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Vada ]
Gañadharavada punya-pāpa is also a mixed entity. Here, if some one raises the doubt that if it is one single entity, why is it known by two names-pāpa and punya ? The answer laid down by them is this:--On account of the increase in the constituent punya of the punya-pāpa entity, the name punya is given, while with the diminution of the constituent punya, the entity is called pāpa.
Similarly, when there is predominance of the element of pāpa it is called pāpa and vice versa. So, punya-pāpa is one and only one entity and does not exist separately. 11363|1 (1911)
Now, with regard to the remaining two theories, it has been laid down as follows:एवं चिय दो भिन्नाइं होज्ज, होज व सभावओ चेव । भवसंभूई, भण्णइ नसभावाओ जओऽभिमओ॥३६४॥(१९१२) होज सहावो वत्थु निकारणया व वत्थुधम्मो वा ? । जइ वत्थु णत्थि तओऽणुवलद्धीओ खपुप्फ व ॥३६५॥(१९१३) Evam ciya do bhinnāim hojja, hojja va sabhāvao ceva i Bhavasambhūî, bhannaî na sabhāvāo jao’bhimao 11 364 11 (1912) Hojia sahāvo vatthum nikkāranayā va vatthudhammo vā ? | Jai vatthum natthi tao'nuvaladdhîo khapuppham va 136511 (1913) [ एवमेव द्वे भिन्ने भवेतां, भवेद् वा स्वभावत एव । भवसंभूतिः, भण्यते न स्वभावाद् यतोऽभिमतः ।। ३६४ ॥ (१९१२) भवेत् स्वभावो वस्तु निष्कारणता वा वस्तुधर्मों वा ? |
यदि वस्तु नास्ति सकोऽनुपलब्धेः खपुष्पमिव ॥ ३६५ ॥ (१९१३) Evameva dve bhinne bhavetām, bhaved vā svabhāvata eva i Bhavasambhūtiḥ, bhanyate na svabhāvād yato'bhimataḥ || 364 11 Bhavet svabhāvo vastu niskāraṇatā vā vastudharmo vā ? | Yadi vastu nāsti sako’nupalabdheḥ khapuspamiva 1136511 (1913) ]
