In Jainism the relationship between ‘being’ (the animate) and the inanimate (Jad, Pudgal or the body matter) has been regarded as bondage. In Jainism the animate, ‘the being’ or ‘the Jiva’ has been accepted as the consciousness (Chetan).
The animate epitomizes unlimited knowledge (Anant Gyan), unlimited vision (Anant Darshan), unlimited prowess (valour or Anant Virya), and unlimited enjoyment (bliss or Anant Anand) as a result of its deeds (Karma), ignorance (Agyanta), envelops the being (Jiva) and all these powers vanish and the ‘being’ (Jiva) is encircled into a bondage.
If the Jiva (the being) acquires knowledge, he will recapture all these powers and obtain salvauon and his form will become full of lustres. Here a relevant question arises. How is the Jiva associated with Pudgal, the body or the matter (Ajiva)?
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Jainism believes that this association or bondage comes through Karmas (or deeds). Because of his bondage the one influences the other (i.e., the Jiva (being), it reacts on the Pudgal i.e., the body matter) and the forms of the two are changed. Because of attachment (Raga) and malice (Dvesha) the Jiva happens to perform various deeds.
A certain matter (property-Dravya) enters into the being as a result of his mental and physical activates. Consequently, the Jiva gets into bondage Jainism believes that whatever the Jiva (the being animate) gets is a result of his deeds.
The colour, form of the body, age arid the various senses are dying results of one’s deeds. This analysis of Karma is a special aspect of Jain philosophy. Jainism does not believe that God is the determiner of one’s fate or destiny.
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In fact, Jainism does not believe in the existence of God. Whatever man gets in his life are a result of his deeds and not a kindness of God (Ishwar Kripa). The man is the maker of his ‘good’ or ‘bad’. No unseen power influences the Jiva.