Book Title: Studies In Umasvati And His Tattvartha Sutra
Author(s): G C Tripathi, Ashokkumar Singh
Publisher: Bhogilal Laherchand Institute of Indology
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The Works of Vācaka Umāsvāti 19
975-1000) on the Sanmati-prakarana of Siddhasena Divākara. Siddhasena, in the next step of development, envisaged these two facets of omniscience as unitary and advocated the ekopayogavāda. (I forego citing the particulars on sources since not very directly
relevant to the present paper.) 26. Beginning from Agastyasimha's cūrni (late 6th century AD) to the late
medieval period, the scores of Svetāmbara commentaries of various descriptions—cūrnis, vrttis, and īkās (the last two in Sanskrit) etc. on the āgamas as well as those on the dārśanika prakaranas, continue quoting from Umāsvāti's Sabhāsya-Tattvārthādhigama-sūtra and next from the Praśamarati-prakarana, and to a lesser degree from his other compositions alluded to in this paper. The Digambara Church also quoted from its own version of the Tattvārthādhigama (the Tattvārtha-sūtra), and which it ascribes to an unknow' Nirgrantha ācārya (Devanandi, c. AD 635-680), or author unspecified (Akalankadeva, c. mid 8th cent. AD), or to Grddhapicchācārya (Vīrasena AD 816, Vidyānanda AD 900-950, Pampa AD 941, Vādirāja AD 1025, Koppal Inscription AD 1060, Hunasi Hadagali Ins. AD 1098, and Jayasena twelfth century); or to Aryyadeva (Humbaca Ins. AD 1075), or to Umāsvāti alias Gțddhapicchācārya (Śravana Belagola inscriptions beginning from ad 1115 or even to Umāsvāmī, early sixteenth century AD). The Praśamarati-prakarana is nowhere mentioned in the Digambara literature but a quotation therefrom (of its kārikā 25) appears in the Jayadhavalā (c. AD 817) according to Pt. Nathooram Premi (but the date there he gives for it is the Dhavalāīkā): (Vide his 'Umāsvāti-kā sabhāsya Tattvārtha', Jaina Itihāsa aur Sāhitya [Hindi], Bombay 1956, p. 526). The quotation under reference is as following: Krodhāt prīti-vināśam mānād-vinayopaghātam-āpnoti/ śāhyāt pratyaya-hānih sarva-guna-vināśanam lobhāt//25// (Virasena, in that context, simply prefixes the phrase 'Atropayogi ślokah', mentioning neither the source, nor citing the author's name.) It is not clear whether Virasena used the original work of Umāsvāti, or is requoting from some Yāpanīya commentary before him in
which it may have figured. 27. The greatest benefit of Umāsvāti's Tattvārtha-sūtra (Dig. version)
(along with the Sanmati-prakarana of Siddhasena) was taken by the pre-medieval and medieval learned writers of the Digambara sect who adroitly used the former's advancements and organizational
