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JAIN PHILOSOPHY OF REALITY.... : 81
useful to others without any metaphysical significance.
What is Arthakriyā ? Dr. S.N. Dasgupta explaining the meaning of arthakriyākāritva says, 'It is the power of performing actions and purposes of some kind', 44 Hemacandra defines the arthakriyākāritva as the criterion of existence or being in the performance of certain specific action, or rather, existence, means that a certain effect has been produced in some way (causal efficiency) is then called Reality.
Arthakriyā sāmarthyāt, tallakṣaṇatvād vastunaḥ."S
According to Jain metaphysics, substance and its modes are not absolutely different like substance and its qualities of the NyāyaVaiseșika Philosophy and they are also not absolutely identical, one merging into the other and thus giving rise to 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 through them. This makes the psychical phenomena of recognition and memory possible to occur.47 Ācārya Hemacandra advanced the argument that a real entity as conceived by the Jains is alone capable of performing a function. This criterion of Reality can be applied only to the concept of substance (dravya) of Jain Philosophy in its defense. According to Ācārya Hemacandra, arthakriyākāritva (causal efficiency) is the criterion of an entity. 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. Now, if there is any permanent entity, there must be causal efficiency in it. This casual efficiency
