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TATTVÄRTHA SUTRA
Tattvärthabhäshya as written by the original author and insist that the author belonged to their tradition. Their contention is that Tattvärtha Sutra was written by Umäswämi before Bhäsya, which could have been written by someone known as Umäswäti. As such, they generally ignore Bhäshya and rely on Sarvärthasiddhi and other commentaries written by Digambar scholars.
The contention of the author belonging to Digambar sect seems plausible in light of the following considerations. i) The book specifies seven Tattvas (fundamentals) as per Digambar tradition instead of nine as per Shwetämbar one. ii) While dealing with laymen's restraints, it treats Deshviarti as seventh restraint immediately after Digvirati and treats Upabhogparibhog as eleventh after Paushadhopaväs. That is a Digambar tradition. In Shwetambar tradition, Bhogopbhog is treated as seventh restraint and Deshvirati as tenth after Sämäyik. That is justifiable on the ground that Jainism considers the last four restraints as disciplinary and Deshavirati is a disciplinary restraint, while Bhogopabhog is not.
No date of composing Tattvärtha Sutra has been mentioned in the text or in the commentaries. It is therefore difficult to be specific about the lifetime of the author. From the language, style and presentation of the composition, however, it is believed that he lived sometimes during the first or second century CE. That would put him close to the time of Kundkundächärya. Moreover, the contents of Tattvärtha Sutra are similar to those of Panchästikäy and other writings of Kundkundächärya. That can lead one to believe that Tattvärtha
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