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An investigation of the earlier subject matter of ...
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(C) Nandisūtra
The references regarding the subject matter of Praśnavyākarana in Nandisātra is simply a summarized account of Samavāyānga. The ideas and language are almost identical. The only specialty of the text is that it refers forty-five adhyayanas of Praśnavyākarana whereas Samavāyānga refers forty-five samuddeśana-kālas. There is no mention of forty-five adhyayanas of Praśnavyākarana in Nandisutra'. (D) Tattvārthavārtika
Tattvārthavārtika defines the term Praśnavyākaraṇa as explanation of questions by raising objections, and their removal through cogent explanations from various viewpoints and thereby determining the meaning of classical and Vedic terms“. (E) Dhavalā
The subject matter of Praśnavyākaraña as revealed in Dhavalā slightly differs in content from that of Tattvārthavārtika. Dhavalā refers to four types of tales i.e. Āksepaņi, Viksepaņi, Samvedani and Nirvedans found in Praśnavyākaraņa. It also mentions that Aksepaņī type tales propound the theory of six existences (Dravyās) and nine categories (tattvas) after refuting the doctrines of others, (para-samaya). The Viksepaņi tales establish self-doctrine after removing the objections raised by others. Samvedani is a tale of virtue (Punya) or meritorious deeds, which contains a description of the prosperity of Tīrtharkaras, Gañadharas, Rșīs, Cakravartins etc. Nirvedani tales narrate the results of sin or de-meritorious deeds. It gives a graphic description of worldly sorrows like hell, animal life, decease, old age and death etc. It also states that Praśnavyākaraña describes destruction, anxiety, gain, loss, happiness, sorrow, birth, death, name object, substance, age and number on the basis of questions?. Thus we can say that there is no similarity regarding the subject matter of Praśnavyäkarana in the ancient Jaina Āgamic texts.
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