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the stream, however, the stone becomes round by the impact of the 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. Therefore, it can 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 properties. Neither poison has any plan to kill nor does nectar have any plan to rejuvenate. But the person who consumes the poison would die, and the one who takes the nectar would be rejuvenated. Those outcomes occur on their own without those objects having any plan or intention to provide such results. Similarly the wholesome Karma does not have a plan to give good consequences, nor has the unwholesome Karma a plan to provide bad ones. But those fruits automatically come as a result of their inherent properties at the time of maturity. Thus, the pupil's contention that in the absence of God, there is no dependable mechanism that can provide the consequences of one's Karma is misplaced.
એક રાંક ને એક નૃપ, એ આદિ જે ભેદ; કારણ વિના ન કાર્ય તે, તે જ શુભાશુભ વેદ્ય.
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Ätmasiddhi
Ek Ränk Ne Ek Nrup, E Ädi Je Bhed; Käran Vinä Na Kärya Te, Te Ja Shubhäshubh Vedya.
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