Jaina Sūtras I: Ācārāṅga and Kalpa Sūtra
- Language:
- English
- Translation:
- Hermann Jacobi
- Status:
- Selection or partial work
- Authorship:
- Anonymous or composite
- Condition of the text:
- No scanning noise detected (automatic measure over the whole text, not checked by hand)
- Extent:
- ~120,000 words · 591 passages
Cite this work
- APAJaina Sutras. (n.d.). Jaina Sutras, Part I: Acaranga and Kalpa Sutra (SBE XXII) [Jaina Sūtras I: Ācārāṅga and Kalpa Sūtra] (Hermann Jacobi, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/en/works/jaina-sutras/jaina-sutras-part-i-acaranga-and-kalpa-sutra-sbe-xxii
- MLAJaina Sutras. Jaina Sutras, Part I: Acaranga and Kalpa Sutra (SBE XXII) [Jaina Sūtras I: Ācārāṅga and Kalpa Sūtra]. Translated by Hermann Jacobi. Digital reproduction, SigPhi, https://sigphiai.com/en/works/jaina-sutras/jaina-sutras-part-i-acaranga-and-kalpa-sutra-sbe-xxii.
- ChicagoJaina Sutras. Jaina Sutras, Part I: Acaranga and Kalpa Sutra (SBE XXII) [Jaina Sūtras I: Ācārāṅga and Kalpa Sūtra]. Translated by Hermann Jacobi. Digital reproduction, SigPhi. https://sigphiai.com/en/works/jaina-sutras/jaina-sutras-part-i-acaranga-and-kalpa-sutra-sbe-xxii.
Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.
What it is about
The first part of the Jaina texts translated by Jacobi: the Acaranga Sutra and the Kalpa Sutra.
Context and history
The Acaranga is probably the oldest surviving Jaina text, and it is the book of conduct: how a monk is to live, how he is to walk so as to tread on no creature, how he is to beg his food, how he is to speak. It is here that ahimsa stops being a principle and becomes a way of moving through the world, and it is the detail that strikes one. The Kalpa Sutra is another thing: it contains the lives of the Jinas, above all that of Mahavira, and the rules for the rainy season; it is the text read publicly during the Paryushana festival. Part two is in the corpus separately. It should be remembered that the translation is Jacobi's, of 1884, and that the Jaina tradition has two branches — Shvetambara and Digambara — which do not accept the same canon.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
Indeed, though the frainas fondly imagine Siddh^rtha to have been a powerful monarch and depict his royal state in glowing, but typical colours, yet their statements, if stripped of all rhetorical ornaments, bring out the fact thirdly, in the last clause, in the singular. Buddhaghosa explains this by saying that there were two villages of the same name on the shore of the same piece of water.’ The plural iVdtikd denotes, in my opinion, the Kshatriyas, the singular is the adjective specifying Giwgakdvasatha, which occurs in the first mention of the place in the Mahdparinibbftna-Sutta and in the Mahdvagga VI, 30, 5, and must be supplied in the former book wherever Nddika is used in the singular. I think the form Nddika is wrong, and Adtika, the spelling of the Mahavagga, is correct. Mr. Rhys Davids is also mistaken in saying in the index to his trans¬ lation : ‘ Nddika, near Patna.’ It is apparent from the narrative in the Mahdvagga that the place in question, as well as Kofiggdma, was near Vesdli. * See Weber, Indische Studien, XVI, p. 262. xii