________________
An investigation of the earlier subject matter of ... : 213
the questions related to 'naṣṭamuṣṭicintālābhālābhasukhaduḥkhajivanamaraṇa', etc. This description is very much similar to the description of the subject matter of Praśnavyākaraṇa given by Dhavala". There are certain chapters like muşti-vibhāga, naṣṭikācakra, sankhyā-pramāṇa, lābha-prakaraṇa, etc. discussed in the text, which partially resembles in content with the subject matter of Praśnavyākaraṇa described in Samaväyānga". It is unfortunate that even after its publication the learned scholars are not acquainted with this text, which is an ancient and prime text of occult sciences.
The language and terms used in the text like 'payaḍa' or 'pahuḍa' infer that it must have been composed around 5th century A.D. because Kasāyapāhuḍa and Pāhuḍa-granthas (Bodha-pāhuḍa, Sila-pāhuḍa, etc.) of Kundakunda are the works composed a little prior to this period. The classification of subjects in Suryaprajñapti is also done in the form of Pahuḍas. Hence, Jayapayaḍa may be a part of the second redaction of Praśnavyākaraṇa but it cannot be said with certainty unless a thorough study of all the available texts bearing the names of Praśnavyākaraṇa is done.
Why the changes in the subject matter?
Naturally, here arises a vital questions as to why it happened that at first the portions related to the Ṛṣibhāṣita, Acāryabhāṣita and Mahāvīra-bhāṣita were separated and replaced by the matter related to the occult sciences and that too finally was replaced by the matter pertaining to Influx of karmas and the stoppage of influx of karmas. Why the portions of Rṣibhāṣita etc. were removed first? In my opinion, because it contained the preachings and sayings of Rsis belonging to non-Jaina tradition it was removed first. The account available in Samavāyānga pertaining to Praśnavyākaraṇa also confirms this contention. There it is clearly told that Mahāpraśnavidyā, Manapraśnavidya, and Devaprayaga etc. have been coined in order to establish people in Jinavacana and to ensure their firmness in the sayings of Omniscient Jina. Although it is surprising that the knowledge of
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
