Dr. Samani Mangal Pragya
The concept of astikāya in Jain philosophy represents the existence of the world. The word astikāya denotes the holistic concept of the existence of the universe. There is an acceptance of the five astikāyas as dharma; adharma etc. in Jain philosophy but there is a difference in the nature of each astīkāya. Although, all are referred by the word astikāya, their respective characteristics are exclusive.
All five astikāyas can be categorized in three groups:
- Dharma, adharma and ākāśa
- Jīvāstikāya
- Pudgalāstikāya
The astikāya of dharma, adharma and ākāśa are indivisible, one in number.[1] Their pradeśas can never be separated.
Conglomeration of all the souls is called as jīvāstikāya.[2] Souls are infinite in number. Each soul has innumerable units (points) which mutually never get divided or separated. This means that each individual soul is part of jīvāstikāya and is infinite in number. Each individual soul is constituted of innumerable units which never get separated.
Although at some places in Bhagavatī the term jīvāstikāya has been employed even for single jīva (soul)[3], in the post-canonical literature, this word jīvastikāya has been used only to refer to a single soul.[4] The term 'kāya' in jīvāstikāya is meant to refer to either the conglomeration of units or conglomeration of souls, as per the statement of Anuyogadvāra cūrṇi.[5] Here, the word "jīvāstikaya" is employed for one soul or conglomeration of all the souls.
Pudgala (matter) is divided into two forms-skandha (aggregate of material atoms) and paramāṇu (atom). Both atom as well as skandha is infinite in number. Pudgalāstikāya is conglomeration of all those infinite atoms and infinite skandha together.[6] As souls are infinite in number, atoms and skandhas are also infinite in number. The units of souls never get separated from each other but this is not the case with matter. Being numerically equal, there is difference in the form of conglomeration of soul and matter. Hence, the nature of astikāyas of these, differ from each other.
Dharmāstikāya, adharmāstikāya and ākāśāstikāya are invisible due to incorporeality. Jīvāstikāya is also invisible as it is incorporeal in nature but it is comprehensible through the conscious activities which are conducted through the medium of body. So, from this point of view, it is visible. Pudgalāstikāya is visible due to its corporeality. Atoms and the skandha of two units up to infinite units with subtle transformations, are imperceptible through senses due to their subtleness even though, they are corporeal in nature.
