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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
formless and is characterized by consciousness while pudgala is material and is unconscious (acetana).''
In Upanişads and the Bhagavadgītā, the auspicious and inauspicious activities have been referred to as karma. But the Jainas use the word karma in the sense of the after-effect of activities.28
Soul attracts the karma-vargaņās by the activity, which is three fold, i.e. bodily, speech, and mind. The karmic encrustation with the jīva is due to these activities and the activities are in turn specified by the karmic encrustation. Karma and the tendency to activity are intimately related with each other with mutually causal relationship.29
As said earlier, Jainism has mentioned two forms of karma, bhāva-karma and dravya-karma. Bhāva-karma is psychic in nature, it refers to the psychic states responsible for activities and dravyakarma refers to the material particles of karma accruing to soul and vitiating the pure nature of soul. Ācārya Amộtacandra says that the influx of karma is due to the activities (Yoga) that the soul has in contact with the pudgala.
Dravya-karma affects the bhāva-karma and bhāva-karma affects dravya-karma. They are mutually interactive. Just as the seed becomes the tree and tree gives seeds (and both are to be considered in material nature). In the bhāva-karma there is the ātmika aspect, which is predominant; it is primarily psychological; while in the dravya-karma, the aspect of the material particle prominent. The soul (in its impure or perverse state) is the doer of bhāva-karma as
-Soul (jiva), non-soul (ajīva), merit (punya), sin or demerit (pāpa), inflow of matter (āśrava of meritorious or sinful karmas), its cessation (samvara), falling away (nirjarā), bondage (bandha) and final liberation (moksa) are the (nine) principles (padārthas). Pañcāstikāya, 108 28 Pañcāstikāya, 141 and 142 2 Nemicandrācārya, Karmaprakrti, 6
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