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The karma in thought is of its own volition ..
The devoted pursuit of the three gems enables the jiva to experience the bliss of the pure natural state. From time infinite, the jiva has believed in the perverse joy having been transformed into the impure state. The jiva never faced the self and as such could not enjoy the pure blemish-less bliss.
Progressing on the path of devoted practice, jiva becomes self-oriented and attempts to transform into the self. As a result of which all extraneous feelings get abandoned. The self tries to settle down in the self. It becomes peaceful.
Yearning for such a state, the disciple places several doubts before the Gurudev. Is the jiva the sufferer of the effect of karma or not? This is the doubt in the mind of the disciple. He has placed it before the Gurudev. Before we understand it, let us consider the ways in which the state of suffering can occur in an atma.
Just as the doer nature of atma was considered from both vyavahara and niscaya naya, the state of suffering too can occur under both circumstances.
1. From the Vyavahara naya viewpoint - In a way, the jiva is the sufferer of the joys and sorrows and things resulting from the substances that form the subject of the senses. Everybody has experienced either joy or sorrow due to the senses absorbing some substances. Just as - 'I heard this music and enjoyed it very much; I saw this and didn't like it at all’. Here the enjoyment is the happiness and the dislike is the sorrow. Such a suffering is continuously on. Even by acquiring substances, joys and sorrows have to be suffered.
2. Again from the same Vyavahara naya viewpoint - In another way, Jiva is the sufferer of the joys and sorrows that result from the good effects or ill-effects of the rising of the karma
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