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Jinabhadra Gani's
[ The ninth
तं प्रति विवक्षितं कारणमसमानरूपमभिधीयते । आह- ननु कथं प्रस्तुते सुखदुःखे कारणस्य स्वपर्याय: ? । उच्यते - जीव- पुण्यसंयोगः सुखस्य कारणम्, तस्य च सुखं पर्याय एव, दुःखस्यापि जीव- पापसंयोगः कारणम्, अतस्तzanfa g:ả qufa ga, a41a gå gå, kea, faafhenda =77देशाँल्लभते तथा तत्कारणभूतं पुण्यस्कन्धद्रव्यमपि यथा च दुःखमशुभम्, अकल्याणम्, अशिवमित्यादिसंज्ञाः प्राप्नोति तथा तत्कारणभूतं पापद्रव्यमपि, इति विशेषतोऽत्र पुण्य-पापे - सुख-दुःखयोरनुरूपकारणत्वेनोक्ते इति ||३७६|| ( १९२४ )
D. C.-Bhagavan :-Not only karya and kāraṇa, but all objects of the Universe, are relatively equal and unequal and no object is absolutely equal or absolutely unequal.
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 karana 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 Karana was similar to kārya?
Bhagavan-In spite of all objects being relatively equal or unequal, karya resembles karana because it is the synonym of karana, while other objects which are the autonyms of karana 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 papa is the cause of duhkha, just as siva, kalyana, s'ubha etc are the synonyms for sukha, the same are the synonyms for the punya-karmas also.
Similarly, duḥkha and its cause, the papa-karmas, have the same synonyms viz, a-s'iva, a-kalyana and a-s'ubha etc.
