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can perform any function either successively or simultaneously because of the causal efficiency being engrossed with in the very nature of an entity. The reality according to the Jain philosopher, is a variable constant. It is being and non-being (becoming included), unity and plurality, (one and many) eternal and non-eternal, universal and the particular, rolled into one, as defined by Amrit Chandra in his Ātmakhyāti. If causal efficiency is the logical criterion of Reality, the real cannot be an absolute constant, nor can it be an absolute variable. It must be a variable constant. So tīrthankara Mahāvīra established the logical criterion of permanence-cum-change nature of Reality. 2.14 Relevancce of Permanent-cum-change Nature of Reality
He clearly said that cognitive concepts follow the law of relativity (sāpekşvāda). Each proposition or statement is made with a certain purpose and in a certain context. So no one can claim the Reality as such either completely eternal or non eternal. Jainism denies absolute existence or absolute nonexistence, absolute permanence or absolute impermanence, absolute being or absolute non-being and defends nonabsolutism. An object has two fundamental aspects eternal and non-eternal. It is permanent with respect to its essential substance and impermanent with respect to the modes through which it is ceaselessly passing. The doctrine of non-absolutism finds no contradiction in a Reality, being both permanent and impermanent. To understand this, the problem of change, which has received the keen attention of all Indian thinkers is analysed. There are two fundamental and opposite views of Reality: (1) only what is eternal and unchanging is real, and (2) only
Mahāprajña, Ācārya. Jain Darśana: Manan Aur. Mīmāṁsā. Ed. Muni Dulharaj. Churu: Ādarśa Sahitya Sanga Publication, 2008, p. 280.
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