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Dravyasamgraha
from good is demerit (pāpa), namely that which produces unhappy feeling etc.
Jain, S.A., Reality, p. 168-169.
Bhāva aspect refers to soul and dravya aspect to matter Purity of thought in self is the subjective righteousness or Bhāva Punya. As conditioned by this there is the corresponding objective righteousness of Karmic matter, or Dravya Punya. Similarly evil thought or the impurity of the heart is known as subjective sin or Bhāva Pāpa. As the result of this there is the Karmic matter of Dravya Pāpa, whose nature is vicious. The appearance of lust, desire and aversion, is the subjective influx of Karmas, Bhāva Asrava. As the concomitant of these affective states Karmic matter flows in towards the soul, which is Dravya Asrava or the physical current of Karmas. Suppressing the state of lust, desire and aversion by the principle of renunciation is the subjective inhibition or prevention which is Bhāva Samvara...
... Moha or spiritual stupor, desire and aversion: these bring about a characteristic proneness towards Karmic matter in the nature of Jīva. This proneness towards the Karmic environment is of the nature of Psychic disposition which spins out a cocoon of evil thoughts enshrouding the self. This is Bhāva Bandha. On account of this disposition there results the settling in of Karmic matter on the Jīva. This is objective bondage or Dravya Bandha. Lastly, realization of the purest and perfect self after complete emancipation from evil is the subjective salvation or Bhāva Mokşa. The absolute annihilation of Karmic matter and the liberation of Jīva from the physical shackles is the objective Moksa or Dravya Moksa. In
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