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RAJA YOGANOTESConstant, steady application is indispensably requisite forperfect contro! of mind and attainment of Asamprajnata Samadhiwhich alone can fry allthe seeds (Samskaras). Therefore,constant and intense practice is needed for a long period oftime. Then only the wandering mind will come under your perfectcontrol. Then only wherever it is directed, it will be ever atrest. Without practise nothing can be achieved. The practiceshould be accompanied by perfectfaith and devotion. lf there isno faith and regularity, success in the practice is impossible.The practice should be done till one gets perfect control ofmind.10. What ls VairagyaEug@wfsgi{Tinqqt I-tsEg seen, 3n$rfus heard, scriptural, ftqq snloyments,fddwrg of him wh-o is free from hankering for, qft5p control,tii consciousness, itrtq{ non-attachment.That particular state of mind, which manifests in one whodoes not hankerfor objects seen or heard and in which one is consciousof having controlled or mastered those objects, is non-attachment.NOTESIt is only when the mind is absolutely free from attachmentof all sorts that true knowledge begins to dawn and Samadhisupervenes. Drishta: perceptible objects are objects of theworld. Secret powers, attainment of heaven, states of Videhaand Prakritilaya, etc., are scriptura!. One should be perfectlyfree from all sorts of temptations. Samadhi comes by itselfwhen the Yogic student is established in perfect Vairagya. ParaVairagya is the means of Asamprajnata Samadhi. There arefour stages in Vairagya: (1) Yatamanam: This is attempt not toallow the mind run to sensual objects. (2) Vyatirekam: Someobjects attract you and you are endeavouring to cut off the attrachmentand attraction. Slowly Vairagya develops for theseobjects. Then Vairagya matures. When some objects tempt