Tattvarthadhigamsutram Part 2

SR No.: 002716
Original Sutra Author: Umaswati, Umaswami
Author: Hiralal R Kapadia
Publisher: Jivanchandra Sakarchandra
Publication Year: 1929
Total Pages: 472
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 12 MB

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42
INTRODUCTION
belongs mentioned therein can give us some clue about his date, in case Tucchair-nāgara is identified with ucсanāgarī which is mentioned in the sthavirāvali, as the sākhā having its origin in Arya Santiśrenika. So it may be roughly estimated that Umāsvāti has not flourished earlier than 471 Vira era. Hartmut Piper assigns the 5th century as the date of Umāsvāti. This is borne out by the following remark he has made in his work “ Die Gesetze der Weltgeschichte" p. 118:
"'Der buddhistische Humanismus hat in Buddhaghosha (5. Jahrhundert), der jainistische in Umasvati (5. Jahrhundert)............
In the "History of the Medieval School of Indian Logic" (p. 8) his date is mentioned as 1-85 A. D.
The critical study of Tattvārthasūtra and its bhāsya reveals the fact that the statements therein are not wholly in favour either of the Svetāmbara tradition or the Digambara one, though they have a greater leaning towards the former. This may lead us to infer that Umāsvāti has flourished in the period when the two sects were not sharply differentiated one from the other. That is to say, his works bear the date very near that of the schism which is mostly admitted as 79 or 82 A. D.
The date of Sarvārthasiddhi is generally accepted to be the fifth or the six century. And as this is a very old commentary, it may be deduced that this determines terminus ad quem of the date in question. Thus the date of Umāsvāti ranges between the 1st and the 4th centuries of the Vikrama era.
Under these circumstances it will not be futile to note certain * parallel ideas etc., found in this work of Umāsvāti, the āgamas and non-Jaina works of not later than the 3rd century. For, though
1. See p. 6 of this introduction.
2. The Buddhistic humanism has its leader in Buddhaghoşa (circa 5th century), the Jainistic in Umāsvāti (circa 5th century).............
3. Cf. Prof. Winternitz's remark in his Geschichte (vol. II, p. 351):
“Wahrscheinlich gehört er einer frühen Zeit an, in der die beiden Sekten noch nicht so scharf voneinander getreunt waren."
4. One who is hereby inclined to jump to the conclusion that one must have borrowed from the other may ponder over the following cases where the wordings are exactly the same :(1) Yoga darśana II. 46 =
II. 46 = Sankh
Sankhya darśana III. 34 Nyāya darśana 1. 1.7 = Sankhya darśana I. 101 Vedānta darśana IV. 1.1 = Sankhya darśana IV. 3 Kamaśāstra ch. I, p. 187 : Grhya sutra
I. 3.10
I. 3.20 187-188 =
III. 8. 8 "वत्सः प्रस्नवने मेध्यः ३वा मृगग्रहणे शुचिः।
Tofa: 4591d a aith AFI". is found in the Dharmasūtras of Vasiştha and Baudhāyana with very slight and in material variations. With some further modifications, this verse is found in the Samhitas of Manu and Vişnu also.
()
· 188 =
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