purpose of Yoga meditation is to steady the mind on
the gradually advancing stages of thoughts towards liberation,
so that vicious tendencies may gradually be more and more
weakened and at last disappear altogether. But before the mind
can be fit for this lofty meditation, it is necessary that it should
be purged of ordinary impurities. Thus the intending yogin
should practise absolute non-injury to all living beings (_ahi@msa_),
absolute and strict truthfulness (_satya_), non-stealing (_asteya_),
absolute sexual restraint (_brahmacarya_) and the acceptance of
nothing but that which is absolutely necessary (_aparigraha_).
These are collectively called _yama_. Again side by side with these
abstinences one must also practise external cleanliness by ablutions
and inner cleanliness of the mind, contentment of mind, the
habit of bearing all privations of heat 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