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Apropos Umāsvāti in Kannada Literature 181 7.2. Jinasenādesa-vrati (1600), author of Vardhamāna
purāņa, is of the opinion that KKA wrote TS, had the gift of moving about wihout touching the earth (personified as woman) (chapt. 1. verse. No. 42]; this point has been discussed in para No. 3.1. Kannada poems like Sukumāracarite (1-15) of śāntinātha (1060), Kallinātha-purāņam (1–15) and Rāmacandracarita-purāņam (1-12) of Nagacandra (1046–11–) and Candraprabhapurāņam (1-14) of Aggala are the early poets to prominently mention this aspect; further it is said that KKA brought the āgama texts from Pūrva -Videhaksetra (Brahmaśiva, AD 1170: Samayaparīkse, 1-10]. It is this highest regard to KKA that has made
some authors to equate him with US, GP and TS. 7.3.1. Except Payanavarņi's statement of sectarian approach, all
the other literary and epigraphical references, are free from making any derogatory statements; there is not even a single instance of any slightest suggestion of wounding the sentiments of others, even when emphatically
confirming US alias GP as a Digambara monk. 7.4. Kannada authors, whether a preceptor or a householder,
have unilaterally considered that it is GP alias US who initiated a set pattern of ecclesiastical style, of crystallizing the knowledge of the holy scripture in Sanskrit language which served as an illustrious model for the later śāstra
or sūtra authors. 7.4.1. Even the inscriptions subscribe to the same regard; K.
62, of 1031 says that GP, a connoisseur in philosophy, grammar, the six tarkas, was renowned in Deśiga-gara,
a cohort of friars and nuns, in the lineage of KKA. 7.4.2. Mangarasa(1505) states, in his poem Nemijinesa -
Sangati, that "Gțdhrapincchācārya had the glory of writing an auto-commentary on Tattvārtha and I fold my hands and bow down to his feet' [Sandhi-1, verse-12],
