Umaswati

Vācaka Varya
Umaswati
Vācaka Umaswamiji
Image of Umaswati
Personal
Born1st to 5th century
Nyagrodhika
Died2nd to 5th century
ReligionJainism
Parents
  • Svāti (father)
  • Umā (mother)
LineageUchchairnāgar Gaccha[1]
SectŚvetāmbara
Notable work(s)Tattvartha Sutra, Tattvarthabhāṣya
Religious career
TeacherGhoṣanandi
HonoursPūrvadhāri
Part of a series on
Jainism
Philosophy
Ethics
Ethics of Jainism
Mahavratas (major vows)
Anuvratas (further vows)
Jain prayers
Major figures
Major sects
Schools and Branches
Jain literature
Festivals
Pilgrimages
Tirth
Other

Umaswati, also spelled as Umasvati and known as Umaswami, was an Indian scholar, possibly between 2nd-century and 5th-century CE, known for his foundational writings on Jainism.[2][3] He authored the Jain text Tattvartha Sutra (literally '"All That Is", also called Tattvarthadhigama Sutra).[4] According to historian Moriz Winternitz, Umaswati may have been a Śvetāmbara ascetic as his views correspond more with the Śvetāmbara sect than with the Digambara sect, and that the latter is 'hardly entitled to claim him.'[5] Umaswati's work was the first Sanskrit language text on Jain philosophy, and is the earliest extant comprehensive Jain philosophy text accepted as authoritative by all four Jain traditions.[6][7][8] His text has the same importance in Jainism as Vedanta Sutras and Yogasutras have in Hinduism.[3][6]

Umaswati is claimed by both the Digambara and Śvētāmbara sects of Jainism as their own.[9][6] However, several Jaina scholars consider him to be a Śvetāmbara ascetic.[10][11] On the basis of his genealogy, he was also called Nagaravachka. Umaswati was influential not only in Jainism, but also other Indian traditions over the centuries. The 13th- to 14th-century Madhvacharya, founder of Dvaita Vedanta school of Hindu philosophy, for example referred to Umaswati in his works as Umasvati-Vachakacharya.[12] Some in the Digambara Jain tradition believe him to be the chief disciple of Acharya Kundakunda.[2][13] However, this is disputed by several Western scholars.[14]

Umaswati, was an Acharya (head of the monastic order, teacher) and therefore one of the Pañca-Parameṣṭhi (five supreme beings) in Jaina tradition. The theory mooted by Umaswati is that rebirth and suffering is on account of one's karma (deeds) and a life lived in accordance to vows of virtuous living with austerities cleanses this karma, ultimately leading to liberation.[15][16] The main philosophy in Umaswati's Tatvartha Sutra aphorisms is that "all life, both human and non-human, is sacred."[17]

  1. ^ Doshi, Manu. "Introduction to Tattvartha Sutra".
  2. ^ a b Jain 2011, p. vi.
  3. ^ a b Umāsvāti 1994, p. xiii.
  4. ^ Umāsvāti 1994, p. xi–xiii.
  5. ^ Shah, Chimanlal J. "Jainism in North India".
  6. ^ a b c Jones & Ryan 2007, pp. 439–440.
  7. ^ Umāsvāti 1994, p. xi–xiii, Quote: "That Which Is, known as the Tattvartha Sutra to Jains, is recognized by all four Jain traditions as the earliest, most authoritative and comprehensive summary of their religion.".
  8. ^ Paul Dundas (2006). Patrick Olivelle (ed.). Between the Empires : Society in India 300 BCE to 400 CE. Oxford University Press. pp. 395–396. ISBN 978-0-19-977507-1.
  9. ^ Jaini 1998, p. 82.
  10. ^ Gupta, R. C. "Deshbhushanji Aacharya Abhinandan Granth".
  11. ^ Ratnaprabhavijaya, Muni. "Shraman Bhagvana Mahavira Part 5".
  12. ^ Vidyabhusana 1920, pp. 168–69.
  13. ^ Cite error: The named reference finegan221 was invoked but never defined (see the help page).
  14. ^ B Faddegon; F W Thomas (1935). The Pravacana sara of kunda Kunda Acarya together with the commentary, Tattva-dipika. Cambridge University Press. pp. xv–xvi.
  15. ^ DastiBryant 2014, p. 72.
  16. ^ Umāsvāti 1994.
  17. ^ Lloyd 2009, p. 142.