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I am the Soul
- karma uday. With the rise of punya there are favourable circumstances and with the rise of papa there are adverse circumstances which have to be borne. The jiva being subject to karma, flows along with the rise of the karma - karma uday - and hence is subject to suffering the joys and sorrows that result from the uday
3. From impure niscaya naya viewpoint - Chetan is the sufferer of attachment and aversion in the form of thought. Attachment and aversion are affected disposition, which arise in the refuge of the chetan. Therefore they are in animate - chetan form. Their sufferer is the jiva. The Jiva experiences attachment and so also aversion.
4. From pure niscaya naya viewpoint - The fundamental characteristics of the jiva are anantajnana, anantadarshan, anantavirya and anantasukha, and the jiva enjoys them. The characteristics are transitory at every moment. The Jiva experiences them and hence the jiva is the sufferer of the thoughts.
5. From ultra-pure niscaya naya viewpoint - jiva is a nonsufferer. This naya does not recognise a difference between the suffering and the sufferer. It merely accepts the pure detached true natural disposition. The jiva happens to remain eternally in its own pure true natural disposition and hence it is a non-sufferer.
Thus, having mentioned the status of the atma as a sufferer - non-sufferer under vyavahara and niscaya naya, the Guru now clarifies the disciple's doubt -
भाव कर्म निज कल्पना, माटे चेतन रूप;
vita aletit MUTT, TEUTO SYU ......? Karma is of three types - 1. Bhavakarma, 2. Dravyakarma and 3. Nokarma.
The transition of the atma through attachment and aversion is bhavakarma. In spite of attachment and aversion being in the
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