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text." It is the foundation source of all the later commentaries on this text"- thus observes Muni Punyavijayaji.
Devendra (11th century) wrote his comprehensive commentary on the Uttarādhyayana called Sukhabodhā (Easy of understanding). It is also known by the name Laghuvetti with a view to distinguishing it from the more learned commentary Brhadvrtti (=Śisyahitā) of his predecessor Säntisūri (or Śäntyācārya). Devendra informs us at the beginning of his work that his commentary is based on Säntyācārya's commentary and that with a view to making it easy of understanding he has deliberately left out all variant readings and various interpretations, the whole of niryukti and its explanation. But his great merit is "Unlike Sāntyācārya he has added to his commentary many stories, told in full and often of great charm and interest. In this he draws his material from the larger stock of narratives available to him. He thus enriched the story tradition of the Uttarādhyayana still more, though it was already formed in essentials long before him."42 Abhayadevasuri (2nd half of the 19th century A.D.) wrote his commentaries on nine angās (sacred texts) like Sthānanga. He is therefore wellknown as 'Navānga-Vrttikära'. Maladhări Hemacandrasūri (beginning of the 12th century A.D.) wrote his commentaries on Anuyogadvārasūtra, and on Haribhadrasūri's Vrtti on the Avašyaka and on the Visesavasyakamahābhāsya. He was known for his great knowledge of the Jain agama texts. Acārya Malayagiri (2nd half of 12th century and first half of 13th century A.D.) wrote Vrttis - Commentaries - on several canonical works like Nandi sūtra, Rājaprasniya, Prajñāpanā, Avasyaka, Vyavahārasūtra, etc. Muni Punyavijayaji observes in his essay "Jain agamadhara Aura Prākrit Vanmaya":
"Among the commentators he stands at the top."43 The niryuktis, bhāsyas, mahābhäsyas, cūrnis and tikās are a
42. Ibid, pp.29-30. 43." 24104ARŤ À 5461 PH hatreet.” (9. 138)
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