Rja yoga

Rja yoga (Sanskrit: , /rdjo/) is a term

with a variety of meanings depending on the context. In
modern context, it refers to the Yoga school of philosophy in Hinduism. In historical context, it was the ultimate stage of yoga practice, one nearing Samadhi.[1]
The modern retronym was introduced in the 19th-century
by Swami Vivekananda to dierentiate it as the form of
yoga that includes the yoga of mind.[1] Ancient, medieval
and most modern literature often refers to Yoga school of
Hinduism simply as Yoga.[2][3]

The Yoga Sutras of Patanjali is a key text of the Yoga

school of Hinduism.[10]

1 Etymology and usage

Rja (Sanskrit: ) means chief, best of its kind or
king.[19] Rja yoga thus refers to chief, best of yoga.
In the context of Hindu philosophy, rja yoga is a
retronym, introduced in the 19th-century by Swami
Vivekananda.[1] In all historical texts, Rja yoga in the
modern sense of its meaning, is known simply as Yoga,
where it means one of six major orthodox schools of
Hindu philosophy.[2][3]

Yoga philosophy is one of the six major orthodox schools

of Hinduism.[2][4] It is closely related to the Samkhya
school of Hinduism. Yoga schools systematic studies to
better oneself physically, mentally and spiritually has inuenced all other schools of Indian philosophies.[5][6]
The epistemology of Yoga school of Hinduism, like
Smkhya school, relies on three of six Pramanas, as the
means of gaining reliable knowledge.[7] These included
Pratyaka (perception), Anuma (inference) and Sabda
(ptavacana, word/testimony of reliable sources).[8][9]
The metaphysics of Yoga is built on the same dualist foundation as the Samkhya school.[10] The universe is conceptualized as of two realities in Samhkya-Yoga schools:
Purua (consciousness) and prakriti (matter). Jiva (a living being) is considered as a state in which purua is
bonded to prakriti in some form, in various permutations
and combinations of various elements, senses, feelings,
activity and mind.[11] During the state of imbalance or ignorance, one of more constituents overwhelm the others,
creating a form of bondage. The end of this bondage is
called liberation, or moksha by both Yoga and Samkhya
school of Hinduism.[12] The ethical theory of Yoga school
is based on Yamas and Niyama, as well as elements of the
Gua theory of Samkhya.[10]

One name, dierent practices

The historical use of the term Rja yoga is found in other

contexts, quite dierent than its modern usage. In ancient and medieval Sanskrit texts, it meant the highest
state of yoga practice (one reaching samadhi).[1] Hatha
Yoga Pradipika, for example, refers to Hath yoga as one
of the ways to achieve such Rja yoga. However, Hatha
Yoga Pradipika, a text of the Natha sampradaya,[20] is a
dierent practice, and does not refer to modern retronym,
Rja yoga, where it means the Yoga philosophy, as taught
in ancient Hindu texts such as the Yoga Sutras of Patanjali. Similarly, Brahma Kumaris, a recent religious movement, globally markets Rja yoga that has very little to do
with Yoga philosophy of Hinduism and its key text Patanjalis Yoga Sutras.[21] Modern interpretations and literature that discusses Raja yoga often credits Yogastras as
its textual source, but many neither adopt the teachings
Yoga school of Hinduism diers from the closely re- nor the philosophical foundations of the Yoga school of
[22]
lated non-theistic/atheistic Samkhya school by incorpo- Hinduism.
rating the concept of a personal, yet essentially inactive, The rst known use of the phrase Rja yoga occurs in a
deity or personal god (Ishvara).[13][14][15] Samkhya 16th-century commentary on a specic step in Patanjalis
school suggests that jnana (knowledge) is a sucient Yogastras.[21] Alain Danilou states that Rja yoga was,
means to moksha, Yoga school suggests that system- in the historic literature of Hinduism, one of ve known
atic techniques/practice (personal experimentation) com- methods of yoga, with the other four being Hatha yoga,
bined with Samkhyas approach to knowledge is the Mantra yoga, Laya yoga and Shiva yoga.[23] Danilou
path to moksha.[10] Yoga shares several central ideas translates it as Royal way to reintegration of Self with
with Advaita Vedanta school of Hinduism, with the Universal Self (Brahman)". This version of Raja yoga
dierence that Yoga philosophy is a form of exper- has the same names for eight main steps, but each step is
imental mysticism, while Advaita Vedanta is a form signicantly dierent in details than either Hatha Yoga
of monistic personalism.[16][17][18] Advaita Vedanta, and or those described in Yoga sutras of Patanjali.[24] The
other schools of Hinduism, accept, adopt and build upon Hindu scholar Dattatreya, in his medieval era Tantric
many of the teachings and techniques of Yoga.
work named Yogasastra explains in 334 shlokas, princi1

HISTORY

ples of four yoga: Mantra yoga, Hatha yoga, Laya yoga According to Axel Michaels, the Yoga Sutras are built
and Raja yoga.[25]
upon fragments of texts and traditions from ancient
[30]
According to Feuerstein, the Yoga Sutras are a
In many modern scholarly philosophical, self- India.
condensation
of two dierent traditions, namely eight
development, cultural, and religious literature, Yoga
limb
yoga
(ashtanga
yoga) and action yoga (kriya
philosophical school of Hinduism is simply referred
[31]
yoga).
The
kriya
yoga
part is contained in chapter 1,
[2][3]
to as Yoga.
In some modern literature, Raja yoga
chapter
2
verse
1-27,
chapter
3 except verse 54, and chap[26]
to spirituality
is considered one of the four paths
[31]
The
eight
limb
yoga
is described in chapter 2
ter
4.
[27]
within Yoga philosophy of Hinduism. This mixing of
verse 28-55, and chapter 3 verse 3 and 54.[31]
concepts, has led to confusion in understanding historical
and modern Indian literature on Yoga, particularly when There are numerous parallels in the concepts in ancient
the term Raja yoga is used.[1][20]
Samkhya, Yoga and Abhidharma schools of thought, parfrom 2nd century BCE to 1st century AD, notes
Raja yoga is sometimes also branded as or referred to as ticularly[32]
Larson.
Patanjalis Yoga Sutras may be a synthesis of
royal yoga, royal union, sahaj marg, classical yoga
these
three
traditions. From Samkhya school of Hinand anga yoga"; many of these, however, are dierent
duism,
Yoga
Sutras adopt the reective discernment
practices and have little to do with Yoga philosophy of
(adhyavasaya)
of prakrti and purusa (dualism), its meta[21]
Patanjali.
physical rationalism, as well its three epistemic methods to gaining reliable knowledge.[32] From Abhidharma
Buddhisms idea of nirodhasamadhi, suggests Larson,
Yoga Sutras adopt the pursuit of altered state of aware2 History
ness, but unlike Buddhism which believes that there is
neither self nor soul, Yoga is physicalist and realist like
Samkhya in believing that each individual has a self and
soul.[32] The third concept Yoga Sutras synthesize into its
philosophy is the ancient ascetic traditions of isolation,
meditation and introspection, as well as the yoga ideas
from the 1st millennium BCE Indian texts such as Katha
Upanishad, Shvetashvatara Upanishad and Maitri Upanishad.[32]

2.1 Yoga philosophy and Islamic history

A statue of a man in yoga posture (Kashmir, India).

The foundational text of Yoga school of Hinduism is the

Yoga Sutras of Patanjali. After its circulation in the
rst half of 1st millennium CE, many Indian scholars reviewed it, then published their Bhya (notes and commentary) on it, which together form a canon of texts
called the Ptajalayogastra (The Treatise on Yoga of
Patajali).[28][29]

In early 11th century, the Persian scholar Al Biruni visited India, lived with Hindus for 16 years, and with their
help translated several signicant Sanskrit works into
Arabic and Persian languages. One of these was Patanjalis Yogasutras.[33][34][35] Along with generally accurate
translations, Al Birunis text has signicant dierences
than Yogasutra manuscripts discovered in India, during
the 19th century. Al Birunis record has helped modern
scholars establish that Patanjalis Yogasutras manuscript
existed in India in many versions, each with multiple commentaries by Hindu scholars. Some of these versions and
commentaries have been lost or yet to be found.[33] Al
Birunis translation preserved many of the core themes
of Yoga philosophy of Hinduism, but certain sutras and
analytical commentaries were restated making it more
consistent with Islamic monotheistic theology.[33][36] Al
Birunis version of Yoga Sutras reached Persia and Arabian peninsula by about 1050 AD.
In Indian historical timeline, marking with the arrival
of Islam in India in twelfth century, further development and literature on Yoga philosophy of Hinduism
went into decline.[37] By the sixteenth century, Patanjalis Yoga philosophy was nearly extinct.[38] Yoga was
preserved by sadhus (ascetics, sannyasis) of India. Some
of the Hindu yoga elements were adopted by Su sect

3
of Muslims in India.[39][40] The Su Muslims at times
adopted and protected the Yoga tradition of Hindus during the Islamic rule of India, and at other times helped the
persecution and violence against those Hindus.[41] The
Mughal Emperor Akbar, known for his syncretic tolerance, was attracted to and patronized Yoga philosophy of
Hinduism.[42]

that, to Patanjali, Yoga essentially consists of meditative

practices culminating in attaining a state of consciousness free from all modes of active or discursive thought,
and of eventually attaining a state where consciousness is
unaware of any object external to itself, that is, is only
aware of its own nature as consciousness unmixed with
any other object.[10][49]

2.2

4 The eight steps of Yoga school

Yoga philosophy and modern history

During the colonial era, particularly the 19th century, a

period of sustained rediscovery and study led to the re- Patanjalis Yoga Sutras outline eight anga (, limbs)
[46]
emergence of Yoga school of Hinduism. Vivekananda, to better oneself physically, mentally and spiritually:
Helena Blavatsky and others played a key role in its
growth.[43]
Yama ethical restraints (the don'ts)
By early 21st century, scholars had located 37 editions
Niyama ethical observances (the dos)
of Patanjalis Yoga Sutras published between 1874 to
1992, and 82 dierent manuscripts, from various loca sana a posture that one can hold for a period of
tions in India, Nepal, Pakistan, Europe and the United
time, staying relaxed, steady, comfortable and moStates, many in Sanskrit, some in dierent North and
tionless
South Indian languages, suggesting a wide popularity of
Yoga philosophy.[44][45] The numerous historical variants
Pryma conscious regulation and exercise of
show contamination as these manuscripts were transmitbreath
ted, with some ancient and medieval manuscripts marked
with corrections in the margin of the pages and else Pratyhra mastery of sensory organs, withdrawal
where by unknown authors and for unclear reasons. This
of the senses from external objects
has made the chronological study of Yoga school of philosophy a dicult task.[44]
Dhra concentration, introspective focus, onepointedness of mind

Practice

Dhyna meditation

Yoga philosophy, as conceptualized in Yoga Sutras of

Patanjali, is a way of life that incorporates ethical practices, a system of training ones body, mind and spirit
(called limbs of yoga), aimed at achieving a liberated, free
state of existence. Patanjali includes a denition of yoga
of mind.
4.1

3.1

Denition

Samdhi the quiet state of complete forgetfulness

of external world and the physical, complete blissful
awareness of ones mind and liberated being, superconscious state.

Yamas

Main article: Yamas

Patanjali begins his treatise by stating the purpose of his The ve yamas listed by Patajali in Yogastra 2.30
[50]
book in rst sutra, followed by dening the word yoga are:
[46]
in his second sutra of Book 1:
1. Ahis (): Nonviolence, non-harming other
living beings[51]
: - :
(yoga citta-vtti-nirodha)
2. Satya (): truthfulness, non-falsehood[51][52]
Yoga Sutras 1.2
This terse denition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as Yoga is the
inhibition (nirodha) of the modications (vtti) of the
mind (citta)".[47] Swami Vivekananda translates the sutra as Yoga is restraining the mind-stu (Citta) from
taking various forms (Vrittis).[48] Edwin Bryant explains

3. Asteya (): non-stealing[51]

4. Brahmacarya (): celibacy, non-cheating
on ones partner[52]
5. Aparigraha ():
possessiveness[52]

non-avarice,[51] non-

4 THE EIGHT STEPS OF YOGA SCHOOL

Patanjali, in Book 2, explains how and why each of the

above self restraints help in the personal growth of an
individual. For example, in verse II.35, Patanjali states
that the virtue of nonviolence and non-injury to others
(Ahimsa) leads to the abandonment of enmity, a state that
leads the yogi to the perfection of inner and outer amity
with everyone, everything.[53][54]
Later scholars of Yoga school expanded this list of Patanjali, such as in the ilya Upanishad,[55] as well as by
Svtmrma are:[56][57][58] The additional recommended
yamas are:
1. Kam (): forgiveness[59] (non-dwelling in the
past or others actions/speech)
2. Dhti (): fortitude (non-fear, non-giving up in
adversity)
3. Day (): compassion[59] (non-arrogance, nonself centeredness)
4. rjava (): non-hypocrisy, sincerity[60]

sources of joy matter most, and the craving for external

sources of pleasant ceases.[71]
Later Yoga school scholars added the following to the
above list
1. stika: conviction that there is knowledge in
Vedas/Upanishads (orthodox school), faith in Self,
or belief in God
2. Dna: generosity, charity, sharing with others[72]
3. Hr:
remorse and acceptance of ones
past/mistakes/ignorance, modesty, humility[73]
4. Mati: think and reect to understand, reconcile conicting ideas[74]
5. Huta: religious and social rituals, ceremonies such
as yajna

4.3 Asana

Main article: Asana

5. Mithra (): measured diet[61] (nonovereating, non-undereating, non-inappropriate
Patanjali begins discussion of Asanas (, posture) by
eating/drinking)
dening it in verse 46 of Book 2, as follows,[46]

4.2

Niyama

Main article: Niyama

The second limb in Patanjalis Yoga philosophy is called
niyamas which include virtuous habits, behaviors and observances (the dos).[62][63] Sadhana Pada Verse 32 lists
the niyamas as:[64]

Sanskrit:
Translation 1: An asana is what is steady
and pleasant.[75]
Translation 2: Motionless and Agreeable form
(of staying) is Asana (yoga posture).[76]
Yoga Sutras II.46

1. auca: purity, clearness of mind, speech and Asana is thus a posture that one can hold for a period
of time, staying relaxed, steady, comfortable and motionbody[65]
less. Patanjali does not list any specic asana, except the
2. Santoa: contentment, acceptance of others, accep- terse suggestion, posture one can hold with comfort and
tance of ones circumstances as they are in order to motionlessness.[77] raya translates verse II.47 of Yoga
get past or change them, optimism for self[66]
sutra as, asanas are perfected over time by relaxation of
eort with meditation on the innite"; this combination
3. Tapas: persistence, perseverance, austerity[67][68]
and practice stops the quivering of body.[78] The posture
4. Svdhyya: study of Vedas (see Sabda in epistemol- that causes pain or restlessness is not a yogic posture.
ogy section), study of self, self-reection, introspec- Other secondary texts studying Patanjalis sutra state that
one requirement of correct posture is to keep breast, neck
tion of selfs thoughts, speeches and actions[68][69]
and head erect (proper spinal posture).[76]
5. varapraidhna: contemplation of the Ishvara Later yoga school scholars developed, described and
(God/Supreme Being, Brahman, True Self, Un- commented on numerous postures. Vyasa, for example,
changing Reality)[66][70]
in his Bhasya (commentary) on Patanjalis treatise sugAs with Yamas, Patanjali tersely explains how and why
each of the above Niyamas help in the personal growth
of an individual. For example, in verse II.42, Patanjali
states that the virtue of contentment and acceptance of
others as they are (Santoa) leads to the state where inner

gests twelve:[79] Padmasana (lotus), Veerasana (heroic),

Bhadrasana (decent), Svastikasana (like the mystical
sign), Dandasana (sta), Sopasrayasana (supported),
Paryankasana (bedstead), Krauncha-nishadasana (seated
heron), Hastanishadasana (seated elephant), Ushtranishadasana (seated camel), Samasansthanasana (evenly

4.6

Dharana

balanced) and Sthirasukhasana (any motionless posture 4.6

that is in accordance with ones pleasure).[76]
The Hatha Yoga Pradipika describes the technique of 84
asanas, stating four of these as most important: Padmasana (lotus), Bhadrasana (decent), Sinhasana (lion),
and Siddhasana (accomplished).[80][81] The Gheranda
Samhita discussed 32 asanas, while Svatmarama describes 15 asanas.[81]

4.4

Pryma

Main article: Pranayama

Dharana

Main article: Dharana

Dharana (Sanskrit: ) means concentration, introspective focus and one-pointedness of mind. The root of
word is dh (), which has a meaning of to hold, maintain, keep.[93]
Dharana as the sixth limb of yoga, is holding ones mind
onto a particular inner state, subject or topic of ones
mind.[94] The mind (not sensory organ) is xed on a
mantra, or ones breath/navel/tip of tongue/any place, or
an object one wants to observe, or a concept/idea in ones
mind.[95][96] Fixing the mind means one-pointed focus,
without drifting of mind, and without jumping from one
topic to another.[95]

Pryma is made out of two Sanskrit words pra

(, breath)[82] and ayma (, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses
II.49 through II.51 recommend the next limb of yoga,
pryma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done
in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation
for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short
breathing).[85][86]

4.5

Pratyahara

Main article: Pratyahara

4.7 Dhyana
Main article: Dhyana in Hinduism
Dhyana (Sanskrit: ) literally means contemplation, reection and profound, abstract meditation.[97]
Dhyana is contemplating, reecting on whatever Dharana has focussed on. If in the sixth limb of yoga one
focussed on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is
non-judgmental, non-presumptuous observation of that
object.[98] If the focus was on a concept/idea, Dhyana is
contemplating that concept/idea in all its aspects, forms
and consequences. Dhyana is uninterrupted train of
thought, current of cognition, ow of awareness.[96]

Pratyhra is a combination of two Sanskrit words pratya

(, belief)[87] and ahra (, bringing near, Dhyana is integrally related to Dharana, one leads to
other. Dharana is a state of mind, Dhyana the process of
fetch).[88]
mind. Dhyana is distinct from Dharana in that the medPratyahara is fetching and bringing near ones awareness itator becomes actively engaged with its focus. Patanand ones thoughts to within. It is a process of withdraw- jali denes contemplation (Dhyana) as the mind process,
ing ones thoughts from external objects, things, person, where the mind is xed on something, and then there
situation. It is turning ones attention to ones true Self, is a course of uniform modication of knowledge.[99]
ones inner world, experiencing and examining self.[89] It Adi Shankara, in his commentary on Yoga Sutras, disis a step of self extraction and abstraction. Pratyahara is tinguishes Dhyana from Dharana, by explaining Dhyana
not consciously closing ones eyes to the sensory world, it as the yoga state when there is only the stream of conis consciously closing ones mind processes to the sensory tinuous thought about the object, uninterrupted by other
world. Pratyahara empowers one to stop being controlled thoughts of dierent kind for the same object"; Dharana,
by the external world, fetch ones attention to seek self- states Shankara, is focussed on one object, but aware
knowledge and experience the freedom innate in ones in- of its many aspects and ideas about the same object.
ner world.[90][91]
Shankara gives the example of a yogin in a state of dhaPratyahara marks the transition of yoga experience from rana on morning sun may be aware of its brilliance, color
rst four limbs that perfect external forms to last three and orbit; the yogin in dhyana state contemplates on suns
limbs that perfect inner state, from outside to inside, from orbit alone for example, without being interrupted by its
outer sphere of body to inner sphere of spirit.[92]
color, brilliance or other related ideas.[100]

4.8

Samadhi

Main article: Samadhi

Samadhi (Sanskrit: ) literally means putting
together, joining, combining with, union, harmonious
whole, trance.[101][102]
Samadhi is oneness with the subject of meditation. There
is no distinction, during the eighth limb of yoga, between
the actor of meditation, the act of meditation and the subject of meditation. Samadhi is that spiritual state when
ones mind is so absorbed in whatever it is contemplating on, that the mind loses the sense of its own identity. The thinker, the thought process and the thought
fuse with the subject of thought. There is only oneness,
samadhi.[96][103][104]

Philosophy

5.1

Epistemology

Yoga school, like Samkhya school, considers Pratyaka

or Dam (direct sense perception), Anumna (inference), and abda or ptavacana (verbal testimony of
the sages or shstras) to be the only valid means of
knowledge or Pramana.[8] Unlike few other schools of
Hinduism such as Advaita Vedanta, Yoga did not adopt
the following three Pramanas: Upama (comparison and analogy), Arthpatti (postulation, deriving from
circumstances) or Anupalabdi (non-perception, negative/cognitive proof) .[9]
Pratyaka () means perception. It is of
two types in Hindu texts: external and internal. External perception is described as that arising from
the interaction of ve senses and worldly objects,
while internal perception is described by this school
as that of inner sense, the mind.[105][106] The ancient and medieval Indian texts identify four requirements for correct perception:[107] Indriyarthasannikarsa (direct experience by ones sensory organ(s) with the object, whatever is being studied),
Avyapadesya (non-verbal; correct perception is not
through hearsay, according to ancient Indian scholars, where ones sensory organ relies on accepting or rejecting someone elses perception), Avyabhicara (does not wander; correct perception does
not change, nor is it the result of deception because ones sensory organ or means of observation
is drifting, defective, suspect) and Vyavasayatmaka
(denite; correct perception excludes judgments of
doubt, either because of ones failure to observe all
the details, or because one is mixing inference with
observation and observing what one wants to observe, or not observing what one does not want to

PHILOSOPHY

observe).[107] Some ancient scholars proposed unusual perception as pramana and called it internal perception, a proposal contested by other Indian
scholars. The internal perception concepts included
pratibha (intuition), samanyalaksanapratyaksa (a
form of induction from perceived specics to a universal), and jnanalaksanapratyaksa (a form of perception of prior processes and previous states of a
'topic of study' by observing its current state).[108]
Further, some schools of Hinduism considered and
rened rules of accepting uncertain knowledge from
Pratyaka-pranama, so as to contrast nirnaya (definite judgment, conclusion) from anadhyavasaya
(indenite judgment).[109]
Anuma () means inference. It is described as reaching a new conclusion and truth from
one or more observations and previous truths by applying reason.[110] Observing smoke and inferring
re is an example of Anumana.[105] In all except
one Hindu philosophies,[111] this is a valid and useful means to knowledge. The method of inference is
explained by Indian texts as consisting of three parts:
pratijna (hypothesis), hetu (a reason), and drshtanta
(examples).[112] The hypothesis must further be broken down into two parts, state the ancient Indian
scholars: sadhya (that idea which needs to proven
or disproven) and paksha (the object on which the
sadhya is predicated). The inference is conditionally true if sapaksha (positive examples as evidence)
are present, and if vipaksha (negative examples as
counter-evidence) are absent. For rigor, the Indian
philosophies also state further epistemic steps. For
example, they demand Vyapti - the requirement that
the hetu (reason) must necessarily and separately account for the inference in all cases, in both sapaksha and vipaksha.[112][113] A conditionally proven
hypothesis is called a nigamana (conclusion).[114]
abda () means relying on word, testimony of
past or present reliable experts.[9][115] Hiriyanna explains Sabda-pramana as a concept which means
reliable expert testimony. The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous
facts, and with the limited time and energy available, he can learn only a fraction of those facts and
truths directly.[116] He must cooperate with others to
rapidly acquire and share knowledge and thereby enrich each others lives. This means of gaining proper
knowledge is either spoken or written, but through
Sabda (words).[116] The reliability of the source is
important, and legitimate knowledge can only come
from the Sabda of reliable sources.[9][116] The disagreement between the schools of Hinduism has
been on how to establish reliability. Some schools,
such as Carvaka, state that this is never possible,
and therefore Sabda is not a proper pramana. Other

5.3

Soteriology
schools debate means to establish reliability.[117]

5.2

Metaphysics

7
sutra begins, in verse 2 of Book 1, by dening Yoga as
restraining the Citta from Vrittis.[48]

5.3 Soteriology

The metaphysics of Yoga school, again like Samkhya

school, is a form of dualism. It considers consciousness and matter, self/soul and body as two dierent
realities.[118][119]
The Samkhya-Yoga system espouses dualism between
consciousness and matter by postulating two irreducible,
innate and independent realities: Purusha and Prakriti.
While the Prakriti is a single entity, the Samkhya-Yoga
schools admit a plurality of the Puruas in this world.
Unintelligent, unmanifest, uncaused, ever-active, imperceptible and eternal Prakriti is alone the nal source of
the world of objects. The Purua is considered as the
conscious principle, a passive enjoyer (bhokta) and the
Prakriti is the enjoyed (bhogya). Samkhya-Yoga believes
that the Purua cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. This metaphysics
is a pluralistic spiritualism, a form of realism built on the
foundation of dualism.[120]
Yoga school of Hinduism adopts the theory of Gua from
Samkhya.[10] Guas theory states that three gunas (innate tendency, attributes) are present in dierent proportions in all beings, and these three are sattva guna
(goodness, constructive, harmonious), rajas guna (passion, active, confused), and tamas guna (darkness, destructive, chaotic).[121][122] These three are present in every being but in dierent proportions, and the fundamental nature and psychological dispositions of beings is a
consequence of the relative proportion of these three gunas.[10] When sattva guna predominates an individual, the
qualities of lucidity, wisdom, constructiveness, harmonious, and peacefulness manifest themselves; when rajas
is predominant, attachment, craving, passion-driven activity and restlessness manifest; and when tamas predominates in an individual, ignorance, delusion, destructive
behavior, lethargy, and suering manifests. The guas
theory underpins the philosophy of mind in Yoga school
of Hinduism.[10]
The early scholars of Yoga philosophy, posits that the Purua (consciousness) by its nature is sattva (constructive),
while Prakriti (matter) by its nature is tamas (chaotic).[10]
It further posits that individuals at birth have buddhi (intelligence, sattvic). As life progresses and churns this
buddhi, it creates ahamkara (ego, rajasic). When ego
in turn is churned by life, manas (temper, mood, tamasic) is produced. Together, buddhi, ahamkara and manas
interact and constitute citta (mind) in Yoga school of
Hinduism.[10] Unrestrained modication of citta causes
suering. A way of life that empowers one to become
ever more aware of ones consciousness and spirituality
innate in buddhi, is the path to ones highest potential and
a more serene, content, liberated life. Patanjalis Yoga

The fusion of Dharana, Dhyana and Samadhi is Sanyama the

path to Kaivalya in Yoga school.

Yoga school of Hinduism holds that ignorance is the

cause of suering and sasra.[10] Liberation, like many
other schools, is removal of ignorance, which is achieved
through discriminative discernment, knowledge and selfawareness. The Yoga Stras is Yoga schools treatise on
how to accomplish this.[10] Samdhi is the state where ecstatic awareness develops, state Yoga scholars, and this is
how one starts the process of becoming aware of Purusa
and true Self. It further claims that this awareness is eternal, and once this awareness is achieved, a person cannot
ever cease being aware; this is moksha, the soteriological
goal in Hinduism.[10]
Book 3 of Patanjalis Yogasutra is dedicated to soteriological aspects of yoga philosophy. Patanjali begins
by stating that all limbs of yoga are necessary foundation to reaching the state of self-awareness, freedom and
liberation. He refers to the three last limbs of yoga as
sanyama, in verses III.4 to III.5, and calls it the technology for discerning principle and mastery of citta
and self-knowledge.[96][123] In verse III.12, the Yogasutras state that this discerning principle then empowers one
to perfect sant (tranquility) and udita (reason) in ones
mind and spirit, through intentness. This leads to ones
ability to discern the dierence between sabda (word),
artha (meaning) and pratyaya (understanding), and this
ability empowers one to compassionately comprehend
the cry/speech of all living beings.[124][125] Once a yogi
reaches this state of sanyama, it leads to unusual powers, intuition, self-knowledge, freedoms and kaivalya, the
soteriological goal of the yogi.[124]

The benets of Yoga philosophy of Hinduism is then

summarized in verses III.46 to III.55 of Yogasutras, stating that the rst 5 limbs leads to bodily perfections such as
beauty, loveliness, strength and toughness; while the last
3 limbs through sanyama leads to mind and psychological perfections of perceptiveness, ones nature, mastery
over egoism, discriminative knowledge of purity, self and
soul.[126][127] This knowledge once reached is irreversible,
states Yogasutras Book IV.

5.4

God in Yoga school of Hinduism

Yoga philosophy allows the concept of God, unlike the

closely related Samkhya school of Hinduism which is
atheistic/non-theistic.[128] Hindu scholars such as the 8th
century Adi Sankara, as well many modern academic
scholars describe Yoga school as Samkya school with
God.[4][14][129]
The Yogasutras of Patanjali use the term Isvara in 11
verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever
since the Sutras release, Hindu scholars have debated
and commented on who or what is Isvara? These commentaries range from dening Isvara from a personal
god to special self to anything that has spiritual signicance to the individual.[14][130] Whicher explains that
while Patanjalis terse verses can be interpreted both as
theistic or non-theistic, Patanjalis concept of Isvara in
Yoga philosophy functions as a transformative catalyst
or guide for aiding the yogin on the path to spiritual
emancipation.[131]
Patanjali denes Isvara (Sanskrit: ) in verse 24 of
Book 1, as a special Self (, purua-viea)",[46]
Sanskrit:

Yoga Sutras I.24

REFERENCES

7 Notes
8 References
[1] Mallinson-1 2011.
[2] Knut Jacobsen (2008), Theory and Practice of Yoga,
Motilal Banarsidass, ISBN 978-8120832329, pages 100101, 333-340
[3] Mike Burley (2012), Classical Samkhya and Yoga - An
Indian Metaphysics of Experience, Routledge, ISBN 9780415648875, pages 43-46 and Introduction chapter
[4] Maurice Phillips (Published as Max Muller collection),
The Evolution of Hinduism, Origin and Growth of Religion, p. 8, at Google Books, PhD. Thesis awarded by
University of Berne, Switzerland, page 8
[5] Mike Burley (2012), Classical Samkhya and Yoga - An
Indian Metaphysics of Experience, Routledge, ISBN 9780415648875, pages 20-29
[6] Roy Perrett, Indian Ethics: Classical traditions and contemporary challenges, Volume 1 (Editor: P Bilimoria et
al), Ashgate, ISBN 978-0754633013, pages 149-158
[7] John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Dened in English, State University
of New York Press, ISBN 978-0791430675, page 238
[8] Larson 1998, p. 9
[9]

Eliott Deutsche (2000), in Philosophy of Religion

: Indian Philosophy Vol 4 (Editor: Roy Perrett),
Routledge, ISBN 978-0815336112, pages 245248;
John A. Grimes, A Concise Dictionary of Indian
Philosophy: Sanskrit Terms Dened in English,
State University of New York Press, ISBN 9780791430675, page 238

[10] Edwin Bryant (2011, Rutgers University), The Yoga Sutras

of Patanjali IEP

This sutra of Yoga philosophy of Hinduism adds the

characteristics of Isvara as that special Self which is [11] Samkhya - Hinduism Encyclopedia Britannica (2014)
unaected (, aparamrsta) by ones obsta- [12] Gerald James Larson (2011), Classical Skhya: An Incles/hardships (, klesha), ones circumstances creterpretation of Its History and Meaning, Motilal Banarsiated by past or ones current actions (, karma), ones
dass, ISBN 978-8120805033, pages 36-47
life fruits (, vipka), and ones psychological dis[13] Mike Burley (2012), Classical Samkhya and Yoga - An
positions/intentions (, ashaya).[132][133]
Indian Metaphysics of Experience, Routledge, ISBN 9780415648875, page 39-41

See also
Bhakti yoga
Cittabhumi
Jnana yoga
Karma yoga
Shinshin-titsu-d, Japanese yoga

[14] Lloyd Pueger, Person Purity and Power in Yogasutra, in

Theory and Practice of Yoga (Editor: Knut Jacobsen),
Motilal Banarsidass, ISBN 978-8120832329, pages 3839
[15] Kovoor T. Behanan (2002), Yoga: Its Scientic Basis,
Dover, ISBN 978-0486417929, pages 56-58
[16] Phillips, Stephen H. (1995). Classical Indian Metaphysics:
Refutations of Realism and the Emergence of New Logic.
Open Court Publishing. pp. 1213.

[17] Personalism Stanford Encyclopedia of Philosophy (2013)

[37] White 2014, pp. 6-9.

[18] Northrop Frye (2006), Educated Imagination and Other

Writings on Critical Theory, 1933-1962, University of
Toronto Press, ISBN 978-0802092090, page 291

[38] White 2014, pp. 6-16.

[19] rAja Monier-Williams Sanskrit-English Dictionary,

Cologne Digital Sanskrit Lexicon, Germany
[20] Mallinson-2 2011.
[21] Jason Birch (2013), Rjayoga: The Reincarnations of the
King of All Yogas, International Journal of Hindu Studies,
Volume 17, Issue 3, pages 401444
[22] Jason Birch (2013), Rjayoga: The Reincarnations of the
King of All Yogas, International Journal of Hindu Studies,
Volume 17, Issue 3, page 404-406
[23] Alain Danilou (1991), Yoga: Mastering the Secrets of
Matter and the Universe, ISBN 978-0892813018, Chapters 1-12
[24] Alain Danilou (1991), Yoga: Mastering the Secrets of
Matter and the Universe, ISBN 978-0892813018, pages
90-96
[25] Antonio Rigopoulos (1998), Dattatreya: The Immortal
Guru, Yogin, and Avatara, State University of New York
Press, ISBN 978-0791436967, page 62
[26] The other three are: Jnana yoga, Karma yoga and Bhakti
yoga. See: Yoga in Hinduism - Ways to the Goal
[27] Yoga in Hinduism - Ways to the Goal Oriental Philosophy,
Lander University (2011)
[28] Maas 2006.
[29] Larson, p. 2122.
[30] Michaels 2004, p. 267.
[31] Feuerstein 1978, p. 108.
[32] Larson, pp. 43-45
[33] S Pines and T Gelblum (Translators from Arabic to English, 1966), Al-Brni (Translator from Sanskrit to Arabic, ~ 1035 AD), and Patajali, Al-Brn's Arabic Version of Patajalis Yogastra, Bulletin of the School of Oriental and African Studies, Vol. 29, No. 2 (1966), pages
302-325

[39] Bonnie G. Smith et al (2012), Crossroads and Cultures,

Volume I: To 1450: A History of the Worlds Peoples,
Macmillan, ISBN 978-0312442132, page 428
[40] Jean Filliozat (1991), Religion, Philosophy, Yoga: A
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[42] David White (2014), The Yoga Sutra of Patanjali - A Biography, Princeton University Press, ISBN 978-1-40085005-1, pages 146-152
[43] White 2011, p. 20-21.
[44] Philipp Maas (2010), On the Written Transmission of
the Ptajalayogastra, in From Vasubandhu to Caitanya, Studies in Indian Philosophy and its Textual History (Editors: Johannes Bronkhorst und Karin Preisendanz), Motilal Banarsidass, ISBN 9788120834729, pages
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[45] Philipp Maas (2008), Descent with Modication": The
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[46]

Sanskrit Original with Translation 1: The Yoga

Philosophy TR Tatya (Translator), with Bhojaraja
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Patanjali with the Bhasya of Vyasa GN Jha (Translator), with notes; Harvard University Archives;
Translation 3: The Yogasutras of Patanjali Charles
Johnston (Translator)

[47] For text and word-by-word translation as Yoga is the inhibition of the modications of the mind. See: Taimni,
p. 6.
[48] Vivekanada, p. 115.
[49] Bryant 2009, p. 10.

[34] David White (2014), The Yoga Sutra of Patanjali - A Biography, Princeton University Press, ISBN 978-1-40085005-1

[50] ge, K. S. (1904).

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EXTERNAL LINKS

Web-sources

10 Further reading
Alain Danilou (1991), Yoga: Mastering the Secrets
of Matter and the Universe, ISBN 978-0892813018,
Appendix D: Main Sanskrit Treatises on Yoga
White, David Gordon (2014), The Yoga Sutra of
Patanjali: A Biography, Princeton University Press
Maehle, Gregor (2007), Ashtanga Yoga: Practice
and Philosophy, New World Library

11 External links
Raja Yoga Sutras Three translations of the Yoga
Sutras (one of the core Raja Yoga texts), with cross
referencing, word for word and index for easy study.

13

12
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Rja yoga Source: http://en.wikipedia.org/wiki/R%C4%81ja_yoga?oldid=665072017 Contributors: Fubar Obfusco, Ahoerstemeier,

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Gilliam, Bluebot, SvGeloven, DHN-bot~enwiki, VirtualSteve, Zachorious, John Hupp, Nibuod, Zen611, Leaord, Mikhajist, Armyrie9,
RandomCritic, Arman4, PRRfan, Dturner, Rqacc2, Linkspamremover, CmdrObot, Morgantzp, Lentower, Thijs!bot, Klasovsky, Brahmakumaris.info, OrenBochman, Nick Number, Escarbot, Nshuks7, Julia Rossi, Indian Chronicles, Ekabhishek, MER-C, Xact, VoABot
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SieBot, David Plum, Mankar Camoran, Lara bran, Navy.enthusiast, CRISTINAESTANISLAU, Ken123BOT, Randy Kryn, Vinay Jha,
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12.2

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TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

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