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.
Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. When remaining in one place, making one place as the base, when the waves of the mind rise up, without being touched by other waves — when all other waves ha\e stopped — and one wave only rises in the mind, that is called Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, oneformedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thing is present. If the mind can be fixed on one centre for twelve seconds it will be a Dharana, twelve such Dharanas
KAJA YOGA IN BRIEF. gi
will be a Dhyana, and twelve such Dhyanas will be a Samadhi. The next is Asana (posture). The only thing to understand is to hold the body straight, leaving the body free, with the chest, shoulders, and head straight. Where there is fire, or in water, or on ground which is strewn with dry leaves, or where there are wild animals, where four streets meet, or where there is too much noise, or too much fear, or too many ant hills, where there are many wicked persons, Yoga must not be practised in such places. This applies more particularly to India. When the body feels very lazy do not practise, or when the mind is very miserable and sorrowful, or when the body is ill. Go to a place which is well hidden, and where people do not come to disturb you. As soon as you do not want people to know what you are doing all the curiosity in the world will be awakened, but, if you go into the street and want people to know what you are doing, they will not care. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practise, first salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we will come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. These are a few specimens of meditation. Imagine a