The senses can do nothing by themselves. They are not independent. If the mind is brought under control the senses too can be controlled. Some people undergo mere asceticism of the senses, in order to control the mind! They are ignorant of the real discipline necessary. The real discipline is the destruction of desire. However vigilant the warders may be, a clever dacoit can still steal in a hundred amazing ways. So too, however skillfully you may try to control the senses, the mind will drag them to its side and execute its desires through them. Note how the sage Viswamithra, inspite of his austerities, fell before the wiles of the Apsaras sent up by Indra to tempt him. If the outer door alone is closed and inner door is left unbolted, calamity is certain. But if both the exterior and the interior doors are safely bolted, you can sleep peacefully; for no thief, however clever, will find it easy to enter and do harm. The Sadhaka should, therefore, establish mastery over the external senses, then the mind immersed in the continuous succession of Vishaya, or Subject-object relationship, has to be controlled by means of Santhi and Vairagya, Equanimity and Renunciation. When that is done, one can experience real Ananda and also visualise the Atma, in its real Swarupa. That is why Krishna once told Arjuna, "Those who aspire to have mastery over the senses must have full faith in Me". The senses are always extrovert in nature; they are greedy for external contacts. Therefore, they drag the Ignorant perpetually towards external objects. So the Sadhaka, endowed with Discrimination and Renunciation, must place obstacles in their outward path and suppress their outbursts just as the charioteer, wielding the whip and the reins, does to the racing steeds. Uncontrolled senses cause great harm. Persons in their grip cannot engage themselves in Dhyanam, even for a single second.

Rupam, or Form, is fundamental for Dhyanam and Dharana. Even in the absence of the Form in front of you, you should have the capacity to visualise it. This is not so difficult for those whose Dharana is correct. But some practise Dharana without first cultivating good habits and right conduct. That is a sign of incomplete knowledge. Dharana must have the Sathwica guna as the basis. The mind has to be purified by proper treatment of the character through good habits. Dharana has to follow this purification process, not precede it. All effort for Dharana without cleansing the mind is a sheer waste of time. Many great men have ruined their careers by aspiring early for Dharana, without the discipline of good habits.

Again, in Dharana you must be careful not to have as the object something your mind does not like; for however hard you try, your mind will not stay on it. In the beginning, therefore, have some object that is a source of joy. Sit in the Padmasana pose and fix your eyes on the tip of your nose. For a minute in the beginning; then for three minutes; for six, some days later; for as long as nine minutes, after some time; thus, the concentration has to be strengthened gradually without undue hurry. In this way, it can be held for even half an hour, with the lapse of time. Only, you should not force the pace. Slowly and steadily, the discipline must be developed. With practice, the mind will get fixed and the power of Dharana will increase. To attain Dharana and acquire one-pointedness, you must undergo exertion to some extent. You must fasten your mind on the Lord and keep off all other thoughts from the mental plane. By constant exercise of this type, your vision will be firmly fixed on the Lord residing in your heart. That is, verily the goal; the full fruition of Dhyanam.