Within the Jain community, the two major traditions approach the Kalpa Sutra in markedly different ways, and this difference reveals much about their broader understanding of scripture and authority. For the Svetambara tradition, the Kalpa Sutra is embraced as authentic canonical literature, counted among the Agamas and specifically associated with the Chedasutras. It functions as a primary source for the life of Mahavira and other Tirthankaras, as well as for elements of monastic discipline. In practice, Svetambaras recite it regularly during major festivals, especially Paryushan, and draw upon it both for historical narrative and for guidance in conduct. The text is thus woven deeply into their ritual, doctrinal, and narrative life.

The Digambara tradition, by contrast, does not accept the Kalpa Sutra as genuine scripture and regards it as a later Svetambara composition rather than an original Jain Agama. From this perspective, the true canonical texts are held to have been lost, and what Svetambaras preserve under that name is not considered authoritative. As a result, Digambaras neither use the Kalpa Sutra liturgically nor treat it as binding for monastic discipline or doctrinal formulation. They instead turn to their own corpus—such as their Puranic literature and distinct monastic law codes—for the biography of Mahavira and for the rules that govern ascetic life.

This divergence extends to the specific content of the Kalpa Sutra. Svetambaras accept its account of Mahavira’s birth, life events, and spiritual journey, and they also accept the monastic prescriptions it contains, including those that touch on possessions, conduct, and related matters. Digambaras, however, dispute various biographical details presented in the text and follow monastic codes that differ from, and in some respects contradict, the prescriptions found there. The differing reception of the Kalpa Sutra thus mirrors a deeper schism: one tradition sees in it a living channel of the Tirthankara’s message, while the other views it as a later construction that cannot serve as a reliable guide to the original Jain teaching.