Reals in Jainism
By K. B. Jindal
Summary
K. B. Jindal’s essay ‘Reals in Jainism’ elucidates the Jain metaphysical framework centred on six dravyas (substances). He begins by noting that the sacred text *Dravya Saṃgraha* opens with the statement that reality is composed of jīva (sentient soul) and ajīva (non‑sentient elements)image/. The five classes of ajīva—pudgala (matter), dharma (principle of motion), adharma (principle of rest), ākāśa (space) and kāla (time)—together with jīva constitute the six dravyas that pervade the cosmos. Jindal explains that jīva possesses consciousness, knowledge and bliss but is bound by pudgala‑karma, a subtle material substance that obscures these qualities. Souls are classified according to the number of sense‑organs they possess, ranging from one‑sensed (nigoda and plants) to five‑sensed beings with mind, which alone can attain liberation. Pudgala encompasses both matter and energy; the article emphasises that Jainism recognises the divisibility of matter down to an infinitesimal *paramāṇu* and thus anticipates aspects of modern atomic theory. Dharma and adharma are not ethical concepts here but metaphysical conditions that make motion and rest possible; without dharmāstikāya, jīvas could not move, and without adharmāstikāya, they could not pause. Ākāśa is an all‑pervasive medium providing space for jīva and pudgala, while kāla is the causal factor enabling change and continuity. Jindal discusses the three bodies of the soul—audārika (gross body), vaikriya (transformable body) and karma body—and how karmic influx and bondage occur through the interaction of mind, speech and action. The essay compares Jain dravyas with categories in other Indian schools, highlighting the unique inclusion of dharma and adharma. It also notes parallels between Jain atomism and modern physics, citing the idea that paramāṇus combine to form aggregates and can transform into energy. Jindal concludes by stating that understanding the six reals is essential for grasping Jain ethics and cosmology because right perception depends on recognising the distinctive roles of soul and matter within the eternal order.
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Conclusion
By systematically analysing the six dravyas, Jindal shows that Jain philosophy offers a coherent ontology in which soul and matter coexist without reducing one to the other. The inclusion of dharma and adharma as conditions for motion and rest distinguishes the Jain scheme from other Indian systems and underscores its focus on process rather than static substance. The essay suggests that this ancient worldview has surprising resonance with modern science and invites readers to appreciate the subtle interplay of metaphysical categories that underpin Jain ethics and soteriology.