Nataputta In Early Nirgrantha Literature

Here's a comprehensive summary of M.A. Dhaky's article "Nātaputta in Early Nirgrantha Literature":

Introduction:

The article by M.A. Dhaky explores the usage of the epithet "Nātaputta" (meaning "son of Nata" or "scion of the Jñātṛ clan") for Lord Mahāvīra within the early literature of the Nirgrantha (Jain) tradition. While Buddhist texts frequently refer to Mahāvīra as "Niggantha Nāṭaputta," scholarly investigation into how this specific clan-based epithet was used within the Nirgrantha scriptures themselves had been lacking. This paper aims to fill that gap.

Key Findings:

• Early Canonical Presence: Dhaky establishes that early texts of the Ardhamāgadhī canon, generally dated between 250 BCE and 250 CE, contain clear and abundant references to "Nātaputta." While the epithet becomes less common in later periods, its echoes can be found in commentaries and lexicons.

• Contrast with Buddhist Usage: Unlike Buddhist references, which often use "Nātaputta" as a primary identifier, early Nirgrantha canonical texts employ it alongside a wide array of other honorifics and epithets. Crucially, the Nirgranthas did not need to prefix "Niggantha" (meaning "one without bonds" or "ascetic") to "Nātaputta" because Mahāvīra was their leader, not an outsider. For them, the clan name was inherently understood within their context.

• Specific Textual Evidence: Dhaky meticulously details the presence of "Nātaputta" in various early Jain texts:

  • Ācārānga (Book I): References appear in later chapters, specifically the eighth chapter's eighth lecture and the "Uvadhāna-sutta" (Chapter 9), where it's also found as "Nātasuta."
  • Sūtraktānga (Book I): This text provides significant references, including variations like "Natiputta" and the abbreviation "Nata." Examples highlight Mahāvīra's supreme knowledge and virtue.
  • Sūtraktānga (Book II): The "Ardrakiya" chapter mentions "Samana Nātaputta" and "Isino Nataputta."
  • Dasavaikālika-sūtra: This text refers to "Nātaputta" in discussions on monastic rules, particularly concerning begging for food and permissible possessions. It clarifies that true possession, according to Nātaputta, lies in "attachment" (muccha).
  • Uttarādhyayana-sūtra: A single reference to "Nātaputta" is found, which also appears in the Sūtraktānga. Dhaky suggests this might be a later addition.
  • Vyākhyāprajñapti: This later scholastic compilation (c. 2nd-3rd century CE) includes several references to "Śramaņa Nātaputta," particularly in discussions about the five existentialities (pañcāstikāyas). Dhaky notes that Mahāvīra's expounding of these might be a later assertion.

• Temporal Bracket: The core period for the use of "Nātaputta" in these early agamas is established as roughly 250 BCE to 250 CE.

• Post-Canonical Echoes: While the epithet largely disappears from the agamas after this period, its influence persists in later commentaries, lexicons, and hymns, though these later instances are not the focus of this paper.

• Scholarly Nuances: Dhaky points out linguistic variations in pronunciation of the clan name (e.g., "Jñātṛ" becoming "Natri" in some regions) that contribute to the variations like "Natiputta." He also addresses potential interpolations and stylistic dating of certain passages.

Conclusion:

M.A. Dhaky's research conclusively demonstrates that the epithet "Nātaputta," signifying Lord Mahāvīra's lineage, was a significant and regularly used appellation within the earliest strata of Nirgrantha canonical literature. Its usage, distinct from Buddhist contexts, underscores Mahāvīra's status as the revered leader of the Nirgrantha order, understood intrinsically by his followers. The study provides a vital chronological and textual mapping of this important epithet within Jain tradition.