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Šramana, Vol. 59, No. 2
April-June 2008
An investigation of the earlier subject
matter of Praśnavyākaraṇa Sūtra
Both, the Svetāmbaras and Digambara traditions agree that Praśnavyākarana is the tenth Anga of Jaina Āgamic literature. However, the Digambara tradition believes that the Anga literature has become completely extinct. For Śvetāmbara 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 Praśnavyākaraṇa is identical to the descriptions found in other Śvetāmbara canonical texts or it has undergone transformation. The earlier references regarding the subject matter of Praśnavyākarana are traced in Sthānānga, Samavāyānga, Anuyogadvāra, Nandi-sūtra and Nandicūrņi of Svetāmbara tradition and Rājavärtika, Dhavalā and Jayadhavalā of Digambara tradition. Out of these texts, Sthānānga and Samavāyānga have been assigned to c. 3rd_4th AD, Nandi about c. 4th-5th AD, Rājavārtika to c. geh whereas Dhavalā and Jayadhavalā are assigned to 10th century A.D.
Nomenclature as 'Praśnavyākarana'
The ancient commentators and scholars of Jaina Āgamas hold that because it deals with the answer to the questions, it was named as 'Praśnavyākarana'. In my opinion, the subject matter of the earliest edition of Praśnavyākaraṇa 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 known as Vyākhyāprajñapti is its first example. Though, Samavāyanga and Nandīsūtra maintain that Praśnavyākaranacontains
answers to 108 questions asked, 108 questions not-asked, 108 Jain Education International For Private & Personal Use Only
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