Many other minor duties are imposed upon householders, all of which are based upon the cardinal virtue of ahi@msa.  These are (1) digvirati (to carry out activities within a restricted area and thereby desist from injuring living beings in different places), (2) bhogopabhogamana (to desist from drinking liquors, taking flesh, butter, honey, figs, certain other kinds of plants, fruits, and vegetables, to observe certain other kinds of restrictions regarding time and place of taking meals), (3) anarthada@n@da consisting of (a) apadhyana (cessation from inflicting any bodily injuries, killing of one’s enemies, etc.), (b) papopades’a (desisting from advising people to take to agriculture which leads to the killing of so many insects), (c) hi@msopakaridana (desisting from giving implements of agriculture to people which will lead to the injury of insects), (d) pramadacara@na (to desist from attending musical parties, theatres, or reading sex-literature, gambling, etc.), (4) s’ik@sapadabrata consisting of (a) samayikabrata (to try to treat all beings equally), (b) des’avakas’ikabrata (gradually to practise the digviratibrata more and more extensively), (c) po@sadhabrata

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(certain other kinds of restriction), (d) atithisa@mvibhagabrata (to make gifts to guests).  All transgressions of these virtues, called aticara_, should be carefully avoided.

All perception, wisdom, and morals belong to the soul, and to know the soul as possessing these is the right knowledge of the soul.  All sorrows proceeding out of want of self-knowledge can be removed only by true self-knowledge.  The soul in itself is pure intelligence, and it becomes endowed with the body only on account of its karma.  When by meditation, all the karmas are burnt (dhyanagnidagdhakarma) the self becomes purified.  The soul is itself the sa@msara (the cycle of rebirths) when it is overpowered by the four ka@sayas (passions) and the senses.  The four ka@sayas are krodha (anger), mana (vanity and pride), maya (insincerity and the tendency to dupe others), and lobha (greed).  These ka@sayas cannot be removed except by a control of the senses; and self-control alone leads to the purity of the mind (mana@hs’uddhi).  Without the control of the mind no one can proceed in the path of yoga.  All our acts become controlled when the mind is controlled, so those who seek emancipation should make every effort to control the mind.  No kind of asceticism (tapas) can be of any good until the mind is purified.  All attachment and antipathy (ragadvc@sa) can be removed only by the purification of the mind.  It is by attachment and antipathy that man loses his independence.  It is thus necessary for the yogin (sage) that he should be free from them and become independent in the real sense of the term When a man learns to look upon all beings with equality (samatva) he can effect such a conquest over raga and dve@sa as one could never do even by the strictest asceticism through millions of years.  In order to effect this samatva towards all, we should take to the following kinds of meditation (bhavana):