Embryo Transfer

Here is a comprehensive summary of the provided Jain text, "Embryo Transfer," by Mangilal Bhuthoriya:

The article "Embryo Transfer" by Mangilal Bhuthoriya explores the concept of embryo transfer as described in Jain scriptures and compares it to a similar narrative in the Srimad Bhagwat-Purana. Bhuthoriya begins by referencing his previous article in "The Asiatic Society" journal, which discussed the Jain embryo transfer tradition.

The Jain Embryo Transfer Narrative: The author highlights that the 12th-century Jain Acharya Hem Chandra Suri, in his treatise "Trishasti-Salaka-Purusha-Charita," recounts an episode of embryo transfer in the life of Lord Mahavir. This narrative aligns with descriptions found in Jain Agamic scriptures like the "Kalpa Sutra," "Bhagwati Sutra," and "Acharanga Sutra," suggesting a consistent tradition.

The Bhagwat-Purana Episode: Bhuthoriya then contrasts this with the Srimad Bhagwat-Purana's account of Balram's (Krishna's elder brother) embryo transfer. In this Hindu scripture, Vishnu, fearing King Kansa's misdeeds, orders his Shakti, Yogmaya, to transfer Balram's embryo from Devaki's womb to Rohini's womb. Yogmaya is also to incarnate as Yashoda's daughter. The Bhagwat-Purana states the operation occurs in the 7th month of pregnancy and involves hypnotizing the women.

Critique and Doubt: Bhuthoriya expresses skepticism about the factual basis of these narratives, particularly the Bhagwat-Purana's version. He argues that the 7-month embryo transfer in the Bhagwat-Purana is less credible and lacks the detailed descriptions characteristic of Jain Agamic literature, which describes an embryo transfer on the 83rd day of pregnancy.

Sociological and Mythological Interpretations: The author proposes a sociological interpretation of the embryo transfer myth in Jainism. He suggests it might have been a way for medieval Jain Acharyas to address the potential "Brahmanical parental linkage" of Lord Mahavir. During the feudal era, kings had multiple wives and concubines. The myth could have been created to explain Mahavir's birth to Trishala, a Kshatriya, while potentially having a Brahmin mother (Devananda) as originally conceived, thereby elevating his lineage and avoiding embarrassment or criticism.

Challenges to Authenticity: Bhuthoriya supports his theory of later interpolation by citing several points:

• The Serpent Canopy Myth: He draws a parallel to the myth of the five-hooded serpent canopy over Parasvanath, which modern scholars believe is a medieval embellishment to signify his association with serpent deities, possibly a totemic symbol or an adaptation of Brahmanical myths.
• Pundit Sukhlal Sanghvi's View: The esteemed 20th-century Jain scholar Pundit Sukhlal Sanghvi also questioned the embryo transfer episode, suggesting it was a later addition to the Agamic literature. His argument is strengthened by the fact that the Digambar sect of Jainism completely omits this episode, stating Mahavir was born solely to Trishala.
• Archaeological Evidence: Archaeological findings at Kankali Tila in Mathura, dating back to the 1st century BCE, depict many events of Mahavir's life but conspicuously lack any representation of the embryo transfer, indicating its later fabrication.
• Kalpa Sutra Passages: Certain passages in the "Kalpa Sutra" that express animosity towards Brahmins are also considered by some to be later additions. The author quotes a stanza where Lord Indra decides to transfer Mahavir's embryo from a Brahmin mother to a Kshatriya mother, deeming birth in lower castes (including Brahmin) unsuitable for enlightened beings. He contrasts this with other scriptures that mention Tirthankars having spouses from lower castes.
• Bhadrabahu's Authorship: The original author of the "Kalpa Sutra," Acharya Bhadrabahu, was a Brahmin himself, making the anti-Brahmin sentiment in later additions even more questionable. The reduction of Agamic literature to writing in 453 CE also allowed for the introduction of later interpolations.
• Jamali and Priyadarshana: Some historians suggest that Mahavir's daughter Priyadarshana was married to Jamali, the son of Nandivardhan (Mahavir's elder brother). If this is true, Mahavir might have been adopted after being born to Devananda.

The Bhagvati Sutra Evidence: The most crucial evidence presented by Bhuthoriya is from the "Bhagvati Sutra" itself. A passage describes Devananda meeting Lord Mahavir after his enlightenment. Her ecstatic reaction, with tears and oozing milk, is interpreted by Mahavir as the natural response of a mother seeing her son after a long separation. Bhuthoriya argues that this account strongly suggests Devananda was indeed Mahavir's biological mother and that Mahavir himself confirms this, making no mention of an embryo transfer.

Conclusion: The author concludes that the embryo transfer narrative is likely a fabricated myth created by later Jain Acharyas. He suggests it was motivated by a desire to elevate Mahavir's lineage from the Brahmin caste to the Kshatriya caste and to counter Brahmanical myths. He urges for a rational and honest interpretation of ancient scriptures to present historical facts accurately, separating the "husk" from the "rice."