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JAIN PHILOSOPHY OF REALITY.... : 83
only possible in the case of Reality, which is permanent-in-change as conceived in Jain Philosophy. In other words this criterion is only applicable to the concept of dravya (substance) of Jain metaphysics. So The real 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 Amộtacandra in his Ātmakhyāti commentry on Samayasāra. If causal efficiency is the test of reality, the real cannot be an absolute constant, nor can it be an absolute variable. It must be variable constant. So Tīrthankara Mahāvīra established the permanence-cum change nature of reality.
References:
1. Aptamīmāṁsā of Samantabhadra. Ed. Saratchandra Ghoshal with
introduction, translation, notes and original commentary in
English. Delhi : Bharatiya Jnanpith 2002, verse 3.40. 2. K.C. Sogani. Ethical Doctrines in Jainism, p. 14. 3. Tattvārthasūtra of Umāsvāti, English trans. Nathmal Tatia under the title 'That which is with the combined commentaries of Umāsvāti, Pujyapāda and Siddasena Gani. America : Collins Publications. 1994,
5.30. 4. Tatvārtharājavārtika of Aklanka, Ed. Mahendra Kumar. Delhi :
Bharatiya Jnanapith Prakashan. p. 495. 5. Sarvārthasiddhi of Pūjyapāda, Ed. Phool Chandra Shastri, Delhi :
Bharatiya Jnanapith Prakashan. p. 495. 13th edn. 2005, p. 229. 6. Tattvārtharājavārtika of Akalanka, op. cit., p. 495. 7. Sarvārthasiddhi of Pūjyapāda, op. cit., p. 229. 8. Pravacanasāra of Kundakunda. Ed. A. N. Upadhye, Paramshruta
Prabhavak Mandal, Rajachandra Jain Shastramala Agasa, (1st edn.,
1911) 4th edn. 1984, gāthā-15. 9. Ibid, gāthā-12. 10. Tattvārthasūtra of Umāsvāti, op. cit., verse 5/31.
