Umāsvāti (1-85 A.D.)

Summary

This article by S. C. Vidyābhūṣaṇa focuses on Acharya Umāsvāti’s **Tattvārthādhigama‐sūtra**, elaborating on its philosophical content and the author’s life. Umāsvāti is better known as Vācaka-śramaṇa and is said to have belonged to the Śvetāmbara sect. He wrote his influential treatise in Pāṭaliputra and lived for eighty‑four years. The Tattvārthādhigama‐sūtra is regarded across both major Jain traditions as a concise compendium of doctrine; it systematically outlines the path to liberation and remains a key text for students and scholars of Jainismhttps://jaingpt.org/knowledge/tattvarthadhigama_sutra_008990_008990#:~:text=The%20Tattvarthadhigama%20Sutra%20is%20highly,Jain%20ontology%2C%20epistemology%2C%20and%20ethics. The article summarises the seven fundamental categories (tattvas) recognised by Jain philosophy: soul (*jīva*), non‑soul (*ajīva*), the influx of karma (*āsrava*), bondage (*bandha*), the stoppage of karmic influx (*saṃvara*), the destruction of accumulated karma (*nirjarā*) and liberation (*mokṣa*). Umāsvāti explains that these categories can only be comprehended through **pramāṇa** (valid knowledge) and **naya** (proper perspective), which are key epistemological principles in Jainism. According to the Tattvārthādhigama‐sūtra, pramāṇa is of two kinds: *parokṣa* (indirect knowledge) and *pratyakṣa* (direct knowledge). Indirect knowledge is acquired via the senses and includes mental states such as perception (*mati*), scriptural knowledge (*śruta*), clairvoyance (*avadhi*), telepathy (*manaḥparyāya*) and omniscience (*kevala*). Direct knowledge is gained without the mediation of the senses. Umāsvāti considers inference, comparison, testimony, presumption, probability and non‑existence to be forms of indirect knowledge rather than separate sources, arguing that most cognition arises through contact between the senses and external objects. A significant part of the article is devoted to **naya**, the method of describing reality from particular standpoints. Umāsvāti enumerates five nayas: (1) **Naigama**, the non‑analytic view that does not distinguish between an object’s general and specific properties; (2) **Saṃgraha**, which considers only an object’s generic attributes; (3) **Vyavahāra**, which emphasises particular properties for practical purposes; (4) **Rju‑sūtra**, which regards things only as they exist at the present moment; and (5) **Śabda**, the verbal perspective that prescribes using words according to their conventional or etymological meanings. This classification of standpoints demonstrates the Jain doctrine of **anekāntavāda** (many‑sidedness), which holds that truth must be viewed from multiple perspectiveshttps://jaingpt.org/knowledge/tattvarthadhigama_sutra_008990_008990#:~:text=Key%20Jain%20Concepts%20Highlighted%3A. The article thus highlights how Umāsvāti’s exposition of pramāṇa and naya supplies a philosophical framework for understanding reality and evaluating knowledge.