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(4) The references of places and the copyists further authenticate the MSS Some of the MSS have been copied in Karnataka at Moodbidri and other places from the palm leaf MSS written in Kannada scripts ( 7, 318, 373 ) whereas some in Northen India, in Rajasthan, Uttar Pradesh, Bihar, Madhya Pradesh and Delhi
5) It is also noteworthy that copying work was done at Jaina Siddhanta Bhavana Airah itself MSS were borrowed from different collections & copying work was conducted in the supervision of learned Scholars.
(6) The study of colophon reveals many more inportant references of Satilgh s Ganas, Gacchas, Bhattarahas and presentation of Såstras by pious men and women to ascetics copying the Ms for personal study-spā hijāyn, and getting the work prepared for his son or relative etc Such references denote the continuity of religious practice of sastraclāna which occupy a very high position in the code of conduct of a Jaina household,
(7) The copying work of MSS was done not only by paid professionals but also by devout Śrāvakas and desciples of Bhattārakas or other ascetics
(8) In most of the MSS counting of alphabets, words, ślokas, or gälhas have been given as granthaparirnāna at the end of the MSS This neference is very important from the point of tbe extent of the Text Many times the author himselt indica'es the granthaparımāna Even the prosc works are counted in the form of slokas (32 alphabets cach) The Aplamimämsä Bhāşya ot Akalanka is more popularly known as Aştašati and Afioninamiālnkrl of Vidyananda is famous as Astasahasri Both works are the commentaries on the Aplamımānşă (in verse ) of Samanta Bhadra in Sanskrit prose, Vidyananda himself says about his work :
"Srotavy - aştasahasri śrutaih, kimanyaih sahasrasamkhyānaih" Counting in the form of slokas seems a later development When the teachings of Vardhamana Mahavira were reduced to writing counting was done in the form of Padas For instance the Ayaramga is said to contain eighteen thousand Padas
