[Footnote 1: Sâ@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 prâmâ@nya@m svata@h aprâmâ@nya@m_). The contribution of Sâ@mkhya to the doctrine of inference is not definitely known. What little Vâcaspati says on the subject has been borrowed from Vâtsyâyana such as the _pûrvavat, s'e@savat_ and _sâmânyatodr@s@ta_ types of inference, and these may better be consulted in our chapter on Nyâya or in the Tâtparya@tîkâ_ of Vâcaspati. Sâ@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 "_mâtrânimittasa@myogivirodhisahacâribhi@h. Svasvâmibadhyaghâtâdyai@h sâ@mkhyânâ@m saptadhânumâ_" (_Tâtparya@tîkâ_, p. 109). Sâ@mkhya definition of inference as given by Udyotakara (I.I. V) is "_sambandhâdekasmât pratyak@sacche@sasiddhiranumânam_."] 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) _nidrâ_ (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 sâ@msara into the course of passions 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 (sâ@msara). It is like a river, as the _Vyâsabhâ@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 sâ@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 __________________________________________________________________