The Jaina Theory of Substance
By Bhag Chandra Jain
Summary
Bhag Chandra Jain’s essay provides a systematic exposition of the Jain theory of substance (dravya), which distinguishes Jain metaphysics from other Indian systems. A substance is defined as that which is characterised by origination, persistence and destruction, possesses qualities and modes, and serves as the substratum for these attributes. Jain philosophers assert that substances are real and possess an unchanging essence while continuously undergoing modal modifications. This doctrine reconciles permanence and change: the substance remains numerically identical through successive states even as its qualities manifest differently. The author recounts the classic classification of substances into six categories: jiva (living souls) and five kinds of ajiva—pudgala (matter), dharma (the medium of motion), adharma (the medium of rest), akasha (space) and kala (time). Each substance has its own function; for example, dharma enables movement, adharma enables rest and akasha provides room for existence. The essay explains that kala is unique because it is inferred through change and is both continuous and discrete. Bhag Chandra Jain emphasises that pudgala is the only material substance; the other ajivas are non‑material and infinite. He discusses the relation between substance and qualities, noting that qualities such as consciousness or colour are inseparable from their substrata. The essay highlights the Jain doctrine of anekantavada—non‑one‑sidedness—which allows that substances can be described differently from various standpoints without contradiction. He contrasts the Jain realist view with Advaita’s monism and Buddhist momentariness and argues that the Jain conception better accounts for the persistence of identity across change. By elucidating core concepts such as gunaparyaya and pramana, the article provides readers with a foundation for understanding Jain metaphysics. It concludes that Jain realism, grounded in the permanence-cum-change of substances, offers a rational basis for ethics and soteriology.
Conclusion
The article emphasises that, for Jains, substances are real, possess both permanence and change, and are classifiable into living and non‑living categories. By integrating the doctrines of anekantavada and syadvada, the theory provides a flexible yet coherent framework for understanding reality and supports the ethical imperative of respecting all forms of existence.