Non‑absolutist Realism of the Jainas

Summary

This philosophical essay addresses the central problem of permanence and change and explains the Jaina non‑absolutist view of reality. J. S. Zaveri notes that many Indian schools vacillate between affirming a transient world and postulating an eternal substratum. The Jaina solution is to accept both aspects: substance has permanent attributes (guna) and transient modes (paryaya). Reality is defined as that which possesses infinite attributes and undergoes infinite changes. The article introduces the categories of dravya (substance), guna (quality) and paryaya (mode) and enumerates the six substances of Jainism – the five extended substances (dharma‑astikaya, adharma‑astikaya, akasa‑astikaya, pudgala‑astikaya, kala) and the non‑extended sentient substance (jiva). Each substance is characterised by permanence through its essential qualities and change through its modes, which allows the Jaina system to avoid both eternalism and nihilism. Zaveri compares the Jaina view with Nyaya‑Vaisesika, which recognises nine substances but fails to explain change adequately, and with Buddhist momentariness. The discussion extends to the theory of syadvada and saptabhangi – conditional predication and seven‑fold modes of judgment – which allow pluralistic statements about reality. The article also outlines the Jaina conception of emancipation: the soul exists eternally but cycles through births until it exhausts karma; through right faith, knowledge and conduct it can attain liberation, characterised by infinite perception, knowledge, bliss and energy. By acknowledging both permanence and change, Jaina non‑absolutist realism offers a realistic framework to understand the world and emphasises ethical conduct as the path to freedom.