________________ Pancastikaya-samgraha of the activity of enjoying the fruit of these favourable (auspicious) and unfavourable (inauspicious) dispositions (bhava). All these activities indicate the presence of the chief-operator, i.e., the soul (jiva) in all worldly-beings. There is another way to explain what has been mentioned above. From the empirical point-of-view (uyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the doer (karta) of the material-karmas (dravyakarma), like knowledge-obscuring (jnanavaraniya) and quasi-karmas (nokarma). From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the doer (karta) of the dispositions of attachment (raga) and aversion (dvesa), etc. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the doer (karta) of its own dispositions of pure knowledge, etc. In the same manner, the soul (jiva) is the enjoyer (bhokta) from different points-of view. From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the enjoyer (bhokta) of the agreeable and disagreeable external objects of the senses. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (iva) is the enjoyer (bhokta) of the happiness and misery appertaining to the senses (indriya). From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the enjoyer (bhokta) of the pure and supreme happiness appertaining to the soul itself. 232
