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imaginary. No doubt the number of verses of Praśnavyākarana mentioned by Samavāyārga, Nandīcūrņi and Dhavalā, are nothing more than imagination. Although Samavāyānga and Nandīsūtra do not furnish the definite figures of verses but Nandicūrņi and Samavāyānga-vịttiprovide us figures of its verses as 9216000 followed by Dhavalā'), which refers to this figure as 9316000. Both the figures appear to be imaginary only.
In this regard, my contention is that the subject matter of Praśnavyākaraṇa as referred by Sthānānga, Samavāyānga, Nandi, Tattvārtha-rājavārtika, Dhavalā, and Jayadhavalā may not be total imaginary but certainly it was lacking truth.
In this context, we will have to reconsider the meaning of 'addāgangutthabāhuasimani khoma-āiccabhāsiyāṇam'4 from the original reading of Samavāyārga as to whether Addāga, Anguştha, Bāhu, Asi, Maņi, Khoma, and Aditya were real personage or just imaginary because then there will be no meaning of saying' it was stated by them". While reviewing the description of Sthānānga, I had expressed the possibility that Addāga-Ādraka, Bāhu-Bāhuka, Khoma-Soma were Rșis on the very ground that they are mentioned by Rşibhāșita. There exists a possibility that Aditya can also be the name of any Rşi. Only three names viz. Angustha, Asi and Mani are such names, which have less possibility of being any individual.
The result of this entire discussion leads us to the conclusion that the subject matter of Rşibhāșita has been undergoing changes from time to time.
Is the ancient subject matter of Praśnavyākaraña secured?
Here it is also an important point of discussion whether the subject matter of first and second editions of Praśnavyākarana have been entirely destroyed or is it secured fully or partially.
In my opinion, the matter contained in the first edition of Praśnavyākaraņa named Rşibhāṣita, Ācāryabhāșita and
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