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Thus it is amply evident from this discussion of Yaśovijaya's excellent interpretation of the epistemological concepts of Umāsvāti that he has attempted to link the Tattvārtha-sūtra with the latest development in Jaina epistemology. It has reaffirmed the celebrity of the Tattvārtha-sūtra as fountainhead of the epistemological discussion in Jaina philosophy. The arguments put forth by him to fill the lacunae in the sūtra along with its auto-scholium are cogent and coherent. His reconciliatory approach has associated the Tattvārtha-sūtra with the latest progress in Jaina logic and thereby dispelled the misconception that it has lost the sūtra for its basis.
Really speaking, Mahopādhyāya Yaśovijaya with his philosophical acumen and eminence in the style of Neo-logic (NavyaNyāya) has updated the sūtra which was considered outdated with reference to the latest developed theory of knowledge in Jaina philosophy. The objection as to how the presence and absence of Naya (viewpoint), which is of absolutely distinct nature, corresponds to those of verbal testimony has been refuted with cogent arguments supported by the instances of Vyañjanä vștti of rhetoricians and the statement ‘That thou art (Tattvamasi) of Vedāntins. Thus Mahopādhyāya Yaśovijaya has fully contributed his mite to enrich the literature of Jaina logic and epistemology by the commentary ‘Tattvārtha-vivarana' and other authentic treatises due to which he has been acclaimed as the top-most Jaina logician of 18th Century not only in the Śvetāmbara school but also in the Digambara school. References 1. Pramāņa-mīmārsā, Hemacandra, Sarasvati Pustak Bhandar,
Ahmedabad, 1989, 1/1/1 p.-1 2. Tattvārtha-sūtra, Pt. Sukhlalji Sanghavi, PVRI, Varanasi, 1993, 'In
troduction', pp. 59-60. 3. Pramāņa-mimāṁsā 1/1/1, p.-2 4. Tattvārtha-sūtra, Preface, p. 48. 5. Jaina-tarkabhāṣā : Sarasvati Pustak Bhandar, Ahmedabad, Reprint
1993, List of the works of Mahopādhyāya Yaśovijaya
