The discussion begins with an introduction to dravya (substance) and proceeds toward a deeper explanation of Pañcāstikāya in Jain philosophy. The speaker explains that all entities which possess extension (astitva) and occupy space collectively form what is called Pañcāstikāya. These substances are systematically categorized to understand reality in an organized manner.
In Jain philosophy, the loka (universe) is defined as the realm where jīva (soul), pudgala (matter), dharma (medium of motion), adharma (medium of rest), and ākāśa (space) exist together. Wherever these five substances are present, that region is called loka. In contrast, aloka (non-universe) is the region where only space exists; there is no soul, no matter, no medium of motion, and no medium of rest.
Thus, loka is not empty or void—it is a structured reality constituted by the coexistence of the five substances. Aloka, on the other hand, is not absolute nothingness; it is infinite space alone, without the presence of other substances.
To understand these concepts, Jain philosophy emphasizes samaya (perspective or mode of understanding). The same reality can be understood from different standpoints depending on how it is approached. From the standpoint of substance, entities are distinct; from the standpoint of perspective, they may appear unified. Therefore, samaya plays a crucial role in philosophical understanding.
The text explains that Pañcāstikāya is referred to as “samaya” because it represents reality understood as a whole. This understanding is deeply rooted in the teachings of Ācārya Kundakunda, who explains that authentic scripture (āgama) is free from contradiction, inconsistency, or doubt. Such scripture reveals the true nature of substance (tattva) as it is.
To grasp reality correctly, Jain philosophy speaks of three levels of understanding (samaya):
- Śabda-samaya (verbal or linguistic understanding)
This is knowledge gained through words and definitions. Any concept must first be understood through language. - Jñāna-samaya (cognitive understanding)
When the listener reflects upon words and internalizes their meaning, true knowledge arises. Doubts and misconceptions are gradually removed at this stage. - Artha-samaya (experiential understanding)
This is the highest level, where the real nature of substances is directly experienced. Knowledge becomes firmly established in the soul itself, without personal additions, imagination, or distortion.
These three always function together. Words lead to knowledge, knowledge leads to discrimination, and discrimination enables correct application in experience. An example is given: once one understands what an “apple” truly is, one can distinguish it from other fruits and correctly use that knowledge in practice.
Similarly, when one understands substances correctly, one can distinguish ākāśa from pudgala, and understand how each functions. Thus, Pañcāstikāya is understood not merely conceptually, but experientially.
Among the three, artha-samaya (experiential understanding) is considered the most important. When the real nature of the five substances is directly experienced by the soul, there is no contradiction, no confusion, and no doubt. This experiential clarity is called artha-āgama. At this stage, self-knowledge (ātma-jñāna) arises, leading toward self-realization.
The text emphasizes that philosophical concepts should not remain only verbal or theoretical. They must be understood experientially. Only then can knowledge be applied in practical life.
The five substances are then explained briefly:
- Jīvāstikāya – conscious soul
- Pudgalāstikāya – material substance perceivable through senses
- Dharmāstikāya – medium enabling motion
- Adharmāstikāya – medium enabling rest
- Ākāśāstikāya – space that accommodates all substances
Time (kāla) is also discussed as a substance that enables continuity, though it is sometimes treated separately.
The discussion then moves to the relationship between dravya (substance) and sattā (existence). In Jain philosophy, substance and existence are not separate. Existence is not an independent entity or status; it is the very nature of substance itself. Wherever substance exists, existence is present.
Existence is explained in two forms:
- General existence (sāmānya sattā) – common to all substances
- Specific existence (viśeṣa sattā) – that which distinguishes one substance from another
An example is given using clay pots: all pots share general existence because they are made of clay, but each pot has a specific existence due to its unique shape and form.
The concept of pradeśa (spatial units) is introduced to explain why substances are called astikāya. Substances extend across many spatial units. Those occupying a single spatial unit are called atoms, while those spread across many are larger entities. Because the five substances pervade space across multiple pradeśas, they are called Pañcāstikāya.
Thus, Jain philosophy presents a highly structured, non-void understanding of reality, where existence, substance, space, and experience are inseparably connected.
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