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niryukti (8880). The term 'sūtrasparšikaniryukti' means the exposition of the sutras. Hence now what is in hand is the exposition of the sutras contained in the Āvašykasūtra. Ac. Jinabhadra explicitly states that mangala in the form of the Pancanamaskāra should be regarded as a sūtra. Hence after having expounded the Pañcanamaskāra in the beginning, he expounds the sūtras related with the Sāmāyika (8381-3884). The expo. sition of the Peñcanamaskāra is detailed and extensive. Hence like the Gañadharavāda, this portion too has secured the status of an independent treatise (8385- ). The pafcanamaskāra has been expounded here through eleven dvaras beginning with the Utpattidvara (3835), 6 0 The summary of this portion of the text has been given by Pt. Sukhlalji in his "Pañcapratikramana'. Hence it is not necessary to repeat it.
After Namaskārapiryukti there comes the Sāmāyikaniryukti wherein each and every pada of the text of the Sāmāyika is explained through the methods of Nikṣepa, etc. Here having pointed out the identity of an agent, an object and an instrument an evidence of the Scriptural text is given in support of the tenet that soul itself is sāmāyika. It is interesting to notice varied etymologies of the term 'bhante'. Again, the different etymological explanations of the term 'sāmāyika' are also given here. But all the etymologies ultimately establish that the meaning of the term 'sāmāyika' is nothing but mental equanimity. Having explained the Samāyika the author states that the Bhāsya on the Samāyika is fundamental one and the person who masters it gains the power of uuderstanding and interpreting any Sutra.
The Visesavaśy kabhāşya is really an important philosophical work which every serious student of Indian philosophy should .study critically. Dept. of East Asian Studies University of Toronto
Dalsukh Malvania Toronto (Canada)
12-12-68
60. The problem of the authorship of the Pañcanamaskarastra has been treated of in the
Introduction to the Praiñapanastra, to be published very shortly by Shri Mahavira Jaina Vidyalaya, Boinbay. Therein the Svetāmbara and the Digambara views are discussed. Hence we refrain from discussing this problem here,
