ons
and their satisfactions, they are said to be _kli@s@ta_ (afflicted or
leading to affliction); when they lead us towards liberation, they
are called _akli@s@ta_ (unafflicted). To whichever side we go, towards
sa@msara or towards mukti, we have to make use of our states of
mind; the states which are bad often alternate with good states,
and whichever state should tend towards our final good (liberation)
must be regarded as good.

This draws attention to that important characteristic of citta,
that it sometimes tends towards good (i.e. liberation) and sometimes
towards bad (sa@msara). It is like a river, as the _Vyasabha@sya
says, which flows both ways, towards sin and towards the
good. The teleology of prak@rti requires that it should produce
in man the sa@msara as well as the liberation tendency.

Thus in accordance with it in the midst of many bad thoughts
and bad habits there come good moral will and good thoughts,
and in the midst of good thoughts and habits come also bad
thoughts and vicious tendencies. The will to be good is therefore
never lost in man, as it is an innate tendency in him which is
as strong as his desire to enjoy pleasures. This point is rather
remarkable, for it gives us the key of Yoga ethics and shows
that our desire of liberation is not actuated by any hedonistic
attraction for happiness or even removal of pain, but by an
innate tendency of the mind to follow the path of liberation
[Footnote ref 1]. Removal of pains

__________________________________________________________________

[Footnote 1: Sa@mkhya however makes the absolute and complete destruction
of three kinds of sorrows, _adhyatmika_ (generated internally by the
illness of the body or the unsatisfied passions of the mind),
_adhibhautika_ (generated externally by the injuries inflicted by
other men, beasts, etc.) and _adhidaivika_ (generated by the injuries
inflicted by demons and ghosts) the object of all our endeavours
(_puru@sartha_).]

270

is of course the concomitant effect of following such a course, but
still the motive to follow this path is a natural and irresistible
tendency of the mind. Man has power (_s'akti_) stored up in his
citta, and he has to use it in such a way that this tendency may
gradually grow stronger and stronger and ultimately uproot the
other. He must succeed in this, since prak@rti wants liberation for
her final realization [Footnote ref 1].

Yoga Purificatory Practices (Parikarma).

The