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Inclination or disinclination arises by virtue of consciousness getting involved with the mental apparatus. Most worldly souls behave instinctively. This indicates soul's forsaking its vigor to the extent of such instinctive behavior. It is therefore easy for the mind to drag consciousness the way it likes. In the case of spiritual aspirants too, when their mind exercises too much force, the consciousness may fail to exercise enough countervailing spiritual force to withstand it and may remain subservient to it. The mind is thus primarily responsible for the acquisition of Karma. Therefore the emphasis of spiritual pursuit rests on overcoming the mental defilement regardless of actual physical acts.
The anecdote of King Prasenjit is relevant here. On listening to Lord Mahavir's discourse, he gained detachment towards the worldly life. Hence entrusting the interests of his young son to his trusted counselors, he became a monk. In that capacity while he was once meditating, he happened to overhear from the passers-by that he was a fool to entrust the interests of his son to the said counselors, who were conspiring to kill the boy and usurp the throne. Thereby Prasenjit got concerned about the well being of his son. While thinking about the disloyalty of those counselors, he got so agitated that he forgot his monastic state and became mentally engrossed in fighting against those supposed conspirators. His rage against them continued to rise and ultimately it reached a stage that would have led him to infernal abode, if he had died at that moment. Fortunately he became conscious of it in time and turned back from the evil thoughts. He overcame the mental defilement with acute repentance and attained the omniscience. This story emphasizes how the mental state prevailing from time to time makes the difference.
Zer Sudha Samaje Nahin, Jiv Khäy Fal Thay; Em Shubhäshubh Karmanun, Bhoktäpanun Janäy.
Poison and nectar have no capability to understand, but one who consumes them gets the results; similarly a soul bears the consequences of its wholesome or unwholesome Karma. (83)
Explanation & Discussion:
The pupil had pointed out that Karma is lifeless, and does not understand how to extend the right consequences. This concept of the lifeless matter being unable to do anything may, prima facie, seem reasonable, but it is not true. If we minutely observe, it can be noticed that every object is imbibed with some visible or invisible activity. All the objects that we come across are seen as undergoing change. New ones get old and worn; they change in size, shape, color, odor, and taste; they break, crack, and collapse. Visible and invisible forces are continually at work for bringing out such changes.
Lifeless objects do not have any specific plan to bring out a particular change. For instance, a flowing river does not have any plan to give the round shape to a rough stone. But while being in the stream the stone becomes round by the impact of flowing water. In Jain terminology, it can be stated that the stone was to get a round shape and the flowing water was instrumental in bringing about that change. It can therefore be said that every object is imbibed with activity.
Here the Guru explains that phenomenon with the illustration of poison and nectar. Those two substances are lifeless and do not have any concept about their
