Key Principles of Jainism
By S. Gajapathi
Summary
S. Gajapathi’s essay explains the metaphysical foundation of Jainism through its doctrine of substances (dravya). Jainism, revealed by omniscient Tirthankaras, provides a rational explanation for existence and answers both ‘why’ and ‘how’ questions. The Jaina definition of substance is central: substances composing the universe are beginningless and endless, self-sufficient and fixed in number. They are neither created from nothing nor destroyed into nothingness, thereby avoiding logical inconsistencies such as infinite regress or spontaneous creation. Each substance possesses inherent attributes (guṇa) that cannot be separated from it; without attributes the identification of substances would be impossible. Jainism views every substance as existence (sat) and emphasises its continual usefulness. To remain useful a substance must undergo perpetual activity, implying change. This change is explained through the principle of the triple unity: origination of a new mode (utpāda), destruction of the previous mode (vyaya) and persistence of the underlying substratum (dhrauvya). Thus, a substance remains the same while continuously evolving. Gajapathi applies this principle to the classification of the universe into six kinds of substances: three unitary substances—space (ākāśa), the medium of motion (dharma dravya) and the medium of rest (adharma dravya)—and three category substances—time particles (kālāṇu), souls (jīva) and matter particles (pudgala paramāṇu). Space accommodates all other substances; the media of motion and rest allow movement and stillness; time particles enable transformation; souls possess consciousness and support each other through relationships; and matter consists of infinite aggregates forming bodies, senses and objects. The essay further explains that souls interact with other substances through knowledge and perception, helping themselves and one another as parents and children, teachers and pupils, employers and employees. Space provides infinite accommodation, the media of motion and rest facilitate movement and stillness, and time particles ensure continuity and modification. Matter particles not only help themselves but also serve souls by forming physical bodies and sensory organs. Gajapathi introduces the concept of stationary wave motions (aguru-laghu-shad-guṇī-hāni-vṛtti-paryāya or artha-paryāya and vyāna-paryāya) to describe how origination, destruction and persistence occur imperceptibly in every substance at every moment. He suggests that these wave motions are analogous to stationary waves in physics, thereby drawing a parallel between Jain metaphysics and modern scientific notions. By integrating scriptural quotations and logical reasoning, the essay demonstrates that Jain philosophy presents a coherent cosmology that reconciles permanence with change.
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Conclusion
Gajapathi’s exposition shows that Jain metaphysics posits an eternal yet dynamic universe composed of fundamental substances that continually transform without altering their intrinsic nature. The classification into space, motion and rest mediums, time particles, souls and matter reveals a sophisticated cosmology. By describing change as a triple process and invoking analogies with stationary waves, the essay bridges ancient philosophy with modern science. It underscores the need to study Jain principles not only as religious beliefs but as philosophical insights into the nature of reality.