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śramaņa, Vol 59, No. 2/April-June 2008
A critic of the available descriptions of the subject matter of Praśnavyākaraña
In my opinion there have been three possible editions of the subject matter of Praśnavyākarana. Rşibhāsita, Acāryabhāșita and Mahāvīrabhāșita would have been the main subject matter in the first and earliest sacrament which was designated as 'Vāgarana'. There is a reference indicating the similarity of the subject matter of Vāgaraņa (Vyākaraḥa) with Rşibhāṣita.' It proves its very existence in the ancient period (31d or 4th century B.C) and the relationship between Praśnavyākarana and Rşibhäsita.
In Sthānārga-sútra, Praśnavyākaraṇa iş classified under tenth chapter (daśas). This classification probably was made before the conception of eleven Angas or twelve Gaṇipitakas. The five TextsUpāsakadaśā, Antakstadasā, Praśnavyākaraṇadaśā, Anuttaraupāpatikadaśā and Vipākadašā of the Āgamic literature were counted in ten Daśās. Out of these Daśās, putting aside the aforesaid five and Ācāradaśā known at present as Daśāśrutaskandha, the rest four Bandhadaśā, Dvigrddhidaśā, Dirghadaśã and Sankṣepadaśā are not available. It is noteworthy that out of the available six Daśās the subject matter of Upāsakadaśā and Āyāradasā is almost identical with the available subject matter as given in Sthānārga. There are certain similarities and dissimilarities regarding subject matter of Karmavipāka and Anuttaraupapātikadaśā, whereas the subject matter of Praśnavyākaranadašā has undergone complete transformation. The subject matter as indicated in Sthānāngaseems to be the oldest edition for we do not find any sign of interpolation of matter on occult sciences in its contents. In my opinion out of the ten chapters of Praśnavyākaraṇa as indicated in Sthānārga, only Isibhasīyāim, Āyariyabhāsiyāiṁand Mahāvīrabhāsiyāiṁ seem to be ancient. What were the contents of Uvamāand Samkhā, is not ascertained. However, I particularly feel that the knowledge pertaining to the Jaina religion would have been preached through some allegories in "Uvamā. Because
in Jñātādharmakathā it has been explained through the allegories of Jain Education International For Private & Personal Use Only
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