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finite instrument to carry the impressions of objects viz.,colour, shape, form size, etc., to the mind. Eye derives itspower of seeing from Brahman only who is its source. Theeye is made to move towards its objects by the enlighteningintelligence of Brahman. Brahman is the real unseen seer ofsight. He is the silent witness of the activity of the eye. By theIight of the Brahman, connected with the activities of themind, man beholds the activity of the eye. The activity of theeye varies according to the activity of the mind. Brahman isthe Lord or Proprietor of this mental factory. The eyes, ears,etc., are the ordinary clerks. Mind is the head clerk. Intellect(Buddhi) is the managing director.Brahman directs the ear towards sound. Ear is a finiteinstrument. It carries the impressions of sound to the mind.The activity of the ear is connected with the activity of themind. It derives its power of hearing from Brahman only-itssource. The ear is made to move towards sound, music, etc.,by the enlightening intelligence of Brahman. Brahman is thereal unheard hearer. He is the silent witness of the activity ofthe ear.Brahman cannot be an object of perception, because He ispartless, attributeless, bodiless, extremely subtle. He is beyondthe reach of senses, (Atindriya, Adrishya). He can only beintuitively realised through meditation. The senses and themind can perceive only the external objects of the universe.You can explain to others about objects that are cognised bythe senses by giving a description of their attributes, class,modes of activity, etc. But Brahman is without attributes,class, etc. So it is not possible to teach about Brahman to thedisciples. To define Brahman is to deny Brahman.Sat-Chit-Ananda is also a provisional definition. That is thereason why Srutis explain Brahman through 'Neti-Neti'doctrine. The preceptor should exert very much in giving162 LECTURES ON YOGA AND VEDANTA
instruction. The disciple should possess a subtle, sharp, pureand one-pointed intellect.lt is not possible to make the pupil believe in the Atman byinstruction, by the evidence of the senses and other proofs, butit is quite possible to make him believe and understand by theaid of Srutis or scriptures.Brahman cannot be known like the objects of the world. Itcannot be explained also by mere words just as you explain toothers the nature of objects by words.Brahman is the only reality. He is the basis or source foreverything. Brahman is not an object. He is all-pervading,mysterious, incomprehensible, Chaitanya or pure consciousness.He must be known through intuition or self-cognition. [tis very difficult to understand the nature of Brahman. It is verydifficult to explain the nature of Brarhman, because there is nomeans or language. The Rishis of yore tried their level best tomake the disciples understand Brahman by various ways ofexpression. Those who are endowed with pure and subtleintellect can easily grasp the subtle ideas of the Upanishads.For the passionate and the worldly-minded who are endowedwith an impure, outgoing mind, Upanishad is a sealed book.Everything is Greek and Latin for them.As Brahman is beyond the reach of senses and the mind,the aspirant should at first have a comprehensiveunderstanding of Brahman through the study of Upanishadsand the instructions of an illumined preceptor. He shouldequip himself with the four means and practise constantmeditation. Then he will attain knowledge of Brahman andrealise Brahman. Then all doubts and delusions will vanish.That which is distinct from both the known and theunknown is Brahman or Atman. The knowledge of Brahmanhas been traditionally handed down from preceptor to disciple.Gaudapada taught the Brahma-Vidya to Govindapada;Govindapada to Sankara; Sankara to Padmapada and so on.WISDOM OF THE UPANISHADS 163
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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
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It exists everywhere and at all tim
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Lecture VVEDANTA-THY BIRTHRIGHTVppe
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That is Brahman. That is Atman. Tha
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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 and 156: Lecture XVIWESTERN PHILOSOPHY AND V
Page 157 and 158: Turiya which transcends the waking,
Page 159 and 160: powerful bulb. With the powerful bu
Page 161 and 162: I*cture XVIIWISDOM OF THE UPANISHAD
Page 163: finite. How can the finite know the
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
Page 207 and 208: answer to Rama when he put the same
Page 209 and 210: Tanmatras is born the Prana. From t
Page 211 and 212: furlong appears as one mile. When y
Page 213 and 214: 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
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Prabhaga-prapya Bhava Sambandha. He
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