with the tanmatras without any notion of their qualities it is called nirvicara.  Higher than these are the ananda and the asmita states.  In the ananda state the mind concentrates on the buddhi with its functions of the senses causing pleasure.  In the asmita stage buddhi concentrates on pure substance as divested of all modifications.  In all these stages there are objects on which the mind consciously concentrates, these are therefore called the samprajnata (with knowledge of objects) types of samadhi.  Next to this comes the last stage of samadhi called the asamprajnata or nirodha samadhi, in which the mind is without any object.  By remaining

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[Footnote 1:  Vacaspati, however, thinks that ananda and asmita have also two other varieties, which is denied by Bhik@su.]

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long in this stage the old potencies (sa@mskaras) or impressions due to the continued experience of worldly events tending towards the objective world or towards any process of experiencing inner thinking are destroyed by the production of a strong habit of the nirodha state.  At this stage dawns the true knowledge, when the buddhi becomes as pure as the puru@sa, and after that the citta not being able to bind the puru@sa any longer returns back to prak@rti.

In order to practise this concentration one has to see that there may be no disturbance, and the yogin should select a quiet place on a hill or in a forest.  One of the main obstacles is, however, to be found in our constant respiratory action.  This has to be stopped by the practice of pra@nayama.  Pra@nayama consists in taking in breath, keeping it for a while and then giving it up.  With practice one may retain breath steadily for hours, days, months and even years.  When there is no need of taking in breath or giving it out, and it can be retained steady for a long time, one of the main obstacles is removed.

The process of practising concentration is begun by sitting in a steady posture, holding the breath by pra@nayama, excluding all other thoughts, and fixing the mind on any object (dhara@na).  At first it is difficult to fix steadily on any object, and the same thought has to be repeated constantly in the mind, this is called dhyana. After sufficient practice in dhyana the mind attains the power of making itself steady; at this stage it becomes one with its object and there is no change or repetition.  There is no consciousness of subject, object or thinking, but the mind becomes steady and one with the object of thought.  This is called samadhi [Footnote ref 1].  We have already described the six stages of samadhi.  As the yogin acquires strength in one stage of samadhi, he passes on to a still higher stage and so on.  As he progresses onwards he attains miraculous powers (vibhuti) and his faith and hope in the practice increase.  Miraculous powers bring with them many temptations, but the yogin is firm of purpose and even though the position of Indra is offered to him he does not relax.  His wisdom (prajna) also increases at each step.  Prajna knowledge is as clear as perception, but while perception is limited to