________________
Väda ]
Capadharavada
तं प्रति विवक्षितं कारणमसमानरूपमभिधीयते । आह- ननु कथं प्रस्तुते सुखदुःखे कारणस्य स्वपर्यांयः ? । उच्यते - जीव- पुण्यसंयोगः सुखस्य कारणम्, तस्य च सुखं पर्याय एब, दुःखस्यापि जीव- पापसंयोगः कारणम्, अवस्तस्यापि दुःखं पर्याय एवं यथा च सुखं शुभं, कल्याणं, शिवमित्यादीन् व्यपदेशाल्लभते तथा तत्कारणभूतं पुण्यस्कन्धद्रव्यामपि यथा च दुःखमश्शुभम्, अकल्याणम् अशिवमित्यादिसंज्ञाः मामोति तथा तत्कारणभूतं पापद्रव्यमपि, इति विशेषतोऽत्र पुण्य-पापे - सुख-दुःखयेोरनुरूपकारणत्वेनेोक्ते इति ॥ ३७६ ॥ (१९३४)
D. C.-Bhagavana :-Not only karya and karaṇa, but all objects of the Universe, are relatively equal and unequal, and no objects is absolutely equal or absolutely unequal.
425
Acalabhrata:-If it is so, then, why do you try to establish particularly the similarity between karana and karya by saying that "sukha and duḥkha are similar to kārņa etc. ? Still, however, if some object is absolutely similar to another, it may be justified to say so. But when nothing is similar or dissimilar in all respects, and everything is relatively equal or unequal according to you, then, how could it be said that Karaṇa was semilar to Kārya.
Bhagavana:-In spite of all objects being relatively equal or unequal, karya resembles karaya, because it is the synonym of kāraņa, while other objects which are the autonyms of kār. ana are dissimilar to it.
Hence in the present case, sukha and duḥkha are the synonyms of Karma the karana. The combination of jiva and punya is the cause of sukha, and that of jiva and păpa is the cause of duḥkha, just as śwa, kalyāņa, śubha etc. are the synonyms for sukha, the same are the synonyms for puŋyakarmas also.
Similarly, duḥkha and its cause, the papa-karmas, have the same synonyms viz, a-siva, a-kalyāņa and a-subha etc. 54
Jain Education International
For Private Personal Use Only
www.jainelibrary.org
