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perpetual; not one second is it the same as it was and a general harmony is expressed more and more perfectly. Consequently nothing can remain what it is and inspite of contrary appearances, the all is always in constant progression : the harmony becomes more and more harmonious; the truth becomes more and more true in the Manifestation. Thus the perfection is to have a movement of transformation or an unfolding that is identical with the Divine."
Now all this is again exactly what is propounded in Jainism by the aphorism of Sri Umaswami in Tattvarthasutram : "Utpada vyaya dhrauvya yuktam sat" meaning all that exist is created, change, and is permanent. Only that is 'Reality' which is capable of eternal continuous existence through infinite succession of creation and cessation. In other words, all 'that is', is subject to or is associated with origination, mutation, and permanence. And fortified further by another of his aphorisms in the same text: "Samyak darshan gnan charitrani moksha margah", samyaktva in all existence and based thereon the knowledge and conduct are alone the path to liberation, (Please remember, 'samyaktva' is necessarily right but all that is right is not 'samyaktva'), 'samyaktva is here elevated or even equated to the status of a perfect state. the goal of all life. While this is so, Jainism agrees to both concepts of "GOD" being the first Cause and not being the First Cause; of "GOD" being the creator and not being the creator: of "GOD" being eternal and not being eternal having become so in point of time of "GOD" being everywhere and not being everywhere etc., from but two different points of view viz that of Manifest, or Non-manifest, and form and essence. • A third aphorism of Sri Umaswami in "Tattvarthesutram" viz "Tattvartha shraddhanam Samyakdarshanam" actually explains the content of Samyakdarshan, the attitude, outlook and perception and all the three aphorisms taken together cover up Jainism in essence in its broad divisions: Samakitvad, Jivajiva vad, Syadvad and Karmavad. Faith in the existence of these ·Tattvas only is Samyakdarshan. And this covers up not only the universe as an object containing all other objects but also all that happens in
