This Īśvarapraṇidhāna (devotion to God) is different from the Īśvarapraṇidhāna mentioned in _Yoga-sūtra_, I. 23, where it meant love, homage and adoration of God, by virtue of which God by His grace makes samādhi easy for the Yogin. Here it is a kind of kriyāyoga, and hence it means the bestowal of all our actions upon the Great Teacher, God, i.e. to work, not for one’s own self but for God, so that a man desists from all desires for fruit therefrom. When these are duly performed, the afflictions become gradually attenuated and trance is brought about. The afflictions thus attenuated become characterised by unproductiveness, and when their seed-power has, as it were, been burnt up by the fire of high intellection and the mind untouched by afflictions realises the distinct natures of purusha and sattva, it naturally returns to its own primal cause prakṛti and kaivalya is attained. Those who are already far advanced do not require even this kriyāyoga, as their afflictions are already in an attenuated state and their minds in a fit condition to adapt themselves to samādhi; they can therefore begin at once with jñānayoga. So in the first chapter it is with respect to these advanced men that it is said that kaivalya can be attained by abhyāsa and vairāgya, without adopting the kriyāyoga (_Yoga-vārttika_, II. 2) kriyāyogas. Only śauca and santosha now remain to be spoken of. Śauca means cleanliness of body and mind. Cleanliness of body is brought about by water, cleanliness of mind by removal of the mental impurities of pride, jealousy and vanity. Santosha (contentment) is the absence of desire to possess more than is necessary for the preservation of one’s life. It should be added that this is the natural result of ceasing to desire to appropriate the property of others. At the close of this section on the yamas and niyamas, it is best to note their difference, which lies principally in this that the former are the negative virtues, whereas the latter are positive. The former can, and therefore must, be practised at all stages of Yoga, whereas the latter being positive are attainable only by distinct growth of mind through Yoga. The virtues of non-injury, truthfulness, sex restraint, etc., should be adhered to at all stages of the Yoga practice. They are indispensable for steadying the mind. It is said that in the presence of a person who has acquired steadiness in ahiṃsā all animals give up their habits of enmity; when a person becomes steady in truthfulness, whatever he says becomes fulfilled. When a person becomes steady in asteya (absence of theft) all jewels from all quarters approach him. Continence being confirmed, vigour is obtained. Non-covetousness being confirmed, knowledge of the causes of births is attained. By steadiness of cleanliness, disinclination to this body and cessation of desire for other bodies is obtained.