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Topic: Umasvati

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		This stability is largely due to Umasvati's Tattvarthasutra, 'Mnemonic Rules on the Meaning of the Reals,' a collection of aphorisms in sutra form written in the fourth or fifth century CE.
		Umasvati codified epistemological, metaphysical, cosmological, ethical, and practical elements of Jainism that were to be found dispersed throughout the texts.
		Gradually the relationship between the jiva and action as being material was developed and Umasvati drew on texts to show that physical, mental, and verbal activity, termed yoga by the Jains, causes the flowing in of karmic particles.
	philtar.ucsm.ac.uk /encyclopedia/jainism/jains.html (3230 words)

	[No title]
		It is suggested that by 'right cognition' Umasvati means a full comprehension of the Jaina scriptures, and that might be so; but the point is that to thus emphasize that a full comprehension of the Jaina scriptures is a condition necessary for the attainment of moksa was no part of the Jaina's theoretical heritage.
		In the doctrine of nine tattvas nirjara was posited besides samvara because the former was taken to stand for the massive nirjara resulting from a monk's penance, the latter for the mere prevention of new karmic accumulation resulting from his remaining ideal conduct (as also from his penance).
		By some moderns belonging to the Digambara sect Umasvati, the author of the text Tattvartha, is understood to be a disciple of KundaKunda1 while among the Svetambaras the view is somewhat current that 'Svati' belonging to the Haritagotra who was the preceptor on Syamacarya, the author of prajnapanasutra2.
	www.ibiblio.org /jainism/database/BOOK/tattvrth.doc (16583 words)

	Appendix F: Anekanta
		Umasvati's definition of the sat (a real) as consisting of origination, cessation and continuity (V. utpada-vyayadhrauvya-yuktam sat) gives the fundamentals of anekantavada in a nutshell.
		All these concepts are brought by Umasvati (Bhasya, I 31) under four heads - dravyastika, matrkapadastika, utpannastika and paryayastika which appear to stand respectively for the view points of substance, categories of substance, the immediate present, and the past-cum-future modes.
		Umasvati concludes this discussion with the statement-desadesena vikalpayitavyam iti- which may imply the remaining four bangas of the saptabhangi.
	www.jainworld.com /jainbooks/firstep-2/anekanta-2.htm (2892 words)

	WELCOME: WWW.JAINSAMAJ.ORG (Site not responding. Last check: 2007-11-07)
		Umasvati had the epithet Gridhrapinca or Gridhapiccha, "Vulture's feather", which Kundakunda had too.
		Umasvami or Umasvati is said to have been prolific writer and said to have written about 500 books.
		According to a pattaavali given in an inscription of 1163 A.D. at Sravana Belgola, Umasvati's disciple was Balakapiccha, and his disciple was Samantabhadra.
	jainsamaj.org /literature/hisdigambar.htm (6689 words)

	WELCOME - www.jainsamaj.org
		It is clear that these literary, educational and missionary activities of the Jaina Saints ultimately helped the Jainas in South India to strengthen their position for a long time in the face of the Hindu revival.
		After Acharya Kunda-Kunda the next name in importance is that of Umasvati or Umasvami who is said to have been a disciple of Acharya Kunda-Kunda.umasvati is best known for his unique treatise entitled, “Tattvarthadhigama Sutra” which is respected both by the Digambara and the Svetambara sects of the Jains.
		The extreme importance of Umasvati’s this treatise can be judged both by the number and extend of these commentaries.
	www.jainsamaj.org /literature/cultural-080103.htm (1881 words)

	Jainism Overview (Site not responding. Last check: 2007-11-07)
		Owing to lifelong experiences of deep meditation and rigorous conduct, both were great interpreters and simplifiers of profound and complex ideas.
		Umasvati composed the Book of the Realities, or Tattvartha Sutra, whose 10 chapters stand among history’s most influential moral classics.
		Scriptural “authority” is not a force of command nor does it come from the zeal of anyone’s supposed monopoly on truth.
	www.faithresource.com /showcase/Jainism/jainismoverview.htm (2313 words)

	[No title]
		This problem in understanding the nature of the interaction between karmic matter and the soul is a limitation which must be accepted by all Jains, since in theory only an enlightened person who has realized the soul can make the comparison; this also reveals the overwhelming faith Jains put in Mahavira’s teaching.
		The final step in analyzing the relationship between the soul and karma is to follow how an individual can break free of the cycle of transmigration and achieve moksha.
		To attempt to describe this would be a paradox; only the soul, which has attained liberation, could directly relate to it, and as the case it is meant to be a great spiritual awakening that shatters all other experiences in comparison.
	web.tampabay.rr.com /lalita/karma.doc (2667 words)

	Re: Lay community/monks in Umasvati/Kundakunda period: (Site not responding. Last check: 2007-11-07)
		To quote Johnson: The doctrinal content of the earliest canonical literature is simply intended to reinforce asctic practice.
		The problem for Umasvati is to reduce the incompatibility of a purely ascetic 'doctrine' with the householder's life, without juxtaposing them in such a way that they are seen to be openly opposed (p.82).
		Again, if we go by the early canonical texts, the laity and their lifestyle appear to be a group that one (monk/nun) should avoid.
	www.dd-b.net /~raphael/jain-list/msg00231.html (393 words)

	Jivaraja Jaina Granthmala, No
		Umasvati is largely responsible for the first and the third traditions.
		In the Digambara version of the Tattvartha-sutra seven ways have been mentioned, but the gvetambara version gives five Nayas as mentioned in the third tradition.[16] The different points of view are the Nayas.
		As shown above Umasvati first-mentions five Nayas and then adds the subdivisions.[17] The Agamas have mentioned two points of view : Samgraha Naya, the point o£ view of the universal, the synthetic point of view and ii)Paryayika Naya, the view-point of the particular, the analytic point of view.
	www.jainworld.com /jainbooks/Books/JAINVIEW.htm (10808 words)

	Re: Dhundhan (Acarya Umasvati) (Site not responding. Last check: 2007-11-07)
		Prakash Mody wrote: > Acarya Umasvati lived in Circa the 4th century A.D. Traditionally > believed to be an author of about 500 works, he composed an > epoch-making work, the Tattvarthadhigama Sutra in Sanskrit, held in > high esteem by all Jain sects.
		The reason that this sutra (also called Tattvartha-sutra) is accepted by both sects is that it was composed before there was a clear division between Digambaras and Shvetambaras.
		Acharya Umasvati is also called Umasvami in some books composed after 16th century, but the original name is Umasvati.
	www.dd-b.net /~raphael/jain-list/msg02495.html (273 words)

	Dædalus
		Jainism provides one of India’s most thorough attempts to encapsulate a comprehensive worldview or cosmology that integrates the place of the human person within the continuum of the universe.
		The philosopher Umasvati, who lived in the second or third century C.E., developed a cosmological system that is accepted by both major branches of Jainism, the Digambaras and the Svetamabaras.
		Umasvati, That Which Is (Tattvartha Sutra): A Classic Jain Manual for Understanding the True Nature of Reality, trans.
	www.amacad.org /publications/fall2001/chapple.aspx (6106 words)

	Publications
		Proceedings of the conference held in the Department of History of Religions, Lund University, Sweden, 4-7 June 1998.
		Three lectures on Jainism published on behalf of the University of Madras, Department of Jainism, by the Research Foundation for Jainology, Madras.
		Contents: The Karma Theory and Jaina Ethics; Syadvada is not Samsayavada; and Vidyanandin on Umasvati's pramana-nayairadhigamah, (Tattvarthasutra 1, 6), 60 pp.
	staff-www.uni-marburg.de /~soni/publications.html (988 words)

	jainism - Article and Reference from OnPedia.com
		Jain philosophy has many scriptures written over a long period of time.
		Many Jains consider the primary scripture to be the Tattvartha Sutra, or Book of Realities written over 18 centuries ago by the monk-scholar Umasvati.
		As part of its stance on nonviolence, Jainism goes beyond vegetarianism in that the Jain diet also excludes most root vegetables and certain other foods believed to be unnecessarily injurious.
	www.onpedia.com /encyclopedia/Jainism (2613 words)

	Jain Books
		Review: This book deals with Jain cosmology which is the Jain conception of the structure and nature of the universe.
		It details the fifth chapter of the Tattvarthadhigama-Sutra of Jainism by Acarya Umasvati.
		The book provides a commentary and explanation of each verse of the sutra and relates the concepts to modern physics and science.
	www.umich.edu /~umjains/books/bookdetails.html (731 words)

	SOAS: Department of the Study of Religions: Course Unit: Jain scriptures (Site not responding. Last check: 2007-11-07)
		The course will provide an overview of Jaina manuscripts, the genres of Jain literature and the role of texts in contemporary religious practice.
		It will focus on a close reading of key texts such as the classical Tattvartha Sutra of Umasvati and Kundakunda's Samayasara Sutra, the principal text of Jaina mysticism.
		At the end of the course a student should be familiar with the major genres of Jaina literature, with the differences between canonical, classical and mystical Jain traditions and with the role of the scriptures in contemporary Jain religious practices.
	www.soas.ac.uk /studying/coursedetail.cfm?coursesunitsid=534 (170 words)

	Umasvati - new and used books
		Umasvati, Tatia - That Which Is : Tattvartha Sutra
		Umasvati - That Which Is : A Classic Jain Manual for Understanding the True Nature of Reality
		VG/VG Umasvati, Tatia - That Which Is : Tattvartha Sutra
	www.isbn.pl /A-umasvati (504 words)

	FORE: Publications-Book-CSWR Series-Jainism Intro
		One thinker, Umasvati, who probably lived in the fourth century CE, developed a philosophical approach to Jainism that both Svetambaras and Digambaras accept.
		In a text known as the Tattvartha Sutra, or Aphorisms on the Meaning of Reality, he succinctly outlines the Jain world-view, describing karma, cosmology, ethics, and the levels of spiritual attainment (gunasthana).
		The pan-psychic vision of Jainism is compared and contrasted with contemporary Western scientific and philosophical insights, with the suggestion that these two fields be brought into closer dialogue with one another.
	environment.harvard.edu /religion/publications/books/book_series/cswr/jainint.html (4445 words)

	umasvati (Site not responding. Last check: 2007-11-07)
		Harmless souls: karmic bondage and religious change in early Jainism with special reference to Umasvati and Kundakunda (Lala S.L.Jain Research S.)
		A study of Tattvarthasutra with bhasya: With special reference to authorship and date (L.D. series)
		Sukhlalji's commentary on Tattvartha sutra of Vacaka Umasvati (L.D. series ; 44)
	umasvati.idoneos.com (135 words)

	U. of Western Ontario /All Locations (Site not responding. Last check: 2007-11-07)
		Harmless souls : karmic bondage and religious change in early Jainism with special reference to Umasvati and Kundakunda / W.J. Johnson.
		Lala Sunder Lal Jain research series ; v.
		Study on purification of soul according to Jainism, with special references to Tattvarthadhigamasutra of Umasvati, ca.
	alpha.lib.uwo.ca:5701 /record=b3044855 (53 words)

	[No title] (Site not responding. Last check: 2007-11-07)
		Bahkan konsekwensinya bisa saja baru nanti waktu dilahirkan lagi (reinkarnasi), this sequence does not end with a person’s bodily death, the conciousness factor gets carried over to another newborn body.
		Inilah yang mungkin dimaksud oleh istri pak Karma itu, meskipun mereka ngakunya beragama Islam (abangan) tapi karena sudah turun temurun mereka tetap menghormati/ percaya akan karma yg nota bene salah satu doctrine/dogma Budhism, Hinduism (Veda/ Bhagavad Gita) dan Jainism (Tattvarthasutra/ Umasvati).......................................................................
		Agama apapun, termasuk Budhism melarang pengikutnya membunuh orang termasuk membunuh dirinya sendiri dengan dasar bahwa soul seseorang adalah “hak milik”, property dari Sang Pencipta.
	www.catcha.co.id /forum/Current_Affairs/776431001033191.shtml (763 words)

	Indiaclub.com Search Results - ProductID: 13013
		Harmless Souls considers doctrinal change and its implication for religious practice in early Jainism.
		It focuses on evolving views about the conditions necessary for karmic bondage and the liberation of embodied souls, as described in parts of the early Svetambara cannon, Umasvati’s Tattvartha Sutra, and the major works of Kundakunda.
		Particular attention is paid to the roles the knowledge and self-realisation play on Kundakunda’s path to liberation.
	www.indiaclub.com /Shop/SearchResults.asp?prodstock=13013 (308 words)

	Course (Site not responding. Last check: 2007-11-07)
		We will then turn to a study of Yoga Sutra of Patanjali, a series of short statements that will provide a manual for the development and application of spiritual disciplines, reflecting influences not only from the Vedas and Upanisads, but the Buddhist and Jaina traditions as well.
		In the last part of the course we will examine Jaina theology as expressed in the Tattvartha Sutra of Umasvati.
		Meditations through the Rig Veda, Antyonio T. deNicolas
	clawww.lmu.edu /Departments/THST/CD-2003Fall/498chapple.htm (176 words)

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