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pranidhāna stands for surrender of one's personal ego to the Lord, so that the yogi is made to feel as a result that whatever action is done through his body is done really under the Divine will and not at all under his own will, as a result of which he feels himself to be no longer the doer of the action at all but only its silent observer. The Kriyayoga as described above has the effect of attenuating the psychical disposition or samskāras (Tanutva), so that they might become infinitely weakened and might be burnt up by the fire of pure knowledge which in due time arises through the practice of Samadhi yoga. This knowledge is usually called by the name of prasamkhyāna.
This Kriyayoga as such cannot destroy the psychic dispositions but they can reduce them to such conditions that they can easily be destroyed by knowledge. This is analogous to the drying up of a piece of wet cloth by air so that when the cloth is sufficiently dried up, fire can easily consume it immediately.
In this way pure karma (uncoloured) helps the origin of knowledge. This is therefore known as optimistic karma.
But in the case of worldly people who are under the influence of Avidya and other klesas, every karma is defiled or klişța. From the above it is clear that the human mind has in itself the seeds of both samsara (worldly life) and apavarga or emancipation. The commentator Vyasadeva observes that the stream of mind (citta) flows actually in two opposite directions so that it moves in the direction of bandha or samsāra.
The former ends at the realisation of freedom from matter and the latter ends on the other hand at involvement in Matter. The worldly karma which has its root in Avidyä and the other kleśas inevitably leads to bondage.
KARMĀSAYA AND VĀSANĀ
Karmasaya is the name given to Karmaic disposition which results from such karmas as are influenced by Klesas including ignorance, ego etc. It is either good or evil and is produced only when there is behind it the elements of desire (Kama), anger
