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In the Katidvāra the question as to how many persons can acquire it is discussed (3277-87).
In the Antaradvāra the question as to how much time required for reattaining it once having fallen from it is discussed (8281-89).
In the Avirabadvāra there occurs a discussion regarding the time which the mundane souls have without Sāmāyika ( 3290-91 ).
In the Bhavadvāra it is discussed as to for how many lives one cari continuously retain it ( 3292 ).
In the Akarşadvāra there has been raised a question as to how many times one should perform it again and again in one life or in many lives in order to relish it. At this occasion an illustration given is that of a man taking a particular number of morsels for relishing the food. (8298-94).
In the Sparśanadvāra the question as to how many space-points of Loka are touched by a soul possessed of Sāmāyika (3295-96) is discussed.
In the Niruktidvāra the term 'sāmāyika' is etymologically explained. Here it is pointed out that one and the same term gives different senses when it assumes different genders and case-endings. Moreover, synonyms of the term 'sāmāyika' are enumerated and at the same time different types or divisions of the Samāyika are discussed (3297-3329). While giving an etymological meaning of the term 'Sāmāyika' Ac. Jinabhadra says that 'sama' means freedom from attachment and aversion and 'aya,' which is equivalent to "ayana'=(gamana), means attainment. Thus the term 'Samaya' means the attainment of the state characterised by freedom from attachment and aversion. And Samaya' and 'Samayika' are identical. The term 'samaya' means samyak (right) aya (attainment or acquisition). The soul having the attitude of Universal love (=samaya-samyak gamanadaya) towards all creatures is itself Samāyika (3305-3306).
In the list of the synonyms of the term 'sāmāyika' are included even the terms 'samāsa' and 'sanksepa' (3300). This is so because the Sāmāyika is the essence of the 14 Pürvas (3309). In other words, it constitutes the piņdartha of the 14 Pürvas. The special qualifications of the eight persons entitled to perform the eight different types of Samāyikasuggested by eight synonyms of the term 'sāmāyika' - are described here in due order (3312-3829).
With this Niruktid vara ends the Upodghataniryuki ( 3829 )." This point is suggested by the Acārya in the beginning of the Sutrasparsika59. Anugama is the fourth entrance (dvāra) to exposition (anuyoga). This anugama has two
main divisions. viz. Niryukti-anugama and Suträpugama (966). This Niryukti-anugama is again divided into Niksepa- Upodgbāta- and Sutra-sparsikaniryukti-(967). And we are to understand that out of these three the upodghataniryukti-anugama ends here.
