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VII] Sorrow and its Dissolution 26 5 eradicate the roots of sorrow, he will not be anxious for mukti or the final uprooting of pains. A man must feel that all pleasures lead to sorrow, and that the ordinary ways of removing sorrows by seeking enjoyment cannot remove them ultimately; he must turn his back on the pleasures of the world and on the pleasures of paradise. The performances of sacrifices according to the Vedic rites may indeed give happiness, but as these involve the sacrifice of animals they must involve some sins and hence also some pains. Thus the performance of these cannot be regarded as desirable. It is when a man ceases from seeking pleasures that he thinks how best he can eradicate the roots of sorrow. Philosophy shows how extensive is sorrow, why sorrow comes, what is the way to uproot it, and what is the state when it is uprooted. The man who has resolved to uproot sorrow turns to philosophy to find out the means of doing it. The way of eradicating the root of sorrow is thus the practical -enquiry of the Sarpkhya philosophyl. All experiences are sorrow. Therefore some means must be discovered by which all experi- ences may be shut out for ever. Death cannot bring it, for after death we shall have rebirth. So long as citta (mind) and puru!?a are associated with each other, the sufferings will continue. Citta must be dissociated from puru!?a. Citta or buddhi, Sarp- khya says, is associated with puru!?a because of the non-dis- tinction of itself from buddhi 2 . It is necessary therefore that in buddhi we should be able to generate the true conception of the nature of puru!?a; when this true conception of puru!?a arises in the buddhi it feels itself to be different, and distinct, from and .quite unrelated to purua, and thus ignorance is destroyed. As a result of that, buddhi turns its back on purua and can no longer bind it to its experiences, which are all irrevocably con- nected with sorrow, and thus the puru!?a remains in its true form. This according to Sarpkhya philosophy is alone adequate to bring about the liberation of the purua. Prakrti which was leading us through cycles of experiences from birth to birth, fulfils its final purpose when this true knowledge arises differentiating 1 V oga puts it in a slightly modified form. Its object is the cessation of the rebirth- process which is so much associated with sorrow (du!zkhabahula1f sa1?zsiira(z heyal}). 2 The word citta is a V oga term. It is so called because it is the repository of all sub-conscious states. Siif!1khya generally uses the word buddhi. Both the words mean the same substance, the mind, but they emphasize its two different functions. Buddhi means intellection.