Kalpasutra And Navtattva

Here's a comprehensive summary of the Jain text "Kalpasutra and Navatattva" translated by J. Stevenson:

Overall Purpose and Scope:

The book "Kalpasutra and Navatattva" by J. Stevenson, published by the Oriental Translation Fund in London, aims to introduce English readers to foundational Jain religious and philosophical texts. It contains translations of the Kalpa Sūtra, considered the most sacred Jain work, and the Nava Tatva, a popular philosophical essay, along with an appendix discussing the original language.

The Kalpa Sūtra:

• Significance: The Kalpa Sūtra is a highly revered text, dedicating five of the eight days during the rainy season for its reading among Jains.
• Content: Its primary focus is the legendary history of Mahāvīra, the last of the Tirthankaras (spiritual legislators). It also includes the lives of four other sages of the same class. Stevenson notes that some copies extend to all twenty-four Tirthankaras, but suggests these additions might be by a later hand.
• Historical Context and Dating:
  • Stevenson discusses the various dates given by Jains for Mahāvīra's death (B.C. 663, 637, 527), but favors B.C. 569 based on the work's date and its potential agreement with Mahāvīra being a preceptor of Gautama Buddha.
  • The Kalpa Sūtra itself claims to have been composed 980 years after Mahāvīra's death (A.D. 411), with its public reading occurring twelve years later.
  • The author of the Kalpa Sūtra is identified as Bhadra Bahu.
  • The text's depiction of civilization and Brahmanical literature, lacking mention of the Purāṇas, suggests an earlier composition date, aligning with Stevenson's analysis that the author describes his own time.
• Key Themes and Narratives:
  • Mahāvīra's Incarnation and Birth: The text details Mahāvīra's celestial descent, his conception in the womb of Devanandi (a Brahmin woman), and then his miraculous transference to the womb of Trisala (a Kshatriya woman) by the divine messenger Harinegamesi, orchestrated by Indra. This transference is explained as a divine intervention to ensure Mahāvīra, a divine legislator, was born into a noble (Kshatriya) family, as was customary for such figures.
  • Trisala's Dreams: A significant portion describes the fourteen auspicious dreams Trisala saw, which are interpreted by King Siddhartha (her husband) and court dream interpreters as portending the birth of a great soul, an emperor, and a conqueror of passions. These dreams include visions of an elephant, a bull, a lion, Lakshmi, a garland, the moon, the sun, a standard, a jar, a lotus lake, the sea of milk, a celestial mansion, a heap of jewels, and a smokeless fire.
  • Mahāvīra's Renunciation and Enlightenment: The text chronicles Mahāvīra's early life as a householder, his departure from his family after his parents' death, his distribution of wealth, and his thirty years of asceticism. It details his renunciation of all worldly possessions, his practice of nudity (Digambara tradition), his enduring patience through austerities, and his eventual attainment of omniscience and liberation (Nirvana) under a Sāla tree by a river.
  • Mahāvīra's Death: His earthly career concluded at Pāpa, where he achieved final emancipation.
  • Lives of Other Tirthankaras: Brief accounts of Pārśva, Nemi, and Rishabha are provided, highlighting their key life events, ascetic practices, and lifespan. Rishabha is presented as the first Tirthankara, king, and Jina.
  • Sthiravali (Succession of Sages): A list of the heads of the Jain school after Mahāvīra is presented, tracing a lineage of spiritual teachers.
  • Samácháris (Rules for Ascetics): The text outlines various rules and regulations for ascetics, particularly during the rainy season Paryushana fast. These rules cover aspects like diet, travel, cleansing, and conduct, emphasizing non-violence and self-control.

The Nava Tatva (Nine Principles of Things):

• Purpose: This section presents a systematic exposition of Jain cosmology and ethics.
• The Nine Principles:
  1. Jiva (Animation/Soul): Beings possessing life, with various classifications based on senses, mind, and body.
  2. Ajiva (Inanimate Matter): Non-living substances, categorized into solids, fluids, air, and body-matter.
  3. Punya (Merit): The results of virtuous actions, leading to favorable rebirths and circumstances.
  4. Papa (Demerit/Sin): The results of sinful actions, leading to unfavorable rebirths and suffering.
  5. Asrava (Appetite and Passion/Influx): The influx of karmas into the soul due to senses, passions, and other incitements to sin.
  6. Samvara (Self-Denial/Restraint): The stopping of the influx of karmas through self-control and virtuous actions.
  7. Nirjara (Means to free the Mind/Austerity): The shedding of accumulated karmas through penance and ascetic practices.
  8. Bandha (Worldly Attachments): The bondage of the soul to karmas due to attachments, desires, and ignorance.
  9. Moksha (Final Deliverance/Liberation): The ultimate state of freedom from all karmas, suffering, and rebirth, achieving omniscience and eternal bliss.
• Detailed Classifications: Stevenson provides extensive lists and categories within each principle, detailing the myriad forms of animate and inanimate existence, the various types of merit and demerit, the different modes of sinful acts and virtuous restraints, and the means to achieve liberation.

Stevenson's Commentary and Observations:

• Jainism and Buddhism: Stevenson consistently draws parallels and contrasts between Jainism and Buddhism, noting that Jains are the "only representatives in Hindustan of the adherents to the tenets of Buddhism." He explores potential historical connections and influences.
• Dating and Historical Accuracy: Stevenson carefully analyzes the chronological claims made within the texts, attempting to reconcile them with historical evidence and his own scholarly understanding. He acknowledges the "Eastern extravagance" in Jain chronological accounts, particularly regarding the lifespan of Tirthankaras, but also finds historical bearings in their traditions.
• Sects (Svetambara and Digambara): He touches upon the distinction between the Svetambaras (white-robed) and Digambaras (sky-clad), suggesting the former adopted white garments as a less extreme version of the Digambara practice of nudity.
• Language (Magadhi): The appendix provides detailed remarks on the Mágadhi language, the original script of the Jain texts. Stevenson notes its similarities and differences with Sanskrit and other Prakrit dialects, particularly Pali, and discusses its historical development and characteristics. He highlights its importance as the original language of Jain sacred literature and contrasts it with the Sanskrit used in later commentaries.
• Exaggeration and Symbolism: Stevenson points out what he considers "ridiculous stories" and "extravagant system of modern Jain exaggeration," particularly in the accounts of Tirthankara lifespans and the ink used to write the Kalpa Sūtra. He interprets these as symbolic representations of spiritual significance rather than literal historical facts.
• Fair Use Declaration: The introductory pages contain a "Fair Use Declaration" from "The TFIC Team," emphasizing the collection's purpose for educational and research use, its belief in the public domain status of the work, and a disclaimer regarding legal responsibility for copyright violations.

In essence, Stevenson's work offers a scholarly translation and contextualization of key Jain scriptures, providing insights into the religion's history, philosophy, cosmology, and ethical framework, while also critically examining the historical claims and linguistic aspects of the original texts.