The word raja translates as king. In the context of raja yoga, it means a king who is always in a state of enlightenment. The king symbolizes something within us that is beyond our ordinary concept of self. Raja can also indicate a divine being or power.

From a philosophical point of view raja yoga is often described as the path to Ishvara existence recognizing. In this context, the word raja means God in the aspect of Ishvara. In the Vedas, the word raja is mentioned many times about Ishvara.

This king is inside everyone. This inner king is usually hidden from us by our daily activities. It is hidden by the constant workings of the mind flitting about, carried away by feelings, memories and fantasies. What hides this king is avidya, the dense form of maya. Lot of people are not even aware of king's existence because of avidya.

When the process is reversed and the mind becomes the owner of the senses, clarity and peace prevail in the mind, and the king (or Purusha) can take his rightful place.

The Yoga Sutras say that when there is no more disturbance in the mind, the Purusha opens up and sees.

Patanjali's yoga is often directly identified with raja yoga. However, in many sources the name "raja yoga" is used for a whole group of different introspective paths.

Patanjali's system of yoga consists of eight steps or stages that the seeker must master one by one on the path to self-realization.

This is a very important preliminary state for attaining the state of meditation through the techniques of raja yoga.

Yama and niyama purify the actions of the individual and make them more auspicious, or sattvic. Columns of the cycle of rebirths, rajas and tamas, collapse through the observance of these principles.

Asana helps to control the passionate impulses and at the same time forms the basis for the great structure of the inner yogic process.

According to Swami Sivananda, pranayama "puts the aspirant face to face with the Life Principle. Control of this life principle helps to penetrate into motivating power. The aspirant begins to realize the fact that the life force is sustained by desire. Desire is the cause of the mind's actions and the cradle of the vortices of consciousness." We know that mind connects Purusha with Prakriti, in turn being the subtlest form of Prakriti. If the mind disappears, then the vritti, the mental vibrations that give rise to desires, also disappear.

Then the yogi turns the rays of the mind away from external objects, because he needs all its strength and power to discover the root of the mind. Thus, the vicious circle is broken, as desire is deprived of its active manifestation.

And the mind gathered in a single bundle is directed to the root of the mind itself (dharana) and thus the mind is put in bondage.

Now the mind no longer strives outwards and rushes towards its source - the inner Purusha - this is dhyana.

The connection with Prakriti is broken, Purusha experiences the transcendental state of independence (kaivalya) in awareness without doubt, and avidya is overcome.