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412 Jinabhadra Gani's
[ The nineth [ पापोत्कर्षऽधमता तरतमयोगापकर्षतः शुभता ।
तस्यैव भये मोक्षोऽपथ्यभक्तोपमानात् ॥ ३६२ ॥ ( १९१० ) Papotkarse'dhamatā taratāmayogāpakarsataḥ śubyatā ! Tasyaiva kşaye mokso'pathyabhaktopamānāt 1 362 i ( 1910),
Trans.--362 In ( case of ) the increase in papa, there is vileness; with gradual diminution ( of it ); ( there is ) welfare; and as in the case of the unwholesome diet, there is ( complete ) liberation ( of the siva ) when it is absolutely destroyed. (1910)
टीका-इहापथ्याहारोपमानाद् वैपरीत्येन भावना कार्या । तथाहियथा क्रमेणापथ्यवद्धौ रोगवृद्धिः, तथा पांशयत्यात्मानं मलिनयतीति पापं, तस्य वृद्धौ मुखदिरूपाऽधमता मन्तव्या-क्रमेण दुखं वर्धते, यावदुत्कृष्टं नारकदुःखम् । यथा चापथ्यत्यागात् क्रमेणारोग्यवृद्धिः, तथा क्रमेण पापस्यापकर्षात् मुखस्य वृद्धिः, यावदुत्कृष्टं सुरसौख्यम् । यथा चापथ्याहारस्य सर्वथा परित्यागात् परमारोग्यमुपजायते, एवं सर्वपापक्षये मोक्ष इति ॥३६२।। (१९१०)
D. C.-Those, who believe that there exists papa alone, and nothing like punya, put forward the same argument, but in a reverse manner. According to them, just as disease develop.s with the increase in unwholesome diet, vileness in the from of miseries etc., also increases with the eminence of sins, leading ultimately to the agony of hell. On the other haud, when the unwholesome food is being gradually given up, there is a graduat recovery of health.
Similarly, by the gradual diminution of sins, there is a gradual re-generation of happiness leading ultimately to Salvation. Lastly, just as complete health is regained at the complete abandonment of the unwholesome food, there is complete attainment of moksa, when the sins are completely removed. ॥ 362 ॥ ( 1910 ).
Now, a third belief that punya and papa exist as sadhārana, is explained:
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