ings as not-painful. It will be seen, therefore, that the primary classification of Citta-
Vrttis as painful and not-painful is not without reason and from the Yogic point of view
perfectly logical and reasonable.
The other point of view from which the Citta-Vrttis have been classified is the
nature of the Pratyaya produced in the Citta. The object of classifying them in this
manner is to show that all our experiences in the realm of the mind consist of mental
modifications and nothing else. The control and complete suppression of these modifi-
cations, therefore, extinguishes our lower life completely and leads inevitably to the
dawning of the higher consciousness. When classified in this manner the Vrttis or
modifications are stated to be of five kinds as shown in the next Sutra.
right knowledge wrong knowledge fancy; imagination
sleep (and) memory.- (They are) right knowledge, wrong knowledge, fancy, sleep, and mem-
ory.
Here again, on a cursory examination, the five-fold classification may appear
rather odd but a deeper study will show that it is perfectly scientific. If we analyse our
mental life, as far as its content is concerned, we shall find it to consist of a great vari-
ety and number of images, but a closer study of these images will show that they can
all be classified under the five broad sub-heads enumerated in this Sutra. Before we
deal with each of these separately in-the subsequent five Sutras let us try to understand
the underlying system of classification in a general way.
Pramana and Viparyaya comprise all those images which are formed by some
kind of direct contact through the sense organs with the outer world of objects. Vikalpa
and Smrti comprise all those images or modifications of the mind which are produced
without any kind of direct contact with the outer world. They are the result of the in-
dependent activity of the lower mind using the sensuous perceptions which have been
gathered before and stored in the mind. In the case of Smrti or memory these sensuous
perceptions are reproduced in the mind faithfully, i.e. in the form and order in which