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Jinabhadra Gaņi's
[ The ninth
Trans.-364-365 Similarly, ( some would believe that ) both are different ( from each other ), or that the production of the mundane world would be due to (nothing else but its ) svabhāva only. (In reply to that ), it is said that ( the production of the mundane world) by virtue of ( its) svabhāva, is not believable. And, Is that svabhava a ( definite ) object ? or causelessness ( itself ) ? or the property of an object ? If ( it is taken as an object, it is not an object ), because it is non-apprehensible like a kha-puspa ( 1912-1913 )
टीका-एवमेव केषाश्चिद् मतेन द्वे अपि भिन्ने स्वतन्त्र स्यातां पुण्यपापे, तत्कार्यभूतयोः सुख-दुःखयोटैगपद्येनानुभवाभावात् । अतोऽनेनैव भिन्नकार्यदर्शनेन तत्कारणभूतयोः पुण्य-पापयोभिन्नताऽनुमीयत इति । " होज वेत्यादि " अथवा स्वभावत एव विनापि पुण्य-पापाभ्यां भवसंभूतिः-भववैचित्र्यस्य संभवः कैश्चिदिष्यते । तदेवं दर्शिताः पञ्चापि पुण्य-पापविषया विकल्पाः। एतैश्च भ्रमितमनोभिः संशयो न कर्तव्यः, एकस्यैव चतुर्थविकल्पस्यादेयत्वात् , शेषाणां चानादेयत्वात् । अत एव प्रत्यासत्तिन्यायमङ्गीकृत्य पञ्चमविकल्पं तावद् दूषयितुमाह-" भण्णईत्यादि " भण्यतेऽत्रोत्तरम्-न स्वभावतो भवसंभूतिः, यतः स्वभावो वस्तुरूपो वाभिमतो भवेदिति द्वितीय गाथायां संबन्धा, निष्कारणता वा, वस्तुधर्मो वा स्वभावोऽभिमतो भवेत् ? इति त्रयो विकल्पाः। तत्र यदि वस्तुरूपोऽयमिति प्रथमो विकल्पः तर्हि तकोऽसौ स्वभावो नास्ति, अनुपलम्भात् , खपुष्पवदिति ॥ ३६४-३६५ ॥ (१९१२-१९१३) ' D. C.--According to some, punya and pāpa are independent of each other, because sukha and duhkha which are their respective kāryas or consequences are not experienced at one and the same time. So, when kāryas are found to be independent of each other, their respective causes should also be independent of each other by anumāna.
Finally, there is one wore theory that the expansion of this mundane world is not due to Karmas known as pāpa nad
