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Studies in Jainology, Prakrit
punctually, for the Ayaramga states the following words as direction to other teachers from the great onc :
“Jahā te diyāpoc cvam te sissādiyā ya rāo ya anupuvveņa vaiya 1ti."28
“Just as the birds feed their young ones day and night punctually, so also should you instruct your pupils.” Moreover Mahāvīra had enormous zeal for educating the people round about him. The Samavāyamga records that the revered ascctic (once) offered 54 replies or explanations in a day in one resting place:
“Samane Bhagavam Mahāvīre egadivaSenain eganisijjāe caupannaim vāgaranaim vagaritthā”. 29
Another important feature of Mahāvīra's mode of teaching is his question-answer or dialogue method employing which, along with crisp analogical illustrations, he made difficult philosophical tenets simple convincing and bringing home the right meaning to the listener even of poor accomplishments. This aspect, I believe; is nicely reflected in the Master's dialogue with Roha anagara on the problem 'whether jīva is earlier or ajīva' given in the Bhagavas which presents a vivid picture of his life and work:
“Puvvim Bhamte! amdae pacchā kukkudi, puvvim kukkndi pacchā andae? Rohā se nam amdae kau? Bhayavam, kukkudio Sā ņam Kukkuļi Kao? Bhante, amda-yão. Evameva Rohā! Se ya amdae Sa ya kukkuļi puvimpete pacchapete duve te sāsayā bhava anānupuvvi csā Roha”30
“Just as hen-and-egg are 'anānupuwi (beginningless), similarly ure the sīva and ajiva.” But this metaphysical tenet has been effectively brought home through such lively dialogue method. Lastly I would present a very important aspect of the great social reformer's mode of teaching that Mahāvīra always kept before his eyes the social grade and the receptive capacity of his listeners. Winternitz observes in this regard, “In order to make his meaning
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