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to his exposition of the Jaina epistemology but there has remained no scope for any person to add something new to his lucid exposition of the jñāna and its divisions and subdivisions. All the later Jaina writers have felt so. Upholding bis view they have proceeded ahead. Up. Yaśovijayajı, a writer on Jaiba Navya-Nyāya, too wrote his work Jainatar kabbaşa following the epistemological discussion contained in the Viseşāváśyakabbasya. This shows that Ac. Jinabhadra has put the Jaina epistemology on a sound basis.
After the exposition of five jñānas there occurs the explanation of the name of the Sastra. The title of the Sastra itself suggests its subjectmatter or its contents (samudayārtha). Hence this portion of the text wherein this topic is discussed is given the name of Samudayartha.30
Following the method of exposition demonstrated in the Anuyogadvarasütra it is declared that out of the five jñānas, to the śrutajñāna only could be applied the method of exposition (apuyoga). For this Āc. Jinabhadra offers clarification as follows. The Srutajñāna is otherdependent in the sense that it requires the medium of language or that it is acquired from others. Again, it is other-illuminating in the sense that it could be imparted to others through preachings and teachings. This being the case with Srutajñāna it becomes possible for us to apply to it the method of exposition.31 On the other hand, the remaining four jñānas being neither other-dependent nor other-illuminating it is quite impossible for us to apply to them the method of exposition. The Avaśyaka being the śruta its exposition means the exposition of the śruta itself. Again, it is established that the Avaśyaka is a śrutaskandha, that is, it consists of several cbapters (adhyayapas). At tbis occasion it is stated that it is not compulsory for a commentator to comment upon the Nandi, though here at the outset the Nandi is commented upon for the benefit of the pupils. While writing a commentary on any work one should perform a mangala (auspicious introductory prayer) at the outset; and what is compulsory for perfroming a mangala is merely the mention of five jñānas and not the exposition of the Nandisutra.88
Then follows the explanation of the constituent terms of the title Āvašyaka-śruta-skandha through the method of riksepa wbich settles the meaning of a terni after having discussed the various sepses in
30. Commentary on gatbās 842-43 31. gātha 834. 32. gāthās 833-838. 33. gāthās 839-841.
