________________
भगवान् महावीर
३२४
मतलब यह कि “सदसद्रूप वस्तु का केवल सदात्मक ज्ञान ही सच्चा ज्ञान नहीं है । क्योंकि वह सम्पूर्ण अर्थ को प्रतिभासित नहीं कर सकता । जिस प्रकार केवल सिंह के ज्ञान ही से नरसिंह का ज्ञान पूरा नहीं होता उसी प्रकार एक कथन से वस्तु का पूर्णाभास नहीं हो सकता। क्योंकि संवित्ति तदन्य विविक्तता से विशिष्ट है । तदन्य विविक्तता अर्थात् अभाव" ।
वस्तुमात्र में सामान्य और विशेष ये दो धर्म पाये जाते हैं । सामान्य धर्म उसके "सत्" गुण का सूचक है। और विशेष
* इसी बात को जहान केर्ड निम्न प्रकार से कहते हैं
Nor, again, can you reach this unity merely by predication or affirmation, by asserting that is, of each part or member that it is and what it is ! On the contrary, in order to apprebend it, with your thought of what it is you must inseparably connect that also of what it is not. You cannot determine the particular number or organ save by reference to that which is its limit or
egatism. It does not exist in and by itself......It can exist only as it denies or gives up any seperate selfindexical being and life only as it finds its life in the larger life and being of the whole you cannot apprehend It's true nature under the category of being alone for at every moment of its existence it at once is and is not; it is in giving up or losing itself, its true being is in ceasing to be its notion includes negation as well as affirmation."
An Introduction to the Philosophy of Religion P.219. Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
