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the Veda is explained through the Veda and there is no attempt to condemn or cavil at the scriptures of other schools. This is in the true spirit of the Anekānta vada (philosophy of nonabsolutism and synthesis) which is the very essence of the Jaina system of thought. The Jaina tenets are expounded independently and mostly no attempt is made to twist the original texts. Moreover, the prima-facie view (pūrva paksa) is given at length and then it is refuted, and even later on objections are anticipated. This must be appreciated in such an early work as the Višeşāvaśyakabháşya of Jinabhadra. We find this method at its best in such works as the Nyaya-mañjari of Jayanta, the Astasabasri of Vidyānanda and the like but one feels fully satisfied and even astonished to see it so well illustrated in the Višeşāvašyaka-bhāsya a comparatively early work, though it is by no means the only work of its type.
Maladhāri Hemacandra's exposition of the Višeşāvāșyakabhāsya is, one may say, an ideal commentary, explaining and clarifying all the difficult points in a lucid style.
The following brief exposition which may be called 'A Philosophical Essay on the Gañadharavāda' will give some idea of the of philosophical problems in the Gañadharavāda, as also of the method adopted by Maladhāri Hemacandra in their exposition.
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