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The validity of Pramana in Jain philosophy is based on the nature of things, It asserts that a reality is a multitude of atoms and possesses a characteristic of being substance-cummode (dravyaparyāyalmakaṁ ). The permanence-in-change is its common nature, Out of six substances the jiva, dharma, adharma, akasa, and Kala are said to be perceived only by the omniscient who has the parmarthik pratyaksa while the mundane souls perceive the objects of inference, not of sense-generated perception. The rest pudgala dravya is a subject to be perceived by mundane souls through sense-generated perception (indriyajanya pratyakṣa ).
Jainism is absolutely realistic in nature. Each atom or reality, in its conception is quite indestructible and independent and always changes into different modes. This system is both natural and eternal. The whole universe continues in this way. There is no need to postulate a creator-god to explain the origin and evolution of the universe.
In connection with the examination of the external world, Santarakṣita refers to the view of Sumati, He says the atoms have two qualities, General (Samanya) and Particular (Viseṣa.) The objects perceived by sense-organs possess the general character. These objects are conglomerations of atoms which appear as an entity with a shape and size. The true quality of atoms is known only by the emancipated one who attained the pāramārthika Pratyakşa or Yogipratyaksa.106
This conception is made more clear in the Syadvadamañjari. It is said that atoms which are co-related generate paryayas. They have infinite and continuous changes which depend on the types of contact or relation with others. For instance, when the atoms of the soil come into contact with each other, they become compact and with their becoming compact produce a pot This process does not come about due to external pressure but is the result of an internal connection with each other. Therefore Jaina philosophy does not assert the extra avayavidravyas.
