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Microcosmology: Atom
presupposes causality, which is again reducible to identity-cum-difference, which is the fundamental nature of all Reals. But what is the occasion or rather the raison d'etre of change? According to the Jains, change is integral in a substance and the stimulus of change is seated in the very nature of substance. This is vastutva or causal efficiency. As regards the question, whether causal efficiency is different from or identical with substance, the answer is-it is diffierent, and at the same, identical.
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3. SUBSTANCEHOOD (DRAVYATVA)
The quality of substancehood enables a substance to be the substratum of qualities and modes. As we have seen before, the qualities and modes cannot exist without any support. Such support is the substance. In other words, they will have no basis, if they do not rest in something real This does not mean, however that dravya is merely a prop, supporting an alien fact, the quality. The quality characterizes the substance and the substance has the quality. It should also be remembered that the attributes alone are not sufficient to constitute substance, because for the Jains, esse is not identical with percipi. Qualities, in order to be objective and not merely subjective, do require an objective base. Such a base the dravya is.
The problem of relation between a substance and its attributes has already been discussed.
4. OBJECTIVITY (PRAMEYATVA)
By the virtue of this quality, a substance can become an object of knowledge. The Jains are realists and not idealists. A substance is a real and a constituent of the Universal Reality. This quality i.e. prameyat va enables the substance to be an objective reality. Realism of Jains has already been discussed earlier.
5. EXTENSION IN SPACE (PRADEŠAVATTVA)
By virtue of this quality, the substance extends in space. Pradeśa vattva is also called as 'kṣetratva' (ie. quality of occupying space). This enables us to predicate a substance by the determinant 'kṣetra'.
