In Jain Dharma, these words are used for “with form” and “without form”:

1. Rūpī / Mūrta (रूपी / मूर्त)

• Meaning: Having form, shape, colour – made of matter (pudgal).
• Can be seen / touched in some way (directly or with instruments).
• In Jain dravya (substances), only Pudgal (matter) is truly rūpī / mūrta.

Examples of rūpī / mūrta

• Our gross body, speech organs, mind (as dravya-mana), chair, stone, atom (paramāṇu), karmic pudgal etc.

All these are forms of Pudgal, so they are rūpī / mūrta.

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2. Arūpī / Amūrta (अरूपी / अमूर्त)

• Meaning: Without form, shape, colour – not made of matter.
• Cannot be seen or touched as an object.
• In Jain dravya, five dravyas are amūrta / arūpī:

1. Jīva (soul) – in its own nature 2. Dharmāstikāy (medium of motion) 3. Adharmāstikāy (medium of rest) 4. Ākāśāstikāy (space) 5. Kāla (time)

Important subtle point about Jīva:

• By nature, soul is arūpī / amūrta (no colour, no shape).
• But when it is bound with karmic pudgal and takes a body, we loosely say “jīv has a body”, but strictly:

- Soul = arūpī / amūrta - Body (śarīr) = rūpī / mūrta pudgal

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Are “arūpī” and “amūrta” different?

• Practically in Jain usage, no.
• Both mean formless / non-material.
• Similarly, rūpī and mūrta are also practically same in use: with form / material.

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Quick summary

• Rūpī / Mūrta = With form, material → mainly Pudgal and all bodies.
• Arūpī / Amūrta = Formless, non‑material → Jīva, Dharma, Adharma, Ākāś, Kāla in their own nature.

There is no major difference of meaning here between Digambar and Śvetāmbara; both accept this same basic division of dravyas into mūrta (rūpī) and amūrta (arūpī).