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last year, have died out this year, and the leaves that we see this year, will disappear next year. Just as this mango tree, always seeming to bear leaves, is liable to the changes of production and destruction in so far as its leaves are concerned, so this world, appearing to be stable in some parts, is always undergoing changes of production and dissolution in other parts. The stable part of an object is called Dravya (Substance) and its unstable parts undergoing production and dissolution, quia or phenomenal changing form. All objects are eternal in their aspect of Dravya or substance but non eternal in their aspect of qaft or phenoinenal form. It may be borne in mind that a substance and its changes are not mutually different. One is vitally related to the other. Thus all objects are nume. rously inter-related to one another. According to the Jain philosophy, the specific or individual form or essence of an object cannot be established, unless the knowledge of its interrelations is assumed. When we speak of a man, the relative knowledge of objects other than that man, springs up of itself. Similarly, when we speak of Aryans, the idea of non-Aryans springs up ; when we speak of Indians, the idea of non
