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all-blissful "Thing-in-itself' which corresponds toSat-Chit-Ananda Brahman of the Srutis.Reason is a help and a hindrance. It is a help if it serves youin any way to attain the goal of life. It is a hindrance if itstands in your way of realising the Self. It is a help if it canmake you understand the doctrine of Sankara that "Brahmasatyam jagat mithya Jivo Brahmaiva naparah" i.e., "Brahmanor Self alone is real, this world is unreal. Jiva or individualsoul is identical with Brahman or the Supreme Soul." It ishindrance if it makes you a worldly-minded, passionate andignorant man. It is a help if it can make you constantlyremember the Atman, if it can serve you to fix your mind onthe imperishable soul, if it can help you to rise above thebody-consciousness. It is a hindrance if it makes you forgetyour ideal and goal, if it makes you identify with the impurebody and if it forces you to indulge in sensual pleasure. It is ahelp if it can goad you to do rigorous Tapas, vigorousmeditation, practice of self-restraint and develop the sublimedivine virtues that are enumerated in the 13th and 16thchapters of the Gita, "Amanitvam (humility), Adambhinam(unpretentiousness), etc., and Abhayam (fearlessnes s), SattvaSamshuddhi (cleanlinqss of life) and to reach the goaleventually by developing intuition or the eye of wisdom.Intuition does not contradict reason but transcends reason.Intuition is the way to Brahma Jnana or knowledge of the Selfattained through purity of heart and Nirvikalpa Samadhibrought about by constant, protracted and intense meditationon the attributeless, timeless, spaceless, brithless and deathlessSelf. Reason helps you to march to the door of intuition.Reason takes you to the threshold of intuition. Reason givesyou the'information that the experiences of this phenomenalworld are unreal when compared with the true, everlastingexperiences of Self-realisation (Atma Sakshatkara or BrahmaAnubhuti). Reason tells you that there is a fourth state or154 LECTURES ON YOGA AND VEDANTA
Turiya which transcends the waking, dreaming and deep-sleepstates, that one can attain immortality and eternal peace byattaining this state through meditation. You can clearlyunderstand now that reason has its own definite utility. Youshould not ignore it altogether. You are in need of the help ofreason in the beginning when you start the quest of Truth. Youwill have to discipline it properly and make it fit instrumentfor achieving your end. Then it will be your obedient andwilling servant to carry out your behests.Manas (mind) is said to be of two kinds, the pure and theimpure. That which is associated with the thought of desire isthe impure, while that which is without desire is the pure. Tomen, their mind alone is the cause of bondage oremancipation. That mind which is attracted by objects ofsenses tends to bondage while that which is not so attractedtends to emancipation. Now in as much as to a mind without adesire for sensual objects there is stated to be salvation,therefore an aspirant after emancipation should render hismind ever free from all longing after material objects. When amind freed from the desires for objects and controlled in theheart attains the reality of Atman, then it is in the SupremeSeat. The mind should be controlled till that which arises inthe heart perishes. This only is true wisdom.According to the Upanishads, reason is of two kinds vtz.,pure reason (Vishuddha Buddhi or Suddha Manas) and impurereason (Viparita Buddhi or Ashuddha Manas). Impure reasonis perverted intellect. It is a strong weapon of Maya or Avidya.It is surcharged with egoism, lust, delusion and otherimpurities. It forces you to mistake the impermanent, impure,pain-giving insentient body for the permanent, pure,all-blissful sentient Atman. Impure reason is turbid. It is underintoxication. The function of the impure reason is to make youworldly-minded. The function of the pure reason is to takeyou to the goal. Vichara or enquiry of the Self 'Who am I?'WESTERN PHILOSOPHY AND VEDANTA 155
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- .. . t,t'
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LEGTURES ONYOGA AND VEDANIASri Swar
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sbDEDICATEDsRrMAr *rff* DTKSH*ATHEG
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PRAYERSALUTATIONS TO BRAHMANsrqqfr
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Light of YogaObstacles in YogaYogic
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LECTURES ON YOGA AND VEDANTAPart IY
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ignorant. Yoga is the secret master
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Hatha-Yoga prepares the student for
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many self-imposed Gurus who do more
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Lectures IIOBSTACLES IN YOGAREAL as
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is also born of mixture of Rajas an
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poses to be a great Yogi with many
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not realised, the mind is filled wi
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abundance of wealth, plenty of doll
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the supply of ghee is cut off, so a
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It takes a long time to purify the
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!land a fine muscular, well-develop
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weeds daily. He puts a nice strong
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will have to eradicate all your des
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not be afraid of monotony. He shoul
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feeling that really goads a man to
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emotions. There are certain people
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of a much greater extent than that
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In Sankhya philosophy it is include
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several actions at a time, because
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-ldeepsleep. [t evaporates as gas w
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and austerities have to be regularl
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Jiva mixes with the Supreme Soul, j
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Lecture VTHE PURE AND THE IMPURE MI
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l,ecture VIPRATYAHARATHE Yogic stud
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c oNCENTRAT;;l"it# MEDrrArroNCoNcgN
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When you practise meditation, world
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Every human being has within himsel
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aimlessly can be made to move in a
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irths and deaths. [f you wish to st
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Vikshepa Shakti that disturbs the m
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I*cture IXEXPERIENCES IN MEDITATION
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Even in dreams, you are in communio
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with your powedul allies, viz., dis
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omnipotent. You become a Sarvavit o
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as an intellectual abstraction, bec
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Part IIVEDANTA(1) VEDANTALecture IW
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the man who smears your body with s
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imperishable. Dwell on the Inner Se
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Highest Self. This Being is of an a
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experience creates distinction and
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ignorance) and the idea of separate
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fame, name, position, etc. Sooner o
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mind with objects, may you, O belov
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virulent poison or sugzucane juice.
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constant witnessing subject, which
Page 105 and 106: It exists everywhere and at all tim
Page 107 and 108: Lecture VVEDANTA-THY BIRTHRIGHTVppe
Page 109 and 110: That is Brahman. That is Atman. Tha
Page 111 and 112: I*cture VILIGHT OF VEDANTAA STUDENT
Page 113 and 114: Self-control augments energy, vital
Page 115 and 116: if you are very regular in your med
Page 117 and 118: Lecture VIITHOUGHTS OF VEDANTAVEDAN
Page 119 and 120: power. Exercise your power of Sat-S
Page 121 and 122: and demerit. The whole universe is
Page 123 and 124: Himalayas. Study the Upanishads and
Page 125 and 126: mind while living in a cave in the
Page 127 and 128: advisable. tt will result in chaos,
Page 129 and 130: have I come? Whither will I go? Wha
Page 131 and 132: within you. The domain of peace is
Page 133 and 134: I*cture XIGARLAND OF VEDANTAA VEDAN
Page 135 and 136: inches', when you are the lnfinite?
Page 137 and 138: philosophies. [t is a system of phi
Page 139 and 140: proves that 'Banerjee'is not the ph
Page 141 and 142: Lecture XIIIEXPERIENCES OF THE FOUR
Page 143 and 144: death. If there is a remnant of Kar
Page 145 and 146: aspirants, sages, generally compare
Page 147 and 148: also grows, flourishes and dies at
Page 149 and 150: you are meditating. If the body is
Page 151 and 152: messengers of Atmic knowledge and h
Page 153 and 154: destroyed. That is the reason why a
Page 155: Lecture XVIWESTERN PHILOSOPHY AND V
Page 159 and 160: powerful bulb. With the powerful bu
Page 161 and 162: I*cture XVIIWISDOM OF THE UPANISHAD
Page 163 and 164: finite. How can the finite know the
Page 165 and 166: instruction. The disciple should po
Page 167 and 168: instructed Virochana and lndra: "Th
Page 169 and 170: objective consciousness. Subject. a
Page 171 and 172: (2) VEDANTTC SADHANAI*cture )VEDANT
Page 173 and 174: case. When Rama suffers, Krishna re
Page 175 and 176: He is the Lord of lords. He is the
Page 177 and 178: Dama is the control of the external
Page 179 and 180: with the technique of Sama, Dama an
Page 181 and 182: turbulent and the Indriyas are jump
Page 183 and 184: achieving Nirvana. Extreme ascetici
Page 185 and 186: dreams. tf you ask hinr when he com
Page 187 and 188: get pszzled. Th,it is the reason wh
Page 189 and 190: Vijnanamaya and the Anandamaya Kosh
Page 191 and 192: The physical body operares during t
Page 193 and 194: the Pranamaya Kosha. So it is the i
Page 195 and 196: y Avidya or nescience. They are all
Page 197 and 198: Lecture VSHAD LTNGASTHE UpRNlsgeos
Page 199 and 200: (3) VEDANTA ANDTHE PHENOMENAL WORLD
Page 201 and 202: unmanifested state of Maya. Just as
Page 203 and 204: From the Rajasic portion of the Tan
Page 205 and 206: gold. Even so this universe is not
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answer to Rama when he put the same
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Tanmatras is born the Prana. From t
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furlong appears as one mile. When y
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on a different thing existing in a
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ody, sense, mind, Prana and the obj
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limited in extent as it were, limit
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-l-tascertainment of the true natur
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nor matter, neither world nor creat
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this? This is a creation or trick o
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the mind. The mind itself plays the
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present and future. He is self-lumi
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They have come out of the ocean. Th
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conclusion that wherever there is m
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eventually in the Advaita-Vedantic
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sweetness are beyond description. D
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I*cture IIREAL EDUCATIONEoucRnoN sh
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always cheerful and calm and to thi
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Lecture IIIAHAMKARAAHAMKARR or egoi
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in a Jivanmukta there is slight tra
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hungry, I am thirsty,' the 'I' is t
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Izcture IVWHO IS A JIVANMUKTAIA JIV
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free fiom desires, craving, fear, d
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in all. He works for all. The whole
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attachment. Restrain the senses. Ob
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efore they reached the goal. March
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kcture VIPHILOSOPHY OF THE TWO BIRD
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called Agami or Kriyamana; rhis wil
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infinite, which is beyond the reach
Page 263 and 264:
Prabhaga-prapya Bhava Sambandha. He
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