t or instinct.
The citta which has the concentration of the former type is called
_k@sipta_ (wild) and of the latter type _pramu@dha_ (ignorant). There
is another kind of citta, as with all ordinary people, in which
concentration is only possible for a time, the mind remaining
steady on one thing for a short time leaves that off and clings to
another thing and so on. This is called the _vik@sipta_ (unsteady)
stage of mind (_cittabhumi_). As distinguished from these there is
an advanced stage of citta in which it can concentrate steadily on
an object for a long time. This is the _ekagra_ (one-pointed) stage.
There is a still further advanced stage in which the citta processes
are absolutely stopped. This happens immediately before mukti,
and is called the _nirodha_ (cessation) state of citta. The purpose of
Yoga is to achieve the conditions of the last two stages of citta.

The cittas have five processes (_v@rtti_), (1) _prama@na_ [Footnote ref 1]
(valid

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[Footnote 1: Sa@mkhya holds that both validity and invalidity of any
cognition depend upon the cognitive state itself and not on
correspondence with external facts or objects (_svata@h prama@nya@m
svata@h aprama@nya@m_). The contribution of Sa@mkhya to the doctrine
of inference is not definitely known. What little Vacaspati says on the
subject has been borrowed from Vatsyayana such as the _purvavat, s'e@savat_
and _samanyatodr@s@ta_ types of inference, and these may better be
consulted in our chapter on Nyaya or in the Tatparya@tika_ of Vacaspati.
Sa@mkhya inference was probably from particular to particular on the
ground of seven kinds of relations according to which they had seven kinds
of inference "_matranimittasa@myogivirodhisahacaribhi@h.
Svasvamibadhyaghatadyai@h sa@mkhyana@m saptadhanuma_" (_Tatparya@tika_, p.
109). Sa@mkhya definition of inference as given by Udyotakara (I.I. V) is
"_sambandhadekasmat pratyak@sacche@sasiddhiranumanam_."]

269

cognitive states such as are generated by perception, inference
and scriptural testimony), (2) _viparyaya_ (false knowledge, illusion,
etc.), (3) _vikalpa_ (abstraction, construction and different kinds of
imagination), (4) _nidra_ (sleep, is a vacant state of mind, in which
tamas tends to predominate), (5) _sm@rti_ (memory).

These states of mind (_v@rtti_) comprise our inner experience.
When they lead us towards sa@msara into the course of passi