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or jivajiva or non-entity. Again, the question is raised as to whether it is a substance or a quality. In answer it is said that the soul in the state of a resolve that 'I refrain from all sipful activities' is itself Sāmāyika. And in the first great row this refreioment is with regard to the jivas only while in other great vows it is with regard to all the substances (8117-8124). From the point of view of substance it is to be regarded as a substance. But from the point of view of modes it is to be regarded as a quality. Here the question of identity or difference of substance and inodes is dealt with at length ( 3125-8156).
In the Bhedadvāra (gā 3156-8161 ) the divisions of Sāmāyika, viz. Samyaktva- Sruta- and Cāritra- are mentioned. Again, the subdivisions of these three are enumerated. Ten sub-divisions of Sam yaktva-sämāyika are mentioned. Satra, artha and tadubhaya - these three are regarded as the types of srutasāmāyika. At this juncture we are asked to understand or to expound the remaining chapters of the Avaśyakasūtra ( 3157-8161 ) in this same way. We are told that Caritra-Sāmāyika is of three types ksāyika, etc. This Caritra Samāyika is again differently divided into five- Samāyika, Chedopasthāpys, etc. (3169). Unce again it is divided into two - desacaritra and Sarvacaritra. At this juncture it is suggested that in fact Caritra has infinite divisions (3160). 58
In the Kassadvāra the question as to who could be regarded as possessed of Sāmāyika is discussed. The person who is always engaged in the practice of samyama (self-control ), piyama (observances of lesser vows), tapa (penance) is regarded as possessed of Sāmāyika. Again, one who considers all the souls - whether trasa (mobile) or sthāvara (immobile)- to be equal is to be regarded as possessed of Sāmāyika. Samāyika of a monk (wbo has abandoned all the sinful activity) is far better than that of a layman. This is so because a layman cannot shun all the sinful and harmful activities. He is allowed to give consent to such activities. The discussion regarding all this is conducted here at length.
The question as to where Sāmāyika can take place is discussed through 39 dvāras in the Kehimdvāra (8175-8285).
In the Kesudvāra the discussion is about the subjects with respect to which one should perform Sāmāyika (gāthās 8286-8246).
In the Kathamdvāra, it is described as to bow it could be acquired (3246-8273).
In gathas 8274-76 we come across the discussion about the point as to how long it continues after its acquisition. 58. Here ends the second part of this edition,
