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The word 'raja' means king. Rajayoga, "Real or Real Yoga", this Yoga is said to be the real or real Yoga, because the practitioner becomes the ruler of the mind. Rajayoga refines and perfects the consciousness to develop the personality and achieve success in almost any endeavor. Rajayoga, the science that creates a fusion or union (Yoga) between the conscious and subconscious mind, thus producing a third state that becomes superconsciousness. All the processes of Hathayoga and layayoga are the means to achieve rajayoga (Samadhi). He who attains rajayoga triumphs over death in time. Rajayoga means self-realization, Siva, Brahma, Atma, the self, cosmic consciousness. Hathayoga is the same experience but from reflection on the premodal. Sakti before Samadhi in the highest state of Rajayoga there is no reflection in Sakti, Siva and Sakti in equanimity, Hathayoga is the means to experience it, Sakti or tattva is the instrument. According to the Sloka, through Hathayoga and the absorption of mind and prana one obtains laya, unmani. Unmani is the condition in which the finite mind stops functioning. Avastha is a state or condition which is achieved through effort but is impermanent. It means that Hathayoga will awaken the condition of unmani but until it becomes an established condition or natural state, sithili, one will remain at the level of Hathayoga and will not achieve Rajayoga. Hathayoga culminates in the union of Ida, pingala and Susumna in anjacakra, while Rajayoga culminates beyond this, when the kundalini reaches the Sahasrara cakra. The supreme is neither state, nor experience, nor condition. There really aren't words to express it exactly. Although the Upanisads and various other scriptures try to do so. Then it's simply like that. 93

15 The earth without Rajayoga, night without Rajayoga, even the various mudras without Rajayoga are useless not beautiful. Without Rajayoga the value of this life cannot be had. The final stage of Samadhi is Rajayoga and it is the only purpose of existence on this earth; without that experience it is not possible to grasp the true nature of this empirical world. Samadhi can be achieved by following any path or yoga-karma, jnana and bhaktiyoga etc. all end up in the experience of a totally onepointed mind, i.e. Samadhi. Rajayoga does not mean only Patanjali's particular system of astangayoga, but means complete absorption in dhyana by any means. Without withdrawing sensory awareness and experiencing the inner world in meditation it is impossible to appreciate the external. Without striving for internal experience, there is no point in living for the external; there is no point in living for external experience because it is limited by the senses. The inner world is vast and unlimited. Through dhyana the external experience expands and becomes part of the internal one. The more one can delve into dharana and dhyana, the more one can appreciate the purpose and beauty of life. According to Patanjali rajayoga Samadhi there are two types: Samprajnata or (Savikalpa) and Asamprajnata or (Nirvikalpa). In the first, the seeds of the Samskaras are not destroyed. In the latter even the Samskaras are fried or annihilated. This is why the first is called Sabija Samadhi (with seed) and letters like nirbija Samadhi (without seed or Samskara) Samprajnata Samadhi lead to Samprajnata Samadhi. Savikalpa Samadhi has six types: Savitarka (with discussion), nirvitarka without (discussion), savicara (with deliberation), ananda 15 .suddhimeti yada sarvam nadicakram malakulam / Tadivya jayate yogi pranasangrahane ksamah // Ibid- II.5 94

(blissful) and asmita (with individual consciousness). This is the highest form of Samadhi. This occurs after viveka-khyati or the final discrimination between Prakrti and Purusa. All seeds or impressions are burned by the fire of knowledge. This Samadhi brings kaivalya or absolute independence. One can enter rajayoga Samadhi in asamprajnata Samadhi (nirvikalpa state). All the Samskaras and vasanas that cause rebirth are completely fried. All the vrttis or mental modifications arising from the mental lake are limited. The five affections, viz. avidya (ignorance), asmita (egoism), raga-dvesa (love and hatred) and abhinivesa (attachment to life) are destroyed and the bonds of karma are annihilated. Maharsi Patanjali prescribed the practice of various types of lower Samadhi. There must be a gradual ascent on the yoga ladder and for this one must pass through successive stages before attaining the highest asamprajnata or nirvikalpa Samadhi. Finally, the Purusa realizes its own matative state of divine glory, isolation or absolute independence (Kaivalya). He has completely separated himself from Prakrti and his affections. He feels his absolute freedom and reaches kaivalya, the highest goal of rajayoga. The gunas, having achieved their objectives of bhoga and apavarga, now cease to act altogether. The sum total of all the knowledge of the three worlds of all secular science is nothing but a mere shell when compared to the infinite knowledge of a yogi who has achieved kaivalya. The name Rajayoga has been used for several types of Yogas by different persons. Generally Patanjali's Yoga is called Rajayoga. But some writers use the term for a yoga in which the entire process is mental and nothing physical. In other words it is used in contradistinction of Hathayoga. Which is more or less physical? Rajayoga is a culture of mind and attempt to could it in the form of Brahman. It is realization of the truth of the mahavakya; 'I am Brahman'. This Yoga is undertaken after having 95

practiced other yogas- Hathayoga, Mantrayoga, Layayoga, Jnanayoga of Vedanta. According to the Tejobindu Upanisad the Rajayoga consists of fifteen constituent parts, namely: i) Yama ii) Niyama iii) Tyaga iv) Mauna v) Desa vi) Kala vii) Asana viii) Mula-bandha ix) Deha-samya x) Drk-sthiti xi) Prana-samyama xii) Pratyahara xiii) Dharana xiv)Atma-dhyana xv) Samadhi