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absolute eternalism of the Vedānta or absolute momentarism of the Buddhist system of thought. There exists a relation of identity-cum-difference between them.' One mode cannot be different from another because of the continuity of the same substance throughout its existence. This makes the psychical phenomena of recognition and memory possible to occur.“
Ācārya Hemacandra advanced the argument that, a Reality as conceived by the Jains, is capable of performing a function. This criterion of Reality can be applied to the concept of substance (dravya) of Jain Philosophy in its defence. According to Ācārya Hemacandra, arthakriyākāritva (causal efficiency) is the criterion of a reality. 2.13 Artharkriyākāritva as a Logical Criterion of Reality
Now, if there is any permanent Reality, there must be causal efficiency in it. If an entity is as absolutely permanent or absolutely non-permanent, then this characteristic does not really occur because according to the. Vaiseșika view, that whose destruction never takes place, which is not produced and which always remains in the same form, is permanent. If this is the nature of Reality, then the question arises, the casual efficiency takes place in this permanent entity in succession or all at once, i.e., simultaneously. The reply to this is, there cannot occur causal efficiency in a permanent entity, because it is capable enough. For this reason, it cannot perform a function, which is going to take place in the second moment, and which is capable, does not make delay in performing a function, otherwise it cannot be called capable. If someone doubts that even being capable, an entity performs a function only on the association of its subsidiaries, then the incapability of a
Aklamka's Granthatraya, p. 48, dravyaparyayaatmartho... "
atyantabhedabhedau na tadvato. 2 Akalamka's Granthatraya. atyantabhedabhedau na tadvato, p. 48.
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