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title Kalikālasarvajña (Ommiscient of the Kali Age). He completed his Višeşāvaśyakavi varaņa in 1175 V. S. (1118 A. D. ). It is based on the above-mentioned three commentaries and is very lucid. It is the best of all the commentaries on the Viseşāvaśyakabhāșya. Subject-matter of the Text of the Viśeşāvasyakabhāsya :
The Annyogadvāra, at the outset, enumerates the five jñānąs, 5 establishes the connection of the Avašyakasttra with the Śrutajñāna, a 6 one of those five jñānas, clarifies the meaning of the title Avaśyakaśru. taskandha applying the method of niksepa 7 and then discusses the subjectmatter, etc. of the Avaśyaka.
The Visesăvasyakabhāşya too comments on the Avašyakasūtra, Hence it follows the Avaśyakaniryukti which in turn follows the Anuyogadvārasūtra in respect of the order in which the exposition is to proceed. Thus it naturally follows that the Viseşāvašyakabhāgya follows the order of exposition found in the Anuyogad vārasūtra. Hence the Višesā vašyakabhāşya too contains not only the method of exposition found in the Anuyogadvārasutra but also the explanation of the method itself. We have discussed this Jaina method of exposition and have compared it with the Vedic and the Buddhist ones in the introduction to the Nandi-Anuyogadvāra, published by Shri Mahavira Jaina Vidyalaya, Bombay. Hence it need not be dealt with again.
The Anuyogadvārasutra starts with the mention of five joñanas, viz. Mati, Śruta, Avadhi, Manahparyāya and Kevala. That is why the Āvasyakauiryukti first explains these five jñānas only. Complete explanation of these five jānas is found in the Nandisūtra too. The Nandisutra is a mangala (an auspicious introductory prayer). Hence Ac. Jinabbadra discusses first the mangala a8 and then at length the five jñānas'' under the pretext of mangala after having identified mangala with the Nandisutra and the Nandisūtra with five jñānas. Thus the Viseşāvaśyakabbāşya contains an exposition of the five jñānas mentioned in the Avaśayakan. iryukti and the Nandisutra.
The exposition of five jñānas by Ac. Jinabhadra has served as a model for all the Acāryas who flourished after him. And the view that he put forward in this exposition has been supported and upheld by others even up to this date. Many secondary details may be added
25. Anuyogadvāra, Sa. 1 26. Ibid, Su, 2-6. 27. Ibid, su, 7-58. 28. gāthás 12-78 29. gráthás 78-832
