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permanent entity is proved by this fact, because it is dependent on the assistance of others. The logical principle of the Nyāya is this, "that which depends on others is incapable".
So a permanent entity does not perform a function even simultaneously, for it is not found in experience that an entity performs at a time a function which is going to be performed in the entire life time, or if a permanent entity performs it even simultaneoụsly, then what will it do at the second moment? If it is said that, it performs a function at the second moment also, then the defect, which comes in the case of performance of a function in succession will also come in this case. If it is argued that a permanent entity does not do anything at the second moment, then because of the absence of causal efficiency, a permanent entity will appear as a non-entity. Thus, there does not take place causal efficiency (arthakriyākāritva) in an absolutely permanent entity in succession and simultaneously (kramākrama).On the destruction of causal efficiency in reality, the existence of it, does not remain. Like an absolutely permanent reality, it is not rational to regard reality as absolutely momentary, because a momentary nature is destructible at every moment. For this reason, it cannot perform a function either successively or simultaneously.
Therefore, it can be concluded that logical expression of arthakriyākāritva (causal efficiency) as the criterion of Reality is only possible in the case of a Reality, having a nature of permanent-cum-change as conceived in Jain Philosophy. That is to say, this criterion is only applicable to the concept of sat (reality) of Jain metaphysics. This anekantic nature of Reality
Syādvāda-Mañjarī of Mallișeņa Sūri, op.cit., p. 30. ? Ibid, op.cit., p. 32.
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