Changes

==What is Raja Yoga?==

==What is Raja Yoga?==

Raja Yoga means the King of all yogas. The Yoga system of Patanjali (200 BCE) is generally known as Raja Yoga<ref>Swami Harshananda (2008), A Concise Encyclopedia of Hinduism Vol 3, Bangalore: Ramakrishna Math.</ref>.

Raja Yoga means the King of all yogas. The [[Yoga Darshana (योगदर्शनम्)|Yoga]] system of Patanjali (200 BCE) is generally known as Raja Yoga<ref>Swami Harshananda (2008), A Concise Encyclopedia of Hinduism Vol 3, Bangalore: Ramakrishna Math.</ref>.

 

Indian philosophical systems are known as Darshana because they depend on darshana i.e. seeing or experiencing the truth. The Yoga system deals primarily with sadhana or spiritual disciplines. It helps the individual atman to attain concentration on Ishvara and ultimate union with Him. That is why the Yogasutras of Patanjali, the basic text of the Yoga system, begins with the words – atha yoga-anushasanam i.e. Now, the teaching of Yoga is begun.

The Yogasutras comprises 195 sutras spread over four padas or chapters. They are:

The Yogasutras comprises 195 sutras spread over four padas or chapters. They are:

Samadhi-pada – 51 aphorisms

# Samadhi-pada – 51 aphorisms

 

# Sadhana-pada – 55 aphorisms

Sadhana-pada – 55 aphorisms

# Vibhuti-pada – 55 aphorisms and

 

# Kaivalya-pada – 34 aphorisms.

Vibhuti-pada – 55 aphorisms and

 

Kaivalya-pada – 34 aphorisms.

 

 

Yogasutra has attracted the attention of a number of sadhakas who have enriched the yoga literature by their earned commentaries and sub-commentaries like:

Yogasutra has attracted the attention of a number of sadhakas who have enriched the yoga literature by their earned commentaries and sub-commentaries like:

 

Vyasa Bhashya – circa 400 CE

 

Yoga-bhashya-vivarana – by Shankara – circa 788-820 CE

 

Tattva-vaisharadi – by Vachaspati Mishra – 850 CE

|Vyasa Bhashya

 

Raja-martanda-vritti – by Bhojadeva – 11^th century

|circa 400 CE

 

Yoga-sutra-pradipika – by Bhavaganesha

|Yoga-bhashya-vivarana

 

|Shankara

Yoga-sutra-vritti – by Nagojibhatta

|circa 788-820 CE

 

Yoga-mani-prabha – Ramananda Yati

|Tattva-vaisharadi

 

|Vachaspati Mishra

Yoga-siddhanta-chandrika – Narayana Tirtha

|850 CE

 

Yoga-vartika – by Vijnanabhikshu – 16^th century

|Raja-martanda-vritti

 

|Bhojadeva

Yoga-sudhakara – Sadashiva Brahmendra – 18^th century

|11^th century

 

Bhasvati – by Hariharananda Aranya – 19^th century and so on.

|Yoga-sutra-pradipika

 

|Bhavaganesha

 

|Yoga-sutra-vritti

|Nagojibhatta

|Yoga-mani-prabha

|Ramananda Yati

|Yoga-siddhanta-chandrika

|Narayana Tirtha

|Yoga-vartika

|Vijnanabhikshu

|16^th century

|Yoga-sudhakara

|Sadashiva Brahmendra

|18^th century

|Bhasvati

|Hariharananda Aranya

|19^th century

The Yoga darshana is not only ancient but also very practical. Even the Vedantic systems accept its sadhana aspects. For thousands of years such phenomena have been studied, investigated, and generalised, the whole ground of the religious faculties of man has been analysed, and the practical result is the science of Raja-Yoga. It is the realisation of the divinity through the control of mind. It is the only science of religion that can be demonstrated.

The Yoga darshana is not only ancient but also very practical. Even the Vedantic systems accept its sadhana aspects. For thousands of years such phenomena have been studied, investigated, and generalised, the whole ground of the religious faculties of man has been analysed, and the practical result is the science of Raja-Yoga. It is the realisation of the divinity through the control of mind. It is the only science of religion that can be demonstrated.

*The book hit a jackpot and was sold like hot cakes within eight months after its publication. We find him writing to Alasinga from 14 Grey Coat Gardens, Westminster, S. W. on 11 '''November 1896''' that, “PS. The first edition of Raja-Yoga is sold out, and a second is in the press. India and America are the biggest buyers.”

*The book hit a jackpot and was sold like hot cakes within eight months after its publication. We find him writing to Alasinga from 14 Grey Coat Gardens, Westminster, S. W. on 11 '''November 1896''' that, “PS. The first edition of Raja-Yoga is sold out, and a second is in the press. India and America are the biggest buyers.”

*He also wrote to Mrs Bull from Greycoat Gardens, Westminster, London, S.W. on 13 November 1896 that, “You will be interested to know that the first edition of Raja-Yoga is sold out, and there is a standing order for several hundreds more.”

*He also wrote to Mrs Bull from Greycoat Gardens, Westminster, London, S.W. on 13 November 1896 that, “You will be interested to know that the first edition of Raja-Yoga is sold out, and there is a standing order for several hundreds more.”

*Raja Yoga was not published in America until 1899 after Swami Abhedananda added a glossary. The book served two purposes. First, Swamiji demonstrated that religious experiences could stand on the same footing as scientific truths, being based on experimentation, observation, and verification. Therefore genuine spiritual experiences must not be dogmatically discarded as lacking rational evidence. Secondly, he explained lucidly various disciplines of concentration, with the warning, however, that they should not be pursued without the help of a qualified teacher.<ref name=":0">Swami Nikhilananda (1953), Vivekananda A Biography, New York: Ramakrishna-Vivekananda Center.</ref>

 

But, this arrangement of the publication of  Raja Yoga in England for distribution in America created difficulty for the New York Vedanta Society. Swami Abhedananda wrote in his diary for September 1897, “As the Raja Yoga was published by Longmans and Green in London… it was difficult to get the book from London to New York for there was imposed a heavy Customs duty on all foreign publications. For this reason, Swami Vivekananda’s American students, headed by Miss Mary Phillips, published an American edition of his Raja Yoga in New York. I made necessary corrections and made a Glossary of Sanskrit words in the text.” So, the Raja Yoga was not published in America until 1899 after Swami Abhedananda added a glossary.

 

 

The book served two purposes. First, Swamiji demonstrated that religious experiences could stand on the same footing as scientific truths, being based on experimentation, observation, and verification. Therefore genuine spiritual experiences must not be dogmatically discarded as lacking rational evidence. Secondly, he explained lucidly various disciplines of concentration, with the warning, however, that they should not be pursued without the help of a qualified teacher.<ref name=":0">Swami Nikhilananda (1953), Vivekananda A Biography, New York: Ramakrishna-Vivekananda Center.</ref>

==Sarah Ellen Waldo and Raja Yoga==

==Sarah Ellen Waldo and Raja Yoga==

Sarah Ellen Waldo (1845–1926) was Swamiji’s American disciple from Brooklyn. He first called her Brahmacharini Yatimata for her deep interest in Raja-Yoga and later, Sister Haridasi. She ran Swamiji’s household in New York, commuting daily from her residence at 249 Monroe Street, Brooklyn—a two-hour journey. She cooked, edited, cleaned and took dictation, taught and managed, read proof and saw visitors. She played an active role in the running of the New York Vedanta Society and taught Raja-yoga in both its practical and theoretical aspects. She was given charge of the publication of Swamiji’s books in America in association with Mr. Francis Leggett. She was initiated into the vows of brahmacharya by Swamiji on 20 February 1896 at New York, with a mantra of her choice.  

Sarah Ellen Waldo (1845–1926) was Swamiji’s American disciple from Brooklyn. He first called her Brahmacharini Yatimata for her deep interest in Raja-Yoga and later, Sister Haridasi. She ran Swamiji’s household in New York, commuting daily from her residence at 249 Monroe Street, Brooklyn—a two-hour journey. She cooked, edited, cleaned and took dictation, taught and managed, read proof and saw visitors. She played an active role in the running of the New York Vedanta Society and taught Raja-yoga in both its practical and theoretical aspects. She was given charge of the publication of Swamiji’s books in America in association with Mr. Francis Leggett. She was initiated into the vows of [[Brahmacharya in Yoga (योगे ब्रह्मचर्यम्)|brahmacharya]] by Swamiji on 20 February 1896 at New York, with a [[Mantra (मंत्र)|mantra]] of her choice.  

Swamiji dictated the greater part of Raja-Yoga to her, taken down in long hand with painstaking care. She was his scribe. She thus described the manner in which he dictated the book, 'In delivering his commentaries on the aphorisms, he would leave me waiting while he entered into deep states of meditation or self contemplation, to emerge therefrom with some luminous interpretation. I had always to keep the pen dipped in the ink. He might be absorbed for long periods of time, and then suddenly his silence would be broken by some eager expression or some long, deliberate teaching.'<ref name=":0" />

Swamiji dictated the greater part of Raja-Yoga to her, taken down in long hand with painstaking care. She was his scribe. She thus described the manner in which he dictated the book, 'In delivering his commentaries on the aphorisms, he would leave me waiting while he entered into deep states of meditation or self contemplation, to emerge therefrom with some luminous interpretation. I had always to keep the pen dipped in the ink. He might be absorbed for long periods of time, and then suddenly his silence would be broken by some eager expression or some long, deliberate teaching.'<ref name=":0" />

*The science of Raja Yoga proposes to put before humanity a practical and scientifically worked out method of reaching this truth.

*The science of Raja Yoga proposes to put before humanity a practical and scientifically worked out method of reaching this truth.

*The science of Raja Yoga… proposes to give us such a means of observing the internal states.

*The science of Raja Yoga… proposes to give us such a means of observing the internal states.

*This is what Raja Yoga proposes to teach. The goal of all its teachings is how to concentrate the mind, then how to discover the innermost recesses of our own minds, then, how to generalize their contents and form our own conclusions from them.

*This is what Raja Yoga proposes to teach. The goal of all its teachings is how to concentrate the [[Manas (मनः)|mind]], then how to discover the innermost recesses of our own minds, then, how to generalize their contents and form our own conclusions from them.

*… in the study of this Raja Yoga no faith or belief is necessary. Believe nothing until you find it out for yourself; that is what it teaches us.

*… in the study of this Raja Yoga no faith or belief is necessary. Believe nothing until you find it out for yourself; that is what it teaches us.

*This study of Raja Yoga takes a long time and constant practice. A part of this practice is physical, but in the main it is mental. As we proceed we shall find how intimately the mind is connected with the body.

*This study of Raja Yoga takes a long time and constant practice. A part of this practice is physical, but in the main it is mental. As we proceed we shall find how intimately the mind is connected with the [[Sharira Traya (शरीरत्रयम्)|body]].

===Chapter II – The First Steps===

===Chapter II – The First Steps===

*Raja Yoga is divided into eight steps.

*Raja Yoga is divided into [[Ashtanga Yoga (अष्टाङ्गयोगः)|eight steps]].

*Absolute control of nature, and nothing short of it, must be the goal.

*Absolute control of nature, and nothing short of it, must be the goal.

*This human body is the greatest body in the universe, and a human being the greatest being.

*This human body is the greatest body in the universe, and a human being the greatest being.

===Chapter III – Prana===

===Chapter III – Prana===

*The sum total of all forces in the universe, mental or physical, when resolved back to their original state, is called Prana.

*The sum total of all forces in the universe, mental or physical, when resolved back to their original state, is called [[Prana (प्राणः)|Prana]].

*The knowledge and control of this Prana is really what is meant by Pranayama.

*The knowledge and control of this Prana is really what is meant by [[Pranayama (प्राणायामः)|Pranayama]].

*The Prana is the vital force in every being. Thought is the finest and highest action of Prana.

*The Prana is the vital force in every being. Thought is the finest and highest action of Prana.

*Modern physics also has demonstrated that the sum total of the energies in the universe is the same throughout.

*Modern physics also has demonstrated that the sum total of the energies in the universe is the same throughout.

*Raja Yoga is the science which teaches us how to gain the power of concentration.

*Raja Yoga is the science which teaches us how to gain the power of concentration.

*Spiritualism is also a manifestation of Pranayama.

*Spiritualism is also a manifestation of Pranayama.

*All this bringing of the mind into a higher state of vibration is included in one word in Yoga—Samadhi.

*All this bringing of the mind into a higher state of vibration is included in one word in Yoga—[[Samadhi (समाधिः)|Samadhi]].

*That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force, by mental means, is called Raja Yoga.

*That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force, by mental means, is called Raja Yoga.

*The aim of Pranayama here is to rouse the coiled up power in the Muladhara, called the Kundalini.

*The aim of Pranayama here is to rouse the coiled up power in the Muladhara, called the Kundalini.

*…Raja Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.

*…Raja Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.

 

===Chapter V – The Control of Psychic Prana===

===Chapter V – The Control of Psychic Prana===

*Draw in four seconds, hold in sixteen seconds, then throw out in eight seconds. This makes one Pranayama… Do it only four times in the morning, and four times in the evening.

*Draw in four seconds, hold in sixteen seconds, then throw out in eight seconds. This makes one Pranayama… Do it only four times in the morning, and four times in the evening.

*There must be perfect chastity in thought, word and deed; without it the practice of Raja Yoga is dangerous, and may lead to insanity.[[File:Pingala is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Photo Courtesy- Swami Vivekananda (1959), Raja-Yoga, Calcutta- Advaita Ashrama.png|thumb|Pingala is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Photo Courtesy- Swami Vivekananda (1959), Raja-Yoga, Calcutta- Advaita Ashrama.png]]

*There must be perfect chastity in thought, word and deed; without it the practice of Raja Yoga is dangerous, and may lead to insanity.

===Chapter VI – Pratyahara and Dharana===

===Chapter VI – Pratyahara and Dharana===

*All actions, internal and external, occur when the mind joins itself to certain centres, called the organs.

*All actions, internal and external, occur when the mind joins itself to certain centres, called the [[Indriyas (इन्द्रियाणि)|organs]].

*This controlling of mind, and not allowing it to join itself to the centres is Pratyahara.

*This controlling of mind, and not allowing it to join itself to the centres is [[Pratyahara (प्रत्याहारः)|Pratyahara]].

*When the Chitta, or mind-stuff, is confined and limited to a certain place it is Dharana.

*When the [[Chitta (चित्तम्)|Chitta]], or mind-stuff, is confined and limited to a certain place it is [[Dharana (धारणा)|Dharana]].

*Read only those books which have been written by persons who have had realization.

*Read only those books which have been written by persons who have had realization.

*Take up one idea. Make that one idea your life—think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced.

*Take up one idea. Make that one idea your life—think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced.

*All the different steps in Yoga are intended to bring us scientifically to the super-conscious state, or Samadhi.

*All the different steps in Yoga are intended to bring us scientifically to the super-conscious state, or Samadhi.

*… every man must, eventually, get to that state, and that is religion. Experience is the only teacher we have.

*… every man must, eventually, get to that state, and that is religion. Experience is the only teacher we have.

*… the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana.

*… the power of flowing in an unbroken current, as it were, towards that point. This state is called [[Dhyana (ध्यानम्)|Dhyana]].

*The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation.

*The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation.

====Chapter I – Concentration: Its Spiritual Uses – 51 Aphorisms====

====Chapter I – Concentration: Its Spiritual Uses – 51 Aphorisms====

*The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkara), form the group called the Antahkarana (the internal instrument).

*The organs (Indriyas), together with the mind (Manas), the determinative faculty ([[Buddhi (बुद्धिः)|Buddhi]]), and egoism ([[Ahamkara (अहंकारम्)|Ahamkara]]), form the group called the Antahkarana (the internal instrument).

*The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis.

*The bottom of the lake is our own true [[Indian Concept of Self|Self]]; the lake is the Chitta and the waves the Vrittis.

*Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions.

*Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions.

*Molecular vibration never ceases… Each atom performs the same function as the big worlds do.

*Molecular vibration never ceases… Each atom performs the same function as the big worlds do.

*Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converted into the higher powers.

*Each time we suppress hatred, or a feeling of [[Krodha (क्रोधः)|anger]], it is so much good energy stored up in our favour; that piece of energy will be converted into the higher powers.

*Realisation is real religion, all the rest is only preparation—hearing lectures, or reading books, or reasoning is merely preparing the ground; it is not religion.

*Realisation is real religion, all the rest is only preparation—hearing lectures, or reading books, or reasoning is merely preparing the ground; it is not religion.

*What we call mind is very much the same as electricity. It is clear that this nerve fluid has some amount of electricity, because it is polarized, and it answers all electrical directions.

*What we call mind is very much the same as electricity. It is clear that this nerve fluid has some amount of electricity, because it is polarized, and it answers all electrical directions.

*Love, existence and knowledge are not the qualities of the Purusha, but its essence.

*Love, existence and knowledge are not the qualities of the [[Purusha (पुरुषः)|Purusha]], but its essence.

*The soul itself is the centre where all the different perceptions converge and become unified.

*The soul itself is the centre where all the different perceptions converge and become unified.

*Each soul is potentially divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy—by one or more or all of these—and be free. This is the whole of religion.

*Each soul is potentially divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy—by one or more or all of these—and be free. This is the whole of religion.

====Chapter III – Powers – 56 Aphorisms====

====Chapter III – Powers – 56 Aphorisms====

*How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time passes unnoticed the more concentrated we are.

*How are we to know that the mind has become concentrated? Because the idea of [[Kala (कालः)|time]] will vanish. The more time passes unnoticed the more concentrated we are.

*The word I know is a mixture of the three—vibration, sensation and reaction.

*The word I know is a mixture of the three—vibration, sensation and reaction.

*These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom.

*These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom.

The Appendix contains references to Yoga in other ancient Sanskrit texts.

The Appendix contains references to Yoga in other ancient Sanskrit texts.

*Shvetashvatara Upanishad (Chapter II) – 14 mantras.

*Shvetashvatara Upanishad (Chapter II) – 14 mantras.

*Yajnavalkya quoted by Shankara – Here, the seer Yajnavalkya informs Gargi about the basics of Yoga.

*[[Yajnavalkya (याज्ञवल्क्यः)|Yajnavalkya]] quoted by Shankara – Here, the seer Yajnavalkya informs [[Gargi (गार्गी)|Gargi]] about the basics of Yoga.

*Sankhya (Book III, IV, V and VI) – 24 related aphorisms have been quoted.  

*[[Sankhya (सङ्ख्या)|Sankhya]] (Book III, IV, V and VI) – 24 related aphorisms have been quoted.

*Vyasa Sutras (Chapter IV, Section I) – 5 relevant aphorisms.<ref>Swami Vivekananda (1959), Raja-Yoga, Calcutta: Advaita Ashrama

*Vyasa Sutras (Chapter IV, Section I) – 5 relevant aphorisms.<ref>Swami Vivekananda (1959), Raja-Yoga, Calcutta: Advaita Ashrama

</ref>

</ref>

==References==

==References==

<references />

<references />