ification of
it is called _karmas'aya_. (the bed of karma for the puru@sa to lie in).
We perform a karma actuated by the vicious tendencies (_kles'a_) of
the buddhi. The karma when thus performed leaves its stain or
modification on the buddhi, and it is so ordained according to the
teleology of the prak@rti and the removal of obstacles in the course
of its evolution in accordance with it by the permanent will of
Is'vara that each vicious action brings sufferance and a virtuous
one pleasure.

The karmas performed in the present life will generally accumulate,
and when the time for giving their fruits comes, such
a life is ordained for the person, such a body is made ready for
him according to the evolution of prak@rti as shall make it possible
for him to suffer or enjoy the fruits thereof. The karma of the

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[Footnote 1: _Vyasabha@sya_ and _Tattvavais'aradi_, II. 3-9.]

268

present life thus determines the particular kind of future birth
(as this or that animal or man), the period of life (_ayu@s_) and the
painful or pleasurable experiences (_bhoga_) destined for that life.
Exceedingly good actions and extremely bad actions often produce
their effects in this life. It may also happen that a man has
done certain bad actions, for the realization of the fruits of which
he requires a dog-life and good actions for the fruits of which
he requires a man-life. In such cases the good action may remain
in abeyance and the man may suffer the pains of a dog-life first
and then be born again as a man to enjoy the fruits of his good
actions. But if we can remove ignorance and the other afflictions,
all his previous unfulfilled karmas are for ever lost and cannot
again be revived. He has of course to suffer the fruits of those
karmas which have already ripened. This is the _jivanmukti_ stage,
when the sage has attained true knowledge and is yet suffering
mundane life in order to experience the karmas that have already
ripened (_ti@s@thati sa@mskaravas'at cakrabhramivaddh@rtas'arira@h_).

Citta.

The word Yoga which was formerly used in Vedic literature
in the sense of the restraint of the senses is used by Patanjali in
his _Yoga sutra_ in the sense of the partial or full restraint or
steadying of the states of citta. Some sort of concentration may
be brought about by violent passions, as when fighting against
a mortal enemy, or even by an ignorant attachmen