Pranamya Pad Samadhanam - Book Summary

Here's a comprehensive summary of the provided Jain text, "Pranamya Pad Samadhanam" by Vinaysagar, based on the given pages:

Book Title: Pranamya Pad Samadhanam Author: Vinaysagar (commentary on the work of Surachandroppaadhyaaya) Publisher: ZZ_Anusandhan

This text is an analysis and commentary by Vinaysagar on the work "Pranamya Pad Samadhanam" composed by Surachandroppaadhyaaya. The primary focus of the work is the deep etymological and grammatical exploration of the word "Pranamya" (प्रणम्य) as it appears in the mangalacharana (auspicious invocation) of certain grammatical texts.

Key Points and Themes:

The Tradition of "Phakkika" Study: The introduction by Vinaysagar highlights an ancient method of teaching grammar where teachers (Upadhyayas/gurus) would delve deeply into each word. These word-based analyses were called "Phakkikas." Students would engage in debates based on these Phakkikas to enhance their knowledge. This traditional method of education, which also included creating question papers based on Phakkikas, is now largely obsolete. Surachandroppaadhyaaya's work is presented as a revival of this ancient pedagogical tradition.
Author and Context of Surachandroppaadhyaaya: Surachandroppaadhyaaya lived in the latter half of the 17th century and the beginning of the 18th century. He was a disciple of Vachak Virakalasha, who belonged to the lineage of Jinabhadrashuri within the Kharataragaccha. He also received instruction in poetry from Mahimasingh. Vinaysagar mentions that Surachandroppaadhyaaya was also a prolific poet and his work "Sthulibhadra Guna Mala" has been published.
Focus on "Pranamya": The central theme of "Pranamya Pad Samadhanam" is the word "Pranamya Paramatmanam" (प्रणम्य परमात्मानम्). This phrase serves as the mangalacharana for the "Laghu Vritti" (short commentary) of Shri Hemachandrasuri's "Siddha Hema Shabdanushasana" and also for the "Sarasvata Vyakarana" (Sarasvat Grammar).
Grammatical Analysis of "Pranamya": The text meticulously dissects the word "Pranamya":
- The Prefix "Pra" (प्र): A significant portion of the discussion revolves around the prefix "Pra" (प्र) at the beginning of "Pranamya." The author addresses the common understanding that prefixes can sometimes imply negative connotations ("upadravaḥ" - trouble). However, the work argues that in this context, "Pra" is not a troublesome prefix but rather carries a highly auspicious meaning. This is supported by the tradition of ancient scholars who considered "Pra" and "Atha" (अथ) as auspicious, similar to "Omkara" (ओंकार) and "Atha." It's argued that "Pra" inherently contains the auspiciousness of "Omkara" because "Omkara" is also known as "Pranava" (प्रणव), and the initial syllable "Pra" signifies the whole.
- The Verb Suffix "Kyap" (क्यप्): The word "Pranamya" is analyzed as being formed with the "kyap" (क्यप्) suffix. It's explained that "kyap" is a substitute for the "ktva" (क्त्वा) suffix, and when "ktva" is used in compound words (like a Tatpurusha compound), "kyap" replaces it. The discussion also addresses the rule of "lopa" (elision) in relation to "kyap" due to its "kitva" (being a consonant-ending suffix), but it's clarified that a specific rule ("vyavasthavibhasha") prevents the elision in this instance, allowing for the form "Pranamya."
- Case and Number: The text confirms that "Pranamya" in this context is in the nominative case ("prathama vibhakti") and singular number ("ekavachana"). This is established by the fact that it's treated as an independent word ("prithakpada") and that words ending in specific suffixes (like "tyadi" and "syadi") derive their case endings from the meaning they convey, particularly the pure existence of the subject ("sanmatra lakshana").
- Elision of Case Ending: The reason why the nominative case ending is not visible is explained by the fact that words ending in "ktva" or its substitute "kyap" are considered indeclinables ("avyaya"). Consequently, according to the rule "avyayad vibhakterluk" (elision of case endings from indeclinables), the case ending is elided.
- Conjugation and Meaning: The "kyap" (and thus the implied "ktva") suffix is discussed in relation to its temporal meaning. It signifies an action that precedes another. The examples "pranamya prakriyām r̥juṁ kuruḥ" (making the process straight after bowing) illustrate this, implying an immediate sequence. The text also addresses instances like "mukhaṁ vyādāya svapiti" (sleeping with the mouth open), where the actions are simultaneous or the sequence is not strictly one after another. However, it reasserts that even in these cases, a prior temporal aspect is inherent.
- Verb Transitivity and Case: The text delves into the transitivity of the root verb "nam" (नम् - to bow). Even though "nam" can be used intransitively, when forming a compound with a direct object like "Paramatmanam" (The Supreme Soul), it inherently becomes transitive. This is explained by the fact that when a "krit" suffix is used with a transitive verb, the object remains. Therefore, "Paramatmanam" (in the accusative case) correctly pairs with "Pranamya."
- Case Assignment (Shashthi vs. Dvitiya): A point of grammatical debate is addressed: whether the object "Paramatmanam" should be in the genitive case ("shashthi") due to the compound with "krit" (as in "kartr̥karmaṇoḥ krtī"), or in the accusative case ("dvitiya"). The text clarifies that the rule "kartr̥karmaṇoḥ aktadau shashthi" explicitly excludes "kta" and similar suffixes (including "kyap" as a substitute). Therefore, the accusative case for the object is correct.
Regional Grammatical Influence: The commentary notes that in Western India, Panini's grammar was not as widely prevalent. Instead, in Gujarat, Hemachandrasuri's "Siddha Hema Shabdanushasana" was popular, while in Rajasthan, "Sarasvata Vyakarana" was commonly used for introductory grammar studies. This explains why Surachandroppaadhyaaya focused his analysis on the mangalacharana of "Sarasvata Vyakarana."
Manuscript Information: The text provides details about the manuscript itself. It's noted that it's a handwritten copy by Pandit Surachandra, intended for the reading of Pandit Ch. Bhagysamudra. The manuscript was found in the collection of Shri Kanakavijayji of the Lonkāgaccha. Vinaysagar made a copy of it in March 1952. It's mentioned that no other copies have been found elsewhere.

In essence, "Pranamya Pad Samadhanam" is a scholarly treatise that revives an ancient method of grammatical analysis by meticulously deconstructing the word "Pranamya," exploring its phonetic, morphological, and semantic nuances within the context of auspicious invocations in Jain grammatical tradition, particularly focusing on the "Sarasvata Vyakarana."