Jatasinh Nandi Ka Varangcharit Aur Uski Parampara - Book Summary

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Book Title: Jatasinh Nandi ka Varangcharit aur uski Parampara (Jatasinh Nandi's Varangcharitra and its Tradition) Author: Sagarmal Jain Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf

This text, "Jatasinh Nandi ka Varangcharit aur uski Parampara" by Sagarmal Jain, explores the identity and tradition associated with the author Jatasinh Nandi and his work, Varangcharitra. The central argument is that Jatasinh Nandi and his Varangcharitra are likely associated with the Yapaniya or Kurkacha traditions, rather than the Digambara tradition. This conclusion is reached through an analysis of external evidence and internal doctrinal variations found in the Varangcharitra.

Main Arguments and Evidence Presented:

The author, Sagarmal Jain, refutes the assertion by Mrs. Kusum Patodiya that Jatasinh Nandi belonged to the Digambara tradition, specifically the Punnata Sangha. Jain asserts that Patodiya likely relied on secondary sources without consulting the original Varangcharitra. Jain's own analysis of the original text reveals elements that point away from the Digambara school.

1. External Evidence Supporting Yapaniya/Kurkacha Affiliation:

Attributed to Kanurgana: Kannada poet Janna, in his Anantanatha Purana (1209 CE), describes Jatasinh Nandi as belonging to the "Kanurgana." Historical records indicate that the Kanurgana was initially a branch of the Yapaniya tradition, with the earliest mention found in a 10th-century inscription from Soudanti. While Dr. Upadhye questions Janna's attribution due to the temporal gap and lack of detailed information about the origin of these ganas, Jain argues that the continuation of Kanurgana mentions with the Yapaniya Sangha in 12th-century inscriptions and the fact that these inscriptions initially mention the Kanurgana without reference to Mula Sangha or KundakundAnvaya supports its Yapaniya origin.
Co-mention with Indranandi: Janna also mentions Indranandi of the Kanurgana alongside Jatasinh Nandi. Jain posits that Indranandi was a contemporary or slightly later figure than Jatasinh Nandi, and his mention in texts like Chattupind Shastra by other Yapaniya acharyas further supports the association.
Connection to Koppal: An inscription from Koppal (in Old Kannada) indicates that the footprints of Jatasinh Nandi were established by Chavvaya. Dr. Upadhye suggests that Koppal was a major seat of the Yapaniya tradition. This geographical connection strengthens the possibility of Jatasinh Nandi being a Yapaniya.
Use of "Yati": The Yapaniya tradition frequently used the term "Yati" for monks, as seen in the description of Palyakirti Shakatayana as "Yatigramagrani." The Varangcharitra also extensively uses the term "yati" for monks, which is seen as a characteristic of the Yapaniya tradition.
Influence of Siddhasena Divakara's Sanmati Tarka: The Varangcharitra shows significant influence from Siddhasena Divakara's Sanmati Tarka. Jain argues that Siddhasena Divakara was not from the Digambara tradition and, if from the 5th century CE or later, was definitely Shvetambara. If earlier, he belonged to the North Indian Jain tradition that predated both Shvetambara and Yapaniya traditions. The Sanmati Tarka's critique of Kramavada alongside Yugapadavada, adherence to Agamic tradition, and composition in Maharashtri Prakrit further support this. Many verses in the Varangcharitra appear to be Sanskrit renderings of verses from Sanmati Tarka. This influence suggests Jatasinh Nandi was closely connected to Siddhasena and, by extension, the traditions influenced by him, including the Yapaniya and Kurkacha.
Adherence to Agamas, Prakirnakas, and Niyuktis: The Varangcharitra demonstrates adherence to Agamas, Prakirnakas, and Niyuktis. Specifically, the description of Varanga Muni's study mentions the study of Acharanga and various Prakirnakas. The details regarding heaven, hell, and karma theory in the Varangcharitra closely follow the Uttaradhyayana Sutra. Jain cites specific verses from Varangcharitra that are found in the Uttaradhyayana Sutra's chapter on karma theory, as well as verses from Chattupind Shastra and Bhaktaparigya found in the Varangcharitra's 26th chapter. Some verses are also found in Mulasthara, a Yapaniya text, further bolstering the argument. The adherence to the Avasyak Niyukti is also noted.
Influence of Vimalasuri's Paumchariya: Jatasinh Nandi also appears to have followed Vimalasuri's Paumchariya, either directly or indirectly through Raviṣena's Padmacharita. The discussion of Shravaka vows in Varangcharitra is neither fully aligned with the Shvetambara Upasakadasha nor the Digambara Tattvartha Sutra by Pujyapada Devanandi. Instead, it closely resembles Vimalasuri's Paumchariya, where the Deshavakashika vow is considered part of the Divrata, and Sallekhana is considered the twelfth Shikshavrata. This influence is also seen in Kundakunda's works, suggesting Jatasinh Nandi's tradition was connected to the line of influence from Vimalasuri.
Classification of Celestial Beings: In the 9th chapter of Varangcharitra, Jatasinh Nandi describes the types of Kalpavasi deities as twelve, aligning with the Shvetambara tradition. The Digambara tradition classifies them into sixteen. This directly contrasts with the Digambara tradition and places Jatasinh Nandi closer to the Shvetambara or Agamic traditions. While some Yapaniya texts also show both 12 and 16 classifications, the initial adherence to the 12 types suggests an Agamic influence that might have been later modified in some Yapaniya schools.
Acceptance of Female Initiation (and Clothed Initiation): The description of Varanga Kumar's initiation indicates that he renounced ornaments and took white, pure clothes, which deviates from the Digambara practice of complete nudity. The text mentions that monks in winter might endure cold. Furthermore, the Varangcharitra explicitly states that Varanga Kumar, as a king, might have been initiated clothed. This is supported by the Yapaniya text Bhagavati Aradhana and its commentary Aparajita Tika, which suggest that in exceptional cases, monks (especially royalty or those from noble families) could retain certain garments. The Varangcharitra also mentions the practice of providing alms to monks (Munipungava) and clothes and food to Shramanas and Aryikas, further indicating a departure from strict Digambara norms regarding the possession of goods. The text uses "Shramana" for clothed monks and "Munipungava" potentially for naked monks.
Liberal View on Varna (Caste): The Varangcharitra's author, Jatasinh Nandi, displays a very liberal view on the caste system, consistent with the Agamic tradition. The 25th chapter explicitly rejects caste based solely on birth. It argues that caste is determined by karma and one's conduct and knowledge. It states that a Brahmin without knowledge is inferior, and a knowledgeable Shudra can study the Vedas. Figures like Vyasa, Vashishtha, and others attained Brahminhood through their practice and conduct. This stance contrasts with some Digambara traditions that have been criticized for their rigidity on caste, particularly regarding the exclusion of Shudras from water and liberation.

2. Internal Doctrinal Differences from Digambara Tradition:

"Vishirna Vast" (Torn Clothes): In the context of nuns, the text describes them as wearing "vishirna vastra" (torn clothes) or being covered by worn-out garments. Jain suggests that "nirastabhusha" (adorned/decorated) might be used for nakedness, but "vishirna vastra" specifically refers to clothed monks. This, coupled with the acceptance of female initiation, suggests Jatasinh Nandi's tradition permitted or accepted female initiation, a point of contention with Kundakunda's Digambara tradition, which explicitly prohibits it.
Acceptance of Female Initiation: The Varangcharitra clearly mentions the initiation of women, referring to them with honorific titles like "Tapodhana," "Amit-Prabhava," "Ganagrani," and "Sanyamanayika." This honorific treatment of nuns is seen as characteristic of Shvetambara or Yapaniya acharyas, not the Digambara tradition that denies female initiation or considers their vows to be partial. Kundakunda, in his Sutraprabhrita and Lingaprabhrita, explicitly prohibits female initiation.

Conclusion:

Based on the extensive analysis of external citations and the internal doctrinal elements within the Varangcharitra, Sagarmal Jain concludes that Jatasinh Nandi and his work are strongly linked to the Yapaniya or Kurkacha traditions. The prominent influence of Siddhasena Divakara, adherence to Agamas and Prakirnakas, and specific doctrinal points like the classification of celestial beings, acceptance of female initiation, and a liberal view on caste all point away from the Digambara tradition and towards a closer affinity with the Yapaniya or Kurkacha schools. Jain urges future scholars to thoroughly re-examine the entire text to further clarify these crucial aspects of Jain tradition.