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I am the Soul
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form of passions, they arise in the chetan atma and hence they have been called bhavakarma. As a result of this bhavakarma the pudgalas of karmic category are attracted to the atma in the form of a dravya - substance. Hence they have been called dravyakarma. The body that results from both these is the nokarma.
Attachment and aversion are the passionate feelings of the atma. Even the attachment and aversion that we experience is only by way of feelings. The attachment - affection that we hold within us towards a person or thing, can be experienced only on the inside. It cannot be shown outside in the form of a substance. Of course, from the acts that go into nurturing the feeling of attachment, the attachment can be known or measured. But attachment cannot be seen. Same goes for aversion. It can also be felt inside but cannot be shown. The acts of aversion can be recognised, can be seen but the reason for these acts, the aversion itself cannot be known. Thus attachment and aversion are expressed in feelings - bhava - and they are the passions of the atma, hence they are bhavakarma.
They are in fact, created out of the ignorance of the atma. There is no attachment etc., in the state of knowledge. When the atma descends from the natural disposition of knowledge, the ignorance, that prevails in the form of rising karmas, creates several perversions, among them are attachment and aversion. Since they are generating from the ignorance of the jiva, attachment and aversion are considered as chetan - animate.
When the atma, in spite of being filled with peace, does not remain in the state of knowledge, its own energy - virya becomes vibrant. This atma possesses anantavirya - infinite energy. The farther away the atma gets from its natural disposition, the more this energy gets released and the mind, speech and bodily yogas of the jiva turn fickle. The fickleness of the yogas does not allow the atma to remain stable. The atma develops vibrations and
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