Raja Yoga (the Yoga Sūtras with commentary) — trans. Swami Vivekananda (1896)
The text is shown on its own: no facing layer is held for this issue.
The translator’s English as printed (Swami Vivekananda). The original-language text is not held; names are romanised as the translator printed them.
There is another class of Vrittis called Vikalpa. A word is uttered, and we do not wait to consider its meaning ; we jump to a conclusion immediately. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint. The weaker the man the less he has of restraint. Consider yourselves always in that way. When you are going to be angry or miserable, reason it out, how it is that some news that has come to you is throwing your mind into Vrittis.
10. Sleep is a Yritti which embraces the feeling of voidness.
The next class of \'rittis is called sleep and dream. When we awake we know that we have been sleeping ; we can only have memory of perception. That which we do not perceive we never can have any memory of. Every reaction is a wave in the lake. Now, if, during sleep, the mind had no waves, it would have no perceptions, positive or negative, and, therefore, we would not remember them. The very reason of our remembering sleep is that during sleep there was a certain class of waves in the mind. Memory is another class of Vrittis, which is called Smriti.
11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
YOGA APHORISMS. Ill
Memory can be caused by the previous three. For instance, you hear a word. That word is like a stone thrown into the lake of the Chitta ; it causes a ripple, and that ripple rouses a series of ripples ; this is memory. So in sleep. When the peculiar kind of ripple called sleep throws the Chitta into a ripple of memory it is called a dream. Dream is another form of the ripple which in the waking state is called memory.
12. Their control is by practice and non-attachment.
The mind, to have this non-attachment, must be clear, good and rational. Why should we practise ? Because each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left ? The Samskaras, the impressions. When a large number of these impressions is left on the mind they coalesce, and become a habit. It is said " habit is second nature " ; it is first nature also, and the whole nature of man ; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time. This Samskara is left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. If good prevail one becomes good, if wickedness one becomes wicked, if joyfulness one becomes happy. The only remedy for bad habits is counter habits ; all the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously ; that is the only Avay to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, and these can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.
13. Continuous struggle to keep them (the Yrittis)
perfectly restrained is practice.
What is this practice ? The attempt to restrain the mind in the Chitta form, to prevent its going out into waves.
14. Its ground becomes firm by long, constant efforts with great love (for the end to be attained'.
Restraint does not come in one day, but by long continued practice.
15. That effect which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.
Two motives of our actions are (i) What we see ourselves ; (2) The experience of others. These two forces are throwing the mind, the lake, into various waves. Renunciation is the power of battling against these, and holding the mind in check. Renunciation of these two motives is what we want. I am passing through a
YOGA APHORISMS.
"3