This kāraṇacitta contracts or expands and appears as our individual cittas in our various bodies at successive rebirths. The kāraṇacitta is always connected with the purusha and appears contracted when the purusha presides over animal bodies, and as relatively expanded when he presides over human bodies, and more expanded when he presides over the bodies of gods, etc. This contracted or expanded citta appears as our kāryyacitta which always manifests itself as our states of consciousness. After death the kāraṇacitta, which is always connected with the purusha, manifests itself in the new body which is formed by the āpūra (filling in of prakṛti on account of effective merit or demerit that the purusha had apparently acquired). The formation of the body as well as the contraction or expansion of the kāraṇacitta as the corresponding kāryyacitta to suit it is due to this āpūra. The Yoga does not hold that the citta has got a separate fine astral body within which it may remain encased and be transferred along with it to another body on rebirth. The citta being all-pervading, it appears both to contract or expand to suit the particular body destined for it owing to its merit or demerit, but there is no separate astral body (_Tattvavaiśāradī_, IV. 10). In reality the karaṇacitta as such always remains vibhu or all-pervading; it is only its kāryyacitta or vṛtti that appears in a contracted or expanded form, according to the particular body which it may be said to occupy. The Sāṃkhya view, however, does not regard the citta to be essentially all-pervading, but small or great according as the body it has to occupy. Thus Bhikshu and Nāgeśa in explaining the _Bhāshya_, “others think that the citta expands or contracts according as it is in a bigger or smaller body, just as light rays do according as they are placed in the jug or in a room,” attributes this view to the Sāṃkhya (_Vyāsabhāshya_, IV. 10, and the commentaries by Bhikshu and Nāgeśa on it).[39] It is this citta which appears as the particular states of consciousness in which both the knower and the known are reflected, and it comprehends them both in one state of consciousness. It must, however, be remembered that this citta is essentially a modification of prakṛti, and as such is non-intelligent; but by the seeming reflection of the purusha it appears as the knower knowing a certain object, and we therefore see that in the states themselves are comprehended both the knower and the known. This citta is not, however, a separate tattva, but is the sum or unity of the eleven senses and the ego and also of the five prāṇas or biomotor forces (_Nāgeśa_, IV. 10). It thus stands for all that is psychical in man: his states of consciousness including the living principle in man represented by the activity of the five prāṇas.