaka acts prescribed for monks and laymen has been lost. Yet there does occur in the Digambara work named Mülācāra the description of six ūvusyaka acts. And many verses on this subject, Cound in Mülācāra, closely resemble those found in the niryukti of Ac. Bhadrabāhu, well known in the Svetămbara sect. The author of Mülācāra is Valtakerasvāmi. His date is not known. But there are indications that go to suggest that he most probably hailed from southern India; even to-day Digambara sect is prominent there.
As seen above, the niryukti-protion is available in the Digambara sect. But is the original Avaśyaka-sútra similarly available in that sect? Till today iwo works have been available - one is printed and the other is in manuscript form. Both contain the text of Sāmāyika and Pratikramaņa. The Sanskril-portion is not original
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