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Principle of Permanence-in-Change in Jaina Philosophy
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part. Here also the idea of homogeneous change is contradictory in terms, It appears that permanence of Jajna philsosphy bears negative connotation, It denotes not to cross certain limits in the process of change. Ao entity cannot cross these limits in the process of change; it can change itself into any objoct under necessary condition, it the latter is not primarily and essentially of perplexing nature.
Conclusion
Tae study of the differeat views of Indian philosophical schools in regard to the problem of permanence-in-change reveals that in all the doctrines of Reality the prominence of the knowledge of the subject is experienced for the admittance of the principle of permanence--lo-change in a comprehensive form. [o the experience of life there comes up no such reality which is only unchangeable or only changeable on its observation with the subtler point of view. All entities-external or eternal, appear to be permanent-in change. If all entities are momentary then no experience of the same class comes in due to the cause of the origination and destru. ction of newer and newer entities and there cannot be the recognition, i.e. the knowledge-"It is that object seen before sometime" - on its perception again because of there belng no permanent substratum la that current or series of momentary changes. Just as the state of permanence of the objective entity is necessary for the recogoition, just so the permanence of the seer-soul, i.e. the subjective entity also, is necessary to recogolie the former. Similarly, if the living or non-living substance were devold of modification, then there would have never taken place the variabilities in the unlverse as the combined form of these two realitios. Therefore, Jalna philosophy regards the principle of permanence-in-change as logical.
