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note as to how a blind man as he was could edit such a book just as can reasonably be expected from a modern scholar conversant with scientific method of editing. He sits in his study surrounded by a number of his pupils or co-workers each with a manuscript in hand and he asks each of them to read out the variants one after another, he himself thinking over them deeply in order to choose the best reading that can be put in the body, other readings being relegated to the foot-notes. In editing the book he has done the most valuable and at the same time difficult work. In this work he had to work and labour day and night and so he was obliged to take perfect rest for some time.
As a Naisthika Brahmachārin (a life-long celibate' as he is ) his necessities of life are naturally very few and he does not care to earn much, being satisfied as an ideal scholar with whatever he earns. From his honorarium or remuneration he maintains one or two assistants to help him in his work.
From Gujarăt he came to Benares Hindu University in 1933, being appointed there as the Professor of Jain Philosophy and retired voluntarily from service in 1944. During this time he wrote and edited a number of valuable works in Sanskrit, Hindi and Gujarati. His commentary and translation work both in Gujarāti and Hindi of the Tattvarthasūtra, which is widely studied in Jainism, by Umāsvāti who is considered to have been the first Sanskrit writer in Jainism, are most important for those who desire to understand the real significance of the text in clear and lucid language elucidating all the knotty points in the work. The introductions to his editions of the Jñanabindu and Pramāṇamīmāsā are real contributions to Sanskrit logical works. His elaborate commentary in Gujarāti on the Sanmatitarka already referred to can be written only by a man of his calibre.
