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GANADHARA 4- - VYAKTA
(1687) Hearing that they had become monks, Vyakta came to the Jina. (He was thinking to himself), "I shall go, bow down to him and wait upon him".
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(1688) The Jina - free from birth, old age, and death and omniscient and all-seeing, addressed him (Vyakta) (as Vyakta Bharadvaja, i.e.) by his name and gotra.
1689) (Mahavira) You are thinking, 'Do the elements (and things in general) exist or not?' This is your doubt. You do not know the (true) meaning of the Vedic statements. This is what they mean.
(1690) You have a doubt regarding the elements that they may be like dreams (dream-objects) or like magic (illusory like objects projected by magical power); for when scrutinised they are never found to stand the test of reason.
(1691) You think that if there could be a doubt regarding elements, etc., then what to say of soul, etc.! You, suspecting everything to be void, regard the world as illusory (comparable to dream and magic-objects).
(1692) (Your reasoning is), O Vyakta, that things being relative, like long-short, are established not by themselves, nor by others, nor by both, nor by something other than both these.
(1693) Are existence and jar one or different? (In any case) there would be the contigency of everything being identical (one) and such other difficulties. Hence things are indefinable or utterly void.
(1694) Neither a produced, nor a non-produced, nor a both-produced-and-non-produced thing nor that which is being
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