Raja Yoga (the Yoga Sūtras with commentary) — trans. Swami Vivekananda (1896)
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The translator’s English as printed (Swami Vivekananda). The original-language text is not held; names are romanised as the translator printed them.
idea of supernatural beings may rouse to a certain extent the power of action in man, but it also brings spiritual decay. It brings dependence ; it brings fear ; it brings superstition. It degenerates into a horrible belief in the natural weakness of man. There is no supernatural, says the Yogi, but there are in nature gross manifestations and subtle manifestations. The subtle are the causes, the gross the effects. The gross can be easily perceived by the senses ; not so the subtle. The practice of Raja Yoga will lead to the acquisition of the more subtle perceptions.
All the orthodox systems of Indian philosophy have one goal in view, the liberation of the soul through perfection. The method is by Yoga. The word Yoga covers an immense ground, but both the Sankhya and the Vedantist Schools point to Yoga in some form or other.
The subject of the present book is that form of Yoga known as Raja Yoga. The aphorisms of Patanjali are the highest authority and text book on Raja Yoga. The other philosophers, though occasionally differing from Patanjali in some philosophical aspect, have, as a rule, acceded to his method of practice a decided consent. The first part of this book is comprised of several lee-
X PREFACE.
tures to classes deliv^ered by the present writer in New York. The second part is a rather free translation of the aphorisms {Sutras) of Patanjali, with a running commentary. Effort has been made to avoid technicalities as far as possible, and to keep to the free and easy style of conversation. In the first part some simple and specific directions are given for the student who wants to practise, but all such are especially and earnestly reminded that, with few exceptions, Yoga can only be safely learned by direct contact with a teacher. If these conversations succeed in awakening a desire for further information on the subject, the teacher will not be wanting.
The system of Patanjali is based upon the system of the SAnkhyas, the points of difference being very few. The two most important differences are, first that Patanjali admits a Personal God in the form of a first teacher, while the only God the Sankhyas admit is a nearly perfected being, temporarily in charge of a cycle. Second, the Yogis hold the mind to be equally all-pervading with the soul, or Purusa, and the Sankhyas do not.
The Ai'TiioR.
CONTENTS
RAJA YOGA.
PAGE
Preface ... ... ... ... vii
Chap.
I. Introductory ... ... ... i
II. The first steps ... ... ... 17
III, Prana ... ... ... ... 30
IV. The Psychic Prana ... ... ... 48
V. The control of Psychic Prana ... 56
VI. Pratyahara and Dharana ... ... 63
VII. Dhyana and Samadhi ... ... ... 73
VIII. Raja Yoga in brief ... ... ... 87
PATANJALI'S YOGA APHORISMS
Introduction ... ... ... 95
I. Concentration : its Spiritual uses ... 102 n. ,) ITS Practice ... ... 145
III. The chapter of Powers ... ... 187
IV. Independence ... ... ... 206
Appendix ... ... ... ... 224
Glossary ... ... ... ... 230
CHAPTER I.
INTRODUCTORY.