Agam 35 Chhed 02 Bruhatkalpa Sutra

SR No.: 002158
Original Sutra Author: N/A
Author: K C Lalwani
Publisher: Motilal Banarasidas
Publication Year: 1979
Total Pages: 246
Language: English
Classification: Book_English, Agam, Canon, F000, F025, & agam_kalpsutra
File Size: 13 MB

Page 13

Foreword
स्वल्पाक्षरमसन्दिग्धं सारवत्-विश्वतोमुखम् । अस्तोभमनवयं च सूत्रं सूत्रविदो विदुः ।।
(Precise, beyond doubt, substantial, universally true, collected into a single thread, beautiful prose.)
If precision be a criterion, it is doubtful if the description rightly applies to the Jaina texts in general, and the Kalpa Sūtra in particular. The Jaina Sūtras are not precise texts nor terse formulae, except the Tattvārtha, but are very elaborate and exhaustive. But undoubtedly they are master-pieces, full of substance, and works by great masters, believed by the Jainas to be universally true.
As it struck the translator, the first three accounts about Mahavira, Pārśva and Aristanemi use the same diction, with only the names of personalities changing. This indeed facilitated the work of the writer and the orthodox explanation would, perhaps, be that since, all the three came with the same maturity and mission, their earthly experience could not have been dissimilar. It is not certain if an explanation like this would satisfy a rational mind or the requirements of history.
In one respect, however, even on the authority of the Kalpa Sūtra, Bhagavān Mahāvīra stands somewhat apart not only from the other two immediately preceding him, but from the whole lot. This is his strong Brahmanical association of which at least two items have been noticed even in the Kalpa Sūtra. They are, 1. descent from heaven into the womb of a Brahmin lady, and 2. all his Gañadharas being Brahmins versed in Vedic learning. As to the first, the mistake, somewhat unusual, was detected in time and rectified through a marvel in surgery at that date but as to the second, nothing could be done, and it is somewhat unusual that none of his Gañadharas was a Kşatriya. Subsequent biographers of Bhagavån Mahāvīra have noticed a few more Brahminical associations with his life, like a Brahmin beggar receiving one half of his robe at the time of his initiation and following him for the whole year to receive the other half, a Brahmin making him the first offer after he became a truly homeless, and so on, but we overlook them as being less authentic. In the case of