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I am the Soul
the kartabhava begins to dissolve. Once the kartabhava dissolves, it also takes along the bhoktabhava the feeling of being the
sufferer.
Let us try to understand this. The dissolving of kartabhava, that is a matter of jiva's understanding. It is understood. Once the discerning ability appears, then the jiva abandons the kartabhava. But the suffering is of the karmas that are reigning. Karmas have been done, they are reigning, so they will certainly arise. Then how can the jiva escape from suffering?
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Here the term abhokta does not mean that it stops the rise of karma itself. It just means that the karmas, which have come into pradeshodaya, are not allowed to reach the vipakodaya state. That is to say, there is such an effect prevailing in the jiva which continuously runs the process of kshayopashama on the karmas which enter pradeshodaya. As a consequence, karmas which have arisen, do not result into painful forms. The Vedaniya karma noticed in the body is the cause of vipakodaya for mohaniya karma. The jiva cannot stop the pradeshodaya of mohaniya karma, but it should prevent its vipakodaya so that it does not hurt.
This is how the several great sages of the past, who went through severe torture and agony, came out of it safe and sound. Whether porridge was cooked on Mahaveer's feet or innumerable scorpions stung Bahubali, both were the causes of suffering Mohaniya. But since the atma was no more influenced by the affected disposition, and prevailed within the natural disposition, mohaniya did not have to be suffered. It entered pradeshodaya and was worn out. It was wiped out through nirjara.
Brothers! That is why these jivas attained Veetaraag state. Veetaragata cannot be attained without dharma. They had performed proper dharma.
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