jury 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_):

We should think of the transitoriness (_anityata_) of all things,
that what a thing was in the morning, it is not at mid-day,
what it was at mid-day it is not at night; for all things are