 Honorable Professor Wright, Dr. Peter Flughel, senior scholars like Dr. Hampanagra Jaya, so many faculty members of SOAS and research scholars and the professors came from India and friends. The topic of my today's lecture is newly discovered Jain mathematical manuscripts and they are contained. It is connected with three things, Jainism, mathematics and manuscript. Jainism, there is no need to introduce Jainism because the conference organized by the Jain Center. Mathematics, I am a man of mathematics and in ancient India, a branch of knowledge comes in the category of physical sciences. In ancient India, it was a part of astronomy but nowadays it is very vast and varied, having several branches itself. And manuscript, a handwritten document, at least 75 years old, that has significant scientific, historical or aesthetic values. It may be written on any material, stone, paper, cloth, wood, leather, brick bar or palm leaf. So my topic is related with the three things. I will try to make the justice with all the three things because it is related with the mathematics and Jainism both. So there is a class of the studies which is known as Jain School of Mathematics. So, mathematics, question arise, what is Jain mathematics? Mathematics found in Jain chronicle literature or in the literature written by Jainacharyas or Jain scholars is known as Jain School of Mathematics or simply Jain mathematics. It is a part of the Indian mathematics, hence we can call it Jain School of Indian Mathematics. It is included in major class history of mathematics. So some people ask me a question. What is Jain mathematics? It is arithmetic, algebra, geometry. We know the branch of the mathematics, analysis, pure mathematics, applied mathematics, which is Jain mathematics. So this is clarification that it is not a branch of the mathematics. Of course, according to American Mathematical Society classification, it comes under the major class history of mathematics. When it came into picture, before 1929, no one knows the word Jain School of Mathematics. The first paper on Jain School of Mathematics was written by Professor B. Bidat in Bulletin of Calcutta Mathematical Society. And first time he used the word Jain School of Mathematics. But Jain School of Mathematics came into picture without the name in 1908, when Professor David E. Janismith, a well-known historian of mathematics, produced a paper, Ganesh Sarsangra of Mahavira Charya. And a lecture was given in Rome and it is published in Bibliotheca Mathematica. Ganesh Sarsangra, which is very popular and known text of Jain School of Mathematics, published by Madras Government in 1912 with English translation of M. Rangacharya and it's Hindi translation by L. C. Jain appeared in 1963. Nowadays, the Kannada and Telugu translation are also available. So in this way, Jain School started to function in 1912, but the term coined in 1929. Now why it should be studies? People say why you are giving such emphasis on the studies of mathematics? Acharya Shri Mahaprakya says that without the knowledge of the mathematics, no one can do justice with the Jain philosophical mathematics. And the reason is, according to Digambar classification, subject-wise classification, the entire Jain literature can be classified in four part, Prathmaniyog, Karananyog, Charananyog and Dravyaniyog. According to Shwetama tradition, which is almost the same, the classification is Dharam-Kathanyog, Charan-Kandanyog, Gnithanyog and Dravyaniyog. So sections which are underlined, means Kandanyog and Dravyaniyog and according to Shwetama tradition, Kandanyog and the Gartanyog are full of mathematics. Regarding 72 arts, 72 arts, a reference of Gnith is found in Bhagwati Sutra, Lehiyao Ganiya Pahanao means script, et cetera, but full of mathematics, that indicates the importance of mathematics in Jain Quranic literature. Mahaviracharya's Gani Sarasangra is a very popular text and in that very text in first chapter, he writes, Bhau Bhirvi Pralapai Kim Trailog Ke Sacharacharya Yatkin Chidastu Teinatam Gani Tein Nahin, means what is good of saying much in vain, whatever there is in all the three words which are possessed of moving and non-moving things, all that in it cannot exist as apart from mathematics. Now, what is the purpose of developing mathematics in Jainism? Now, question arise why the persons giving so much important and the ancient Jain arts areas giving so much importance in importance to mathematics and what is their purpose? The purpose is broadly we can write some points that is to explain cosmological details and the description of the three-fold universe. It is used in giving the length, area and volume of the different section of this three-fold universe because the cosmological studies cannot be made without the knowledge of the mathematics. So for cosmology, cosmography and the cosmogony, the knowledge of the mathematics is essential. The text like Suri Pragyapti, Chanda Pragyapti, Jambudi Pragyapti, Tiloe Parnati, Dhavala, Treloksar, Jambudi Parnati, Sangho, et cetera, cannot be studied without the knowledge of the mathematics. Therefore, first purpose is to explain the cosmological details. The second is to explain different types of, different types and subtypes of the karmas, their operation of the uprising, binding, shedding of the karmas and the net effect of their infinitude of combinations because there are two major fields. One, the cosmological studies and another is the karmic studies and regarding the karmic studies, the text Kasai Pahul, Chona Sutra, Gomatsar, Jeev Khan, Karm Khan and the canonical text like Bhagwati Sutra, Esthanang Sutra are full of karmic theory. Dr. Shah is present here who is introducing me, is working on the Panchasangra and some other karmic texts. So the studies of the karmic theory is another field in which mathematics used. Therefore, Jai Naseer giving much emphasis for the mathematics. And third one is to get the auspicious place and time for the religious ceremonies like Disha and Pratistha. It is very much important. Without muhurth, no Disha performed in Jain tradition. So this is third reason. And the fourth is to train the people in basic mathematics, Laki Ganesh, required in daily life. Therefore, we find so many texts of Pati Ganesh written by the Jain Acharya just for the sake of the common person because Jain Acharis not only write the philosophical texts, they write the texts related with the mathematics, astronomy, grammar, and architect, et cetera, also, which are useful for the common man. And unfortunately, this part was ignored. If we put forward all these texts, then we find that Jain Acharis are how much interested for the upliftment of the humankind and the society too. And to explain the Jain logic system which is used for establishment of the logical facts and reconcilment of the other's views, modern mathematical logic is available in the text of the Jain Nyaay. As you know, Prameh Kamal Martand, Astra Sahesri, Nyaaysar are the very famous texts of the Jain logic and the Jain Nyaay text cannot be studied without the appropriate knowledge. In modern mathematics, we teach the students four or five operations in the logic and they are all similar to the operations which is used in the Jain logic too. Now, when these five are the purposes, then how many texts was published so far? As I have mentioned earlier, that the canonical texts, all the Angas, Upang, we are full of mathematics, Bhagwati Sotra, Sthananga Sotra, Aniyog Dwar Sotra, Uttara Dhyan Sotra, Jammudi Pragyapti, Surya Pragyapti, Chandra Pragyapti, and Shatkhandagam, Dhawla, Tilopanati, Traloksar, Gomatsar, Jeevkand, Karamkand are full of mathematics. But I am concentrating here non-canonical class. Non-canonical class, in this very class, which purely of mathematics, purely related with the mathematics, they have nothing to do with the philosophical details. And in this category, we find Trishatika of Sridharacharya. It is published in 1899 as a non-gen text and it's new edition with the Subedar translation appeared in 2004. The Ganesh Sar Sanghra of Mahaviracharya, first published, as I told you, in 1912, Hindi translation from Solapur 1963 and Kannada translation from Hombu's 2000 and Telugu translation from Hyderabad in 2003. Ganitilak commentary on the party Ganita of Sripati, written by Sintalab Surya, is published by Gaikwad Oriental Series in 1937. Devahar Ganit published by Madras Government in 1955 and the new translation with Kannada translation and the English translation appeared in 2012 and this translation was made by Prof. Padmavathamma, our senior colleague. A Ganesh Sar Komdi of Thakkarferu, first published from Balodha in 1961 and recently, Prof. Esar Sharma, he was initially in Aligarh Muslim University, at present he is in Germany, with his team published a new edition of Ganesh Sar Komdi of Thakkarferu and that appeared from Manohar Books in 2009. An Estang Panchawinsadika tasting Suri appeared in 2006 with its English translation by Takao Hayashi, our friend. And of course, in mathematics, it is very difficult to translate the things because for translating any Jain mathematical texts, knowledge of the Jain philosophy, knowledge of the Prakritkar Sanskrit or the language in which it is initially written or the Kannada, which is a Kannada, if it is in Kannada script, the knowledge of the Kannada script is essential and the knowledge of the mathematics too. So this is a very rare combination. Some people are expert in mathematics, they do not know the Kannada, they do not know the Prakrit, and if they know the Prakrit, then they are not well versed with the Jain philosophical term because so many philosophical terms come in the text that without knowledge of the subject matter, any mathematics, language, and the Jain philosophy, it is not possible to translate the thing. Therefore, in some cases, we get only original text. And Angul Saptati, Lila Vati of Lal Chand, Anka Prasthar, and Jyotir Gyanvidhi, these four texts only original published so far, there is no translation is available. And as my topic is newly discovered, newly discovered Jain mathematical text, I am listing here 18 such mathematical texts which are unnoticed, unpublished, and I just want to introduce here first time this list here so that the people who are capable to translate the Jain mathematical text down forward and re-earth all these things and translate it and prepare the critical addition so that the humanity will benefit with the knowledge contained in this very. The Ganesh also, Mahimoday, written by Mahimoday, and the manuscript is available in Abhay Granthagar of B. Kaner. Ganesh Sarav Anand Kavi, this is also unpublished, unknown, in the history of mathematics by Davy Digen Smith, in the history of mathematics by, history of Hindu mathematics by B. B. Dutt, or any text of history of mathematics, either published from Open University of America or from any country doesn't mention the name of these texts. Ganesh Sarav Anand Kavi, it the manuscript is available in the Sethia Library, B. Kaner, Ganesh Diyaparnati, Oriental Manuscript Club, Royal Aesthetic Society of Bengal, and Ganesh Sangra by Yalla Char, it is available in Bandarkal Oriental Research Institute of Pune, Kshetra Ganit, of Nemi Chandra. It's only one copy, available in Tholia, Upashtraya, of Ahmedabad, Kshetra Ganit, of Somtilaksuri. It's copy is available in Rajasthan Oriental Research Institute, Library, Jodhpur, and Kshetra Samas, Prakrana, Sheech and the Suri, it's copy is mentioned in the Shantinath, in the catalogue of Shantinath Jain Bhandar, Kambay, 135 number, Vrat Kshetra Samas, Vratthi Siddha Suri, and Lagu Kshetra Samas, Vratthi, Jaisalmeer Bhandar, Kshetra Samas, Ratnasekar Suri, Rory, 2536, Rory means Rajasthan, Oriental Research Institute, Library, and Kshetra Samas by Srimitalak Suri, Uttar Chhattishtika by Shridhar, in Karanja, Ganesh Shastra of Raja Ditya, Madras, Ganesh Shastra Guno Bhadra, in Karanja, Ganesha Vilas by Chandram, in the Jain Math of Mood Badri. And it is Professor Hampana, I request to Professor Hampana, it is very difficult, because they are in Kannada script. If we are unable to even note the name of the manuscript because we do not know the Kannada script. So it is very much essential that a person who is well versed in the old Kannada script come forward and there are so many manuscripts are available in the Bhandars of Mood Badri and especially in Mood Badri are in other Bhandars of Karnataka and the manuscript found in the Bhandars of Karnataka are very reliable, very old because they are all on palm leaf. And sometime they are 800 or more than, the subscribing period is more than 800. So, but in North India, we find the manuscript 200, 300, 400 years old only. But in the South India, we find the more old copies. Ganesh Sangra, Raja Ditya, that is also available in Mood Badri. Ganesh Vilas of Raja Ditya, it is also available in Mood Badri and Pudgal Bhangavratthi by Nyaay Vijay Ganesh and this copy is available in Mandarkar Role Interest Search Institute, Pune. So these 18 manuscripts are available, some of them I have seen personally, but I have not got the copy of these manuscripts. Now, I am giving you, as mentioned by Ratko Marsha, that he collected nine mathematical manuscripts. So, I have the copies of certain mathematical manuscripts which are not published. So, I am giving the details of one by one. This is Stan Panchwanshetika, the only one copy. The only one copy of Stan Panchwanshetika is available in the library of LD Institute, means Lalbhai Dalpatbhai Institute of Indology, Ahmedabad. And this is a manuscript of three folios only. Some details are given and it is written by Lungkha Gakshi, Tej Singh Suriji, and he died in 1686. Therefore, it is sure that it is written before 1686 and subscribing period is 1813. The manuscript details are given here. Now, I have published his facemiles in Arhat Vachan in 1988-89. Whenever I was doing PSD, I have got this copy of Stan Panchwanshetika, I am very much excited because nowhere the name is mentioned, therefore, and it is not possible for me because it is very typical. So, I have published facemiles only with the introduction of Tej Singh Suriji. So, about the life is case, the name of the guru, et cetera. It is a work of 25 verses on arbitrary disease. Each verse prescribes a series of calculation or an algorithm that returns any number, a positive integer with a certain constant number, say P, that is significant for Janizb. For example, in the first stanza, in the first stanza, a constant is 72 and he narrated that 72 is the life, length of life of Bhagwan Mahavir. Length of life of Bhagwan Mahavir. Similarly, he given the some life span or the time span for the establishment of Lungkagach. So, so many such type of things which are important from the history of Janizb are included, involved in 25 verses, life span of the Bhagwan Parshnath. And a lot of controversy. Professor Sagar Malji is not here, but in spite of his absence, I'm mentioning that he raised so many questions about the period of the Lord Mahavir. But almost all the people say that 527 BC is the Nirvana period of the Lord Mahavir. But in so many books published from Parshnath Vidyasham Shostan, he raised some question. Now, in this manuscript, the period of the Nirvana is mentioned 527 BC. So, this small text is important in this way that he incorporated the mathematical skill to decipher or to give the different events of history of Janizb. And it is also important from this very point of view that with the help of this, we can resolve so many controversies too. It is composed in Sardulvik credit and Vasanth Tilka meter. Last one is in Upjati. Many historical events are mentioned in this text like Vir Nirvana. It is important to resolve the controversy regarding it. Now, the second is the Janizb by Siddhara. And this is the first page of this very text. The name is Trishatika, which is popular, but the name which is mentioned in this very text is Ganesh Sar. And the details of this very manuscript, given here, the number of the manuscript, whenever I visited the Jain Mutt Moodwadri, I have found and I have taken the photocopy, photo of certain pages, and Puja Swamiji, Pandita Chariswamiji, previous one. Now, the Bhattarak, Charukirti, not which is present, but previous Bhattarak Charukirti, who is named as the Pandita Char, kindly provided as the photo of all the palm leaf manuscript, all the palm leaves of this very manuscript. And the so many copy of the Trishatika are available across the India and not only India in London too. Therefore, I am mentioning here in British Museum catalog number five to zero six and under the name Patya Ganesar, India office London, six, three, one, seven, and Sindhya Oriental Research Institute of Jain under the name Trishati and in the Karanja temple under the name two, one, one, zero. Several manuscripts of the Trishatika collected from various places laying in the department of the mathematics university of Lucknow, Lucknow. Professor Ayan Singh, Professor Ayan Singh previously, the head of the department in the Lucknow University, and he is very much interested in Jain school of mathematics. Professor Hiralal Jain inspired him to study mathematics of Dhawla and he write a very important paper, Mathematics of Dhawla, that is published with the Dhawla book four. And Jain sources for history of mathematics is a very excellent paper which is published in the warning commemorative volume also. Therefore, he is very much interested and he collected the several copies of the Trishatika and they are all preserved. I think not original copy because no one will provide the original copy. He take the photos. At that time, there was no so much facility of the photocomping. In 50s, I think photocomping method was not very popular. So he collected photo by camera and sometimes he copied by hand and they are preserved in the Department of Mathematics University of Lucknow. But the published version of Trishatika, one published by Chokham, published from Banaras in 1899 and it is edited by Sudhakar Diwedi. And this will contain only 172 shlokas only. And the Trishatika, which is recently published in 2004 with the translation of Siddhimda Acharya and published by Rasti Sankar Sansthan. This contain only the same 172 shlokas. The published version contain 65 formulas and 107 examples. So 172. These figures doesn't match with the word Trishatika. As those person who knows Sanskrit, Trishatika means 300. I have got a copy of the Ganesar from Mood Vidri and some copies are transcript of its Lucknow, from Lucknow University on the basis of it. One in large edition has been prepared which contain 305 plus 12. It is closer to word Trishatika. This is not exactly 300, but it is more closer to Trishatika. I think there will be some shepak, some shepak which can be removed on the basis of the linguistic and then a more, the in large edition have two important shlokas and they are missing here. So I am remembering, I am just, Nattva Janam Savarchit Patya, Ganatasi Sahara Mudratya, Lok Bhava Haraya Pravakshetri, Sri Dharacharya. So this is the shlok, this is the Mangalachara which is mentioned by Acharya Sri Dhar. And the second one is also the translation of Sri Dharacharya going to Lord Jin tells the substance of mathematics as extracted from the party composed by himself for the use of the people. And the second shlok is Vrashivaya Sambhavaya Panch Saptondurtha Dishaay Vimalaya Ardham Chaturdwaram Kramanaykam Chatashyate So in this shlok, Vrashivaya Sambhavaya, we know that the name of the first Tirthankar is Vrashivarath, third is the Sambhavanath and the Vimalanath. These are the names of the Tirthankar and the translation which is provided by the Sudhimnacharya or other person is not, no, the translation which is made by Ushasthana in the PhD thesis submitted in the Lucknow University is not proper. He translated Vimal as the cleaning, as a cleaning. So this type of misinterpretation was made due to the fact the person is not aware with the Jain tradition or the Jain philosophy. That's why I have mentioned that the knowledge of the Jain philosophy is very much essential for the translation of the Jain mathematical text. The person who is not acquainted with the fact that the Vrashiv is the name of the first Tirthankara, Sambhavanath is the name of the third Tirthankar, how he will translate and that's why he committed so many mistakes. And another text of the same Siddhar is I have got the three copies. One is available in Moodbuddhari but I can't read it. Therefore I am not given here but the copy is available. I confirm with the Charukirti Ji, Swamiji that the copy is available in Moodbuddhari and I have got the transcript of that very copy which is available in the Arah and that is the first copy which is Jain Siddhantbhavan Arah and the second is the copy which is found in the Elekpanala Srishti Bhandar Ujjain. The three Bhandars, Elekpanala Srishti Bhandar Mumbai Elekpanala Srishti Bhandar Ujjain and Elekpanala Srishti Bhandar Bihar Rajasthan. These three Bhandars are very rich and those people who are interested in the Jain manuscript must visit these three Bhandars because I think that I have not seen because he is very senior. Elekpanala Ji collected several manuscript, copied them and put them in the Bhandars. Therefore these Bhandars are very helpful for the study of the ancient texts like Sivanvelagala Moodbuddhari Bhandars where in Moodbuddhari Bhandar, we have got the Dhawla. In Moodbuddhari Bhandar, we have got the several copies of the text of the Acharya Kund Kund. So Jyotir Gyanvidhi and the details of the Jyotir Gyanvidhi is given here. It is a text of astronomy with the help and important thing, Jyotir Gyanvidhi is a very important text of the astronomy. The rules regarding finding the Mooddh of Pratistha is as it is quoted by Vasu Nandi Acharya in the Pratistha part. But the original text, Jyotir Gyanvidhi, is still unpublished. I have got the copy, two copies and with the help, I have prepared a list of the contain. There are 10 chapters. Sanghyaadikar, Dhruvadikar, Tithyaadikar, Sankranti, Ratthu Horathri, Pramanaadikar, Gran Ilyadikar, Gran Yuddhaadikar, Granadikar, Lagna Prakran, Gnitaadikar and Murtadikar. And this is very authentic. The people of the astronomy informed that the process of finding the Mooddh and the lagna are still in use. And Tithyaadikar, in that Tithyaadikar, the rule of the Jain astronomy of Udaya Tithi are mentioned. There is a difference in the astronomical details of Jain and Hindu text. In Hindu text, the decision of Tithi is made on the basis of how long it is in that very day. But in Jain tradition, in the morning, if the Tughari is that very Tithi, then it is accepted. So this is the difference, which is mentioned in the Bharti Jyotish by Dr. Naimi Chan Shastri Jyotishachar. So the text is very important and it should be published by any person who is well versed in the Jain astronomy or Gnita Jyotish. Now, Shatrin Shikta. Shatrin Shatika, Madhav Chandra Trayvedi. As I have mentioned that Ganesh Sar Sanghra is very important text and very popular too because it is translation in Hindi, in English, in Kannada, in Telugu and across the India, we find several copies of it. But a great mistake committed by the different persons who is engaged in this rework. The Shatrin Shatika is a work of Madhav Chandra Trayvedi but everywhere it is mentioned as an incomplete copy of the Ganesh Sar Sanghra. Here, on page number 35, which is shown here, it is mentioned, Shri Vitra Gai Nama. Chattis mein, Sakal Aat, Bhinn Aat, Bhinnajati Chai. Prakinak Das Trayrashik Char, Inta Chattis, Budh Veera Charya Ruh, Pele Ganat Vanu, Madhav Chandra Trayvediya. I have underlined this, Madhav Chandra Trayvediya. Charya Ruh, Soda Siddharadis, Soda Sanghra Mainiskum, Budhu. Budhu Shreeman, Pele Ganat, Pele Gai Gai. These two words are from the Kannada background. Therefore, the Northern Indian people cannot explain this very thing. When I visited, Sivan Belgula, Pooj Bhattarak Swamiji and Pandit Bahubali Upade, in 1981, assisted me, and he said that, Pele Ganat Maini Pehle Gai, previously known, previously declared, and Budhu means Shreeman Up, it is a word of honor only. So, whenever I have gone through the content of this very text, that these are the details of manuscript, and other manuscript, there are so many manuscripts I have found, and whenever I have examined that any manuscript by a sense saying, mentioned as an incomplete manuscript by Professor Elsie Jain, Professor Hiralal Jain, Professor A. N. Upade, mentioned these are the incomplete manuscripts of Ganesh Sar Sanghra. I have found that, of course, they have the first four chapter, but these are the Ganesh Sar Sanghra. First two four chapter are same in Shatrin Shatika, and he mentioned also that, Soda Siddharagi of Sar Sanghra, he means on the basis of the Ganesh Sar Sanghra, Mahavira Acharya, Madhav Chandra said that, I have prepared this very short Shatrin Shatika. So, this is the worst portion, Shri Vidra Gainama, this is the same thing, and the chapter of GSS, which is found in the Shatrin Shatika are following, Sanyadikar, Parikaram Vihar, Kala Savarna Vihar, Prakindak Vihar, and Thairashik Vihar. These four chapter are in the published word, then Sanyadikar and Parikram Vihar are separated. So, we find that these five chapters are the same, but in Shatrin Shatika, we find these 13 additional formulae, Varga Sankalita Nayan Sutram, Ganesh Sankalita Nayan Sutram, Ek Dwaradi Sankalita Gana Nayan Sutram, Sarva Gana Nayan Sutra Dwayam, Uttaro Tarchay Bhava. So, these 13 formulae, in the first four chapter, we find the operation of eight fundamental operation, eight fundamental operations on fractions, then Bhinnajati means six type of fractions, and Prakindak operations, and the applied questions related with the fractions, and Thairashik is well known to all of you, that regarding proportion, et cetera, Ichhakar questions, they are Thairashik. So, the 36 type of things, which is discussed in the first five chapter of the Ganeshar Sagra are taken as it is, but there are certain things which is essential, and they are related with the series. They are related with the geometry, and they are related with the two typical problems, which is discussed by the Acharya Shri Dharah, if two persons start from the same point with the two velocities, or after a period of half an hour, a person starts with a different velocity. When they will meet, this type of question is discussed in Parti Ganitbhai Shri Dharacharya, but in the first four or five chapters, up to Thairashik, there is no details of such type of questions. So, these type of questions, how solved? So, the formula for that very is given here, and under this heading, the process of solving this type of situation is given, and a person borrow certain money from any vanik, any landlord, then what will be the interest, and in how many days, even, that EMI is a very popular word at present word, equally monthly installment. So, what will be the equal monthly installment? This type of question is discussed here in So, this type of with the problems and typical problems, series and geometry are discussed, and these under these 13 chapters are the formula with illustration, all the things discussed, apart from it, illustrated certain formula, which is given in the Ganesh Sarsangra with the help of certain examples, and in the last, he has given the magic square of 34. In the Jain temples, we find the many yantras, they bear the different magic squares, 35, 25, 34, 25, 15, 64, et cetera. So, what is the use, and why they are given so much importance, I do not know and I do not want to comment on it, but here it is important that they have mentioned the magic square of 34. Now, Lokani Yoke, this is Jinnusen, as I have told you, the Jain is given much important to cosmological studies, and entire Ganetani Yoke is full of cosmological things, the details of this manuscript, and this manuscript is available in Kumbhoj Bahubali of Kolhapur, as well as in the Karanjalaad, and this written by the Achary Jinnusen. In Trilo ki Deepak of Pandit Baamdev, we find a copy of it in Delhi, written in 1386, 1386, so this text is written before that, no, 1379, 1379, and so many copies are available in Khajuraho, in Chanderi, in Ujain, and Trilog Darpan of Pandit Khadaksen, Khadaksen, nothing is new in this very script, but importance is this, it is first text of mathematics, cosmological mathematics, cosmological details, which is written in Devnagari script, and in Hindi, in Hindi, as you know, Om Namah Siddhape Aashu, Gurbhe Nama, Aathitra Lok Darpan, Hindi Bhasha Likhyate, Om Namah Siddhan, Monijan Rai, so this is in Hindi, this is its importance, so it is written in 1656, several other manuscripts are available in Sonagir, Gwalior, Sevni Malwa, Indore, Sanawat, Bina, Sevni, Shivpuri, Khargapur, et cetera, and it is the oldest book on Jain cosmology, written in Hindi, of course, cosmological books are so many old, but in Hindi it is first book, and this is the Ganesh Saraf, Hemraj of 17th century, this is the first text, on number theory, written in Hindi, and as Shri Yati Sundara, Shri Pati Sundara Sugata Vidhi, Nere Vikara Kartara, Agama Sugama Ananda Main, Suronara Pati, Suronara Pati Saratara, so in this way, it is the importance of this is in, it is written in Hindi, and we find in this that the type of number, countable, uncountable, and finite is mentioned in this very text, nothing else, in 89 shlokas, in 89 pad, it is mentioned, This classification is available, in Isthanang, in Bhagvati, in Aniyogdwar, in Jammudi Pragyapati, in Tilwe Pranati, in Trlokasar, in Jammudi Pranati, in the Anantanaanth, in the Anantanaanth, or the quantities which is added, we will find some difference, but in entire tradition, in Agambar and Shathambar, both this classification is almost 99% same, but the beauty of this, this is in Hindi, and he write, So in this way, he has illustrated thing in very simple manner, yes, and I have collected this very ministry, which is shown here, from a small town, and other known manuscripts are from Jaipur, Boondi, and a copy of the Boondi is available in Karnataka, in the Karnataka, in the Karnataka, in the Karnataka, in the Karnataka, in the Karnataka, is available in Kundukun Gyanpeet, in BurlaparU his complete mathematical texts, written in Hindi poetry, the texts deals with the unique GeHNA classification system of number, and there are some controversies about the Ganeshar Sangra, it is said that the, mentioned that X upon 0, X upon 0 is equal to X is wrong. As a man of mathematics, I'm also say, say that x upon zero is not x. It should be infinity. Any number divided by zero is infinity. But according to logical system, according to Nayak's point of view, if x thing is distributed among zero percent, what will be the change? If I have certain thing, these 100 books, and if we distribute among the zero percent, means we not distribute, then the things will remain safe. There will be no change. This is the idea. And this is ignored by M. Rangacharya. And then they have copied only the further translator, copied or followed the view of the Rangacharya. And this very Uttar Chhattisitika, which is recovered from the Bhiavar. Bhiavar, the illustration is given that yx upon zero is x, mentioned by the Mahaviracharya. So certain charges, which is one more charge, the rule for finding the area of a quadrilateral, which is mentioned by the Mahaviracharya is not correct. But the things when we see that the rule, when illustrated with the example that it is chakri achaturbhaja. So this is a typical problem. And if it is used for that very case, then the rule is correct. And if we use it for general case, then it will be not proper. So whenever we find the certain commentaries, the formula and the validity of formula can be checked in more better way. And the limitation of the formula can be explained and analyzed with the help of certain, such type of commentaries. The name is Uttar Chhattisitika, but really it is the commentary of the Ganesar Sangra made by Bhattarak Sumathi Kirtiji. And so many copy of this is available. But this copy we have recovered from Bihar, another copy is available in Udaipur, et cetera. And recently, within two, three months, I have recovered Lagu Sangrahani Sutra from Hat Pipliya, a very small town of Devas district. And Sangrahani Sutra Balabodh by Ganesh Gyan Bhandar, it is from Gyan Gacch of Sthanakvasi tradition. And this is a very old manuscript about 600 years old and it is recovered from Ratlam. Now in this case, what is our responsibility? Our responsibility to get the copies of these manuscripts from the Bhandars and print the facemiles or put them on the internet immediately so that the interested and the capable scholars may translate them and evaluate critically their content. Nowadays, people do not give easily the copy of the manuscript. And the Copyright Act creates so many problems. And National Mission for Manuscript, who collected the data of different Gyan Bhandars, is bound not to put on the website because intellectual property right came in between. Therefore, I have contacted him. Ali Sandhra is not here. She asked a question that is there is any commentary before Sint Laxuri is available in Gyan tradition? I have analyzed 8,000 datas available with National Mission for Manuscript being a coordinator for Madhya Pradesh. I have a facility to enter in these datas. And I have found that no commentary before Sint Laxuri is written on any completely mathematical text. If she will come, she's doing work on Ganesha, on Ganesh Tilaka of Sint Laxuri, tomorrow she may come. So then I will inform him. I have, she mailed me and I have said that I will try to get the answer of your question. I have found that no commentary before Sint Laxuri is available according to my knowledge. There may be some. So if any commentary, any commentary procured or found then it will be an achievement. But this is the research. And if we find, then we change our idea. And naturally, this is my responsibility to acknowledge the assistance provided in collecting so many data, especially Jain Vishwabharti, Sansthan Laddu, Gyan Sagar Science Foundation, National Mission for Manuscript, Government of India, and Kundukund Gyanpeet. All are very helpful. And with the help of these, we have collected these data which will establish a foundation for the further studies in the field of Jain School of Mathematics. The text which is recovered so far are the canonical text. A lot of work has been done. Even then, so many texts of non-canonical texts are ignored. And they have a lot of information which is useful for us. And it is our responsibility to preserve them for the new generation, for further generation. Am I right?