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which it is employed in different situations, viz. Nāma, Sthāpanā, etc.89 And this explanation of the title itself constitutes the substance of the text (piņdārtha or samudayartha). It is so because the Āvaśyakasūtra is divided into six chapters and the subject-matter of all these chapters is suggested by the explanation of the title of the text. Hence this portion wherein the meaning of the title is discussed is given the name of Samudayārtha in the beginning of this topic (gāthā No. 2) and that of Piņdārtha at the end of the topic (gāthā No. 899).
Piņdārtba (general content, substance of the text) is followed by the avayavārtha (exposition of the chapters one by one). The Sāmāyika being the first chapter its exposition is now due in order. Hence at this juncture first the entrances to exposition are explained. They are upakrama, etc. Having stated tbat Samāyika (mental equanimity) is the basis of all spiritual qualities. Ac. Jipabbadra explains in a general way the four entrances to exposition, their divisions, the etymology of their names, etc. 36 Tben follows the detailed explanation of each and every entrance to exposition. This same order of treatment is found in the Abuyog advāra too.
Out of the four entrances to exposition, viz. upakrama, niksepa, anugama and naya, the Anugamadvāra is very lengthy (966-4310 ) because the exposition of the text in fact occupies much space here in this entrance. The fourth entrance, Naya, is almost included in the Anugama. It is so because while explaining the text by applying the method of anugama it becomes inevitable for the commentator to explain it by applying the method of paya too. And hence nothing much remains to be explained in the fourth entrance, Naya.
In the Anugamadvāra occurs the upodghāta (preface, introduction) to entire work. In the U podgbāta all the points which the modern writer is expected to discuss are discussed. Again, therein all details regarding the work is found. One will have an idea of this fact wben one goes through the list of the dvāras (points, topics) which toe commentator discusses regarding the text commented upon. It is noteworthy that Ac. Jinabhadra first extensively explains a particular dvāra and then relates it with the text commented upon. The list of dvāras (points to be discussed in the introduction) which we find here (968-969) is the same as it occurs in the Anuyogadvāra. Again, the order of their mention in the list is also not different from the one given in the list cortained in the Anuyogadvāra sutra. 34. gātha 842 ff. 35. gātha 900 36. gātbūs 900_911 37. gathās 912A,
