There is another aspect by which the percepts and concepts are retained (_dhāraṇa_) in the mind as saṃskāras, to be repeated or revealed again in the mind as actual states. This is the tamas side of manas. In connection with this we may mention ūha (positive argumentation), apoha (negative argumentation) and tattvajñāna (logical conclusion) which are the modes of different anuvyavasāyas of the manas. Will, etc., are to be included with these (_Yoga-varttikā_, II. 18). Looked at from the point of view of cittas, these may equally be regarded as the modifications of cittas. The motives which sustain this process of outgoing activity are false knowledge, and such other emotional elements as egoism, attachment, aversion, and love of life. These emotional elements remain in the mind in the germinal state as power alone; or they exist in a fully operative state when a man is under the influence of any one of them; or they alternate with others, such as attachment or aversion; or they may become attenuated by meditation upon opposites. Accordingly they are called respectively prasupta, udāra, vicchinna or tanu. Man’s minds or cittas may follow these outgoing states or experiences, or gradually remove those emotions which are commonly called afflictions, thus narrowing their sphere and proceeding towards final release. All the psychic states described above, viz. pramāṇa, viparyyaya, etc., are called either afflicted or unafflicted according as they are moved towards outgoing activity or are actuated by the higher motive of emancipation by narrowing the field of experiences gradually to a smaller and smaller sphere and afterwards to suppress them altogether. These two kinds of motives, one of afflictions that lead towards external objects of attachment and aversion or love of life, and the other which leads to striving for kaivalya, are the sole motives which guide all human actions and psychic states. They influence us whenever suitable opportunities occur, so that by the study of the Vedas, self-criticism or right argumentation, or from the instruction of good men, abhyāsa and vairāgya may be roused by vidyā. Right knowledge and a tendency towards kaivalya may appear in the mind even when a man is immersed in the afflicted states of outgoing activity. So also afflicted states may appear when a man is bent upon or far advanced in those actions which are roused by vidyā or the tendency towards kaivalya.