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It may be objected that activities of the mind, speech and body are seen to be of a mixed nature-to be goodcum-bad-, so the above statement is not correct. To wit, some one thinks of giving in charity, in a way not in accordance with what is prescribed, then the mental activity is both good and bad inasmuch as the pious attitude is indicative of good, but the non-observance of the enjoined method is indicative of 'bad'. Similarly if one instructs another to give in charity, not in the prescribed way, there is the activity of speech which is good-cum-bad. And if one worships the Jina by bowing down, etc. not according to the prescribed way, that is good-cum-bad bodily activity. True, but it should not be forgotten that yoga is two-fold - dravya (physical) and bhāva (psychical). The material substances inspiring the activities of the mind, etc. are dravyayoga and so also all the vibrations of the mind, etc.. Adhyavasāya (determination, motive, intention) is the cause of both these kinds of dravya-yoga. Dravya-yoga may be of a mixed nature both good and bad. But the cause of it viz. adhyavasāya can be at a time either good or bad, but can never be of a mixed nature. Dravya-yoga too is said to be of a mixed nature only from the vyavahara-naya i. e. the empirical point of view; but from the ultimate point of view (niscaya-naya), it can be only good or bad at a time. In the inquiry into the real nature of things, it is the niscaya-naya that is more important than the vyavahāra-naya and it constitutes the import of the scriptures. In the case of bhā va-yoga, the mixed state is not possible from any point of view. Adhyavasaya can be either gocd or bad; in no scripture do we find a reference to a third type of adhyavasāya of a mixed nature-good-cum-bad. When the adhavasāya is good there is the binding of punya-karma and when the adhyavasāya is bad there is the binding of pāpa-karma; but there being no adhya vasa ya of a mixed nature-good-cumbad, there can never be any karma which is of a mixed nature-punya-cum-pāpa. Hence punya and papa should be regarded as independent and not of a mixed nature (1936).
Now it should be explained why bhāva-yoga is not of a mixed nature. Bhäva-yoga is two-fold--of the nature of dhyāna
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