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An investigation of the earlier subject matter of Praśnavyākaraṇa Sūtra
Both, the Svetāmbaras and Digambara traditions agree that Praśnavyäkarana is the tenth Anga of Jaina Āgamic literature. However, the Digambara tradition believes that the Anga literature has become completely extinct. For Svetämbara tradition it is very much available and has got important place among the Jaina canons even today. Now, if it is available, a vital question arises whether the subject matter of the present Praśnavyākarana is identical to the descriptions found in other Svetāmbara canonical texts or it has undergone transformation. The earlier references regarding the subject matter of Praśnavyākaraņà are traced in Sthānānga, Samavāyānga, Anuyogadvāra, Nandi-sūtra and Nandīcūrņi of Svetāmbara tradition and Rājavārtika, Dhavalā and Jayadhavalā of Digambara tradition. Out of these texts, Sthānănga and Samavāyānga have been assigned to c. 30_44" AD, Nandī about c. 4th_514 AD, Rājavārtika to c. 8th whereas Dhavalā and Jayadhavalā are assigned to 10h century A.D. Nomenclature as 'Praśnavyākarana'
The ancient commentators and scholars of Jaina Agamas hold that because it deals with the answer to the questions, it was named as 'Praśnavyākarana'. In my opinion, the subject matter of the carliest edition of Praśnavyākarana was neither in the question answer form nor it was in any way related to the occult sciences (Nimitta-śāstra). The composition of Āgamic texts in the style of teacher-disciple dialogue i.e. in question answer form is a later event. Bhagavati, also krown as Vyākhyāprajñapti is its first example. Though, Samavāyanga and Nandīsūtra maintain that Praśnavyākaraṇa contains answers to 108 questions asked, 108 questions not-asked, 108
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