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the Religious Order (Pravacana= Sangha ) of Lord Mahāvira came into existence with the initiation of those eleven Brahmins. The Sāmāyika, the first chapter of the Avašyaka, is included in the preachings which Lord Mabāvira delivered before them. Thus ends the discussion about the Nirgamadvāra of Sāmāyika.
Having left the discussion about Kşetradvāra which is due in order Ac. Jinabhadra discusses the Kaladvāra because kala (time) is an internal cause. Ac. Jinabhadra gives an etymology of the term kala and declares that kala is nothing but a mode of a substance. Its different names are due to its minor insignificant special features. Kāla (time) is treated of in nine different ways. In the Avaśyakaniryukti at one place occurs the statement 'pagadam tu bhāveņa' (Niryukti 503, Viseşā. 2502) and at another place occurs the statement 'ettha puņa adhikāro pamāņa-kalena.' Ac. Jinabhadra points out that these statements are not contradictory, It is so because the first statement means that Lord Mabāvira preached the Samāyika when he was in the kşāyika bhāva. Thus bhāvakala means kāla of the kṣāyikabhāva. (Avaśyakaniryukti gatha 519, Višeşa. 2556). The second statement means that Lord Mahāvira preached Sāmāyika in the Mabāsena woods in the morning of the eleventh day of the bright half of Vaisakha (AvNi. gā. 518, Višeşā. 2555 ). Thus the Niryukti itself removes the contradiction. Ac. Jinabhadra too follows the Niryukti. Moreover, he dec'ares that there is no difference whatsoever between bhāvakāla and pramanakala from the point of view of Kala as a substance; taey are identical. The different names that Kala has are due to some trifling different features. (Višeşā. gā. 2557-2559).
In the Kșetradvāra it is clearly pointed out that the preachings of the Sāmāyika were first delivered in the Mahasenavana and then afterwards it was continuously preached at various places (2561). While explaining the term kşetra, Āc. Jinabhadra says that by the term kşetra one should understand Akasa (Space) which contains or gives room to all the substances (2560).
In the Puruşadvāra there occurs an exposition of various divisions of puruşa enumerated in the Avašyakaniryukti (gā. 520, Vašeşā, 2562). At the end of this exposition it is stated that one should understand the proper person as the preacher or expounder of the Sāmāyika. Tirthankara and the gañadharas are regarded as the highly deserving or qualified persons to expound or propound it (2562-69).
In the Karanadvāra Āc. Jitabhadra conducts a discussion on various senses in which the term kārana (cause) is employed under different situations, viz, nāma, stbāpanā etc. Here one finds an exposition of the
