Prashna Vyakaran Ki Prachin Vishayvastu Ki Khojh

Here's a comprehensive summary of the provided Jain text, "Prashna Vyakaran ki Prachin Vishayvastu ki Khojh" by Sagarmal Jain, in English:

The book "Prashna Vyakaran ki Prachin Vishayvastu ki Khojh" (Research into the Ancient Subject Matter of Prashna Vyakaran) by Sagarmal Jain explores the evolution and original content of the Jain Agama text, Prashna Vyakaran.

Core Argument:

The central thesis of the book is that the current Prashna Vyakaran is significantly different from its ancient versions. The author argues that its subject matter has undergone multiple transformations, initially evolving from a text primarily focused on philosophical discussions and early ascetic teachings to incorporating esoteric knowledge and eventually becoming a text related to divination and fortune-telling, before its present form emerged.

Key Points and Arguments:

1. Two Jain Traditions and the Prashna Vyakaran:

   • Both Shvetambar and Digambar traditions agree that Prashna Vyakaran is the tenth Anga (canonical scripture) of Jainism.
   • However, the Digambar tradition believes the Anga literature has been lost, making the Prashna Vyakaran unavailable to them.
   • The Shvetambar tradition maintains the integrity of the Anga literature, and the Prashna Vyakaran exists within their canon.

2. The Question of Content Transformation:

   • The primary problem addressed is whether the subject matter of the current Shvetambar Prashna Vyakaran matches the descriptions found in other ancient Shvetambar and Digambar texts.
   • Ancient references to its content are found in texts like Sthananga, Samavayang, Anuyogadvara, and Nandi Sutra (Shvetambar), and commentaries like Rajvartika, Dhavala, and Jayadhavala (Digambar). These texts range from the 3rd-4th centuries CE to the 10th century CE.

3. The Name "Prashna Vyakaran":

   • The author challenges the popular interpretation that the name "Prashna Vyakaran" implies a text solely dedicated to answering questions or related to the science of divination (nimitta shastra).
   • He suggests that the original text was likely not in a question-answer format or solely focused on divination. Guru-disciple dialogue in a question-answer style is seen as a later development in Agamic literature (e.g., Bhagavati).
   • While Samavayang and Nandi Sutra mention answers to 108 asked, 108 unasked, and 108 partially asked/unasked questions, the author views this as speculative.
   • The practice of structuring texts in question format existed in other ancient Indian traditions (e.g., Apastambiya Dharma Sutra, Baudhayana Dharma Sutra).
   • The author proposes that the original name might have been simply "Vagaran" (Vyakaran), as mentioned in Rishibhashita, where "Vyakaran" referred to philosophical exposition. The name "Prashna Vyakaran" might have come later due to its format or content.

4. Subject Matter Evolution Based on Ancient References:

   • Sthananga (3rd-4th Century CE):

     • The oldest reference lists ten chapters (adhyayana): Upama, Sankhya, Rishibhashita, Acharyabhashita, Mahavirabhashita, Kshobhikaprasna, Komalaprasna, Adarshaprasna (or Ardraka), Angushthaprasna, and Bahupresna.
     • This indicates the original text was likely a ten-chapter scripture, possibly belonging to the Dasha (Ten) category of Anga literature.
     • The author finds Rishibhashita, Acharyabhashita, and Mahavirabhashita to be the most ancient among these. The content of Upama and Sankhya is speculative.

   • Samavayang (3rd-4th Century CE):

     • Provides a more detailed description, mentioning the teaching of sciences related to 108 questions, 108 non-questions, and 108 mixed questions.
     • It also refers to divine dialogues with Nāgas and Suparnas, and teachings by Buddhas, Āchāryas, and Mahavira, highlighting virtues and knowledge.
     • It mentions teachings based on Adarsha (or Ardraka), Angushtha, Bahu, Asi, Mani, Kshauma (cloth), and Aditya (sun).
     • It includes mentions of Mahaprasna Vidya, Manaprasna Vidya, and Devaprayoga (divination).
     • The Samavayang also states that Prashna Vyakaran has a limited number of recitations, analyze methods (anuyogadvar), affirmations (pratipatti), etc.
     • It also mentions a single Shrutaskandha, 45 Uddeshana Kalan, and 45 Samuddeshana Kalan, and a vast number of words and letters.
     • The author notes a shift in Samavayang, where the descriptions of Rishibhashita, Acharyabhashita, and Mahavirabhashita are replaced by references to divination-related sciences.

   • Nandi Sutra (5th-6th Century CE):

     • The description is a brief version of Samavayang, mentioning 45 chapters instead of 45 uddeshana kalan.

   • Tattvartha Vartika (8th Century CE):

     • Defines Prashna Vyakaran as the grammar of questions based on arguments and classifications, dealing with the decision of worldly and Vedic meanings.

   • Dhavala (10th Century CE):

     • Describes four types of narratives: Aksh epani (refutation of other views, establishing six substances and nine realities), Vikshepani (refuting criticisms of one's own view), Samvedani (stories of merit and the powers of sages, Tirthankaras, Chakravartins), and Nirvedani (stories of demerit, suffering in hell, etc.).
     • It also mentions the analysis of concepts like death, loss, gain, happiness, sorrow, life, death, victory, defeat, name, substance, lifespan, and number based on questions.
     • The author points out inconsistencies in these ancient descriptions.

5. Hypothesized Transformations:

   • First Transformation (Ancient "Vagaran"): Likely focused on philosophical discussions, as suggested by Rishibhashita. The author believes Rishibhashita itself was part of this ancient text. The mention of Rishibhashita in Rishibhashita and its similarity to the Prashna Vyakaran indicates an early existence (4th-3rd century BCE).
   • Second Transformation (Incorporation of Divination): Around the 2nd-3rd century CE, divination-related material was added. This is supported by Samavayang's descriptions.
   • Third Transformation (Separation of Rishibhashita): Around the 4th century CE, the Rishibhashita portions were separated and potentially compiled into a separate text or integrated into other Agamas like Uttaradhyayana and Gnatadharmakatha.
   • Fourth Transformation (Current Version): Around the 6th century CE, the divination-related sections were removed, and the current version focusing on Ashravadvara (channels of influx) and Samvaradvara (channels of stopping influx) was established. This is supported by the commentaries of Abhayadeva and Jnanavimal.

6. Evidence for Early Content and Connections:

   • Similarity with Rishibhashita: The 31st chapter of Rishibhashita refers to another recension of "Vagaran" texts, indicating that Rishibhashita's content was also present in Prashna Vyakaran.
   • Uttaradhyayana Connection: The Uttaradhyayana itself is believed to have originated from the Prashna Vyakaran, particularly the portions attributed to Mahavirabhashita and Pratyeakabuddha. The author suggests that some chapters of Uttaradhyayana were originally part of Prashna Vyakaran.
   • Multiple Prashna Vyakaran Texts: The existence of multiple texts named Prashna Vyakaran (like Jayaprayada or Jayapahuda), which are related to divination, suggests a period of textual evolution and variant recensions.

7. Reasons for Content Changes:

   • Maintaining Purity of Jain Doctrine: The Rishibhashita portion, containing teachings from non-Jain ascetics, might have been perceived as potentially diluting the exclusivity and devotion to Jain teachings, especially when the focus was on attracting people to the Jain monastic order.
   • Attracting Followers: The era was one where charisma and miraculous powers were used to attract followers. Incorporating divination and esoteric sciences helped in this regard, making the text appear authoritative and appealing.
   • Later Removal of Divination: The author speculates that later Acharyas might have removed the divination material due to its potential misuse or if ascetics became engrossed in these practices instead of spiritual discipline.

8. Conclusion:

   • The author concludes that the Prashna Vyakaran has undergone significant changes throughout its history.
   • The earliest version likely consisted of philosophical and ascetic teachings, with significant portions found today in Rishibhashita and Uttaradhyayana.
   • Later, elements of divination and esoteric sciences were incorporated.
   • Finally, the current version, focusing on Ashrava and Samvara, emerged.
   • The book emphasizes the need for further scholarly research to fully understand the various recensions and the evolution of this important Jain text.

In essence, Sagarmal Jain's book is a critical analysis of the Prashna Vyakaran, tracing its likely historical trajectory from a philosophical treatise to a text with diverse contents, aiming to reconstruct its original subject matter.