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TATTVĀRTHA SŪTRA
"(5) To take up at a time one aphorism or many of them as might seem proper from the standpoint of meaning, then to give the meaning, and lastly to offer the explanation. While doing so, if the topic is lengthy then to analyse out the explanation by dividing it into subsections with their respective titles.
"(6) To compare the Jaina technical terminology with the non-Jaina—where the comparison is too obvious and avoiding complications.
“(7) When on some topic the śvetāmbaras, the Digambaras, or both hold so many positions then what is to accepted and what to be left out this decision to be taken independently and without succumbing to the position maintained by some one sect but following what Jaina philosophy or what the aphorist says on the point–in this connection keeping in mind what stands closer to the intention of the aphorist as also the natural limitation of the explanation.
“However, though so many things have been kept in mind, even then it is natural that the present explanation should particularly contain portions only from the Bhāsya, its Vrtti, Sarvārthasiddhi and Rājavārtika. For it is only these texts that offer an elucidation by entering into the very heart of an original aphorism. However, from among these too I have given prominence to the Bhāsya, for being old and being a composition of the aphorist himself it much reveals the intention of the aphorist.
"In the present explanation comparisons are not instituted—as was the part of the original elaborate plan. So with a view to making good this deficiency to some extent as also with a view to following the interesting present-day style of teaching that gives prominence to comparisons the task of comparison has been undertaken in the Introduction. Outwardly viewing the reader might feel that this work of comparison is too small in extent—that is true, but those making a minute study can see that even if small in extent this comparison is much worthy of consideration. In a comparison worked out in the course of an
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