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State ? Malayagiri often refers to Lāța! 1 and Saurāştra.12 Not only that but he describes Lāța as suralokabhūta and mentions the names of Valabhi, 18 Brgukaccha,14 Girinagara, 15 Satruñjaya 16 and Bhogapura. 17 Perhaps this Bhogapura is identical with the present Wadhavan situated on the bank of the riverBhogavo'. He not only mentions but describes social practices - viz. vaiśākho manthah and āşādho dandaḥ18 ---that perhaps originated in Saurāṣtra. It is note-worthy that he never refers to the name Gurjara-desa, All put together undoubtedly proves that he toured mostly in the regions of Lāța and Saurāṣtra,
MALAYAGIRI AS A VRTTIKARA Being a Brahmin by birth he learnt different sciences like Grammar etc. in a very young age, and whatever remained to be learot (probably philosophy etc.) he might have learnt in those seven years of a sanyasin's life. After having been initiated int) the Order of Jaina Monks, he studied within a short perioi almost all the Jaina canonical works. Perhaps inspired by the works of the navāngivytti kära Abhayadeva Sūri, he wrote vyttis ( commentaries) on the nine Āgamas — Rājapraśniya, Jivājívābhigama, Prajñāpanā, Candraprajñapti, Süryaprajñapti, Jambūdyipaprajñapti, Bfhatkalpa, Āvaśyaka, Nandi, and Vyavahāra. He has also written vrttis on certain works that are almost as important as the agamas, that is, on Pindaniryukti, Oghaniryukti, Jyotişkarandaka. Again, he composed vyttis even on the works of the great Ācāryas like Haribhadra, that is, on Dharmasangrahani, Karmapraksti, Pancasangraha, Şadaśiti, Saptatikā, Bphatsangrahaņi, Bșhatkşetrasamása, Dharmasāraprakarana, Tattvärthādhigama, Devendraprakarana, etc.
These vyltis not only explain the meaning of the text but also at times undertake a logical discussion of the topics under consideration. He has gone to the extent of writing explanatory comment measuring five hundred verses just to explain one single verse. He is satisfied only after he has discussed the topic fully and from all possible view-points. The critical exposition of the first verse of the Nandisthaviravali betrays his scholarship and learning. There he has logically refuted the theory of the samsāramocakas, 11. RajapraśniyavȚtti, p.9: Krdanta°, 3.24; Nandisūtravętti, p. 88; Bșhatkalpavstti, p. 20. 12. Jivājivābhigamavrtti, p. 56. 13. Krdantao, 4.58. 14. Dharmasangrahaņivrtti, p. 81. 15. Jiväjivabhigama vrtti, p. 56. 16. Krdanta', 4. 58. 17. Pindaniryuktivịtti, p. 9. 18. Taddhitapāda, IX. 100.
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