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264
The Unknown Pilgrims
1. For the composition of the Part and the presentation of the doctrine: - The Tattvārtha-sútra, followed without exception by both Digambaras and Svetāmbaras, and the commentary thereon, the Savārthasiddhi,
- The Dravyasaṁgraha, a treatise which is of brief compass but very compact and of remarkable consistency.8
2. For the spirit which has guided the writing of this Part:
· The Pravacanasāra and the Samayasăra. In connection with these two important treatises I readily acknowledge that I owe to Aryikā Sri Jñānamati my discovery of Acārya Kundakunda as the Master par excellence; I have followed him very closely because of his profundity of thought issuing from his experience, his clarity and his sure grasp of the teaching. Himself a sage of the Digambara persuasion, Kundakunda is no prisoner of compartmentalised sectarianism, he finds his place within the spititual treasury of humanity. Moreover, he is accepted by all the Jainas and, during these last years, several Svetāmbara sādhvis have been studying him.
For the more specific subjects:
- The Anagāradharmāmsta for the avaśyakas, the daily duties.
- The Acārānga-sūtra and the Daśavaikālika-sūtra for the mahāvratas, the great vows.
8 I have known the Dravyasaṁgraha since my stay in Ghatkopar in 1971 when I was following the courses of Sramani Vidyapitha (cf. P 467). This work of Siddhānta Cakravartin Nemicandra (cf. P 224) was written towards the end of the Xth c. for Cāmundarāya, a minister of King Rājamalla, this same minister was the one who caused the statue of Bahubali to be set up at Sravana Belgola. This text was translated into Hindi (in verse and prose) by Aryikā Jñanamati in 1977.
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