or a feeling of happiness for the good of all beings, and upek@sâ 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 (_vairâgya_) 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 (_abhyâsa_) attended with faith, confidence (_s'raddhâ_), strength of purpose and execution (_vîrya_) arid wisdom (_prajñâ_) 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 (_âsana_) and fixes his mind on any object he chooses. It is, however, preferable that he should fix it on Îs'vara, for in that case Îs'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 (_samâdhi_) of his mind. There are four states of this unifying concentration namely _vitarka, vicâra, ânanda_ and _asmitâ_. Of these vitarka and vicâra have each two varieties, _savitarka, nirvitarka, savicâra, nirvicâra_ [Footnote ref 1]. When the mind concentrates on objects, remembering their names and qualities, it is called the savitarka stage; when on the five tanmâtras with a remembrance of their qualities it is called savicâra, and when it is one with the tanmâtras without any notion of their qualities it is called nirvicâra. Higher than these are the ânanda and the asmitâ states. In the ânanda state the mind concentrates on the buddhi with its functions of the senses causing pleasure. In the asmitâ 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 _samprajñâta_ (with knowledge of objects) types of samâdhi. Next to this comes the last stage of samâdhi called the _asamprajñâta_ or nirodha samâdhi, in which the mind is without any object. By remaining ___________________________________________________________________ [Footnote 1: Vâcaspati, however, thinks that ânanda and asmitâ have also two other varieties, which is denied by Bhik@su.] 272 long in this stage the old potencies (sa@mskâras) 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.