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11
In the first dvära of Upoighata, viz. Uddeśa we are required to understand that the general name of the text commented upon is adhyayana (chapter). In the second dvara nirdeśa we are required to understand that the particular name or title of the text commented upon is Sāmāyika, etc. Then follows the detailed explanation of the meaning of the terms uddeśa and Nirdeśa applying the method of niksepa.39 After this occurs the discussion on the Nirgamadvāra, the third constituent of the upodghata. It starts from the beginning of the second part of this edition.*0
In this exposition so many subjects are incidentally dealt with. Out of them some are important and hence their succinct account is necessary. In the Jaina Religion the position of a Tirthankara is very important. Tirthankara is the first propounder of the Jaina Religion. Hence he is regarded as the first cause of the Pravacana. While describing the spiritual evolution by which any soul can attain the Tirthankarahood Ac. Jinabhadra has described the nature of a Tirth ankara, given the lifesketh of Lord Mahavira, the last twenty-fourth Tirthankara and the propounder of the present Jaina Religion, and explained the Jaina theory of spiritual evolution. Here he has clearly stated that the originator of the Jinapravacana is the faultless omniscient person. At this juncture he has explained the way of action (kriya-marga) and the way of knowledge (jñāna-marga). According to the former, it is action only that leads to liberation. According to the latter it is knowledge only that leads to liberation. Ac. Jinabhadra has pointed out that the two ways are two extremes fraught with many faults and defects. He has synthesized both these ways and has declared that both action and knowledge, when synthesized, lead to liberation.*3
Morever, in this portion occurs the extensive exposition of the beautiful metaphorical description, found in the Avasyka- niryukti, of the fact that the Tirthankara preaches the meaning, ganadharas put the meaning into writing and thus continues the line of Śruta. **
Again, while describing the nature of Caritra (Conduct) he expounds at length the nature of Samayika and the five types of Caritra, viz, Samayika, etc. (ga. 1251-1277).
38. gathas 970, 1501
39. gatha 1484
40. gathās 1529f.
41. gathas 1028-1058
42. gathās 1180-1343
43. gāthās 1123-1179. 44. gāthās 1078-1122
