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Vada ] Gañadharavada
.:437:D.-C.-In case of the theory that everything is päpa and there is nothing like punya and that 'sukha is also produced by the diminution of pāpa, the same argument stated above should be applied but in a reverse manner in this way:Since even a small portion of pāpa produces duhkha like a small particle of poison, it could never be said that sukha is produced by the diminution of pāpa. Even a fraction of happiness is produced by punya and never by papre and so on. These arguments clearly indicate that punya and pāpa are absolutely separate entities producing sukha and duhkha respectively.
So, both could never be taken as one combined entity as laid down in the third theory. Such a combined Karma has no hetu whatsoever. And hence, like a son to a barren woman it is entirely impossible. ॥ 386 ।। ( 1934 )
In support of the argument, the author continuesकम्मं जोगनिमित्तं सुभो-ऽसुभो वा स एगसमयम्मि । होज न उ उभयरूवो कम्मं पि तओ तयणुरूवं ॥३८७॥(१९३५) Kammam joganimittam subho'subho vā sa egasamayammi i Hojja na u ubhayarūvo kammam pi tao tayaņurūvam 13871(1935) [कर्म योगनिमित्तं शुभोऽशुभो वा स एकसमये ।
भवेद् न तूभयरूपः कर्माऽपि ततस्तदनुरूपम् ।। ३८७ ॥ (१९३५) Karma yoganimittam śubho’śubho vă sa ekasamaye 1 Bhaved na tūbhayarūpaḥ karma’pi tatastadanurūpam (1387|1(1935)]
Trans.--387 Karma is caused by contact which is either auspicious or inauspicious at one time, but never in both the forms. So, Karma is also similar to it. ( 1935 )
___टीका-मिथ्यात्वा-ऽविरति-प्रमाद-कषाय-योगा बन्धहेतव इति पर्यन्ते योगाभिधानात् सर्वत्र कर्मबन्धहेतुत्वस्य योगाविनाभावाद् योगानामेव बन्धहेतुत्वमिति कर्म योगनिमित्तमुच्यते । स च मनो-वाक्-कायात्मको
