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Vada ] Gañadharavada
.: 413 :[पापोत्कर्षेऽधमता तरतमयोगापकर्षतः शुभता ।
तस्यैव क्षये मोक्षोऽपथ्यभक्तोपमानात् ।। ३६२ ।। ( १९१० ) Papotkarşe’dhamatā taratamayogāpakarşataḥ śubhata 1 Tasyaiva. ksaye mokso'pathyabhaktopamanat ॥ 362॥ ( 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 jiva) when it is absolutely destroyed. (1910)
टीका-इहापथ्याहारोपमानाद् वैपरीत्येन भावना कार्या। तथाहियथा क्रमेणापथ्यवृद्धौ रोगवृद्धिः, तथा पांशयत्यात्मानं मलिनयतीति पापं, तस्य वृद्धौ सुखवृद्धिरूपाऽधमता मन्तव्या-क्रमेण दुःखं वर्धते, यावदुत्कृष्टं नारकदुःखम् । यथा चापथ्यत्यागात् क्रमेणारोग्यवृद्धिः, तथाक्रमेण पापस्यापकर्षात् सुखस्य वृद्धिः, यावदुत्कृष्टं सुरसौख्यम् । यथा चापथ्याहारस्य सर्वथा परित्यागात् परमारोग्यमुपजायते, एवं सर्वपापक्षये मोक्ष इति ॥३६२॥ (१९१०)
D. C.-Those, who believe that there exists pāpa alone, and nothing like punya, put forward the same argument but in a reverse manner. According to them, just as disease develops with the increase in unwholesome diet, vileness in the form of miseries etc., also increases with the eminence of sins, leading ultimately to the agony of hell On the other hand, when the unwholesome food is being gradually given up, there is a gradual 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 sādhāruna, is explained :
