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It means, from the point of view of modes, these three characteristics (origination) are mutually different from one another and are also different from the substance. From the point of view of substance, these three are not perceived separately. Mere origination does not exist; because that is without stability and departure; like the hair of a tortoise. Likewise, mere destruction does not exist, because it is without stability and origination. Likewise mere stability does not exist, because it is void of destruction and origination. So, an entity must have mutually respective origination, cessation, and permanence.'
It was quite natural that in the beginning of the rise of philosophy, every school used to speak in support of its own doctrine and against the invalidity of those of others.But in the age of logic, the Indian scholars advanced the argument that the entity which is capable of performing a function (arthakriyākārin), can be only sat or reality and nothing else. The credit of advancing this logical criterion of arthakriyākāritva, (causal efficiency) goes to the Buddhist tradition. The word 'arthakriyā' occurs in the early Buddhist work Lalitavistara in the sense of being useful to others without any metaphysical significance.
Hemachandra defines the arthakriyākāritva as the criterion of existence or being as the performance of certain specific action, or rather, existence, arthakriyā sāmarthyāt, tallakṣaṇatvād vastunaḥ.? It means that a certain effect has been produced in some way (causal efficiency) then it is called Reality.
According to Jain metaphysics, substance and its modes are not absolutely different like substance and its qualities of the Nyāya-Vaiseșika Philosophy and they are also not absolutely identical, one merging into the other and thus giving rise to
Syādvād-Mañjarī of Mallisena Sūri, op.cit., p. 130. 2 Pramāna Mīmāṁsā of Hemachandra, op.cit., sūtra-31-32, p. 25.
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