Bruhatkalpa Sutra

Here is a comprehensive summary of the provided Jain text about the Brihatkalpa Sutra:

The Brihatkalpa Sutra, authored by Acharya Hastimal Maharaj, is a significant Jain text belonging to the Ched Sutra category. It serves as a foundational scripture for Jain monks and nuns, outlining the accepted principles of utsarga (general rules) and apavada (exceptions). The text provides detailed guidance on various aspects of monastic life, including:

• Pravas (Vihara/Travel): Rules regarding movement and travel.
• Ahar (Food/Alms): Regulations concerning the acquisition and consumption of food.
• Vastra (Clothing): Guidelines on acceptable attire.
• Patra (Utensils): Instructions on the use of monastic implements.
• Vihara (Movement/Residence): Details on where monks and nuns can reside and travel.
• Interpersonal Conduct: Rules governing the interactions between monks and nuns.
• Specific Attire and Adornments: Directives on clothing and personal adornment for both monks and nuns.

The text clarifies that the Brihatkalpa Sutra is distinct from the Kalpa Sutra, which is part of the Dashashrutaskandha. Acharya Hastimal Maharaj himself edited and commented on the Brihatkalpa Sutra 52 years prior to the publication of this introduction.

Historical Context and Naming:

The origin of the Brihatkalpa Sutra is attributed to Shrutakevali Bhadrabahu Swami. According to Acharya Malayagiri, the text was composed to preserve the principles of expiation (prayaschitta) described in the ninth Anga, particularly the third part related to conduct, which dealt with various offenses. Over time, with the decline in human faculties and lifespan, the original scriptures became difficult to comprehend. To benefit monks and nuns, Bhadrabahu Swami created the Kalpa Sutra and Vyavahara Sutra. Later, due to the difficulty in understanding these texts for those with diminished intellect and lifespan, the Bhashyakara (commentator on the Bhashya) composed a commentary that followed the Niyukti and Bhashya.

The name "Brihatkalpa" (Great Kalpa) likely emerged to differentiate it from the Kalpa Sutra (referring to the Dashashrutaskandha's Paryushana Kalpa). The need for a distinguishing adjective arose because calling both by the same name would hinder proper identification of the texts. The Kalpasutra's "Samachari" section also differentiates between "Kalpa" and "Akalpa," suggesting a precedent for this distinction. The exact origin of the name "Brihatkalpa" remains uncertain due to a lack of definitive historical material.

Purpose of the Ched Sutras:

While the primary purpose of Ched Sutras like the Brihatkalpa Sutra is to preserve the expiation part of earlier scriptures, a deeper understanding reveals their role in addressing complex problems faced by monks and nuns in different times and places. They also aim to protect the practice of asceticism from faults arising from attachment, ignorance, and negligence.

The text acknowledges that monks and nuns, being embodied beings, are susceptible to passions like anger, pride, greed, and delusion. While they strive to control these, achieving complete eradication is challenging. The Brihatkalpa Sutra aims to safeguard and purify monastic life by detailing utsarga and apavada principles, recognizing the practical needs of monks and nuns for essential resources like food, clothing, and shelter for the preservation of their body, community, and ascetic vows.

Eligible Recipients of Knowledge:

Ancient Jain tradition emphasizes the importance of imparting knowledge only to deserving individuals. Failure to do so is considered a transgression. The text identifies three types of individuals unsuitable for receiving knowledge: the undisciplined, the greedy for sensual pleasures, and those with intense passions who do not quell quarrels.

Knowledge is categorized into two types: learning (grahan shiksha) and practice (sevan). The former, which includes understanding the principles of utsarga and apavada, requires careful consideration of the recipient. Just as advanced scientific knowledge is kept secret due to the risk of misuse, the secrets of the scriptures should not be revealed indiscriminately. Imparting this knowledge to those who are lax in their practice of knowledge, conduct, and discipline, or who misuse the exceptions, is detrimental. Therefore, the ideal recipient is one who is discreet, perseveres in their studies, is free from deceit and ego, possesses equanimity like a scale, is self-controlled, and diligently follows the prescribed conduct. Such recipients help in the propagation and adherence to the Jain path.

Subject Matter (Detailed Breakdown by Uddeśaka):

The Brihatkalpa Sutra is structured into 6 Uddeśakas (sections) and 81 Adhikaraṇas (topics), containing a total of 206 sutras.

• First Uddeśaka (24 Adhikaraṇas):

  • Discusses the acceptance and rejection of fruits like palm and banana.
  • Defines permissible periods for monks (1 month) and nuns (2 months) to stay in a village, with extended periods allowed in divided villages, provided alms are taken from the respective section.
  • Regulates the cohabitation of monks and nuns in villages, prohibiting it in single-entrance villages.
  • Prohibits nuns from residing at market entrances or street openings, while monks can.
  • Permits nuns to accept specific types of clay pots, but not monks.
  • Allows monks and nuns to possess mosquito nets made of cloth.
  • Lists 17 prohibited activities for monks and nuns near water bodies.
  • Forbids residence in houses with paintings, as it can disrupt concentration.
  • Emphasizes that nuns should reside under the supervision of a layperson for protection of their chastity.
  • Prohibits monks from staying in layperson's residences but allows them in places without laypeople.
  • Monks should not stay in houses with women, but can in houses with men.
  • Nuns can reside in places with restrictions on women but not men.
  • Nuns can reside in houses with through-access, but monks cannot.
  • Monks should control anger and quickly pacify it, as equanimity is the essence of asceticism.
  • Prohibits travel during the rainy season, permitting it in other times.
  • Discourages rapid travel between opposing kingdoms to avoid suspicion.
  • Outlines rules for accepting invitations for clothes or utensils from householders while on alms rounds or during study, requiring the approval of the Acharya or Pravartini.
  • Details prohibited activities at night, including consuming food and taking clothes, except for previously seen bedding. Travel between villages at night is also forbidden.
  • Prohibits visiting elderly relatives and explains procedures for handling physical discomforts or emergencies during study or for night excursions.
  • Defines the boundaries of the Aryadesha (Aryan land).

• Second Uddeśaka (7 Adhikaraṇas):

  • Provides detailed guidelines on acceptable and unacceptable upasrayas (monastic residences), prohibiting those with scattered seeds, liquor vats, hot/cold water pots, persistent fires or lamps, spilled ghee, jaggery, or sweets. Nuns are prohibited from staying in public halls or open houses, while monks may.
  • Discusses the acceptance of shayya (bedding) from households with multiple owners.
  • Outlines the rules for accepting food that belongs to another shayya-data or is prepared for their respected elders.
  • Lists five types of permissible fabrics for clothing: wool/silk, flax, hemp, cotton, and bark.
  • Enumerates five types of permissible rajoharans (feather whisks): wool, camel hair, hemp, processed grass, and munj.

• Third Uddeśaka (16 Adhikaraṇas):

  • Discourages monks from visiting nuns' residences and vice versa without a valid reason.
  • Discusses the conditional acceptance of leather.
  • Prohibits keeping expensive, unbroken clothes, allowing only necessary pieces.
  • Monks should not keep loincloths, but nuns can.
  • Explains the procedure for a nun to obtain clothing if needed during alms rounds.
  • Deals with the equipment for newly initiated monks and nuns.
  • Permits the acceptance of clothes at the beginning of winter (end of Chaturmas) but not at its start.
  • Mandates receiving clothes, bedding, and paying respects in a specific order of seniority.
  • Prohibits staying in and giving lectures at laypersons' homes, with exceptions provided.
  • Details the procedure for providing bedding and other essential items.
  • Describes the procedure for accepting bedding when another monk arrives.
  • Prohibits staying overnight in army camps outside villages for alms.
  • Prescribes a boundary of 5-5 kosh around villages for monks and nuns to reside.

• Fourth Uddeśaka (16 Adhikaraṇas):

  • Categorizes penances into anudghatika, parachika, and anavasthapya.
  • Identifies three types of individuals unfit for initiation, shaving, education, ordination, association, and cohabitation.
  • Distinguishes between suitable and unsuitable individuals for receiving teachings based on their discipline.
  • Classifies individuals as easily or difficultly comprehensible based on their disposition.
  • States that nuns can provide assistance to monks, and monks to nuns, in times of need without violating vows, under specific circumstances.
  • Explains that violating time or spatial boundaries for consuming food incurs penance.
  • Details how a monk should handle unexpected undesirable items.
  • Outlines the rules for consuming auddeshika food for both approved and unapproved monks.
  • Describes the procedure for a ganavachhedaka (leader of a congregation) or Acharya to move to another congregation.
  • Explains the procedure for handling the unexpected death of a monk and the subsequent rituals.
  • Stresses the immediate pacification of any conflict arising from passions before going for alms.
  • Discusses the appropriate interaction with those undergoing parihara tapa (a specific penance).
  • Prohibits crossing large rivers like Ganga and Yamuna multiple times within a month, outlining conditions for permissible crossings.
  • Specifies the permissible height of un-inhabited shelters for staying during the rainy season.

• Fifth Uddeśaka:

  • Deals with situations where deities appear disguised as the opposite sex and are favorably perceived by monks/nuns, leading to penance.
  • Advocates for resolving conflicts within congregations with gentle words before sending individuals back to their original groups.
  • Addresses actions to be taken if it's discovered that the sun has not yet risen or has set during morning or evening meals.
  • Details the procedure for dealing with anything that passes below the neck during the night or day.
  • Explains how to handle seeds or insects falling into vessels.
  • Describes the procedure for using water with living beings (sachitta jal) if it accidentally falls into food.
  • Outlines prohibitions for nuns to protect their vows, including solitary alms, travel, being unclothed, forgetting bodily awareness during kayotsarga, taking atapanā outside villages, maintaining specific postures, sleeping on the back or stomach, and certain sitting postures. It also prohibits actions like wearing a kunchan patta, sitting with back support, using specific seating arrangements, using a hollow gourd, carrying an open-stemmed rajoharan, and placing the dandi in the punjani.
  • Discusses moksha pratima (vow of liberation).
  • Prohibits consuming leftover food from the night and old ghee or pastes for massage.
  • Reiterates the rules for those observing parihara tapa.
  • Permits nuns to beg a second time if the initial alms are insufficient for sustenance.

• Sixth Uddeśaka:

  • Lists six types of "unspoken" transgressions: speaking falsehoods, disrespecting, using misleading words, harsh words, abusive language, and words that incite quarrels.
  • Identifies six sources of penance: violence, falsehood, theft, unchastity, cruel speech, and servile speech.
  • Allows monks to remove thorns or foreign objects from a nun's foot, and nuns to do the same for monks, or to remove particles or insects from eyes, under specific circumstances and with permission.
  • Details 12 specific situations where monks and nuns can touch each other for support without violating their vows, including slipping in difficult terrain, boarding or alighting a boat, mental distress due to fear, passions, external influences, anger, quarrels, fear of penance, vows of bhakta pratijñāna, and worries.
  • Enumerates six factors that render asceticism ineffective.
  • Concludes by stating the six conditions of kalpa and covers the kalpa for a chhadmastha (a soul in worldly bondage).

Comparison with Other Scriptures:

The Brihatkalpa Sutra can be compared with other Jain scriptures like the Bhagavati, Vyavahara, and Sthananga Sutras, both in terms of terminology and meaning. Specific passages in the Sthananga Sutra exhibit significant similarities. The Sthananga Sutra's unique contribution lies in its classification of five types of anudghatika transgressions. The exceptions mentioned in the Sthananga Sutra, concerning famine, drought, or staying among non-Jains, are also highlighted.

Commentaries and Editions:

Besides the Niyukti attributed to Bhadrabahu Swami, there is a Prakrit Bhashya by Sanghadashganika. Acharya Malayagiri's Sanskrit commentary is also mentioned, though not fully available. Kshemakirti's work suggests he completed parts of Malayagiri's commentary that were missing. Various ancient commentaries (tarkarthas) also exist. The complete text, including Niyukti, Bhashya, and commentaries, has been published in multiple volumes. Other editions and translations into Gujarati and Hindi are also noted.