An Introduction To The Philosophy of Goraknath
An Introduction To The Philosophy of Goraknath
An Introduction To The Philosophy of Goraknath
PanthBhartrinath(
Vicharnath) Or
Vairag.
Rajguru Nath
Yogi
Emailyogendranathyogi@
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Adesh Adesh
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12/10/2015 Yogendra Nath Yogi: An Introduction to the Philosophy
of Goraknath
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hilosophyofgoraknath.
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helpful in the path of search for Truth. He adopted philosophical
reflection as a part of the comprehensive yogic
selfdiscipline,
which alone could lead to the perfect illumination of
consciousness and the transcendent
experience of the Absolute Truth. Gorakhnath and his
Sampradaya have a vast literature, but books dealing
purely with metaphysical problems are very few. All standard
works are chiefly on various processes of yoga.
Books on yoga incidentally discuss scientific and metaphysical
topics. The ultimate basis of his philosophy
was his and other enlightened yogis supramental and
supraintellectual
experience in the highest samadhi
diversified
phenomenal cosmic order is Shakti. There is really no difference
between Shiva and Shakti. In the ultimate
samadhiexperience
in which the cosmic plurality is merged in absolute unity He is
realized in His
transcendent aspect as Shiva (His Shaktiaspect
being hidden in Him), and in the enlightened phenomenal
experience in which the cosmic plurality appears as an objective
reality He is realized in His selfmanifesting
dynamic aspect as Shakti. The two aspects are in eternal union.
Hence Shiva and Shakti are popularly
conceived as eternally wedded to and in loving embrace with
each other. Shiva is conceived as Saktiman.
Accordingly Shiva is regarded as the Father and Shakti as the
Mother of the universe, though there is no
difference between the Father and the Mother and there is no
question of gender in the nature of the Spirit. The
Divine Shakti, as conceived by Gorakhnath and Siddhayogis,
is neither the nonspiritual
nonselfconscious
Prakriti of Sankhya, nor the illusionproducing
inexplicable Maya of AdvaitaVedanta,
nor the Shakti distinct
from but possessed and governed by the Supreme Spirit, as
conceived by many dualistic bhakti schools. She
is SatChidAnandamayi
mahasakti, i.e. selfmanifesting
selfdiversifying
allharmonising
allunifying
everactive
Dynamic SatChidAnanda.
The cosmic system is conceived, not as ChidVivarta,
but as ChidVilasa.
The
Shakti is conceived, not as avaranavikshepatmika,
but as PrakashaVimarsatmika.
Gorakhnath and his school
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GURU GORAKHNATH
ALAKH NIRANJAN
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MAHA YOGI GORAKHNATH
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Puja to Gorakshanath
Guru Yogi Matsyendranath
Maharaj
12/10/2015 Yogendra Nath Yogi: An Introduction to the Philosophy
of Goraknath
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hilosophyofgoraknath.
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and Vital Forces, governed by biological laws. This is PranaJagat.
Life and vital forces are embodied with and
manifested through material bodies, but life transcends matter
and exerts regulative influence upon its
phenomena. Thirdly, there is the world of MindManoJagat.
All phenomena of empirical consciousness are
expressions of mind. Mental phenomena are manifested through
living physical bodies, but Mind transcends
Matter and Life and uses them as its instruments. Mind and Body
are found to act and react upon each other,
but Mind does not occupy any special part of the physical body
nor does it die with the death of the physical
body. Mind has a higher order of reality than Matter and Life
being a higher selfexpression
of the Supreme
Spirit. Fourthly, there is the world of Reason or Intelligence
Buddhi. Buddhi is higher than Mind, and it is
manifested in the acts of discriminating between valid and invalid
knowledge, correct and incorrect thought, and
in the urge for the attainment of truth. Buddhi exercises a
regulative and enlightening influence upon Mind.
Cosmic Buddhi with Cosmic Manas and Cosmic Prana is
allpervading.
Fifthly, there is a still higher worldthe
world of Moral Consciousness, the world of Dharma. Dharma is
revealed in the form of some Ideal of goodness
or righteousness or moral perfection, having the inherent claim to
regulate and elevate all natural phenomena of
matter and life and mind and reason towards the Ideal. Dharma
governs the course of evolution in this Cosmic
The individual soul and the individual body are both phenomenal
selfmanifestations
of the transcendent
Supreme Spirit. The soul is evidently a spiritual manifestation, and
the body is a physical manifestation. The
body appears as a finite changing composite material entity,
while the soul appears as a simple selfluminous
entity without any spatiotemporal
characteristics and limitations and changes. The soul does not
occupy any
special portion of the body, but gives unity to the whole body and
is realizable in every part of it. The soul is the
master of the body, and all the operations of all the organs of the
body revolve round the soul as their dynamic
center. The soul is distinguished not only from the physical body,
but also from life, mind, ego, intellect, moral
and aesthetic consciousness, and even spiritual consciousness. It
is the selfluminous
witness to them, the
innermost dynamic center of all their operations, and it realizes
and enjoys itself in and through them. The
individual soul is ultimately one with Shiva, the Supreme Spirit,
Who in His phenomenal cosmic play freely
enjoys Himself as the plurality of individual souls in relation to the
various orders of individual bodies.
The souls are not really touched by the joys and sorrows and
bondages and limitations and changes of the
respective individual bodies. So long as Avidya or Ignorance
prevails over the phenomenal consciousness,
these are falsely attributed to the souls. Discussion on the
conception of Vidya and Avidya from the view point
of SiddhaYogis,
Vidya and Avidya are twofold
aspects of the phenomenal manifestation of the Swatantra Nija
Shakti (Free Unique Power) of Shiva (Absolute Spirit). Gorakhnath
and the yogi school more often use the
terms Prakasha and Vimarsa in place of Vidya and Avidya. The
significance of these terms is discussed. In
this universe of phenomenal selfmanifestations
NathPanthaHind
SIDDHA SIDDHANTA
PADDHATI
OTHER
WORKS OF THE NATHA
YOGIS
Gorkhnaht satakam bookYogaMimansa
Hatha Yoga Pradipika:
Sanskrit and English
The Splendours And
Dimensions Of Yoga Hatha
yoga book
Natha North indiaA
carnival of parting: the
tales of King Bharthari and
King Gopi Chand as
The philosophy of
Jnadeva: as gleaned
from the Amtnubhavabook
The Return of the
Serpents of WisdomNatha
sidha and Hatha
yoga book
Nath Sampradaya
12/10/2015 Yogendra Nath Yogi: An Introduction to the Philosophy
of Goraknath
http://yogendranathyogi.blogspot.com.ng/2010/12/introductiontop
hilosophyofgoraknath.
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From the earliest age of Hindu spiritual culture, Moksha or Mukti is
generally accepted as the Supreme Ideal
(Parama Purushartha) of human life. It is commonly understood in
the rather negative sense of perfect and
absolute deliverance from the present earthly state of existence
subject to sorrows and bondages and
imperfections. Many schools of philosophers and spiritual
aspirants lay special emphasis upon Sorrow which
is the most universal and the most undesirable fact of human
experience and conceive absolute cessation of
and added great strength to the viewpoint of Jnana and Yoga. The
development and spread of the viewpoint of
Upasana and Bhakti through a good many sects and subsects,
along with the development and spread of
PravrittiMarga
and NivrittiMarga.
The Evolution of Hindu Spiritual Culture (II)
With the progress of Hindu spiritual culture, a psychological,
social, moral and spiritual necessity was more
and more keenly felt for rational synthesis and harmony of Karma,
Jnana, Yoga, and Bhakti, and various
attempts were made by eminent thoughtleaders.
The most successful attempt was made by Lord Sri Krishna
in His wonderfully eventful life and specially in the BhagavadGita.
Sri Krishna was the truest representative of
the Spirit of the Vedic Revelation, and was adored as a veritable
Incarnation of the Supreme Spirit in human
form. His Gita was hailed as BrahmaVidya,
YogaShastra,
BhaktiShastra,
as well as Karma Shastra, and as
the most profound interpretation of the essential teachings of the
Vedas. It gave the most enlightened
conception of Yajna, Yoga, Jnana, Karma, Tyaga, Sannyasa,
Upasana, and Moksha, and taught the Art of the
thorough spiritualization of the entire life of a man. Sri Krishna
laid far greater emphasis upon the inner spirit
than upon the outer forms of religious practices and opened the
door of Yoga and Jnana and Bhakti and Godrealization
to men and women of all grades of the society and of all sorts of
occupations in practical life. In His
philosophical view also He sought to assimilate all the important
schools of thought. He conveyed to humanity
another great message of hope and strength, viz. Incarnation of
God on earth at critical times as a mark of His
love and mercy for man.
The credit for propagating the teachings of the Vedas and the
message of Lord Sri Krishna in the most popular
Matsyendranath Tntric
art of Orissa book
Maimahesh Chamb
KailshGorkshnath
book
The Alchemical Body:
Siddha Traditions in
Medieval IndiaNath
Sidha
The Encyclopedia of
Indian Philosophies:
Yoga: HathaYoga
Gorakhnth and the
Knphaa yogsbook
Philosophy of Gorakhnath
with GorakshaVacanaSangrahabook
Gorakhnath
mandir,gorakhpur(U.P)India
Gorakhnath
(Gorakshanath) templeJunagarh
(Junagadh) &
Girnar mountain photo
gallery
Nath yogi Albums
Guru Yogi
Matsyendranatha
Maharada
Shri Guru Gorakshanath
Mandir, Haridwar. Pujari Shri
Vilasnath ji Maharaj
Interview with Guru
Matsyendranath on Ukrain
TV, Krivoy Rog
Interview with Yogi
Matsyendranath Maharaj
on Moscow TV, part 2
Interview with Yogi
Matsyendranath Maharaj
on Moscow TV, part1
spiritual culture and the causes of their conflict with the orthodox
Hindu community are briefly discussed.
A few centuries later, Kumarila, Shankara and Gorakhnath
appeared as very powerful exponents of Vedic
KarmaMarga,
JnanaMarga
and YogaMarga
respectively, and their contributions to the restoration and
consolidation of the moral, spiritual and cultural unity of the vast
country on the basis of the Vedic outlook on
life and the world are most remarkable. The special features of
their contributions are briefly expounded. While
Kumarila strongly defended Vedic Hinduism against the attacks of
Buddhism and Jainism, Shankara and
Gorakhnath contributed greatly to their assimilation with
Hinduism.
In the Middle Ages, while the different interrelated currents of
Vedic spiritual culture continued to flow on, the
Bhakticult
or UpasanaMarga
got a great impetus from the life and teachings of a good number
of Bhaktasaints
with high spiritual attainments and magnetic personal influences
born in different provinces. A good
many Upasaka SampradayasShaiva, Shakta, Vaishnava,
Ramayata, etc.worshipping the same Supreme
Spirit in different Divine Names, in different visible and tangible
Forms and in different methods, developed at
this age throughout the country. Imageworship
and Pilgrimage became very popular. Islam came and made a
permanent place for itself in India at this period.
Hinduism, as it took shape and form in the middle age, continues
without much substantial change in the
present age, though it had to meet the challenge of the invasion
of the materialistic culture and civilization of
the West and had to adjust itself with new situations. The
contributions of the modern saints, and particularly
of Ramakrishna and Vivekananda,