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If the Chetan were not the inspiration ...
The jiva in pursuit of the three gems gradually inculcates the feeling of a non-doer. The purity of the atma goes on increasing and the resultant growing stability within the atma leads to a waning of desire and thus the bondage of karma reduces. This is achievable only through the true tremendous effort of the jiva. If the jiva makes the pursuit on the path of non-devotion then the karmas grow in chunks, while if the effort is on the devotional path then along with the discharge of karma, the bondage of new karma also declines.
In the mind of the curious disciple, it is this doubt that lingers - whether the effort to attract karma is done by the jiva or is there any other reason? That is to say, is the jiva the doer of karma or not? This question has been placed before the Gurudev. Before the Gurudev replies, let us do a little thinking on this subject. It is essential to consider from various angles, the nature of the jiva in doing karma. The syadvad principle of the Jain philosophy is based on Naya. It examines every subject from various nayas and only then comes to a conclusion. There are two main nayas - vyavahara naya and niscaya naya. There are further more subdivisions. According to vyvahara naya, there would be two ways of considering -
1. According to vyavahara naya, atma is the doer of inanimate karma. The atma with karma harbours attachment and aversion. With the rise of karma a jiva develops both attachment and aversion. The jiva mixes with attachment and aversion and itself begins to behave in their form. As a result there is a vibration in the atma, and this vibration - like the wrestler in the arena whose oily body collects soil - absorbs the paramanus in the atmosphere eligible for karma, and they get bound to the atma like water with milk. Thus the atma is the doer of inanimate karma.
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