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e.
g.
h.
i.
j.
INTRODUCTION: XXXVII
Digambara or the Yapaniya tradition. However, it is certain that he was not from the clothless tradition of the south, which later came to be known as the Digambara tradition.
It is true that some of the beliefs mentioned in the TS go against the Svetambara beliefs while some others go against the Digambara ones. Probably these were the beliefs of the Uccanagara branch of monks at the time.
It is not logical to advance the Svetambara or the Digambara canonical works as the basis of the composition of the TS as neither the Digambara Śatkhanḍāgama etc had been composed by that time nor the Svetambara Agamas had been reduced to their presently available form.
The Bhasya version of the TS is the original one from which the Digambara version was subsequently derived by some master of the Yapaniya tradition. It is this version that was taken by Pujyapada Devanandi for his Sarvarthsiddhi commentary.
The composition of the Bhasya by the aphorist himself is a foregone conclusion.
The mention of clothes and pots in the Bhāṣya is not in favour of the Svetambara tradition bu is indicative of the position that prevailed in the 1st to the 3rd century AD when this work was composed. Umāsvāti's TS is a fore-runner of the works of both
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