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Most certainly, the one who has samyaktva is clear in his thoughts that his body, his senses and all external substances do not belong to him. They are not him. He is different from them. He is the soul characterised by consciousness. Time and karmas cannot change his svaruupa (own true nature and attributes). Karmas are inert. These inert substances do not have the capacity to bind the infinitely powerful soul. But whenever the soul goes from self (remaining immersed in itself) to non-self (turning its attention outward) via the mind, it experiences attachment and aversion and the infinitely powerful soul is bound by inert karmas. Whenever the soul looks outward and becomes sense-driven, gets attracted to the body and other external substances, it binds more and more karmas.
This is what goes through the mind of one who has samyaktva. Even if he slips into attachment and aversion, it is only very briefly. He binds a few karmas and comes back into his self. As far as possible, he keeps his mind detached from external substances.
It has been said in the Prashnavyaakarana Suutra that,
"Veitaa mokkho natthi aveitaa"
Prashnavyaakarana Suutra, 1st Aasrava Dvaara
~Samyagdharshana; (Page 88, Author: Ashokmuni, Publisher: Diwaakarjyoti Karyaalaya, Byaawar (Rajasthan), year 1981)
There is no choice but to bear the consequences of one's actions. Only after bearing the consequences can one be free from them.
The samyakdrishti soul (which has attained enlightened perception) understands this perfectly. He knows that he shall have to bear the fruits of any newly bound karmas, and shall not be able to attain liberation without suffering the consequences of those karmas. This is why he remains in equanimity in the face of favourable or unfavourable circumstances, the consequence of meritorious or unmeritorious deeds. He remains tranquil while enduring the effects of past karmas and does not bind new karmas.
In the same way, he remains indifferent to sensual pleasures if they come his way as the fruits of his past deeds. His indifference to bhoga (delectations) turns them into abhoga (non-delectations}. His samyaktva ensures this. He believes that irrespective of the current circumstances, his soul is imprisoned by karmas. And whether the cage is gilded with gold as a consequence of meritorious deeds, or it is made of iron bars as a consequence of unmeritorious deeds, a cage is a cage. He retains his equanimity and looks to escape this cage.
To recap: the fruition (uday) of past karmas is not in one hands but whether one wants to bind new karmas or not is in one's hands. The samyakdrishti soul knows this really well and therefore makes efforts to ensure that he binds the least possible karmas in his life.
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