Raja-Yoga & Patanjali Yoga-Sutra by Swami Vivekananda

1. Raja-Yoga: The Science of Direct Spiritual Experience

The teachers of the science of Yoga, therefore, declare that religion is not only based upon the experience of ancient times, but that no man can be religious until he has the same perceptions himself.

Experience is paramount. Raja-Yoga asserts that true religion is not about blind faith, dogma, or inherited beliefs, but about direct, personal experience of spiritual truths. Just as science relies on observable facts and repeatable experiments, Yoga provides a systematic method to perceive the divine within oneself. This approach challenges the notion that spiritual experiences are exclusive to ancient prophets, affirming that every individual has the potential for such direct perception.

Beyond theories. The world is rife with religious quarrels because most religions are based on theories and beliefs rather than verifiable experience. Raja-Yoga offers a practical science to transcend these theoretical disputes by enabling individuals to "see God" and "perceive their own souls." It encourages skepticism until personal verification, stating, "Believe nothing until you find it out for yourself."

Universal foundation. All great religions, at their core, stem from the direct experiences of their founders—Christ, Buddha, the Rishis. Raja-Yoga teaches how to replicate these experiences, making spirituality accessible and verifiable for anyone willing to undertake the practice. It is a universal science, transcending specific doctrines, and focusing on the inherent human capacity to seek and find truth within.

2. Understanding the Mind (Chitta) and Its Waves (Vrittis)

Yoga is restraining the mind - stuff (Chitta) from taking various forms (Vrittis).

The mind-stuff. At the heart of Raja-Yoga is the concept of Chitta, the mind-stuff, which is the fundamental material of our internal world. It's not merely the brain, but the entire internal instrument comprising the mind (Manas), intellect (Buddhi), and ego (Ahamkara). This Chitta is constantly agitated, like a lake with ripples, by external stimuli and internal thoughts.

Waves of thought. These ripples or modifications of the Chitta are called Vrittis. They are the thoughts, perceptions, memories, and emotions that constantly arise and obscure our true Self. Our entire universe of experience is essentially these Vrittis, our own "enamel" projected onto an unknowable reality. The goal of Yoga is to calm these waves, allowing us to see the "bottom of the lake"—our true, pure Self.

States of mind. The Chitta manifests in various states:

• Tamas: Darkness, dullness, leading to injury (found in brutes).
• Rajas: Activity, driven by power and enjoyment.
• Sattva: Serenity, calmness, where waves subside, leading to clear perception.
  The calm man is not dull but intensely active, having control over these mind waves. Restraining the Chitta from its outward tendencies and guiding it back to its essence is the first step in Yoga.

3. The Eight Limbs of Raja-Yoga: A Holistic Path

Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are the steps in Raja-Yoga, of which non - injury, truthfulness, non - covetousness, chastity, not receiving anything from another are called Yama.

Structured progression. Raja-Yoga is a systematic science, outlined in eight progressive steps or "limbs" that guide the practitioner towards liberation. These steps are not merely physical exercises but a comprehensive training for both body and mind, building a strong foundation for spiritual growth.

Ethical bedrock. The first two limbs, Yama and Niyama, form the essential moral and ethical groundwork without which no true Yoga practice can succeed. They are universal vows, applicable to everyone, regardless of background:

• Yama (Restraints): Non-killing (Ahimsa), truthfulness (Satya), non-stealing (Asteya), continence (Brahmacharya), and non-receiving of gifts (Aparigraha). These purify the mind and foster independence.
• Niyama (Observances): Cleanliness (Shaucha), contentment (Santosha), austerity (Tapas), study (Svadhyaya), and self-surrender to God (Ishvara-pranidhana). These cultivate positive habits and inner discipline.

Progressive mastery. Following these ethical principles, the subsequent limbs guide the Yogi through physical and mental control:

• Asana: Posture, ensuring a firm and pleasant seat for meditation.
• Pranayama: Control of Prana, the vital life force, primarily through breath regulation.
• Pratyahara: Withdrawal of the senses from external objects.
• Dharana: Concentration, fixing the mind on a single point.
• Dhyana: Meditation, an unbroken flow of concentration.
• Samadhi: Superconsciousness, the ultimate state of absorption and liberation.

4. Prana: The Universal Life Force and Its Control

Just as Akasha is the infinite, omnipresent material of this universe, so is this Prana the infinite, omnipresent manifesting power of this universe.

Cosmic energy. According to Indian philosophy, the entire universe is composed of two fundamental principles: Akasha (the omnipresent, subtle material) and Prana (the infinite, omnipresent manifesting power). Everything that exists, from the smallest atom to the largest sun, from physical motion to thought, is a manifestation of Prana.

The breath as a key. In the human body, Prana manifests most obviously as the motion of the lungs, or breath. Pranayama, often mistakenly equated with breathing exercises, is actually the control of this universal Prana. By consciously regulating the breath, the Yogi gains control over the subtle nerve currents and, eventually, all the forces within the body and mind.

Unlimited power. Mastering Prana opens the door to immense power. A Yogi who perfectly controls Prana can influence all forces in the universe, from the physical to the mental. This control is the secret behind various phenomena often labeled as "miracles," "mind-healing," or "spiritualism." It is the ability to manipulate the subtle vibrations of energy that constitute all existence.

5. Awakening Kundalini: The Path to Superconscious Perception

When that Kundalini awakes, it tries to force a passage through this hollow canal, and as it rises step by step, as it were, layer after layer of the mind becomes open and all the different visions and wonderful powers come to the Yogi.

The psychic anatomy. Yogis describe a subtle energy system within the spinal column, consisting of two nerve currents, Ida (left) and Pingala (right), and a central hollow canal called Sushumna. At the base of the Sushumna lies the "Lotus of the Kundalini," a coiled-up psychic power.

Unlocking higher states. In ordinary individuals, the Sushumna is closed. The primary aim of Raja-Yoga is to awaken the Kundalini and guide it upwards through this central canal. As Kundalini ascends, it activates various psychic centers or "lotuses" (chakras) along the spine, progressively opening layers of the mind and leading to supersensuous perceptions and extraordinary powers.

The ultimate realization. When the Kundalini reaches the Sahasrara, the "thousand-petalled lotus" in the brain, the Yogi achieves perfect detachment from body and mind. This culminates in the "knowledge space" (Chidakasha), where objectless perception occurs, and the soul realizes its true, free nature. This awakening is the sole path to divine wisdom and superconscious realization.

6. Ethical Foundations: Yama and Niyama for Purity

The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed.

Indispensable groundwork. Before any advanced psychic practices, Raja-Yoga emphasizes the absolute necessity of ethical and moral purification. Yama (restraints) and Niyama (observances) are not optional but foundational, ensuring the mind is prepared for higher states of consciousness. Without this moral purity, Yoga practice can be dangerous or ineffective.

Cultivating virtue. Yama involves abstaining from harmful actions and thoughts:

• Non-injury (Ahimsa): Extending mercy to all beings, in thought, word, and deed.
• Truthfulness (Satya): Speaking facts as they are, leading to the attainment of desired results.
• Non-stealing (Asteya): Not taking others' goods by stealth or force.
• Continence (Brahmacharya): Chastity in thought, word, and deed, crucial for spiritual energy (Ojas).
• Non-receiving (Aparigraha): Avoiding gifts to maintain independence and purity of heart.

Building discipline. Niyama focuses on positive self-discipline:

• Cleanliness (Shaucha): Both external (body) and internal (mind, through virtues).
• Contentment (Santosha): Leading to superlative happiness.
• Austerity (Tapas): Controlling the body and senses, leading to heightened powers.
• Study (Svadhyaya): Reading scriptures that teach soul liberation, and mental repetition of mantras.
• Self-surrender to God (Ishvara-pranidhana): Worshipping God through praise, thought, and devotion, leading to perfect Samadhi.

7. Concentration (Dharana, Dhyana, Samadhi): The Core Practice

When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana.

Focusing the mind. After establishing ethical foundations and controlling Prana, the Yogi moves to the internal practices of concentration. Dharana is the initial step, where the mind is held onto a particular object or spot, either within the body (like the heart or nose tip) or externally. This requires conscious effort to prevent the mind from wandering.

Unbroken flow. Dhyana, or meditation, is the continuation of Dharana, where the mind maintains an unbroken flow of knowledge towards that single object. It's a sustained, effortless concentration, like oil pouring from one vessel to another. The mind becomes deeply absorbed, moving beyond mere intellectual understanding.

Objectless perception. Samadhi is the culmination, where Dhyana intensifies to such a degree that the external form of the object vanishes, and the mind reflects only its essential meaning or internal part. This is a state of superconsciousness, where the distinction between the meditator and the object of meditation dissolves. The three together—Dharana, Dhyana, and Samadhi—when applied to one object, are called Samyama, granting profound knowledge and control over that object.

8. Beyond Reason: The Superconscious State (Samadhi)

When the mind goes beyond this line of self - consciousness, it is called Samadhi or superconsciousness.

Transcending consciousness. Human consciousness operates on two main planes: the conscious (with egoism) and the unconscious (without egoism, like instinct or sleep). Raja-Yoga reveals a third, higher plane: the superconscious, or Samadhi. This state also operates without egoism, but unlike unconsciousness, it brings profound enlightenment and transformation.

Enlightenment, not dullness. While deep sleep is a state beneath consciousness, Samadhi is a state above it. A person returning from deep sleep is the same; one returning from Samadhi is a sage, a prophet, their entire character and life illumined. This distinction highlights Samadhi as a state of heightened awareness and spiritual realization, not mere mental vacancy or dullness.

Accessing ultimate truths. Reason, though powerful, is limited to a narrow circle. Questions about the immortal soul, God, or the universe's guiding intelligence lie beyond its grasp. Samadhi provides direct access to these transcendental truths, offering answers that reason cannot provide. It is the scientific method to experience religion directly, fulfilling reason rather than contradicting it, and revealing the infinite knowledge inherent within.

9. The Nature of Karma and the Cycle of Existence

The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.

Actions and their fruits. Karma refers to the sum total of our actions, thoughts, and deeds, which leave subtle impressions (Samskaras) on the mind. These Samskaras are the "roots" that inevitably bear "fruit" in the form of future experiences, determining our species, lifespan, and the pleasure or pain we encounter. Every action, good or bad, creates a wave in the Chitta that eventually subsides into a fine impression, waiting to manifest again.

Eternal cycle. The Yogis explain that all happiness derived from the senses ultimately leads to pain, as desires are insatiable and their unfulfillment causes suffering. Thus, all impressions, whether good or evil, are considered "pain-bearing obstructions" that bind the soul to the ceaseless cycle of birth and death. The goal is to transcend this cycle by burning out the very seeds of Karma.

Environment and desire. Desires manifest only in suitable environments. If a soul takes a god body, only godly desires emerge; animal desires remain latent. This implies that environment can check desires, but the underlying impressions persist. The "clinging to life" seen in all beings is an instinctive manifestation of past experiences of pain and death, stored as subconscious Samskaras, reinforcing the theory of reincarnation.

10. Renunciation of Powers: The Ultimate Goal of Liberation

By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.

Powers as distractions. As the Yogi progresses, various extraordinary powers (Siddhis) may manifest, such as knowing past and future, understanding animal sounds, becoming invisible, or controlling elements. While these powers are a natural outcome of intense concentration and control over Prana, Patanjali issues a strong warning: they are obstacles to the ultimate goal of liberation.

The true aim. Seeking these powers for their own sake is a worldly pursuit, intensifying suffering and binding the Yogi further to nature. The highest goal is not omnipotence or omniscience within the manifested universe, but Kaivalya—absolute independence and aloneness of the soul, free from all entanglement with nature, mind, and body.

Beyond temptation. Gods and celestial beings may even tempt the Yogi with these powers, fearing that complete liberation would diminish their own realms. The true Yogi must be strong enough to reject all such allurements, recognizing them as mere dreams and manifestations of the mind. Only by giving up even the idea of these powers can the "seedless" Samadhi be attained, where all impressions are destroyed, and the soul shines in its own unblemished glory, ever blessed and perfect.

Last updated: November 30, 2025