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every ball then we shall consider it a match fixing and we would criticize and punish you." Would he agree to such a request by his fans? Would it be possible to make such sixes on all balls?
At this point, the player may say, "It is not possible for me to make a six on every ball. The making of a six is a matter of circumstances based on the conditions of my body, mind, ball, etc., which are beyond my control." This answer of the player seems reasonable. In effect, he is saying that he is not even an instrumental cause for the making of a six, but the conditions of his body, mind, and ball are the instrumental cause for such a happening. Therefore, it is not always possible to repeat the same.
XV
In the technical language of scriptures, one can say that specific states (Paryaya) of an entity (Dravya) become the instrumental cause for happening of an event, not the entity (Dravya). The logic is simple: if a Dravya is an instrumental cause (Nimitta) then such a task can happen every time by that Dravya.
(Taken from annotations related with Stanza 100)
Question: What is advantage in learning this point that matter gets transformed on its own, or the matter cannot be compelled?
Answer: To answer this question we may recall the example of breaking of the glass as described with stanza 91. We can also take up the above mentioned example of selling sugar by a shopkeeper. From the relative point of view, a customer asks the shopkeeper to sell the sugar to him. But this information is incomplete. A customer is also expected to know the other side of the coin that the shopkeeper cannot be compelled to sell the sugar. Likewise, a successful shopkeeper also understands this point that a customer would buy sugar on his own accord. A customer cannot be compelled.
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Just like 'freedom' of customer and shopkeeper in this example, Acārya Kundakunda wants us to understand similar 'freedom' in connection with matter and soul.
(Taken from annotations related with Stanza 120)
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