Raja Yoga (the Yoga Sūtras with commentary) — trans. Swami Vivekananda (1896)

Samadhi, of which, non-injuring anybody, truthfulness, non-covetousness, chastity, not receiving anything from another, are called Yama ; it purifies the mind, the Chitta. By thought, word, an3 deed, always, and in every living being, not producing pain is what is called Ahimsa, non-injuring. There is no \ irtue higher than this non-injuring. There is no happiness higher than wliat a man obtains by this attitude of non-offensiveness to all creation. By truth we attain to work. Through trutli everything is attained ; in truth everything is established. Relating facts as they are ; this is truth. Not taking others' goods by stealth or by force, is called Asteyam, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. When a man receives a gift from another man, the theory is that his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached. The following are helps to success in Yoga. Niyama, regular habits and observances; Tapas, austerity; Svadhyaya, study; Santosa, contentment; Saucham, purity ; Iswara pranidhana, worshipping God. Fasting, or in other ways controlling the body, is called the physical Tapas.

Repeating the Vedas, and other Mantrams, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantrams. One is called the \erbal, another

RAJA YOGA IN BRIEF. gc, semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is so loud that anybody can hear it is the verbal; the next one is where only the organs begin to vibrate, but no sound is heard ; another man sitting near cannot hear what is being said. That in which there is no sound, only mental repetition of the Mantram, at the same time thinking of its meaning, is called the " mental muttering," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification for the body is by water, earth, or other materials ; the external purification, as by bathing, etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both.

Worship is by praise, by memory, having devotion to God. We have spoken about Yama and Niyama ; next comes Pranayama. Prana means the vital forces in one's own body, Yama means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. The whole of Pranayama is di\-ided into two parts ; one is called filling, and the other is called emptying. When you begin with twelve seconds it is the lowest Pranayama ; when you begin with twentyfour seconds it is the middle Pranayama ; that Pranayama go RAJA YOGA.

is the best which begins with thirty-six seconds. That Pranayama in w'hich there is first perspiration, then vibration of the body, and then rising from the seat and joining of the man's soul with great bHss is the very highest Pranayama. There is a I^Iantram called the Gayatri. It is a very holy verse of the \'edas. ♦' We meditate on the glory of that Being who has produced this universe ; may He enlighten our minds." Then Om is joined to it, at the beginning and end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara ; gathering towards oneself is the literal translation.