Over the centuries, Samayasāra has drawn a rich tradition of translation and commentary, especially into English and major Indian languages. Among English renderings, the translation and study by A. Chakravarti Nayanar is often singled out for its detailed introduction and extensive philosophical notes, and it is frequently cited in academic work. An earlier English translation by J. L. Jaini, sometimes associated with the “Sacred Books of the Jains,” remains historically important despite its somewhat old‑fashioned language. These works have helped to frame Kundakunda’s terse Prakrit verses for modern readers, making the text accessible not only to practitioners but also to scholars of Indian philosophy.

Beyond these, other English presentations of Samayasāra have emerged in different interpretive lineages. Some expositions are closely tied to the influential commentarial tradition of Kanji Swami, whose Gujarati‑based teachings on Samayasāra have been rendered into English by disciples. In addition, selected verses of the text are frequently translated and discussed in broader studies of Jainism and Indian thought, where authors such as Padmanabh Jaini, Paul Dundas, and Nathmal Tatia quote and elucidate key passages. In this way, Samayasāra often appears not only as a standalone scripture but also as a touchstone in comparative and philosophical discourse.

In the Indian vernaculars, the text has inspired especially deep engagement. Hindi translations and commentaries, such as the widely used edition by Pandit Phoolchandra Shastri, combine the original gāthās with translation and detailed tika, and are central in many traditional study circles. Gujarati translations and explanations, particularly those shaped by the Kanji Swami tradition and published by Jain trusts, are prominent among Gujarati‑speaking Jains. Further regional renderings in Kannada, Marathi, Rajasthani, and other languages provide a spectrum of approaches, from literal translation to more devotional, practice‑oriented commentary.

Taken together, these translations do more than merely transfer words from one language to another; they open different windows onto the same contemplative core of Samayasāra. Scholarly editions, with their critical notes and cross‑references, tend to highlight the text’s philosophical rigor, while vernacular commentaries often emphasize its role in self‑cultivation and inner transformation. For a seeker, moving between these various translations and traditions can itself become a kind of sādhanā, revealing how a single work can speak in many voices yet continually point back to the same inquiry into the nature of the self.