In Jainism, the “universal metaphysics” is based on anekāntavāda and the six fundamental substances (dravya): jīva, pudgala, dharma, adharma, ākāśa, and kāla. Reality is many-sided, and no single absolute claim captures the whole truth.

Jain view of universal metaphysics

• Reality is plural: many real substances exist independently.
• Every substance has infinite attributes and modes.
• Change and permanence both exist together: a substance remains itself, while its states change.
• Soul (jīva) is real, eternal, conscious, and distinct from matter.
• Liberation happens when the soul is completely freed from karma.

Vaisheshik view, in contrast

Vaisheshik also accepts a real external world, but its metaphysics is usually presented through:

• Categories (padārthas) such as substance, quality, action, generality, particularity, and inherence.
• A strong emphasis on atomism and logical classification.
• A more single-framework realist system, rather than the Jain emphasis on multiple standpoints.

Main differences

1. Number of realities

- Jainism: six dravyas. - Vaisheshik: categories are broader analytical classes, not the same as Jain dravyas.

1. View of truth

- Jainism: truth is relative to viewpoint; hence syādvāda. - Vaisheshik: aims at definite classification of reality.

1. Soul

- Jainism: soul is many, eternal, conscious, and bound by karma. - Vaisheshik: accepts self, but not with the same karmic bondage and liberation structure as Jainism.

1. Matter

- Jainism: matter is one of the six substances and is directly tied to karma. - Vaisheshik: matter is explained mainly through atoms and their combinations.

Jain conclusion

From the Jain perspective, universal metaphysics cannot be reduced to one absolute description. The world is real, diverse, and governed by dravyas, guṇas, and paryāyas, understood through anekānta.

If you want, I can also give this as a point-by-point table in simple language.