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416 Jinabhadra Gani's
[ The ninth punya, but on account of its own svabhāva. According to this theory, there is nothing like Karma.
Your doubt has sprung up from five different opinions stated above. But that is not justifiable. For, out of those five theories, none except the fourth one is acceptible. The expansion of bhava by means of its subhāva as laid down in the fifth theory, is also not acceptible. Because, in that case, srabhāva should either be a definite object ( vastu ) or causelessness ( nişkaranata ), or the property of a delinite object ( vastu-dharma). Since svabhāva is absolutely imperceptible like a kha-puspa, it can never exist as a definite object. ॥ 364365॥ ( 1912-1913 )
Then, अञ्चतमणुवलद्धो वि अह तो अस्थि नत्धि कि कम ? । हेऊ व तदत्थित्ते जो नणु कम्मस्स वि स एव ॥ ३६६ ॥ (१९१४) कम्मरस वाभिहाणं होज सभायो ति होउ को दोसो' । पहनिषयागाराओ म य सो कत्ता घडस्सेव ॥ ३६७ ।। (१९१५) मुत्तो अमुत्तो व तओ जइ मुत्तो तोऽभिहाणआ भिन्नो । कम्म त्ति सहावो तिं यजइ वाऽमुसो न कत्ता तो ॥ ३६८ ।। (१९१६) देहाणं वोमं पिव, जुत्ता कजाइओ य मुत्तिमया। अह सो निकारणया तो खरसिंगादओ होतु ॥ ३६९ ॥ (१९१७) अह वत्थुणो स धम्मो परिणामो तो स कम्म-जीवाणं । पुन्ने-ऽयराभिहाणो कारण--कजाणुमेओ सो ॥ ३७० ॥ (१९१८) किरियाणं कारणओ देहाईणं च कजभावाओ। कम्मं मदभिहियं ति य पडिवज तमग्गिभूइ व्च ॥ ३७१ ॥ (१९१९)
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