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Ishvara. He who identifies with the microcosmic or individualcausal body is Prajna. He who identifies with themacrocosmic subtle body is Hiranyagarbha or Sutratman andwith the microcosmic or individual subtle body is Taijasa. Hewho identifies with the macrocosmic or collective gross bo{yis Virat or Vaishvanara and with microcosmic or individualgross body is Visva. Ishvara himself assumes the forms ofBrahma, Vishnu and Rudra through Sattva, Rajas and Tamas,and becomes the Creator, Preserver and Destroyer of theuniverse. Brahma is included in Virat, Vishnu inHiranyagarbha and Rudra in Ishvara.Avarana Shakti conceals the Atman and veils the Jiva.Through the force of this Shakti, man is not able to separatethe Self from the five sheaths. This Avarana Shakti is dividedinto Asat Avarana and Abhana Avarana. The former is thecause for the notion that there is no Brahman. People say: 'Ifthere is Brahman, will It not shine?'This idea is generated byAbhana Avarana. Asat Avarana is removed by indirectknowledge of Brahman (Paroksha Jnana) obtained throughSravana or hearing of Srutis. Abhana Avarana is destroyed bydirect knowledge of Brahman through Meditation (AparokshaJnana).This world is mere super-imposition qn Brahman(Adhyaropa) like snake in the rope or silver in themother-of-pearl. Through Apavada Yukti, this superimposedworld must be eliminated. Apavada is the abandoning of thenotion that this universe is not really in Brahman, like that ofthe wrong notion of silver in mother-of-pearl, or of water inthe mirage, and then being firrnly convinced of the reality ofthe cause and not of the effects. There is no effect which isdistinct from the cause. The pot is not separate and distinctfrom clay, the cloth is not separate and distinct from thread,the golden ornaments are not separate and distinct from the202 LECTURES ON YOGA AND VEDANTA
gold. Even so this universe is not distinct and separate fromBrahman.That sage who has realised that there is no other reality inthe universe than Brahman, that he is Bratrman himself andthat everything is Brahman, is freed from the rounds of birthsand deaths. He has attained freedom perfection andimmortality. He is a Jivanmukta, i.e., one who has attainedliberation while living.THE THEORY OF CREATION 203
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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
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Self-control augments energy, vital
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if you are very regular in your med
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Lecture VIITHOUGHTS OF VEDANTAVEDAN
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power. Exercise your power of Sat-S
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and demerit. The whole universe is
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Himalayas. Study the Upanishads and
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mind while living in a cave in the
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advisable. tt will result in chaos,
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have I come? Whither will I go? Wha
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within you. The domain of peace is
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I*cture XIGARLAND OF VEDANTAA VEDAN
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inches', when you are the lnfinite?
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philosophies. [t is a system of phi
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proves that 'Banerjee'is not the ph
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Lecture XIIIEXPERIENCES OF THE FOUR
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death. If there is a remnant of Kar
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aspirants, sages, generally compare
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also grows, flourishes and dies at
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you are meditating. If the body is
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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 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: From the Rajasic portion of the Tan
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
Page 215 and 216: ody, sense, mind, Prana and the obj
Page 217 and 218: limited in extent as it were, limit
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Page 221 and 222: nor matter, neither world nor creat
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Page 225 and 226: the mind. The mind itself plays the
Page 227 and 228: present and future. He is self-lumi
Page 229 and 230: They have come out of the ocean. Th
Page 231 and 232: conclusion that wherever there is m
Page 233 and 234: eventually in the Advaita-Vedantic
Page 235 and 236: sweetness are beyond description. D
Page 237 and 238: I*cture IIREAL EDUCATIONEoucRnoN sh
Page 239 and 240: always cheerful and calm and to thi
Page 241 and 242: Lecture IIIAHAMKARAAHAMKARR or egoi
Page 243 and 244: in a Jivanmukta there is slight tra
Page 245 and 246: hungry, I am thirsty,' the 'I' is t
Page 247 and 248: Izcture IVWHO IS A JIVANMUKTAIA JIV
Page 249 and 250: free fiom desires, craving, fear, d
Page 251 and 252: in all. He works for all. The whole
Page 253 and 254: 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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