Kalpsutra Me Bhadrabahu Prayukta Yag Shabda

Here's a comprehensive summary of the Jain text "Kalpsutra me Bhadrabahu Prayukta Yag Shabda" by Shilchandrasuri, based on the provided pages:

Core Argument: Reinterpreting the term 'Yag' in the Kalpasutra

The central thesis of this text is to analyze and clarify the meaning of the word "Yag" (याग) as used by Acharya Bhadrabahu in the Kalpasutra, a prominent Jain scripture according to the Shvetambara tradition. The author argues that Bhadrabahu, a highly learned scholar and the last Shruta Kevali (one who possesses complete knowledge of the scriptures), employed the word "Yag" not in its traditional Vedic sense of "sacrifice" (Yajna) but rather in a distinctly Jain context, meaning "devotional worship" or "puja."

Bhadrabahu and the Kalpasutra:

• Who was Bhadrabahu? The text establishes Bhadrabahu as the sixth successor to Lord Mahavir and the last Shruta Kevali in the Shvetambara tradition. He is identified in the Kalpasutra as Arya Bhadrabahu, a disciple of Arya Yashobhadra, and belonging to an ancient lineage.
• His Works: As a principal Shruta Kevali, Bhadrabahu authored many scriptural texts, including the Dashashrutaskandha Sutra. The Kalpasutra itself is presented as the eighth chapter of this text, and it was divided by Bhadrabahu into three sections: the lives of Tirthankaras (including Mahavir), the lineage of ascetics (Sthaviravali), and conduct rules (Samachari).
• Significance of Kalpasutra: The Kalpasutra is recited annually by the Shvetambara Jain community during the Paryushana festival.

The Context of the Word 'Yag':

The specific instance of "Yag" being analyzed is found in the Kalpasutra, where it describes the actions of King Siddharth, the father of Lord Mahavir, after his son's birth. The relevant passage states:

"तए णं से सिद्धत्थे राया दसाहियाए ठिइपडियाते वट्टमाणीए सइए। साहस्सिए य सयसाहस्सिए य जाए य दाए य भाए य दलमाणे य दवावेमाणे य"

This translates to King Siddharth, following his ancestral customs, giving and causing to be given hundreds, thousands, and even lakhs of 'Yag', 'Da', and 'Bha'.

Challenging the Traditional Interpretation:

• Vedic 'Yag': The text acknowledges that in Brahmanical traditions, "Yag" primarily means "Yajna" (sacrifice), often involving elaborate rituals and offerings.
• The Incongruity: The author highlights the apparent contradiction of using the term "Yag" with its sacrificial connotation within a Jain scripture authored by a Jain ascetic. This is where the author asserts Bhadrabahu's unique linguistic skill.

Bhadrabahu's Intent and the Jain Meaning of 'Yag':

• Bridging Traditions: Bhadrabahu, being a born Brahmin and a Jain ascetic, skillfully used the word "Yag" to bridge both traditions. The author argues that while Bhadrabahu was aware of the Brahmanical meaning, his intention in the Kalpasutra was not to refer to Vedic sacrifices.
• 'Yag' as 'Puja': The text strongly supports the interpretation that "Yag" here means "Puja" (devotional worship). This is based on several points:
  • King Siddharth's Affiliation: King Siddharth and Queen Trishala were devoted followers (Shramanopasak) of Lord Parshvanatha, the 23rd Tirthankara. It is logical that after the birth of their son, Mahavir, they would have performed various forms of worship.
  • Dictionaries and Commentaries: Lexicons and ancient Jain commentaries on the Kalpasutra explicitly interpret "Yag" in this context as "devotional worship" or "puja," particularly referring to the worship of Arhat images (Arhat Pratima).
  • Avoiding Violence: The text emphasizes that Jainism's core principle is non-violence (ahimsa). Given King Siddharth's adherence to Jainism, he would never have supported or participated in violent sacrifices, which were common in Vedic rituals at that time. Using "Yag" for puja implicitly negates the concept of violent sacrifices.
  • Linguistic Flexibility: The author points out that even in other Jain texts like the Jnatadharmakatha, a similar phrasing is found, and in some versions, the terms are in the instrumental case, further supporting the interpretation of performing actions through or by means of these entities, including "Yag" (worship).

Addressing Grammatical Nuances and Alternative Interpretations:

The text acknowledges a potential grammatical challenge: the phrase "jae y dae y bhae y dalmane y davavemane y" involves verbs of giving and causing to be given. The author discusses how "Da" (gift) and "Bha" (share) fit this context, but the connection with "Yag" (worship) seems less direct.

• Rejection of 'Offering Material' Interpretation: The author dismisses the interpretation that "Yag" here refers to "materials for worship" (puja samagri), as this would be a metaphorical (lakshana) meaning rather than a direct (abhidha) one, and it is not supported by traditional commentators.
• Acceptance of Implied Action: The most plausible explanation is that the action of "giving and causing to be given" is implicitly connected to the "Yag," meaning that the king was giving and causing to be given items related to or for the worship. This is seen as a more consistent interpretation than introducing extraneous concepts.

Conclusion: Bhadrabahu's Masterful Linguistic Innovation:

The text concludes by reiterating that Acharya Bhadrabahu, with his profound intellect, repurposed the word "Yag" within the Kalpasutra. By using "Yag" to signify "devotional worship," he not only clarified the nature of King Siddharth's actions but also subtly conveyed a negation of violent Vedic sacrifices, showcasing a remarkable linguistic and philosophical innovation. The author emphasizes that this interpretation is well-supported by textual evidence and scholarly commentaries.