________________
INTRODUCTION
15
that Umāsvāti was the author of Tattvārtha and on the other hand one to the effect that the same Umāsvāti was a disciple of Kundakunda!. All the mentions to this effect that have so far been found in the Digambara literature belong to a period subsequent to the 10th-11th centuries and seem to have no old trustworthy basis. And particularly noteworthy is the circumstance that the famous and great Digambara commentators of Tattvārthasūtra who flourished from the 5th to 9th centuries nowhere in the course of their commentary avow that Tattvārthasūtra is a composition of Umāsvāti, nor do they mention this Umāsvāti as a Digambara, a svetāmbara or a neutral. On the other hand, in the Svetāmbara literature texts written in the 8th century A. V. contain trustworthy mention to the effect that Tattvārthasūtra is a composition of Vācaka Umāsvāti and the authors of these texts seem to be of the view that Umāsvāti was a Svetāmbara?. However, if exception be made of Dharmasāgara's
1. The rock-inscriptions from Sravana-belgola which call Umāsvāti both the author of Tattvārtha and a disciple of Kundakunda were all composed after the 11th century of the Vikrama era; see Jaina Śilālekhasangraha' published by the Mānikacandra Granthamālā, inscriptions numbered 40, 42, 43, 47, 50 and 108.
The Pattāvali of the Nandisamgha too, being very incomplete and devoid of historical facts, cannot be relied upon-this has been demonstrated by Pt. Jugalkishoreji in his examination of the matter. See Svāmī Samantabhadra p. 144 and further. Hence the mentions available in this pattāvali and in the other such ones cannot be treated as hištorical in the absence of other trustworthy evidences.
Similarly,
tattvārthaśāstrakartāram grdhrapicchopalaksitam
vande ganīndrasamjātam umāsvāmimunīśvaram ||
this couplet and the other Digambara quotations to the same effect-be they in prose or in verse—are devoid of all trustworthy and old basis; hence they too cannot be put forward as a final support.
2. For a special clarification see the 'Appendix added to the present Introduction.
3. See the present Introduction infra.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
