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hours in winter. Some expose themselves to the hot sun insummer amidst five fires (Panchagni Tapas). Some live onoffal and Neem leaves. Some roam about from Badri to CapeComorin on foot. Some roll the beads standing on one leg.Some take one meal every third day (Kricchra Vrata). Theseare egoistic practices of dull persons. These are the means topurify the mind and control the Indriyas. They are not the enditself. The end is the attainment of Brahma Jnana or the.knowledge of the Self.Jnana or knowledge of Brahman is purely a mental state. Itis subjective. It is a state of spiritual illumination which dawnswhen the mind is absolutely calm, when it is free from alldesires, passions, Vasanas and all sorts of thoughts. TheAkhanda Brahmakara Vritti arises from the pure mind when itis perfectly Sattvic, when all the Sankalpas stop. Jnana is thefruit of pure Sattvic Vichara.'Chit' is absolute consciousness. This is the substratum forthe intellect. Intellect borrows its light and power from thispure Chit. In reality you are 'Chit Svarupa'-an embodimentof intelligence. This has to be realised through constantmeditation. This demands self-denial, self-renunciation,self-abnegation and self-forgetfulness. This little illusory '['must be thoroughly annihilated beyond resurrection. This isthe teaching of Vedanta.One should live in the spirit of Vedanta by destroying'I'-ness, 'mine'-ness, selfishness and attachment. Then alonehe can be really happy even while discharging the duties ofhis life by remaining in the world. Then the petty life of hurry,worry, excitement and competition will seem to you asnothing when compared to the everlasting life of eternalsunshine and bliss in the Atman within.lt is a great pity that almost all people have totally ignoredthe simpler happy inner life of introspection and have caughthold of false toys of Maya such as money, women, power,94 LECTURES ON YOGA AND VEDANTA
fame, name, position, etc. Sooner or later the experiences ofthe world, the knocks and blows of the mundane existencewill force them to turn their minds inwards to realise the trueeverlasting happiness. Even if you live in the true spirit of asingle Mantra of the Upanishads, you will attain the summumbonum of existence, viz., Immonality and Eternal Bliss of theSelf!May you all enjoy the Bliss of the Eternal by realising theSupreme Tattva! May you lead the life of a practical Vedantinin the daily battle of life!!!GIST OF VEDANTA 95
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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
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 and 62: l,ecture VIPRATYAHARATHE Yogic stud
Page 63 and 64: c oNCENTRAT;;l"it# MEDrrArroNCoNcgN
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: ignorance) and the idea of separate
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
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
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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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