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I am the Soul From impure vyavahar naya viewpoint he is the doer of attachment and aversion. In spite of attachment and aversion arising out of the motivation of karma, they do arise from the impure state of the atma. Therefore, the scriptures have called them a form of chetana. But in reality, they are not the thoughts of the jiva. Had they been so, they would also have been in the Siddha. But it is not so. Therefore, as a formality, from the vyavahar naya viewpoint they are called the feelings of the jiva. The jiva too believes it to be its own doing. But when the jiva realises that 'I am not the doer of karma, cannot be the doer', it will not remain without understanding that karmas are different from it. The great poet Banarasidass says in his Nataka Samayasar
जैसें राजहंसके बदनके सपरसत, देखिये प्रगट न्यारी छोर न्यारौ नीर है तैसै समकितकी सुदृष्टि में सहज रूप, न्यारौ जीव न्यारौ कर्म न्यारौ ही शरीर है जब सुद्ध चेतन को अनुभौ अभ्यासै तब, भासै आपु अचल न दूजौ और सीर है पूरव करम उर आईं के दिखाई देईं CAT 7 Eta frentari...
Just as the kingly swan is able to separate milk from water in its beak, to the samakit jiva's sudrishti, jiva, karma and body naturally appear as separate entities.
As the samakit jiva's study of the experience of chaitanya progresses, it does not see anything but the fact that it is an immovable atma.
If the rise of earlier karmas is prevailing, it still remains aloof from that rise. It does not get involved with it. It has a clear realisation that it is not the doer of those karmas or of the feelings of attachment and aversion, but that it is a mere spectator.
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