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Preface
Acārya Samantabhadra (circa 2nd century CE) is believed to have written an extensive commentary called 'Gandhahastimahābhāṣya'. Uncertainty prevails about its existence.
'Sarvarthasiddhi' by Acarya Pujyapada (circa 5th century CE) is the first and foremost extant commentary on 'Tattvārthasūtra'.
"Tattvarthavārtika' or 'Tattvärtharajavārtika' or 'Rajavārtika' by Bhaṭṭākalańkadeva (circa 7th century CE) is another commentary on 'Tattvarthasūtra', marked by extraordinary philosophical precision and logical analysis.
'Tattvārthaślokavārtika' by Acārya Vidyānanda (circa 9th century VS)1-great logician, and composer of 'Aṣṭasahsri'.
'Tattvarthasara' by Acārya Amṛtacandra (circa 10th century VS). 'Tattvarthasara' is not a direct commentary on 'Tattvärthasūtra' but an independent work, based on 'Tattvärthasūtra'. Excerpts from "Tattvartharajavārtika' too have been used at places.
'Tattvarthavṛtti' by Acarya Śrutasagara (circa 16th century VS).
Acarya Pujyapada's 'Sarvarthasiddhi'
Acārya Pujyapada's compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings.
Three other names of Acārya Pujyapāda find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi.
Acārya Pujyapāda was a digambara ascetic of high order,
1 - Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama Samvat (VS) calendar.
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