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CONCEPT OF SUBSTANCE QUALITY....: 67
as it is altered but there is no alteration of gold. At some other places Patañjali? explains the term 'dravya' as an aggregate of qualities (guņa-samudāya) or a stream of qualities (guņa-sandrāvaḥ). The interpretation of dravya as 'that whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer and a newer quality is dravya, suited to Buddhist line of thought because to them, as held by Vasubandhu and śāntarakṣita 'whatsoever exists with own characteristics is substance'. 'Inherence of qualities is not in the substance'; all real elements, being equally independent in this regard, become substances sui generis as separate entities. On account of their fundamental thesis of non-substantialism (anātmavāda), the Buddhists don't recognize the Vaiseșika distinction of padārthas as substance, qualities, action (karma), etc., but reduces all things to the status of dharmas, i.e. unique momentary ultimate elements. It is, therefore, the term dravya is conspicuous by its absence from the Pāli suttas and even from the Abhidharma. In the Vaibhāșika School, however, it almost replaces the Buddhist term dharma'. Here all real dharmas are called dravya.
All these interpretations of dravya given by Mahābhāșya, Vyāsabhāsya, Slokavārtika are available in Jain tradition. Used first time by Umāsvāti in Tattvārtha-sūtra and in auto-commentary there on. The evolution of the conception of dravya coincides with the development of the Jain metaphysical thought in corresponding period. In Sarvārthasiddhi10, Tattvārtha-rājavārtika and Tattvārthaślokavārtika, of Digambara tradition, it is explained that ‘existence (being or sat) is the differentia of a substance, i.e. that which exists is a substance. What the term 'existence' and 'substance' mean? With regard to the problems- the concept of existence (sat) and definition of substance both in the Digambara and Svetāmbara views are one and the same. To both, 'existence is characterized by origination, destruction and permanence' and 'that which has qualities and modes is a substance.The Digambara idea of differentia of a substance is found in the sūtra “şad-dravyalakṣaṇama2 and also in sūtra ‘utpādavyayadhrauvyayuktam sat’ representing both Digambara
