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SACRED LITERATURE OF THE JAINS
(p. 23) it is self-evident that these dates do not "refer to the author, but to Devarddhigaộin, the editor of the Kalpasūtra." Tradition places Bhadrabahu, the nominal author of the Kalpasūtra, in the year 170 after Vira (see Jacobi, p. 114). But as far as I can see, an error or confu. sion has brought it about that the Kalpasūtra has been ascribed to Bhadrabahu, as tradition, e. g. the introduction to the Kalpantarvācyānt, states. In the well attested statement (see above, p. 449) that the Kalpavyavaharau was extracted from pūrva 9, 3, 20, by Bhadrabahu, we must not understand by "Kalpa" the Kalpasūtram, but the chedasūtra 5, a conclusion that may be drawn from the statements in reference to the division of the two texts kappa and vavahära, which is found in Avasy. 16, 109. The similar statement concerning the dasa-kappa-vyavaharà in the Rsimandalasūtra (Jacobi, p. 11) is, after a consideration of this passage of the Avasy., not to be referred, as Jacobi refers it, to “the ten kalpas and the Vyavahāra," but (see p. 357, 450) to the three chedasūtras 3-5 ; the daśau, the vavahāra and the kappa.849
Personally I am inclined on the strength of $ 148 to hold Devarddhigani as the editor, and even as the [473] "author" of the chief part of the Kalpasūtra. I will even go a step further and assert that in reality the Kalpasūtram, or its present essential part, has no claim to this title, which is at complete variance with its contents. It has received this name after its junction with the paryusanākalpa, the eighth chapter of the dasāu. This ancient title (see p. 468) is cited in the beginning of the sardehavi sausadhi as a collective title of the work. See Jacobi, p. 99.
The Parcanamaskāra, placed "keșucid ādarsesu" at the commencement of the text, is known to us from anga 3 and upanga 4. It is followed here as in up. 4 by the passage in its praise, which is supposed to date back to Vajra (see Kup. 811), and is designed to glorify this commencement. This passage of the pascanam. contains the form havaiand not hoi as in up. 4 which in more modern times is regarded as the only well attested form. See p. 393, $$ 1,2, which contain the recital so obnoxious to the Digambara (see Jacobi, p. 22)— see p. 261 -- that Mahavira first "entered the womb of (the mahani) Devānanda 850 before he was placed (§ 21) in that of the khattiyani) Trišala"861, are borrowed outright from anga 1. Jacobi, p. 23, considers the portion
119 We find, however, mention made of a ten-fold division of the kalpa, e.g. in the
introduction to the Kalpåntarvāyācyäni, See p. 475. 850 Wife of Usabhadatta, cf. Wilson Sel. W. I, 292 (See Bhagav. 9, 33, Leum.) 851 Wife of Siddhattha of the Naya race. P-17
