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Ethical Literature of the Jainas
on Kartikeya.1 He places Kartikeyanuprekṣā just after Tattvarthasūtra of Umāsvāti This book was commented upon by Subhacandra in Vikarma Samvat 1613.2
5. Tattvärthasutra of Umāsvāmi
Tattvärthasutra is recognised as an authority by all sects of Jainism. J. L. Jaini has ascribed this sūtra to 135219 A.D. In his introduction to Vasunandiśrāvakācāra, Pt. Hīrā Lāla has said that Umāsvāmi followed Svāmi Kārtikeya.
According to Digambara tradition, Umāsvāmi was the pupil of Kundakunda, whereas according to Svetāmbara tradition he was the pupil of Ghoşanandi Kṣamāśramana. His Tattvärtha sūtra is believed to have been taken from the sixth Anga, Jñatṛdharmakatha and the second Purva, Agrāyaṇī. Jaina ethics is dealt with in the last five chapters of Tattvärthasūtra.
Another work ascribed to Umāsvāmi is Šrāvakaprajñapti, with which we have already dealt. R. Williams thinks that it was written by some Svetambara Acarya other than Umāsvāmi.3 Tattvärthasūtra is one of the most commented upon work of Jainism. There are 31 commentaries on this work. Sarvārthasiddhi of Pujyaṭāda (7th cent. of Vik.), Rājavārtika of Akalanka (7th-8th cent. of Vik.),5 Ślokavārtika of Vidyānandi (9th-10th cent. of Vik. ) and commentary of Śrutasāgara ( 16th cent. of Vik.) deserve special mention amongst Digambara commentaries. We have already referred to the Svopajñabhäşya and commentary of Siddhasena Gani amongst Svetambara tradition.
251
6. Samantabhadra
The time of Samantabhadra is a controversial question.
I.
Mukhtara, Puratana Jaina vākya-sūcī, prastāvanā, p. 24-26.
2. Ibid., p. 22.
3. Williams, R., Jaina Yoga, p. 3.
4. Bhandarkar, R.G., Early History of Deccan, (Second edition), Bombay, 1895, p. 59.
5. Tattvärthasutra, (ed.), Samghvi, Sukhalala, (Second edition), Banaras,
1952, p. 48.
6. Ibid., p. 48.
7. Ibid., p. 48.
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