Vastravarnasiddhi

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Book Title: Vastravarnasiddhi (वस्त्रवर्णसिद्धि) Compiler/Author: Seth Chandanmal Nagori Publisher: Shri Sadgun Prasarak Mitra Mandal, Chhoti Sadri (Mewar) First Edition: 1926 (Sambat 1983) Price: Rs. 0-8-0 Printer: Jain Bandhu Press, Indore

Overall Purpose:

"Vastravarnasiddhi" is a scholarly work that delves into the scriptural evidence regarding the permissible colors (varnas) of clothes for Jain ascetics (sadhus). The book aims to address and resolve debates and controversies that arose within the Jain community regarding this specific aspect of ascetic conduct, particularly a recent resurgence of discussion in Ratlam. The author's intent is to provide clarity and prevent unnecessary discord by presenting authenticated scriptural proofs in a simplified manner.

Key Sections and Themes:

1. Introduction (Nivedan - Page 4-5):

   • The author, Seth Chandanmal Nagori, introduces "Vastravarnasiddhi" as a book dedicated to the scriptural discussion of clothing colors.
   • He emphasizes that the topic is not merely instructional or social but rooted in scriptural proofs concerning the conduct of ascetics.
   • The book is intended to provide a complete solution to doubts that may arise for those who have renounced worldly attachments.
   • Nagori expresses his concern about the prevalent tendency in modern times to become agitated, develop ego, and fall into cycles of rebirth due to attachment and lack of knowledge.
   • He recalls a recent discussion in Ratlam that was met with criticism by learned individuals, prompting him to simplify this complex subject.
   • He expresses gratitude to the Munis (ascetics) who assisted in compiling the literature, especially Muni Manikya-sagarji Maharaj, a disciple of Acharya Sagar-anand Surishwarji Maharaj, for explaining the complex proofs and providing the essence of the original texts.
   • The author clarifies that this is not a literal translation but a simplified explanation (bhavartha) focusing on clarity, acknowledging potential limitations in literary beauty or emotional depth due to his own limitations and the complex nature of the subject.
   • He emphasizes that his primary aim is to prevent meaningless debates in society and seeks forgiveness for any printing or editing errors, encouraging learned individuals to provide corrections for future editions.

2. Publisher's Note (Vinti - Page 6):

   • The publishers, Shri Sadgun Prasarak Mitra Mandal, express their fortune in publishing this "third flower" (pushpa tritya) of their efforts and hope the community will appreciate their enthusiasm.

3. Foreword (Bhumika - Page 7-10):

   • Author's Thoughts on Vastravarnasiddhi: Seth Chandanmal Nagori begins by reflecting on the vastness of Jain literature and his good fortune in being able to contribute.
   • The Power of Thought: He discusses the power of thought as a source of benefit for humanity, contrasting how animals express thoughts through physical actions or sounds, while humans have a rich capacity for expressing thoughts through various arts like music, painting, sculpture, and writing.
   • The Importance of Writing: Writing is considered a superior means of expressing thoughts and has elevated many scholars and leaders to prominence. The author states that the core of all skills lies in the strength of thought, and by engaging with the thoughts of great thinkers, one can achieve desired outcomes.
   • Two Types of Thought: He suggests dividing thought into two categories:
     • Vyavaharik Drishti (Practical Perspective): This is considered important and has influence up to the fourteenth spiritual stage (gunasthana).
     • Nishchayatmak Drishti (Definitive Perspective): This is understood by the enlightened.
   • Interpreting Scriptures: He cites historical examples of philosophical differences among Jain Acharyas (like Siddhasen Divakar and Jinvad Gani) who debated but maintained respect. He advocates for such open discussions to expand the realm of thought.
   • Preventing Discord: While expanding thought and educating the public is good, he cautions against making the realm of thought so divisive that it harms the Jain tradition (Shasan).
   • Avoiding Dogmatism: Nagori states he does not intend to impose his views like a dogmatist but wishes to guide the Jain community to avoid materialism in this age of rationalism. He believes that scriptures are not contradictory; rather, contradictions arise from ego and personal beliefs, which lead to destructive outcomes and critical judgment of others.
   • The Danger of Ego: He describes ego, arrogance, and pride as states that lead to downfall and degradation. He emphasizes the natural law of cause and effect, where actions have consequences. He urges entering the realm of thought without these flaws.
   • The Goal of the Foreword: The lengthy foreword aims to underscore that thought is instrumental in human progress or regress, and the author hopes to avoid any personal conviction that his own viewpoint is the only correct one.

4. The Core Argument and Scriptural Evidence (Vastravarnasiddhi - Page 11 onwards):

   • The Controversy Origin: The book begins by recounting that the discussion about clothing colors originated in Ratlam, Ujjain, and became so contentious that it drew criticism from Jain and non-Jain scholars, even leading to attempts by state officials to stop the debate. The author questions the "inhuman nature" of this dispute over the splendor of great vows (Mahavrata).
   • Scriptural Basis: He asserts that ancient scriptures do contain evidence for this matter, but the means to control one's recognition (understanding) of it are often lacking, leading to ongoing searches by literature enthusiasts.
   • Previous Reform Efforts: He mentions that scholars like Anuyogacharya Satyavijayji and others have addressed the issue of changing clothing colors and propagated practices for societal benefit.
   • The "White Cloth" Debate: The author notes that those who insist on "white cloth" often conflict with those who accept other colors. To resolve this conflict, scriptural evidence is crucial.
   • Seeking Scholarly Input: Nagori wrote to learned ascetics and scholars asking if there was harm in publishing scriptural proofs. The response was that presenting scriptural texts is beneficial for the peace of those fearful of the cycle of rebirth. Therefore, he decided to present the available literature to the public.

5. Presentation of Proofs (Praman):

   • Proof 1 (Acaranga Sutra, Bhutaskandha 2, Chulika 1, Vastraishana Adhyayan 5, Uddesha 1, Sutra 364):
     • Text: This passage lists various types of permissible materials for ascetics:jangiya (from camel hair), bhangiya (from the saliva of certain creatures), sanaya (from hemp), pottaga (from palm leaves etc.), khomiya (from cotton), tulkada (from the fibers of arka plant), and similar materials.
     • Author's Interpretation: The author argues that since materials like camel hair and hemp are permitted, it implies that colors other than white are also acceptable. He questions if opponents can object to the nature of camel hair or hemp.
   • Proof 2 (Commentary by Shilankacharya):
     • Text: The commentator explains that a monk seeking clothes should look for materials made from camel hair, the saliva of viklendriya, hemp bark, palm leaves, cotton, or arka fibers, and similar acceptable materials.
     • Author's Interpretation: This reinforces the idea that a variety of materials, and by extension, colors, are permitted.
   • Proof 3 (Acaranga Sutra, Bhutaskandha 2, Chulika 1, Vastraishana Adhyayan 5, Uddesha 1, Sutra 367):
     • Text: This sutra states that an ascetic should not accept a cloth that has been bought, washed, dyed (ratam), colored, or prepared (mattham) unless it has not been used by another person (apurishantarakadam). If it has been used by another, it is permissible.
     • Author's Interpretation: This is presented as a significant command, suggesting that dyed (rangavva) clothes are indeed acceptable.
   • Proof 4 (Commentary by Shilankacharya):
     • Text: The commentator clarifies that a householder should not give to an ascetic a cloth bought or prepared for the ascetic's purpose unless it has been used by another person. If it has been used by another, it is permissible.
     • Author's Interpretation: This further supports the acceptance of processed (dyed, washed, etc.) clothes, as long as they have been previously used.
   • Proof 5 & 6 (Acaranga Sutra):
     • Text: "No vannamantaï vatthani vivannani kareja" (Do not make colored clothes colorless). The commentary by Haribhadrasurishwarji states: "Sakshubhadra bhikshu varnavanti vastrani chauraadibhayat no vigatavarni kuryat." (A monk should not make colorful clothes colorless due to fear of thieves etc.)
     • Author's Interpretation: This indicates that monks should accept clothes of good color and should not strip the color from them out of fear of thieves. This implies that acquiring good-colored clothes is permissible.

6. Discussion on Sadhus and the "Bakush" Classification (Page 16-18):

   • Types of Sadhus: The text briefly mentions five types of sadhus: Pulak, Nigranth, Snatak, Bakush, and Kushil.
   • Modern Context: The author suggests that the first three types are not present in the current era. The remaining two, Bakush and Kushil, will remain, with the prominent scholars being among them.
   • Definition of Bakush (Proof 7 - Tattvartha Bhashya by Umaswati):
     • Text: Bakush is divided into two types: Upakaran Bakush (attached to possessions) and Sharir Bakush (attached to the body).
     • Upakaran Bakush: One who is excessively attached to various possessions, desires costly items, and is constantly engaged in their care and maintenance.
     • Sharir Bakush: One who is attached to their body, constantly attends to its beautification and maintenance, and uses nourishing foods to enhance it.
   • Author's Interpretation: The author explains that ascetics should renounce attachment to their bodies for self-interest and are not permitted to possess excessive belongings. He also highlights restrictions like not occupying houses without permission, not staying in homes with women, and prohibitions on teaching or studying at night with the help of artificial light or with women.
   • The Implication for Clothing: If a sadhu becomes tainted by these attachments (becoming a Bakush), the text implies that wearing dyed or colored clothes would be acceptable (even though this part is a bit condensed in the provided excerpt).
   • Proof 8 (Commentary by Haribhadrasurishwarji):
     • Text: This extensive commentary elaborates on the Bakush classification, particularly the Upakaran Bakush, describing their deep attachment to clothes, vessels, and other items. It details the desire for diverse, costly, soft, strong, and beautifully colored items from various regions, even when they have enough. They are constantly engaged in the maintenance and acquisition of these possessions.

In essence, Vastravarnasiddhi aims to provide scriptural validation for the acceptance of clothes made from various permissible materials and in different colors, challenging the notion that only white clothing is acceptable for Jain ascetics. It seeks to resolve doctrinal disputes through a careful examination of authoritative Jain texts and their commentaries, promoting clarity and harmony within the community.