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INTRODUCTION: XXXIX Śvetāmbara tradition follows the version of Tattvartha text that is contained in the Bhasya as the authentic one. It stands to reason if we accept the fact the Bhasya is the work of the author himself. This version has 344 sutras. The Bhāṣya, it seems was written before the development of philosophical style in Jaina writings and is, therefore, more in conformity with the style of the text which is more factual than philosophical. The noted Jaina scholar of Digambara tradition, Pt. Nathuramji Premi has, in his monumental work 'Jaina Sahitya Aur Itihasa' accepted the fact that the Bhāṣya is a commentary by the author only (Auto-commentary or Svopajnya tīka)21. This has also been corrobotrated by the conclusion drawn, in this regard, by Prof. Sagarmal Jain in his book, 'Tattvārthasūtra Aur Uski Parampara 22
Sarvārtha Siddhi
21
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This samskṛta commentary, by the Digambara master, Ācārya Pujyapāda alias Devanandī, follows a text which is somewhat different from that followed by the Bhasya. The differences are in the total number of sutras (it has 357 as compared to 344 of Bhāsya), and difference in the texts of some of the aphorisms. Its explanations and comments are more detailed in respect of grammatical, substantial and philosophical content. All other commentators of Digambara pursuit have followed the text adopted by Pujyapāda in this commentary for the simple reason that it was more in conformity with their sectarian beliefs than the
22
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Qouted from 'Tattvārthasūtra Aur Uski Parampara by Prof. Sagarmal Jain, p. 67.
Ibid., p. 68.
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