In Jainism, the concept of change or modification is described through the doctrine of paryāya (modification or mode) and dravya (substance). According to Jain philosophy:

• Substance (Dravya) is eternal; it possesses both permanence and change.
• Modification (Paryāya) refers to the changing states or modes which the substance undergoes.
• Change is a real transformation, but it occurs in the modes (paryāya) of the substance, not in the substance itself. The substance persists through all its modifications, thus reconciling permanence and change.
• This is encapsulated in the theory of utpāda-vyaya-dhrauvya: origination, destruction, and permanence happen simultaneously in every reality.

In contrast, the Vaisheshika school of philosophy (a school of Hindu thought) explains change differently:

• Vaisheshika posits that all objects are made up of atoms (paramāṇu) which are eternal and indivisible.
• Change or modification (pariṇāma) occurs through the combination and separation of these atoms.
• The emphasis is on the external and physical process—creation and destruction happen due to the aggregation and disaggregation of atoms.
• The substratum (atoms) remains unchanged, but combinations bring about new substances and qualities.

Summary of Differences:

• Jainism: Change is real and occurs in the modes of eternal substances, and both permanence and change coexist in every entity.
• Vaisheshika: Change is the result of physical combination and separation of eternal atoms, with focus on external physical transformation.

Thus, Jainism emphasizes the internal modifications (paryāya) of an eternal substance, while Vaisheshika emphasizes the external rearrangement of eternal atoms to account for change.