self and the Lord" (I.I.43) |- |Yogaśataka a Jain work by Haribhadra Suri | 6th century CE |"With conviction, the lords of Yogins have in our doctrine defined yoga as the concurrence (sambandhah) of the three [correct knowledge (sajjñana), correct doctrine (saddarsana) and correct conduct (saccaritra)] beginning with correct knowledge, since [thereby arises] conjunction with liberation....In common usage this [term] yoga also [denotes the Self's] contact with the causes of these [three], due to the common usage of the cause for the effect." (2, 4). |- |Linga Purana | |"By the word 'yoga' is meant nirvana, the condition of Shiva." (I.8.5a) |- |Brahmasutra-bhasya of Adi Shankara | c. 8th century CE |"It is said in the treatises on yoga: 'Yoga is the means of perceiving reality' (atha tattvadarsanabhyupāyo yogah)" (2.1.3)<ref>'Brahmasutra-bhasya, 2.1.3</ref> |- |Mālinīvijayottara Tantra, one of the primary authorities in non-dual Kashmir Shaivism | 6th-10th century CE |"Yoga is said to be the oneness of one entity with another." (4.4–8) |- |Mrgendratantravrtti, of the Shaiva Siddhanta scholar Narayanakantha | 6th-10th century CE |"To have self-mastery is to be a Yogin. The term Yogin means "one who is necessarily "conjoined with" the manifestation of his nature...the Siva-state (sivatvam)" (yp 2a) |- |Śaradatilaka of Lakshmanadesikendra, a Shakta Tantra work | 11th century CE |"Yogic experts state that yoga is the oneness of the individual Self (jiva) with the atman. Others understand it to be the ascertainment of Siva and the Self as non-different. The scholars of the Agamas say that it is a Knowledge which is of the nature of Siva's Power. Other scholars say it is the knowledge of the primordial Self." (25.1–3b) |- |Yogabija, a Hatha yoga work | 14th century CE |"The union of apana and prana, one's own rajas and semen, the sun and moon, the individual Self and the supreme Self, and in the same way the union of all dualities, is called yoga. " (89) |} Goals The ultimate goals of yoga are stilling the mind and gaining insight, resting in detached awareness, and liberation (Moksha) from saṃsāra and duḥkha: a process (or discipline) leading to unity (Aikyam) with the divine (Brahman) or with one's Self (Ātman). This goal varies by philosophical or theological system. In the classical Astanga yoga system, the ultimate goal of yoga is to achieve samadhi and remain in that state as pure awareness. According to Knut A. Jacobsen, yoga has five