Kalpasutra

Here's a comprehensive summary in English of the provided Gujarati text, which appears to be an excerpt from the introduction to an edition of the Kalpasutra:

The text, likely an introduction to an edition of the Kalpasutra, discusses the nature of its manuscripts, linguistic variations, and the challenges in determining its original form.

Manuscript Condition and Textual Variations:

• Lack of Early Manuscripts: The author laments that no manuscripts of the Kalpasutra predating the 13th century Vikram era exist. The oldest known palm-leaf manuscript dates to 1247 VS, with most others belonging to the 14th, 15th centuries, or later.
• Significant Discrepancies: These existing manuscripts exhibit considerable variations in language and text (patha). There are instances of missing, reduced, or incorrect readings.
• No Original "Autograph" Copies: The author states that there are no complete, pure, original, or even recent "autograph" copies of any Jain Agamas, including the Kalpasutra, with the exception of a rare exemplar of the Visheshavashyak Mahabhashya from around the 10th century found in the Jesalmer Jain knowledge repository.
• Challenges for Reconstruction: The absence of ideal manuscripts used by commentators (Churṇikars, Tikakars) makes it extremely difficult to determine the original language and text of the Kalpasutra. This leads to the conclusion that modern scholarly interpretations of Agama language, based on late manuscripts, may not be entirely reliable. German scholar Dr. L. Alsdorf also acknowledged the need for further serious consideration on this matter.

Efforts in the Current Edition:

• Practical Approach: Given the difficulties, the current editor has focused on preparing an edition that is as close as possible to the original by relying on available ancient manuscripts and commentaries like the Churṇi, Tippaṇak, and Tika.
• Inclusion of Variant Readings: Variant readings and differing interpretations have been noted at relevant places.
• Commentators' Sources: The text highlights that the Churnikar and other commentators had access to readings not found in many of the manuscripts examined today. The editor notes that the 1247 VS manuscript was likely available to the Kiranaavali commentator.

Linguistic Differences in Manuscripts:

The text details several linguistic variations found in the manuscripts:

1. The "i" Sound: Many ancient manuscripts show the "i" sound (represented as "इ") in places where pronunciation is difficult, like "phaliya," "tithi," "jai." However, some ancient and modern manuscripts omit this "i." The author speculates that ancient pronunciations might have included this "i," which later grammarians codified. The prevalence of the "ya" sound in modern Prakrit is attributed to the difficulty of pronouncing these words.
2. The "u" Sound: Some manuscripts show "u" (represented as "उ") where Prakrit grammar might suggest a different vowel, causing confusion in meaning.
3. Vowel Usage in Consonant Clusters: Modern Prakrit and grammars like Hemachandra's Siddhahem dictate the use of the original vowel in consonant clusters (e.g., svarga, dvāra). However, ancient Prakrit languages did not follow this rule strictly, and older manuscripts often show variations like "nor," "thor," "jogjham," "vath."
4. Absence of "r" in Prakrit: According to dramatist Bharata Muni and followed by Kalpasutra commentators, the sound "r" is not present in Prakrit. This is why ancient manuscripts often use "n" instead of "r" (e.g., "mana," "tar," "mura").
5. Vowel Length and Consonant Changes: Modern Prakrit follows certain rules regarding vowel length (e.g., dīrgha to hrasva). Ancient Prakrit had less adherence to these rules, leading to differences in word usage.
6. Compound Words and Copied Errors: Variations in compound words, including vowel length and the presence or absence of consonants, are common, often due to copyists.

Intentional and Unintentional Changes:

The author points out that these textual variations are not always accidental. Later acharyas may have intentionally altered word usage to make the texts more accessible. Reduced contact with ancient Prakrit languages also led to a lack of understanding of original word roots, prompting scholars like Abhayadevasuri and Malayagiri to make changes for clarity, albeit at the cost of altering the original linguistic character of the Jain Agamas.

Recommendations for Study:

The author strongly recommends that scholars studying the linguistic aspects of Jain Agamas should consult ancient palm-leaf manuscripts from key knowledge repositories like Jesalmer, Lokgach, and the Janabhadra Suri knowledge repository. Specific mention is made of the Visheshavashyak Bhashya manuscript from around the 10th century.

What is the Kalpasutra?

• Debate on its Nature: There is a difference of opinion within the Svetambara Jain Sangha (including Sthanakavasi and Terapanthi) regarding whether the Kalpasutra is an independent text or a section of another.
• Mainstream View: The majority of Svetambara Murtipujakas believe the Kalpasutra is an original and ancient part of the eighth chapter of the Dashashrutaskandha, a Cheda Agama, authored by Sthavir Acharya Bhadrabahuswami.
• Alternative View: Sthanakavasi and Terapanthis, based on some manuscript readings, consider the current extensive Kalpasutra to be a new composition.
• Evidence from Niryukti and Churni: The author posits that the Niryukti and Churni on Dashashrutaskandha provide strong evidence for the Kalpasutra's authenticity and its original connection to Dashashrutaskandha. These commentaries, dating back at least 1600 years, interpret the Kalpasutra as an integral part of Dashashrutaskandha. The absence of negative evidence from these commentaries regarding the Kalpasutra being fabricated leads to the conclusion that the Sthanakavasi and Terapanthi view is not supported. The existence of continuous and complete Kalpasutra sections within Dashashrutaskandha manuscripts from the 14th century further strengthens this argument.

Authenticity of the Kalpasutra's Content:

• Western and Indian Scholars' Doubts: Some scholars (Western and those who follow them) believe that parts of the Kalpasutra, such as the descriptions of the fourteen dreams, Viravali, and Samachari, were added later.
• Author's Findings on Dreams: The oldest manuscript (1247 VS) does not contain the description of the fourteen dreams. Two other manuscripts used in the research have very brief or varied versions. The Churnikar and Tippanakar are silent on the dream descriptions, raising doubts about the authenticity of the currently prevalent elaborate dream narratives.
• Need for Dream Descriptions: However, the author notes that the text mentions Trishala Kshatriyani seeing "these and these kinds of noble dreams," implying that some description must have existed. The exact nature of this original description remains uncertain without more ancient manuscripts. Even if the current dream descriptions are later additions, they are likely at least a thousand years old.
• Evidence for Other Sections: The author points to the Churnikar providing evidence for the existence of sutras related to Indra, Garbhapahar, Adrishala, Birth, Charity, Initiation, Omniscience, Chaturmas, Nirvana, and Krumi. The Niryuktikar and Churnikar also bear witness to the existence of lists of Ganadharas and Sthaviras (spiritual lineages) and the Samachari text.
• Later Additions: The author suggests that the current form of the Sthaviravali (lineage of elders) present in the Kalpasutra might have been added during the period when Agamas were being compiled into book form, as it may not have been present in the original Kalpasutra by Bhadrabahuswami. The absence of this Sthaviravali in numerous palm-leaf manuscripts from various locations raises questions about its origin, although the author is hesitant to dismiss it as baseless.
• Samachari Analysis: The author analyzes a specific sutra within the Samachari related to Paryushana, suggesting that it might refer to a period before the fifth day of Bhadrapada. They interpret the sutra in the context of utsarga (general rule) and apavada (exception), allowing for flexibility in observing the Samvatsari festival.

Textual Variants and Differences in Commentaries:

• Detailed Documentation: The author states that textual variations and differences in the number of sutras in ancient manuscripts are extensively documented in the footnotes of the current edition.
• Commentators' Readings: Many textual variants accepted by the Churnikar and Tippanakar are not fully covered in the footnotes, and these are presented separately.
• Specific Examples of Variants: A significant portion of the text is dedicated to listing specific textual variants found in the Churni and Tippanaka, comparing them with the printed sutra text. This includes changes in words, phrases, and even the inclusion or exclusion of entire sections.
• Focus on Original Manuscripts: The editor emphasizes the use of five manuscripts each of the Niryukti, Churni, and Tippanaka, all palm-leaf manuscripts from the 13th and 14th centuries, sourced from the Khambhat and Jesalmer knowledge repositories.

Linguistic Variations in Commentaries:

Similar to the Kalpasutra, the manuscripts of the Niryukti and Churni also exhibit significant linguistic variations. The author notes that these variations and the loss of original linguistic forms have led to errors in the work of even ancient researchers.

Challenges in Commentary Analysis:

The author provides an example of a textual error in the Churni (p. 94) that was compounded by subsequent correction, leading to a loss of the original meaning. Such errors and misinterpretations are common in Churni texts.

Appeal to Jain Munis:

The author makes a humble appeal to Jain monks, urging them to diligently study and research Jain Agamas and their commentaries (Niryukti, Bhashya, Churni) with a strong command of Prakrit and other languages. They emphasize that Hemachandra's Prakrit grammar is only a basic introduction to the vastness of Prakrit. Deep study of Niryukti, Bhashya, and Churni is essential for a true understanding of the language and to appreciate Hemachandra's comprehensive work.

Importance of Script and Numerals:

The author stresses the importance of understanding ancient scripts and the correct interpretation of scribal errors and variations in manuscripts for accurate research. Knowledge of archaic numerical notations (aksharankas) used in ancient texts is also crucial.

Conclusion of the Introduction:

The author acknowledges that despite their efforts and the use of numerous ancient manuscripts, there might be some deficiencies in the final presentation of the Kalpasutra. They request forgiveness for any unintentional errors and encourage scholars to conduct further research.