Within the vision of the Dravyasamgraha, ākāśa is counted among the six eternal substances and is understood as the vast, formless expanse that grants “room” to all other realities. It is the universal container in which souls, matter, and the principles of motion and rest are able to exist and carry out their functions. By providing this non-obstructive accommodation, space allows other substances to possess extension, position, and relational placement. Without such a medium, there would be no field in which spiritual and material processes could unfold.

This space, however, is not an active agent; it does not impel movement, bring about rest, or directly cause change. In contrast to dharma and adharma, which serve as conditions for motion and stillness, ākāśa remains a passive, all-pervading support that simply permits everything else to be. Its infinitude and indivisibility underscore its role as an ever-present background, an unchanging framework that is not fragmented into parts and is never exhausted by what it contains. The text thereby portrays space as both infinite and eternal, yet always in the background of events rather than a participant in them.

The Dravyasamgraha further refines this understanding by distinguishing between two modes of space: lokākāśa and alokākāśa. Lokākāśa is the cosmic space in which all other substances—souls, matter, and the media of motion, rest, and time—are actually found and interact. Alokākāśa, by contrast, is the transcosmic or extra-cosmic space, an unoccupied expanse where none of these other substances are present, though it remains a real dravya. Through this twofold articulation, the text suggests a universe that is nested within a larger, immeasurable spatial reality, with the occupied and unoccupied regions of ākāśa together forming the boundless field that makes all existence and activity possible.