________________________________________

[Footnote 1: Yoga puts it in a slightly modified form. Its object is the
cessation of the rebirth-process which is so much associated with sorrow
{_du@hkhabahla@h sa@msarah heya@h_).]

[Footnote 2: The word _citta_ is a Yoga term. It is so called because it is
the repository of all sub-conscious states. Samkhyn generally uses, the
word buddhi. Both the words mean the same substance, the mind, but they
emphasize its two different functions. Buddhi means intellection.]

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puru@sa from prak@rti. This final purpose being attained the
prak@rti can never again bind the purusa with reference to whom
this right knowledge was generated; for other puru@sas however
the bondage remains as before, and they continue their experiences
from one birth to another in an endless cycle.

Yoga, however, thinks that mere philosophy is not sufficient.
In order to bring about liberation it is not enough that a true
knowledge differentiating puru@sa and buddhi should arise, but it
is necessary that all the old habits of experience of buddhi, all
its samskaras should be once for all destroyed never to be revived
again. At this stage the buddhi is transformed into its purest
state, reflecting steadily the true nature of the puru@sa. This is
the _kevala_ (oneness) state of existence after which (all sa@mskaras,
all avidya being altogether uprooted) the citta is impotent any
longer to hold on to the puru@sa, and like a stone hurled from a
mountain top, gravitates back into the prak@rti [Footnote ref 1]. To
destroy the old sa@mskaras, knowledge alone not being sufficient, a
graduated course of practice is necessary. This graduated practice should
be so arranged that by generating the practice of living higher
and better modes of life, and steadying the mind on its subtler
states, the habits of ordinary life may be removed. As the yogin
advances he has to give up what he had adopted as good and
try for that which is still better. Continuing thus he reaches the
state when the buddhi is in its ultimate perfection and purity.
At this stage the buddhi assumes the form of the puru@sa, and
final liberation takes place.

Karmas in Yoga are divided into four classes: (1) _s'ukla_ or
white (_pu@nya_, those that produce happiness), (2) _k@r@s@na_ or black
(_papa_, those that produce sorrow), (3) _s'ukla-k@r@s@na_ (_pu@nya-papa_,
most of our ordinary actions are partly virtuous and partly vicious
as they invol