________________
16
Studies in Umāsvāti
And
Tad-uktam:
Āpāta-mātra madhurā vipāka-kaavo vişôpamā visayāh/ Aviveki-janā- 'caritā viveki-jana-varjitāḥ pāpāḥ//
(śānti Sūri, p. 190) Also Tathā ca Vācakah: Śañcita-tapodhanānāṁ nityaṁ vrata-niyama-samyama-ratānāṁ utsava-bhūtam manye maranam-anaparādha-vrttīnām/
(śānti Sūri, pp. 241-2) And Tathā caitad-anuvādi Vācakah: Na tuşir-iha šatāj jantor na sahasrān na koitah/ na rājyän naiva devatvam nendratvād-api vidyate//
(śānti Sūri, p. 318) And lastly a quotation from the Uttarādhyayana cūrņi (c. late seventh century AD): Na vrttim cintayet prājñah dharmam evānucintayet/ janma-prabhrti-bhūtānāṁ vrttir-āyuśca kalpitam// (śrīmanti Uttarādhyāyanāni, Śri Rsabhadevajī Keśarīmaljī Śvetāmbara Samsthā, Indore 1933, p. 150)
All these verses possess the glitter of the style of Umāsvāti. 21. I forego citing these in the present discussion. 22. 'Tattvārtha Studies III (Summary)', Zeitschrift der Deutschen
Morgenlän- dischen Gesellschaft (ZDMG), Supplement III-2, Wiesbaden
1977, p. 804. 23. Since I am discussing these sangrahani insertions in the bhāsya in a
separate paper, I shall not enlarge upon this point here. In the bhāsya of the last two chapters (9 and 10) of the Tattvārthādhigama, they
occur far more abundantly. 24. His Tattvārthādhigama-sūtra is the most often used source, and its
very first sūtra, namely 'Samyag-darśana-jñāna-caritrāņi mokşamārgah' (1.1) is the most oft-quoted aphorism. (Subsequently, it also gave birth to the conceptual term 'tri-ratna'.) The next one is ‘Guņaparyāyavat dravyam' (5.37), and the third is ‘Mūrchā-parigrahah' (7.12). (For the numerical order and location of the sutras, I have
