Page 93 - Complete Works of Dr. KCV Volume 1

Introductory
The School of Rajayoga is said to have been founded by Hiranyagarbha (Brahma) and the chief tenets of that school were written down in Sutra- form by Sage Patanjali. Sage Patanjali is identified with the great grammarian Patanjali by some scholars. Rajayoga, as enunciated by the Yoga Sutras, is one of the earliest systematic attempts to present the method of release. It is however true that in the meanwhile many other types of yoga have come into being.
Shri Ram Chandraji (of Shahjahanpur) states in his Efficacy of Rajayoga that the technique invented by his Master Shri Ram Chandraji of Fatehgarh was originally the earliest having been invented by a Rishi who lived far earlier than Sri Dasaratha, the father of Sri Rama Chandra, the avatar. This method depends on the same principle later enunciated by sage Patanjali but with a great modification. The principle is that all this world, both individual and cosmic, arose out of the original stir (kshobha) and this is of the nature of thought. It is this subtlest thought that as power has become grosser and grosser till it evolved into the cosmic world (brahmanda) and the individuated worlds of beings. Thought thus became the gross world of matter. Of course this descending process of thought has been attended by a series of twists or inversions of the original flow or strands of the flow. Thus we have the descriptions of the higher and the lower constantly being changed or inverted. These inversions lead to many changes, and knots are formed at each one of the stages of the descent of the flow of thought. All these are not mentioned in the Yoga Sutras of Patanjali or in the Samkhya. Sage Patanjali states in his definition of Yoga that it is just the nirodha or stopping the modifications of the citta (citta-vrtti-nirodha). The nature of citta is not clearly mentioned, for citta is not a category (tattva) of the Samkhyan enumeration. Therefore, the writers on Yoga think that it is to be equated with manas, the sensorium of Samkhya. But really citta should refer to all thought-processes starting from buddhi, ahamkara, manas, sense-organs culminating in the motor organs also, for all have to be reversed or led to nivrtti. It is then that they really are made to be one with the original thought. Thus the force of thought is to be used to stop the flow of thought downward towards grossness. It is undoubtedly a serious