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INTRODUCTION
43
the latter especially cannot directly help us at present in deciding the date, yet they shall be useful when other important materials are within our reach.
Uttarādhyayana, a Jaina āgama at least traditionally believed to be older than the : Vaisesik a sūtras, the work of Kanāda of the 1st century according to many gives us three glaring instances as below:
Uttarādhyayana Kaņāda Sūtra
Tattvārtha I TOTITATE31 codi (XXVIII, 6) Pluunaa paaftar 464- 9992117 9674 G (I-1-5).
(V, 37) 2 yuccaferant got (96) Uppyyorata zinaaritsa. 3478121 Agor your कारणमनपेक्ष इति गुणलक्षणम् ।
(V, 40)
(1-1-16) 3 AFTSSEAUTT Pret (X) STITHI që graft p ara dar Ruta: fer
A (II-2-6)! Take a SRT
(V, 22) We see here that the definitions of dravya, guna and kala seem to have for their basis Uttarādhyayana and as the development-source Kanādasūtras. Moreover, there are some striking resemblances in expression as well in ideas between Tattvārtha and some important works of Kundakundācārya, e.g., the three sutras of Tattvārtha (V. 29, V. 27 and V. 29) of the Digambarā version are embodied in the following gāthā of Pañcāstikāya :
“दव्वं सल्लक्खणियं उप्पादव्वयधुवत्तसंजुत्तं । गुणपज्जासयं वा जं तं भण्णंति सव्वण्हू॥१०॥"
There is a great resemblance between Tattvārtha and its bhāsya on one hand and Yogasūtra and its bhāşya on the other. Even then it will be premature to assert that one is influenced by the other.
1. Even if this is doubtful, it will not be going on a wool's gathering ; for, it will surely give us an opportunity of comparing the different works of great importance.
2. See pp. 28-30 of the introduction in Sanskrit,
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