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Bhagawan Mahavir)
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age. But in reality it is most true. The definite meanings of the words stract [existence ] and alreaca ( non-existence ] etc. should be clearly borne in mind. The famous philosopher plato says:
"When we speak of not being we speak, I suppose, not of soinething opposed to not being but only different.”
That is when we say something about ani (alita ) (non-existence ) then I think we say nothing against a (existence ) but only in relation to others. This conclusively proves that existence and non-existence are not contradictory terms.
Take an example:-Two students read in a school. One of them takes the book of the other. While he reads, the page is turned and it gets torn. The owner of the book does not take it back. Why? Does it not remain a book for the loss of that one page ? Well the book is the same but its condition is not the same. Its first condition is destroyed and a new one is there now. Still the existence of the book remains as ever. This is explained by Syadvad. The book is partially everlasting and partially transitory. Like these two qualities, unity and diversity pa sea and many other qualities exist in the same thing in close relationship.
Suppose there are three men. One wishes to have a gold pot. the second a gold crown, and the third gold. The three start in search of their desired objects. They hear about a gold pot but before they reach there the pot is broken to pieces and turned into a crown. Now the one who wished for a crown is joyful. He who wished to have the gold pot feels sorry and the third is neither sorry nor joyful. He is indiffprent. We see from this example that according to
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