Studies In Umasvati And His Tattvartha Sutra

Author(s): G C Tripathi, Ashokkumar Singh
Publisher: Bhogilal Laherchand Institute of Indology

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English Translations of the Tattvärthādhigamasutra 23 of fundamental importance in the ancient Jaina sacred literature are detailed and commented upon (for example in chapter 1-20).
The recension here followed is the one that obtains among the Digambaras. But, having duly emphasized that the TS 'enjoys the distinction of being regarded as an authoritative work by all sections of the Jainas', the publishers have made no secret of the differences between the Digambara and the Śvetāmbara versions or even have made them easily accessible in the above mentioned tabular form.
As a matter of fact, such an ecumenical approach appears to have prevailed among all the editors and translators, who seem to have been keen to stress the fundamental unity of the Jaina doctrine, in spite of what Padmanabh S. Jaini called the 'predictable disagreement on such controversial matters as the nudity of the mendicants and the partaking of food by the Kevalin'. Having said this, P. S. Jaini continues - 'Even tradition has produced its own commentaries on the text; although these developed independently, they nevertheless present almost identical explications of the Jaina doctrine' (p. 82).
Among the commentaries, the Digambara Sarvārthasiddhi is generally regarded as elegant and praiseworthy. The English translation of the text, it will be remembered, by S. A. Jain, was published in 1960 under the title 'Reality'. It naturally includes the translation of the Tattvärthasūtra; but as this was not the main purpose of the book, it will not be considered here; useful as it may have been at that time. This S. A. Jain's translation was evidently regarded as imperfect by scholars especially by those who were committed to the teaching of 'Jaina philosophy' in the Pāthasālas, monasteries and colleges (that were daily growing in number among both the Svetambara and Digambara sects. At the same time 'the demand simultaneously arose for books on Jaina Philosophy written in vernacular languages following a modern style and such 'as are acceptable to both the sects', as