Prashna Vyakaran Sutra - Book Summary

Here is a comprehensive summary of the Jain text "Prashna Vyakaran Sutra" by Sobhagmal Jain, based on the provided PDF content:

The "Prashna Vyakaran Sutra" (PVS) is a significant scripture in Jainism, holding the tenth position within the Dvadashangi (the twelve limbs of Jain scripture). While the original form of the PVS, which reportedly contained subjects aligned with the Nandi Sutra and Samavayaanga Sutra in a question-and-answer format, is lost, the currently available text focuses on the five asravas (influxes of karma) and the five samvaras (checks to karma). The author, Sobhagmal Jain, has attempted to comprehensively present the entire subject matter of the PVS in this article.

Nature of Jain Scriptures and Authority:

Jainism is an independent religion with its own unique philosophy and principles, established by the 24 Tirthankaras.
The teachings of the Tirthankaras are the authoritative sources of Jainism. As Bhagavan Mahavir Swami was the last Tirthankara, his teachings are considered the ultimate authority.
The Ganadharas (principal disciples of the Tirthankaras) are credited with codifying the Tirthankara's sermons into scriptures. Thus, Bhagavan Mahavir is the author of the "meaning-form" scripture and the Ganadharas are the authors of the "word-form" scripture.
Ancient Jain scriptures were not initially written but were memorized and passed down orally from guru to disciple, hence terms like Shrut, Smriti, and Shruti were used. The term "Agam" is widely used today and signifies scriptures that explain the Jiva (soul) and other tattvas (realities) according to proper methods, or the words of the Apta (the perfected beings, free from defects).

The "Prashna Vyakaran Sutra" - Name, Meaning, and Original Content:

The name "Prashna Vyakaran" (meaning "grammar of questions") is derived from the Samavayaanga, Nandi, and Anuyogdwar Sutras, where it's referred to as "Pannhavagarana" or "Pannhavagarana Dasa." The term "Pahapagarana" is also found in its conclusion. The Digambara literature also mentions "Pannhavayaran."
According to the Samavayaanga Sutra, the original PVS contained 108 questions, 108 non-questions, and 108 question-non-questions. It described divine dialogues between practitioners and beings with extraordinary powers like Nagakumar, Suvarna Kumar, or Yakshas. It also covered subjects like attained powers, divine knowledge, and extraordinary questions.
The original PVS was said to have one Shrutaskandha (a major division of scripture), 45 Uddeshana Kaal (periods of teaching), 45 Samuddeshana Kaal (periods of re-teaching), a specific number of padas (terms), aksharas (syllables), vachanas (recitations), shlokas (verses), niyukti (commentaries), sangrahani (compilations), and pratipatti (understandings). The Nandi and Thanaanga Sutras corroborate this information, detailing its structure and content.
However, the subject matter described in these classical texts does not match the content of the currently available PVS, except for the mention of a Shrutaskandha.
The commentator Abhayadevsuri explains that the original teachings related to these extraordinary abilities were removed from the scripture to prevent misuse by unauthorized individuals. In their place, descriptions of asrava and samvara were included.
Some scholars believe that the original text contained various sciences for answering profound and subtle questions, but these were removed due to fears of their misuse in a changed societal context.

Current Content and Structure of the "Prashna Vyakaran Sutra":

The currently available PVS is primarily divided into two main parts, or Shrutaskandhas, with ten chapters (adhyavayas) in total:

First Part: The Asrava Door: This section deals with the five asravas.
- Chapter 1: Himsa (Violence): This chapter details violence as the primary asrava, describing its nature, the consequences of taking lives, and the immense suffering experienced in hellish realms (Narak) and animal births (Tiryan). It highlights the short-lived pleasure derived from violence, which is far outweighed by prolonged and severe suffering. The scripture emphasizes renouncing violence through proper understanding and renunciation.
- Chapter 2: Mrushavada (False Speech): This chapter defines false speech, its tendency to increase worldly existence, and its connection to those lacking integrity. It describes the various forms of lying and the philosophical viewpoints of those who engage in it. The consequences are severe suffering, ill repute, and a cycle of birth and death.
- Chapter 3: Adattadan (Taking what is not given/Theft): This chapter elucidates theft as a source of worry and fear, condemned by the virtuous. It details the various forms of theft, the greed of rulers leading to war, and the severe punishments and suffering inflicted upon thieves. The cycle of suffering and the accumulation of karma through theft are emphasized.
- Chapter 4: Abrahm (Unchastity/Celibacy): This chapter defines unchastity as a snare, a disruption of austerity, and a root of attachment. It describes the immense pleasures enjoyed by celestial beings, kings, and others, yet how these are ultimately unfulfilling and lead to downfall due to attachment to unchastity. The resulting wars and suffering are highlighted.
- Chapter 5: Parigraha (Possession/Attachment): This chapter comprehensively explains the nature of possessiveness, using the metaphor of a tree. It illustrates how the desire for wealth, possessions, and even dominion over the earth never brings contentment. The only true path to contentment is purity, absence of greed, and the practice of monastic vows. The scripture details the suffering caused by attachment to possessions and the cyclical journey through various life forms.
Second Part: The Samvara Door: This section addresses the five samvaras, which are the means to curb the influx of karma and attain liberation.
- Chapter 1: Ahimsa (Non-violence): This chapter extols non-violence as the primary virtue, a source of refuge and light in all realms. It emphasizes the purity of diet and conduct necessary for practicing ahimsa. The observance of the fivefold samitis (carefulness) and the practice of patience and equanimity are crucial for its cultivation.
- Chapter 2: Satya (Truth): This chapter defines truth as beneficial, moderate, and unwavering, recognized by the omniscient. It states that truthfulness is the path to heaven and liberation. Truth protects one from all dangers, making them steadfast like Mount Meru. The scripture also discusses the ten types of truth, twelve types of speech, and sixteen types of utterances, along with the importance of controlling anger, greed, fear, and practicing equanimity.
- Chapter 3: Achaurya (Non-stealing): This chapter explains the practice of not taking anything without permission, even a blade of grass, as a significant spiritual discipline. It leads to mental control, elimination of covetousness, and fearlessness. The scripture outlines who is not an observer of non-stealing (e.g., those who steal knowledge or practice deceit) and who is an observer (those who serve others and the order with devotion). It emphasizes the practice of five bhavanas (mental contemplations) for its observance.
- Chapter 4: Brahmacharya (Celibacy/Chastity): This chapter glorifies chastity as the foundation of all austerities, knowledge, perception, conduct, and faith. It describes chastity as more profound and radiant than the Himalayas, a source of peace, and the path to liberation. It is essential for protecting the dharma and is achieved through the observance of five samitis and three guptis (restraints of mind, speech, and body). The scripture emphasizes the utter destruction of other virtues if chastity is broken.
- Chapter 5: Aparigraha (Non-possession): This chapter defines the aparihgrahi (non-possessive) monk as one who is free from possessiveness, controls their senses and passions, and is devoid of attachment and greed. It highlights the importance of renouncing the accumulation of food and possessions, the meticulous observance of dietary rules, and the attainment of knowledge and right faith. The practice of five sensory restraints is crucial for the monk to follow the path of dharma.

Conclusion:

The PVS concludes by stating that by practicing these samvaras, coupled with knowledge and right faith, and by restraining passions and senses, one can attain liberation. The scripture, as presented by Arya Sudharma Swami to Jambu Swami, offers a profound exposition of these fundamental principles of Jainism.