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and interesting. Philosophical instruction, especially for the mediocre, is best imparted in such a sugar-coated pill of philosophical controversy. Even in serious and difficult works on Indian philosophy we find that the author has always in view à rival thinker and he makes persistent efforts to drive his point home or clarify his view-point as against the objections the rival thinker could possibly raise or is likely to raise. This is the usual style of books on philosophy. This may be a reflection of the debates and controversies which must have been very common in the philosophical circles and in the social conditions of the past.
Unlike what we find in the Gītā, here in the Gañadharavāda, Mahāvīra knows the doubts of the sceptical Brāhmaṇas as also the reasoning which has led them to this doubt, so that these latter have actually nothing to relate. This is quite in agreement with the tenor of the incident wherein the omniscience (kevala-jñāna) of Mahāvīra is to be brought to the fore-ground. Nevertheless, it may be borne in mind, the discussion proceeds purely on the basis of reasoning and only when it has had full scope, does Mahāvīra appeal to Indrabhūti and others to accept his words as he is omniscient. Thus due importance is attached to reasoning and the disciples are, we may say, thereby taught and inspired to accept authoritative statements no doubt, but also to reason them out. We find a parallel to this in the Bhagavad Gitā where Krsna after imparting instruction reveals his cosmic form. There is a curious but welcome combination of reason and faith.
Another point that claims our attention is that the doubts of the Brahmin doubters are based on the authority of the Veda which at times seems to present contradictory statements. This is as it ought to be even though the Višeşā vašyaka Bhāşya is a Jaina work, because Indrabhūti and the other ten were originally Brāhmaṇas. But what is worth appreciating is that Mahavira is not made to brush aside the statements of the Veda as not acceptable to him. But with due respect to them he explains that the contradiction is only apparent. Thus G-5
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