Further, in Aghati-karmas (non-destructive Karmas), due to rise of Vedniya-Karma (feeling-producing Karma), the causes of external happiness-unhappiness are produced in the body. Healthiness, powerfulness, etc. and hunger, thirst, disease, sorrow, pain, etc., the causes of happiness-unhappiness are developed in the body. Externally pleasant season (weather), wind, etc. favourite wife, son, etc. and friend; wealth, etc. unpleasant season (weather), wind, etc. unfavourite wife, son, etc. and foe, poverty, assassination, bondage (imprisonment) become the cause of happiness-unhappiness.

In these external causes as mentioned above, many causes are of such type due to instrumentality of which the condition of body becomes the cause ofhappiness-unhappiness and those very causes become the cause of happiness-unhappiness. And many causes are of such type which themselves become the causes of happiness-unhappiness. The association of such cause takes place due to rise of Vedniya Karma. There, the causes of happiness are met with due to rise of Sata-Vedniya (pleasant feeling-producing) Karma and the cause of misery are met with due to rise ofAsata Vedniya (unpleasant feeling-producing) Karma..

Here it should be known that those causes themselves do not produce happiness or misery, (but) owing to the rise of Mohakarma (deluding Karma) the soul of his own believes & feels happiness-unhappiness. Such is the relationship between the rise of Vedniya Karma and the rise of Moha-karma. When the external cause produced by Sata Vedniya is met with, then the rise of Moha-karma of the type of believing happiness is found and when the external cause produced by Asata Vedniya is met with then the rise of Mohakarma of the type of believing unhappiness is found.

And the same cause becomes the cause of happiness to someone and of unhappiness to other. For example, the type of cloth which becomes the cause of happiness to someone due to rise of Sata Vedniya, the same cloth becomes the cause of misery to someone else due to rise of Asata Vedinya. Hence, the external object is simply an instrumental cause of happiness and unhappiness. Whatever happiness-unhappiness is caused is due to Nimitta (rise) of Moha only. The disillusioned monks possess many super-natural powers (Riddhis) and face afflictions (Parishahas), but the feeling of happiness-unhappiness is not caused in them. The illusioned Jiva, on meeting external cause or even without meeting any cause, is assuredly found feeling happiness-unhappiness due to his own conjecture only. There too, on meeting with that particular cause by which a highly illusioned Jiva becomes more happy-unhappy, by meeting with the same cause a less-illusioned Jiva becomes less happy-unhappy.

Therefore, the principal strong cause of happiness-unhappiness is the rise of Moha (deluding) Karma; the other external things are not strong cause; but the primeness of cause and effect relationship between other (non-self) objects and the dispositions of the illusioned Jiva is found, due to which the illusioned Jiva believes other external objects only as to be the cause of happiness-unhappiness.

In this way, the cause of happiness-unhappiness is produced due to (rise of) Vedniya-Karma.