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must take particular care to drag the senses gently. Someaspirants draw them vehemently. That is the reason why theyexperience a little headache sometimes.You should practise withdrawal of the senses one by one,dealing with the most turbulent senses in order. tf you try tomanipulate all the senses at one time, you will fail.Mind is the commander-in-chief. The senses are thesoldiers. The senses cannot do anything without theco-operation of the mind. If you can disconnect the mind fromthe senses, there will be abstraction of the sensesautomatically.If one has intense Vairagya, practice of Pratyahara will beeasy. Dispassion is the enemy of the senses. Some Yogicstudents practise Pratyahara for 2 or 3 years and yet do notattain success, the simple reason being that they have not yetfully annihilated the cravings and lurking desires. They getthemselves attached to some sensual objects. Discriminationhelps a great deal in attaining success in Pratyahara.A Bhakta or a devotee does not practise Pratyahara. He triesto get himself drowned in the Prem of the Lord. He attemptsto fix his mind either at His lotus feet or charming face.Consequently he gets established in Pratyahara. A Raja Yogipractises Pratyahara deliberately. A Jnana Yogi does notpractise Pratyahara but tries to identify himself with thehidden Self in all objects by negating the names and forms.60 LECTURES ON YOGA AND VEDANTA
c oNCENTRAT;;l"it# MEDrrArroNCoNcgNrRertoN is fixing'the mind on any point extemalor internal. During meditation the mind becomes calm, sereneand steady. The various rays of the mind are collected andfocussed in the object of meditation. The mind is centred onthe Lakshya. There will be no tossing of the mind. One ideaoccupies the mind. The whole energy of the mind isconcentrated on that one idea. The senses become still. Theydo not function. When there is deep concentration, there is noconsciousness of the body and surroundings. He who hasgood concentration can visualise the picture of the Lord veryclearly within the twinkling of the eye.Do not try to drive away the unimportant thoughts. Themore you try, the more they will return, the more they willgain strength. You will tax your energy and will becomeindifferent. Fill the mind with divine thoughts. They willgradually vanish.In the beginning the aspirant remains ih a state of bliss forsome time. He comes down. By constant practice or incessantmeditation he continues to remain in that state forever. Lateron the body idea completely vanishes.All Vrittis or mental modifications such as anger, jealousy,hatred, etc., assume subtle forms when you practisemeditation. They are thinned out. They should be eradicatedin toto through Samadhi or blissful union with the Lord. Thenonly you are quite safe. Latent Vrittis will be waiting foropportunities to assume a grave and expanded form. youshould be very careful and vigilant.CONCENTHATION AND MEOITATION 61I
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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
Page 11 and 12: Light of YogaObstacles in YogaYogic
Page 13 and 14: LECTURES ON YOGA AND VEDANTAPart IY
Page 15 and 16: ignorant. Yoga is the secret master
Page 17 and 18: Hatha-Yoga prepares the student for
Page 19 and 20: many self-imposed Gurus who do more
Page 21 and 22: Lectures IIOBSTACLES IN YOGAREAL as
Page 23 and 24: is also born of mixture of Rajas an
Page 25 and 26: poses to be a great Yogi with many
Page 27 and 28: not realised, the mind is filled wi
Page 29 and 30: abundance of wealth, plenty of doll
Page 31 and 32: the supply of ghee is cut off, so a
Page 33 and 34: It takes a long time to purify the
Page 35 and 36: !land a fine muscular, well-develop
Page 37 and 38: weeds daily. He puts a nice strong
Page 39 and 40: will have to eradicate all your des
Page 41 and 42: not be afraid of monotony. He shoul
Page 43 and 44: feeling that really goads a man to
Page 45 and 46: emotions. There are certain people
Page 47 and 48: of a much greater extent than that
Page 49 and 50: In Sankhya philosophy it is include
Page 51 and 52: several actions at a time, because
Page 53 and 54: -ldeepsleep. [t evaporates as gas w
Page 55 and 56: and austerities have to be regularl
Page 57 and 58: Jiva mixes with the Supreme Soul, j
Page 59 and 60: Lecture VTHE PURE AND THE IMPURE MI
Page 61: l,ecture VIPRATYAHARATHE Yogic stud
Page 65 and 66: When you practise meditation, world
Page 67 and 68: Every human being has within himsel
Page 69 and 70: aimlessly can be made to move in a
Page 71 and 72: irths and deaths. [f you wish to st
Page 73 and 74: Vikshepa Shakti that disturbs the m
Page 75 and 76: I*cture IXEXPERIENCES IN MEDITATION
Page 77 and 78: Even in dreams, you are in communio
Page 79 and 80: with your powedul allies, viz., dis
Page 81 and 82: omnipotent. You become a Sarvavit o
Page 83 and 84: as an intellectual abstraction, bec
Page 85 and 86: Part IIVEDANTA(1) VEDANTALecture IW
Page 87 and 88: the man who smears your body with s
Page 89 and 90: imperishable. Dwell on the Inner Se
Page 91 and 92: Highest Self. This Being is of an a
Page 93 and 94: experience creates distinction and
Page 95 and 96: ignorance) and the idea of separate
Page 97 and 98: fame, name, position, etc. Sooner o
Page 99 and 100: mind with objects, may you, O belov
Page 101 and 102: virulent poison or sugzucane juice.
Page 103 and 104: 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
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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
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destroyed. That is the reason why a
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Lecture XVIWESTERN PHILOSOPHY AND V
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Turiya which transcends the waking,
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powerful bulb. With the powerful bu
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I*cture XVIIWISDOM OF THE UPANISHAD
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finite. How can the finite know the
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instruction. The disciple should po
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instructed Virochana and lndra: "Th
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objective consciousness. Subject. a
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(2) VEDANTTC SADHANAI*cture )VEDANT
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case. When Rama suffers, Krishna re
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He is the Lord of lords. He is the
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Dama is the control of the external
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with the technique of Sama, Dama an
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turbulent and the Indriyas are jump
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achieving Nirvana. Extreme ascetici
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dreams. tf you ask hinr when he com
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get pszzled. Th,it is the reason wh
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Vijnanamaya and the Anandamaya Kosh
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The physical body operares during t
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the Pranamaya Kosha. So it is the i
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y Avidya or nescience. They are all
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Lecture VSHAD LTNGASTHE UpRNlsgeos
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(3) VEDANTA ANDTHE PHENOMENAL WORLD
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unmanifested state of Maya. Just as
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From the Rajasic portion of the Tan
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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
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Prabhaga-prapya Bhava Sambandha. He
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