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world of affairs would be static bereft of any sort of change, then, every object, which is present, will remain as it is. If we deny change, then cloths, things will remain new forever, which is contradictory to our human experience.
If a person accepts soul as permanent by its nature and doesn't accept any change in their nature, then there will be no fluctuations in the human emotions, no feeling of joy or sorrow, no transmigration of soul, from one realm to another realm. Neither rebirth nor pre-birth can take place. Human efforts will not work at all, the entire human race will never try to attain emancipation. Not only this but also the entire world's religious beliefs and practices and God worship will prove to be of futile effort. 2.12 Criterion of Reality
After an elaborate analysis of the nature of reality, the question arises what can be the logical criterion of reality? In the Indian system of thought, the following four doctrines are found to have determined as the criterion of reality, viz. (i) the doctrine of absolute permanence (kevalanityatā or kūtasthanityatā), (ii) the doctrine of absolute impermanence (kevala-anityatā), (iii) the doctrine of absolute permanence and absolute change (nityānityatā) and (iv) the doctrine of permanence-in-change (pariņāminityatā).
As the advocate of the doctrine of permanence-inchange, Jain philosophy speaks against the doctrine of absolute permanence and that of absolute impermanence and takes up the middle path of pariņāmīnityatā (permanence-in-change) in the following manner. Devanandi (9th cent.A.D.) explains the same view with a slight difference. tatra paryāyarthikanayāpekṣayā parasparato
dravyācсārthāntarabhāvaḥ,
dravyārthika nayāpekṣayā vyatirekņānupalabdheranarthāntarabhāvaḥ..
Sarvārthasıddhi of Pūjyapāda, op.cit., 5.30, p. 230.
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