very existence as a human is an opportunity to shed our pápa and puńya and exit this reality through jñana. This only happens through devotion, by means of which humility and compassion bloom within our hearts.
The statement “pápa-puńya getting exhausted” can be rephrased as Śiva (Śiva) devouring pápa-puńya from a Jīva by giving it its appropriate suffering and happiness (which is known as karmā phala, or fruit of Karmā). Śiva(Śiva) doesn’t just devour lokas (worlds) in His “Laya” process but also devours our pápa-puńya. He, as a father, bears witness to His children’s actions and disciplines them for dush:karmā, and compliments karmā in line with Ḍharma, but doesn’t overwrite their will.
In Sanātana Ḍharma, Śrī Viṣṇu/Iśvara is the one who devours both pápa and puńya. Neither while giving happiness (by devouring puńya) does Iśvara feel happy nor does He feel sad when giving suffering. He is “Karmā-A:karmā phala pradata”, meaning He gives the fruits of both karmā and A:karmā. In the form (or concept) of Ghora, He punishes, as Aghora He gives happiness. Hence, in Sanātana Ḍharma, there are no two separate entities, one to punish and the other to give happiness. In sloka 89 of the Viṣṇusahasranāma Stotram from Śrī Maha:bharatam – composed by Maharśi Vedā Vyāsa – Bhisma Pitha:maha, during the final hours of his life, says:
“भयकृत्-भयनाशनः”
“Bhaya-kruth Bhaya-Nashana”
(Srichaganti. K.D.S, n.d., p.1-19, Indian Hindu Pooja. S.V.S.S. n.d.)
Meaning He who both frightens us and also takes away our fears.
Now, from the yogic standpoint, pápa is nothing but ignorance (avidya), which is a result of failed efforts in the past. If one doesn’t strive on the path of Yoga and in self-inquiry, and in the company of enlightened beings, this avidya continues and roots deeper. This Avidya itself is termed as pápa (in English it is translated as Sin). In the profound composition of his Yoga, Maharśi Vasista explains to Śrī Rama that:
“Sin is only ignorance and it is destroyed by enquiry; hence one should never abandon enquiry”
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