Everyone is searching after self-realization in different ways—by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc.
To unfold the mystery of bhakti-yoga, as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways—by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields—social, political, economic, cultural, religious, moral, etc.—and in their different branches. But here the goal of all such inquiries is explained.
Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.
Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Śaṅkarācārya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mīmāṁsaka philosophers, following the principles of Jaimini, stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one's prescribed duty. (2) Atheistic Sāṅkhya philosophers like Kapila analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyāya philosophers like Gautama and Kaṇāda have accepted a combination of atoms as the original cause of the creation. (4) Māyāvādī philosophers say that everything is an illusion. Headed by philosophers like Aṣṭāvakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.
Such an elevated state of consciousness is the last word in yoga. None of the other yoga processes, such as haṭha-yoga or rāja-yoga, can bring one to this platform.
Renunciation Through Wisdom 5.1:
Real yoga is buddhi-yoga, the yoga of devotional service, which brings about direct perception of the Supreme Lord. When the devotee meets the Lord face to face, liberation takes the form of a woman and is at his beck and call, eager to serve him, and she is accompanied by personified material opulence, sense pleasure, and religiosity, all of whom wait upon the devotee like servants. The pure devotees of the Lord are all embodiments of perfection in yoga; thus the four Vedic goals are truly at their beck and call. And beyond these four goals is the supreme destination: superconsciousness, or God consciousness. This is the fifth and paramount Vedic goal. One who has reached the state of unalloyed Kṛṣṇa consciousness is an extremely rare personality—one in a million devotees, according Lord Caitanya.
Such an elevated state of consciousness is the last word in yoga. None of the other yoga processes, such as haṭha-yoga or rāja-yoga, can bring one to this platform. Buddhi-yoga lies far above these yoga practices, which are mostly physical disciplines. Buddhi-yoga, however, is a spiritual discipline for self-realization. This realization is a full perception of the nondual Absolute Truth, whereby one sees everything resting in the Supreme Lord and the Supreme Lord in everything.
Certainly there are other methods for spiritual advancement, such as rāja-yoga, by which one can become equipoised, or difficult prāṇāyāma exercises, severe austerities, and renunciation, and these practices are very powerful. But when the Lord's divine potency acts, they all seem extremely ineffectual compared to the process of surrender, which invokes that potency.
Renunciation Through Wisdom 5.1:
When the devotee adopts such a mood of surrender and complete dependence, everything easily happens by the Lord's desire. Even if the process of surrender somehow remains incomplete, the devotee achieves the ends attainable through other yogic practices. As the Lord says, "A little advancement on this path protects one from the most dangerous type of fear." In other words, the Supreme Lord personally intervenes and arranges for His surrendered devotee's success in spiritual life. Is there any doubt that once the Lord's divine energy is active, all our artificial endeavors are most insignificant and futile? The Lord's inconceivable potency that descends to bless us with spiritual perfection shows the magnitude and glory of His potencies. Certainly there are other methods for spiritual advancement, such as rāja-yoga, by which one can become equipoised, or difficult prāṇāyāma exercises, severe austerities, and renunciation, and these practices are very powerful. But when the Lord's divine potency acts, they all seem extremely ineffectual compared to the process of surrender, which invokes that potency. All these other methods, though very potent, are human endeavors. So how can they compare with the Supreme Lord's divine potency? With this divine potency the Lord blesses particular persons in particular circumstances.
Dhyāna. Dhyāna-yoga, meditation. And rāja-yoga, the same.
Lecture on BG 2.20-25 -- Seattle, October 14, 1968:
Madhudviṣa: It mentions dhyāna (pronounces "dahayana") and rāja-yoga in that chapter. Can you explain the meaning of these two yogas?
Prabhupāda: Hm?
Madhudviṣa: Dahyana. D-h-y-a-n-a.
Prabhupāda: Dhyāna. Dhyāna-yoga, meditation.
Madhudviṣa: That's meditation. And is rāja-yoga the same?
Prabhupāda: Yes.
There are many different types of yoga system, and all the yoga systems are discussed in the Bhagavad-gītā, haṭha-yoga, karma-yoga, jñāna-yoga, rāja-yoga, so many yoga systems. But the real yoga system, the first-class yoga system, is to revive your connection with Kṛṣṇa.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974:
The first-class yogi is he... Who? Yoginām api sarve... There are many yogis. There are many different types of yoga system, and all the yoga systems are discussed in the Bhagavad-gītā, haṭha-yoga, karma-yoga, jñāna-yoga, rāja-yoga, so many yoga systems. But the real yoga system, the first-class yoga system, is to revive your connection with Kṛṣṇa. That is first class. Here it is also said, yoga ādhyātmikaḥ puṁsām. Ādhyātmika. We are living entities, soul. We are now... We are disconnected, but we have forgotten. Disconnection cannot be. That is not possible. But it is covered. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). There is yoga and there is a yogamāyā. Yogamāyā means forgetfulness. So Kapiladeva... Kapiladeva is Bhagavān. He is advising, Bhagavān, that "This is first-class yoga." Ādhyātmikaḥ. Ādhyātmikaḥ, about the soul.
Kṛṣṇa has explained in the Bhagavad-gītā all systems-jñāna-yoga system, haṭha-yoga system, karma-yoga system, rāja-yoga system. But at the end He says that "If anyone actually wants to know Me, that is bhakti."
Arrival Address -- London, July 7, 1973:
So Kṛṣṇa is not so easy to approach by the nondevotees. Vedeṣu durlabha. Or even by studying Vedas, durlabha. Durlabha means not approachable, not approachable. Vedeṣu durlabha adurlabha ātma-bhaktau. But to His devotees He's very easy. He's very easy. Just like the gopīs. Gopīs, they are village girls, not educated, not brāhmaṇa, not Vedantist. But Kṛṣṇa is within their palms, within their hands. So this bhakti-yoga is so nice that Kṛṣṇa, or God, who is unapproachable by any other method-however efficient it may be, it is not possible—only by love and devotion in service He can be approached. It is clearly stated in the Bhagavad-gītā: bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa has explained in the Bhagavad-gītā all systems-jñāna-yoga system, haṭha-yoga system, karma-yoga system, rāja-yoga system. But at the end He says that "If anyone actually wants to know Me, that is bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.
We are practicing the emperor yoga. Therefore rāja-yoga is included there.
Lecture -- Seattle, October 11, 1968:
Young man (2): What do you think of kuṇḍalinī or rāja-yoga?
Prabhupāda: We are practicing the emperor yoga. Therefore rāja-yoga is included there. The Bhagavad-gītā says that,
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate māṁ yo
sa yuktatamo mataḥ
(BG 6.47)
Anyone who is always thinking of Kṛṣṇa within himself, he is the topmost yogi. Therefore a person who is in Kṛṣṇa consciousness on the authority of Vedic literature, he is supposed to passed all kinds of yogic principles.
There are different kinds of yoga systems, bhakti-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, rāja-yoga, so many. But Kṛṣṇa says, "That yogi's perfect who's always thinking of Me."
Lecture -- Hong Kong, January 31, 1974:
Our movement is not dry. We are simply asking people, "Chant, dance, eat nice foodstuffs, take prasādam and go home. It is not dry, because the same tendency is there. Everyone goes to the hotel, everyone goes to the nightclub, eats sumptuously and dances with musical instruments, enjoys the same thing—but in connection with Kṛṣṇa. You take prasādam, you chant, you dance and enjoy life, but in connection with Kṛṣṇa. Then it is successful. Your life is successful. That is Kṛṣṇa also saying, mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is the yoga, this Kṛṣṇa consciousness movement—the topmost yoga. There are many yogis, you might have seen, for gymnastics of the body. That is not perfection of yoga. That is yoga, a kind of yoga, but there are different kinds of yoga systems, bhakti-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, rāja-yoga, so many. But Kṛṣṇa says,
yoginām api sarveṣām
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
(BG 6.47)
"That yogi's perfect who's always thinking of Me, mayy āsakta-manaḥ. This is being taught.
The father, mother will see the horoscope, whether this boy and girl will agree according to the horoscope. Rāja-yoga(?) There are some calculations, astronomical calculations, from his birth, from her birth, and the expert astrologer will select, "Yes, this boy and this girl will be happy." Then they are married.
Room Conversation with John Griesser (later initiated as Yadubara Dasa) -- March 10, 1972, Vrndavana:
Prabhupāda: Because India, the caste system is very strong. So a brāhmaṇa will never accept a girl born into a śūdra family, although in śāstra it says that you can accept. (Sanskrit) means family member is respectful. Your family consideration is very... During marriage ceremony, the family consideration is very strong. Now that is dwindling. Formerly, family traditions, then horoscope. The so-called love was not given any importance, the so-called love. As in other countries the boys select wife or girls selects... No. There is no importance on this. The father, mother will see the horoscope, whether this boy and girl will agree according to the horoscope. Rāja-yoga(?) There are some calculations, astronomical calculations, from his birth, from her birth, and the expert astrologer will select, "Yes, this boy and this girl will be happy." Then they are married. If there is any discrepancy, they will deny, "No." These were the considerations. Then family tradition. What is the tradition of the boy's father's family, mother's family, so many things they calculate, then the marriage settlement, "Yes." And the boy might not have seen the girl. There is no necessity of the boy seeing the girl or the girl seeing the boy. There is no necessity.
There is no fundamental difference. The same. Bhagavad-gītā recommends that you should select a very secluded place in a solitary sacred place, you should make your āsana, sit down perpendicularly, don't close your eyes completely, half open, and concentrate on the tip of the nose. Everything is there. "And then think of Me."
Evening Darsana -- July 8, 1976, Washington, D.C.:
Dr. Sharma: Swamiji, how different is this Chapter Six different from the Patañjali's yoga-śāstra and the rāja-yoga?
Prabhupāda: I don't think there is any.
Dr. Sharma: There is no difference.
Prabhupāda: There is no fundamental difference. The same. Bhagavad-gītā recommends that you should select a very secluded place in a solitary sacred place, you should make your āsana, sit down perpendicularly, don't close your eyes completely, half open, and concentrate on the tip of the nose. Everything is there. "And then think of Me." But Arjuna said, he said, "Oh, it is not possible." He was a frank gentleman. He was not a hypocrite. He said that "You are recommending all these yoga practice, it is not possible for me. I am a politician, I have to execute so many other businesses. I cannot go to the secluded place and sit down like this. So you are recommending me for yoga practice, but I say I cannot." But at the present moment, they have become more than Arjuna. (laughs) What Arjuna denied, they want to practice. This is another hypocrisy. Arjuna was not an ordinary man. He was so exalted that he could speak with Kṛṣṇa directly, and coming from royal family, and he's famous as great fighter. He refused, "I cannot do that." And we are taking to yoga practice.
taken from: https://vaniquotes.org/wiki/Raja-yoga