and cold, or keeping the body unmoved and remaining silent in speech (tapas), the study of philosophy (svadhyaya) and meditation on Is’vara (Is’varapra@nidhana).  These are collectively called niyamas.  To these are also to be added certain other moral disciplines such as pratipak@sa-bhavana, maitri, karu@na, mudita and upek@sa.  Pratipak@sa-bhavana means that whenever a bad thought (e.g. selfish motive) may come one should practise the opposite good thought (self-sacrifice); so that the bad thoughts may not find any scope.  Most of our vices are originated by our unfriendly relations with our fellow-beings.  To remove these the practice of mere abstinence may not be sufficient, and therefore one should habituate the mind to keep itself in positive good relations with our fellow-beings.  The practice of maitri means to think of all beings as friends.  If we continually habituate ourselves to think this, we can never be displeased with them.  So too one should practise karu@na or kindly feeling for sufferers, mudita

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[Footnote 1:  See my “Yoga Psychology,” Quest, October, 1921.]

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or a feeling of happiness for the good of all beings, and upek@sa or a feeling of equanimity and indifference for the vices of others.  The last one indicates that the yogin should not take any note of the vices of vicious men.

When the mind becomes disinclined to all worldly pleasures (vairagya) and to all such as are promised in heaven by the performances of Vedic sacrifices, and the mind purged of its dross and made fit for the practice of Yoga meditation, the yogin may attain liberation by a constant practice (abhyasa) attended with faith, confidence (s’raddha), strength of purpose and execution (virya) arid wisdom (prajna) attained at each advance.

The Yoga Meditation.

When the mind has become pure the chances of its being ruffled by external disturbances are greatly reduced.  At such a stage the yogin takes a firm posture (asana) and fixes his mind on any object he chooses.  It is, however, preferable that he should fix it on Is’vara, for in that case Is’vara being pleased removes many of the obstacles in his path, and it becomes easier for him to attain success.  But of course he makes his own choice, and can choose anything he likes for the unifying concentration (samadhi) of his mind.  There are four states of this unifying concentration namely vitarka, vicara, ananda and asmita.  Of these vitarka and vicara have each two varieties, savitarka, nirvitarka, savicara, nirvicara [Footnote ref 1].  When the mind concentrates on objects, remembering their names and qualities, it is called the savitarka stage; when on the five tanmatras with a remembrance of their qualities it is called savicara, and when it is one