In Jain philosophy, dravya-dharma and bhava-dharma are two different levels:

1) Dravya-dharma

This means dharma as an external or worldly mode — a conventional, practical, or institutional dharma.

Examples:

• Rāja-dharma — duties of a king
• Grāma-dharma — duties of a village or community
• social, civic, or occupational dharmas
• ritual or conduct-based observances at the level of external action

These are called dravya because they belong to the realm of substance/activity in the external world, not necessarily to the purified inner state.

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2) Bhava-dharma

This means inner, real, spiritual dharma — the true qualities and states of the soul.

In Jainism, this especially refers to:

• ahiṃsā
• saṃyama
• tapa
• right inner disposition
• purity of intention
• restraint and compassion arising from the soul’s correct state

This is called bhava because it belongs to the mode, feeling, or inner condition of consciousness.

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Why the gāthā points specifically to bhava-dharma

The gāthā describing ahiṃsā, saṃyama, and tapa as the supreme maṅgala is clearly speaking of spiritual auspiciousness, not worldly function.

Reasons:

1) The qualities mentioned are inner and liberating

• Ahiṃsā is not just physical non-injury; in Jainism it is the pure inner attitude of non-violence.
• Saṃyama is self-restraint of the soul’s tendencies.
• Tapa is austerity performed with purity, detachment, and spiritual discipline.

These are mokṣa-mārga qualities, so they belong to bhava-dharma.

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2) The phrase “supreme maṅgala” indicates spiritual excellence

If the text were referring to dravya-dharma, it would point to some worldly duty or social order. But calling these three the highest auspiciousness shows that the focus is on the soul’s purification.

Worldly dharmas like rāja-dharma or grāma-dharma may be useful in social life, but they are not the ultimate maṅgala in Jain doctrine.

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3) The cross-reference to the Sthānāṅga Sutra supports the spiritual meaning

When the commentary refers to the tenth sthāna and the ten types of dharma, it is usually to show that “dharma” can be spoken of in multiple senses. But in this gāthā, the context is not classification of social duties. It is praising what is most auspicious for liberation.

Therefore, the intended dharma is the internal dharma of the soul, not external institutional dharma.

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4) Dravya-dharma is secondary and contextual

A king’s duty or a village’s duty may be dharma in a limited, worldly sense, but it is:

• dependent on role
• dependent on circumstance
• not universally liberating
• not the intrinsic nature of the soul

By contrast, bhava-dharma is universal and essential for spiritual progress.

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Precise conclusion

So the distinction is:

• Dravya-dharma = outer, conventional, role-based dharma
• Bhava-dharma = inner, true, soul-purifying dharma

And the gāthā is specifically referring to bhava-dharma because ahiṃsā, saṃyama, and tapa are presented not as social obligations, but as the highest spiritual auspiciousness and the direct means for purification and liberation.

In short:

Rāja-dharma and grāma-dharma are worldly dharmas. Ahiṃsā, saṃyama, and tapa are soul-dharma. Therefore, the gāthā points to bhava-dharma, not dravya-dharma.