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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. It is 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 are completely annihilated, the soulbecomes liberated and establishes itself in anantacatuștaya (four infinites) with all its potential and qualities fully developed (2) Ajiva (Non- sentient entity)
The class of non-sentient entity is called ajīva. It is constituted by pudgal(matter), Dharma(medium of motion), Adharma(mediumofrest), 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 restand medium of motion fecilitate all movements and static states, in the physical Universe. All these substances are accommodated in Ākāsa (space) and it is the principleoftime, which marks the continuity or change in the substances and their modes becauseitis constituted of guņa(quality and puryāya(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 relativebutcontrary terms as well, each presupposing the other. Punya is moral strength while pāpa is 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 notabalefactor which is found commensurate in both punya and pāpaisthe free will of agent who performs the same, just as punya is really a punya when it is performed willingly, so pāpais pāpaonly when it is committed voluntarily.
Both auspicious and inauspicious tendencies come under ásrave (influx of karma). Auspicious and inauspicious karma only means that time karnapudgala which are attracted by psychological, physiological and vocaltendencies of ātman.Punyacan be aquired by the auspicious deeds
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