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CONCEPT OF SUBSTANCE QUALITY....: 65
(paryāyārthika); the conduct- external (dravyācāra ), internal (bhāvācāra), etc. and the karma as material (dravyakarma) and psychic (bhāvakarma) etc., the Jain texts use 'dravya' in different sense in each context.
Characteristics of Substance
Substance (dravya) is the crux of the Jain metaphysics. In Jainism the term sat, dravya and tattva are used as synonyms. Dravya in Jain philosophy represents, in general, an entity or object. Jainācārya Umāsvāti (3nd cent. CE) in his Tattvärtha-sūtra says2 that substance/ dravya is the characteristics / indicator of existent reality. What is real is substance. What is reality/sat? He says3 that reality constitutes origination, destruction and permanence. That is all objects/entities in this cosmos, whether sentient or insentient, are inherent with origination-destruction-permanence characteristics and these three take place simultaneously. New form of an entity is its origination; giving up its old state is destruction and the continuation of the nature of the substance is permanence. For example, destruction of the state of milk results in origination of the state of curd and the continuation of its being dairy product i.e. a bye product of cow's milk, for use by us, continues as its existence. This way each and every entity in this cosmos goes through origination-destructionpermanence continuously at every moment. Hence all these entities are termed as substance and are real /sat.
The term 'dravya' is defined in Jain philosophy in the sense of fundamental entities or reals (saddravyas)-medium of motion (dharmastikāya ), medium of rest (adharmastikāya), space (ākāśastikāya), soul (jīvāstikāya), matter (pudgalāstikāya) and time (addhasamaya or kāla). In Jainism there are two classes of substance: sentient (jīva) and insentient (ajīva). Insentient comprising matter (pudgala), the fulcrum or medium of motion (dharma), the fulcrum of rest (adharma), space (ākāśa) and time (kāla).
According to Dhavalā, comm. of Ṣatkhaṇḍāgama, the term dravya denotes also the 'flowing' (continuing), 'essence', etc. In the essence which flows, flowed and will flow in present, past and future (trikāla),
