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The question of which tradition it belonged to is very useful in resolving this issue. To confirm that Umaswati was not from the Digambara tradition, the following arguments suffice:
(1) If the high-nagar branch mentioned in the praise is taken into account, there is not a single evidence that the Nagar branch ever arose within the Digambara sect.
(2) According to the first statement in the sutra, the description of twelve heavens in the commentary is not accepted by the Digambara sect. The sutra (5, 38) asserts that "time" is a real substance, and the commentary's description (5, 39) contradicts the Digambara perspective. In Kevali (9, 11), the direct acceptance of the sutra and commentary confirming eleven obstacles, as well as alternatives of substance in Pulaka and others, and the commentary on the linga in Siddha contradict the Digambara tradition.
1. See 4, 3 and 4, 20 and its commentary.
2. See the article published on page 12 in "Jain Jagat" Year 5, Issue 2, which reveals that ancient Digambara texts do mention twelve kalpas (heavens). These twelve kalpas are described as they are. Therefore, the original count was indeed twelve, and later, at some point, the number sixteen appeared in Digambara texts.
3. Compare with 9, 49 and 10. Six has a commentary that aligns with the same sutras' Sarvarthasiddhi. Here, the question arises that if in the Sarvarthasiddhi of 10, 9, the consideration of linga and tirtha door has been altered to fit the Jain view, replacing the original statement with an established Digambara meaning, then what about the Sarvarthasiddhi of 9, 47 regarding Pulaka?