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vāyukāya (air bodied), (5) vanspatikāya (vegetable kingdom) and (6) trasakāya(moveable ones). The state of liberated soul is characterised by its freedom from disease, being without body, without experience of misery, the enjoyment of perfect bliss, possessing perfect knowledge, intution and free from rebirth and highest state of perfection. Itis formless but the karmic matter associated with the soul shapes itself into subtle body and clings the soul and binds it in cycle of birth and death. When karmas arecompletely annihilated, the soulbecomes liberated and establishes itself in anantacatuştaya (four infinites) with all its potential and qualities fully developed. (2) Ajīva (Non- sentient entity)
The class of non-sentiententity is called ajīva. It is constituted by pudgal(matter), Dharma(medium of motion), Adharma(medium ofrest), Akāśa(space) and kāla (time). The matter is non-living stuff possessed of senses qualities with varied fuction of power. The principle of medium of rest and medium of motion fecilitate all movements and static states, in the physical Universe. All these substances are accommodated in Akāsa (space) and it is the principleoftime, which marks the continuity orchange in the substances and their modes becauseitisconstituted of guņa(quality) and paryāya(modes) both. (3-4) Punya and Pāpa (auspicious and inauspicious karmas)
In Jainism punya and pāpa as conceived and interpreted in their scriptural texts and legendary accounts, are mostly centered around the word caritra which has the the word 'conduct' for its english equivalents. Both are notonly relativebut contrary terms as well, each presupposing the other. Punya is moral strength while pāpais moral weakness. It is the preponderance of the senses, and sensibility over reason: it is rebellion of the lower insticts and impulse against the moral good and duty. The only notabale factor which is found commensurate in both punya andpāpaisthe free will of agent who performs the same, just as punya is really a punya when it is performed willingly, so pāpa is pāpaonly when it is committed voluntarily.
Both auspicious and inauspicious tendencies comeunder äsrave (influx of karma). Auspicious and inauspicious karmaonly means that the karmapudgala which are attracted by psychological, physiological and vocal tendencies of ātman. Punyacan be aquired by the auspicious deeds
