Kalpa Vyakhyan Mandani - Book Summary

Here's a comprehensive summary of the Jain text "Kalpa Vyakhyan Mandani" by Shilchandrasuri, based on the provided pages:

Overall Purpose and Context:

"Kalpa Vyakhyan Mandani" is a work that describes the method or structure of delivering a discourse (Vyakhyan) on the Kalpasutra. The Kalpasutra is a significant Jain scripture, and its reading is mandatory for Jain monks during the Chaturmas (the four-month rainy season retreat). This text serves as a guide for monks on how to present the Kalpasutra to lay audiences in an engaging and understandable manner, preventing boredom.

Introduction (Page 1):

The Art of Jain Discourse (Deshna): The introduction highlights that the method of Jain monks' discourse, known as "Deshna," is an interesting subject. "Deshna" is religious instruction given to an audience. "Vyakhyan" specifically refers to the interpretation and explanation of scriptural texts, originally the principles and sutras spoken by Lord Mahavir and composed by his Ganadharas. Over time, "Vyakhyan" evolved to mean explaining the meaning of sutras by referencing various contexts and scriptures, making them accessible to the common people.
Language of Discourse: Traditionally, the core scriptures were spoken in Prakrit-Magadhi, while supporting quotations were in Sanskrit-Prakrit. The explanation and elaboration were done in the prevailing local languages of the time and place, such as Gujarati and Apabhramsha.
Historical Context: The text notes that many manuscripts describing this lecture method, under titles like "Sutra Vyakhyan Paddhati" or "Madhyahn Vyakhyan Paddhati," exist from the medieval or late medieval periods. Studying these helps understand how Jain monks delivered discourses.
"Kalpa Vyakhyan Mandani": This work is presented as a small creation of this type. It specifically addresses the need for an engaging lecture on the Kalpasutra for lay listeners during Chaturmas. It is not a commentary or simplified explanation of the Kalpasutra itself, but rather a guide on how to prepare or structure the introduction (Bhumika, Peethika, Prastavana) for a discourse on it.

The Author's Approach and Structure (Pages 1-4):

Title Significance: The title "Kalpa Vyakhyan Mandani" is deemed very meaningful, indicating the "method" or "preparation" for lecturing on the Kalpasutra.
Opening Verse (Page 1-2): The author begins with a verse that links worldly happiness to Dharma (righteousness), Dharma to knowledge, and knowledge to scripture study. It states that scriptures are of three types. This initial verse sets the foundation for reaching the religious scriptures, specifically the Kalpa Shastra.
Elaboration on Scripture: The author uses approximately eight verses with meaningful quotations to support the discourse.
The Meaning of "Kalpa": The text explains the various meanings of the word "Kalpa."
Humility and Reliance on Guru/Sangh: The author expresses the audacity and ignorance involved in someone declaring, "I will expound this sutra" (meaning to lecture on the Kalpasutra). However, they proceed with the discourse due to the grace of their good guru and the support of the Sangh (community). This highlights their humility and dependence on spiritual guidance and community backing. The author's touching words and quotations expressing this humility and reliance are considered very worthy of reflection.
Enumeration of Great Acharyas (Pages 2-4): A significant portion of the text involves remembering and praising great past Acharyas.
- First Section: Mentions Ganadhar Sudharmaswami, Jambuswami, Prabhavaswami, Shakyambhavasuri, Yashobhadrasuri, Bhadrabahuswami, Sthulibhadraji, Arya Mahagiri, Arya Suhasti, and Shri Vajraswami.
- Historical Discrepancies Noted:
  - King Samprati: An anecdote about King Samprati (associated with Arya Suhasti) states he built 16,000 temples, which contradicts the popular belief of 1.25 lakh temples. The author suggests this needs historical scrutiny.
  - Bappabhattisuri and Padaliptacharya: A historical inconsistency is noted where the association of King Murunda with Bappabhattisuri is linked instead with Padaliptacharya.
  - Chronological Errors: The author acknowledges chronological errors in the placement of many acharyas (e.g., Vriddhavadi, Mallavadi being placed in the Nagendra Gachha, and Ratnaprabhasuri being placed much later). The author clarifies that the intent is not historical record-keeping but the glorification of great Acharyas.
- Second Section: Mentions Palitacharya and Bappabhattisuri.
- Third Section: Lists Jinadattasuri of the Vayada Gachha, Amarachandrasuri of the Venikripana, Devendrasuri of the Nagendra Gachha, Shilgunasuri, Yashobhadrasuri of the Sunder Gachha, Vijayasenasuri, Ratnaprabhasuri of the Upakesha Gachha, and Siddhasuri, noting their specific contributions.
- Further Sections: Continues listing acharyas from various Gachhas (lineages), including Shantishuri, Nannasuri, Veerasuri, Abhayadevasuri (Navaangavrittikara), and notes the absence of "Khartar Gachha" before Abhayadevasuri's name, suggesting the Khartar Gachha nomenclature came later. It also raises points for historical investigation regarding Udyotanachari, Huhambad (Humbad), Khaputacharya, and Chakreshwarasuri.
- Significant Historical Points Raised:
  - Udyotanacharya: The creation of "Arunavihara" on Shatrunjaya by Arunaraja, advised by Udyotanacharya, is questioned regarding its location, time, and lack of historical record.
  - Humbad Gachha: The text suggests that "Humbad" might have originated from a Jati (caste) that also became a Gachha, and some of them were Shvetambaras, contradicting the modern understanding of Humbad as Digambara.
  - Khaputacharya: It is suggested that Arya Khaputacharya might be distinct from the mantra-wielding Acharya Arya Khaputacharya, or if they are the same, there's a chronological error. The name might be related to the Yaksha "Kapada."
  - Chakreshwarasuri: The act of pacifying the Yaksha Manibhadra by Chakreshwarasuri requires further research regarding the Yaksha.
- Further Mentions: Dharmaghoshasuri and his disciple Sumatisuri, who converted thousands of fishermen in Konkan and destroyed 18 lakh fishing nets. The conversion of "Chhipa" people into "Bhavsar" shravakas who built a temple on Shatrunjaya. Dharmadevasuri of the Pippal Gachha.
- Dhanesharasuri: Mentions Dhanesharasuri, the author of "Shatrunjaya Mahatmya," from the Chitravaga Gachha. It clarifies he is not the same Dhanesharasuri who was an associate of Shri Devardhigani. This implies "Shatrunjaya Mahatmya" is a 12th-century composition and clarifies that the earlier mention of it as a "Koot Granth" (dubious text) might have arisen from confusing the two Dhanesharasuris.
- Hemasuri: Mentions Shri Hemacharya of the Poornatal Gachha.
Author's Own Lineage (Page 4-5): The author then details their own lineage, which is known as Rajgachha, Vriddhagaachha, or Vadagachha. They mention prominent figures like Mantungasuri (author of Bhaktamar Stotra) and Haribhadrasuri. The author notes that Haribhadra mentioned here is likely different from the Haribhadra who authored 1444 texts. The lineage continues through Sarvadevasuri, Vadi Devasuri (who defeated Kumudachandra Kshapana), Ajitasur, Jayasingasuri, Nemicchandra, Munichandra, Ratnasimha (who consecrated 133 temples in 18 countries), and Vinayachandrasuri (who received the title 'Siddhanti' in the court of King Bisaldev). The lineage continues with Shubhandrasuri, Nanachandrasuri, Ajitasandrasuri, Somasandrasuri, and finally Devasundarasuri, under whom the author studied.

Preparation for the Discourse (Pages 5-6):

Introduction to the Panch Mangal: After this extensive listing and glorification of past masters, the author prepares to begin the Kalpa discourse by providing a brief description of the Panch Mangal (the five auspicious salutations: Namo Arihantanam, Namo Siddhanam, Namo Ayariyanam, Namo Uvajjhayanam, Namo Loye Savvasahunam).
Commencement of Kalpasutra: Following the Panch Mangal, the author concludes the introductory "Mandani" by quoting a sentence from the Kalpasutra itself, indicating the start of the actual reading.

Detailed Explanation of the Panch Mangal (Pages 13-14):

Namo Arihantanam: Salutations to the Arihants, encompassing all types (Bhava, Nama, past, present, future, and those in the 15 Karmabhumi).
Namo Siddhanam: Salutations to the Siddhas, including the 15 types and those who have attained liberation.
Namo Ayariyanam: Salutations to the Acharyas, described as those who know the 11 Angas and 4teen Purvas, are masters of the Agamas, pillars of the Jain tradition, free from unnecessary beginnings, and full of the nectar of renunciation.
Namo Uvajjhayanam: Salutations to the Upadhyayas, those who teach the Dwadashangi and their own teachings, worthy of the Acharya's position.
Namo Loye Savvasahunam: Salutations to all Sadhus in the Lokakasha (universe), described as pure, bearing 18,000 types of knowledge, free from harmful actions, purified by penance, possessing pure conduct, controlled, radiant, enduring 22 types of hardships, wise, and pure in their conduct.
Significance of Panch Mangal: The text reiterates that this Panch Namokara is destroyer of all sins and the foremost of all auspicious things, serving as the first auspicious beginning for the Kalpa scripture.

The First Verse of the Kalpasutra (Page 14):

The text concludes by stating how the author begins the first chapter of the Kalpa scripture. It then quotes the opening lines: "Te ṇam kāle ṇam te ṇam samaye ṇam samane bhagavaṁ mahāvīre pañcahatthuttare hotthā / taṁ jahā- hatthuttarāhiṁ cuē caittā gabbhaṁ vakrate //"
Colophon: A colophon at the end states that this manuscript was written and composed in Sanvat 1570 (likely 1570 CE), on the 7th day of the bright half of the month of Jyeshtha, in Patan, by Muni Devananda, disciple of the most revered Gachhadhipati Shri Shri Shri 4 Devasundarasuri of the Siddhanta Gachha.

Overall Message:

"Kalpa Vyakhyan Mandani" is a valuable work that illuminates the traditional methods of Jain scriptural exposition. It emphasizes the importance of humility, the grace of the Guru and Sangh, and the structured preparation required to effectively convey spiritual teachings to the populace. It also offers historical insights into various Jain lineages and figures, while acknowledging the need for further historical research on certain aspects.