We reply, that even although we allow that, so far as regards the three conditions of the mind called _kshipta_, _múḍha_, and _vikshipta_, which [as being connected with the three qualities] are all to be avoided as faulty states, the suppression of the modifications in these conditions is itself something to be avoided [and so cannot be called _yoga_], this does not apply to the other two conditions called _ekágra_ and _niruddha_, which are to be pursued and attained; and therefore the suppression of the modifications in these two praiseworthy conditions is rightly to be considered as _yoga_. Now by _ekágra_ we mean that state when the mind, entirely filled with the _sattva_ quality, is devoted to the one object of meditation; and by _niruddha_ we mean that state when all its developments are stopped, and only their latent impressions [or potentialities] remain. Now this _samádhi_, "meditation" [in the highest sense], is twofold: "that in which there is distinct recognition" (_saṃprajñáta_), and "that in which distinct recognition is lost" (_asaṃprajñáta_) [Yoga S., i. 17, 18].[395] The former is defined as that meditation where the thought is intent on its own object, and all the "modifications," such as "right notion," &c., so far as they depend on external things, are suppressed, or, according to the etymology of the term, it is where the intellect[396] is thoroughly recognised (_samyak prajñáyate_) as distinct from Nature. It has a fourfold division, as _savitarka_, _savichára_, _sánanda_, and _sásmita_. Now this "meditation" is a kind of "pondering" (_bhávaná_), which is the taking into the mind again and again, to the exclusion of all other objects, that which is to be pondered. And that which is thus to be pondered is of two kinds, being either Íśwara or the twenty-five principles. And these principles also are of two kinds--senseless and not senseless. Twenty-four, including nature, intellect, egoism, &c., are senseless; that which is not senseless is Soul. Now among these objects which are to be pondered, when, having taken as the object the gross elements, as earth, &c., pondering is pursued in the form of an investigation as to which is antecedent and which consequent,[397] or in the form of a union of the word, its meaning, and the idea which is to be produced [cf. i. 42]; then the meditation is called "argumentative" (_savitarka_). When, having taken as its object something subtile, as the five subtile elements and the internal organ, pondering is pursued in relation to space, time, &c., then the meditation is called "deliberative" (_savichára_). When the mind, commingled with some "passion" and "darkness," is pondered, then the meditation is called "beatific" (_sánanda_), because "goodness" is then predominant, which consists in the manifestation of joy.[398] When pondering is pursued, having as its object the pure element of "goodness," unaffected by even a little of "passion"