This means that we are to cultivate the habit of friendliness towards those who are happy, which will remove all jealous feelings and purify the mind. We must cultivate the habit of compassion towards those who are suffering pain; when the mind shows compassion (which means that it wishes to remove the miseries of others as if they were his own) it becomes cleansed of the stain of desire to do injury to others, for compassion is only another name for sympathy which naturally identifies the compassionate one with the objects of his sympathy. Next comes the habit of complacency, which one should diligently cultivate, for it leads to pleasure in virtuous deeds. This removes the stain of envy from the mind. Next comes the habit of indifference, which we should acquire towards vice in vicious persons. We should acquire the habit of remaining indifferent where we cannot sympathise; we should not on any account get angry with the wicked or with those with whom sympathy is not possible. This will remove the stain of anger. It will be clearly seen here that maītrī, karuṇā, muditā and upekshā are only different aspects of universal sympathy, which should remove all perversities in our nature and unite us with our fellow-beings. This is the positive aspect of the mind with reference to abstinence from injuring ahiṃsā (mentioned under yamas), which will cleanse the mind and make it fit for the application of means of śraddhā, etc. For unless the mind is pure, there is no scope for the application of the means of making it steady. These are the mental endeavours to cleanse the mind and to make it fit for the proper manifestation of śraddhā, etc., and for steadying it with a view to attaining true discriminative knowledge. Again of the parikarmas by dhāraṇā, dhyāna, and saṃprajñāta samādhi and the habit of sympathy as manifested in maitrī, karuṇā, etc., the former is a more advanced state of the extinction of impurities than the latter.