Prashna Vyakaran Me Darshanik Vichar

This document is a summary of the philosophical ideas found in the Jain text "Prashna Vyakaran" (also known as "Pannavagarna"), written by Jitendra B. Shah. The text is presented as Volume III, 1997-2002, from Jain Education International.

Here's a breakdown of the key points:

1. Introduction to Prashna Vyakaran:

• Position in Jain Canon: Prashna Vyakaran is considered the tenth Anga (limb) of the Dvadasangi (twelve limbs) of the Shvetambara tradition.
• Meaning: It means "grammar of questions," or the interpretation, answers, and decisions related to questions.
• Content (as per ancient texts):
  • Sthananga Sutra: Mentions ten chapters, including Upama (simile), Sankhya (number), Rishibhashita (sayings of sages), etc.
  • Samavayaanga Sutra: States there were 108 questions, 108 non-questions, and 108 question-non-questions, related to mantra vidya, thumb questions, arm questions, mirror questions, etc., and 45 chapters.
  • Nandi Sutra: Corroborates the Samavayaanga Sutra's description.
  • Dhavala-Tika (Digambara tradition): Mentions four types of narratives: Aksh epani (objection), Vikshepani (diversion), Samvedani (perception), and Nivedani (announcement).
• Core Subject (Ancient): The term "Prashna" suggests a connection to mantras, vidya (occult sciences), and nimitta shastra (science of omens). It was the text that dealt with the "grammar of miraculous questions."
• Current State: The author notes that the "miraculous" or "occult" aspects are not present in the currently available version. Professor Sagarmal Jain's research is mentioned as having explored the original form of the text.

2. Philosophical Discussion in the Current Prashna Vyakaran:

• Structure: The currently available text has two divisions (Dwaras):
  • Asrava Dwar (Gate of Inflow): Deals with the five vows (avratas) of non-violence, truth, non-stealing, chastity, and non-possession. It includes detailed discussions on their nature and thirty names for each.
  • Samvara Dwar (Gate of Stoppage of Inflow): Deals with the five vows (vratas) themselves, with subtle descriptions.
• "Prashna Vyakaran Dasham": Each division has five chapters, leading to the appellation "Prashna Vyakaran Dasham" (Prashna Vyakaran of Ten).
• Focus: The text primarily discusses ethical (achar) principles.
• Philosophical Content: While the main subject is described as overcoming asravas and engaging in samvara (ethical conduct), philosophical discussions are present, particularly in the second chapter of the first Srutaskandha, "Mṛṣāvāda" (False Speech), where the nature and characteristics of false speech are discussed.
• Significance: Despite the limited philosophical content compared to texts like Sūtrakṛtānga and Vyākhyāprajñapti, Prashna Vyakaran is considered important for understanding the form and development of philosophical thought during that period.

3. Diverse Philosophical Views Discussed:

• Core Philosophical Questions: Ancient Indian philosophers were deeply interested in the nature of the soul (Jiva), the universe (Jagat), and God (Ishvara).
• Fourteen Different Philosophical Views: Prashna Vyakaran mentions 14 distinct philosophical viewpoints prevalent at the time. The document lists them as:
  1. Charvaka (Naastikvadi / Vamlokvadi): Materialists or those who hold unconventional views.
  2. Panchaskandhvadi Bauddha: Buddhists who believe in the five aggregates.
  3. Manōjīvavādi: Those who consider the mind as the soul.
  4. Vāyujīvavādi: Those who consider breath/air as the soul.
  5. Believers in the world originating from an egg.
  6. Believers in a self-created world.
  7. Believers in a world created by Prajapati (a divine creator).
  8. Believers in a world created by Ishvara (God).
  9. Those who accept the entire world as Vishnu.
  10. Those who believe the soul is one, inactive, a knower, eternal, without attributes, and detached.
  11. Believers in a world that is accidental (yadṛcchāvāda).
  12. Believers in a world that arises from its own nature (svabhāvavāda).
  13. Believers in a world created by deities (devakṛta).
  14. Niyatavādi Ājīvika followers: Fatalists.

4. Detailed Examination of Specific Philosophies:

• Naastikvadi (Atheists/Materialists):
  • Definition: Philosophies that reject the existence of unseen and supersensible entities like the soul, karma, merit, and demerit. In this sense, all philosophies except Charvaka are considered āstika (theistic/orthodox).
  • Shared Beliefs: The text groups Charvaka, Śūnyavādi (nihilists), Pañcaskandhvādi Bauddha, Manōjīvavādi, and Vāyujīvavādi together as following a similar ideology regarding conduct. Their common thread is the rejection of the eternal existence of the soul, the body being finite, and the belief in past and future lives.
  • Charvaka Tenets:
    • The world is entirely non-existent (śūnya).
    • The soul does not exist.
    • There is no transmigration between states of existence (human, divine, etc.).
    • Karma, merit, and demerit have no consequences.
    • The body is made of five elements and functions through air.
  • Other Naastikvadi Views: Some believe breath is the soul; some (Buddhists) believe the five aggregates are the soul; some believe the mind is the soul.
  • Rejection of Ethical Practices: These philosophies consider actions like giving donations, observing vows, fasting, penance, self-control, and celibacy as fruitless. Violence, falsehood, theft, and adultery are not considered sinful. Possession and other wrongdoings are also deemed futile.
  • Denial of Existence: They deny the existence of hell-beings, animals, humans, heavens, liberation, parents, effort (purushartha), renunciation, past-present-future time, death, and spiritual figures like Arhats, Chakravartis, Baladevas, Vasudevas, Rishis, and Munis.
  • Consequence: They advocate indulging in all sensory pleasures without restraint, asserting that there is neither good nor bad action. This aligns with the famous Charvaka saying about living happily and even borrowing to enjoy oneself, as the body is cremated after death and there is no rebirth.
• Asadbhāvavādi (Believers in Non-existence/Non-origination):
  • This section discusses the philosophical debate on whether the world is existent or non-existent, whether it has a beginning and end, or is eternal.
  • Two Types of Non-origination:
    1. World originating from an egg (Aṇḍodbhava sṛṣṭi): This view is found in the Chandogya Upanishad and Manusmriti, describing the world emerging from an egg-like form.
    2. World created by a self-existent being (Svayaṃbhū vinirmita Jagat): The commentator Abhayadev Suri explains this as a supreme being performing penance in a state without gross elements, leading to the creation of a divine lotus, Brahma, and then the entire universe.
• Īśvaravāda (Theism): The Naiyayikas and others are mentioned as believing the world is created by Ishvara (God). The argument used is similar to the Nyaya argument about intelligent design.
• Viṣṇuvāda (Vishnuism): This view states that the entire world is imbued with Vishnu, supported by a famous verse illustrating Vishnu's omnipresence.
• Ātmādvaitavāda (Monism of the Soul):
  • Advaitins believe in a single soul that appears in different forms, like the moon reflected in various waters.
  • The soul is described as the sole self, existing in every being, and manifesting singly or manifoldly.
  • This soul is considered the doer, knower, eternal, inactive, without attributes, and detached. The commentator refutes these attributes.

5. Other Views on the Cause of the World:

• The text concludes by mentioning views on the ultimate cause of the world:
  • Yadṛcchāvāda (Accidentalism): The world's diversity is considered accidental.
  • Svabhāvavāda (Naturalism): The world arises from its own nature.
  • Niyatavāda (Fatalism): The world is governed by fate or destiny.
• The limitations of these views are also discussed.

Conclusion:

Prashna Vyakaran, despite its current form focusing on ethics, provides valuable insights into the diverse philosophical landscape of ancient India. It meticulously outlines various schools of thought, particularly those that deviated from mainstream beliefs, highlighting their ethical and metaphysical positions. The text is a significant historical document for tracing the development of philosophical ideas and debates within and outside the Jain tradition.