tag:blogger.com,1999:blog-30332159968627239592024-03-28T20:30:17.457-07:00Yogendra Nath YogiAnonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.comBlogger532125tag:blogger.com,1999:blog-3033215996862723959.post-2112427954967648942012-05-25T08:05:00.004-07:002012-05-25T08:05:50.770-07:00NAVNATH SIDDA,S<div dir="ltr" style="text-align: left;" trbidi="on">
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<br /></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com41tag:blogger.com,1999:blog-3033215996862723959.post-31198339603216749612011-10-26T03:15:00.000-07:002011-10-26T06:08:23.402-07:00BHARTRINATH (VICHARNATH)<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/-NrWHVzYaVv8/TqfjC-uA2aI/AAAAAAAACDY/5kwiiyz3jCQ/s1600/2930-2797-bhartiri2.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 438px; height: 225px;" src="http://1.bp.blogspot.com/-NrWHVzYaVv8/TqfjC-uA2aI/AAAAAAAACDY/5kwiiyz3jCQ/s320/2930-2797-bhartiri2.jpg" alt="" id="BLOGGER_PHOTO_ID_5667748296404294050" border="0" /></a><br /><h2><br /></h2><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyiJIi3GQr1jkAEuN6YdnJjHka4J7WoXbitVxHGwBZNngD9urIRDEwTKF5vZknxwABBhq-vzC05YGTZ-Pgk83_sq65LgJCOLjJEFVFmbfVAQyiYQ5Pq6690kzXXl5EMA2AEJw-Ld-OMAM/s1600/2930-27910-2.JPG"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 364px; height: 235px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyiJIi3GQr1jkAEuN6YdnJjHka4J7WoXbitVxHGwBZNngD9urIRDEwTKF5vZknxwABBhq-vzC05YGTZ-Pgk83_sq65LgJCOLjJEFVFmbfVAQyiYQ5Pq6690kzXXl5EMA2AEJw-Ld-OMAM/s320/2930-27910-2.JPG" alt="" id="BLOGGER_PHOTO_ID_5667748298623562546" border="0" /></a><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/-ZhGyxFpBdYE/Tqfg2jDPQhI/AAAAAAAACCc/VpC1UEDr36E/s1600/3.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 299px; height: 386px;" src="http://3.bp.blogspot.com/-ZhGyxFpBdYE/Tqfg2jDPQhI/AAAAAAAACCc/VpC1UEDr36E/s320/3.jpg" alt="" id="BLOGGER_PHOTO_ID_5667745883795440146" border="0" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/-yhzNRZnsII8/Tqfg27AQ3SI/AAAAAAAACCw/X05mpAWJ2BU/s1600/21.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 451px; height: 284px;" src="http://1.bp.blogspot.com/-yhzNRZnsII8/Tqfg27AQ3SI/AAAAAAAACCw/X05mpAWJ2BU/s320/21.jpg" alt="" id="BLOGGER_PHOTO_ID_5667745890225413410" border="0" /></a><br /><br /><br /><br /> <br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /> <div id="photoWrap"> <img class=" picFluid" src="http://images.tribe.net/tribe/upload/photo/5f9/b70/5f9b7093-14ca-4471-bb22-1f2b9c146522" alt="" height="600" width="480" /> </div> <span id="descriptionText"></span><br />ADESH ADESH<br /><br /><span id="descriptionText">Raja Bharthari is the direct disciple of Guru Gorakhnath.</span><span id="descriptionText"><br /><br />Immortal Yogis: King Bhartrihari (Bharthari) </span><br /><span style="font-family:verdana, sans-serif;"><span style="font-size:medium;"></span></span><br />Out of twelve sub-sects of the Natha Sampradya, one is associated with the name of Bhartri, known as Bhartṛhari Bāirāg.It is said, traces its original from Raja of Ujjain Bhartrihari by name, who was historical personality and was disciple of Guru Goraksh nath. He was a king who abandoned his throne to became a wondering yogi. He was highly educated person of his time, and known also as author at least of tree books: first called Vairāgya śataka, or hundred verses on renunciation; second is Śṛngāra śataka or hundred verses on beauty of love; and third is Nīti śataka or hundred verses on art of politics. All three of them counted as classics of Indian literature. There exist three different stories about how and why he renounced his throne and became wondering yogi under influence of Guru Goraksh Nath (in one legend without it). He is known also as one of Nath siddhas, under name Siddh Vichar nath.<br /><br /><div><span style="font-size:small;">Goraksh Nath was performing his sadhana on the top of Toraṇmal mountain. At the same time Raja Bartrihari went in the same area of jungle for hunting. There he has killed male deer near the place where the yogi was sitting, and Goraksh Nath saw happened. The male deer killed by the king was accompanied by the female deer, and when Raja wanted to carry off his hunt and tight it to his horse, she was sorrowfully watching this from some distance. </span></div><div><span style="font-size:small;">The yogi rebuked Raja for done by him and told him that he has no right to kill the deer because he was unable to make him alive. On listening this, annoyed raja has stared argumentation with the yogi, and as its conclusion Goraksh Nath has made the deer alive again, and he run away to the jungle. </span></div><div><span style="font-size:small;">Raja Bhartrihari has became impressed by such development of events, and expressed his desire to renounce the world, and asked the yogi to make him his disciple. Goraks Nath has answered that before it he should go to the palace and ask from his wife permission to do it. On this both separated and went to their places, Goraksh Nath returned to the top of mountain and Raja Bhartrihari went to his capital</span></div><br /><div><span style="font-family:verdana, sans-serif;"><b><span style="font-size:small;">One more variation of the same events</span></b></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size:small;"><br /></span></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size:small;">Raja Bhartari was the son of Raja Bhoj, king of Dharanagar. He had 71 ranis, of whom one, by name Pingla, was a disciple of Gorakh (47) who gave her a flower saying it would remain ever fresh as long as her husband was alive. One day to test Pingla’s love Bhartari went a-hunting and sent back his blood-stained clothes and horse with the news that he had been killed, but the rani, seeing the flower still fresh knew that the Raja only doubted her love for him and in grief at his mistrust killed herself. When she was carried out to the burning-ground the Raja evinced great grief and Gorakh appeared. Breaking his chipi (48), the saint walked round it, weeping and Bhartari asked him why he grieved. Gorakh answered that he could get the Raja a thousand queens, but never a vessel like the one he had just broken, and he showed him a hundred ranis as fair as Pingla, but each of them said: ‘Hold aloof! Art thou mad? No one knows how often we have been thy mothers or sisters or wives.’ Hearing these words Bhartari’s grief was moderated and he made Gorakh his guru, but did not abandon his kingdom. Still when he returned to his kingdom the loss of Pingla troubled him and his other queens bade him seek distraction in hunting. In great pomp he marched forth, and the dust darkened the sun. On the banks of the Samru he saw a herd of deer, 70 hinds with a single stag. He failed to kill the stag, and one of the hinds besought him to kill one of them instead, since the stag was as dear to them as he was to his queens, but the Raja said he, a Kshatriya, could not kill a hind. So the hind who had spoken bade the stag meet the Raja’s arrow, and as he fell he said: ‘Give my feet to the thief that he may escape with his life; my horns to a Jogi that he may use them as his nad; my skin to an ascetic that he may worship on it; my eyes to a fair woman that she may be called mirga-naini, (49); and eat my flesh thyself.’ And to this day these things are used as the dying stag desired.</span></span></div><br /><h3 id="sites-page-title-header" style="" align="left"><span id="sites-page-title" dir="ltr">Raja Bhartrihari</span></h3><span style="font-family:verdana, sans-serif;"><span style="font-size:medium;"></span></span><span style="font-family:verdana, sans-serif;"><span style="font-size:medium;"><div><span style="font-size:small;">The name of Raja Bhartrihari (or Bhartri) is widely known in India, as the name of the king who has renounced his throne, to become an ascetic. The dramatic story of his renunciation traditionally was one of the favorite themes of the ballads sung by the wondering minstrels and performed by the folk theaters all over India. </span></div><div><span style="font-size:small;">Prior to his renunciation, he was the king of the Malva Kingdom with its capital in Avantikā (modern Ujjain). He had younger brother Vikramaditya (Chandragupta second), who uled after he renounced his trone since 1076 till 1126? However, there were two kings known as </span><span style="color:rgb(0, 0, 0);line-height:19px"><span style="font-size:small;">Vikramāditya</span></span><span style="font-size:small;"> in the Indian history, which were separated from each other by the period of one thousand years, one was legendary king </span><span style="color:rgb(0, 0, 0);line-height:19px"><span style="font-size:small;">Vikramāditya, by</span></span><span style="font-size:small;"> whom the </span><span style="color:rgb(0, 0, 0);line-height:19px"><a href="http://en.wikipedia.org/wiki/Bikram_Samwat" target="_blank" rel="nofollow"><span style="font-size:small;">Vikram Samwat</span></a><span style="font-size:small;"> (the calendar established from the time of his reign) was stared, and other known as </span></span><span style="font-size:small;">Chandragupta second. </span></div><div><span style="font-size:small;">In accordance with some legends circulating amongst Nathas, Raja Bhartrihari was also the brother of the queen Menaavanti, who was the mother of another legendary personage of the Natha tradition Raja Gopichand. It is said that Raja Bhartrihari had many wifes, but his most favorite and famous wife was Rani (queen) Pingala. </span></div><div><span style="font-size:small;">The king was excessively educated person who wrote few books in Sanskrit, which counted as the master pieces of the Indian literature. The three most famous of them called </span><a href="https://sites.google.com/site/nathasiddhas/raja-bhartrihari/vairagya-shataka"><span style="font-size:small;"></span></a><span style="font-size:small;">, Nīti śataka and Shringara śataka and when united into one volume called </span><span style="color:rgb(0, 0, 0);line-height:19px"><span style="font-size:small;"></span></span><span style="font-size:small;">some researches believing that the work on grammar Vākyapadīya is one more of his books. There are also few compositions in old Indian dialects, which are ascribed to his authorship.<br /><br />ADESH ADESH<br /><br />1- BHARTRIHARINATH GUFA- UJAIN -MADHYAM PRADESH- INDIA<br /><br />2- BHARTRIHARINATH - RATADUNDA -RAJASTHAN-INDIA<br /><br />3- BHARTRINATH DHAAM - ALWAR -RAJASTHAN-INDIA<br /></span></div><div><span style="font-size:small;"><br /></span></div></span></span> WEB LINKS<br /><br /><div><span style="font-family:verdana, sans-serif;"><a href="http://en.wikipedia.org/wiki/Bhart%E1%B9%9Bhari" target="_blank" rel="nofollow"><span style="font-size:small;">Wiki Page on Bhartrihari</span></a><br /><br /></span></div><div><span style="font-family:verdana, sans-serif;"><a href="http://www.iep.utm.edu/bhartrihari/" target="_blank" rel="nofollow"><span style="font-size:small;">Bhartrihari Philosopy</span></a></span><br /><br /><a href="http://publishing.cdlib.org/ucpressebooks/view?docId=ft3g500573&chunk.id=d0e1946&toc.depth=1&toc.id=d0e1946&brand=ucpress">THE TALE OF KING BHARTHARI-book</a><br /><br /><a href="http://books.google.co.in/books?id=SMPQSP3VXuYC&printsec=frontcover&dq=bhartrihari&hl=en&ei=8F-iTp39IpGzrAfoi9GCAw&sa=X&oi=book_result&ct=result&resnum=2&sqi=2&ved=0CDEQ6AEwAQ#v=onepage&q&f=false">Bhartrihari:Kavita Paras Patthar-book</a><br /><br /></div><a href="http://books.google.co.in/books?id=SMPQSP3VXuYC&printsec=frontcover&dq=bhartrihari&hl=en&ei=8F-iTp39IpGzrAfoi9GCAw&sa=X&oi=book_result&ct=result&resnum=2&sqi=2&ved=0CDEQ6AEwAQ#v=onepage&q&f=false">Bhartrihari ka niti-shatak -book</a><br /><br /><a href="http://books.google.co.in/books?id=-BMpQX8TNdoC&printsec=frontcover&dq=bhartrihari&hl=en&ei=8F-iTp39IpGzrAfoi9GCAw&sa=X&oi=book_result&ct=result&resnum=6&sqi=2&ved=0CEQQ6AEwBQ#v=onepage&q&f=false">Bhartrihari Ka Shringhar-Shatak-book</a><br /><br /><a href="http://books.google.co.in/books?id=11oXLDxP6KAC&printsec=frontcover&dq=bhartrihari&hl=en&ei=8F-iTp39IpGzrAfoi9GCAw&sa=X&oi=book_result&ct=result&resnum=4&sqi=2&ved=0CDkQ6AEwAw#v=onepage&q&f=false">Bhartrihari ka vairagya-shatak-booK</a><br /><br /><a href="http://books.google.co.in/books?id=-fw-0iBvmMAC&pg=PA75&dq=bhartrihari+and+gorakhnath&hl=en&ei=WGGiTpaiJ4jQrQeDruS4DQ&sa=X&oi=book_result&ct=result&resnum=3&sqi=2&ved=0CDUQ6AEwAg#v=onepage&q=bhartrihari%20and%20gorakhnath&f=true">GORAKHNATH NAD BHARTRIHARINATH -BOOK</a><br /><br /><a href="http://www.devasthan.rajasthan.gov.in/images/Alwar/Bhartiharidham.htm">Mandir Shri Bhartrihari Dhaam-Alwar.Rajasthan</a><br /><br /><h2>BHARTHHARINATH GUFA-UJJAIN(M.P.)PHOTO<br /></h2><a href="http://gurugorakhnath.blogspot.com/2010/10/gorakshya-balam-guru-sishya-palam-sesha.html">BHARTHAINATH GUFA -UJJAIN (M.P)</a><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDwkhLBRp1CEAef2OBve3m-T7bkwbHeEs2T7WTELMMf-DXh_8pB1jPN3-xbX1UBqXBUBjE3Opb4M2_Cn8urYmKcsMsAnF8hFW-ScTfrnt0KT75inNxLxsCp85sX0JwucWYwHbL8EBwo3s/s1600/16.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 290px; height: 406px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDwkhLBRp1CEAef2OBve3m-T7bkwbHeEs2T7WTELMMf-DXh_8pB1jPN3-xbX1UBqXBUBjE3Opb4M2_Cn8urYmKcsMsAnF8hFW-ScTfrnt0KT75inNxLxsCp85sX0JwucWYwHbL8EBwo3s/s320/16.jpg" alt="" id="BLOGGER_PHOTO_ID_5667745890071452946" border="0" /></a><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><div class="illgrp"><img src="http://publishing.cdlib.org/ucpressebooks/data/13030/73/ft3g500573/figures/ft3g500573_00004.gif" alt="image" width="400" /><br /><br /></div>Family relationships in the tales of King Gopi Chand and King Bharthari.<br /><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/-JFE5KngZwR4/TqffODaxVCI/AAAAAAAACCQ/4vqh7yfE5cg/s1600/5f9b7093-14ca-4471-bb22-1f2b9c146522.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 457px; height: 470px;" src="http://3.bp.blogspot.com/-JFE5KngZwR4/TqffODaxVCI/AAAAAAAACCQ/4vqh7yfE5cg/s320/5f9b7093-14ca-4471-bb22-1f2b9c146522.jpg" alt="" id="BLOGGER_PHOTO_ID_5667744088597812258" border="0" /></a>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com7tag:blogger.com,1999:blog-3033215996862723959.post-20630518824373385312010-12-31T01:06:00.000-08:002010-12-31T01:43:39.627-08:00SIDDHA YOG-<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhq8EfCsUkDCOXGdgCNTylwyePNcFkDD7OJKA6H6Tgjnow5yy_zs74C8bxgBZqrQwMm3iJhrMTXRStt0TXUfva5nGPik9aTfUQj4b9t6qpp1ww3Dt76OKreV2G0yMHoecR_4YqFlszL8gM/s1600/images.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 655px; height: 448px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhq8EfCsUkDCOXGdgCNTylwyePNcFkDD7OJKA6H6Tgjnow5yy_zs74C8bxgBZqrQwMm3iJhrMTXRStt0TXUfva5nGPik9aTfUQj4b9t6qpp1ww3Dt76OKreV2G0yMHoecR_4YqFlszL8gM/s320/images.jpg" alt="" id="BLOGGER_PHOTO_ID_5556779573963746786" border="0" /></a><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTO0ELNMpx1B47Y9fBpsPyBGBAGJVeL6U4sJOnEq-21dEVnog70PWB7aDscafmYg39LwmcvpBD8Y_4cpkysu4ijH4EQHnk0Ab1ha1LXLhnFedKFR2Z-Fv4glaR2lnuvzLwzLami8kcoYY/s1600/Picture+009.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 198px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTO0ELNMpx1B47Y9fBpsPyBGBAGJVeL6U4sJOnEq-21dEVnog70PWB7aDscafmYg39LwmcvpBD8Y_4cpkysu4ijH4EQHnk0Ab1ha1LXLhnFedKFR2Z-Fv4glaR2lnuvzLwzLami8kcoYY/s320/Picture+009.jpg" alt="" id="BLOGGER_PHOTO_ID_5556770296727336338" border="0" /></a>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com0tag:blogger.com,1999:blog-3033215996862723959.post-66339368094915223262010-12-30T22:21:00.000-08:002013-06-19T01:45:23.497-07:00NATH YOG,S JIVITH SAMADHI- KAJALWAS- RAJSTHAN<div dir="ltr" style="text-align: left;" trbidi="on">
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Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com0tag:blogger.com,1999:blog-3033215996862723959.post-40602830659790783972010-12-23T08:05:00.000-08:002010-12-23T08:06:16.416-08:00Monadic BodySanskrit Name = anama (nameless)<sup> 4</sup> Also called Vishnuloka<br /><br /> The information available on the subject of the Monad is necessarily scanty. We are not at present in a position to supplement it to any great extent; but a statement of the case, as far as it is at present comprehended, may save students some misapprehensions.<br /> That many misconceptions should exist on such a subject is inevitable, because we are trying to understand with the physical brain what can by no possibility be expressed in terms intelligible to that brain.<br /> The Monad inhabits the second plane of our set of planes [ see 7 Planes chart ] - that which used to be called the paranirvanic or the anupadaka.<br /> <img src="http://subtleanatomy.com/Monadposition.jpg" style="margin: 10px;" align="left" width="396" height="302" /> It is not easy to attach in the mind any definite meaning to the word plane or world [or body] at such an altitude as this, because any attempt even to symbolise the relation of planes or worlds to one another demands a stupendous effort of the imagination in a direction with which we are wholly unfamiliar. Let us try to imagine what the consciousness of the Divine must be - the consciousness of the Solar Deity altogether outside any of the worlds or planes or levels which we ever conceived. We can only vaguely think of some sort of transcendent Consciousness for which space no longer exists, to which everything (at least in the Solar System) is simultaneously present, not only in its actual condition, but at every stage of its evolution from beginning to end. We must think of that Divine Consciousness as creating for Its use these worlds of various types of matter, and then voluntarily veiling Itself within that matter, and thereby greatly limiting Itself. By taking upon Itself a garment of the matter of even the highest of these worlds, It has clearly already imposed upon Itself a certain limitation; and, equally clearly, each additional garment assumed, as It involves Itself more and more deeply in matter, must increase the limitation.<br /> One way of attempting to symbolise this is to try to think of it in connection with what we call dimensions of space. If we may suppose an infinite number of these dimensions, it may be suggested that each descent, from a higher level to a lower, removes the consciousness of one of these dimensions, until, when we reach the mental plane or world, the power of observing but five of them is all that is left to us. The descent to the astral level takes away one more, and the further descent to the physical leaves us with the three which are familiar to us <br /> <br /> In order [for us to] even to get an idea of what this loss of additional dimensions means, we have to suppose the existence of a creature whose senses are capable of comprehending only two dimensions. Then we must reason in what respect the consciousness of that creature would differ from ours, and thus try to image to ourselves what it would mean to lose a dimension from our consciousness. Such an exercise of the imagination will speedily convince us that the two-dimensional creature could never obtain any adequate conception of our life at all; he could be conscious of it only in sections, and his idea of even those sections must be entirely misleading. This enables us to see how inadequate must be our conception even of the plane or world next above us; and we at once perceive the hopelessness of expecting fully to understand the Monad, which is raised by many of these planes or worlds above the point from which we are trying to regard it. <sup> 19</sup> <br /> <br /> For the time [being], at least, the Monad is our personal God, the God within us, that which produces us down here as a manifestation of him on all these all but infinitely lower levels. What his consciousness is on his own plane we cannot pretend to say, nor can we fully understand it even when he has put upon himself the first veil, and become the triple Spirit [the Atmic level]. The only way to understand such things is to rise to their level, and to become one with them. When we do that we shall comprehend, but even then we shall be utterly unable to explain to anyone else what we know. It is at that stage, the stage of the triple Spirit, that we who investigate can first see the Monad, and he is then a triple light of blinding glory, yet possessing even at that stage certain qualities by which one Monad is somehow distinct from another.<br /> <br /> Often a student asks: “But what have we to do with it while we are down here - this unknown glory so far above us?” It is a natural question, yet in reality it is the reverse of what should be; for the true man is the Monad and we should rather say: “What can I, the Monad, do with my Ego, and through it with my personality?” This would be the correct attitude, for this would express the actual facts; but we cannot truthfully take it, because we cannot realise this. Yet we can say to ourselves: “I know that I am that Monad, though as yet I cannot express it; I know that I am the Ego, a mere fraction of that Monad, but still out of all proportion greater than what I know of myself in the personality down here. More and more I will try to realise myself as that higher and greater being; more and more will I try to make this lower presentation of myself worthy of its true destiny; more and more will I see to it that this lower self is ever ready to catch the sightest hint or whisper from above - to follow the suggestions from the Ego which we call intuitions - to distinguish the Voice of the Silence and to obey it.”<br /> It is well that we should learn to distinguish this voice - this voice which speaks from above and yet from within; for sometimes other voices speak, and their counsel is not always wise. A medium finds this, for if he has not trained himself to distinguish, he often thinks that every voice coming from the astral [emotion/desire] plane must necessarily be all but divine, and therefore to be followed unquestionably. Therefore discrimination is necessary, as well as watchfulness and obedience.<br /> <br /> Does the Monad, in the case of the ordinary man, ever do anything which affects or can affect his personality down here? I think we may say that such interference is most unusual. the Ego is trying, on behalf of the Monad, to obtain perfect control of the personality and to use it as an instrument; and because that object is not fully achieved, the Monad may well feel that the time has not yet come to interfere from his own level, and to bring the whole of his force to bear, when that which is already in action is more than strong enough for the required purpose. But when the Ego is already beginning to succeed in his effort to manage his lower vehicles, the real man in the background does sometimes intervene. <sup>19</sup><br /> <br /> Of the condition of consciousness of the Solar Deity outside the planes of His system, we can form no true conception. He has been spoken of as the Divine Fire; and if for a moment we adopt that time-honoured symbolism, we may imagine that Sparks from that Fire fall into the matter of our planes - Sparks which are of the essence of that Fire, but are yet in appearance temporarily separated from it. The analogy cannot be pushed too far, because all sparks of which we know anything are thrown out from their parent fire and gradually fade and die; whereas these Sparks develop by slow evolution into Flames, and return to the Parent Fire. This development and this return are apparently the objects for which the Sparks come forth; and the process of the development is that which we are at the present moment concerned to try to understand.<br /><br /> It seems that the Spark, as such, cannot in its entirety veil itself beyond a certain extent; it cannot descend beyond what we call the second plane, and yet retain its unity. One difficulty with which we are confronted in trying to form any ideas upon this matter is that, as yet, none of us who investigate are able to raise our consciousness to this second plane; in the nomenclature recently adopted [1920's] we give to it the name of monadic because it is the home of the Monad, but none of us have yet been able to realise that Monad in his own habitation, but only to see him when he has descended one stage to the plane or level or world below his own, in which he shows himself as the triple Spirit, which in our earlier books we call the Atma in man. Even already he is incomprehensible, for he has three aspects which are quite distinct and apparently separate, and yet they are all fundamentally one and the same. <sup> 19</sup>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1tag:blogger.com,1999:blog-3033215996862723959.post-6937673297601232992010-12-23T08:02:00.000-08:002010-12-23T08:03:32.586-08:00Etheric-Pranic Body<a name="Composition and Structure"><center><b><u>Composition and Structure</u></b></center></a> <br /> <img src="http://subtleanatomy.com/Kirlian%20Hand.jpg" title="Kirlian hand" style="margin: 10px;" align="left" border="1px" width="246" height="299" /> We shall find that the 'Etheric Double', while necessary to the life of the physical body, is not, properly speaking, a separate vehicle of consciousness: it receives and distributes the vital force which emanates from the Sun and is thus intimately connected with the physical health.<sup> 5</sup> <br /> Physical matter exists in seven grades or orders of density;<br /><br /> 1. <b>Atomic:</b> The medium of the transmission of thought from brain to brain.<br /> 2. <b>Sub-Atomic:</b> The medium of the "finer forms of electricity."<br /> 3. <b>Super-Etheric:</b> The medium of light.<br /> 4. <b>Etheric:</b> The medium of ordinary current electricity, and of sound.<br /> 5. <b>Gaseous</b><br /> 6. <b>Liquid</b><br /> 7. <b>Solid</b><br /><br /> Every solid, liquid and gaseous particle of the physical body is surrounded with an etheric envelope: hence the etheric double, as its name implies, is a perfect duplicate of the dense form. In size it projects about one quarter of an inch beyond the skin. The etheric aura however, or Health aura, as it is frequently called, projects normally several inches beyond the skin. <sup> 5</sup> In appearance the Etheric Double is a pale violet-grey, faintly luminous, and coarse or fine in texture according as the dense physical body is coarse or fine. The Etheric double has two main functions. Firstly, it absorbs Prana, or Vitality, and distributes this to the whole physical body. Secondly, it acts as an intermediary or bridge between the dense physical body and the astral/emotional body, transmitting the consciousness of physical sense-contacts through the etheric brain to the astral body, and also transmitting consciousness from the astral and higher levels down into the physical brain and nervous system.<sup>5</sup> It is important to recognise that the Etheric Double, being merely a part of the physical body, is not normally capable of acting as a separate vehicle of consciousness, in which a man can live or function. It has only a diffused consciousness belonging to its parts, and has no mentality, nor does it serve as a medium of mentality, when disjoined from the dense counterpart. As it is a vehicle, not of mental consciousness, but of Prana or Vitality, its dislocation from the dense particles to which it conveys the life-currents is disturbing and unhealthy.<br /> The Double may be separated from the dense physical body by accident, death, anaesthetics, mesmerism. The Double being the connecting link between the brain and the higher consciousness, the forcible extrusion of it from the dense physical body by anaesthetics necessarily produces anaesthesia.<br /> Further than this, the etheric matter thus forced out usually wraps itself round the astral and dulls the consciousness of that vehicle also: hence after the effects of the anaesthetics have worn off, there is usually no memory in the brain consciousness of the time spent in the astral vehicle.<br /> In conditions of weak health or nervous excitement, the Etheric Double may also in great part be extruded from its dense counterpart: the latter then becomes very dully conscious, or entranced, according to the lesser or greater amount of the etheric matter extruded.<br /> Separation of the Double from the dense body is generally accompanied by a decrease of vitality in the latter, the double becoming more vitalised as the energy in the dense body diminishes.<br /> It must also be borne in mind that etheric matter, though invisible to ordinary sight, is still purely physical, and can therefore be affected by cold and heat, and also by powerful acids.<br /> Persons who have lost a limb sometimes complain that they can feel pain at the extremities of the amputated limb ie., at the place where the limb used to be. This is due to the fact that the etheric portion of the limb is not removed with the dense physical portion, and therefore, under suitable stimulus, sensations can be aroused in this etheric limb and transmitted to the consciousness.<sup>5</sup> <br /> <a name="Prana or Vitality"><center><b><u>Prana or Vitality</u></b></center></a> <br /> Translated into more Western terms, yogic Prana, [Chinese Ch'i or Japanese Ki ] on the physical plane, is best described as Vitality, as the integrating energy that coordinates the physical molecules, cells etc., and holds them together as a definite organism. It is the life-breath within the organism, the portion of the universal Life-Breath, appropriated by a given organism during the period of bodily existence that we speak of as 'a life'. were it not for the presence of Prana, there could be no physical body as an integral whole, working as one entity; without Prana the body would be nothing more than a collection of independent cells. Prana links up and connects these into one complex whole, playing along the branches and meshes of the 'life-web', that shimmering golden web of inconceivable fineness and delicate beauty, formed out of a single thread of buddhic matter, a prolongation of the Sutratma, within the meshes of which the coarser atoms are built together.<br /> Prana is absorbed by all living organisms, a sufficient supply of it seeming to be a necessity of their existence. It is not, therefore, in any sense a product of life, but the living animal, plant etc., are its products. Too great an exuberance of it in the nervous system may lead to disease and death, just as too little leads to exhaustion and untimely death.<br /> <img src="http://subtleanatomy.com/kirlianthumb.gif" title="Kirlian thumbprint" style="margin: 10px;" align="left" border="1" /> HP Blavatsky <sup>15</sup> compares Prana, the active power producing all <i>vital</i> phenomena, to oxygen, the supporter of combustion, the life-giving gas, the active chemical agent in all organic life. A comparison is also drawn between the Etheric Double, the inert vehicle of life, and nitrogen, an inert gas with which oxygen is mixed to adapt the latter for animal respiration, and which also enters largely into all organic substances.<br /> On the physical plane prana builds up all minerals, and is the controlling agent in the chemico-physiological changes in protoplasm, which lead to differentiation and the building of the various tissues of the bodies of plants, animals and men. They show its presence by the power of responding to stimuli.<br /> The blending of astral with physical prana creates nerve-matter, which is fundamentally the cell, and which gives the power to feel pleasure and pain. The cells develop into fibres, as the result of thought, the prana pulsating along those fibres being composed of physical, astral and mental prana.<br /> The Secret Doctrine <sup>16</sup> speaks of Prana as the 'invisible' or 'fiery' lives which supply microbes with 'vital constructive energy,' thus enabling them to build the physical cells, the size of the smallest bacterium relatively to that of a 'fiery life' (being as that of an elephant to the tiniest infusoria [single-celled organisms]. 'Every visible thing in this universe was built by such lives, from conscious and divine primordial man, down to the unconscious agents that construct matter.' 'By the manifestation of Prana, the spirit which is speechless appears as the speaker.' The whole of constructive vitality, in the universe and man, is thus summed up as Prana.<sup>5</sup> <br /> <a name="Nerves"><center><b><u>Nerves</u></b></center></a> <br /> It is important to note that although the nerves are in the physical body, it is not the physical body, as such, which has the power of feeling. As a sheath the physical body does not feel: it is a receiver of impressions only. The outer body receives the impact, but in its own cells does not lie the power of feeling pleasure or pain, except in a very vague, dull and 'massive' way, giving rise to vague, diffused feelings, such as those of general fatigue, for example.<br /> The physical contacts are transmitted inwards by prana, and these are acute, sharp, keen, specific, quite different from the heavy, diffused sensations deriving from the cells themselves. It is thus in every case prana which gives the sense-activity to the physical organs, and which transmits the outer vibration to the sense-centres, which is situated in kama, in the sheath which is next to that of prana, the Manomayakosha [emotion body ??]. It is by means of the Etheric Double that prana runs along the nerves of the body and thus enables them to act not only as the carriers of external impacts but also of motor force, originated from within.<br /> The student must carefully note that the prana which courses along the nerves is quite separate and distinct from what is called a man's magnetism, or nerve-fluid, which is generated within his own body. This nerve-fluid or magnetism keeps the etheric matter circulating along the nerves, or, more accurately, along a coating of ether which surrounds each nerve, much as the blood circulates through the veins. And just as the blood carries oxygen to the body, so does the nerve-fluid convey prana.<br /> Furthermore, just as the particles of the dense physical body are constantly changing and being replaced by fresh particles derived from food, water and air, so are the particles of the etheric body being constantly changed and replaced by fresh etheric particles, these being taken into the body along with the food eaten, with the air breathed, and with prana, in the form known as the Vitality Globule. [to be expanded upon].<br /> Prana, or vitality, exists on all the planes - physical, astral, mental, etc. Prana, the One Life, is 'the nave to which are attached the seven spokes of the universal wheel' <i>(Hymn to Prana, Atharva Veda, XI., 4).</i> We are here, however, concerned only with its appearance and methods of work in the lowest, the physical plane.<br /> It must also be noted that prana on the physical plane is sevenfold ie., there are seven varieties of it.<br /> Prana is quite separate and distinct from light, heat, etc., but nevertheless its manifestation on the physical plan appears to depend on sunlight: for when sunlight is abundant, prana also appears in abundance, and where sunlight is absent, prana also is deficient. <sup>5</sup> <br /> <a name="Absorption of Vitality"><center><b><u>Absorption of Vitality</u></b></center></a> <br /> The 'vitality globule', though inconceivably minute, is so brilliant that it is often seen even by those who are not in the ordinary sense clairvoyant. Many a man, looking out towards the distant horizon, especially over the sea on a sunny day, will notice against the sky a number of the tiniest possible points dashing about in all directions with amazing rapidity. These are vitality globules, each consisting of seven physical atoms - the Fiery Lives, specks charged with that force [called] Prana. The best way to see them is to face directly away from the sun and focus the eyes a few feet away with a clear sky as background. Brilliant as the globule is, it is almost colourless, and may be compared to white or a slightly golden light.<br /> It has been remarked that although the force which vivifies these globules is quite different from light, it nevertheless appears to depend upon light for its power of manifestation. In brilliant sunshine this vitality is constantly welling-up afresh, and the globules are generated in incredible numbers; but in cloudy weather there is a great diminution in the number of globules formed, and during the night the operation appears to be entirely suspended. During the night therefore, we may be said to be living on the stock manufactured during the previous day, and although it appears practically impossible that it should ever be entirely exhausted, that stock evidently does run low when there is a long succession of cloudy days. <img src="http://subtleanatomy.com/CWLchakras/CWLallmajorchakras.jpg" style="margin: 10px;" align="left" border="1" width="257" height="443" /> <br /> But as soon as it is drawn into the vortex of the force-centre at the spleen it is decomposed and breaks up into streams of different colours, though it does not follow exactly our division of the spectrum. As its component atoms are whirled around the vortex, each of the six spokes seizes upon one of them, so that all the atoms charged with yellow flow along one, and all those charged with green along another, and so on, whilst the seventh disappears through the centre of the vortex - through the hub of the wheel, as it were.<br /> These rays then pass off in different directions, each to do its special work in the vitalization of the body.<br /> <b>See adjacent plate.</b> <br /> The colours of the divisions of prana are not exactly those which we ordinarily use in the solar spectrum, but rather resemble the arrangement of colours which we see on higher levels in the causal, mental and astral bodies.<br /> Vitality is thus sevenfold, but it flows through the body in five main streams, for after issuing from the splenic [sacral] centre the blue and violet join into one ray, and so do the orange and the dark red.<br /> <b>The violet-blue ray</b> flashes upwards to the throat, where it seems to divide itself, the light blue remaining to course through and quicken the throat centre, while the dark blue and violet pass on into the brain. The dark blue expends itself in the lower and central parts of the brain, while the violet floods the upper part, and appears to give special vigour to the force centre at the top of the head, diffusing itself chiefly through the 960 petals of the outer part of that centre.<br /> <b>The yellow ray</b> is directed to the heart, but after doing its work there part of it also passes on to the brain and permeates it, directing itself principally to the twelve-petalled flower in the midst of the highest force centre.<br /> <b>The green ray</b> floods the abdomen, and while centring especially in the solar plexus, evidently vivifies the liver, kidneys and intestines, and the digestive apparatus generally.<br /> <b>The rose-coloured ray</b> runs all over the body along the nerves, and is clearly the life of the nervous system. This is the specialized vitality which one man may readily pour into another in whom it is deficient. If the nerves are not fully supplied with this rosy light they become sensitive and intensely irritable, so that the patient finds it almost impossible to remain in one position, and yet gains but little ease when he moves to another. The least noise or touch is agony to him, and he is in a condition of acute misery. The flooding of his nerves with specialized prana by some healthy person brings instant relief, and a feeling of healing and peace descends upon him. A man in robust health usually absorbs and specializes so much more of this vitality than is actually needed by his own body that he is constantly radiating a torrent of rose-coloured atoms, and so unconsciously pours strength upon his weaker fellows without losing anything himself; or by an effort of his will he can gather together this superfluous energy and aim it intentionally at one whom he wishes to help.<sup>5</sup> <br /><br /> <a name="Visual Limitations"><center><b><u>Visual Limitations</u></b></center></a> <br /> As to our senses. Let us take the sense of sight for example, and see how remarkably imperfect it is. Our physical world consists of seven sub-planes or degrees of density of matter, but our sight enables us to perceive only two of these with anything approaching perfection. We can usually see solid matter, if it is not too finely sub-divided; we can see a liquid that is not absolutely clear; but we cannot see gaseous matter at all under ordinary conditions, except in the rare instances in which it has an especially brilliant colour (as in the case of chlorine) or when it happens to be dense, to be much compressed, or to be moving in a particular way - as in the case of the air which may be seen rising from a heated road. Of the four etheric sub-divisions of physical matter we remain absolutely unconscious so far as sight is concerned, although it is by means of the vibration of some of these ethers, that what we call light is conveyed to the eye. Let us then commence the imaginary process of removing our limitations by considering what would be the effect if we really possessed fully the sight of the physical world. I am not taking into consideration the possibility in the increase in power of our sight, though no doubt that will come in due course, so that we shall be able so to alter the focus of the eye as to make it practically a telescope or microscope at will. I am thinking for the moment only of the additional objects that would come into our view if our sight were perfected. Nothing would any longer be opaque to us, so that we could see through a wall almost as though it were not there, and could examine the contents of a closed room or of a locked box with the greatest ease. I do not mean that by etheric sight a man could see through a mountain, or look straight through the earth to the other side of it; but he could see a good way into the rock, and he could see down to a considerable depth in the earth, much as we can now see through many feet of water to the bottom of a clear pool. One can readily see a score of ways in which the possession of such a faculty would be practically valuable, and it would manifestly add to our knowledge in many directions. All surgical work could be performed with an ease and certainty of which at present we have no conception, and there would be fewer cases of inaccurate diagnosis. We could see the etheric bodies of our friends, and so we should be able to indicate unfailingly the source and cause of any nervous affection. A whole fresh world would come under the observation of the chemist, for he would then be able to deal with ethers as he now deals with gases. Our sight would instantly inform us as to the healthiness or otherwise of our surroundings, just as even now our noses warn us of the presence of certain forms of putrefaction. We could see at once if we were in the presence of undesirable germs or impurities of any kind, and could take our precautions accordingly. But remember that even this would not take us beyond the physical world; it would simply enable us to see that world more fully. We should still be liable to deception, we should still be capable of error with regard to the thoughts and feelings of others. We should still be blind to all the most beautiful part of the life which surrounds us, even though we should see so much more of it than we do now.<sup>19</sup>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com5tag:blogger.com,1999:blog-3033215996862723959.post-10159904110739144792010-12-23T08:01:00.001-08:002010-12-23T08:01:43.708-08:00Emotional/Desire Body<a name="Composition and Structure"><center><b><u>Composition and Structure</u></b></center></a> <br /> Historically the Emotional Body has been known in the West as the Astral Body, due to its starry, shimmering, scintillating appearance. Therefore a lot of references will contain the word 'Astral'. Sanskrit name - linga-sarira.<sup>1</sup> Briefly, the astral body is a vehicle, to 'clairvoyant' sight not unlike the physical body, surrounded by an 'aura' of flashing colours, composed of matter of an order of fineness higher than that of physical matter, in which feelings, passions, desires and emotions are expressed and which acts as a bridge or medium of transmission between the physical brain and the mind, the latter operating in the still higher vehicle - the mind-body.<sup> 6</sup> <br /> <img src="http://subtleanatomy.com/CWLauras/AstralDeveloped.JPG" style="margin: 10px;" title="Astral body of Developed man" align="left" width="196" height="300" /> Astral matter exists in 7 grades or orders of fineness, corresponding to the 7 grades of physical matter, which are solid, liquid, gaseous, 'etheric', 'super-etheric', 'sub-atomic' and 'atomic'.<br /> No names for these 'astral' states have yet been devised, so it is usual to describe them, either by the grade or sub-plane; the finest being Number 1, the coarsest Number 7, or by the corresponding physical grade. eg., we speak of astral solid matter, meaning thereby the 7th or lowest variety: astral etheric matter, meaning the 4th from the finest, and so on.<sup> 6</sup> [This] body of man thus being composed of matter of all seven grades, it is possible for him to experience all varieties of desire to the fullest possible extent, the highest as well as the lowest. It is the peculiar type of response posessed by astral matter which enables the astral matter to serve as the sheath in which the Self can gain experience of <i>sensation.</i> <sup> 6</sup> Astral matter,being much finer than physical matter, interpenetrates it. Every physical 'atom', therefore floats in a sea of astral matter, which surrounds it and fills every interstice in physical matter. It is well known that even in the hardest substance no two atoms touch one another, the space between two adjacent atoms being in fact enormously larger than the atoms themselves.<sup> 6</sup> {like a solar system!}. <br /><br /> <a name="Colours"><center><b><u>Colours</u></b></center></a> <br /> To 'clairvoyant' sight one of the principal features of an astral body consists of the colours which are constantly playing through it, these colours corresponding to, and being the expression in astral matter of feelings, passions and emotions. All known colours, and many which are at present unknown to us, exist upon the higher planes of nature, but as we rise from one stage to another they become more delicate and more luminous, so that they may be described as higher octaves of colour.<br /> As it is not possible to portray these octaves physically on paper, the above facts should be borne in mind when considering the coloured 'illustrations' of the astral body referred to below.<br /> the following is a list of the principal colours and the emotions of which they are an expression:-<br /> <img src="http://subtleanatomy.com/CWLauras/AstralAverage.jpg" style="margin: 10px;" title="Astral body of Average man" align="right" width="196" height="300" /> <b class="greentext">Black:</b> in thick clouds: hatred and malice.<br /> <b class="greentext">Red:</b> deep red flashes, usually on a black background: anger.<br /> <b class="greentext">A scarlet cloud:</b> irritability.<br /> <b class="greentext">Brilliant scarlet:</b> on the ordinary background of the aura: noble indignation.<br /> <b class="greentext">Lurid and sanguinary red:</b> unmistakeable, though not easy to describe, sensuality.<br /> <b class="greentext">Brown-grey:</b> dull hard brown-grey: selfishness: one of the most common colours in the astral body.<br /> <b class="greentext">Brown-red:</b> dull, almost rust colour: avarice, usually arranged in parallel bars across the astral body.<br /> <b class="greentext">Greenish-brown:</b> lit up by deep red or scarlet flashes: jealousy. In the case of an ordinary man there is usually much of this colour present when he is 'in love'.<br /> <b class="greentext">Grey:</b> heavy leaden: depression. Like the brown-red of avarice, arranged in parallel lines, conveying the impression of a cage.<br /> <b class="greentext">Grey, livid:</b> a hideous and frightful hue: fear.<br /> <b class="greentext">Crimson:</b> dull and heavy: selfish love.<br /> <b class="greentext">Rose colour:</b> unselfish love. When exceptionally brilliant, tinged with lilac: spiritual love for humanity.<br /> <b class="greentext">Orange:</b> pride or ambition. Often found with irritability.<br /> <b class="greentext">Yellow:</b> intellect: varies from a deep and dull tint, through brilliant gold to clear and luminous lemon or primrose yellow. <i class="greentext">Dull yellow ochre</i> implies the direction of faculty to selfish purposes: <i class="greentext">Clear gamboge</i> indicates a distinctly higher type; <i class="greentext">Primrose yellow</i> denotes intellect devoted to spiritual ends; <i class="greentext">Gold</i> indicates pure intellect applied to philosophy or mathematics.<br /> <b class="greentext">Green:</b> in general, varies greatly in its significance, and needs study to be interpreted correctly: mostly it indicates adaptability. <i class="greentext">Grey-green</i> slimy in appearance: deceit and cunning. <i>Emerald green:</i> versatility, ingenuity and resourcefulness, applied unselfishly. <i class="greentext">Pale luminous blue-green:</i> deep sympathy and compassion, with the power of perfect adaptability which only they can give. <i class="greentext">Bright apple-green</i> seems always to accompany strong vitality.<br /> <b>Blue:</b> dark and clear: religious feeling. It is liable to be tinted by many other qualities, thus becoming any shade from indigo or a rich deep violet to muddy grey-blue. <i class="greentext">Light blue</i> such as ultramarine or cobalt: devotion to a noble spiritual ideal. <i class="greentext">Luminous lilac-blue,</i> usually accompanied by sparkling golden stars: the higher spirituality, with lofty aspirations.<br /> <b class="greentext">Ultra-violet:</b> higher and purer developments of the psychic faculties.<br /> <b class="greentext">Ultra-red:</b> lower psychic faculties of one who dabbles in evil and selfish forms of magic. <img src="http://subtleanatomy.com/CWLauras/AstralSavage.jpg" style="margin: 10px;" title="Astral body of Savage" align="right" width="180" height="300" /> Joy shows itself in a general brightening and radiancy of both mental and astral bodies, and in a peculiar rippling of the surface of the body. Cheerfulness shows itself in a modified bubbling of this, and also in a steady serenity.<br /> Surprise is shown by a sharp constriction of the mental body, usually communicated to both the astral and physical bodies, accompanied by an increased glow of the band of affection if the surprise is a pleasant one, and by an increase of brown and grey if the surprise is an unpleasant one. The constriction often causes unpleasant feelings, affecting sometimes the solar plexus, resulting in sinking and sickness, and sometimes the heart centre, causing palpitation and even death.<br /> It will be understood that, as human emotions are hardly ever unmixed, so these colours are seldom perfectly pure, but more usually mixtures. Thus the purity of many colours is dimmed by the hard brown-grey ofselfishness, or tinged with the deep orange of pride. The yellow of intellect, the rose of affection, and the blue of devotion are always found in the upper part of the astral body: the colours of selfishness, avarice, deceit and hatred are in the lower part: the mass of sensual feeling floats usually between the two.<br /> Each quality, expressed as a colour, has its own special type of astral matter, and the average position of these colours depends upon the specific gravity of the respective grades of matter.<br /> In order to realise the appearance of the astral body, it must be borne on mind that the particles of which it is composed are always in rapid motion: in the vast majority of cases the clouds of colour melt into one another and are all the while rolling over one another, appearing and disappearing as they roll, the surface of the luminous mist resembling somewhat the surface of violently boiling water. The various colours therefore, by no means retain the same positions, though there is a normal position to which they tend to return. <sup> 6</sup> <br /><br /> <a name="Types of body"> <center><b><u>Types of body</u></b></center></a> <br /> <i><b>Undeveloped man. - </b></i> A very large proportion of sensuality: deceit, selfishness and greed are conspicuous: fierce anger is implied by smears and blots of dull scarlet: very little affection appears, and such intellect and religious feeling as exist are of the lowest possible kind. The outline is irregular and the colours blurred, thick and heavy. The whole body is evidently ill-regulated, confused and uncontrolled. <br /> <i><b>Average man. - </b></i> Sensuality is much less though still prominent and there is some capability of deceit for personal ends, though the green is beginning to divide into two distinct qualities, showing that cunning is gradually becoming adaptability. Anger is still marked: affection, intellect and devotion are more prominent and of a higher quality. The colours as a whole are more clearly defined and distinctly brighter, though none of them are perfectly clear. The outline of the body is more defined and regular. <br /> <i><b>Developed man. - </b></i> Undesirable qualities have almost entirely disappeared: across the top of the body there is a strip of lilac, indicating spiritual aspiration: above and enveloping the head there is a cloud of the brilliant yellow of intellect: below that there is a broad belt of the blue of devotion: then across the trunk there is a still wider belt of the rose of affection, and in the lower part of the body a large amount of the green of adaptability and sympathy finds its place. The colours are bright, luminous, in clearly marked bands, the outline is well-defined, and the whole astral body conveys the impresssion of being orderly and under perfect control.<sup> 6</sup> <br /><br /> <a name="Functions"><center><b><u>Functions</u></b></center></a> <br /> The functions of the astral body may be roughly grouped under three headings:-<br /><br /> <b>1. To make sensation possible.<br /> 2. To serve as a bridge between mind and physical matter.<br /> 3. To act as an independent vehicle of consciousness and action.</b><br /> <br /> When man is analysed into "principles" ie. into modes of manifesting life, the four lower principles, sometimes termed the "Lower Quaternary" [they] are:-<br /> <b>1. Physical Body -2. Etheric Body -3. Prana, or Vitality - 4. Kama (Sanskrit), or Desire</b><br /> The fourth principle, Kama, is the life manifesting in the astral body and [is] conditioned by it: its characteristic is the attribute of feeling, which in rudimentary form is sensation, and in complex form emotion, with many grades in between these two. This is sometimes summed up as desire, that which is attracted or repelled by objects, according as they give pleasure or pain.<br /> Kama thus includes feelings of every kind, and might be described as the passional and emotional nature. It comprises all animal appetites, such as hunger, thirst, sexual desire: all passions, such as the lower forms of love, hatred, envy, jealousy; it is the desire for sentient existence, for experience of material joys.<br /> Kama is the brute in us, the force which most avails to keep us bound to earth and to stifle in us all higher longings by the illusions of sense.<br /> For our purposes desire and emotion are frequently used as practically synonymous: strictly, however, emotion is the product of desire and intellect.<br /><br /> Passing now to the second function of the astral body - to act as a bridge between mind and physical matter - we note that an <i>impact</i> on the physical senses is transmitted inwards by Prana, [and] becomes a <i>sensation</i> by the action of the sense-centres, which are situated in [the astral body], and is perceived then by Manas, or Mind. Thus without the general action through the astral body there would be no connection between the external world and the mind of man, no connection between physical impacts and the perception of them by the mind.<br /> Whenever we <b><i>think</i></b>, we set in motion the mental matter within us; the vibrations thus generated are transferred to the matter of our astral body, the astral matter affects the etheric matter, this in turn, acting on the dense physical matter, the grey matter of the brain.<br /> The astral body is thus a bridge between our physical and our mental life, serving as a transmitter of vibrations both from physical to mental and from mental to physical, and is, in fact, principally developed by this constant passage of vibrations to and fro.<sup> 6</sup> <br /><br /> <a name="Thought forms"><center><b><u>Thought forms</u></b></center></a> <br /> >The mental and astral bodies are those chiefly concerned with the production of what are called thought-forms. The term thought- form is not wholly accurate, because the forms produced may be composed of mental matter, or, in the vast majority of cases, of both astral and mental matter.<br /> A purely intellectually and impersonal thought - such as one concerned with algebra or geometry - would be confined to mental matter. If, on the other hand, the thought has in it something of selfish or personal desire, it will draw round itself astral matter in addition to the mental. If, furthermore, the thought be of a spiritual nature, if it be tinged with love and aspiration, or deep and unselfish feeling, then there may also enter in some of the splendour and glory of the buddhic plane.<br /> Every definite thought produces two effects: first, a radiating vibration: second, a floating form.<br /> The vibration set up in and radiating from the mental body is accompanied with a play of colour which has been described as like that in the spray of a waterfall as the sunlight strikes it, raised to the n<sup>th</sup> degree of colour and delicacy.<br /> This radiating vibration tends to reproduce its own rate of motion in any mental body on which it may impinge: ie to produce thoughts of the same type as those from which the vibration originated. It should be noted that the radiating vibration carries, not the subject of the thought, but its character.<br /> The power of the vibration to produce such effects depends principally upon the clearness and definiteness of the thought-emotion, as well, of course, as upon the amount of force put into it.<br /> The distance to which a thought-wave can radiate effectively also depends upon the opposition with which it meets. Waves in the lower types of astral matter are usually soon deflected or overwhelmed by a multitude of other vibrations at the same level, just as a soft sound is drowned in the roar of a city.<br /> If made of the finer kinds of matter, it will be of great power and energy, and may be used as a most potent agent when directed by a strong and steady will. <br /><br /> <a name="Misc effects"> <center><b><u>Miscellaneous effects</u></b></center></a> <br /> A <b>young child</b> has a white or comparatively colourless aura, the colours beginning to show only as the qualities develop. The astral body of a child is often a most beautiful object - pure and bright in its colours, free from the stains of sensuality, avarice, ill-will and selfishness. In the case of <b>intense anger</b>, the ordinary background of the astral body is obscured by coils or vortices of heavy, thunderous masses of sooty blackness, lit up from within by the lurid glare of active hatred. Wisps of the same dark cloud are to be seen defiling the whole astral body, while the fiery arrows of uncontrolled anger shoot among them like flashes of lightning. These terrible flashes are capable of penetrating other astral bodies like swords and thus inflicting injury upon other people. A sudden shock of <b>terror</b> will in an instant suffuse the whole body with a curious livid grey mist, while horizontal lines of the same hue appear, but vibrating with such violence as to be hardly recognisable as separate lines. The result is indescribably ghastly: all light fades out for the time from the body and the whole grey mass quivers like a jelly. (A flood of emotion does not greatly affect the mental body, though for a time it may render it almost impossible for any activity from the mental body to come through into the physical brain, because the astral body, which acts as a bridge between the mental body and the brain, is vibrating so entirely at one rate as to be incapable of conveying any undulation which is not in harmony with it.) When an ordinary man falls <b>'in love'</b>, the astral body is so completely transformed as to make it scarcely recognisable as belonging to the same person. Selfishness, deceit and avarice vanish, and the lowest part of the oval is filled with a large development of animal passions. The green of adaptability has been replaced by the peculiar brownish-green of jealousy, and the extreme activity of this feeling is shown by bright scarlet flashes of anger, which permeate it. But the undesirable changes are more than counterbalanced by the splendid band of crimson which fills so large a part of the oval. This is for the time, a dominant characteristic, and the whole astral body glows with its light. Under its influence the general muddiness of the ordinary astral body has disappeared, and the hues are all brilliant and clearly marked, good and bad alike. It is an intensification of the life in various directions. The blue of devotion is also distinctly improved, and even a touch of pale violet appears at the summit of the ovoid, indicating a capacity of response to a really high and unselfish ideal. The yellow of intellect, however, has entirely vanished for the time - a fact which the cynical might consider as characteristic of the condition ! The astral body of an <b>irritable man</b> usually shows a broad band of scarlet as a prominent feature and, in addition, the whole astral body is covered with floating flecks of scarlet. In the case of a <b>miser</b>; avarice, selfishness, deceit and adaptability are naturally intensified, but sensuality is diminished. The most remarkable change, however, is the curious series of parallel lines across the oval, giving the impression of a cage. The bars are a deep brown in colour, almost burnt sienna. Deep <b>depression</b> produces an effect in grey, instead of brown, very similar to that of the miser. The result is indescribably gloomy and depressing to the observer. No emotional condition is more infectious than the feeling of depression. In the case of a non-intellectual man who is definitely <b>religious</b>, the astral body assumes a characteristic appearance. A touch of violet suggests the possibility of response to a high ideal. The blue of devotion is unusually well-developed, but the yellow of intellect is scanty. There is a fair proportion of affection and adaptability, but more than the average of sensuality, and deceit and selfishness are also prominent. The colours are irregularly distributed, melting into one another, and the outline is vague, indicating the vagueness of the devotional man's conceptions.<br /> Extreme sensuality and the devotional temperament are frequently seen in association: perhaps because these types of men live chiefly in their feelings, being governed by them instead of trying to control them by reason. A great contrast is shown by a man of a <b>scientific</b> type. Devotion is entirely absent, sensuality is much below the average, but the intellect is developed to an abnormal degree. Affection and adapability are small in quantity and poor in quality. A good deal of selfishness and avarice is present and also some jealousy. A huge cone of bright orange in the midst of the golden yellow of intellect indicates pride and ambition in the knowledge that has been acquired. The scientific and orderly habit of mind causes the arrangement of the colours to fall into regular bands, the lines of demarcation being quite definite and clearly marked.<sup> 6</sup>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com11tag:blogger.com,1999:blog-3033215996862723959.post-53302791410731056412010-12-23T07:59:00.000-08:002010-12-23T08:00:18.135-08:00Mental Body<p id="textstyle"> <a name="Composition and Structure"><center><b><u>Composition and Structure</u></b></center></a><br /><br /> <img src="http://subtleanatomy.com/CWLauras/MentalDeveloped.JPG" style="margin: 10px;" title="Mental body of Developed man" align="left" width="196" height="300" /> The mental body is composed of only four types of essence, whereas the astral [emotion/desire] and the physical are formed of seven types.<sup> 11</sup> The mental body is built of particles of the four lower sub-divisions of the mental world, <i>ie.</i>, of mental matter which corresponds to the four lower sub-divisions of astral matter, and to solid, liquid, gaseous and etheric matter of the physical plane.<br /> The three higher grades of mental matter are used to build the Causal, or Higher Mental [which is expanded upon in Spiritual body page].<br /> The mental body is the vehicle of the Thinker, who himself resides in the Causal body. But while the mental body is intended eventually to be the vehicle of consciousness on the lower mental plane, it also works on and through the astral and physical bodies in all manifestations that are usually called the "mind" in ordinary waking consciousness. The shape of the mental body is ovoid, [as are the astral and causal]. The matter of the mental body, however, is not evenly distributed throughout the egg. In the midst of the ovoid is the physical body, which strongly attracts astral matter: and in its turn the astral matter strongly attracts mental matter. Consequently, by far the greater part of the matter of both astral and mental bodies is gathered within the physical frame. To 'clairvoyant' sight, therefore, the mental body appears as built of dense mist, of the shape of the physical body, and surrounded by an ovoid of much finer mist. The portion of the mental body which projects beyond the periphery of the physical body forms the mental 'aura'.<br /> The size of both astral and mental bodies is the same as that of the causal body, or more accurately, of the section of the causal body on the lower planes. Thus, unlike the physical body, which has remained substantially the same size [for aeons], the mental body grows in size as the man himself develops.<sup>14</sup> <br /> <br /> <a name="Thought Process"><center><b><u>Thought Process</u></b></center></a> <br /> The sympathetic nervous system is mostly connected with the astral body, while the cerebro-spinal system is more under the influence of the ego working through the mental body.<br /> The process described above may be elucidated a little further. Every particle in the physical brain has its astral counterpart, and this in turn has its mental counterpart. If then, we suppose, for the purposes of our examination, that the whole of the physical brain be spread out so as to be one particle thick, we may further suppose that the corresponding astral and mental matter is also laid out in layers in a similar manner, the astral a little above the physical, the mental a little above the astral.<br /> We thus have three layers of matter of differing density, all corresponding one to the other, but not joined in any way except that here and there wires of communication exist between the physical and the astral particles, and between the astral and mental particles.<br /> That would fairly represent the condition of affairs in the brain of the average man.<br /> When, therefore such a man wants to send a thought down from the mental level to the physical level, the thought - owing to many channels not being open - may have to go out of its way, as it were, going laterally through the brain of mental matter until it can find a way down, passing eventually through a [wire] not at all suited to it, and then, when it reaches the physical level, having to move laterally again in the physical brain before it meets the physical particles which are capable of expressing it.<br /> It is obvious that such a method is awkward and clumsy. We can thus understand why it is that some people have no comprehension of mathematics or no taste for music,art etc. The reason is that in the part of the brain devoted to that particular faculty or subject the communications have not yet been opened up. <br /> The particles of the mental body are in ceaseless motion. Moreover they are constantly changing, the mental body automatically drawing to itself, from the general storehouse, matter that can maintain the combinations already existing in it.<br /> In spite of the intensely rapid motion of the mental particles among themselves, the mental body has yet at the same time a kind of loose organisation. there are in it certain striations which divide it more or less irregularly into segments, each of these corresponding to a certain department in the physical brain, so that every type of thought should function through its duly assigned portion. The mental body is as yet so imperfectly developed in ordinary men, however, [as mentioned above] that there are many in whom a great number of special departments are not yet in activity, and any attempt at thought belonging to those departments has to travel round through some inappropriate channel which happens to be fully open. The result is that thought on those subjects, is for those people, clumsy and uncomprehending. That is why some people have a head for mathematics and others are unable to perform a simple mathematical process - why some people instinctively understand, appreciate and enjoy music, while others do not know one tune from another.<br /> Good thoughts produce vibrations of the finer matter of the body, which by its specific gravity tends to float in the upper part of the ovoid: wheras bad thoughts, such as selfishness and avarice, are always oscillations of the grosser matter, which tends to gravitate towards the lower part of the ovoid. Consequently the ordinary man who yields himself not infrequently to selfish thoughts of various kinds, usually expands the lower part of his mental body, and presents roughly the appearance of an egg with its larger end downwards. The man who has not indulged in those lower thoughts, but has devoted himself to higher ones, tends to expand the upper part of his mental body and therefore presents the appearance of an egg standing on its smaller end. All such appearances, however, are only temporary, the tendency being for the symmetry of the ovoid to re-assert itself by degrees.<sup>14</sup><br /><br /> <img src="http://subtleanatomy.com/CWLauras/MentalAverage.jpg" style="margin: 10px;" title="Mental body of Average man" align="left" width="196" height="300" /> When a man thinks of a concrete object - a book, house, landscape, etc - he builds a tiny image of the object in the matter of his mental body. This image floats in the upper part of that body, usually in front of the face of the man and about at the level of the eyes. It remains there as long as the man is comtemplating the object, and usually for a little time afterwards, the length of life depending upon the intensity and the clearness of the thought. The form is quite objective and can be seen by another person possessed of mental sight. If a man thinks of another person he creates a tiny portrait in just the same way. <sup> 6</sup> <br /> <a name="Colours"><center><b><u>Colours</u></b></center></a> <br /> From a study of the colours and striations of a man's mental body, the 'clairvoyant' can perceive his character and the progress he has made in his life.<br /> The mental body is more or less refined in its constituents, according to the stage of intellectual development at which the man has arrived. it is an object of great beauty, the delicacy and rapid motion of its particles giving it an aspect of living, iridescent light, and this beauty becomes an extraordinarily radiant and entrancing loveliness as the intellect becomes mor highly evolved and is employed chiefly on pure and sublime topics. <br /> Every thought gives rise to vibrations in the mental body, accompanied by a play of colour described as like the spray of a waterfall as the sunlight strikes it, raised many degrees in colour and vivid delicacy. [A list of colours and their meanings are found on the Emotion/Desire body page.]<br /> Where aspirational thought exists it invariably shows itself in a beautiful little violet circle at the top of the ovoid of the mental body, [eventually] it is a splendid glowing cap of the most lovely colour imaginable.<br /> Below it often comes the blue ring of devotional thought, usually rather a narrow one, except in the case of the few whose religion is really deep and genuine.<br /> Next to that there may be the much broader zone of affectionate thought, which may be of any shade of crimson or rose-colour according to the type of affection which it indicates.<br /> Near the zone of affection, and frequently closely connected with it, there is found the orange band, which expresses proud and ambitious thought.<br /> Again in intimate relation with pride comes the yellow belt of intellect, commonly divided into two bands, denoting respectively the philosophical and the scientific types of thought. The place of this yellow colour varies much in different men; sometimes it fills the whole of the upper part of the egg, rising above devotion and affection, and in such a case pride is generally excessive.<br /> Below the group just described, and occupying the middle section of the ovoid, is the broad belt devoted to concrete shapes - the part of the mental body from which all ordinary thought-forms issue. [these will be described later]<br /> The principal colour here is green, shaded often with brown or yellow, according to the disposition of the person.<br /> There is no part of the mental body which varies more widely than this. Some people have their mental bodies crowded with a vast number of concrete images, whereas others have only a few. In some they are clear and well outlined, in others they are vague and hazy to the last degree; in some they are classified, labelled and arranged in the most orderly fashion, in others they are not arranged at all, but are left in hopeless confusion.<br /> In the lower parts of the ovoid come the belts expressing all kinds of undesirable thoughts. A kind of muddy precipitate of selfishness often fills the lower third, or even half, of the mental body, and above this is sometimes a ring portraying hatred, cunning or fear. Naturally, as a man develops, this lower part vanishes, the upper part gradually expanding until it fills the whole body [as shown in Man visible and Invisible]<br /> The general rule is, the stronger the thought, the <i>larger</i> is the vibration; the more spiritual and unselfish the thought the <i>higher</i> or more rapid is the vibration. strength of thought produces brilliancy, spirituality produces delicacy of colour.<sup>14</sup> <img src="http://subtleanatomy.com/CWLauras/MentalSavage.JPG" style="margin: 10px;" title="Mental body of Savage" align="right" width="196" height="300" /> <br /> <a name="Thought forms"><center><b><u>Thought forms</u></b></center></a> <br /> The principles which underlie the production of all thought-emotion forms are:- <br /> <br /> 1. <b>Colour</b> is determined by the <b>quality</b> of the thought or emotion.<br /> 2. <b>Form</b> is determined by the <b>nature</b> of the thought or emotion.<br /> 3. <b>Clearness of Outline</b> is determined by the <b>definiteness</b> of the thought or emotion.<br /><br /> The life period of a thought-form depends upon (1) its initial intensity; (2) the nutriment afterwards supplied to it by a repetition of the thought, either by the generator or by others. Its life may be continually reinforced by this repetition, a thought which is brooded over acquiring great stability of form. So again thought-forms of similar character are attracted to and mutually strengthen each other, making a form of great energy and intensity.<br /> Furthermore, such a thought-form appears to possess instinctive desire to prolong its life and will react on its creator, tending to evoke from him renewal of the feeling that created it. It will react in a similar, though not so perfect manner on any others with whom it may come into contact.<br /> The colours in which thought-forms express themselves are identical with the colours in the [emotional] aura.<br /> The brilliance and depth of the colours are usually a measure of the strength and the activity of the feeling.<br /> <sup> 6</sup><br /> Each thought-form is a temporary entity. It resembles a charged battery, awaiting an opportunity to discharge itself. Its tendency is always to reproduce its own rate of vibration in the mental body upon which it fastens itself, and so to arouse in it, a like thought. If the person at whom it is aimed happens to be busy or already engaged in some definite train of thought, the particles of his mental body are already swinging at a certain determinate rate, and cannot for the moment be affected from without. In that case the thought-form bides its time, hanging about its object until he/she is sufficiently at rest to permit its entrance; then it discharges itself upon them, and in the act ceases to exist.<br /> The self-centred thought behaves in exactly the same way with regard to its generator and discharges itself upon him when the opportunity offers. If it be an evil thought, he generally regards it as the suggestion of a tempting demon, whereas in truth he tempts himself. Usually each definite thought creates a new thought-form; but if a thought-form of the same nature is hovering round the thinker, under certain circumstances a new thought on the same subject, instead of creating a new form, coalesces with and strengthens, the old one, so that by long brooding over the same subject a man may sometimes create a thought-form of tremendous power. If the thought be a wicked one, such a thought-form may become a veritable evil influence, lasting perhaps for many years, and having, for a time all the appearance and powers of a real living entity.<sup> w1</sup><br /><br /> For our present purpose we may classify thought-forms into three kinds:<br /> <br /> 1. Those connected solely with their originator.<br /> 2. Those connected with another person.<br /> 3. Those not definitely personal.<br /> <br /> If a mans thought is about himself, or based on a personal feeling, as the vast majority of thoughts are, the form will hover in the immediate neighborhood of its generator. At any time then, when he is in a passive condition, his thoughts and feelings not being specifically occupied, his own thought-form will return to him and discharge itself upon him. In addition, each man also serves as a magnet to draw towards himself the thought-forms of others similar to his own, thus attracting towards himself reinforcements of energy from outside. People who are becoming sensitive have sometimes imagined, in such cases, that they have been tempted by the 'devil', whereas it is their own thought-desire forms which are the case of the 'temptation.' Long brooding over the same subject may create a thought-form of tremendous power. Such a form may last for many years and have for a time all the appearance and powers of a real living entity.<br /> Most men move through life enclosed literally within a cage of their own building, surrounded by masses of forms created by their habitual thoughts. One important effect of this is that each man looks out upon the world <b>through</b> his own thought-forms, and thus sees everything tinged by them.<br /> Thus a man's own thought-forms re-act upon him, tending to reproduce themselves and thus setting up definite habits of thought and feeling, which may be helpful if of a lofty character, but are often cramping and a hindrance to growth, obscuring the mental vision and facilitating the formation of prejudice and fixed moods or attitudes which may develop into definite vices.<br /> "Man is continually peopling his current in space with a world of his own, crowded with the offspring of his fancies, desires, impulses and passions." These thought-forms remain in his aura, increasing in number and intensity, until certain kinds of them so dominate his mental and emotional life that the man rather answers to their impulse than decides anew: thus are habits, the outer expression of his stored up force, created, and thus is character built.<br /> Moreover, as each man leaves behind him a trail of thought-forms, it follows that as we go along a street we are walking amidst a sea of other men's thoughts. If a man leaves his mind blank for a time, these thoughts of others drift through it: if one happens to attract his attention, his mind seizes upon it, makes it its own, strengthening it by the addition of its force, and then casts its out again to affect somebody else. A man therefore, is not responsible for a thought which floats into his mind, but he <b>is</b> reponsible if he takes it up, dwells upon it, and then sends it out again, strengthened.<br /> <br /> The vast majority of thought-forms are simply copies or images of people or other material objects. They are formed first within the mental body and then pass outwards and remain suspended before the man. This applies to anything about which one may be thinking: persons, houses, landscapes, or anything else.<br /> A painter, for example, builds out of the matter of his mental body a conception of his future picture, projects it into space in front of him, keeps it before his 'minds's eye', and copies it. This thought- and emotion-form persists and may be regarded as the unseen counterpart of the picture, radiating out its own vibrations and affecting all who come within its influence.<br /> Similarly a novelist builds in mental matter images of his characters, and then, by his will, moves these puppets from one position or grouping to another, so that the plot of the story is acted out before him.<br /> <br /> Considered in the mass[es], it is easy to realise the tremendous effect that these thought-forms or artificial elementals have in producing national and race-feelings, and thus in biasing and prejudicing the mind: for thought-forms of a similar kind have a tendency to aggregate together and form a kind of collective entity. We see everything through this atmosphere, every thought is more or less refracted by it, and our own astral bodies are vibrating in accord with it. As most people are receptive rather than initiative in their nature, they act almost as automatic reproducers of the thoughts which reach them, and thus the national atmosphere is continually intensified. This fact obviously explains many of the phenomena of crowd-consciousness.<br /> The influence of these aggregated thought-forms extends still further. Thought-forms of a destructive type act as a disruptive agent and often precipitate havoc on the physical plane, causing "accidents", natural convulsions, storms, earthquakes, floods, or crime, disease,social upheavals and wars. <sup> 6</sup> <br /> <a name="Thought type"><center><b><u>Thought type</u></b></center></a> <br /> All these which have been described are the ordinary unpremeditated thoughts of man. A man can make a thought-form intentionally, and aim it at another with the object of helping him. This is one of the lines of activity adopted by those who desire to serve humanity. A steady stream of powerful thought dircted intelligently upon another person may be of the greatest assistance to him. A strong thought-form may be a real guardian angel, and protect its object from impurity, from irritability or from fear.<br /> An interesting branch of the subject is the study of the various shapes and colours taken by thought-forms of different kinds. The colours indicate the nature of the thought, and are in agreement with those which we have already described as existing in the bodies. The shapes are of infinite variety, but are often in some way typical of the kind of thought which they express.<br /> Every thought of definite character, such as a thought of affection or hatred, of devotion or suspicion, of anger or fear, of pride or jealousy, not only creates a form but also radiates an undulation. The fact that each one of these thoughts is expressed by a certain colour indicates that the thought expresses itself as an oscillation of the matter of a certain part of the mental body. This rate of oscillation communicates itself to the surrounding mental matter precisely in the same way as the vibration of a bell communicates itself to the surrounding air.<br /> This radiation travels out in all directions, and whenever it impinges upon another mental body in a passive or receptive condition it communicates to it something of its own vibration. This does not convey a definite complete idea, as does the thought-form, but it tends to produce a thought of the same character as itself. For example, if the thought be devotional its undulations will excite devotion, but the object of the worship may be different in the case of each person upon whose mental body they impinge. The thought-form on the other hand, can reach only one person, but will convey to that person (if receptive) not only a general devotional feeling, but also a precise image of the Being for whom the adoration was already felt.<br /> Any person who habitually thinks pure, good and strong thoughts is utilizing for that purpose the higher part of his mental body - a part which is not used at all by the ordinary man, and is entirely undeveloped in him. Such a one is therefore a power for good in the world, and is being of good use to all his neighbours who are capable of any sort of response. For the vibration which he sends out tends to arouse a new and higher part of their mental bodies, and consequently to open before them altogether new fields of thought.<br /> It may not be exactly the same thought as that sent out, but it is of the same nature. The undulations generated by a man thinking of Theosophy [for example] do not necessarily communicate Theosophical ideas to all those around him; but they do awaken in them more liberal and higher thought than that to which they have before been accustomed. On the other hand, the thought-forms generated under such circumstances, though more limited in their action than the radiation, are also more precise; they can affect only those who are to some extent open to them, but to them they will convey definite Theosophical ideas.<sup> w1</sup> <br /> <a name="Food and Drugs"><center><b><u>Food and Drugs</u></b></center></a> <br /> In view of the fact that the seven grades of mental matter correspond respectively to the seven grades of physical (as well as to those of astral) matter it would seem that the mental body would be more especially affected by the physical solids, liquids, gases and ethers, ie., by the four lower orders of physical matter.) it will of course, be clear to the student that a mental body composed of the coarse varieties of mental matter will respond to the coarser types of thought more readily than to the finer varieties.<br /> Coarse food and drink tend to produce a coarse mental body. Flesh foods, alcohol and tobacco are harmful to physical, astral and mental bodies. The same applies to nearly all drugs.<br /> Furthermore, a body fed on flesh and alcohol is especially liable to be thrown out of health by the opening up of the higher consciousness; nervous diseases in fact, are partly due to the fact that the higher consciousness is trying to express itself through bodies clogged by flesh-products and alcohol.<br /> Dirt of all kinds is often more objectionable in the higher worlds than in the physical. Thus for example, the mental and astral counterparts of the waste matter which is constantly being thrown off by the physical body as invisible perspiration are of the most undesirable character.<br /> Loud, sharp or sudden noises should, as far as possible, be avoided by any one who wishes to keep his astral and mental bodies in order. The cumulative effect of noise on the mental body is a feeling of fatigue and inability to think clearly. <br /> <a name="7th Sub-plane"><center><b><u>7th Sub-plane</u></b></center></a> <br />The ordinary person uses matter of the seventh or lowest [mental] sub-plane only; that being very near to the astral plane, all his thoughts are coloured by reflections from the astral or emotional world. Very few people can as yet deal with the sixth sub-plane [this is from a book dated 1926]; great scientific men certainly use it a good deal but unfortunately they mingle it with the matter of the lowest sub-plane and then become jealous of other peoples' discoveries and inventions. The matter of the fifth sub- plane is much more free from the possibility of astral entanglement with astral vibrations.<sup>14</sup> </p>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-86740735210804201602010-12-23T07:58:00.000-08:002010-12-23T08:10:58.561-08:00Spiritual - Causal Body<a name="Composition and Structure"><center><b><u>Composition and Structure</u></b></center></a> <br /><br /> <img src="http://subtleanatomy.com/CWLauras/CausalDeveloped.jpg" style="margin: 10px;" title="Causal body of Developed man" align="left" width="245" height="376" /> Also known as Karana Sarira(causal-seed body) or, Anandamayakosha (bliss-joy sheath), Higher mind body, Ego, Causal body, Superconscious, Soul, Buddhic body, Intuitional body.<br /> The Causal body consists of matter of the first, second and third sub-planes of the mental plane.<br /> In ordinary people the Causal body is not yet fully active, and consequently only that matter which belongs to the third sub-plane is vivified.<br /> It is difficult to describe a Causal body fully, because the senses belonging to the causal world are altogether different from and higher than those we employ at the physical level.<br /> Such memory of the appearance of a Causal body, as it is possible for a clairvoyant to bring into his physical brain, represents it as an ovoid, that being, in fact, the shape of all the higher bodies, and as surrounding the physical body of the man, extending to a distance of about 18 inches from the surface of the physical body.<br /> In the case of a primitive man, the Causal body resembles a bubble and gives the impression of being empty. It is a mere colourless film, just sufficient apparently, to hold itself together and make a reincarnating entity, but no more. Although it is filled with higher mental matter, this [body] is not yet brought into activity, and so it remains colourless and transparent.<br /> As the man develops, this matter is gradually stirred into alertness by vibrations which reach it from the lower bodies. This comes but slowly, because the activity of man in the early stages of his evolution are not of a character to obtain expression in matter so fine as that of the Causal body. But when a man reaches a stage where he is capable either of abstract thought, or unselfish emotion, the matter of the Causal body is aroused into response.<sup>13</sup> <br /><br /> <a name="Colours"><center><b><u>Colours</u></b></center></a> <br /><br /> The vibrations thus aroused show themselves in the Causal body as colours, so that, instead of being a mere transparent bubble, it gradually becomes a sphere filled with matter of the most lovely and delicate hues, an object beautiful beyond all conception.<br /> The student will be familiar with the meaning of the various colours, from his study of the same phenomenon in the astral [emotional] and mental bodies. Thus pale rose expresses unselfish affection; yellow indicates high intellectual power; blue betokens devotion; sympathy is expressed by green; and luminous lilac-blue typifies the higher spirituality. These same colours in the denser bodies are, of course, far less delicate and also less living.<br /> Although in the course of his evolution in the lower worlds, a man often introduces into his vehicles qualities which are undesirable, and entirely inappropriate for his life as an Ego - such for example, as pride, irritability, sensuality - yet none of these can be expressed in the Causal body.<br /> Each section of the astral body acts strongly upon matter of the corresponding mental sub-plane. Hence, as the coarser vibrations of the astral body are expressed only in the lower [4] sub-planes of the astral world, they will affect the Mental body only, not the Causal body.<br /> <b><i>The Causal body, therefore, is affected only by the three higher portions of the astral body, and the vibrations in those portions represent only good qualities.</i></b><br /> The practical effect of this is that the man can build, into his Ego, that is, into his true self, nothing but good qualities. The evil qualities which he develops are, from the point of view of the Ego, only transitory, and must be thrown aside as the man advances, because he no longer has within him matter which can express them.<sup>13</sup> <img src="http://subtleanatomy.com/CWLauras/CausalAverage.jpg" style="margin: 10px;" title="Causal body of Average man" align="left" width="248" height="371" /> <br /><br /> <a name="Development"><center><b><u>Development</u></b></center></a> <br /><br /> It might perhaps have been thought that the causal body of a primitive man would be very small at first; but this is not the case; his causal body is the same size as any other; it does at a later stage increase in size, but not until it has first been vivified and filled with active matter.<br /> In the case of an average man, there is a distinct increase in the content of the great ovoid film. A certain amount of exceedingly delicate and ethereal colour now exists within it, though it is still less than half filled. Something of the higher intellect is visible, and something of the power of devotion and unselfish love. There is also a faint tint of that exceedingly delicate violet which indicates the capacity of love and devotion turned towards the highest ideal, and also a faint hint of the clear green of sympathy and compassion. <br /><br /> <img src="http://subtleanatomy.com/CWLauras/CausalSavage.jpg" style="margin: 10px;" title="Causal body of Savage" align="right" width="226" height="359" /> <br /><br /> As soon as the man begins to develop in spirituality, or even higher intellect, a change takes place. The real individual then begins to have a persisting character of his own, apart from that moulded in each of his personalities in turn by training, and by surrounding circumstances. this character shows itself in the size, colour, luminosity, and definiteness of the causal body, just as that of the personality shows itself in the mental body, except that the higher vehicle is naturally subtler and more beautiful.<br /> In the case of the spiritually developed man, an enormous change is noticed. the glorious iridescent film is now completely filled with the most lovely colours, typifying the higher forms of love, devotion and sympathy, aided by an intellect refined and spiritualised, and by aspirations reaching ever towards the divine. Some of these colours have no place in the physical spectrum.<sup>13</sup> <br /><br /> <a name="Buddhic Consciousness"><center><b><u>Buddhic Consciousness</u></b></center></a><br /> The student will scarcely need to be told that all description of buddhic consciousness is necessarily and essentially defective. It is impossible in physical words to give more than the merest hint of what the higher consciousness is, for the physical brain is incapable of grasping the reality.<br /> It is difficult enough to form a conception even of astral plane phenomena, there being four dimensions in the astral world. In the buddhic world there are no less than six, so that the difficulties are enormously enhanced.<br /> There is an ingenious diagram (for which the [author] is indebted to the unknown designer) reproduced below, which illustrates graphically the fundamental difference between the buddhic plane and all the planes below it.<br /> The diagram [Unity in Diversity] is seen to consist of a number of spikes or spokes which <b><i>overlap at a certain point.</i></b> That point of overlap is the beginning of the buddhic plane. The tips of the spokes represent the physical consciousness of men: they are separate and distinct from one another. Passing up the spokes towards the centre, we see that the astral consciousness is a little wider, so that the consciousness of separate men approach a little nearer to one another. The lower mental consciousnesses aproach still more nearly to one another, whilst the higher mental consciousnesses, at their very highest level, meet at the point where the buddhic consciousness commences. <br /><br /> <img src="http://subtleanatomy.com/Unityindiversity.jpg" style="margin: 10px;" title="Unity in Diversity" align="left" width="314" height="289" /> <br /><br /> It will now be seen that the buddhic consciousness of each individual and separate "man," overlaps that of the other separate consciousnesses on either side of him. To the left is a graphic illustration of the "overlapping" aspect of buddhic consciousness, where a sense of union with others is experienced.<br /> As the consciousness rises still further up into the higher plane, it will be seen that it overlaps those on either side of it more and more, until eventually, when the "centre" is reached, there is practically a complete merging of consciousness. Nevertheless each separate spoke still exists and has its own individual direction and outlook. Looking <i>out</i> towards the lower worlds, each consciousness looks in a different direction: it is an aspect of the one central consciousness. Looking inwards, on the other hand, these diverging directions all meet together, and become one with one another.<br /> The sense of union is characteristic of the buddhic plane. On this plane all limitations begin to fall away, and the consciousness of man expands until he realises, no longer in theory only, that the consciousness of his fellows is included within his own, and he feels and knows and experiences, with an absolute perfection of sympathy, all that is in them, because it is in reality a part of himself.<br /> On this plane a man knows, not by mere intellectual appreciation, but by definite experience, the fact that humanity is a brotherhood, because of the spiritual unity which underlies it all, though he is still himself, and his consciousness is his own.<sup>13</sup> <br /><br /> <a name="Unselfish Thought"><center><b><u>Unselfish Thought</u></b></center></a> <br /><br /> High unselfish affection and devotion belong to the highest (atomic) astral sub-plane, and these reflect themselves in the corresponding matter of the mental plane. They thus touch the causal (higher mental) body, not the lower mental. This is an important point of which the student should take especial note.<br /> The Ego, who resides on the higher mental plane, is thus affected by only unselfish thoughts. Lower thoughts affect, not the Ego, but the permanent atoms. [this subject is not addressed here on this website - see the referenced book].<br /> Consequently, in the Causal body there would be gaps, not bad colours, corresponding to the lower feelings and thoughts.<br /> Selfishness, for example would show itself as the <i>absence</i> of affection or sympathy: as soon as selfishness is replaced by its opposite, the gap in the Causal body would be filled up.<br /> An intensification of the coarse colours of the astral body representing base emotions, whilst finding no direct expression in the causal body, nevertheless tends somewhat to dimAnonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-8247912293934630432010-12-23T07:55:00.000-08:002010-12-23T07:56:25.385-08:00Nadis<a name="Composition and Structure"><center><b class="greentext"><u>Composition and Structure</u></b></center></a><br /> The word nadi is derived from Sanskrit nad meaning hollow stalk, sound vibration and resonance. Nadis are tubular organs of the subtle body through which energy flows. Nadis are ducts, channels which carry air, water, blood, nutrients and other substances throughout the body. They are our arteries, bronchioles, veins, capillaries and so on. In our so called subtle and spiritual bodies, which cannot be weighed or measured, they channel cosmic, vital, seminal and other energies as well as sensations, consciousness and spiritual aura. <img src="http://subtleanatomy.com/Nadi%20Map.jpg" style="margin: 10px;" align="left" width="434" height="572" /> From the Atma dwelling in the heart, and the size of a thumb, radiate 101 nadis. From each of these 101 nadis emanate 100 subtler nadis, each of which branches off into another 72,000.<br /> They are called different names according to their functions. Nadikas are small nadis and nadichakras are ganglia or plexuses in all three bodies.<br /> It is said in the Varahopanisad that the nadis penetrate the body from the soles of the feet to the crown of the head. In them is prana, the breath of life, and in that life abides Atma, which is the abode of Shakti, creatrix of the animate and inanimate worlds.<br /> All nadis originate from one of two centres; the Kandasthana - a little below the navel, and the Heart. Though yoga texts agree about their starting points, they vary about where some of them end.<br /> Twelve digits above the anus and the genital organs and just below the navel, there is an egg-shaped bulb called the kanda. From it 72,000 nadis are said to be spread throughout the body, each branching off into another 72,000. They move in every direction and have countless outlets and functions.<br /> The Siva Samhita mentions 350,000 nadis of which 14 are stated to be important. The three most vital are Sushumna, Ida, Pingala. BKS Iyengar.<sup> 8</sup> <br /> <a name="Energy System"><center><b class="greentext"><u>Your Subtle Energy System</u></b></center></a><br /> A slightly different angle:-<br /> Pranic energy flows throughout your pranic sheath via fixed pathways, called nadis (conduit, channel or artery), derived from the Sanskrit root <i>nada</i> or <i>nala</i> (motion.) So nadi is energy in motion. At various focal points within your pranic body, networks of nadis intersect to form chakras (plexuses of subtle energy centres.<br /> As wireless mediums, the subtle energy tubes (nadis) are not physical nerves or arteries, and the vortexes (chakras) are not physical nerve plexuses. If you dissected a corpse, you would not locate one nadi or chakra anywhere, because they are composed of non-physical substance. In fact, even under an electron microscope they are undetectable. Yet these subtle energy tubes and centres give the very breath of life to your body. Without them, your heart would not beat and lungs would not move. Because they are not readily discernable for scientific investigation, their existence is rejected by Western medicine. However, the nadi system is the essence of Chinese acupuncture and Ayurvedic medicine.<br /> Why are nadis and chakras discounted as myth? Consider a man who never saw a radio or television. If you told him these instruments could pick up signals originating many miles away, he would laugh at you. No wire transmits the signal, yet invisible electromagnetic waves carry it.<br /> Similarly, your body is akin to a radio that receives pranic energy. A healthy body receives these energy waves as a clear, well-tuned radio. An unhealthy body is an old dilapidated radio that distorts the signal.<sup>4</sup> <br /> <a name="The Five Pranas"><center><b class="greentext"><u><br /> The Five Pranas</u></b></center></a><br /> Prana, in its capacity of the life force in breath, takes five separate forms. These five vital forces (pancha prana) breathe life into your body:<br /> <b><u>1. Prana (up-breathing)</u></b> is inward and downward motion. Seated in the heart (anahata chakra), it governs respiration, swallowing, and movements of the gullet. Prana resides in the eyes and ears, operates in the heart and lungs, and moves in and out of your nose.<br /> <b><u>2. Apana (down-breathing)</u></b> is downward and outward motion. Seated in the anus (muladhara chakra) it governs excretion and the kidneys, bladder, genitals, colon and rectum. It is responsible for flatulence, ejaculation, conception, childbirth, defecation and urination. It regulates the sense of smell, makes the body stable, and its range of influence is from the navel to the rectum.<br /> <b><u>3. Samana (on-breathing)</u></b> is horizontal motion. Seated in the navel (manipura chakra), it maintains digestive fire and regulates stomach, liver, pancreas and intestine. its realm of activity extends from the heart to the navel. Samana carries the grosser product of food to Apana for excretion, and brings the subtler material to the extremities. The word samana means "equaliser".<br /> The ancient scripture <i>Yoga Sutras</i> says "By conquering the vital force called Samana, effulgence is acquired." By developing Samana Vayu (current, impulse, vital air), all parts of your body are properly nourished, and the energy supplied by food is evenly distributed. By controlling Samana, you gain charisma and a powerful aura. It is said in the scriptures that "seven lights" proceed from Samana.<br /> <b><u>4. Udana (out-breathing)</u></b> is upward and outward motion. Seated in the throat above the larynx (vishudda chakra), it regulates falling asleep, controls all automatic functions in the head and maintains body heat. Udana is responsible for speech, music and humming. At the time of death Udana separates the astral body from the physical body. By controlling Udana, levitation can occur. Udana is responsible for "kundalini" rising up your spine.<br /> <b><u>5. Vyana (back-breathing)</u></b> is circular motion, a combination of Prana and Apana, by which these two are held. All- pervading and moving through all the nadis, it controls the circulatory, lymphatic and nervous systems, directs voluntary and invountary movements of muscles, joints, tendons and fascia, and keeps the body upright through unconscious reflexes. Vyana is responsible for blood flow and lymph detoxification, sweating and coordination of all systems. The word Vyana means "pervading one".<sup>4</sup> <a name="Some nadis"><center><b class="greentext"><u><br /> Some nadis</u></b></center></a> <br /> <b>Alambusa</b>Connects the mouth and anus.<br /> <b>Chandra</b> (see <b>Ida</b>)<br /> <b>Chitra</b> One of the nadis emanating from the heart through which the creative energy (Shakti) of Kundalini passes to reach the Sahasrara (crown).<br /> [Of the 101 nadis, only the <b>Chitra</b> splits into two parts at the root of the Sushumna.] One part of the <b>Chitra</b> moves within it, extending upwards to the aperture of (randhra) of Brahma at the crown of the head above the Sahasrara chakra. this is the gateway to the Supreme Spirit (Parabrahman). The other part of <b>Chitra</b> moves down to the generative organ for discharge of semen. It is said that at the time of death, yogis and saints consciously leave through the brahmarandhra. Since the aperture is in the spiritual or causal body (karana sarira) it cannot be seen or measured. When the prana rises upwards, via the <b>Chitra</b>, through the chakras, it takes with it the radiance (ojas), a creative energy latent in semen. The <b>Chitra</b> is transformed into the Brahma nadi or Para (supreme) nadi.<br /> <b>Gandhari</b> One of the nadis said to be behind the <b>Ida</b> nadi, terminating near the left eye, regulating the function of sight.<br /> <b>Hastijihva</b> located in front of the <b>Ida</b> nadi, terminating near the right eye, regulating the function of sight, seeing.<br /> <b>Ida</b> starting from the left nostril, moving to the crown of the head and descending to the base of the spine. In its course it conveys lunar energy and is therefore called <b>Chandra</b> nadi. Its function is cooling (tamas), inertia.<br /> <b>Kausiki</b> One of the nadis terminating at the big toes.<br /> <b>Kuhu</b> One of the nadis said to be located in front of the <b>Susumna</b>, its function is to evacuate faeces.<br /> <b>Kurma</b>subsidiary nadi whose function is to stabilise the body and the mind.<br /> <b>Payaswini</b> One of the nadis terminating at the right big toe, said to be located between the <b>pusa</b> (which is behind the <b>pingala</b> nadi and the <b>Sarasvati</b> (behind <b>Susumna</b>).<br /> <b>Pingala</b> (= tawny or reddish) starting at the right nostril moving to the crown and down the spine to the base. As the solar energy flows through it, it is also called <b>Surya</b> nadi. Its function is burning (rajas), action.<br /> <b>Pusa</b> nadi situated behind <b>Pingala</b>, terminating at the right ear. Function is hearing.<br /> <b>Raka</b> nadi creates hunger and thirst and collects mucus at the sinuses.<br /> <b>Samkhini</b> terminates at the genital organs, is situated between <b>Gandhari</b> and <b>Sarasvati</b>. It carries the essence of food.<br /> <b>Sarasvati</b> nadi which is behind <b>Susumna</b> nadi, terminating at the tongue, controlling speech and keeping the abdominal organs free from disease.<br /> <b>Soma</b> see <b>Ida.</b><br /> <b>Subha</b><br /> <b>Sura</b> nadi which is between the eyebrows.<br /> <b>Surya</b> the nadi of the Sun, see <b>Pingala</b>.<br /> <b>Susumna</b> from the base of the spine to the crown of the head, up the centre of the spine. Its function is Agni, Fire (sattva), illumination.<br /> <b>Varuni</b> nadi which flows throughout the body. Its function is the evacuation of urine. Its position is between <b>Yasasvini</b>and <b>Kuhu</b>.<br /> <b>Vijnana</b> nadis are vessels of consciousness.<br /> <b>Visvodhari</b> nadi having the function of absorption of food. Its position is between <b>Hastijivha</b>and <b>Kuhu</b>.<br /> <b>Yasasvini</b> nadi. (before <b>Pingala</b>, between <b>Gandhari</b> and <b>Sarasvati</b> situated between the left ear and the left big toe. NB. In addition to the various primary and minor nadis, the Shakta Tantra and Kundalini/Laya Yoga traditions' emphasis was placed on the central nadis which represented concentric (hence increasingly subtle) channels along or in front of the spine, and along which are strung the 7 chakras. These 4 'central' nadis are;<br /><br /> <b>Susumna-nadi</b> starts from the Kanda-mula, lying just below the Mulhadara chakra and goes upward centrally within the vertebral column.<br /> <b>Vajra-nadi</b> starts from the starting point of <b>Susumna</b> and goes upwards, lying within <b>Susumna</b>.<br /> <b>Chitrini-nadi</b> starts at the starting point of the <b>Vajra</b> nadi and goes upward, lying within the <b>Vajra</b> nadi.<br /> <b>Brahma-nadi or Brahmarandra-nadi</b> starts from the orifice of Swayambhu-linga in the Muladhara chakra and goes upwards, lying within <b>Chitrini</b>.Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1tag:blogger.com,1999:blog-3033215996862723959.post-41554089761617067452010-12-23T07:53:00.001-08:002010-12-23T07:53:38.536-08:00MAJOR CHAKRAS<a name="Major Chakras"><b class="greentext"><u>MAJOR CHAKRAS</u></b></a> <a name="Mulhadara"><b class="greentext">Muladhara / Mooladhara / Base / Root / Huiyin / 1st<br /> </b></a> Muladhara chakra is at the coccygeal point at the base of the spine, in the area of segment II of the coccyx (tailbone). This chakra is seated at the base of <i>filum terminale</i>, a threadlike connective tissue that links the bottom of the spinal cord to the coccyx (the spinal cord does not extend all the way down to the coccyx - it terminates in the <img src="http://subtleanatomy.com/SGSchakras/muladharaline.jpg" style="margin: 10px;" align="right" width="235" height="229" /> lumbar region). <img src="http://subtleanatomy.com/CWLchakras/CWLroot.jpg" style="margin: 10px;" align="left" width="235" height="229" /> Muladhara is just above <i>kanda mula</i> (root bulb), the base of the major nadis that run up the spinal column.<br /> In the male, the location of muladhara chakra kshetram is in the perineum (yoni), between the legs, midway between the anus and penis, one centimetre underneath the surface of the skin. In the female, it is near the cervix, where the vagina meets the uterus.<sup>4</sup><br /> The first centre, or chakram, at the base of the spine, has a primary force which radiates in four spokes, making the centre appear to be divided into quadrants, with hollows between them, like a cross, a symbol which is often used to represent this centre.<sup>5</sup><br /> Muladhara is the centre of primal life energy and survival, the first chakra or base chakra, muladhara derives its name from Sanskrit, <i>moola</i> (root, base) and <i>adhara</i> (support). The root lotus is said to govern memory, time and space.<sup>4</sup> <br /> When aroused into full activity, this centre is fiery orange-red in colour, corresponding closely to the stream of dark red and orange vitality which comes to it from the spleen centre. It may be mentioned that there is a similar correspondence between the colour of the stream of vitality flowing into a centre, and the colour of the centre itself.<br /> In addition to the orange and darker reds, there is also some dark purple vitality flowing into this centre, rather as though the spectrum bent round in a circle and the colours began again at a lower octave. <br /> From this centre the orange-red ray flows to the generative organs, energising the sexual nature: it also seems to enter the blood and keep up the heat of the body.<sup>5</sup><br /> (nb. may be a link here to <img src="http://subtleanatomy.com/MuladharaPowell.jpg" style="margin: 10px;" align="left" width="235" height="229" /> acupuncture fire meridians V - circulation/sex and VI - triple heater) <br /> The first chakra is associated with the earth element, represented by a yellow square surrounded by eight shining spears. The structure of earth element is maintained by the continuous spinning of the petals of muladhara chakra, radiating red rays. Muladhara, associated with the coccygeal plexus, is allied with the organs of excretion and the sense object of odour.<br /> This sense of odour is of luminous yellow colour. Because the muladhara chakra is a wheel with four radiations from the central hub, it is likened to a lotus with four petals. these petals are described as either blood colour or shining gold. The first petal is in the northeast (upper right) corner, the second in the southeast (lower right) corner, the third in the southwest (lower left) and the fourth in the northwest (upper left).<br /> The petals of each chakra are embedded with specific qualities called <i>vrittis</i>, which are thought-forms or emotions held in the chakra. The four vrittis in muladhara are four kinds of bliss: <br /> 1. Greatest or highest bliss (paramananda)<br /> 2. Innate or natural bliss (sahajananda)<br /> 3. Heroic bliss in the control of desires (virananda)<br /> 4. Bliss of divine union in meditation (yogananda) It seems significant that the ancient scriptures associate the root or base chakra muladhara with the highest bliss, because most teachers today instead connect it with the most base emotions. Muladhara is where luminous kundalini, the Shakti energy resides, it is indeed the cente of supreme bliss.<sup>4</sup> <a name="Svadishthana"><br /> <br /> <br /> <b class="greentext">Svadishthana / Sacral / Spleen / 2nd / Lower Tan Tien</b><br /> </a> (Sanskrit sva = vital force/soul + adishthana = seat/abode {abode of the self})<br /> Situated above the organs of generation.<br /> [This centre seems to be referred to as the Spleen chakra in western parlance - why? it is nowhere near the spleen!] The second centre, the splenic, at the spleen, is devoted to the specialization, subdivision and dispersion of the vitality which comes to us from the sun. That vitality is poured out again from it in six horizontal streams, the <img src="http://subtleanatomy.com/CWLchakras/CWLspleen.jpg" style="margin: 10px;" align="left" width="235" height="229" /> seventh variety being drawn into the hub of the wheel. This centre therefore has six petals or undulations, <img src="http://subtleanatomy.com/SGSchakras/Svadisthanaline.jpg" style="margin: 10px;" align="right" width="235" height="229" /> all of different colours, and is especially radiant, glowing and sun-like. Each of the six divisions of the wheel shows predominantly the colour of one of the forms of the vital force - red, orange, yellow, green, blue and violet.<sup>18<br /> </sup> Said to be the seat of subconscious mind, ruled by the moon; sphere of emotion and procreation. Svadishthana, [in yogic tradition] the second chakra, the sacral point, lies inside the chitrini nadi in the vertebral column, in the area of sacral vertebra IV, within the <i>filum terminale.</i> The chakra kshetram (frontal trigger point) of Svadishthana is near your pubic bone, at the root of the penis in the male and the clitoris in the female. This chakra corresponds to the genital region and prostatic plexus. Therefore it is the seat of procreation.<br /> Six petals form the lotus of svadishthana chakra. These petals are described as vermillion or whitish-red.<br /> The vrittis (special qualities) on its petals are affection or indulgence, pitilessness, all-destructiveness, delusion, disdain and suspicion.<br /> The petals of svadishthana radiate energies from the chakra's centre into Ida and Pingala nadis with six main radiations.<br /> [This chakra is associated with] sexual vitality and regulates all bodily muscular movements, including voluntary muscular relaxation and inactivity, blood purification. Inside Svadishthana a bright crescent moon-shaped region of the water element. This is said to be white in colour. This chakra is associated with the gonads, and it represents the sense object of flavour.<sup>4</sup><br /> The Sacral or Spleen centre has six spokes, and therefore the same number of petals or undulations. In appearance it is especially radiant, glowing and sun-like.<sup>18<br /> </sup> This centre is unique in that it has the all-important function of absorbing the 'Vitality Globules' from the atmosphere, disintegrating them, and distributing the component atoms charged with the specialised and transmuted Prana, to the various parts of the body. <em>(see Etheric Body/Absorption of Vitality)</em><br /> The Vitality Globules are first drawn into the sacral/spleen centre: then they are broken up into the seven component atoms, each atom charged with one of the seven varieties of Prana: these atoms are then caught up by the secondary rotating forces and spun round the chakram.<br /> The seven different kinds of Prana are coloured thus:-<br /> <b>Violet - Blue - Green - Yellow - Orange - Dark Red - Rose Red</b><br /> It will be observed that the divisions are not exactly those to which we are accustomed in the solar spectrum, but resemble rather the arrangement of colours seen on higher levels in the causal, mental and astral bodies.<br /> The indigo of the solar spectrum is divided between the violet and blue rays of Prana, whilst the red of the spectrum is split up into dark red and rose red of Prana.<br /> Each of the six spokes then seizes upon one variety of atom and despatches it to the chakram or part of the body for which it is needed.<br /> This accounts for six kinds of atoms only: the seventh variety, that coloured rose pink, is despatched through the hub or centre of the spleen chakra itself, whence it is distributed over the whole of the nervous system. These rose coloured atoms are the original atoms which first drew round them the six others to form the globule.<br /> The atoms which bear the rose-coloured Prana are clearly the life of the nervous system, and it is this variety of Prana which one man may give to another (note to me see chapter XIII). If the nerves are insufficiently supplied with this rose-coloured Prana, they become sensitive and intensely irritable; the patient finds himself restless, and the least noise or touch is agony to him. Instant relief may be afforded him by some healthy person flooding his nervous system with a supply of rose-coloured Prana.<sup>5</sup> <br /> <br /> <a name="Manipura(ka)"> <b class="greentext">Manipura(ka) / Solar plexus / Navel / Umbilical / Hara / Upper Tan Tien / 3rd</b></a> <br /> The Sanskrit word <b>manipura</b> (city of lustrous jewels) derives from the roots <i>mani</i> (gem, jewel) and <i>pur</i> (city).<sup> 4</sup> <sup>1</sup><br /> The third centre, the umbilical, at the navel or solar plexus, receives a primary force of ten radiations, so it vibrates in such a manner as to divide itself into ten undulations or petals. <img src="http://subtleanatomy.com/CWLchakras/CWLnavel.jpg" style="margin: 10px;" align="left" width="235" height="229" /> It is very closely associated with feelings and emotions of various kinds. Its predominant colour is a blending of several shades of red, though there is also a great deal of green in it. <img src="http://subtleanatomy.com/SGSchakras/Manipuraline.jpg" style="margin: 10px;" align="right" width="252" height="229" /> The divisions are alternately chiefly red and chiefly green.<sup>18<br /> </sup> It receives the green ray from the spleen centre, that ray flooding the abdomen,vivifying the liver, kidneys, intestines and the digestive apparatus generally, centering expecially in the solar plexus.<br /> The centre is closely associated with feelings and emotions of various kinds. The corresponding astral centre, when awakened, gives the power of feeling, a sensitiveness to all sorts of influences, though without, as yet anything like the definite comprehension that comes from the faculties corresponding to seeing or hearing. When therefore, the etheric centre becomes active, the man begins in the physical body to be conscious of astral influences, vaguely feeling friendliness or hostility, or that some places are pleasant and others unpleasant, but without in the least knowing why.<sup> 5<br /> </sup> This chakra has the greatest concentration of intense pranic energy, because so many nadis (conduits of pranic energy) radiate from it.<br /> Often compared to the dazzling power of the Sun, which gives life to the planets, manipura gives you life by distributing pranic energy throughout your body. It is also vital for directing prana from the base of the spine upward through sushumna into higher chakras. It is often associated with transmuting pranic energy into more subtle pranic energy called <i>ojas</i>, the substance that imparts lustre and charisma to your body.<br /> This is the third [major] chakra, known as the navel or solar plexus, centre of willpower. Its esoteric colour is red.<br /> Manipura chakra is seated at the lumbar point, in the vertebral column near lumbar vertebra IV, within the <i>filum terminale internum</i>, in the chitrini nadi on the same horizontal plane as your navel.<br /> The fire element region inside manipura is triangular in shape and its colour is blood red. This chakra is associated with the pancreas and the abdominal organs.<br /> The manipura chakra is like a lotus with 10 petals, described as the colour of dense rain clouds or black. This chakra has 10 radiations from its petals. <sup> 4</sup><br /> <br /> <a name="Anahata"></a> <b class="greentext">Anahata / Heart / Cardiac / 4th</b> <br /> (Sanskrit anahata = unbeaten <small>as in unstruck</small>) Situated in the cardiac region, said to be the origin of the 72,000 nadis (yogic energy lines) (Upanishads 7th-8th centuries bce). The concept was further developed in the later Upanishads - from 2nd <sup>1</sup><br /> The fourth [major] centre, the cardiac, at the heart, is of a glowing golden colour, and each of its quadrants is divided into three parts, which gives it twelve undulations, because its primary force makes for it twelve spokes.<sup>18</sup> <img src="http://subtleanatomy.com/CWLchakras/CWLheart.jpg" style="margin: 10px;" align="left" width="235" height="229" /><br /> This chakram has twelve spokes or radiations, and is a glowing golden colour. It receives the yellow ray from the spleen centre; when the current is full and strong it <img src="http://subtleanatomy.com/SGSchakras/Anahataline.jpg" style="margin: 10px;" align="right" width="266" height="229" /> produces strength and regularity in the heart action. Flowing round the heart chakram, the yellow ray also interpenetrates the blood and thus is carried all over the body. It also passes on to the brain and permeates it, though directing itself principally to the twelve-petalled flower in the middle of the seventh or highest centre. In the brain it confers the power of high philosophical and metaphysical thought.<br /> The corresponding astral centre, when awakened, endows a man with the power to comprehend and sympathise with, and so instinctively understand, the feelings of other astral entities.<br /> The etheric centre, therefore, makes a man aware, in his physical consciousness, of the joys and sorrows of others.<sup> 5</sup> <br /> The term <i>anahata</i> (unstruck sound) is the sound of oneness, made without contact of two objects. The heart centre is the soundless sound of silence, the cosmic sound known as <i>shabda brahman</i>. Anahata is the fourth chakra, seat of consciousness, sense of "I-ness", and point of contact between soul and body. It is centre of direct revelation and inner quietude. In many scriptures, anahata is described as the chakra from which all 72,000 nadis originate. The esoteric colour is violet, [it] governs the pumping action of heart and lungs. Anahata is the gateway to the infinite. Anahata, at the thoracic point, lies in the vertebral column within chitrini nadi, near the heart and cardiac plexus, in the area of thoracic vertebra IX, within the central canal of the spinal column. The form of anahata is a six-pointed star with 12 petals. This hexagonal shape is the region of air, which is said to be smoke-coloured. Here lies the sense object of touch [and] is ash-coloured. This chakra is associated with thymus and lungs. The air region is symbolised by the hexagonal star, where the upward pointing triangle represents higher understanding and spritual awareness. The downward pointing triangle indicates earthly pursuits.|<br /> The upward path of the upper triangle is <i>nivritti</i> (return to the divine source). The downward path of the lower triangle is <i>pavritti</i> (entanglement in worldly illusion). Anahata is the perfect balance between the upper and lower regions, gateway to both spiritual and material worlds. Twelve petals surround the lotus of anahata chakra. The petals glow with a shining deep red colour. Twelve energies radiate from the centre of this chakra indicates the predominance of the vital air prana along with udana.<sup>4</sup><br /> <br /> <sup> </sup><a name="Hrit"> <b class="greentext">Hrit / Hridaya</b></a> (Sanskrit = heart, or Hridaya = he who dwells in the heart)<br /> <img src="http://subtleanatomy.com/SGSchakras/Hritline.jpg" style="margin: 10px;" align="left" width="235" height="229" /> Located in the vertebral column in the chitrini nadi in the region of the heart.<br /> Hrit (heart) chakra or Hridaya (he who dwells in the heart) is also known as <i>ananda kanda</i> (root or bulb of bliss). Hrit is depicted as stainless, subtle and untouched by any physical impurities.<br /> Hrit chakra is located in the vertebral column in the chitrini nadi in the region of the heart. Hrit chakra faces downwards and is seated just beneath the 12-petalled anahata chakra. In fact Hrit is the lower part of anahata (the fourth [major] chakra).<br /> <br /> Hrit chakra is described as a delicate, beautiful lotus, red as the morning sun. The petals are characterised as golden or white.<sup> 4</sup> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /><br /> <br /> <br /> <a name="Visuddhi"> <b class="greentext">Visuddhi / Throat / Laryngeal / 5th</b></a> (Sanskrit visuddhi = purity)<sup>1</sup><br /> The fifth centre, the laryngeal, at the throat has sixteen spokes and therefore sixteen apparent divisions. There is a good deal of blue in it, but its general effect is silvery and gleaming, with a kind of suggestion as of moonlight upon rippling water. Blue and green predominate alternately in its sections.<sup>18</sup> <br /> <img src="http://subtleanatomy.com/CWLchakras/CWLthroat.jpg" style="margin: 10px;" align="left" width="235" height="229" /> In colour it shows a good deal of blue, but its general effect is silvery and gleaming, not unlike moonlight on rippling water. <img src="http://subtleanatomy.com/SGSchakras/Vishuddhaline.jpg" style="margin: 10px;" align="right" width="250" height="229" /> It receives the violet-blue ray from the spleen chakram. This ray then appears to divide, the light blue remaining to course through and vivify the throat centre, while the dark blue and violet pass on to the brain. The light blue gives health to the region of the throat, the strength and elasticity of the vocal cords of a great singer or speaker, for example, being accompanied by special brilliance and activity of this ray. The dark blue expends itself in the lower parts of the brain, while the violet floods the upper part and appears to give special vigour to the chakram at the top of the head, diffusing itself chiefly through the 960 petals of the outer part of that centre. Ordinary thought is stimulated by the blue ray, mingled with part of the yellow (from the heart centre). In some forms of idiocy the yellow and blu-violet flow to the brain is almost entirely inhibited. Thought and emotion of a high spiritual type seem to depend largely upon the violet ray.<sup> 5</sup> <br /> Vishuddha (purity) chakra, referred to as the throat chakra, is the seat of purification, which harmonises all diversity. It is responsible for creative expression and communication. its esoteric colour is indigo. Vishuddha chakra, at the cervical point, is situated in the area of cervical vertebra IV of the spine, in chitrini nadi within the central canal of the vertebral column in the neck region. It is associated with the cervical plexus and thyroid gland. Vishuddha kshetram is located on the front surface of the neck in the region of the Adams apple. This centre is considered the centre of udana vital air (udana vayu). From its petals, 16 radiations vibrate akasha energy and udana vayu into ida and pingala. Within the centre of vishuddha, a pure white void circular region blazes like the full moon. The void is also known as the ether element, associated with the sense object of sound, and principles of hearing and speech. <sup> 4</sup> <br /> <br /> <a name="Talu"> <b class="greentext">Talu(ka) / Lalata</b></a><br /> (Sanskrit = uvula) Also called Lalata or Taluka. Lies near the junction between the front end of the central spinal canal in the medulla oblongata and the lower part of the brains fourth ventricle., within chitrini nadi, behind the uvula. <br /> <a name="Ajna"><br /> <br /> <b class="greentext">Ajna / Brow / 3rd eye / Pineal / 6th</b></a> (Sanskrit = command, order) <sup>1</sup><br /> The sixth centre, the frontal, between the eyebrows, has the appearance of being divided into two halves, one chiefly rose-coloured, though with a great deal of yellow about it, and the other predominantly a kind of purplish-blue, again closely agreeing with the colours of the special types of vitality that vivify it. <img src="http://subtleanatomy.com/CWLchakras/CWLajna.jpg" style="margin: 10px;" align="left" width="235" height="229" /> Perhaps it is for this reason that this centre is mentioned in Indian books as having only two petals, though if we are to count undulations of the same character as those of the previous centres we shall find that each half is <img src="http://subtleanatomy.com/SGSchakras/Ajnaline.jpg" style="margin: 10px;" align="right" width="289" height="202" /> subdivided into forty-eight of these, making ninety-six in all, because its primary force has that number of radiations. This sudden leap from 16 to 96 spokes, and again the even more startling variation from 96 to 972 between this and the next chakra, show us that we are now dealing with centres of an altogether different order from those which we have hitherto been considering. We do not yet know all the factors which determine the number of spokes in a chakra, but it is already evident that they represent shades of variation in the primary force.<sup>18</sup> <br /> The ajna (command, order) chakra is so-named for several reasons: As the distribution centre for distributing prana to various areas of the body, it commands prana. This is the third eye of higher mind, the eye that looks inward rather than outward, centre of divine sight, clairvoyance, wisdom, divine experiences, insight, spiritual discernment, revelation, and higher voice. Ajna is the primordial power of everything and Atman (higher self). <sup> 4</sup> <br /> <a name="Sahasrara"><br /> <b class="greentext">Sahasrara / Crown / Coronal / Baihui / 7th</b></a> (Sanskrit sahasrara = thousand) Situated in the top of the cranial cavity. Known as the Crown chakra or 'the thousand-petalled lotus.<sup>1</sup> <br /> The seventh centre, the coronal, at the top of the head, is when stirred into full activity the most resplendent of all, full of indescribable chromatic effects and vibrating with almost inconceivable rapidity. It seems to contain all sorts of prismatic hues, but is on the whole predominantly violet. <img src="http://subtleanatomy.com/CWLchakras/CWLcrown.jpg" style="margin: 10px;" align="left" width="235" height="229" /> It is described in Indian books as thousand-petalled, and really this is not very far from the truth, the number of radiations <img src="http://subtleanatomy.com/Sahasraraline.jpg" style="margin: 10px;" align="right" width="281" height="272" /> of its primary force in the outer circle being nine hundred and sixty. Every line of this will be seen faithfully reproduced in our [image], though it is hardly possible to give the effect of the separate petals. In addition to this it has a feature which is possessed by none of the other chakras - a sort of subsidiary central whirlpool of gleaming white flushed with gold in its heart - a minor activity which has twelve undulations of its own.<sup>18</sup> <br /> This chakra is usually the last to be awakened. In the beginning it is the same size as the others, but as the man progresses on the Path of spiritual advancement it increases steadily until it covers almost the whole top of the head. Another peculiarity attends its development. It is at first a depression in the etheric body,as are all the others, because through it, as through them, the divine force flows in from without; but when the man realizes his position as a king of the divine light, dispensing largesse to all around him, this chakra reverses itself, turning, as it were, inside out; [becoming a halo?] it is no longer a channel of reception but of radiation, no longer a depression but a prominence, standing out from the head as a dome, a veritable crown of glory. In this form it is to be found upon the heads of thousands of images of the Lord Buddha all over the Eastern world. In many cases it will be seen that the two tiers of the Sahasrara chakra are copied - the larger dome of 960 petals first, and then the smaller dome of 12 rising out of that in turn.<sup>18</sup> <br /> <br /> <br /> <img src="http://subtleanatomy.com/21Minorcentres.jpg" style="margin: 10px;" align="left" width="140" height="330" /><br /> <a name="21 Minor Chakras"><b class="greentext"><u>21 MINOR CHAKRAS - less well known</u></b></a> <br /> <br /> <br /> 1 and 2 - Two behind the eyes<br /> 3 and 4 - Two below the ears, at the maxilla/mandibular juncture. <br /> 5 and 6 - Two at the inferior clavicular fossi. <br /> 7 - One where the breastbone and sternum meet.<br /> 8 - One closely connected to the Vagus nerve - near the Thymus gland. <br /> 9 - One closely connected to the Stomach. <br /> 10 - One closely connected to the Liver. <br /> 11 - One closely connected to the Solar plexus. <br /> 12 and 13 - Two associated with the Spleen and Pancreas.<br /> 14 and 15 - Two at the palms.<br /> 16 and 17 - Two connected with the Gonads. <br /> 18 and 19 - Two within the knees.<br /> 20 and 21 - Two in the soles of the feet.<sup>2.</sup> <br /><br /><br /><br /><br /><br /><br /><br /><br /> <img src="http://subtleanatomy.com/Scraps/yogi%20Rajasthan18thcenturychakras.jpg" style="margin: 10px;" align="left" width="169" height="439" /> <a name="Others known of"> <b class="greentext">Others known of:</b></a> <br /> LALATA (= forehead). Situated at the top of the forehead.<br /> MANAS (= mind). Situated in the region between the navel and the heart, possibly relating to No. 7 above. <br /> SURYA (= Sun). Again situated in the region between the navel and the heart. Maybe relating to No. 9 above.<br /> SOMA (= Moon). Situated in the centre of the brain. This may relate to the pineal gland. <br /> ATALL - (1st below Muladhara - root chakra, may be named Omega - see below) <br /> VITAL - (2nd below Muladhara) <br /> SUTAL - (3rd below Muladhara) <br /> RASATAL - (4th below Muladhara)<br /> DHARATAL - (5th below Muladhara) <br /> MAHATAL - (6th below Muladhara) <br /> PATAL - (7th below Muladhara) <br /> <br /> <a name="Others known of"> <b class="greentext"> 8 above the Crown centre:</b></a> <br /> (from this Rajasthan 18th Century print.) <br /> 1. Eight inches above the Crown Centre named Alpha, linked to one eight inches below Muladhara (base of spine) named Omega. The circuit between these known as the Unified Field.<br /> 2. above 1. linked to the Emotional/Desire Body.<br /> 3. above 2. linked to the Mental Body.<br /> 4. above 3. linked to the Causal/Spiritual Body.<br /> 5. above 4. linked to the Oversoul.<br /> 6. above 5. linked to the Christ Oversoul.<br /> 7. above 6. linked to the I AM Oversoul.<br /> 8. above 7. linked to the Source's Presence.<sup>9</sup>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-3100959251785470762010-12-23T03:23:00.000-08:002010-12-23T03:24:47.869-08:00YOGA-KUNDALINI UPANISHAD<h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_143">YOGA-KUNDALINI UPANISHAD </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_143"> </a><a name="_VPID_144"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_144">Introduction </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_144"> </a></span><p><span style="font-family:verdana;font-size:85%;">The Yoga-Kundalini Upanishad is the eighty-sixth among the 108 Upanishads. It forms part of the Krishna Yajurveda. It deals with an exposition of Hatha and Lambika Yogas. It concludes with an account of the non-qualified Brahman. The Non-dual Brahman is the quest of all seekers. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Though grouped among the minor Upanishads, the Yoga-Kundalini Upanishad is a very important work on Kundalini Yoga. It begins with an analysis of the nature of Chitta. It maintains that Samskaras and Vasanas on the one hand, and Prana, on the other, constitute the causes for the existence of Chitta. If Vasanas are controlled, Prana is automatically controlled. If Prana is controlled, the Vasanas are automatically controlled. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yoga-Kundalini Upanishad presents methods for the control of Prana. The Yogic student does not deal with Vasanas. He concerns himself with the techniques of controlling the Prana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The three methods given in the Yoga-Kundalini Upanishad for the control of Prana are: Mitahara, Asana and Shakti-Chalana. These three methods are fully explained in the first chapter. Light, sweet and nutritious food forms the discipline of Mitahara. The Padmasana and the Vajrasana are two important Asanas used by the Yogic student. Shakti-Chalana is arousing the Kundalini and sending it to the crown of the head. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Kundalini can be aroused by a twofold practice. Saraswati Chalana and the restraint of Prana are the two practices. The rousing of the Saraswati Nadi is Saraswati Chalana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The process, as described in the Yoga-Kundalini Upanishad, for arousing Kundalini is simple. When a person exhales, the Prana goes out 16 digits. In inhalation it goes in only 12 digits, thus losing 4. The Kundalini is aroused if one can inhale Prana for 16 digits. This is done by sitting in Padmasana and when the Prana is flowing through the left nostril, and lengthening inwards 4 digits more. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">By means of this lengthened breath the Yogic student should manipulate the Saraswati Nadi and stir up the Kundalini Shakti with all his strength, from right to left, repeatedly. This process may extend to three quarters of an hour. All this has been briefly and yet comprehensively described in the Yoga-Kundalini Upanishad. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The most important result of shaking the Saraswati Nadi is that it cures the several diseases arising within the belly, and cleanses and purifies the system. After the practice of the Sahita Kumbhaka the Yogic student is initiated into the Kevala Kumbhaka. These two types of Kumbhaka bring about the complete restraint of the Prana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Suryabheda Kumbhaka, Ujjayi Kumbhaka, Sitali and Bhastrika are the four divisions of the Sahita Kumbhaka. Suryabheda Kumbhaka destroys the intestinal worms and the four kinds of evils caused by Vayu. Ujjayi purifies the body, removes diseases and increases the gastric fire. It also removes the heat caused in the head and the phlegm in the throat. Sitali cools the body. It destroys gulma, dyspepsia, pliha, consumption, bile, fever, thirst and poison. These forms of Sahita Kumbhaka purify and prepare the entire physiological organism for the arousal of the Kundalini Sakti and for the experience of the non-dual Brahman. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Apart from bringing a number of wholesome physiological changes, Bhastrika Kumbhaka pierces the three knots or the Granthis. The Yoga-Kundalini Upanishad then proceeds to prescribe the practice of the three Bandhas, for the Yogic student. The process by which the downward tendency of the Apana (breath) is forced up by the spincter muscles of the anus, is called the Mulabandha. By this Bandha the Apana is raised up. It reaches the sphere of Agni or fire. Then the flame of the Agni grows long, being blown about by Vayu. In a heated state, Agni and Apana commingle with the Prana. This Agni is very fierce. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Through this fiery Agni, there arises in the body the fire that awakens and arouses the Kundalini, through its radiant heat. The aroused Kundalini makes a hissing noise, becomes erect and enters the hole of Brahmanadi. The Yogins practise this Mulabandha daily. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">In this aim of arousing the Sarasvati Nadi and the Kundalini Shakti, the other two Bandhas, viz., Uddiyana Bandha and the Jalandhara Bandha, also play the most significant part. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">After giving detailed knowledge of the techniques of the Bandhas, the Yoga-Kundalini Upanishad explains the number of obstacles the Yogic students encounter. It also gives the methods of overcoming these obstacles. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The causes of the diseases in the body are seven. 1. Sleeping during the daytime. 2. Late vigils overnight. 3. Excess of sexual intercourse. 4. Moving amidst crowds. 5. The effect of unwholesome food. 6. Checking of the discharge of urine and faeces. 7. Laborious mental operations with the Prana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The mistake that the Yogic student commits is that when diseases attack him, he erroneously attributes the diseases to his practice of Yoga. This is the first obstacle in Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yogic student begins to doubt as to the efficacy of the Yoga Sadhana. This is the second obstacle. Carelessness or a state of confusion is the third obstacle. Indifference or laziness is the fourth obstacle. Sleep is the fifth obstacle and the sixth is the attachment to sense-objects. The seventh obstacle is erroneous perception or delusion. The eighth is concern with worldly affairs. The ninth is want of faith. The tenth obstacle to Yoga practice is want of the necessary aptitude for grasping the Yoga truths. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Earnest spiritual aspirants should avoid all these obstacles by means of a close investigation and great deliberation. Further on, the Upanishads describe the process and the manner by which the Kundalini is roused and taken to the Sahasrara by piercing through the Granthis. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the awakened Kundalini moves upwards, the shower of nectar flows copiously. The Yogi enjoys this which keeps him away from all sensual pleasures. The Yogi takes his stand upon the Inner Reality, the Atman. He enjoys the highest state of spiritual experience. He attains peace and is devoted only to the Atman. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">By the whole process of the Kundalini Yoga Sadhana, the body of the Yogi attains very subtle state of the spiritual Consciousness. The Yogi who has attained to Samadhi experiences everything as Consciousness. The Yogi realises the oneness of the macrocosm and the microcosm. Because, the Kundalini Shakti has reached the Sahasrara Kamala or the thousand-petalled lotus and has become united with Siva, the Yogi enjoys the highest Avastha. This is the final beatitude. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Chakras are centres of Shakti as vital force. These are the centres of Prana Shakti manifested by Pranavayu in the living body. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Those aspirants who aspire to arouse the Kundalini Shakti to enjoy the Bliss of Union of Siva and Shakti, through awakened Kundalini, and to gain the accompanying Powers or Siddhis, should practise Kundalini Yoga. To them, this Yoga-Kundalini Upanishad is of great importance. It equips them with a comprehensive knowledge of the methods and processes of the Kundalini Yoga in which the Khechari Mudra stands prominent. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Kundalini Yogi seeks to obtain both Bhukti and Mukti. He attains liberation in and through the world. Jnana Yoga is the path of asceticism and liberation. Kundalini Yoga is the path of enjoyment and liberation. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Hatha Yogi seeks a body which shall be as strong as steel, healthy, free from suffering and therefore, long-lived. Master of the body, the Yogi is the Master of life and death. His shining form enjoys the vitality of youth. He lives as long as he has the will to live and enjoys in the world of forms. His death is the death at will (Ichha-Mrityu). The Yogi should seek the guidance of an expert and skilled Guru. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Serpent Power is the power which is the static support or Adhara of the whole body and all its moving Pranic forces. The polarity as it exists in, and as, the body is destroyed by Yoga which disturbs the equilibrium of bodily consciousness, which consciousness is the result of the maintenance of these two poles. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">In the human body the potential pole of Energy which is the Supreme Power is stirred to action. The Shakti is moved upward to unite with the Siva, the quiescent Consciousness in the Sahasrara. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">By Pranayama and other Yogic processes the static Shakti is affected and becomes dynamic. When completely dynamic, when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The two poles are united in one and there is the state of consciousness called Samadhi. The polarisation takes place in the Consciousness. The body actually continues to exist as an object of observation to others. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the Kundalini ascends, the body of the Yogi is maintained by the nectar which flow, from the union of Siva and Shakti in Sahasrara. Glory to Mother Kundalini who, through Her Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines him and makes him realise his identity with the Supreme Brahman! The Yoga-Kundalini Upanishad attaches great importance to the search for and finding of right Guru. It insists upon revering the illumined Guru, as God. Guru is one who has full Self-illumination. He removes the veil of ignorance in the deluded individuals. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The number of realised Gurus may be less in this Kali Yuga when compared with the Satya Yuga, but they are always present to help the aspirants. They are always searching for the proper Adhikarins. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yoga-Kundalini Upanishad gives a list of the obstacles to Yoga practice. Some take to the practice of Yoga, and later on, when they come across some obstacles in the way, they do not know how to proceed further. They do not know how to obviate them. Many are the obstacles, dangers, snares and pitfalls on the spiritual path. Sadhakas may commit many mistakes on the path. A Guru who has already trodden the path and reached the goal, is very necessary to guide them. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">One more important thing which you would find in many places in the Yoga-Kundalini Upanishad is the Sushumna Nadi. You must have a complete knowledge of this Nadi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Now, a word on Kundalini, the arousal of which is the immediate aim of the Kundalini Yoga. Kundalini, the serpent-power or mystic fire is the primordial energy or Shakti that lies dormant or sleeping in the Muladhara Chakra, the centre of the body. It is called the serpentine or annular power on account of serpentine form. It is an electric fiery occult power, the great pristine force which underlies all organic and inorganic matter. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_145"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_145"><b>Chitta And The Control Of Prana</b> </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_145"> </a></span><p><span style="font-family:verdana;font-size:85%;">1. Chitta is the Subconscious mind. It is the mind-stuff. It is the store-house of memory. Samskaras or impressions of actions are imbedded here. It is one of the four parts of Antahkarana or inner instruments, viz., mind, intellect, Chitta and Ahankara or ego. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. Mind is formed out of wind. So, it is fleeting like the wind. Intellect is formed out of fire. Chitta is formed out of water. Ego is formed out of earth. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">3. Chitta has two causes for its existence, viz., Vasanas or subtle desires and the vibration of Prana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">4. If one of them is controlled, the result is, both of them are controlled. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_146"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_146">Mitahara, Asana And Shakti-Chalana </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_146"> </a></span><p><span style="font-family:verdana;font-size:85%;">5. Of these two, viz., Prana and Vasanas, the student of Yoga should control Prana by moderate food (Mitahara), by Asanas or Yogic postures and thirdly by Shakti-Chalana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">6. O Gautama! I shall explain the nature of these three disciplines. Listen with rapt attention. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">7. The Yogi should take sweet and nutritious food. He should fill half the stomach with food. He should drink water, one quarter of the stomach. He should leave the fourth quarter of the stomach unfilled in order to propitiate Lord Siva, the patron of the Yogins. This is moderation in diet. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_147"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_147">The Padma And Vajra Asanas </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_147"> </a></span><p><span style="font-family:verdana;font-size:85%;">8. Placing of the right foot on the left thigh and the left foot on the right thigh, is Padmasana. This posture is the destroyer of all sins. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">9. Placing one heel below the Muladhara and the other over it and sitting with the trunk, neck and head in one straight line is the adamantine posture or the Vajrasana. Mulakanda is the root of the Kanda, the genital organ. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_148"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_148">The Rousing Of The Kundalini </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_148"> </a></span><p><span style="font-family:verdana;font-size:85%;">10. A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the thousand-petalled Lotus in the crown of the head. This process is called Shakti-Chalana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">11. The Kundalini should pass through the Svadhishthana Chakra, the Manipura Chakra in the navel, the Anahata Chakra in the heart, the Vishuddha Chakra in the throat, and the Ajna Chakra between the eyebrows or the Trikuti. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">12. Two things are necessary for the practice of Shakti-Chalana. One is the Sarasvati Chalana and the other is the restraint of Prana or the breath. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_149"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_149">The Sarasvati Chalana </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_149"> </a></span><p><span style="font-family:verdana;font-size:85%;">13. Sarasvati Chalana is the rousing of the Sarasvati Nadi. Sarasvati Nadi is situated on the west of the navel among the fourteen Nadis. Sarasvati is called Arundhati. Literally, it means that which helps the performance of good actions. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">14. Through this practice of Sarasvati Chalana and the restraint of the Prana, the Kundalini which is spiral becomes straightened. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">15. The Kundalini is roused only by rousing the Sarasvati. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">16. When Prana or the breath is passing through one’s Ida or the left nostril, one should sit firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. In exhalation Prana goes out 16 digits and in inhalation it goes in only 12 digits, thus losing 4. But if inhaled for 16 digits then the Kundalini is aroused. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">17. The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both hands one hand on each side, should stir up Kundalini with all his strength, from right to left, again and again. This stirring may extend over a period of 48 minutes. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">18. Then he should draw up a little when Kundalini finds its entry into Sushumna. This is the means by which the Kundalini enters the mouth of Sushumna. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">19. Along with the Kundalini, Prana also enters of itself the Sushumna. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">20. The Yogic student should also expand navel by compressing the neck. After this, by shaking Sarasvati, the Prana is sent above to the chest. By the contraction of the neck, Prana goes above from the chest. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">21. Sarasvati has sound in her womb. She should be thrown into vibration or shaken daily. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">22. Merely by shaking Sarasvati one is cured of dropsy or Jalodara, Gulma (a disease of the stomach), Pliha (a disease of the spleen) and all other diseases rising within the belly. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_150"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_150">Varieties Of Pranayama </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_150"> </a></span><p><span style="font-family:verdana;font-size:85%;">23. Briefly, I will now describe to you Pranayama. Prana is the Vayu that moves in the body. The restraint of Prana within is known as Kumbhaka. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">24. Kumbhaka is of two kinds, namely, Sahita and Kevala. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">25. Till he gets Kevala, the Yogic student should practise Sahita. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">26. There are four divisions or Bhedas. These divisions are: Surya, Ujjayi, Sitali and Bhastrika. Sahita Kumbhaka is the Kumbhaka associated with these four. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_151"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_151">Suryabheda Kumbhaka </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_151"> </a></span><p><span style="font-family:verdana;font-size:85%;">27. Select a place which is pure, beautiful and free from pebbles, thorns, etc. It should be of the length of a bow free from cold, fire and water. To this place, take a pure and pleasant seat which is neither too high nor too low. Upon it, sit in Padmasana. Now, shake or throw into vibration Sarasvati. Slowly inhale the breath from outside, through the right nostril, as long as this is comfortable, and exhale it through the left nostril. Exhale after purifying the skull by forcing the breath up. This destroys the four kinds of evils caused by Vayu. It destroys also the intestinal worms. This should be repeated often. It is called Suryabheda. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_152"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_152">Ujjayi Kumbhaka </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_152"> </a></span><p><span style="font-family:verdana;font-size:85%;">28. Close the mouth. Draw up slowly the breath through both the nostrils. Retain it in the space between the heart and the neck. Then exhale through the left nostril. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">29. This removes both the heat caused in the head and the phlegm in the throat. It removes all diseases. It purifies the body and increases the gastric fire. It removes all the evils arising in the Nadis, Jalodara or dropsy, that is water in the belly, and Dhatus. The name for this Kumbhaka is Ujjayi. It can be practised even when walking or standing. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_153"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_153">Sitali Kumbhaka </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_153"> </a></span><p><span style="font-family:verdana;font-size:85%;">30. Draw up the breath through the tongue with the hissing sound <i>Sa. </i>Retain it as before. Then slowly exhale through both the nostrils. This is called Sitali Kumbhaka. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">31. Sitali Kumbhaka cools the body. It destroys gulma or the chronic dyspepsia, Pliha (a disease of the spleen), consumption, bile, fever, thirst and poison. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">32. Sit in Padmasana with belly and neck erect. Close the mouth and exhale through the nostrils. Then inhale a little up to the neck so that the breath will fill the space, with noise, between the neck and skull. Then exhale in the same way and inhale often and often. Even as the bellows of a smith are moved stuffed within with air and then let out, so you should move the air within the body. When you get tired, inhale through the right nostril. If the belly is full of Vayu, press well the nostrils with all your fingers except the forefinger. Perform Kumbhaka and exhale through the left nostril. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">33. This removes the inflammation of the throat. It increases the digestive gastric fire within. It enables one to know the Kundalini. It produces purity, removes sins, gives pleasure and happiness and destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahmanadi or the Sushumna. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">34. It pierces also the three Granthis or knots differentiated through the three modes of Nature or Gunas. The three Granthis or knots are Vishnu Granthi, Brahma Granthi and Rudra Granthi. This Kumbhaka is called Bhastrika. This should be especially practised by the Hatha Yogic students. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_154"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_154">The Three Bandhas </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_154"> </a></span><p><span style="font-family:verdana;font-size:85%;">35. The Yogic student should now practise the three Bandhas. The three Bandhas are: the Mula Bandha, the Uddiyana Bandha and the Jalandhara Bandha. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">36. <i>Mula Bandha</i>: Apana (breath) which has a downward tendency is forced up by the sphincter muscles of the anus. Mula Bandha is the name of this process. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">37. When Apana is raised up and reaches the sphere of Agni (fire) then the flame of Agni grows long, being blown about by Vayu. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">38. Then, in a heated state, Agni and Apana commingle with the Prana. This Agni is very fiery. Through this there arises in the body the fire that rouses the sleeping Kundalini through its heat. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">39. Then this Kundalini makes a hissing noise. It becomes erect like a serpent beaten with a stick and enters the hole of Brahmanadi or the Sushumna. Therefore, the Yogins should practise daily Mulabandha often. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">40. <i>The Uddiyana Bandha</i>: At the end of the Kumbhaka and at the beginning of expiration, Uddiyana Bandha should be performed. Because <i>Prana Uddiyate</i>, or the <i>Prana </i>goes up the Sushumna in this Bandha, the Yogins call it Uddiyana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">41. Sit in the Vajrasana. Hold firmly the two toes by the two hands. Then press at the Kanda and at the places near the two ankles. Then gradually upbear the Tana or the thread or the Nadi which is on the western side first to Udara or the upper part of the abdomen above the navel, then to the heart and then to the neck. When the Prana reaches the Sandhi or the junction of the navel, slowly it removes the impurities and diseases in the navel. For this reason, this should be practised frequently. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">42. <i>The Jalandhara Bandha</i>:<i> </i>This should be practised at the end of Puraka (after inhalation). This is of the form of contraction of the neck and is an impediment to the passage of Vayu (upwards). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">43. The Prana goes through Brahmanadi on the western Tana in the middle, when the neck is contracted at once by bending downwards so that the chin may touch the breast. Assuming the posture as mentioned before, the Yogi should stir up Sarasvati and control Prana. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_155"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_155">How Many Times Kumbhaka Should Be Practised </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_155"> </a></span><p><span style="font-family:verdana;font-size:85%;">44. On the first day, Kumbhaka should be practised four times. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">45. It should be done ten times, on the second day, and then five times separately. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">46. On the third day, twenty times will be enough. Afterwards Kumbhaka should be practised with the three Bandhas and with an increase of five times each day. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_156"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_156">The Obstacles To The Practice Of Yoga And How To Overcome Them </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_156"> </a></span><p><span style="font-family:verdana;font-size:85%;">47. Seven are the causes of the diseases in the body. Sleeping during the daytime is the first, late vigils overnight is the second, excess of sexual intercourse the third, moving amidst crowds the fourth. The fifth cause is the effect of unwholesome food. The sixth is the checking of the discharge of urine and faeces. The seventh is the laborious mental operation with Prana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">48. When attacked by such diseases, the Yogi who is afraid of them says, “My diseases have arisen from my practices of Yoga.” Then he will discontinue this practice. This is the first obstacle to Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">49. The second obstacle to Yoga is the doubt as to the efficacy of Yoga practice. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">50. Third obstacle is carelessness or a state of confusion. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">51. The fourth is indifference or laziness. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">52. Sleep constitutes the fifth obstacle to Yoga practice. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">53. The sixth is not leaving the objects of senses; the seventh is the erroneous perception or delusion. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">54. The eighth is sensual objects or concern with worldly affairs. The ninth is want of faith. The tenth is non-aptitude for understanding of the truths of Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_157"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_157">The Rousing Of The Kundalini </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_157"> </a></span><p><span style="font-family:verdana;font-size:85%;">55. The intelligent practitioner of Yoga should, by means of close investigation and great deliberation, avoid these ten obstacles. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">56. With the mind firmly fixed on the Truth, the practice of Pranayama should be performed daily. Then the mind takes its repose in the Sushumna. The Prana therefore never moves. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">57. When the impurities of the mind are thus removed and Prana is absorbed in the Sushumna, one becomes a true Yogin. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">58. When the accumulated impurity, clogging the Sushumna Nadi, is completely removed and the passage of vital air through the Sushumna is effected by performing Kevala Kumbhaka, the Yogin forcibly causes the Apana with the downward course to rise upwards by the contraction of the anus (Mula Bandha). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">59. Thus raised up, the Apana mixes with Agni. Then they go up quickly to the seat of Prana. Then, Prana and Apana uniting with one another, go to Kundalini which is coiled up and asleep. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">60. Heated by Agni and stirred up by Vayu, Kundalini stretches its body in the interior of the mouth of the Sushumna. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_158"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_158">The Kundalini Reaches The Sahasrara By Piercing Through The Three Knots </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_158"> </a></span><p><span style="font-family:verdana;font-size:85%;">61. The Kundalini pierces through the Brahmagranthi formed of Rajas. It flashes at once like lightning at the mouth of Sushumna. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">62. Then Kundalini goes up at once through Vishnugranthi to the heart. Then it goes up through the Rudragranthi and above it to the middle of the eyebrows. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">63. Having pierced this place, the Kundalini goes up to the Mandala (sphere) of the moon. It dries up the moisture produced by the moon in the Anahata Chakra which has sixteen petals. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">64. Through the speed of Prana, when the blood is agitated, it becomes bile from its contact with the sun. Then it goes to the sphere of the moon. Here it becomes of the nature of pure phlegm. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">65. When it flows there, how does the blood which is very cold become hot? </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">66. Since at the same time the intense white form of moon is rapidly heated. The agitated Kundalini moves upwards and the shower of nectar flows more copiously. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">67. As a result of swallowing this, the Chitta of the Yogin is kept away from all sensual pleasures. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called nectar. He takes his stand in his own Self. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">68. He enjoys this highest state. He becomes devoted to the Atman and attains peace. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_159"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_159">The Dissolution Of Prana And Others </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_159"> </a></span><p><span style="font-family:verdana;font-size:85%;">69. The Kundalini then goes to the seat of the Sahasrara. It gives up the eight forms of the Prakriti: earth, water, fire, air, ether, mind, intellect and egoism. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">70. After clasping the eye, the mind, the Prana and the others in her embrace, the Kundalini goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">71. Thus Rajas-Sukla or the seminal fluid which rises up, goes to Siva along with Marut or the Vayu. Prana and Apana which are always produced become equal. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">72. Prana flows in all things, big and small, describable or indescribable, as fire in gold. The breath also dissolves itself. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">73. Born together of the same quality, the Prana and the Apana also dissolve themselves in the presence of Siva in the Sahasrara. Having reached an equipoised condition, they no longer go up or down. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">74. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements or in the mere remembrance of it, the mind having been reduced to the form of faint impressions and the speech having remained only in the form of recollection. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">75. All the vital airs then spread themselves outright in his body even as gold in a crucible placed on fire. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_160"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_160"><b>Experiencing Everything As Consciousness During Samadhi</b> </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_160"> </a></span><p><span style="font-family:verdana;font-size:85%;">76. The body of the Yogi attains very subtle state of the pure Brahman. By causing the body made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme Deity, the body of the Yogi gives up its impure corporal state. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">77. That alone is the Truth underlying all things, which is released from the state of non-sentience and is devoid of impurities. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">78. That alone which is of the nature of the Absolute Consciousness, which is of the character of the attribute “I” of all beings, the Brahman, the subtlest form of That alone is the Truth underlying all things. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">79. The release from the notion that the Brahman is qualified, the delusion about the existence or non-existence of anything apart from the Brahman (which should be annihilated) and experience such as these that remain, there the Yogi should know as the Brahman. Simultaneously with the drawing of such knowledge of the form of the Atman, the liberation is attained by him. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">80. When such is not the case, only all kinds of absurd and impossible notions arise. The rope-serpent and such other absurd notions, brought about by delusion take their rise. Absurd notions like the notion which men and women have, of silver, in the shell of the pearl-oyster, arise. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">81. The Yogi should realise the oneness of the Visvatman and others up to the Turiya. He should realise the oneness of the microcosm with the Virat Atman and others, upto the Turiya, of the macrocosm, also of the Linga with the Sutratman, of the Self with the unmanifested state, of the Atman manifested in one’s Self with the Atman of Consciousness. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_161"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_161">The Samadhi Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_161"> </a></span><p><span style="font-family:verdana;font-size:85%;">82. The Kundalini Sakti is like a thread in the Lotus. It is resplendent. It is biting with its mouth, the upper end of its body, at the root of the Lotus, the Mulakanda or the Muladhara. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">83. It is in contact with the hole of Brahmanadi of Sushumna, taking hold of its tail with its mouth. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">84. Seated in Padmasana, if a person who has accustomed himself to the contraction of his anus (Mula Bandha), makes the Vayu go upwards with the mind intent on Kumbhaka, the Agni comes to the Svadhishthana flaming, owing to the blowing of Vayu. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">85. From the blowing of Vayu and Agni, Kundalini pierces open the Brahmagranthi. It then pierces open the Vishnugranthi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">86. Then the Kundalini pierces the Rudragranthi. After that, it pierces all the six lotuses or the plexus. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala, the thousand-petalled lotus. This should be known as the highest Avastha or the state. This alone is the giver of final beatitude. Thus ends the first chapter. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_162"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_162">The Khechari Vidya </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_162"> </a></span><p><span style="font-family:verdana;font-size:85%;">1. Now, then, a description of the science called Khechari. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. He who has duly mastered this science, is freed from old age and death, in this world. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">3. Knowing this science, O Sage, one who is subject to the pains of death, disease and old age, should make his mind firm and practise Khechari. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">4. He who has gained a knowledge of the Khechari from books, from the exposition of the meaning of the same, and who has by recourse to its practice, gained a mastery of this science, becomes the destroyer of old age, death and disease, in this world. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">5. Such a master, one should approach for shelter. From all points of view, one should look upon him as his Guru. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">6. The science of Khechari is not easily accessible. Its practice is not easily attainable. Its practice and Melana are not accomplished simultaneously. Literally, Melana is joining. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">7. The key to this science of Khechari is kept a profound secret. The secret is revealed by adepts only at initiation. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">8. They do not get Melana, who are bent only upon practice. O Brahman, only some get the practice after several births. But, even after hundred births, Melana is not obtained. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">9. As a result of having undergone the practice for several births, some Yogis get the Melana in some future birth. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">10. The Yogi attains the Siddhi mentioned in several books, when he gets this Melana from the mouth of the Guru. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">11. The state of Siva freed from all rebirth, is achieved when the practitioner gets this Melana from the grasp of the significance presented in the books. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">12. This science is, therefore, very difficult to master. Until he gets this science, the ascetic should wander over earth. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">13. The ascetic has physical powers or Siddhis in his hand, the moment he obtains this science. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">14. One should therefore regard as Achyuta or Vishnu, any person who imparts this Melana. He too should be regarded as Achyuta, who gives this science. He who teaches the practice, should be regarded as Siva. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">15. You have got the science from me. You should not reveal it to others. One who knows this science, should practise it with all his efforts. Except to those who deserve it, he should give it to none. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">16. One who is able to teach the Divine Yoga, is the Guru. To the place where he lives, one should go. Then, learn from him the science of Khechari. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">17. Taught well by him, one should at first practise it carefully. A person will then attain the Siddhi of Khechari, by means of this science. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">18. One becomes the Lord of Khecharas or the Devas, by joining with Khechari Shakti (viz., Kundalini Shakti) by means of this science of Khechari. He lives amongst them, always. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_163"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_163">The Khechari Mantra </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_163"> </a></span><p><span style="font-family:verdana;font-size:85%;">19. Khechari contains the Bija or the seed-letter. Khechari Bija is spoken of as Agni encircled with water. It is the abode of the Devas or the Khecharas. The mastery of the Siddhi is obtained by this Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">20. The ninth letter or Bija of Somamsa or the Moon face, should be pronounced in the reverse order. Then consider it as the Supreme and its beginning as fifth. This is said to be Kuta (horns) of the several Bhinnas (or parts) of the moon. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">21. Through the initiation of a Guru, this which tends to the accomplishment of all Yogas, should be learnt. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">22. One who recites this twelve times everyday will not get even in sleep that Maya or illusion which is born in his body and is the source of all vicious deeds. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">23. To the one who recites this five lakhs of times with very great care, the science of Khechari will reveal itself. For him, all obstacles vanish. The Devas are pleased. Without doubt, the destruction of the greyness of hair and wrinkles, Valipalita, will take place. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">24. One who has acquired the great science, should practise it constantly. Otherwise, he will not get any Siddhi in the path of Khechari. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">25. If in this practice, one does not get this nectar-like science, he should get it in the beginning of Melana and recite it always. Otherwise, one who is without it never gets Siddhi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">26. No sooner one gets this science, than one should practise it. It is then that one will soon get the Siddhi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">27. The seven syllables HRIM, BHAM, SAM, PAM, PHAM, SAM and KSHAM constitute the Khechari Mantra. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_164"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_164">The Cutting Of Frenum Lingui </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_164"> </a></span><p><span style="font-family:verdana;font-size:85%;">28. A knower of the Atman, having drawn out the tongue from the root of the palate, should in accordance with the advice of his Guru, clear the impurities of the tongue for seven days. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">29. He should take a sharp, oiled and cleansed knife which resembles the leaf of the plant Snuhi, the milk-hedge plant, and should cut for the space of a hair, the frenum lingui. He should powder Saindhava or the rock-salt and Pathya or the sea-salt and apply it to that place. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">30. On the seventh day, he should again cut for the space of a hair. Thus, with great care, he should continue it always, for the span of six months. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">31. The root of the tongue, fixed with veins, ceases to be in six months. Then the Yogi who knows timely action should encircle with cloth the tip of the tongue, the abode of Vag-Ishvari or the deity presiding over speech, and should draw it up. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_165"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_165">The Tongue Reaches The Brahmarandhra </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_165"> </a></span><p><span style="font-family:verdana;font-size:85%;">32. O Sage, again by daily drawing it up for six months, it comes as far as the middle of the eyebrows and obliquely up to the opening of the ears. By gradual practice, it goes up to the root of the chin. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">33. Then, with ease it goes up to the end of the hair (of the head) in three years. It goes up obliquely to Sakha (some part below the skull) and downwards to the well of the throat. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">34. It occupies Brahmarandhra, in another three years. Without doubt, it stops there. Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine door in the head. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">35. One should perform the six Angas or parts of the Khechari Bija Mantra by pronouncing it in six different intonations. In order to attain all the Siddhis, one should do this. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">36. Karanyasa or the motions of the fingers and hands in the pronunciation of the Mantras, should be done gradually. Karanyasa should never be done all at a time, because the body of one who does it all at once will soon decay. O best of the Sages, little by little it should be practised. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">37. One should, when the tongue goes to the Brahmarandhra through the outer path, place the tongue after moving the bolt of Brahma. The bolt of Brahma cannot be mastered by the Devas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">38. On doing this with the point of the finger for three years, the Yogi should make the tongue enter within. It enters the Brahmadvara or hole. On entering the Brahmadvara, one should practise well Mathana or churning. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">39. Even without Mathana, some wise Yogis attain Siddhi. He also accomplishes it without Mathana, who is versed in Khechari Mantra. One reaps the fruit soon by doing Japa and Mathana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">40. The Yogi should restrain his breath in his heart, by connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a convenient posture, with his eyes concentrated between his eyebrows, he should perform Mathana slowly. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">41. The State of Mathana becomes natural like sleep in children, within six months. It is not advisable to do Mathana always. It should be done once only in every month. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_166"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_166">The Urdhvakundalini Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_166"> </a></span><p><span style="font-family:verdana;font-size:85%;">42. A Yogi should not revolve his tongue in the path. Twelve years of this practice, will surely give the Siddhi to the Yogi. Then the Yogi perceives the entire universe in his body as not being different from the Atman. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">43. O Chief of Kings, this path of the Urdhva Kundalini or the higher Kundalini, conquers the macrocosm. Here ends the second chapter. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_167"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_167">Melana Mantra </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_167"> </a></span><p><span style="font-family:verdana;font-size:85%;">1. <i>Melanamantra</i>:—Hrim, Bham, Sam, Sham, Pham, Sam and Ksham. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. The Lotus-born Brahma said: Among new moon, the first day of the lunar fortnight and full moon, O Shankara, which is spoken of as the Mantra’s sign? In the first day of lunar fortnight and during new moon and full moon days, it should be made firm. There is no other way or time. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_168"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_168">Sense-Objects, Manas And Bandhana </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_168"> </a></span><p><span style="font-family:verdana;font-size:85%;">3. Through passion, a person longs for an object. He is infatuated with passion for objects. These two one should leave. The Niranjana or the Stainless should be sought after. All that one thinks is favourable to oneself should be abandoned. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">4. The Yogin should keep the Manas in the midst of Shakti, and the Shakti in the midst of Manas. He should look into Manas by means of Manas. It is then that he leaves even the highest stage. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">5. Manas alone is the Bindu. It is the cause of creation and preservation. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">6. Like curd from milk, it is only through Manas that Bindu is produced. The organ of Manas is not that which is situated in the middle of Bandhana. Bandhana is there where Shakti is between the Sun and the Moon. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_169"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_169">The Entry Into The Sukha-Mandala </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_169"> </a></span><p><span style="font-family:verdana;font-size:85%;">7. The Yogi should stand in the seat of Bindu and close the nostrils, having known Sushumna and its Bheda or piercing and making the Vayu go in the middle. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">8. After knowing Vayu, the above-mentioned Bindu and the Sattva-Prakriti as well as the six Chakras, one should enter the sphere of happiness, Sahasrara or the Sukha-Mandala. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_170"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_170">The Six Chakras </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_170"> </a></span><p><span style="font-family:verdana;font-size:85%;">9. There are six chakras. Muladhara is in the anus. Svadhishthana is near the genital organ. Manipuraka is in the navel. Anahata is in the heart. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">10. The Vishuddhi Chakra is at the root of the neck. The sixth Chakra, the Ajna is in the head (between the two eyebrows). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">11. After gaining a knowledge of these six Mandalas or spheres, one should enter the Sukhamandala, drawing up the Vayu and sending it upwards. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">12. He becomes one with Brahmanda, the macrocosm, who practises thus the control of Vayu. Vayu, Bindu, Chitta, and Chakra should be mastered by him. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_171"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_171">Abhyasa And Brahma Jnana </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_171"> </a></span><p><span style="font-family:verdana;font-size:85%;">13. Through Samadhi alone, the Yogis attain the nectar of equality. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">14. Without the practice of Yoga, the lamp of wisdom does not arise, even as the fire latent in the sacrificial wood does not appear without churning. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">15. The fire in a vessel does not shed light outside. But, when the vessel is broken, its light appears without. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">16. One’s body is called the vessel. The seat of “That” is the light or the fire within. When, through the words of a Guru, the body is broken, the light of Brahmajnana becomes resplendent. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">17. One crosses the subtle body and the ocean of Samsara, with the Guru as the helmsman, and through the affinities of Abhyasa. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_172"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_172">The Four Kinds Of Vak </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_172"> </a></span><p><span style="font-family:verdana;font-size:85%;">18. Sprouting in Para, Vak (power of speech) gives forth two leaves in Pasyanti, buds forth in Madhyama and blossoms in Vaikhari—that Vak, earlier described, reaches the stage of the absorption of sound, reversing the above order, viz., beginning with Vaikhari, etc. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">19. Para, Pasyanti, Madhyama and Vaikhari, are the four kinds of Vak. Para is the highest of sounds. Vaikhari is the lowest of sounds. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">20. Vak begins from the highest of sounds to the lowest, in evolution. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">21. In involution it takes a reverse order in order to merge in Para or the highest subtle sound. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">22. Anyone who thinks that the One who is the great Lord of that Vak, the undifferentiated, the Illuminator of that Vak is the Self—such a person who thinks over thus, is never effected by words, high or low, good or bad. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_173"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_173">The Absorption In Paramatman </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_173"> </a></span><p><span style="font-family:verdana;font-size:85%;">23. Through the absorption of their respective Upadhis or vehicles all these in turn are absorbed in the Pratyagatma—the three aspects of consciousness, Visva, Taijasa, and Prajna in man, the three, Virat, Hiranyagarbha, and Ishvara in the universe, the egg of the universe, the egg of man and the seven worlds. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">24. Heated by the fire of Jnana, the egg is absorbed with its Karana or cause, into Paramatman or the universal Self. It becomes one with Parabrahman. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">25. It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. That alone remains which is the Be-ness or the Sat. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_174"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_174">The Essential Nature Of Man </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_174"> </a></span><p><span style="font-family:verdana;font-size:85%;">26. Like a light in a vessel, the Atman is within the body—thus one should think. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">27. Atman is of the dimensions of a thumb. It is a light without smoke. It is without form. It is shining within the body. It is undifferentiable and immortal. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">28. The first three aspects of consciousness refer to the gross, subtle and Karana bodies of man. The second three aspects of consciousness refer to the three bodies of the universe. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">29. In his formation, man is and appears as an egg, even as the universe is and appears as an egg. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">30. During the states of waking, dreaming and dreamless sleep, the Vijnana Atma which dwells in this body is deluded by Maya. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">31. But, after many births, owing to the effect of good Karma, it wishes to attain its own essential state. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">32. The enquiry sets in. Who am I? How has this stain of mundane existence come to me? In the dreamless sleep what becomes of me who am engaged in business during both the states, waking and dreaming? </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">33. The Chidabhasa is the result of non-wisdom. It is burnt by the wise thoughts, even as a bale of cotton is burnt by fire, and also by its own supreme illumination. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">34. The burning of the outer body is no burning at all. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">35. Pratyagatma is in the Dahara (Akasa or the ether of the heart). It obtains, when the worldly wisdom is destroyed, Vijnana, and diffuses itself everywhere and in an instant burns the two sheaths, Vijnanamaya and Manomaya. Then, it is He Himself that shines always within. It shines like a light within a vessel. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">36. Till sleep and till death, the Muni who contemplates thus should be known as a Jivanmukta. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_175"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_175">Videha Mukti </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_175"> </a></span><p><span style="font-family:verdana;font-size:85%;">37. He has done what ought to be done. Therefore, he is a fortunate person. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">38. Such a person attains Videhamukti, having given up even the state of Jivanmukti. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">39. No sooner the body wears off, than he obtains the emancipation in a disembodied state, Videhamukti. The state, as if of moving in the air, he gains. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_176"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_176">Non-Dual Brahman </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_176"> </a></span><p><span style="font-family:verdana;font-size:85%;">40. After that, That alone remains. That is the soundless, the touchless, the formless and the deathless. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">41. That is the Rasa or the Essence. It is eternal and odourless. It is greater than the great; it has neither beginning nor end. It is the permanent, the stainless and the decayless. Thus ends the Yoga-Kundalini Upanishad. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_177"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_177">Kundalini Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_177"> </a></span><p><span style="font-family:verdana;font-size:85%;">The Yogin who works for liberation does so through Kundalini Yoga which gives both enjoyment and liberation. At every centre to which he rouses Kundalini he experiences special form of bliss and gains special powers. Carrying Her to Siva at his cerebral centre, he enjoys the Supreme bliss which in its nature is that of Liberation and which when established in permanence is Liberation itself on the loosening of spirit and body. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Energy (Sakti) polarises itself into two forms namely, static or potential (Kundalini) dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the centre serpent-power in the Muladhara (root support). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">This static Sakti is affected by Pranayama and other Yogic processes and becomes dynamic. Thus when completely dynamic that is when Kundalini unites with Siva in the Sahasrara the polarisation of the body gives way. The two poles are united in one and there is the state of consciousness called Samadhi. The polarisation, of course, takes place in consciousness. The body actually continues to exist as an object of observation to others. It continues its organic life. But man’s consciousness of his body and all other objects, is withdrawn because the mind has ceased so far as his consciousness is concerned, the function having been withdrawn into its ground which is Consciousness. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When awakened, Kundalini Sakti ceases to be a static power which sustains the world-consciousness, the content of which is held only so long as she sleeps; and when once set in movement Kundalini is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara) to attain union with the Siva Consciousness or the consciousness of ecstasy beyond the world of forms. When Kundalini sleeps man is awake to this world. When she wakes he sleeps i.e. loses all consciousness of the world and enters the causal body. In Yoga he passes beyond to formless consciousness. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;"><i>Pranayama for Awakening Kundalini</i>:<i> </i>When you practice the following, concentrate on the Muladhara Chakra at the base of the spinal column which is triangular in form and which is the seat of the Kundalini Sakti. Close the right nostril with your right thumb. Inhale through the left nostril till you count 3 Oms slowly. Imagine that you are drawing the Prana with the atmospheric air. Then close the left nostril with your little and ring fingers of the right hand. Then retain the breath for 12 Oms. Send the current down the spinal column straight into the triangular lotus, the Muladhara Chakra. Imagine that the nerve-current is striking against the Lotus and awakening the Kundalini. Then slowly exhale through the right nostril counting 6 Oms. Repeat the process from the right nostril as stated above using the same units and having the same imagination and feeling. This Pranayama will awaken the Kundalini quickly. Do it 3 times in the morning and 3 times in the evening. Increase the number and time gradually and cautiously according to your strength and capacity. In this Pranayama concentration on the Muladhara Chakra is the important thing, Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is practised regularly. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_178"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_178">Kundalini Pranayama </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_178"> </a></span><p><span style="font-family:verdana;font-size:85%;">In this Pranayama, the Bhavana is more important than the ratio between Puraka, Kumbhaka and Rechaka. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Sit in Padma or Siddha Asana facing the East or the North. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of God and Guru, commence doing this Pranayama which will easily lead to the awakening of the Kundalini. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Inhale deeply without making any sound. As you inhale, feel that the Kundalini lying dormant in the Muladhara Chakra is awakened and is going up from Chakra to Chakra. At the conclusion of the Puraka, have the Bhavana that the Kundalini has reached the Sahasrara. The more vivid the visualisation of Chakra after Chakra, the more rapid will be your progress in this Sadhana. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Retain the breath for a short while. Repeat the Pranava or your Ishta Mantra. Concentrate on the Sahasrara Chakra. Feel that by the Grace of Mother Kundalini, the darkness of ignorance enveloping your soul has been dispelled. Feel that your whole being is pervaded by light, power and wisdom. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Slowly exhale now. And, as you exhale feel that the Kundalini Sakti is gradually descending from the Sahasrara and from Chakra to Chakra, to the Muladhara Chakra. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Now begin the process again. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">It is impossible to extol this wonderful Pranayama adequately. It is the magic wand for attaining perfection very quickly. Even a few days’ practice will convince you of its remarkable glory. Start from today, this very moment. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">May God bless you with joy, bliss and immortality. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_179"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_179">Lambika Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_179"> </a></span><p><span style="font-family:verdana;font-size:85%;">Practice of Khechari Mudra is Lambika Yoga. The technique of the Mudra is explained below. He who practises this Mudra will have neither hunger nor thirst. He can walk in the sky. This Yoga is beset with difficulties. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">This is a very difficult Yoga. It has to be learnt under a developed Yogi Guru who has practised this Yoga for a long time and attained full success. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">It is kept secret by Yogis. It confers great Siddhis or powers. It is a great help to control the mind. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">He who has attained success in this Mudra, will have neither hunger nor thirst. He can control his Prana quite easily. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Khechari Mudra, Yoni Mudra or Shanmukhi Mudra, Sambhavi Mudra, Asvini Mudra, Maha Mudra and Yoga Mudra are the important Mudras. Among these Mudras, Khechari Mudra is the foremost. It is the king of the Mudras. Mudra means a seal. It puts a seal to the mind and Prana. Mind and Prana come under the control of a Yogi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Khechari Mudra consists of two important Kriyas viz., Chhedan and Dohan. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The lower part of the front portion of the tongue, the frenum lingua, is cut to the extent of a hair’s breadth with a sharp knife once in a week. Afterwards powder of turmeric is dusted over it. This is continued for some months. This is Chhedan. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Afterwards the Yogic student applies butter to the tongue and lengthens it daily. He draws the tongue in such a way that it is similar to the process of milking the udder of a cow. This is Dohan. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the tongue is sufficiently long (it should touch the tip of the nose) the student folds it, takes it back and closes the posterior portion of the nostrils. Now he sits and meditates. The breath stops completely. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">For some the cutting and the lengthening of the tongue is not necessary. They are born with a long tongue. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">He who has attained perfection in this Mudra becomes a walker in the sky. Queen Chudala had this Siddhi or power. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">He who has purity and other divine virtues, who is free from desire, greed and lust, who is endowed with dispassion, discrimination and strong aspiration or longing for liberation will be benefited by the practice of this Mudra. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Mudra helps the Yogi to get himself buried underneath the ground. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_180"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_180">Yoga—I </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_180"> </a></span><p><span style="font-family:verdana;font-size:85%;">Yoga is a perfect practical system of self-culture. Yoga is an exact science. It aims at the harmonious development of the body, the mind and the soul. Yoga is the turning away of the senses from the objective universe and the concentration of the mind within. Yoga is eternal life in the soul or spirit. Yoga aims at controlling the mind and its modifications. The path of Yoga is an inner path whose gateway is your heart. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Yoga is the discipline of the mind, senses and physical body. Yoga helps in the co-ordination and control of the subtle forces within the body. Yoga brings in perfection, peace and everlasting happiness. Yoga can help you in your business and in your daily life. You can have calmness of mind at all times by the practice of Yoga. You can have restful sleep. You can have increased energy, vigour, vitality, longevity and a high standard of health. Yoga transmutes animal nature into divine nature and raises you to the pinnacle of divine glory and splendour. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The practice of Yoga will help you to control the emotions and passions and will give you power to resist temptations and to remove the disturbing elements from the mind. It will enable you to keep a balanced mind always and remove fatigue. It will confer on you serenity, calmness and wonderful concentration. It will enable you to hold communion with the Lord and thus attain the <i>summum bonum </i>of existence. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">If you want to attain success in Yoga, you will have to abandon all worldly enjoyments and practise Tapas and Brahmacharya. You will have to control the mind skilfully and tactfully. You will have to use judicious and intelligent methods to curb it. If you use force, it will become more turbulent and mischievous. It cannot be controlled by force. It will jump and drift away more and more. Those who attempt to control the mind by force are like those who endeavour to bind a furious elephant with a thin silken thread. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">A Guru or preceptor is indispensable for the practice of Yoga. The aspirant in the path of Yoga should be humble, simple, gentle, refined, tolerant, merciful and kind. If you have a curiosity to get psychic powers you cannot have success in Yoga. Yoga does not consist in sitting cross-legged for six hours or stopping the pulse or beating of the heart or getting oneself buried underneath the ground for a week or a month. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Self-sufficiency, impertinence, pride, luxury, name, fame, self-assertive nature, obstinacy, idea of superiority, sensual desires, evil company, laziness, overeating, overwork, too much mixing and too much talking are some of the obstacles in the path of Yoga. Admit your faults freely. When you are free from all these evil traits, Samadhi or union will come by itself. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Practise Yama and Niyama. Sit comfortably in Padma or Siddhasana. Restrain the breath. Withdraw the senses. Control the thoughts. Concentrate. Meditate and attain Asamprajnata or Nirvikalpa Samadhi (union with the Supreme Self). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">May you shine as a brilliant Yogi by the practice of Yoga. May you enjoy the bliss of eternal. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_181"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_181">Yoga—II </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_181"> </a></span><p><span style="font-family:verdana;font-size:85%;">Yoga is primarily a process of self-culture. Its aim is the attainment of spiritual perfection or Self-realisation. The process of Yoga pertains to the control of the physical organs, the breath, the mind and the senses. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Practice of Yoga bestows a rich and full life. It is, in fact, the science of living a pure and healthy life. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Practice of self-restraint, mental equipoise, truthfulness, compassion, purity and selflessness constitutes the process of Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Practice of Asana, Pranayama, Bandha and Mudra also constitutes the process of Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">A nation composed of physically strong and mentally healthy people can surely be great. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Physical culture should start at an early age. Both body and mind should be trained. Exercises should provide both recreation and physical and mental development. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Asanas keep the muscles supple, the spine elastic, develop mental faculties, lung capacity, strengthen the internal organs and bestow longevity. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Sirshasana develops the brain, confers good memory and improves eyesight and hearing capacity through extra circulation of blood in the brain box. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Sarvangasana develops the thyroid gland, strengthens the lungs and the heart, and makes the spine elastic. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Bhujangasana, Salabhasana and Dhanurasana increase the peristaltic movement of the bowels, remove constipation and cure the diseases of the abdomen. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Viparitakarani Mudra and Paschimottanasana tone up the pelvic muscles and the pelvic organs. They improve the digestive system. Agnisara Kriya, Uddiyana Bandha and Mayurasana also help digestion and give good appetite. Ardha-matsyendrasana is good for appetite. Ardha-matsyendrasana is good for the liver and the spleen. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Rolling from side to side in Dhanurasana gives very good abdominal massage. Matsyasana is good for the development of the lungs, the brain and the eyes; it also strengthens the upper part of the spine. Savasana relaxes the body and the mind and gives perfect poise and rest. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Women and children (above seven years) are not exempted from practising Asanas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Every Asana should be practised only for a minute or two, but the period could be gradually extended to a limited duration as per the advice of a competent teacher. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Pranayama bestows vigour, vitality and longevity. It develops the lungs and strengthens the muscles of the chest. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">First practise deep inhalation and exhalation. Then try to hold the breath as far as it is comfortably possible. Practise a few rounds of deep breathing in the early hours of the morning. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">In winter practise Bhastrika Pranayama and in summer Sitali and Sitkari. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Mild practice Of Pranayama needs no dietetic regulation or any particular condition of living. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Never exert yourself. Use your common-sense. If you find any substantial benefit, continue your practice. If there is any discomfort, discontinue the practice and seek proper guidance. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Withdraw the mind from the external objects and try to fix your attention on a particular object or subject. Concentrate on the symbol of Om or on the picture of an Avatara or a saint. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Meditate on the divine qualities of auspiciousness, holiness, peace, sanctity, grace, equanimity, nobility, sincerity and selflessness. Try to cultivate these qualifies in your day-to-day life. Speak the truth always. Be kind-hearted. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Live the life of detachment and egolessness. Try to control your emotions. Try to restrain your impulses. Do not be domineering. Be humble, polite and courteous. Do not be jealous of another’s prosperity. Do not be pessimistic. Do not try to become prosperous or famous at the expense of others. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Analyse your motives. Scrutinise your thoughts. Enquire into the nature of things. Do not run after the false glitter of the world. Restrain yourself. Forego personal comforts and luxuries if thereby you could be of some help to another. Always remember your essential, divine nature. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">This is the process of Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_182"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_182">Ideal Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_182"> </a></span><p><span style="font-family:verdana;font-size:85%;">Some Yogic students think that only he who can fly in the air, walk on the water, and do such other miracles, can be called a Yogi. It is a sad mistake. To be peaceful, to be calm, to radiate joy, to have an intense aspiration to realise God, to have the spirit of service and devotion, to be self-controlled—this is real Yoga. Flying in the air is not yoga. Why should one aspire to fly like a bird after attaining the human birth? You must have a willing heart to serve everybody and a desire to possess all divine virtues. This is Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Your ideal should be to be good, and to do good. Be ever willing to share what you have with others. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">You should have a knowledge of the scriptures, devotion to your preceptor, saints and sages. Even Nirvikalpa Samadhi is not necessary. Why do you want to get yourself merged in the Absolute? Have a small veil of individuality and serve here as Nityasiddhas. Possess divine qualities and move as a divine being on this earth. Aspire not for powers. Powers will come by themselves. Possess all noble virtues. Be free from hatred and malice. Elevate others by your own example. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Spread the message of the Rishis. Lead a righteous life. Speak the truth. Worship mother as God, father as God, teacher as God, guest as God. Give; but give with modesty. Give with goodwill. Give with love. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">There is one eternal Atma, one universal Consciousness that dwells in the hearts of all. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Realize this through aspiration, renunciation, concentration, purification. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Control anger. Do not get irritated through misunderstanding. Try to understand everybody. Understand the feelings of others. Bear insult. Bear injury. Be ever intent on the welfare of all—<i>Sarvabhutahite ratah</i>. You should practise these—not merely study the Brahmasutras and the Upanishads. The Upanishads should come from your heart through purification, through Service. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Selfless service is the highest thing on this earth. Service will make you divine. Service is divine life. Service is eternal life in God. Service will give you Cosmic Consciousness—Service that is selfless, without attachment. But nobody wants to serve! Everybody wants to be served by others. You will have to kill the ego. You will have to pulverize it, make it a powder. You will have to extract oil from your bones and burn it for six months. Such is the toil, as it were, to progress in the path of self-realisation. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Be good; do good. This is the essence of the teachings of all scriptures and prophets of the world. Those who want inner life are very few. All are thirsting for happiness, but they do not know where they can get happiness. They search for it in wealth and material possessions. Maya is clever. She never allows people to taste the bliss of an inner life in the Atman. Deluded by her power, man thinks that there is no transcendental realm, that there is nothing beyond the senses. “Eat, drink and be merry,” this has become the motto of life. The path to the realm of God is open only to those who have got the Divine Grace. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">May you all know the true import of Yoga, and base your life on selfless service to humanity with Atma Bhava, and the development of all divine virtues. May you all have sustained aspiration. Practise deep meditation and attain Self-realisation. May you all shine as Nityasiddhas, radiating joy and peace all round. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_183"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_183">Ten Commandments For Yoga-Students </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_183"> </a></span><p><span style="font-family:verdana;font-size:85%;">1. Practise Asanas and Pranayama in the early morning or three hours after food. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. Offer prayers to Guru and God before commencing the practice. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">3. Take Sattvic food, avoid hot, pungent, sour articles of food and stimulants, like tea, coffee, etc. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">4. Keep a clean room under lock and key; let it be well-ventilated, cool, free from insects and from other sources of disturbance. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">5. Observe strict Brahmacharya; avoid unnecessary talks. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">6. Reduce your wants. Develop contentment. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">7. Take bath before the practice; if that is not possible, have a wash before and bath at least half an hour after the practice. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">8. Sit facing East or North. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">9. Be regular and systematic in your practice. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">10. Obey your Guru implicitly in all respects. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_184"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_184">Yoga And Its Consummation </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_184"> </a></span><p><span style="font-family:verdana;font-size:85%;">Yoga is the art of uniting the individual soul with the Supreme Soul, of uniting the Kundalini Sakti lying dormant in the Muladhara Chakra with Siva in the Sahasrara Chakra. By convention, all practices that help the attainment of this goal are also called Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Vedanta says that the individual soul is enveloped by five sheaths—Annamaya Kosha (the gross body), Pranamaya Kosha (vital sheath), Manomaya Kosha (the mind), Vijnanamaya Kosha (the intellect), and Anandamaya Kosha (the bliss-sheath or the ignorance that immediately veils the Self), and that the goal of life, viz., Self-realisation is attained by negating the five sheaths and piercing the veil of ignorance. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When do we regard a particular part or organ of the body as perfectly healthy? When we are not made aware of that organ. The ear is in perfect health when we are not aware that that organ exists; if there is pain we are conscious of its presence. In order to transcend the five sheaths, therefore, they must all be free from afflictions. Yoga helps you to do that. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The purificatory Kriyas of Hatha Yoga and Asanas ensure health of the body and free it from ailments. Pranayama revitalises the vital sheath. Pratyahara (withdrawal of the rays of the mind and restraining them from flowing outwards) and Dharana (concentration) strengthen the mind. Meditation brings about a happy blending of the intellect and intuition; and the Yogi’s intelligence becomes intuitive. Samadhi illumines the soul and reveals the Self, by piercing the veil of ignorance. This is Yoga, the perfect system of all-round self-culture. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">But no one can embark on this noble enterprise without preparing the vessel. Yama-Niyama or the canons of right conduct, ensure this. One who has not controlled his senses, who is not truthful, kind, compassionate and pure, cannot make any progress in Sadhana. Energy leaks out through all the avenues of his body. His vital sheath is debilitated. His mind is completely extroverted. His intellect is dull. His soul is enveloped in dense darkness. Meditation for such a man is only a dream. Therefore I insist on all spiritual aspirants that they should:— </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">1. Engage themselves in Nishkama Karma Yoga, for self-purification and cultivation of virtues; and </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. Practise as much Japa as possible, in order to earn His Grace. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">These two—Karma Yoga and Bhakti Yoga—cannot be overemphasised. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Once the senses are controlled, and the heart purified, control of mind, concentration of its rays, and meditation become very easy. The aspirant would do well to remember the two great watch-words of Sadhana— </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">(a) Abhyasa (unrelenting, intense, unbroken, regular and systematic practice), </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">(b) Vairagya (dispassion, aversion to all sensual enjoyments, non-attachment to objects of senses). </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">To the extent to which the aspirant grows in these two, to that extent will his mind <i>want to meditate</i>. There will be joy in meditation. The mind will look forward to the period of meditation. When this condition becomes intense, then the mind will be in a constant state of meditation. As your hands are engaged in the work of the day, the mind will be blissfully detached from the world, peacefully witnessing—Sakshi-Bhava—the play of the senses and the sense-objects. When you are established in this state, you are a perfected Yogi. You have only to sit and close your eyes; you will instantly transcend the five sheaths and merge in the Supreme Soul. Your actions will be in tune with the Divine Will. You will have the superhuman powers of intellect, mind and body. You will never be tired, dull or depressed. Your words will have life-transforming power. Your heart will be full of compassion and love for humanity, and all humanity will be drawn towards you. You will become a spiritual magnet. You will shine as a Yogi, sage and Jivanmukta. You are liberated. This is the Goal. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">May God bless you. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_185"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_185">The Gradational Ascent Of The Mind </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_185"> </a></span><p><span style="font-family:verdana;font-size:85%;">The Chakras are centres of Shakti as vital force—in other words, these are centres of Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the names for the Universal Consciousness as it manifests in the form of these centres. The Chakras are not perceptible in the gross senses. Even if they were perceptible in the living body which they help to organise they disappear with the disintegration of organism at death. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind to all. Success in Yoga will be rapid if you put your maximum energy in your Yoga practice. You must have a keen longing for liberation and intense Vairagya also. You must be sincere and earnest. Intense and constant meditation is necessary for entering into Samadhi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The mind of a worldly man with base desires and passions moves in the Muladhara and Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the navel and experiences some power and joy. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">If the mind becomes more purified, it rises to the Anahata Chakra or centre in the heart, experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the mind gets highly purified, the meditation and devotion become intense and profound, the mind rises to Vishuddha Chakra or the centre in the throat and experiences more and more powers and bliss. Even when the mind has reached this centre, there is possibility for it to come down to the lower centres. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains Samadhi and realises the supreme Self or Brahman. There is a slight sense of separateness between the devotee and Brahman. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">If he reaches the spiritual centre in the brain, the Sahasrara Chakra, the thousand-petalled lotus the Yogi attains Nirvikalpa Samadhi or superconscious state—He becomes one with the non-dual Brahman. All sense of separateness dissolves. This is the highest plane of consciousness or Supreme Asamprajnata Samadhi. Kundalini unites with Siva. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yogi may come down to the centre in the throat to give instructions to the students and do good to others (Lokasamgraha). </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_186"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_186">Experiences On Awakening Of Kundalini </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_186"> </a></span><p><span style="font-family:verdana;font-size:85%;">During meditation you behold divine visions, experience divine smell, divine taste, divine touch, hear divine Anahata Sounds. You receive instructions from God. These indicate that the Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hair stands on its root, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini has awakened. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When the breath stops without any effort, when Kevala Kumbhaka comes by itself without any exertion, know that Kundalini Shakti has become active. When you feel currents of Prana rising up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are no thoughts of the world in the mind, know that Kundalini Shakti has awakened. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows, when the Sambhavi Mudra operates, know that Kundalini Shakti has become active. When you feel vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of electricity, know that Kundalini has become active. During meditation when you feel as if there is no body, when your eyelids become closed and do not open in spite of your exertion, when electric-like currents flow up and down the nerves, know that Kundalini has awakened. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When you meditate, when you get inspiration and insight, when the nature unfolds its secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know that Kundalini has become active. When your body becomes light like air, when you possess inexhaustible energy for work, know that Kundalini has become active. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">When you get divine intoxication, when you develop power of oration, know that Kundalini has awakened. When you involuntarily perform different Asanas or poses of Yoga without the least pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime hymns and poetry involuntarily, know that Kundalini has become active. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_187"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_187">The Quintessence Of Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_187"> </a></span><p><span style="font-family:verdana;font-size:85%;">Yoga is union with the infinite through meditation and Samadhi. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">A Yogi is freed from Karma or the law of cause and effect, from births and deaths and from the trammels of mind and flesh. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yogi has perfect control over his life-forces and mind. He can dematerialise at will. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The Yogi practises discipline of body and mind. He has control over his body and mind. He meditates on Om. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Yoga illumines, renovates and helps the Yogi to attain the highest point of perfection. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">If one awakens his superconsciousness, there will be no problems at all. There will be only love, peace, harmony, unity and happiness in this world. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_188"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_188">Practise Yoga To Prolong Life </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_188"> </a></span><p><span style="font-family:verdana;font-size:85%;">The practice of Yoga lessens and prevents the decay of tissues, by increasing the life-force, and fills the system with abundant energy. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">By the practice of Yoga the blood is charged with abundant oxygen. The brain and spinal centres are rejuvenated. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">By the practice of Yoga, the accumulation of venous blood is stopped. The body is filled with abundant energy. The brain-centres and the spinal cord are strengthened and renovated. Memory is improved. Intellect is sharpened. Intuition is developed. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">How can one who does not know his own body hope to achieve success in Yoga? First have a strong, firm and healthy body through the practice of Hatha Yoga and then take to Raja Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Breathing plays an important role in prolonging human life. Therefore, practise Pranayama regularly. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">A rabbit that breathes very rapidly does not live very long. Practise rhythmic breathing and deep breathing. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">There are detailed practices in Yoga for cleansing of the food-tube (Dhauti) and the stomach, as simple and effective as cleansing of the teeth. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">There are methods in Yoga (Trataka) for strengthening the eyesight and cleansing the nose. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">People who suffer from overweight, constipation or dyspepsia will specially find this Yoga-practice very useful. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Through the practice of Yoga, the evolution of man is quickened. What he can gain in hundreds of births, he can gain in one birth through the practice of Yoga, and attain final emancipation. He can attain longevity and attain perfect health. He can compress in one life the experiences of several hundreds of births. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">He who practises Basti or Yoga-enema never suffers from constipation and other abdominal disorders. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_189"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_189">Perfection In Yoga </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_189"> </a></span><p><span style="font-family:verdana;font-size:85%;">A Yogi can switch his life-currents, to and from the senses. He takes the Prana and the mind to the Sahasrara or the thousand-petalled lotus at the crown of the head. He enters into Samadhi. He is dead to the world. He experiences superconsciousness or Nirvikalpa Samadhi. He is in blissful union with the Lord. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Savikalpa Samadhi is subject to time and change. There is Triputi, the seer, sight and seen; or knower, knowledge and knowable. There is some link with Prakriti or matter. Savikalpa Samadhi cannot give the final emancipation. This is also an obstacle to Nirvikalpa Samadhi. The aspirant gets false contentment and stops his meditation or Sadhana. Hence this is an obstacle to the final or higher realisation. Nirvikalpa Samadhi alone can burn all Samskaras and Vasanas <i>in toto</i>. Savikalpa Samadhi cannot destroy all Samskaras and Vasanas. In Savikalpa Samadhi the life-force or Prana of the Yogi is withdrawn from the body. The body appears to be dead, motionless and rigid. Breathing is suspended. He is aware of his bodily condition or suspended breath. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Nirvikalpa or Nirbija Samadhi is timeless, changeless. This is the highest state of Samadhi. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_190"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_190">Double Consciousness </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_190"> </a></span><p><span style="font-family:verdana;font-size:85%;">In Nirvikalpa Samadhi, the Yogi’s consciousness merges with the absolute consciousness. There is no bodily fixation. In his ordinary waking consciousness, even in the midst of worldly duties, he is in communion with the supreme consciousness. He has double-consciousness. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">The crow has one eye-ball, but two sockets. It turns the eye-balls, now to one socket and afterwards to the other socket. Even so, the Yogi has double-consciousness. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_191"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_191">Wise Guidance For Sure Success </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_191"> </a></span><p><span style="font-family:verdana;font-size:85%;">The practice of Yoga should be gradual and step by step. Extremes are to be avoided. No sudden and violent methods should be employed. Common-sense is an essential part of Yoga. Boldness is also equally essential. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Fickle-mindedness will not do on the path of Yoga. Vacillation and oscillation will retard progress and result in stagnation. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">Reflect gradually and choose a method; choose a method and stick to it and persevere in it continuously. This Nishtha is necessary. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">A man who digs a well should not dig a foot here, a foot there, a few feet in another place and then a fourth. If he does this, he will not find water even after digging in fifty places. Once a spot is chosen, he must dig on and on in the same place and lo, he will reach the water. Even so in Yoga, one teacher, one path, one method, one master, one idea and one-pointed faith and devotion—all the above make up the secret of success in spiritual life. </span></p><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_192"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_192">Practice Of Yoga Asanas </a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_192"> </a></span><p><span style="font-family:verdana;font-size:85%;">1. The practice of Yoga Asanas helps to prevent disease and maintain a high standard of health, vigour and vitality. It cures many diseases. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">2. It is conducive to higher intellectual and spiritual attainment and provides a co-ordinated system of health for all people. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">3. There are as many Asanas as there are living creatures. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">4. Siddha, Padma, Svastika, Sukha—are the four chief meditation-postures. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">5. Sirshasana, Sarvangasana, Halasana, Paschimottanasana—confer wonderful health and cure many diseases. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">6. The practice of Asanas is always accompanied by Pranayama and Japa of Mantra. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">7. Moderation in diet and observance of Brahmacharya are necessary for realising the maximum benefits of the practice of Asanas. A Yogi should always avoid fear, anger, laziness, too much sleep or walking, and too much food or fasting. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">8. Regularity in the practice of Asanas is of paramount importance. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">9. Lakhs of people have derived real benefit from the practice of Yoga Asanas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">10. Even in Europe and America, many have taken to the practice of Yoga Asanas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">11. Several Schools of Yoga in the West and India, Hong Kong, Indonesia, Australia, Denmark, Holland, show a record to prove the therapeutic value of the Asanas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">12. I have written several books on Yoga Asanas: 1. Yoga Asanas, 2. Hatha Yoga, 3. Yogic Home Exercises, 4. Radiant Health Through Yoga, 5. Practical Guide to Students of Yoga; and a number of other books like 1. Easy Steps to Yoga, 2. Yoga in Daily Life, 3. Practical Lessons in Yoga, etc., contain lessons in Yoga Asanas and Pranayama. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">13. This system costs nothing. It is inexpensive. It is simple. It is specially suited for the people of the whole world at large. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">14. Even women can practise it with great advantage to themselves. Irrespective of age, all can join in the practice of Yoga Asanas. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">15. The benefit of Yoga Asanas should be made available to every family in the whole world. Doctors’ bills can be saved. </span></p><span style="font-family:verdana;font-size:85%;"> </span><p><span style="font-family:verdana;font-size:85%;">16. Ethical culture, practice of divine virtues, a rigorous discipline of the mind, spiritual culture and meditation are also very necessary for attaining integral perfection. Asanas and Pranayamas are only a part of Yoga. </span></p><span style="font-family:verdana;font-size:85%;"> </span><hr /><span style="font-family:verdana;font-size:85%;"> <a name="_VPID_193"></a></span><h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_193">GLOSSARY</a></span></h4><span style="font-family:verdana;font-size:85%;"><a name="_VPID_193"> </a></span><p><span style="font-family:verdana;font-size:85%;">ABHYASA—Spiritual practice.<br /> Abhyasin—Practitioner.<br /> Acharya—Preceptor; Teacher.<br /> Adhara—Foundation; base which supports.<br /> Adhikarin—Qualified person.<br /> Adhyatmic—Pertaining to Atman.<br /> Agni—Fire.<br /> Ahankara—Egoism.<br /> Ajna Chakra—Spiritual centre at the eyebrows.<br /> Ajnana—Ignorance.<br /> Akasa—Ether.<br /> Akhanda—Unbroken.<br /> Anahata Chakra—Cardiac plexus.<br /> Ananda—Bliss; happiness; comfort.<br /> Antahkarana—Fourfold internal organs, viz., Manas, Chitta, Buddhi and Ahankara.<br /> Anubhava—Experience.<br /> Asana—Seat; posture.<br /> Avidya—Ignorance.<br /> <br /> BAHIH—Outward; external.<br /> Basti—The purificatory exercise for congested bowels. Bhakta—Devotee.<br /> Bhakti—Devotion.<br /> Bhava—Feeling.<br /> Bheda—Difference; piercing.<br /> Bhrumadhya—The space between the eyebrows.<br /> Bhuta Siddhi—Control over elements.<br /> Brahmachari—Celibate.<br /> Brahmacharya—Celibacy.<br /> Brahmamuhurta—The period from 3 to 6 a.m. intended for Yoga—Abhyasa.<br /> Brahmarandhra—An aperture in the crown of the head.<br /> <br /> CHAITANYA—Consciousness.<br /> Chakras—Spiritual centres in Sushumna Nadi.<br /> Chandra-Nadi—Moon-flow; another name for Ida.<br /> Chit—Knowledge.<br /> Chitta—Consciousness.<br /> <br /> DANA—Charity.<br /> Darshana—Interview.<br /> Deha—Physical body.<br /> Dharana—Concentration.<br /> Dhauti—The exercise for cleaning the stomach.<br /> Diksha—Initiation.<br /> Dosha—Fault; impurity.<br /> Drishti—Vision.<br /> Duhkha— Misery; pain.<br /> Dvesha—Hatred; repulsion.<br /> <br /> GRIHASTHA—Householder.<br /> Granthi—Knot.<br /> Gulma—Chronic gastritis.<br /> Guru—Spiritual preceptor.<br /> <br /> ICCHA—Desire.<br /> Ida—The Nadi that runs on the left side of Sushumna.<br /> Indriyas—Senses.<br /> <br /> JADA—Insentient; lifeless.<br /> Jada Kriya—Physical exercise.<br /> Japa—Repetition of a Mantra.<br /> Jaya—Mastery.<br /> Jiva—Individual soul.<br /> Jnana-Indriyas—Five organs or senses of Knowledge. viz., ear, skin, eye, tongue and nose.<br /> <br /> KAIVALYA—Isolation.<br /> Kama—Passion, desire.<br /> Kanda—The source of all Nadis.<br /> Karma-Indriyas—Five organs of action, viz., speech, hands, legs, genitals and anus.<br /> Karma—Action; duty.<br /> Kaya—body.<br /> Kaya-Sampat—Perfection of body.<br /> Krama—Order.<br /> Kripa—Grace.<br /> Kriya—Physical action or exercises.<br /> Krodha—Anger.<br /> Kumbhaka—Retention of breath.<br /> Kundalini—The mysterious power in the body.<br /> <br /> LAKSHYA—Object of concentration.<br /> Laya—Dissolution.<br /> <br /> MADHYAMA—Middle; centre.<br /> Manana—Reflection or concentration.<br /> Manas—Mind.<br /> Mandala—Region.<br /> Manipura—Solar plexus situated at the navel.<br /> Mantra—Holy words.<br /> Matsarya—Envy; jealousy.<br /> Maya—Illusive power; veiling Shakti.<br /> Mada—Arrogance; pride.<br /> Mitahara—Moderation of diet.<br /> Moha—Attachment; infatuated love.<br /> Moksha—Liberation; emancipation.<br /> Mouna—Vow of silence.<br /> Mrityunjaya—Conqueror of death.<br /> Mukti—Final beatitude.<br /> Mula—Origin; root; base.<br /> Muladhara Chakra—The spiritual centre at the base of the spinal column.<br /> <br /> NABHI—Navel.<br /> Nada—Anahata Sound.<br /> Nadi—Astral tube that carries Prana.<br /> Nasikagra Drishti—Vision at the tip of the nose.<br /> Nauli—Purificatory exercise of abdominal region.<br /> Neti—The exercise for cleaning the nostrils.<br /> Nididhyasana—Profound meditation.<br /> Nirguna—Formless; without attributes.<br /> Nishkama Karma—Disinterested work.<br /> Nishtha—Fixity; steadiness.<br /> Nivritti Marga—Path of renunciation.<br /> Niyama—Religious rules; second step in Yoga.<br /> <br /> OJAS—Spiritual energy.<br /> Oordhvareto-Yogi—The Yogi in whom the seminal energy flows upwards.<br /> <br /> PADMA—Lotus; Chakra; a name for the plexus.<br /> Parama—Supreme.<br /> Pingala—The Nadi that runs on the right side of Sushumna Nadi.<br /> Poorna—Full.<br /> Prakriti—Nature; undifferentiated matter.<br /> Prana—Vital energy.<br /> Pranayama—Regulation of breath.<br /> Pratyahara—Withdrawing the senses from objects.<br /> Pratyakshatva—Direct perception.<br /> Prema—Divine love.<br /> Prerana—Inner goading.<br /> Puraka—Inhalation.<br /> <br /> RAGA—Attachment.<br /> Rajas—Passion; motion.<br /> Rajasic—Passionate.<br /> Rechaka—Exhalation.<br /> Rupa—Form.<br /> <br /> SADHAKA—Spiritual aspirant.<br /> Sadhana—Spiritual practice.<br /> Saguna—With form.<br /> Sahasrara—The spiritual centre at the head.<br /> Sakshatkara—Direct perception.<br /> Sama—Equal; balanced state of mind.<br /> Samadhi—Superconscious state.<br /> Samsara Chakra—Wheel of death and birth.<br /> Samskara—Impression.<br /> Sankalpa—Formative will; determination.<br /> Sattva—Purity.<br /> Sattvic—Pure.<br /> Satyam—Truth; Brahman.<br /> Shakti—Power.<br /> Shat-Karmas—Six purificatory exercises of Hatha Yoga, viz., Dhauti, Basti, Neti, Nauli, Trataka and Kapalabhati.<br /> Siddhas—Perfected Yogins.<br /> Siddhi—Perfection; psychic power.<br /> Sindur—Vermilion.<br /> Sparsha—Touch; feeling.<br /> Sraddha—Faith.<br /> Sravana—Hearing of Srutis.<br /> Sthula—Physical; gross.<br /> Sukha—Happiness; comfortable.<br /> Sukshma—Astral; subtle.<br /> Surya Nadi—Another name for Pingala.<br /> Sutra—Aphorism.<br /> Svara Sadhana—Regulation of breath.<br /> <br /> TAMAS—Inertia; darkness.<br /> Tamasic—Dull; lazy.<br /> Tattva—Elements; faculty.<br /> Titiksha—Forbearance.<br /> Trataka—Gazing at a particular spot.<br /> Trikala-Jnani—One who knows the past, present and future.<br /> Trishna—Craving.<br /> Triveni—The place where three holy rivers meet.<br /> Tushti—Satisfaction.<br /> <br /> UNMANI AVASTHA—Mindless state of Yogins.<br /> Uttama—Qualified person.<br /> <br /> VAIRAGYA—Renunciation; dispassion.<br /> Vajra—Adamantine; firm.<br /> Vak—Speech.<br /> Vasana—Impression of action that remains in the mind.<br /> Virya—Seminal power; energy.<br /> Vishuddha—Laryngeal plexus at the base of the throat.<br /> Vritti—Mental function.<br /> <br /> YAMA—The first step in Yoga.<br /> Yatra—Pilgrimage.<br /> Yoga—Superconscious state; union with Paramatma.<br /> Yogic—Pertaining to Yoga.<br /> Yogin—One who is devoted to Yoga.<br /> Yukti—Common—sense. </span></p>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-54173867718335128702010-12-22T08:03:00.000-08:002010-12-22T08:04:47.973-08:00बीकानेर। यहां नत्थूसर गेट के बाहर स्थित गोरख धूणा में गुरु गोरखनाथ की प्रतिमा स्थापित की गई।<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglVP7LzqUxXMsFUg97V9fZ9RNbaZBtltMbtdFWseUuiDA6QV8jHj7qPBMWoMhmC9-kwSfqW2dQvvYzT9mK32iYyUWtXRf_6WvkSCHJ8lufKw9cl-Uk828zSOunObSv1I-IaFOpsD99fUI/s1600/10x6ole.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 146px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglVP7LzqUxXMsFUg97V9fZ9RNbaZBtltMbtdFWseUuiDA6QV8jHj7qPBMWoMhmC9-kwSfqW2dQvvYzT9mK32iYyUWtXRf_6WvkSCHJ8lufKw9cl-Uk828zSOunObSv1I-IaFOpsD99fUI/s320/10x6ole.jpg" alt="" id="BLOGGER_PHOTO_ID_5553537943615312994" border="0" /></a><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br />बीकानेर। यहां नत्थूसर गेट के बाहर स्थित गोरख धूणा में गुरु गोरखनाथ की प्रतिमा स्थापित की गई। प्रतिमा का इस मौके विशेष शृंगार भी किया गया। समारोह में नत्थूसर बास स्थित श्री नवलेश्वर मठ के अधिष्ठाता योगी श्री शिवसत्यनाथजी महाराज ने कहा कि गुरु गोरखनाथ भगवान शंकर के स्वयंभू-स्वरुप हैं। इनके भजन से दैहिक, दैविक एवं भौतिक तीनों प्रकार के संतापों का नाश होता है। कार्यक्रम में पं. प्रहलाद ओझा, दाऊलाल छंगाणी, कन्हैयालाल ओझा, रासबिहारी जोशी, शिवशंकर छंगाणी आदि ने शिरकत की।Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1tag:blogger.com,1999:blog-3033215996862723959.post-83071416585549705542010-12-21T05:27:00.000-08:002010-12-21T05:28:04.872-08:00The Goraksh Nath and Natha Sampradaya<h3 class="post-title entry-title"> The Goraksh Nath and Natha Sampradaya<br /></h3> <div class="post-header"> </div> <span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Order</b></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Amongst variety of the numerous ascetic traditions existing in India, the Sect of Nathas is the one of most ancient and remarkable. The order appears to be about one thousand years old, but the principles of its foundation trace their original far to remote past. Nathas are also known as Yogis, because foundation of their order based on the ideas of Yoga.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Appearance</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">As all other Shaiva ascetics, Näthas wear saffron colored closes, or go around half-naked, after besmearing body with ash from their sacred fires. Many of them keep their hair matted, some are clean-shaven. The most striking detail of the Natha appearance, which makes them very easily distinguished from the ascetics of all others sects of India, is their huge earrings called kundala (kuṇḍala), inserted into lobes of their ears. The word kuṇḍala translated from Sanskrit means earring, ring, coil or circle of rope. From the same root comes word Kundalini (the coiled Goddess) the famous name of the mysterious Goddess Durgä.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The splitting lobe of ears and inserting earrings are important part of the Natha sadhanä and the second stage of their initiation. The Natha yogis believe that the two important nadies (subtle channels) are become cut in the process, what becomes helpful for permanently rising Kundalini. Another purpose of this custom is to show faith and determination of an adept to follow path once selected by him. The procedure of the splitting ears by itself is very painful, and traditionally no medicines were applied to keep the pain in control.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">After earrings, the another important distinctive mark of Nathas is their sacred thread called janeū, worn around the neck. It consists from six dark brown threads with pavitri (pāvitrī ring), rudrākṣa and siṅgnād (whistle) attached to it. Janeū is given to an adept at time of entering into the order, along with new name ending on Natha and Guru Mantra. This is first stage of initiation into the order, after which yogi becomes known as aughaṛ. For aughaṛ, his janeu is the only mark of his belonging to the Natha sect, without which he would not be recognized as its member.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The fully initiated Nathas, who have accomplished the task of splitting their ears and inserting earrings, called Darshni (darśanī). Darshni yogis have much more respect then aughar</span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">s, and considered to be full pledged members of the sect, while second are still looked on as ‘candidates’ for complete initiation.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Spreading</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The influence of the Natha sect presently can be traced all over India, but it is more strong in the North and Western parts of the country. Such states as Punjab, Haryana, Rajasthan, Maharashtra and Gujarat are the stronghold of Nathas and having the biggest number of their establishments and followers. The Southern and Eastern parts of the country are less frequently visited by the Nätha yogis and have relatively few ashrams of the sect. The reasons for this are the language barrier and the poor density of places to stay. There are also some Nätha ashrams in the Nepal. At present moment, the Nätha tradition slowly attracting fellowship and gaining popularity all over the world.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Names</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">There exist many different names associated with the sect, amongst them Näthas, Gorakshnathi, Yogis, Siddha Sampradaya, Kanphata Yogis’ are most popular. Each of these names has its own unique significance, reflecting some distinctive aspects assigned to it. ‘Nātha Saṁpradāya’ (the Sect of Nathas), ‘Nātha yogis’, ‘Nātha panth (i)’or simply ‘Nāthas’ are most commonly used names of the order. Reasons about the origin of starting using this word, best of all explained in commentary of Brahmaananda on Hatha Yoga Pradipica called Jyotsna:</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">ādināthaḥ sarveṣāṁ nāthanāṁ prathamaḥ tato nāthasampradāyaḥ pravṛtta iti nāthasampradāyino vadanti |</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Adi Nath is the ‘first from all Nathas’, from him Natha Sampradaya has arisen, duty this reason it is spoken about as Nātha Saṁpradāya.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Nathas believe that the Great God Siva himself was founder of their order. Then he is known as Adi Nath, the one of the Nine Great Nathas, ‘the First Nath’, ‘the Primeval Master’, unanimously accepted by Yogis as the Adi Guru (the first guru) and patron deity of the sect. Shiva is also know as Yogeśvara (the Lord of Yoga), the ideal of ascetic per se, the Lord of detachment, austerity and penance. In more wide sense the Adi Nath, also can be translated as ‘the First Lord’ of the entire creation.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Original of word ‘<span class="Apple-style-span">Nāth</span>’</b></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Translated from Sanskrit, the word Natha means: a protector, patron, possessor, owner, lord, master and husband. Presently the word became strongly associated with the Nätha sect, and became its unique recognition symbol amongst the other ascetic traditions of the India. However, the word has much older original than the order itself, which can be traced as far as three millenniums ago</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">After writing the book by G.W. Briggs ‘Goraksh Nath and Kanphata Yogis’, the expression ‘Kānphata Yogīs’ became one more popular name under which the members of the sect widely recognized, especially in the literate circles. Normally this term does not used by Nathas themselves.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">‘There exist few more names related to the sect, which are not as much widely popular, and appear mostly in the different texts defining ideas and practices of the order. They are Siddha math, Siddha marg, Yoga marg, Avadhut-mat, Nath mat and Avadhut-Sampradaya.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Historical</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The name Siddha Sampradaya, illustrates that Nathas are descendants of the tradition of Mahasiddhas, which has reached its peak around 7th-9th centuries A.D. Guru Goraksh Nath has created the Natha Sampradaya by assimilated into it many ascetics from contemporary Shaiva sects, as Lakulīśa, Kāpālikas and Pāśupatas along with Buddhist Vajrayāna Siddhas. The Siddha movement was started as rebellion against the formalism and hypocrisy existed in the contemporary traditions, it rejected all double standards and superstitions, and emphasized the direct practice of Yoga as the only way to salvation. Amongst other reforms carried on by Mahäsiddhas, one was starting to use simple regional languages instead of traditional Sanskrit, as for worship, as well as for propaganda of their doctrines. </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Although the Natha Sampradaya was formed on the base of unorganized movements of its forerunners, it was designed to be much different from them. The Nätha yogis were closely resembling Käpälikas in their outer appearance, they were half-naked, besmeared with ash and keeping long mated hair, but it was only the external similarity. Not like its predecessors, the new sect was well organized, disciplined and was having the simple and systematical teaching, which could be easily understood by people. The complex system introduced by Guru Goraksh Näth, was based on the correct knowledge of the subtle structures existing in human body and the laws of the universe. It was emphasizing the practice of Hatha Yoga and power of austerity (tapa), and was almost totally denying the learning of scriptures as means of liberation. Goraksh Nath put the end to the practiced by Kapalikas custom to carry female consort with them and condemned it as ridiculous. To avoid further confusion, he discontinued the authority of all previously existed philosophical traditions (not spiritual) and Tantras, and instead started the practice of passing knowledge from Guru to disciple in the line of direct transmissions. The esoteric part of the teaching was put in the form of short couplets called mantras, which were easy to remember and were learnt by heart. Each of those couplets contained some elements of knowledge on particular topic, and was passed only from Guru to disciple. The other part of teaching addressed to wider public was included in Ārati- the songs of praise and prayer to Deity, singed daily as part of the morning and in the evening worship.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Followers of Goraksh näth</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Amongst their other names Näthas also known as ‘Gorakṣnāthi’ or followers of Guru Goraksh Nath. Although they revere Goraksh Nath as the actual founder of their order, the names of Matsyendra Näth along with Jalandhar Nath precede him in the paramparā (the lineage of succession) of the great masters of the sect. Matsyendra Nāth is also known as Dādā (Guru) Matsyendra Nāth, or ‘the grand-father guru’ of all Nāthas.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Personality of Goraksh näth</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The name of Guru Goraksh Näth can be easily recognized, amongst other remarkable personalities of the India, being surrounded by many legends about his wonderful deeds. He described as flying in the air, turning mountain into gold, creating alive people by his yogic powers and as doing many more supernatural miracles contradicting all laws of modern science. Literally translated, the name Go-rakṣa means ‘to defend cows’. In one of devotional couplets of Näthas, senses compared with indiscriminately wondering cows, which he protects as cowherd. Gorakh is the another variation of spelling of his name, having the same meaning.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">As historical personage, Goraksh Nath was widely famous all over India, as distinguished saint, who achieved remarkable heights in the practice of Yoga and acquired the supernatural powers. He traveled wide, in India and neighbor countries, and even today, many places there surrounded with the legends about his miracles. His powerful personality and achievements in yoga became the reason of creating huge fellowship, and many of </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">kings </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">contemporary to him become his disciples. It seems that at the time of formation of the Nätha order, he was unanimously accepted as an incarnation of Shiva, and in such way, many others ascetic sects were persuaded to be included in the newly created order. There exist many books attributed to the authorship of Goraksh Nath, some of which became milestones for further development of Yoga tradition. Amongst them, few are in Sanskrit and few are in the mediveal form of the different local dialects of India.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Not too much known about the place of his birth, and there exist lot of different opinions on this question by different scholars. The areas of the Bengal, Nepal, Assam, Punjab, Gujarat, Karnataka, Uttar Pradesh, Himachal Pradesh, Uttarakhand and Maharashtra are usually mentioned in the legends about him.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In accordance with the opinions expressed by different researchers, he lived no earlier than 7th century and not later than 12th century A.D.… Earliest date based on the accepting as fact that he lived at the same time with the king of Nepal Narendra Deva, who ascended to the throne in about 640 A.D. and ruled till his death in 683 A.D.… The latest date based on the biography of the Saint Jñāneśvar, in accordance with which Goraksh Nath lived not long time before him.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The Natha Yogis believe that Goraksh Nath was more then human Guru, and insist on his miraculous non-human birth and immortality. It is told that he lived even before the creation has taken place, and through all four Yugas, and presented here even now, being invisible. Various accounts are showing him as meeting with the different people, who lived at the periods so far remote from each other that makes it impossible for the ordinary human being. He is described as unseen background and inspiriting power behind the manifestation of many saints at the different periods of history. Kabir, Guru Nanak, Guga Pir, Raja Bhartrihari and many others are traditionally connected with his personality. In accordance with some legends about him, he was not bound to one physical body, and was able easily leave own body and enter into other bodies, or to create one or few of them by his will and as such, he is an immortal. The Näthas believe that he is still alive and appears at different places, at the time when it is most relevant to protect Dharma. One of his latest manifestations regarded by Näthas, has happened about three hundreds years ago, when he walked in India as the Siddh Baba Masta Nath.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Pantheon</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Nāthas are adherents of Śaivism, as such, they are devotes of the Great God Śiva and his consort Goddess Pārvati in all their different manifestations. In Shaivism, the Shiva is looked upon as the Primeval Lord of Universe, the One from whom all started, who responsible for creation, maintenance and destruction.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The worship of fireplace plays important role in the daily lives of yogis, they believe that fire represents the mother Goddess. All of Nathas adore Goraksh Nath as their Guru, they also worship the Nine Great Nathas, the 84 Mahäsiddhas and some later Siddha yogis. Approximately all gods of the Hindu pantheon some how integrated into the Natha Tradition, and valued by yogis. </span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Philosophical base</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Goraksh Nath is not a Philosopher</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">As yoga teacher, Goraksh Nath always emphasized the practical aspect of yoga and always was against of creating any kind of sophisticated philosophical doctrines around it. Instead of indulging in creating one, he formed the Nätha paëth as medium to present within it living body of his teaching. By example of his life, he practically realized essence of his doctrines, and became the living example of a Great yogi.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The Siddha yogis consider any attempts to grasp and express the Absolute Reality by the power of words, or by mind as a waste of time. Even the most philosophical book of Goraksh Näth, the Siddha Siddhänta Paddhati, counted by the modern researchers as being only semi-philosophical work. This is not matter of big wonder, because Goraksh Näth himself stating in the beginning of this work, that it is impossibly to express the Absolute Truth by the written words, yet with purpose to bring the ideas of Enlightened Siddha Yogis in front of masses, he still attempting to express them.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">nāsti satyavicāre'sminnutpattiścāṇḍapiṇḍayoḥ | tathāpi lokavṛttyarthaṁ vakṣye satsampradāyataḥ SSP 1|| 2 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In such way, he steps away from all possible future disputes, by accepting that from the point of view of the Absolute truth, all what he going to narrate, are only relative truth and only one of many points of view.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Main Conceptions:</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Human Body as Microcosm</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">One of the fundamental conceptions of the Siddha Yogis is that human body is the Microcosm, which contains in itself all what exist in the Macrocosm or the Universe. On the high stage of realization, the Yogi perceiving himself as being one with the universe and as being in ultimate harmony and peace with it, and the aim of Näthas is to reach this stage.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Shiva and Shakti</b></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">From the view point of the enlightened Siddhas, this entire world is nothing else but the cosmic play of Shiva and Shakti. In all diversity chaotic realities of the material world, Yogi sees unity and the manifestation of the one Divine Will, and the one Divine Plan. At the certain stage of sadhana, yogi has to realize his ātmatattva (the true nature of the soul) as Shivatattva, when he experienced himself as Shiva being the master of universe and of his personal Shakti (power). However, this is not the ultimate end of Nathas, because Shiva and Shakti taking care of their creation much better then any human could ever dream to do. Yogi have to transcendent even this state and to reach the state of Turyātīta, which means ‘Turyā as past’. The most high ideal of Näthas is to realize themselves not as the Shiva, who is consort of the Goddess, but rather as Goraksh Nath, who known as Parvati putra ‘the son of the Mother Goddess’. Goraksh Nath is also known as bāla ‘a child’, and as Jatī. Jatī is the state of innocent child, who is bellow 10 years age, who does not have any idea about sex. As Jaté, he harmoniously unites opposite principles, and being in their midst, does not become affected by their play. Then he is called Shree, Shambhu, Yati (Śrī Śambū Jatī) Guru Gorakṣ Nāth, where Shree is the name of the Goddess of wealth and fortune Lakshmi, Shambhu (Beneficial) is the one of Shiva’s names. In other words, Śrī Śambū Jatī is name for the Great Cosmic Trinity of Mother, Father and Son.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Ultimate destination</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The ultimate state to be reached by yogis, defined in the Natha texts in various terms, amongst which Parama Pada (the highest state, the final beatitude) and Samarasa (having equal feelings) are most frequently used. In accordance with the view of Goraksh Nath, the path of yoga is agocar, it cannot be described in the terms of normal physical experience. It is also agamya (unattainable), because it cannot be reached by using of any means. The Ultimate state is beyond of both Vyakta (duality) and Avyakta (oneness), Sat (real) and Asat (unreal), the both opposites have proof of their existence from the different points of perception. Clinging to or ignoring one of them leads to confusion, therefore yogi in his enlightened state should reflect the both situations, but at the same time go beyond of them.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">bastī na sunyaṁ sunyaṁ na bastī agam agocar aisā |<br />gagan siṣar maṁhi bālak bolai tākā nāṁa dharahuge kaisā | Goraksh Bani ||1||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The city full of life appears as merely illusion, at the same time, life there is going on by its own laws, such is the realities of that State, which cannot be reached or defined. ‘My head is touching the sky’, boy has said, ‘But how I can name this?’</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Yogis believe that every spiritual aspirant has to face the same realities as any one else, there are limited individual self and Eternal Divine Self, Jīvātma and Paramātma, Soul and Spirit. Soul identifies itself with the body and missing Spirit, which is its Higher Self, again and again. Yoga in its true sense is about how to realize the union of both or their essential oneness. In the process of transformation, it is limited, which must be sacrificed to Unlimited, by going through fire of purification and merging. The Ultimate end of Yoga is always the same, only different traditions calling it by different names.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">rāja-yogaḥ samādhiśca unmanī ca manonmanī |<br />amaratvaṁ layastattvaṁ śūnyāśūnyaṁ paraṁ padam 4|| 3||<br />amanaskaṁ tathādvaitaṁ nirālambaṁ nirañjanam |<br />jīvanmuktiśca sahajā turyā cetyeka-vācakāḥ<br />Haṭha Yoga Pradīpicā 4|| 4||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Rāja-yoga, Samādhi, Unmanī, Manonmanī, Amaratva, Laya-tattva, śūnya-aśūnya, Paraṁ Pada, Amanaska, Advaita, Nirālamba, Nirañjana, Jīvanmukti, Sahajā and Turyā all these are different words to express the same State. HYP 4.3-4</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Chief aims: to get sight, to be established</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Siddha yogis say that the ultimate aim of Näthas is not to have merely sight of the Divine State, but is to become permanently established in it. At the advanced stages of sädhanä, yogi reaches uninterrupted state of spontaneous (sahajā) experience of the Union with Higher Self (Yoga) at all aspects of his life, without undertaking any efforts for it. He becomes established in this state so firmly that he goes beyond of the three normal states of consciousness: sleep, dreaming and awakened states, and even beyond of the fourth state of Turyä. He transcends the conceptions of time and space, and goes beyond of all other physical laws guiding universe.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">yogayukto viśuddhātmā vijitātmā jitendriyaḥ<br />sarvabhūtātmabhūtātmā kurvann api na lipyate<br /> Bhagavad-gītā 5|7</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Established in permanent state of Yoga (union with Higher Self) yogi whose soul became purified, who subjugated his senses, who realizes himself as Self of every living being, although (appearing as) acting, in reality never get attached to what he is doing.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Ultimate Ends of the Life and of the Yoga are the same</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The idea that the individual soul constantly evolving to the higher ideals was widely presented in the Indian spiritual horizon trough the ages. In accordance with it, the Soul or Atma (self), passes through the different kinds of lives and bodies, which called 84 laks of yonis (wombs) of all possible forms of life. By its nature the soul is immortal and free, it is neither male, neither female, but by identifying itself with the different kinds of bodies it abides in, it becomes affected by the experiences they are getting. In the process of these transmigrations, this individual soul receive the different kinds of experiences, as result of which it has potential to evolve to the higher realms of life. Side effect of this constant movement is that it is full of sorrows and never ends. From all forms of life, it is only human body which allows to attain emancipation from the circle of births and deaths.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In accordance with GGN, the final emancipation is not merely ceasing of existence, in reality it is transformation into purely new form of life and reaping ultimate goal of the final beatitude of existence. This process roughly can be compared with the evolving of caterpillar into butterfly. The same awareness, first perceives itself as caterpillar, with all its peculiarities, then as butterfly, with the different set of qualities and the way of life. The same observer acts in the both situations as the different living entity, but what a difference is there, caterpillar can crawl on the earth only, but butterfly can walk in the sky! </span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Magical powers: Siddhis</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The accruing of Siddhis or magical powers is not the aim of Näthas, achieving the state of Siddha is their main aim. Siddha is a person who has attained his highest object, who has succeed in his sädhanä and become perfectly established in the state of permanent and spontaneous union with the Eternal Self. When yogi realizes this state, Siddhis appear side by side with it, and yogi should take extreme care not to fell in temptation to use them indiscriminately. Then more powerful yogi becomes, then higher must be level of his self-control and purity, otherwise he would be ruined. The idea of the compassionate Bodhisattva underlies the movement of Mahäsiddhas, and sometimes, when it is required, the Siddha yogis demonstrate their powers for protection and spreading of Dharma.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Sādhanā (practices)</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Devotion to Guru</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">There exists waist body of the different yogic and tantric practices, which are traditionally associated with the Nätha sect. Above all of them is the Path of the Devotion to Guru, established by the examples of lives of Goraksh Nath and his Guru Matsyendra Näth.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">When one attempts to come in the direct touch with Divine, all attempts of cheating and negotiation are of no use. The total surrender oneself to it is the only alternative. To get everything, one has to give up everything, all personal attachments, aspirations and ambitions.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Ishwara-prani-dhana (īśvarapraṇidhānā) can be translated as, “Giving the life to God”. On practice, this means total surrendering to the Divine will and dedication own life for the God's sake. Maharishi Patanjali has emphasized this important aspect of Yoga in his Yoga Sutra:</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Samādhi-siddhir-īśvarapraṇidhānāt 2 || 45||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The Ultimate State is attained by Offering life to God. (Yoga Sutra 2.45)</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In this short aforism, reflected both: essence and the ultimate end of Yoga. It is one of the fundamental conceptions of all religions and sects existing in the India that Guru should by looked on as the embodiment of Divine. When the devoted spiritual seekers become ready for his spiritual journey, God Himself accepts the form of Guru to guide them. It is trough Guru that God reveals Himself to an adept and guide him on the path of yoga. In one famous mantra, Guru saluted as to be same with the main Gods of Hindu pantheon: Brahmä, Viñëu, Maheçvara (Çiva) and as embodiment of the Eternal Lord.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">gururbrahmā gururviṣṇurgururdevo maheśvaraḥ |<br />guruḥ sākṣāt paraṁ brahma tasmai śrīguruve namaḥ ||<br /><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The Sadhana of Näthas centred around the unshakable faith and devotion towards own Guru. ‘My commitment is ability of my Guru’, says famous aphorism of the Näthas.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Some practices can be useful in bringing about the glimpses of the Divine State, but non of them can help in realising the same state permanently, because for this the Divine grace itself required. The Bhagavan Krishna tells in Bhagavad-Gita:</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">daivī hy eṣā guṇa-mayī mama māyā duratyayā<br />mām eva ye prapadyante māyām etāṁ taranti te | BG 7.14</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">It is almost impossible to transcend my Divine illusion (Mäyä) consisting of the three modes of ignorance (Gunäs). Only those who have totally surrendered themselves to Me can cross over it.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In the lesson five of the Siddha Siddhānta Paddhati, Guru Goraksh Nath after mentioning the huge list of all possible yogic practices, all kinds of worship and meditation, make a concluding statement that the state of Parama Pada can not be attained through them.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> nānantopayayatnebhyaḥ prāpyate parama padam 5 || 59 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">He adds that all of those practices are</span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">centred around the conception of the </span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">body</span><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">, and give advice to forsake them as means to be established in the true Yoga state:</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">etāni sādhanāni sarvāṇi daihikāni parityajya paramapade'daihike sthīyate siddhapuruṣairiti SSP 5 || 60 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">After giving up all those external bodily practices, one should be resolvedly be established in the state of Siddha Pursha, which allow to achieve the Ultimate State. 5.60</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Goraksh Näth says that it is only through compassion of the Guru that one can attain liberation and be established in this state:</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">gurudṛkpātanāt prāyo dṛḍhānāṁ satyavādināṁ sā sthitirjāyate SSP 5 || 61 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Establishment in that State can be achieved by patient and sincere disciple only through the grace of the Guru. 5.61</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">kathanācchaktipāta dvāyadvāpadavalokanāt | prasādātsvaguroḥ samyak prāpyate paramaṁ padam | SSP 5 || 62 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">By obtaining Shaktipata, (the awakening of his personal Divine power), trough supervision and favour of own Guru, Param Pada can be reached. SSP 5.62</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">ataeva śivenoktam |<br />na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ| SSP 5 || 63 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">This is the saying of Shiva:</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"> ‘Nothing and nobody are greater then Guru, more then Guru, higher then Guru and bigger then Guru. This is order of Çiva, order of Çiva, order of Çiva’. SSP 5.63</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Guru Mantra</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">At the first stage of the initiation into the Siddha tradition, the Guru Mantra (magical spell) is given to yogi by his Guru. It is compulsory for disciples who decided to follow ascetic path, and can be given to lay disciples as well. This custom is not peculiarity of the Nätha sect alone, but common amongst all other ascetic traditions of India and of Vajrayāna Buddhism. Translated from Sanskrit, the word mantra means ‘to control mind’. The Guru mantra is different from all other kinds of mantras, and must be continuously repeated by yogi in midst of his daily activities, especially in the primary stage of his sädhanä. This allows to stop all activity of the mind and at the same time preserve awareness of the practitioner, at once taking him beyond of all his limitations and difficulties to the higher spiritual realms. The Guru Mantra plays prominent role in the process of rising the Divine Power, known as Kundalini Shakti.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Nāthas and Tantra</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The Nathas does not adopt any written work having word Tantra in its name, as canonical or officially accepted by the sect; they are not followers of any of written Tantras. However, it does not mean that they totally disregard practices, which can be classified as Tantric. In accordance with Monier Williams Sanskrit dictionary, another name for Tantra is Kundalika (Kuṇḍalikā)-Math. If we accept definition of word tantra in this light, then Nathas can be qualified as Tantric adepts per se, because the conception of the rising Kundalini plays prominent role in their teaching.</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>Śaktipāta</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">sā kuṇḍalinī prabuddhā aprabuddhā ceti dvidhā | aprabuddheti tatra piṇḍa cetanā rūpā svabhāvena nānā cintā vyāpārodyama prapañcarūpā kuṭila svabhāvā kuṇḍalinī ravyātā saiva yogināṁ tattadvilasita vikārāṇāṁ nivāraṇodyamasva rūpā kuṇḍalinyūrdhvagāminī prasiddhā bhavati SSP 4|| 14 ||</span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">In accordance with Guru Gorakṣ Nāth, the Divine Power exists in her two states, one is dormant (as sleeping) and other is awakened. When she remains asleep, she appears as coiled serpent who sleeps at the Mūlādhāra chakra situated at base of the spine. After she became awakened by the yogic techniques, she moves up through the middle channel Sushumna (Suṣumṇa) to the Sahasrāra chakra, which is her final destination. In the process of her journey, she is passing through chakras and becoming united with her consort Shiva on the each level of her journey.<br />When she is not awakened, she appears in all her glory as the Power of illusion or Māyā, which having the nature of three Gunās, by which all this complex reality comes into existence. She is the power responsible for the appearance of this world as real, with all its phenomena, cosmic and physical laws and countless objects. Without her, this world would not exist, but as side effect of her activity, she keeps people in ignorance of their own true nature.<br />After she becomes awakened, she turns into her own opposite, from Māyā, power of illusion pushing into ignorance, she becomes Yoga Māyā, the power of yogic transformation delivering from it. Then she is known as the Great Goddess Kundalini, who takes yogi beyond of all his limitations. Once she became awakened, she makes her appearance to yogi, and takes care of his salvation, taking him by so-called ‘the Short path’ also known as Śaktipāta. Yogi, who has offered his limited personality for the sake of Divine part of self, has to pass trough the fire of purification, when all his impurities and limitations mercilessly cut off. It is Goddess, who creates situations and temptations in the mind of yogi, and it is she, who mercifully delivers him from them. She sees far ahead in the future, and knows better what is beneficial for him. In his turn, the yogi should always obey the Divine orders (Adesh) and be sincere on the Path he once selected. The Kuṇḍalinī is not only the flawless Goddess of Yoga, but also the zealous protector of the occult knowledge, and those who are try to enter into the ‘Temple of God’ as thief, or insincere are get hurt. It is should be mentioned that the path of Śaktipāta as it is very extreme, and the practices resulting in the awakening of Kundalini must not be attempted by any one without proper Natha Guru.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><b>The Role of Näthas in Propagation of yoga</b></span><br /><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">The phenomenon of the Nätha tradition is much more complex than can be described in this short article. Since the time of its foundation by Guru Gorakñ Näth until now, the sect of Näthas has exercised enormous influence on the spiritual life of India and beyond of its borders. The Nätha yogis played prominent role in propaganda of Shaivism all over India and influenced the development of many later Shaiva and Shakta traditions of the country. Many Saints of the medieval Bhakti movement became influenced by the ideas of Gorakñ Näth, and trough them wide masses of people all over India. Numerous yogis of the sect have realized the state of Siddha, and contributed to the spreading and protection of Dharma and the spiritual ideals of life by the examples of their own lives.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;">Yogis of the sect have developed complex system, which later became known as Haöha Yoga. Those practices of Haöha Yoga, which were purposed for the maintenance health of human body, proved itself as very effective alternative medicine. In today’s world, the millions of people are implementing the principles of Yoga in their lives and practicing the basic Haöha Yoga exercises as the way to maintain good health and to get enlightened. The ideas and practices introduced by the Guru Goraksh Nath were much ahead of his time, and his teaching does not lost its actuality until present moment.</span><br /><span class="Apple-style-span" style="font-family: Verdana,sans-serif;"><br /></span>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-74799834165740707572010-12-21T05:20:00.001-08:002010-12-21T06:02:56.607-08:00Masta Nath<div xmlns="http://www.w3.org/1999/xhtml" id="title-crumbs" style=""> </div> <h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Masta Nath</span> </h3> <span style="font-family:verdana,sans-serif;"><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/masta-nath/masta%20nath%20ashram2.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292429923059/masta-nath/masta%20nath%20ashram2.jpg?height=224&width=320" border="0" width="320" height="224" /></a></div></span><span style="font-family:verdana,sans-serif;"><div><br /></div><div>By the Natha yogis and by yogis Aipanth (Ai-sub-sect of the Natha Sampradaya) in particular, the Siddh Baba Masta Nath recognized as one of the most recent appearances of the Guru Goraksh Nāth in human form, which has taken place as late as the end of 18th century. Because of its relative nearness to our time, it is one of most well preserved biographies of the Great Natha Siddha, without many distortions by time and people. Although the miraculous part of the biography of the Baba Masta Nath, still could be unacceptable to the modern materialistic minds, his life story is more resembles how the original biography of other great Natha yogi should look like rather then fairy tale. </div><div>Being a great Yogi, Baba Masta Nath exercised the great influence on the contemporary development of the Nāth Sampradaya and played big role in the establishment of the influence of Nathas in the Haryana state (at that time part of the Panjab state) and around it. The biggest establishment of the Nathas in India, was founded by the Siddh Baba Masta Nath. His life is surrounded with numerous stories about miraculous deeds he has performed and there exist many places associated with his name in the Northern India, most of them are situated in the present state Haryana. Because he lived not much ago, his biography is one of the most well documented and detailed amongst other Natha Mahasiddhas. There no any doubt that he was highly realized yogi who has acquired many Siddhis and had the miraculous powers on his disposal, which he used discriminately only for the propagation of Dharma. He commanded respect for yogis at every place he has visited, and his ways to make this happen were very unconventional. Unpredictable and incredibly powerful, he was as alive God amongst people, who knows the past and future and who able to bless and punish, both things which he frequently used to do. He was highly spiritual person, and for him there was no any difference between mighty Kings and simple people, as well as between gold and stones.</div><div>He represented the great example of renunciation and tapasa which inspirited many of contemporary Nātha yogis and put new life force into the Nātha Sampradaya. By the way of his life he presented the classical example of the life Natha Siddhas used to live since immemorial time. He lived always besmeared with ash (Vidhuti) from his dhuna (fire place), and besides it preferred live totally naked or to use to wear only langoti (a peace of lion close). He traveled anywhere he liked, mostly at areas of the Southern-Eastern Punjab (modern Haryana state), accompanied by his disciples, and all his possession were his chimta (fire tongs) and kamandal (water pot). He avoided living at houses and preferred to stay away from villages, somewhere in jungle or field, the branches of trees were his only shelter or he used to stay under open sky. It was his custom that in his travels, on coming at new place, first thing he used to do was to put his chimta into the ground at spot he liked and start his dhuna (fire place) there. This tradition is common amongst Natha Siddhas, the dhuna was everything for them, they home, they place of worship, the only thing they were needed. </div><div>The daily routine of Baba Masta Nath was not much different from the daily routine of the Natha Siddhas how it used to be from the time of Guru Goraksh nath . He represented example of ultimate freedom, being independent from need for house, closes, food and household utensils, which usually bound a man to one place. Till very late in his life, he not lived at one place for long time and always was moving from place to place unbound by anything. Baba Masta Nath always stayed near his dhuna, some disciples were going for alms begging in nearby village or city, some were bringing water from nearby river or well, and some were cooking food. There no mention that he has formal education in his biography and he didn’t left after him any written works, but he was writing legends not by his words, but by his deeds. Baba Masta Nath and many of his disciples became famous for severity of penances they had performed, most common of which were pancha-dhuna tapasya (sit surrounded by five fires in hottest season), and kalesri (always keep standing). This tradition is still alive amongst his followers, the yogis of Ai-panth, which are known for performing of this kind of worship more frequently than the yogis of another panthas. The idea behind of these practices is that when one voluntarily chooses to put own body into suffering, and concentrate on mantra, the mind would be established beyond of the body and senses automatically.</div><div><br /></div><div><b>Legends: Appearance of Baba ji</b></div><div><br /></div><div>About 300 years ago, in the village called Kaṁsareṭī (Kesari-Haṭṭ) situated in the modern Haryana state of India, there was living a man of trader caste, whose name was Sabalā. He was a pious and religious person, and his main business was to load different goods on camels and to take them from place to place for selling. One day when he was moving to some place with his camels loaded with goods, when he was proceeding along the bank of Yamuna River, he met a sadhu sitting near of the way. Sabalā devotedly greeted him and offered him his services, as food and so on, after which the yogi became pleased. The saint asked Sabalā about his life, on what he has told that everything he and his wife were having in abundance, but they were childless. After listening this, the Yogi promised him that they would get a child before one year will pass. After this Sabalā has continued his travel. It is believed that that yogi whom Sabalā has meet, was no any one else but Guru Goraksh Nāth himself, who appeared him in one of his different bodies. </div><div>After some time, pleased Sabalā returned to home and narrated about happened to his wife. After that day they both were daily eagerly counting passed days, waiting for ending of the year. When year was about to finish, the wife was still not showing any signs of pregnancy. Once Sabalā with his wife gone to other village to visit their relatives, and they were passing by jungle way. There they saw a small boy about one year old who was laying on the way. There was no any one around, and puzzled couple thought that how it is happened that such helpless child was doing in midst of jungle alone. After realizing danger of situation for the child, they were waiting long time for somebody whose child it was to come and take care of him. It was not possible to live such helpless child in jungle alone, and when they saw that nobody was here to take care of him they taken him with them. They asked in villages around trying to trace his parents, but all was in vain. People have told them that this child was God’s gift for them and they should keep him with them. As they liked him very much, and were childless, they decided to adopt him. When this news became known into their village, all around became pleased about happened and heartedly greeted them. In such way prophecy given by the yogi became fulfilled and they got a boy before one year has passed. It is believed that this child was nobody else but Guru Goraksh Nāth himself, who by his yogic powers accepted this form. This event has taken place in 1707 A.D., the boy was given name Mastā, and later he was going to become famous as Siddh Baba Mastanāth.</div><div><br /></div><div><b>Childhood</b></div><div><br /></div><div>Since young age Siddh Baba Mastanāth became famous for performance of different miracles and there exist lot of stories connected with his childhood. Day by day, Mastā slowly grow bigger, spending his time in games with boys of the village, his friends. When he became quite big for it, he was given responsibility to take care of cattle in jungle as it was usual practice of vilage boys at that time. Boys of the village became sad duty this reason, because they were going to lose their best companion for games. When they revealed their sorrow to him, he with smile promised them, that nothing would be changed for them, and he would be daily participate in their games as usually. </div><div>Since that moment he was taking cattle with him in the morning and leading it to the jungle, where cows used to eat fresh grass. Mastā along with other boys of the village whom also was given the same duty, used to sit at shadows of the trees, spending their time in games and at the same time looking for cattle. They were obliged to stay with cows all day long till at the evening, when they were returning at village.</div><div>One day Sabalā has noticed that at time when Mastā was supposed to be in jungle with cows, he was playing as before with his friends on play ground. Sabalā has thought that the boy has left the cow without any protection in the jungle, but he decided to preserve patience and didn’t tell any thing to the boy. But when the same started happening daily, he started losing his patience. When Mastā returned in the evening with the cows, Sabalā has told him that what he was doing was not good. The Mastā denied accusations and has told that he was spending with cattle day long, and this fact well known to other cowherds. When other boys were asked about the situation, they conformed what Mastā was saying, and Sabalā was mistaken about him. Sabalā being puzzled by the happening decided to check it out one day by himself. </div><div>The next day he reached to the place in jungle where Mastā with other cowherds were taking care of their cows. He saw the son amongst other boys. Immediately he returned to the village by the shortest way, and to his wonder he saw Mastā playing amongst his friends on the playground. It was impossible to reach there at such short time. Sabalā turned back to the jungle to the place he left Mastā few time ago. When he reached there, he saw him sitting with others cowherds as he left him and looking for cows. Once m ore Sabalā turned to the village, and there he again saw his son playing with the friends. Much puzzled Sabalā repeated these going and coming few more times and each time he saw the same picture, it appeared that the boy was simultaneously in the two different places in the village and in the jungle. </div><div>Sabalā revealed the situation to other villagers, who decided to check the matter. First of all they went to the playground where they saw the Mastā playing amongst other boys. Immediately after it they rush to the jungle, where they saw a strange situation. The boy was sleeping under the tree, and big snake was sitting on it and spreading her expanded hood in such way that it was saving boys face from the direct sunlight. On seeing coming people the snake has gone, and boy awakened, by the sunrays and by nose done by people. The people spoke with him for while, and returned to the village where they saw him again on the play ground amongst other boys. The people has told to the Sabalā, that it is without any doubt that two boys one of which playing in the ground and other sitting in the jungle with cows are one and the same person, what appearing as impossible. At the same time they told him that since moment the Mastā has entered his house, they life was changed to better, and it seems that the boy was not simple child, but some realized Siddha. Since that day name of Mastā was on lips of everybody in the village. The people were saying that the person whom snake protecting from the sun with her hood either becomes emperor, either Great Mahasiddha. Later their words came true and the boy became famous as the One of the greatest yogis in Nāth Sampradaya.</div><div><br /></div><div><b>More miracles</b></div><div><br /></div><div>There exist many more miracles connected with his childhood, which is impossible to mention in this short space. Few more of them are: Causing rain by his will, feeding many people from one bucket of milk, which reminded full still and appearance of phantoms of yogis near his house at night. </div><div>Once when Masta was 12 years old, he caused rain to go by his will, to feed the cows with water. It was hot season, since long time there was no rain, and all water places in jungle became dry. The other cowherds have told to Masta that they have to go to the village to feed cows with water; otherwise the cows would become seek. On what Masta has answered that he will satisfy their thirst in jungle only. The boys were aware that there no any water in jungle, therefore they insisted on going with them in village. Masta again refused and persist on his promise. When other cowherds with their cows were on half-way to the village, the sky which was empty before and without any signs of coming rain, became filled with clouds in few seconds, and heavy rain has started. All water spots in jungle became filled with water, and cows and halves of Masta have water in abundance. The boys has told about happened in the village, and this event established more the people there that Masta was not a ordinary boy but some Siddha.</div><div>Another time the cowherd boys became absorbed in game all day long and in the evening they became overwhelmed with thirst. There was not water suitable for drinking around, and they were filling very bad. After seeing their problem, Masta has taken an empty basket and milked milk from one cow in it. Then he fed all boys with from that bucket, and everyone have in abundance. At that time a marriage procession was passing near them, and Masta fed all people from the same bucket. The wonder was that milk in the basket still remained on the same level and was not going to be finished. All people in procession became astonished to see this. They became convinced that Masta was some Siddha Yogi. They became so much impressed by happened that they asked his address and decided that on return coming they would go to his house and worship the place where he was born and live. When the other cowherds returned to the village and told the villagers about happened, nobody has taken them seriously, thinking that what they were saying was usual childish imagination. But when the people from the marriage procession reached the village on their way back and conformed happened, the people of the village also became astonished to see one more demonstration of the extraordinary powers of Masta. The people from the procession gone to the Sabla’s house and congratulated him on having such remarkable son. When Masta has returned to the home in the evening as usual, Sabla has told him that from that day he would no more go to the jungle look for cows, and some other person would be arranged for this. Since that day Masta was free from all his responsibilities.</div><div><br /></div><div><b>Strange nights</b></div><div><br /></div><div>In the village there was living one Brahman Manmīt Miśra. He was pious person and always was absorbed in worship to God. Even at night he was not sleeping as other people, but was busy in recitation of the name of God. Once about midnight he saw that near Sabla’s house there were collected many yogis who were burning their dunas. Mastsa was amongst them, and looked as leader of them. Manmīt Miśra felt very well on seeing this seen, and since that day he was seeing it daily many nights. One day at the day time he gone to the Sabla’s house and asked Sabla to introduce him to those yogis which he saw daily from his house at midnight. Sabla on listening his words expressed his misunderstanding and has told that there were no any yogi at his house, nor presently, nor before. Manmīt Miśra didn’t say anything more and quietly returned to his house. There he started waiting for the coming night. At midnight, when he looked from his house towards the house of Sabla, he saw there yogis sitting near their fire places, as it were happening before. At that time Manmīt Miśra awakened his neighbors and showed them the seen. Every body was able to see yogis collected around house of Sabla. After some time, the neighbors returned to their houses and when the morning came, they came to Sabla, and described him what they have seen at night. Even after listening about these events happening in his own house, from many different people, Sabla still was unable to believe in this. On the next night he himself went to Manmīt Miśra’s house to see what was going on. Right at midnight, he was able to see yogis collected around his house and burning their fires. Masta was amongst them as one of them. When Sabla went to his house he saw that nothing was there from seen, neither yogis, neither fires, neither Masta, all was as usual. In the morning he asked from Masta if he know about happened. Masta answered that he is only child and he didn’t know anything about happened. Sabla became very serious about happened. He saw everything by his own eyes, and there was no any satisfactory explanation for happened. He now became conformed that Masta was some Great Yogi, who didn’t want to reveal his real personality before appointed time.</div><div>Masta was now twelve years old, but his behavior was strange, not like other children of his age supposed to be. When he was presented with new closes, after some time he was throwing them down, and preferred to remain half-naked. Sabla not knowing what to do asked an advice from others people of the village what to do with the boy. Remembering the miracles performed by the boy, villagers has told to the Sabla that his son was not an ordinary child, but someone who was a yogi or a Siddha in his previous life. Therefore they advised him to offer the Masta to some Sadhu or Yogi, what would be best solution for the situation. Since that moment Sabla with some other villagers were continuously looking for the appropriate Sadhu who would agree to accept him as his disciple. They have visited many villages around, but were unable to find any yogi who has good reputation and was ready to accept the child. After lot of searching, they brought Masta back to their village.</div><div><br /></div><div><b>Meeting with Guru ji</b></div><div><br /></div><div>One day, the Nātha yogi of Ai-panth, Narmāī (nāth) jī by name, who used to visit the village frequently from time to time, came in Kaṁsareṭī again. He stopped outside the township under some tree, where he made his fireplace –Dhūnī. He was not ordinary Yogi, but very famous Sādhu of that area. He was known for his good behavior, wisdom, patience and power of renunciation. </div><div>Sabalā with his wife and son Mastā arrived to the place where Narmāī nāth jī has stopped. He offered Mastā to the yogi and asked him to accept him as his disciple. Siddh Narmāī nāth jī refused at first and has told that, till present moment he was free and not bound by any responsibilities. He was able move around as he pleased without any worry. Taking a disciple puts big responsibility on the Guru, and if he would accept the boy, he would be no more as free as before. </div><div>On listening the answer of the yogi, the Mastā also felt on his feet prostrated and started asking him to accept him as his disciple. He says that it is only the way to his salvation, and he would be faithful disciple, and would follow orders given by the guru and always do his services. On seeing such determination of the child, Narmāī jī slowly became persuaded. He decided o accept him as his disciple after making thoroughly testing him. Since that moment Mastā started live with the Yogi and accompany him in his travels. After Narmāī jī became convinced that the boy is feet to become his disciple, he appointed date for the ceremony of initiation him in the Nātha Order. He selected the time most auspicious for the ceremony of initiation, which was performed in the year 1715 A.D. The Mastā was made clean shaved after which Guru jī has cut his scalp lock (coṭī) and given him a new name Mastāī (nāth). </div><div><br /></div><div><b>Life as a Yogi</b></div><div><br /></div><div>The life of Siddh Baba Mastenath was full of so many different miracles he has performed, that it is impossible to mention all of them in this short article, for a separate book would be required to mention all of them. </div><div><br /></div><div><b>Baba Mastanāth and Ālamśāh</b></div><div><br /></div><div>Once, Bābā Mastanāth along with few of his disciples came to Delhi. On arriving at the city, he started his Dhūnī at place situated near Panckuiyā Marg (Road of five wells), which is known under the same name even today. Very soon the news about the presence of the Siddha Yogi with his disciples became spread all around, and many people started come to the place he was staying to pay homage to him.</div><div>At that time ruler of Delhi was Ālamśāh Bahādur Śah Jafar. On getting news about presence in the city such a famous yogi, as Bābā Mastanāth, Śah got desire to have personal sight of him. He told to his court that he pleased by event of coming to the city such distinguished Yogi, and expressed his wish to meet him. On this consultation has taken place amongst his advisers, and one of them Śah’s Spiritual preceptor Kājī, has told him that because Baba Mastanāth always remain naked it is not proper for Śah to meet him. </div><div>The advice was reasonable, and king canceled his meeting with the yogi, but to honor him he decided to send with one of his officers some presents to him, few golden coins and two very expensive shawls of high quality. When messenger has arrived at the place where Baba ji was staying, he saw him sitting near his burning Dhūnī. The officer respectfully offered presents of king to feet of Baba jī and told that they were sent him by Śah Ālam. Baba Mastanāth who always lived naked was not needed any shawls, and without answering anything, he picked them up with his fire tongs and thrown them into flame of his Dhūnī. After some time they were reduced to ash by fire, and all these happened in front of eyes of the king’s messenger. </div><div>No need to say that when messenger returned to the palace and told to the king about happened, the last has taken it as the sign of great personal disrespect. Śah immediately wanted to punish yogi, but being scared of his magical powers, he decided first to test him. Next day he summoned in court his senior police officer and told him to go to the Baba Mastanāth and ask him diplomatically to return shawls for their replacement. If yogi would be unable to accomplish these he should arrest him immediately and bring to the court for punishment.</div><div>Officer reached to the Baba Mastanāth’s Dhūnī and told him that those two shawls, which were send yesterday were of not enough good quality, and now Śah wanted to replace them. So he asked Baba jī kindly return them to him for replacement.</div><div>Baba Mastanāth understood that Śah wanted to test his powers, and see if he would miraculously return shawls which were burned down, or would be he trapped being unable to do this. He picked up his chimṭa and started one by one taking burning coals from the fire. The moment he was putting them on the ground they were transforming into beautiful shawls. He continued to do it for some time, and were soon around him were lying heaps of the shawls of incredible quality, one being better than other. When he finished, he told to the officer to choose which shawls he was looking for. </div><div>The officer became exited after seeing such miracle and he prostrated to the feet of Baba jī. Who he was in reality he asked from him? Baba Mastanāth has told that he is Goraksh Nāth himself and that he came to Delhi to give Śah something. But he added that it was very unfortunate for Śah that instead of getting his blessing he started performing deceitful tests of him. Baba Mastanath has told to the officer to inform Śah that he not needed anything of material world, so let he not trying to please him by sending him any more of his presents. In reality, he told, your Bādśāh is poisonous as a snake, and he didn’t knows what are real things, therefore what he has done such would be his reward. He is very unfortunate person to miss such a chance, he added.</div><div>After this the officer left for the palace with two shawls, and on reaching there he narrated to the king about happened. Śah became convinced in the supernatural abilities of the yogi, but it was too late to change anything. Baba Mastanāth has called his disciples and ordered them to blow their Nadas (whistles) from the opposite side and say: ‘let nor Rām, nether Khudā will be here’. They all deed as they were told, it was only yogi Kīrtanāth who didn’t obey the order. The other disciples have told to Baba Mastanāth about his behavior. He called Kīrtanāth and asked about reasons for not obeying his order. Kīrtanāth has told that if both Rām and Khudā will be not here, than who will then rule Delhi? On what Baba Mastanāth has answered, that very soon there will be ruling a third power which will be nor Hindu, neither Muslims. </div><div>Soon after this, Baba Mastanāth has left the place and started for Cittaurgaḍh preaching yoga by the way. Very soon his prophecy became true and history have proof of it, Śah Ālam was treacherously betrayed by members of his close surrounding and his rule came to the end. Delhi came under rule of third force that was England, people of which were neither Hindu nor Muslims, but Christians. </div><div><br /></div><div><b>Baba Mastanāth and Rājā Sūratsingh (Sūratsiṇh)</b></div><div><br /></div><div>At area of modern Rajasthan there was a kinghdom Bīkāner with its catital situated at the city with the same name. The king of that kinghdom was Rājā Gaj-siṇh, who was very pious person. As result of his constant worship and rithous rule he and people of the kinghdom were living happy life. </div><div>On becoming old, Rājā Gajsiṇh renounced his throne in favour of his son Rājā Sūratsiṇh, and soon after it he left his body. After some time, after permorming all neccesasary rites, Rājā Sūratsiṇh was crown as the new king of the Bikaner, and great festival was taking place to celebrate this event in the kinghdom. Many gifts were distributed amingst masses and sadhus, and big feasts were taking place evrewhere in the kinghdom. </div><div>As part of the celebration, Raja invited to his capital all Sadhus and Brahmanas of the kinghdom for the Great feast and ordered to feed all of them and gererously revard each with gifts. For carring on of this event was selected big open place situated at place called Nīmḍī Garden at the Bīkāner. There only many kinds of delitious food were continiously cooked in big pots to feed every one who came. In such way the feast was going on without stop for many days.</div><div>At the same time Baba Mastanath was passing near of Bikaner with few of his disciples. On the way they meet the group of wondering singers who told them about the feast and invited them also to come there. After listening them Baba Mastanath accompanied by his disciples have started towards Nīmḍī garden to participate in the feast. On the way he told to his disciple Rūpnāth to pick up huge bone of camal’s leg laying on the road and carry it on his shoulder. Obidient to his guru, disciple did accordingly without any hestitation and asking about reasons of such unusual order.</div><div>Soon they reached to the spot where feast was about to take place, the Nīmḍī Garden. Preparations were going in full strength and in many very big pots different kind of food were cooked. In one of those pots was preparing sweet dish called halvā. Baba Mastanath ordered to Rūpnāth put the bone he was carring into that pot, what he immidiatly did. His action created big roar around, and many Brahmans and sadhus collected aroud started accususing them for done. Without answering anything Baba Masthenath went into near by jungle where he stopped and started his dhuni.</div><div>Soon news about happened has reached to the Rājā Sūrat-singh, who became greatly upset duty this reason. He has told: ‘Who ever done this, be he sadhu or whoever, should be panished for what he has done’. Rājā ordered to his guards find out the person who did this, and after arrestng him bring in front of him. Guards started enquring from publik whers sadhu who thrown bone into the pot with halva went, and soon they reached to the place where Baba Mastanath was sitting near his Dhuni. When guardas aproached yogi, and started coming near to him intending to arrest, suddenly they saw at the place where moment ago was sitting yogi terrible lion instead of him. They run in panik to save they lives, and when they looked back from some distance they saw that lion has disapeared, and yogi again was sitting on his place. Thinking that he performed miracle to scare them, they once more started to move towards him, and when they were about to reach him, they saw the same terrible lion instead of the yogi. Again they have to ran and this order of evens was repeated few times, till at last tired gurds accepted they defeat and turned back to the palace with empty hands. On coming there they narrated about happened to the king, who being puzzled by this event ordered to one of his miniisters inqure the matter.</div><div>The minister was wise man, and he understood that Baba Mastanāth was not a simple Sādhu, but a great Siddha yogi, and his seemingly misbehavior was done with some purpose not evident to others. He decorated a big platter with many offerings, fruits, flowers and coins, and faithfully went to the place where yogi was sitting. On coming there he offered the platter to the feet of Baba Mastanāth and devotedly paid homage to him. Then he greeted him and told him that he and Raja were happy to welcome him in the Kingdom. On seeing striking appearance of Baba Mastanāth minister became more and more convinced that he was realised Siddha yogi. </div><div>After taking leave, minister returned to the king and told him that the yogi whom he met was realized Siddha, and that after seeing him he got feeling of blissful peace of soul and was filled with indescribable happiness. The king being impressed by his account, decided to go himself, and have a sight of such a wonderful Siddha yogi. He ordered to arrange many gifts for Baba mastanath, amongs which were different preciuos stones, golden coins, flovers and fruits, and accompaied by his guards went to the place of Baba ji. On reaching him he devotedly bow down and offered presents to his feet. Baba Mastanath being pleased by his behaviour, asked king about reasons of coming to his place, on what he answered that he came here only to have sight of him. Then he added that also one qustions was in his mind, what was the reason of throving camel’s bone into one of dishes? </div><div>Baba Masta Nath answered smyling,’You have made very good arrengmets of food for Brahamans and sadhus, but not provided them with dakṣiṇā, what should be done. Therefore I have made arrengement for these also. Check up the pot with halva and see what has happened with that bone.’</div><div>Maharaja Suratsing went to the place where food was cooked and ordered to take bone out of the pot. When this was done to wonder of all collected there, they found that it turns into massive peace of gold in the same shape of the camel’s bone. The king was very happy to see this wonder. Soon this news becamme known in the city, and every body was speaking about the miracle. Hundreds of people started coming to place he was standing to have his sight and blessings.</div></span>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-56313845493866258432010-12-21T05:19:00.001-08:002010-12-21T05:19:51.331-08:00Jnanesvar and Nivritti Nath<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Jnanesvar and Nivritti Nath</span> </h3> <div><span style="font-family:verdana, sans-serif;">Saint Jñāneśvar became famous all over India as one of greatest saints of Maharashtra, and as one of most illustrous yogis of Nath Sampradaya. His life was full of drammatical events, and there exist a lot stories about miraculous deeds he performed. His brother Nivṛttināth, became widely known mostly as being his guru who initiated him in yoga and into the tradition of the Natha sampradaya. </span></div><div><span style="font-family:verdana, sans-serif;">Saint Jñāneśvar was born at about 1275 A.D. at a village Apegaon near Paithan (old Pratishthan) in Maharashtra. He complited his commentary on the Bhagavat Gitā, Bhavarthadipika, popularly known as ‘Jñāneśvari’ at age 16 years in year 1290A.D., at place called Alandi, situated near from Poona. There only six years later, he has taken jinda samādhi (was burried in the ground, while he still was alive), by his own will at the age of 21 years in1296 A.D. </span></div><div><span style="font-family:verdana, sans-serif;">He was born in Brahmin family of state Maharashtra at the end of thirteenth century. Social life at that time was not so much easy as it nowdays, being regulated by many old customs and restrictions, and life story of his parents was tragical and full of sorrow. Name of his father was Vithalpant, and mother’s name was Rukminibai Kulkarni. They were living in vilage called Apegaon situated on bank of river Godavri in Maharashtra. </span></div><div><span style="font-family:verdana, sans-serif;">His father Vittalpanth was the only one son of a village-accountant Govindapanth by name. In accordance with tradition existing in Brahmins families, he was tought sanskrit and holly scriptures from very yong age, and aquired good knowledge of both. From his chilhood he was not much interested in world matters, but ruther inclined towards religious life and ascetism. He was liking to spent lot of time in companiy of sadhus and wondering yogis, and he was very found of piligrimages to holly plases. </span></div><div><span style="font-family:verdana, sans-serif;">Once when Vittalpanth was on piligrimage, he stopped for rest at Hanuman temple in village called Alandi. There he meet a brahman Sidhopant by name, who after making enquiries about his caste and family, found him to be suitable candidate for marrige of his young dougter Rukminibai. He made purposal to Vittalpanth’s family, but Vittalapanth declained it, by saing that he is not ready for it and have no intention to be married yet. However later he expressed his agreement for marrige, after he saw in a dream, that Deitey ordered him to do it. </span></div><div><span style="font-family:verdana, sans-serif;">After marriage was concluded, he settled with his new wife in his parental house in Apegaon. Very soon after it, both of his purents has died, and he becamed head of family. Vittalapanth was not ready for it at all, becouse of his non interest in practical matters, and soon young couple was unable even to get enough food to feed themselves. After they spent some time in such conditions and situation not improved, they have to move to Rukminibai father’s house at Alandi. To live in house of wife’s parents traditionaly was considered as matter of disgrace in India, and this step was not easy for Vithalpant. He became now much abset with his family life, and saw no any way to improve the sitation. They still have no children, so he decided that it not to much late for him to renounce family life for which he found he was unfit, and start life of sanyasi. One day he said that he going to take bath in river, but he not reuturned back to the house. Instead he run to Varanasi intending to become sadhu. There he became disciple of saint Ramanandswami and was given new name Chaitanyashram. He didn’t told to his guru that he was married person beforebeing scared that if he would know it, he would never accept him as disciple. </span></div><div><span style="font-family:verdana, sans-serif;">In accordance with tradition, a person who has unresolved family responcibilities, can’t take sanyasa. As a consequence of done by Vithalpant, his wife Rukminibai was condemned to suffer for life long, becouse she neither has children, nor she was able to enter into new marrige in accordance with social laws existed at that time. She actualy became a widdow, having alive husband, but was unable to do anything.</span></div><div><span style="font-family:verdana, sans-serif;">After some time, it happened that Ramanandswami started for piligrimage to Rameshwaram, place sitated in southern India and having one of the twelve Jyoti Shiva-Lingas. On his way he was passing through Alandi, and he has stopped there for rest. Treveling sadhus were always desired guests everywhere in India, and soon all vilagers came one by one to have sight of distinguished saint. When Rukminibai aproached him, he blessed her by saing that she should have many children. After listening this, she started cry bitterly on his feet unable to say anything. After Ramanandswami came to know about her situation, he realised that person whom he made his disciple, was no one else but husband of this poor woomen. He became greatly distresed about mistake he has made by accepting Vithalpanth as his disciple. </span></div><div><span style="font-family:verdana, sans-serif;">Yogis believe that in accordance with laws of karma, person whose social responsibilities are not accomplished, and who tries to escape them, becomes reason of troubles for those people who affected by it. As such he never can achive success in Sadhana, becouse his new bad karma continiously created by pain and sorrows of those who relay upon him. Being guru of a such person, also brings bad fate, becouse guru have to accept complete responsibility for misdeeds done by his disciple, and as result of it, he also becomes bound by his bad karma. Ramanandswami immidiatly realised all grimmity of the situation, therefore he canseled his journey to Rameshwaram on half way, and returned back to Varanasi. There he accused Vithalpanth for saying untruth for becoming his disciple, and told him that his taking Sanyasa have no effect duty this reason. He ordered him immidiatly return back to his wife and family life. </span></div><div><span style="font-family:verdana, sans-serif;">Vithalpanth has to obey order given by his guru, so he returned back to Alandi to his wife. There his return was very cold welcomed by ortodox Brahmin community of the village. By his becoming sadhu he stepped out of four casts existing in Indian society, and after his return, he with his wife was excomuicated from society and declared outcast, as panishment for done by him. Brachmans were scared that if they would pardon him, it may create precedent for future neglecting of traditions and their time-honored customs would be destroyed.</span></div><div><span style="font-family:verdana, sans-serif;">Since that moment pair was obliged to carry on pitaible existence. Blessing given by Guru came true, soon four children were borne to the them: three boys and one girl. Nivrutti who was botrn in 1273, was oldest of them, Dnyandeo the second son (who later became famous as Jñāneśvar) was born in 1275, and Sopan yongest from thre brothers in 1277. Last of all a girl was born in 1279 who was named Muktabai. When oldest of boys Nivrutti reached age of seven years, Vithalpanth attempted to perform ceremony of wearing him a sacred thread, as it was customary for children of Brachman caste. He aproached heads of Brachmins community of Alandi with petition to do this and argued that childred are not responsible for misdeeds done by their parents, so they should be accepted as brahmans and should be allowed to learn Vedas. His petition was rejected, and he was told that his children can’t be recognized as Brachmans, becouse their father is an outcast and there no exist any certain rule for doing this. Such dishonor for their children increased troubles of Vithalpanth and his wife, who were hoping that atleast their children would be pardoned and have better life then they were living. </span></div><div><span style="font-family:verdana, sans-serif;">Once, Vittalpanth with children went for piligrimage to Tryambakeshwar, a holly place where situated one of twelve Jyoti Lingas, and from where most holly river of Maharashtra Godavari starting. Road there was passing through hill area covered with dense jungles inhabited with many dangerous animals. When they were going around of Brahmagiri mountain, they were aproached by coming tiger. In those times it was usual practice that people were attaced by wild animals and killed, so in panics they scattered away trying to escape this dangerous creature. Nivritti became separated from them and finaly got lost in the jungle. After long searching for him they were unabnle to find him, so they have to go away from Tryambakeshwar without him. </span></div><div><span style="font-family:verdana, sans-serif;"> Nivritti who was left alone, wondering around for some time anthil he found a Nath yogi living in cave situated on the Anjani mountain. That yogi was no one else but Gahininath , direct disciple of guru Goraksh Nath. Boy was warmly welcomed by him and they stayed together for some time. Gahininath liked the boy and after some time he accepted him as disciple and initiated him into secrets of Yoga. Yang boy Nivritti got his new name, and since that time he was called Nivrittinath as being member of Nath sect. After some time Nivrittinath returned to his family to comfort his parents and to complite his studies. Although boys were not allowed wear janeo (a sacred tread weared by Brahmans), and sturdy with other Brachmin children, they were studing vedas and sanscrit with their father who was knowing them well.</span></div><div><span style="font-family:verdana, sans-serif;">In India sinse long time existing tradition that people who dying at place called Prayag (modern Illahabad), situated at miting point of three rivers Ganga, Yamuna and Sarasvati, becoming purified by doing these from all sins they commited and directly entering Heavens.Vittalpanth and Rukminibai who lost their last hope, went there and drowned themselves at place where three rivers meet. They were hoping that after this, their childrewn would be pardoned becouse they not commited any sins and were suffering only duty them. </span></div><div><span style="font-family:verdana, sans-serif;">When this happened, Nivrittinath was ten years old, Jnanadev was eight years old and Sopan and Muktabai were six and four yars old. Four young children now becames orphans and grow up uncared by any one. They were sustaining their lives by begging from here and there. Tragedy of their lives was touching hearts of many people around, but still they were excomunicated from society and were looked upon as outcasts (here not belonging to any of cast).</span></div><div><span style="font-family:verdana, sans-serif;">When Jnandeo became twelve years old, he once more aproached the Brahmins community of Alandi with petition for himself and his brothers to be accepted as Brachmins and wear janeu. He was answered that he should go to city Paitan where most learned brahmans were living, and present his matter there. If he would bring from them a writen letter allowing him to be pardoned, they would do it. When he went to Paitan, and aplay there, he got categorical refuse and was unable to secure such letter. However he was told that in accordance with sacred scriptures exist only one way for them to be pardoned and live respectefuly in Brahmins community of Paitan. For this they should remain Brachmacharis life long and never enter into marrige and have children.</span></div><div><span style="font-family:verdana, sans-serif;">There exist legend then when children aproached Brahmans in Paitan, they to prove that they are Brachmans started recite sacred chants from vedas they were knowing very well. They were interrupted by brachmans and told that they have no rite to repeat these sacred chants because they are not real brachmans, on what Jnanadev replied, that anybody may recite the Vedas, this not privelege of brahmins only, even buffalo may do it. After it he put his hand on the back of the buffalo stating near by, and the buffalo started correctly prononce the Vedas, from the place where Jnanadev had left. After this happened Brahmins presented here became aware that these boys who can perform such miracle were not usual persons, but even then they were not ready to accept them as members of local Brahmin community and allow them to perform the ceremony of wearing sacred thread. The buffalo was declared sacred and there still exist his samadhi at the place called Ale near Pune where he died.</span></div><div><span style="font-family:verdana, sans-serif;"> For some time the boys were staying at Paithan were they were teaching the Gita to the simple people. Shortly after, when Jnanadev was still twelve years old and Nivrutinath who was in his fortheen, Jnanadev was initiated into Natha Order by his brother, who then ordered him to write commentary on Gita in Marathi. At that time Brahmans were keeping monopoly on spiritual knowleje, which was not accessible to simple people, becouse most of secred books were written in Samskrit, languge known only mebers of Brahman’s caste. Therefore brothers desided to make knowledge accesible to all people, and Marathi was languige widly known by everybody in Maharashtra.</span></div><div><span style="font-family:verdana, sans-serif;"> Now both brothers were sadhu of Nath sect, and soon after it the boys moved to Nevasa, a (town) village in Nagar (Ahmednagar ) district to start new chapter in their life. At the same day when boys entered into Nevasa man called Sacchitananda has died a few hours ago and was about to be burned on the cremation ground. His wife Soudamini wanted to commit Sati i.e. burn herself alive on funeral fire of her husband. When she before doing it came to take last blessings from yong sadhus who just came to the vilage, first whom she meet was Jnanadev. He being not aware of grimmity situation blessed her with words "Akhand Saubhagyavati Bhava", what means ‘may you never became widow’. When later he was told what just has happened, he brought her husband back to life, by power of his praer and yogic powers. That man later became his faithful devoty known under name Sacchitananda-baba.</span></div><div><span style="font-family:verdana, sans-serif;">There Jnanadev has began write his famous Jnaneshwari Gita with commentary on it called Bhavarthadeepika. He complited it in year 1290, after passing two and half years. Legend says that he not actualy write it down, but it was man brought by him back to life, Sacchinanand Pava who actualy put it on paper. Jnanadev used daily to give discourses on few verses of Gita, to group of devoties, which were word by word written down by his faithful follover. </span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><b>Saint Jnaneshvar and Namdev</b></span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">At that time mutual frandship was developed between Jnanadev and other prominent Maharashtrian Saint Namdev, who was member of Varkari movement. Varkari Sampradaya also called Vari to Pandharpur, was religious movement of the follovers of presiding daiety of Pandharpur Lord Vithoba, who is considered to be the manifistation of Bhagvasn Krishna. His peculiarity is that he wearing crown with Shivling on it in such way making unated Shaiva and Vaishnava traditions. Follovers of this movent were taking life-long wow to visit Pandharpur atlist once in a year, at time of one of two Ekadashis (11th day by lunar calendar) in Ashadh lunar month (which falls somewhere in July-August) and Kartik (which falls somewhere in October-November) takes place, better on both of them. Saint Namdev was well-known member of this movement, who became widely famous after he performed miracle when Lord Vithoba had eaten the food offered by him when he was still a young boy. It is under his influence that Jnanesvar inclined to Bhakti movement joined to Varkari Sampradaya and soon after it became its prominent member. After he was told to do so by his Guru Nivrittinath, he wrote for sake of devoties one more book called Amritanubhava consisting from 800 verses and revealing his personal spiritual expirience. Varkari Sampradaya exist till present days, and keep both books composed by Jnanasvar as holy texts of their sect. </span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><b>Saint Jnaneshvar and Chang Dev</b></span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">There exist few legends related to this period of his life. In accordance with one of them there was living a famous saint Chang Dev by name at place called Vateshwar, who by using his yogic powers was able to extend his live for a thousand and four hundred years. Being a yogi, he was very powerful in comparing to other people, and duty this reason he was behavoring as arrogant person demonstrating everywhere his powers. He used to travel with pomp, sitting on a tiger with a serpent as whip, and accompanied by big crowd of his follovers. News about appearence of other powerful yogi reached him, so he decided to pay a visit to Jnanadev to check his powers. He reached place where last lived, as usualy riding on a tiger with a serpent as whip. When he reached near by, Jnanadev moved wall on which he was sitting, as if it was horse to welcome Chang Dev. Chang Dev was able to control living beings only, but now he saw that Jnanadev had much greater powers than he has, and was able to control even matter. Prior to this moment he used to humilete others, and for first time in his long life, in front of him was more powerfull yogi than he was. All magical powers of Chang Dev stoped to work at place of Jnanadev, and he was even unuble to pick up his snake from place he put it. He was humilatred by happenied, so he have to accept his defeat. He quietly stepped down from the tiger, made prostrations to Jnanadev and accepted him as his Guru.</span></div><div><span style="font-family:verdana, sans-serif;">Mukta, a mere girl of fourteen, gave instructions to Chang Dev, an old man of a thousand and four hundred years. She said, "O Chang Dev! Listen. If you want to attain salvation, the first step is sincere devotion. Devotion will bring Vairagya. Vairagya will lead to Jnana. Therefore your aim should be Jnana and your first foot must be on devotion". </span></div><div><span style="font-family:verdana, sans-serif;">Another legend says that Jnanadev had full control over the elements. When there was no vessel to prepare food, his sister prepared bread on his back.</span></div><div><span style="font-family:verdana, sans-serif;">After some time Nivritti, Jnanadev, Sopan and Muktabai, accompanied by Namdev and few other devotes like Narhari Sonar, Chokha-Mela, Savata Mali, went on a pilgrimage to holy places of India. They visited Pandharpur, Prabhasa, Prayag, Dwaraka, Girnar, Ayodhya, Mathura, Vrindavan, Hardwar, Varanasi, Kanchi, Ujjain, Tirupathi, Rameswaram, Madurai, Gokaran, and few more places. At compliting of travel when they arrived at Alandi, Jnanadev who was 21 one years old at that time, expressed his desire to to leave his body by taking sanjivani or jinda samadhi and enter into thomb while he was still alive. This was not much unusual practice amongs Natha yogis at that time, so soon all necessary preparation were made for it, under guidances of Nivrittinath. Final day was chosen which fell on thirteenth day of the dark half of Kartik month, which happened about the end of October 1296. For last time Jnanadev embrased those whom he loved, preparing to live forever, and with tears on his eyes entered into the cave he was about to be burried in. He sat in yogic posture and door was sealed by stones forever. </span></div><div><span style="font-family:verdana, sans-serif;">Some saying that he left his physical body, through opening in the scoll (brachma-randha), but there exist popular belive that he still sitting alive in his samadhi no touched by time. His tomb presently place of pilgrimage and visited by many peole through the year. It is belived that if one reads the Gita written by him, while sitting near of his Samadhi, all his doubts are cleared. His influence on spiritual life of Maharashtra is very big even today, he and Mukund Rai who lived about a hundred years earlier to him, considered to be founders of the Bhakti movement of Maharashtra.</span></div><div><span style="font-family:verdana, sans-serif;">Within a year and a half after Jnanadev left them, his brothers and sister also departed from this material world. Sopandev took his samadhi on the bank of the river Karha at place called Saswad situated near Pune. When Nivruttinath with Muktabai were on piligrimage along Tapi river, they were caught by terrible storm in which the sister disapeared forever. Soon after this happened, Nivruttinath who now left alone, took samadhi at sourse of holy river Godavri at Triambakeshwar.<br /></span></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com4tag:blogger.com,1999:blog-3033215996862723959.post-1252971435169900182010-12-21T05:18:00.001-08:002010-12-21T06:01:46.679-08:00Raja Bhartrihari<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Raja Bhartrihari</span> </h3> <div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:medium;"><div><span style="font-size:small;"><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/raja-bhartrihari/Bhartihari%20cave.JPG?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292676871790/raja-bhartrihari/Bhartihari%20cave.JPG" border="0" /></a></div>under construction</span></div><div><span style="font-size:small;">The name of Raja Bhartrihari (or Bhartri) is widely known in India, as the name of the king who has renounced his throne, to become an ascetic. The dramatic story of his renunciation traditionally was one of the favorite themes of the ballads sung by the wondering minstrels and performed by the folk theaters all over India. </span></div><div><span style="font-size:small;">Prior to his renunciation, he was the king of the Malva Kingdom with its capital in Avantikā (modern Ujjain). He had younger brother Vikramaditya (Chandragupta second), who uled after he renounced his trone since 1076 till 1126? However, there were two kings known as </span><span style="color: rgb(0, 0, 0); line-height: 19px;"><span style="font-size:small;">Vikramāditya</span></span><span style="font-size:small;"> in the Indian history, which were separated from each other by the period of one thousand years, one was legendary king </span><span style="color: rgb(0, 0, 0); line-height: 19px;"><span style="font-size:small;">Vikramāditya, by</span></span><span style="font-size:small;"> whom the </span><span style="color: rgb(0, 0, 0); line-height: 19px;"><span style="font-size:small;"> (the calendar established from the time of his reign) was stared, and other known as </span></span><span style="font-size:small;">Chandragupta second. </span></div><div><span style="font-size:small;">In accordance with some legends circulating amongst Nathas, Raja Bhartrihari was also the brother of the queen Menaavanti, who was the mother of another legendary personage of the Natha tradition Raja Gopichand. It is said that Raja Bhartrihari had many wifes, but his most favorite and famous wife was Rani (queen) Pingala. </span></div><div><span style="font-size:small;">The king was excessively educated person who wrote few books in Sanskrit, which counted as the master pieces of the Indian literature. The three most famous of them called </span><span style="font-size:small;"> Nīti śataka and Shringara śataka and when united into one volume called </span><span style="font-size:small;">some researches believing that the work on grammar Vākyapadīya is one more of his books. There are also few compositions in old Indian dialects, which are ascribed to his authorship.</span></div><div><span style="font-size:small;"><br /></span></div></span></span></div><div><span style="font-family:verdana,sans-serif;"><div><b><span style="font-size:small;">Raja Bhartrihari and the Natha Tradition</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Although the Nātha Yogis unanimously claim that Raja Bhartrihari was personally initiated by the Guru Goraksh Nath and has became his disciple, there exist some points of uncertainty about this matter. Out of twelve sub-sects of the Natha Sampradya, one is associated with the name of Bhartri, known as Bhartṛhari Bāirāg, or Vairāgya panth. Bāirag stands for distort form of Vairāgya, what means renunciation or detachment, so it means 'renunciation of Bhartṛhari'. The existence of the sub-sect with the Bhartrihari name does not prove that he lived at the same time with the GGN, because of the existence of another panth of the Natha sect known as Kaplani or Kapal Deo ke. The members of this pant call themselves descendants of the Rishi Kapila or Kapila muni, who is famous as founder of the Sankya philosophy, and lived before the accepted historical time of GGN. Therefore, it is not necessary that </span><span style="font-size:small;">Bhartṛhari Bāirāg was created by chronological order, and the king could live also prior of the time of the great Guru. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Some researchers believing that there were more than one Bhartrihari, which were separated from each other by period of few hundred years, of them one was grammarian, the author of Vākyapadīya, and other was a poet, the author of śatakas. Some even insist on existence of as much as tree different Bhartriharis, one of which was the brother of king Vikramaditya, the second author of Vākyapadīya, and third was the yogi disciple of Goraksh Nath.</span></div><div><div><span style="font-size:small;"> </span></div><div><span style="font-size:small;">It is said, traces its original from Raja of Ujjain Bhartrihari by name, who was historical personality and was disciple of Guru Goraksh nath. He was a king who abandoned his throne to became a wondering yogi. He was highly educated person of his time, and known also as author at least of tree books: first called Vairāgya śataka, or hundred verses on renunciation; second is Śṛngāra śataka or hundred verses on beauty of love; and third is Nīti śataka or hundred verses on art of politics. All three of them counted as classics of Indian literature. There exist three different stories about how and why he renounced his throne and became wondering yogi under influence of Guru Goraksh Nath (in one legend without it). He is known also as one of Nath siddhas, under name Siddh Vicar nath. Since time of Buddha, his story about renunciation second by importance in Indian history. </span></div><div><span style="font-size:small;">Two Bhartrihari? In accordance with Chinese Buddhist monk, I-tsing, by name, written in his book about travel into India, that some king by the same name, renounced his throne and became Buddhist monk and afterwards returned to family life as much as seven times. Historians place appearance of Raja Bhartrihary quite recently in history, about 10-11 century, so it is possible that he not founder of this panth but it was later renamed in his name? </span></div><div><span style="font-size:small;"> </span></div></div><div><span style="font-size:small;">Out of books of Bhartrihari, one which is called Vairagya śataka, dedicated entirely to renunciation and asceticsm, but it is quite abstract, and contains no terms or names directly related to the Natha tradition and Goraksh Nath. It is strange enough that although he became the meber of the Nath sampradaya, none of his book has mentioned the name of Goraksh nath, neither it has terms related to the practices of the Nath sect.</span></div><div><span style="font-size:small;"> </span></div><div><span style="font-size:small;">The believe that Bhartrihari was the member of the Nātha sect was widely prevalent in the Medieval India, he was mentioned in the songs of Kabir and Guru Nanak as the Natha yogi and as the disciple of Goraksh Nath. Many folk plays and ballads insist that he was the disiple of Goraksh nath. Although there is no direct mention of his connection with Goraksh Nath, in his composition called Vairagya śatakam, there can be found indirect references to practices and life style similar to the life style of the Natha Yogis. There exist many places and temples in India, connected with his name, one of most famous of which situated in Ujjain, many of them are related to the Natha sect, and taken care by the Natha yogis.</span></div><div><span style="font-size:small;">After Raja Bhartrihari has entered into the Nath Sampradaya and became the diciple of Goraksh Nath, he became known as Siddh Vicar-Nath, he mentioned under this name in the book Goraksha Siddhanta Samgraha. He is considered to be founder of Bhartrihari-Verag panth, one of the twelve panths presently existing in Nāth Sampradaya.</span></div><div><span style="font-size:small;"> </span></div><div><b><span style="font-size:small;">Historical perspective</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">The most important historical figure found to be connected with his name is his brother Vicram. There however two Vicrams in the Indian history, and one of them lived one thousand earth before than other. The brother of which of them Bhartrihari was? </span></div><div><span style="font-size:small;">Other name connected with him is queen Menavanti, who accordance with some stories was his sister, and mostly known as mother of other legendary personage- Raja Gopicanda. If we accept this as true than it conforms that Gorkshnath and Bhartrihari were living at the same time.</span></div><div><span style="font-size:small;">Another question is the author trilogy of books called Vairagya Shataka, Niti Shataka and Shringara Shataka, Raja Bhartrihari by name, was the same person as Raja Bhartrihari who became disciple of Guru Goraksh Nath under name Siddh Vichar Nath or they were different persons? </span></div><div><span style="font-size:small;"><br /></span></div><div><b><span style="font-size:small;">Legends</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">There exist many versions of the Bhartriharis's life story, which circulate in different formats (as songs, theatric plays and books) all over India. However all of them based on the two principle variants of the story describing the reasons of Bhartrihari’s renunciation; first of them directly connecting it with the influence of the Guru Goraksh nath, while other two variations although basically same, differ from each other by sometimes mentioning and sometimes omitting any relations existed between both personalities. The first version, which circulates amongst Nathas and in the form of folk-ballads sung by wondering minstrels, can be divided into two parts: one when Goraksh Nath has meet Bhartrihari in jungle, and second when he meet him after Bhartrihari's wife Pingala has died, and the king was mourning about her. </span></div><div><span style="font-size:small;"><br /></span></div><div><b><span style="font-size:small;">The First Version (Natha) Part one</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Goraksh Nath was performing his sadhana on the top of Toraṇmal mountain. At the same time Raja Bartrihari went in the same area of jungle for hunting. There he has killed male deer near the place where the yogi was sitting, and Goraksh Nath saw happened. The male deer killed by the king was accompanied by the female deer, and when Raja wanted to carry off his hunt and tight it to his horse, she was sorrowfully watching this from some distance. </span></div><div><span style="font-size:small;">The yogi rebuked Raja for done by him and told him that he has no right to kill the deer because he was unable to make him alive. On listening this, annoyed raja has stared argumentation with the yogi, and as its conclusion Goraksh Nath has made the deer alive again, and he run away to the jungle. </span></div><div><span style="font-size:small;">Raja Bhartrihari has became impressed by such development of events, and expressed his desire to renounce the world, and asked the yogi to make him his disciple. Goraks Nath has answered that before it he should go to the palace and ask from his wife permission to do it. On this both separated and went to their places, Goraksh Nath returned to the top of mountain and Raja Bhartrihari went to his capital.</span></div><div><span style="font-size:small;"><br /></span></div><div><b><span style="font-size:small;">Part two</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">In accordance with first of them , he was Raja of Malwa Kingdom with its capital in Ujain. He was wise and mighty king, who ruled over wide areas and have all authority. It is said that he had as mush as one thousand wives. One whom he loved most of all was queen Piṇgalā by name. Once king listened as she told to one of her attendant woman that she loving the king so mach that she would not survive his death even for moment. He decided to examine how strong her love is, and once when he gone for hunting in jungle, he sand a messenger to the palace with announcement that he was killed by tiger. Messenger brought with him closes of king dropped in blood of recently killed antelope, which he showed to queen to prove that his words were true. After getting this news, queen immediately swallowed poison and died. When later king returned to palace, he greatly regretted about mistake he has done, and he felt himself completely responsible for what has happened. He became so much overwhelmed with grief that he was unable to do anything, and all time was sitting at cremation ground and mourning death of queen. On seeing his grief many of his people, also became filled with sorrow and joined him in his mouring.</span></div><div><span style="font-size:small;">When he was sitting there, and whine hey Pingala, hey Pingala, hey Pingala, Goraksh Nath came near, dropped his earthen pot and started crying even more loudly then king: ” hey my earthy pot, hey my earthy pot.” When king filled with sorrow, noticed him and asked about the reasons of his grief, Goraksh Nath told him that he was mouring about his bagging bowl. </span></div><div><span style="font-size:small;">After yogi has told him about reasons of his sorrow, King became greatly ashamed to know, that all about what yogi was so loudly weeping, was his earthen pot he got broken. He told him: 'Don’t cry for your earthen pot, and make me more sad, I will give you hundred new pots, better than yours, but please stop crying.' </span></div><div><span style="font-size:small;">However, yogi didn’t stopped and answered with abundant tears dropping from his eyes, no I don’t want your pots, I want only my old one, which I loved so much. </span></div><div><span style="font-size:small;">What a nonsense you are talking about, king has told, isn’t it is impossible to return what was once was destroyed? On this Goraksh Nath stopped crying told him: 'O wise king! If you knowing this, then why you are crying here for your Queen, which also gone forever? Does your crying will return her? You have so many more queens, then why you cry abot this one?' </span></div><div><span style="font-size:small;">King answered that it is impossible to compare love for queen with love for earthen pot. On what Goraksh Nath has told, that there isn’t much difference between both, be it earthen pot or body of man, because both are made from the earth, and what cam from earth one day must to return to it, this is law of nature. Wath was created But after all would you be able to recognize your queen which seems so much spetial for you, if I would restore her by my yogic powers? He continued,</span></div><div><span style="font-size:small;">Yes or course king has told. After these, Goraksh Nath created by his yogic power one hundred of queens, each of which was appearing as exactly copy of queen Pingala. Now chose which of them is yours, he told to ashamed king. After king was unable to chose, he renounced his kingdhoom and became disciple of uru Goraksh nath.</span></div><div><span style="font-size:small;"><br /></span></div><div><b><span style="font-size:small;">Second story </span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">While the first tale always connecting Goraksh Nath directly with the renunciation of the Raja Bhartrihari, the second variant of the legend exist in two modifications, one where Goraksh Nath mentioned as its personage and second when he is totally removed from the scene. First variation usually following the part one presented above, and second stand on its own. Main subject line of both is the same, but both modified to their situations and as result dissimilar in some details. Here I presented that account where name of Goraksh nath was totally removed from the context.</span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Bhartṛhari was the king of Mālvā, situated in area called Rājapūtānā, in Middle India (modern Madhya Pradesh), whose capital city was Ujjiyanī, or Āvantī (modern city Ujjain). He had a younger brother Vikram by name, who later became famous as the noble king Vikramāditya, and who won lot of victories in battles, and </span><span style="font-size:small;"> still used in India (in astrology)?. Being older from two brothers, Bhartṛhari was crowned as a king.</span></div><div><span style="font-size:small;">Bhartṛhari already had few wives, but being still unsatisfied, he marred one more, Pingala by name. She was young and beautiful, and soon king became extremely attached to her. He was fulfilling all her desires, without much thinking, and soon actually became puppet in her hands. She was not so much beautiful from inside, as was her outer appearance; actually, she was a very cunning and self-willed woman. More ever, her character was far from perfection, and after some time she established adulterous relations with one of king’s officers. </span></div><div><span style="font-size:small;">Her misbehavior created lot of troubles for all people in the palace and became danger for t</span><span><span style="font-size:small;"> he </span></span><span style="font-size:small;">welfare of the state, but the king being blind in his love, was unable to see the real state of things. He saw situation in the light as she was presenting it to him, and who ever was complaining about her misdeeds, was indiscriminately punished by him. Using her deceiving tricks, she actually established her tyranny in the premises of the palace and became very influential in the matters connected with the administration of the Kingdom. Her catastrophic dictatorship was going to become at one day disaster for the country, and when younger brother of the king Vikram, alarmed by the situation, objected on such state of things, it became reason of conflict between two brothers. Bhartṛhari expelled his younger brother out of the premises of palace and suspended him from all his state responsibilities. </span></div><div><span style="font-size:small;">One day some Brahman came to the palace (or ascetic, or Goraksh Nath), and presented to the king a fruit, which he said, has power to bring immortality to those who will eat it. Because the King loved his queen Pingala more than his own life, he given it to her without any hesitations. Because she was in love with king’s officer, she offered this fruit to him. The officer in his turn was in love with some prostitute, to whom he passed it on. The prostitute thought that most deserving person to get immortality was the king, so she brought it back to the palace and offered it to the king. When Raja Bhartṛhari saw the same fruit, which was given by him to the Pingala in the morning, in the hands of prostitute, he being much puzzled by it, asked her, from where she got it. When she told him, who give it to her, the story came into light, and all accusations previously made about the queen came out to be true. The blindness of king came to the end, and he came to know now about her non-loyalty and impiety. </span></div><div><span style="font-size:small;">In a moment, previously so beautiful picture of his life became broken, like a mirror in small pieces. She to whom he loved with his whole heart, and who was sole meaning of his existence, his beloved Rani Pingala, became disclosed now, in all her immorality and wickedness. Life lost all its color for him since that moment, and he filled bitter disappointment in it. All in what he believed was broken into small pieces of glass, laid now scattered under his feet. From heights of paradise, he felt directly into fire of hell, and there was now any escape from this nightmare, because he was unable neither live without Pingala, nor it was possible any more to live with her.</span></div><div><span style="font-size:small;">This situation created such a big dilemma and disappointment in his mind, that at once he decided to renounce the throne and become a Yogi, in attempt to find new meaning of existence. It is said that he later composed this verse about happened:</span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">yāṁ cintayāmi satataṁ mayi sā viraktā</span></div><div><span style="font-size:small;">sāpyanyamicchati janaṁ sa jano'nyasaktaḥ |</span></div><div><span style="font-size:small;">asmatkṛte ca pariśuṣyati kācidanyā</span></div><div><span style="font-size:small;">dhik tāṁ ca taṁ ca madanaṁ ca imāṁ ca māṁ ca | </span></div><div><span style="font-size:small;">Nītiśatakam || 2||</span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">She, thoughts about whom making me mad, not loving me, but desiring another man. That man is in love with other (women), who in her turn wishing other (myself). Shame to that women (to Queen) and to him! To Cupid (to all love and attachments)! To her (prostitute) and to me! Nīti śataka || 2||</span></div><div><span style="font-size:small;"><br /></span></div></span></div><div><span style="font-family:verdana,sans-serif;"><div><b><span style="font-size:small;">Selected verses from Vairagya śatakam:</span></b></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">bhikṣāśanaṁ tadapi nīrasamekavāraṁ</span></div><div><span style="font-size:small;">śayyā ca bhūḥ parijano nijadehamātram |</span></div><div><span style="font-size:small;">vastraṁ viśīrṇa śatakhaṇḍamayī ca kanthā</span></div><div><span style="font-size:small;">hā hā tathāpi viṣayā na parityajanti || 15|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">For eating I have tasteless food once a day, after begging of alms; the earth for a bed, and my own body as a servant; for dress, a blanket made from hundreds of rags; and yet alas! Sensual desires do not leave me! </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">There exist two stories circulating amongst the Natha Yogis, which can be found as connected with this verse: </span></div><div><span style="font-size:small;">1. After becoming yogi Raja Bhartrihari was wondering around as a mendicant. Food he was obtaining was very simple and for the King who spent all his life in luxury it was very disgusting. Once he came to some city and came near to sweets shop. There he saw as jalebis (kind of traditional Indian sweet food) were prepared. Strong desire to have some of delicious food came to mind of the yogi. He asked shopper to give some of it to him, but he was answered that it was not proper for yogi to ask about such costly food. If he want to get it he should do some job as repay. Being overwhelmed by the desire he agree to do some service to shopkeeper and was told to wash utensils in the shop. After hard work he was given some jalebis he desired. After he obtained desired he came to lonely place intending to eat them, but there he felt strong remorse for done by him. </span></div><div><span style="font-size:small;">He told to himself, “I has left my Kingly life to became free from all attachments and now I have found myself in such pitiable conditions? What a shame! Than he starting throwing away jalebis one by one, and cursing himself while doing this.</span></div><div><span style="font-size:small;">2. In another story he was walking by the way in his wonderings. It was evening time and darkness slowly was approaching. Suddenly he saw on the road something that was shining as a diamond. He passed by and continued walking, but then the struggle of thoughts has started in his mind. “If it was diamond than it must be very costly and I could have many things I may desire.” “But for yogi stones and gold are the same things, and I left the kingdom, why to bother next thought came.” “But it is a good chance why to live it, it my by Gods gift for you, enjoy it, seducing voice inside his mind was insisting.” Overpowered by desire and curiosity he returned back and plucked up the thing. What appeared as a diamond to him turned out to be the piece of wasted food thrown by some one from mouth after chewing. Of course, Raja Bhartrihari regretted about what he has done. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">puṇye grāme vane vā mahati sitapaṭacchannapāliṁ kapāliṁ</span></div><div><span style="font-size:small;">hyādāya nyāyagarbhadvijahutahutabhugdhūmadhūmropakaṇṭhe |</span></div><div><span style="font-size:small;">dvāraṁ dvāraṁ praviṣṭo varamudaradarīpūraṇāya kṣudhārto</span></div><div><span style="font-size:small;">mānī prāṇaiḥ sanātho na punaranudinaṁ tulyakulyeṣu dīnaḥ || 23|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Wandering in holy places or extensive forests, whose outskirts are grey with smoke of fires tended by priests expert in rituals; a begging bowl in hand covered with a white cloth; entering from door to door to appease the distressing hunger by filling the stomach and sustaining the energy, is preferred by a self-respecting person to being a beggar among his compeers every day. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">bhikṣāhāramadainyamapratisukhaṁ bhīticchidaṁ sarvato</span></div><div><span style="font-size:small;">durmātsaryamadābhimānamathanaṁ duḥkhaughavidhvaṁsanam |</span></div><div><span style="font-size:small;">sarvatrānvahamaprayatnasulabhaṁ sādhupriyaṁ pāvanaṁ</span></div><div><span style="font-size:small;">śambhoḥ satramavāryamakṣayanidhiṁ śaṁsanti yogīśvarāḥ || 30|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> Food obtained by begging alms is not humiliating, gives joy that is not dependent on fulfilling others' needs, and is totally devoid of fear. It destroys envy, arrogance, pride, impatience, and the stream of miseries. It is easily available everywhere, without great effort, and regarded as sacred by holy persons. It is like Shiva's feeding house, ever accessible and inexhaustible. Thus do the perfected yogis describe it. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">rātriḥ saiva punaḥ sa eva divaso matvā mudhā jantavo</span></div><div><span style="font-size:small;">dhāvantyudyaminastathaiva nibhṛtaprārabdhatattatkriyāḥ |</span></div><div><span style="font-size:small;">vyāpāraiḥ punaruktabhūta viṣayairitthaṁvidhenāmunā</span></div><div><span style="font-size:small;">saṁsāreṇa kadarthitā vayamaho mohānna lajjāmahe || 44|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> Watching the night following the day, creatures still vainly persist in running busily with various actions motivated by desires. Such repetitious actions, alas! born of desires bring us no shame, keeping us deluded in the revolving cycles of births and deaths. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">vayamiha parituṣṭā valkalaistvaṁ dukūlaiḥ</span></div><div><span style="font-size:small;">sama iva paritoṣo nirviśeṣo viśeṣaḥ |</span></div><div><span style="font-size:small;">sa tu bhavatu daridro yasya tṛṣṇā viśālā</span></div><div><span style="font-size:small;">manasi ca parituṣṭe ko'rthavānko daridraḥ || 53|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> We are content to wear tree-barks for clothes, and you with rich dresses; but the contentment is alike, and the difference is not significant. He whose desires are numerous is indeed poor. If contentment is in the mind, then who is rich or poor? </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">pareṣāṁ cetāṁsi pratidivasamārādhya bahudhā</span></div><div><span style="font-size:small;">prasādaṁ kiṁ netuṁ viśasi hṛdaya kleśakalitam |</span></div><div><span style="font-size:small;">prasanne tvayyantaḥ svayamuditacintāmaṇigaṇo</span></div><div><span style="font-size:small;">viviktaḥ saṅkalpaḥ kimabhilaṣitaṁ puṣyati na te || 61|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">Winning the favors of others is hard; why then does your heart seek to appease the minds of others? With inward tranquility and abstaining from social intercourse, wise thought will arise in you spontaneously; and should you wish for anything what will you not acquire? </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">kiṁ vedaiḥ smṛtibhiḥ purāṇapaṭhanaiḥ śāstrairmahāvistaraiḥ</span></div><div><span style="font-size:small;">svargagrāmakuṭīnivāsaphaladaiḥ karmakriyāvibhūmaiḥ |</span></div><div><span style="font-size:small;">muktvaikaṁ bhavaduḥkhabhāraracanāvidhvaṁsakālānalaṁ</span></div><div><span style="font-size:small;">svātmānandapadapraveśakalanaṁ śeṣairvaṇigvṛttibhiḥ || 71|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">What use in study of Vedas, Smritis, Puranas, the sophisticated Shastras, and the elaborated rituals for obtaining residence in cottage of paradise village? The only way causing liberation from the burden of filling sorrows of inevitable all consuming fire of time, is the entering into beatitude of own Self (soul). Rest is attempts of deal! </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">yāvatsvasthamidaṁ śarīramarujaṁ yāvajjarā dūrato</span></div><div><span style="font-size:small;">yāvaccendriyaśaktirapratihatā yāvatkṣayo nāyuṣaḥ |</span></div><div><span style="font-size:small;">ātmaśreyasi tāvadeva viduṣā kāryaḥ prayatno mahān</span></div><div><span style="font-size:small;">sandīpte bhavane tu kūpakhananaṁ pratyudyamaḥ kīdṛśaḥ || 75|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties have not lost their vigor, as long as life is not enfeebled, till then should the wise ones make great efforts to reach the supreme goal of life. For what is the use of digging a well when the house is on fire? </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">maheśvare vā jagatāmadhīśvare</span></div><div><span style="font-size:small;">janārdane vā jagadantarātmani |</span></div><div><span style="font-size:small;">na vastubhedapratipattirasti me</span></div><div><span style="font-size:small;">tathāpi bhaktistaruṇenduśekhare || 84|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> Between the great Lord of the universe, Shiva, and the innermost Self of the universe, Vishnu, there is no difference for me. However, my devotion is to Shiva, holding the crescent moon on His head. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">pāṇiṁ pātrayatāṁ nisargaśucinā bhaikṣeṇa santuṣyatāṁ</span></div><div><span style="font-size:small;">yatra kvāpi niṣīdatāṁ bahutṛṇaṁ viśvaṁ muhuḥ paśyatām ||</span></div><div><span style="font-size:small;">atyāgee'pi tanorakhaṇḍaparamānandāvabodhaspṛśāṁ</span></div><div><span style="font-size:small;">adhvā ko'pi śivaprasādasulabhaḥ sampatsyate yoginām || 90|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> Using the hands as a bowl, contented with the naturally pure food from alms, resting in any place, constantly viewing the world to be worth no more than a blade of grass, experiencing uninterrupted supreme joy even before the body falls, for such aspirants alone the grace of Shiva makes the path of liberation easy of attainment. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">kaupīnaṁ śatakhaṇḍajarjarataraṁ kanthā punastādṛśī</span></div><div><span style="font-size:small;">naiścintyaṁ nirapekṣabhaikṣamaśanaṁ nidrā śmaśāne vane |</span></div><div><span style="font-size:small;">svātantryeṇa niraṅkuśaṁ viharaṇaṁ svāntaṁ praśāntaṁ sadā</span></div><div><span style="font-size:small;">sthairyaṁ yogamahotsave'pi ca yadi trailokyarājyena kim || 91||</span></div><div><span style="font-size:small;"> </span></div><div><span style="font-size:small;">Wearing a loin-cloth worn-out and tattered into a hundred rags, with a wrap-around in similar condition, free from anxiety, eating food from alms begged without any expectations, sleeping in a forest or a cremation-ground, roaming freely without hindrance, ever indrawn and calm, and also established in the great joy of Divine union, -------for such a one even sovereignty of the three worlds is beneath comparison.</span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">bhikṣāśī janamadhyasaṅgarahitaḥ svāyattaceṣṭaḥ sadā</span></div><div><span style="font-size:small;">hānādānaviraktamārganirataḥ kaścittapasvī sthitaḥ |</span></div><div><span style="font-size:small;">rathyākīrṇaviśīrṇajīrṇavasanaḥ samprāptakanthāsano</span></div><div><span style="font-size:small;">nirmāno nirahaṅkṛtiḥ śamasukhābhogaikabaddhaspṛhaḥ || 95|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> Living on alms, unattached to the company of people, ever acting with total freedom, devoted to the path of dispassion towards the exchange of wealth, such a one is a true ascetic. Wearing worn-out rags thrown in the streets, using a blanket received by chance for a seat, without pride or selfishness, the ascetic wishes solely for the joy of the controlled mind. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">caṇḍālaḥ kimayaṁ dvijātirathavā śūdro'tha kiṁ tāpasaḥ</span></div><div><span style="font-size:small;">kiṁ vā tattvavivekapeśalamatiyagīśvaraḥ ko'pi kim |</span></div><div><span style="font-size:small;">ityutpannavikalpajalpamukharairābhāṣyamāṇā janaiḥ</span></div><div><span style="font-size:small;">na kruddhāḥ pathi naiva tuṣṭamanaso yānti svayaṁ yoginaḥ || 96|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> ”Is this person an outcaste? or a twice-born? or a sudra? or an ascetic? or else some master yogi with the mind filled with philosophical discernment? “When people address the ascetic thus, doubting and debating garrulously, the Yogis themselves walk away, neither angry nor pleased. </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;">pāṇiḥ pātraṁ pavitraṁ bhramaṇaparigataṁ bhaikṣamakṣayyamannaṁ</span></div><div><span style="font-size:small;">vistīrṇaṁ vastramāśādaśakamacapalaṁ talpamasvalpamurvī |</span></div><div><span style="font-size:small;">yeṣāṁ niḥsaṅgatāṅgīkaraṇa pariṇatasvāntasantoṣiṇaste</span></div><div><span style="font-size:small;">dhanyāḥ sannyastadainyavyatikaranikarāḥ karma nirmūlayanti || 99|| </span></div><div><span style="font-size:small;"><br /></span></div><div><span style="font-size:small;"> The hands serving as a sacred bowl, subsisting on the never-dwindling alms obtained while roaming, the vast expanse of the sky serving as a dress, and the earth for a stable, spacious bed---people with such dispassion are blessed indeed, for they have renounced the poverty of attitude seeking mundane pleasures and thus giving up worldly contacts, and inwardly contented in heart fulfilled by accepting solitude, and thus able to uproot all actions (the roots of future rebirths and deaths).</span></div><div><span style="font-size:small;"><br /></span></div></span></div></div><div><span style="font-family:verdana,sans-serif;"><b><span style="font-size:small;">The Story of </span></b></span><span style="font-family:verdana,sans-serif;"><b><span style="font-size:small;">Raja Bhartrihari by Svami Shivananda</span></b></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;"><br /></span></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;">Once when Raja Bhartrihari was on his throne, a great Tapasvin or Rishi came to his court. Bhartrihari at once got up from his seat, and prostrating himself before the Tapasvin began to serve him in various ways. The sage being extremely pleased with the Raja’s demeanour, gave him a fruit that could bestow upon the eater immortality and peace. Now Raja Bhartrihari had a very beautiful queen of whom he was very enamoured and whom he very dearly loved. He thought that the only person who deserved this fruit was his young queen and none else, and so he took this God-sent gift to her and offered her the same. This young queen, though for all practical purposes the beloved of the Raja, had a paramour in the person of the charioteer who used to take her for drives now and then. She therefore took this fruit to him and gave him the same. Again this charioteer had a prostitute whom also he loved, and, accordingly, he gave the fruit to her. Now, this prostitute thought that the only person who best deserved this fruit was Raja Bhartrihari himself, and so she took this fruit in her hands went to the Raja’s palace and offered it to him. Raja Bhartrihari was simply mystified. He was unable to solve the problem as to how it could be possible for this prostitute to get the fruit that was the rightful possession of his queen. After deep thought and great deliberation, he was able to solve the problem by himself. Just before this incident, Bhartrihari’s brother who came to know of the queen’s love for the king’s charioteer had told Bhartrihari that the queen was an unchaste lady and that it was a great shame onthe fair name of the royal family to keep a woman as queen in the palace when she secretly loved the king’s charioteer. But the young queen rose equal to the occasion and brought forth evidences to disprove the validity of the charge against her and was able to prevail upon the king to exile his brother from the kingdom. After due investigation into the whole matter, with all the dexterity that he could command, Bhartrihari came to the conclusion that, after all, the charge brought against his queen by his brother was true and that he had been fooled by a woman to take the extreme step of exiling his own brother who loved him so dearly and who held as high the fair name of the royal family by zealously guarding it from insinuation and blot. True Vairagya immediately dawned upon the king. He now thought that there was none in the world who was really dear to another, no, not even one’s own wife or brother or friend. He became convinced that in fact these are one’s real enemies. He felt extreme disgust for the world and its pleasures and at once left his kingdom, wife and children and retired into the forests to lead a life of a Sannyasin. He did profound meditation for many years and finally attained knowledge of Self. He wrote a book generally known as ‘Bhartrihari’s Vairagya Satakam, or the Hundred Verses of Renunciation’ a perusal of which will produce immediate disgust for things mundane and induce one to renounce everything and lead the life of a recluse.</span></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;"><br /></span></span></div><div><span style="font-family:verdana,sans-serif;"><b><span style="font-size:small;">One more variation of the same events</span></b></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;"><br /></span></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;">Raja Bhartari was the son of Raja Bhoj, king of Dharanagar. He had 71 ranis, of whom one, by name Pingla, was a disciple of Gorakh (47) who gave her a flower saying it would remain ever fresh as long as her husband was alive. One day to test Pingla’s love Bhartari went a-hunting and sent back his blood-stained clothes and horse with the news that he had been killed, but the rani, seeing the flower still fresh knew that the Raja only doubted her love for him and in grief at his mistrust killed herself. When she was carried out to the burning-ground the Raja evinced great grief and Gorakh appeared. Breaking his chipi (48), the saint walked round it, weeping and Bhartari asked him why he grieved. Gorakh answered that he could get the Raja a thousand queens, but never a vessel like the one he had just broken, and he showed him a hundred ranis as fair as Pingla, but each of them said: ‘Hold aloof! Art thou mad? No one knows how often we have been thy mothers or sisters or wives.’ Hearing these words Bhartari’s grief was moderated and he made Gorakh his guru, but did not abandon his kingdom. Still when he returned to his kingdom the loss of Pingla troubled him and his other queens bade him seek distraction in hunting. In great pomp he marched forth, and the dust darkened the sun. On the banks of the Samru he saw a herd of deer, 70 hinds with a single stag. He failed to kill the stag, and one of the hinds besought him to kill one of them instead, since the stag was as dear to them as he was to his queens, but the Raja said he, a Kshatriya, could not kill a hind. So the hind who had spoken bade the stag meet the Raja’s arrow, and as he fell he said: ‘Give my feet to the thief that he may escape with his life; my horns to a Jogi that he may use them as his nad; my skin to an ascetic that he may worship on it; my eyes to a fair woman that she may be called mirga-naini, (49); and eat my flesh thyself.’ And to this day these things are used as the dying stag desired.</span></span></div><div><span style="font-family:verdana,sans-serif;"><span style="font-size:small;"> </span></span><span style="font-family:verdana,sans-serif;"><span style="font-size:small;">On his return the Raja was met by Gorakh who said he had killed one of his disciples. Bhartari retorted that if he had any spiritual powers he could restore the stag to life, and Gorakh, casting a little earth on his body, did so. Bhartari then became a Jogi and with his retainers accompanied Gorakh, but the latter refused to accept him as a disciple unless he brought alms from his ranis, addressing them as his mothers, and practised jog for 12 years. Bhartari did as he was bid, and in answer to his queens’ remonstrances said: “From the point of view of my raj ye are my queens, but from that of jog ye are my mothers, as the guru has bidden me call you so.” Thus he became a perfect jogi and founded the Bhartari Bairag panth of the Jogis.</span></span></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com3tag:blogger.com,1999:blog-3033215996862723959.post-39427615425466192182010-12-21T05:16:00.000-08:002010-12-21T05:17:13.782-08:00Raja Rasalu<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Raja Rasalu</span> </h3> <div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/raja-rasalu/Fairy%20Tales.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292174546109/raja-rasalu/Fairy%20Tales.jpg" border="0" /></a></div></div><div>The story of Raja Rasalu usually comes as the continuation of the story of his older brother Puran Mal also known as Chorangi Nath, by whose blessing he was born. Although Puran Mal has told his step mother that her crime against him was pardoned, he consequently added that it was not entirely forgotten. As result of it, his blessing became at the same time kind of curse for the queen and king, as retribution for the sins they committed against him. Duty this cursed cruel parents were unable to take pleasure in the company of their child since the time he was born till the end of their lives. Fortune tellers have predicted them that forthcoming child will became the reason of death of them both, if they once see his face before he became twelve years old. To avoid this, Rasalu was placed separate from them since the moment he was born for the period of twelve years, but they were still unable to be with him even after the allotted twelve years has passed. In such way both parents went through the great pain, similar they have given to Puran Mal and his mother by separating them.</div><div>As his older brother, Raja Rasalū has acquired prominent role in the Natha Sampradaya, and yogis of the Mānnāthī panth considering themselves as being his descendants. Duty his historical connection with the Natha sect and on the base of some legends and historical records, it seems as much possible that Raja Rasalu was the real historical personage, who lived at the same time with Guru Goraksh Nath. Of course his life presented in the legends may vary greatly from the real historical account about him. More detailed historical analysis was omitted here because it was discussed in the previous section in connection with his brother Puran Mal.</div><div>The tales of two brothers existed in the form of ballads sung by the wondering minstrels all over area of the Northern part of India. It is obviously that in course of time, in the same way as many other oral folk tales, they went through numerous modifications by narrators. Often the different variations of tales about two brothers borrowing from each other, are telling about the same events as the part of life of one of them. </div><div>For first time legends about Raja Rasalu were published in the systematized form by Flora Annie Steel (1847-1929) in her book <a href="http://www.mainlesson.com/display.php?author=steel&book=punjab&story=_contents" target="_blank" rel="nofollow">Tales of the Panjab</a>. She based her narration on the stories song by the wondering minstrels of Punjab. The story was reproduced later with some omitting by Joseph Jacobs in his Indian Fairy Tales. The both authors found these legends as being suitable fairy-tales for the entertainment of children. That is true, the saga narrating the life story of Rasalu appearing to be much more near to the style of fairy tales, than to typical stories about the Natha Siddhas. Having not much to add to it, here I presented as it appeared in Tales of the Punjab by Flora Annie Steel.</div><div><div><br /></div><div><b>HOW RAJA RASÄLU WAS BORN</b></div><div><br /></div><div>ONCE there lived a great Raja, whose name was Sälbähan, and he had two Queens. Now the elder, by name Queen Achhrä, had a fair young son called Prince Püran; but the younger, by name Lonä, though she wept and prayed at many a shrine, had never a child to delight her eyes. So, being a bad, deceitful woman, envy and rage took possession of her heart, and she so poisoned Raja Sälbähan's mind against his son, young Püran, that just as the Prince was growing to manhood, his father became madly jealous of him, and in a fit of anger ordered his hands and feet to be cut off. Not content even with this cruelty, Raja Sälbähan had the poor young man thrown into a deep well. Nevertheless, Püran did not die, as no doubt the enraged father hoped and expected; for God preserved the innocent Prince, so that he lived on, miraculously, at the bottom of the well, until, years after, the great and holy Guru Goraknäth came to the place, and finding Prince Püran still alive, not only released him from his dreadful prison, but, by the power of magic, restored his hands and feet. Then Püran, in gratitude for this great boon, became a faqér, and placing the sacred earrings in his ears, followed Goraknäth as a disciple, and was called Püran Bhagat. </div><div>But as time went by, his heart yearned to see his mother's face, so Guru Goraknäth gave him leave to visit his native town, and Püran Bhagat journeyed thither and took up his abode in a large walled garden, where he had often played as a child. And, lo! he found it neglected and barren, so that his heart became sad when he saw the broken watercourses and the withered trees. Then he sprinkled the dry ground with water from his drinking vessel, and prayed that all might become green again. And, lo! even as he prayed, the trees shot forth leaves, the grass grew, the flowers bloomed, and all was as it had once been. </div><div>The news of this marvellous thing spread fast through the city, and all the world went out to see the holy man who had performed the wonder. Even the Raja Sälbähan and his two Queens heard of it in the palace, and they too went to the garden to see it with their own eyes. But Püran Bhagat's mother, Queen Achhrä, had wept so long for her darling, that the tears had blinded her eyes, and so she went, not to see, but to ask the wonder-working faqér to restore her sight. Therefore, little knowing from whom she asked the boon, she fell on the ground before Püran Bhagat, begging him to cure her; and, lo! almost before she asked, it was done, and she saw plainly. </div><div>Then deceitful Queen Lonä, who all these years had been longing vainly for a son, when she saw what mighty power the unknown faqér possessed, fell on the ground also, and begged for an heir to gladden the heart of Raja Sälbähan. </div><div>Then Püran Bhagat spoke, and his voice was stern,—"Raja Sälbähan already has a son. Where is he? What have you done with him? Speak truth, Queen Lonä, if you would find favour with God!" </div><div>Then the woman's great longing for a son conquered her pride, and though her husband stood by, she humbled herself before the faqér and told the truth,—how she had deceived the father and destroyed the son. </div><div>Then Püran Bhagat rose to his feet, stretched out his hands towards her, and a smile was on his face, as he said softly, "Even so, Queen Lonä! even so! And behold! I am Prince Püran, whom you destroyed and God delivered! I have a message for you. Your fault is forgiven, but not forgotten; you shall indeed bear a son, who shall be brave and good, yet will he cause you to weep tears as bitter as those my mother wept for me. So! take this grain of rice; eat it, and you shall bear a son that will be no son to you, for even as I was reft from my mother's eyes, so will he be reft from yours. Go in peace; your fault is forgiven, but not forgotten!" </div><div>Queen Lonä returned to the palace, and when the time for the birth of the promised son drew nigh, she inquired of three Jogis who came begging to her gate, what the child's fate would be, and the youngest of them answered and said, "O Queen, the child will be a boy, and he will live to be a great man. But for twelve years you must not look upon his face, for if either you or his father see it before the twelve years are past, you will surely die! This is what you must do,—as soon as the child is born you must send him away to a cellar underneath the ground, and never let him see the light of day for twelve years. After they are over, he may come forth, bathe in the river, put on new clothes, and visit you. His name shall be Raja Rasälu, and he shall be known far and wide." </div><div>So, when a fair young Prince was in due time born into the world, his parents hid him away in an underground palace, with nurses, and servants, and everything else a King's son might desire. And with him they sent a young colt, born the same day, and a sword, a spear, and a shield, against the day when Raja Rasälu should go forth into the world. </div><div>So there the child lived, playing with his colt, and talking to his parrot, while the nurses taught him all things needful for a King's son to know.</div><div> </div><div><b>HOW RAJA RASÄLU WENT OUT INTO THE WORLD</b></div><div><br /></div><div>YOUNG Rasälu lived on, far from the light of day, for eleven long years, growing tall and strong, yet contented to remain playing with his colt and talking to his parrot; but when the twelfth year began, the lad's heart leapt up with desire for change, and he loved to listen to the sounds of life which came to him in his palace-prison from the outside world. </div><div>"I must go and see where the voices come from!" he said; and when his nurses told him he must not go for one year more, he only laughed aloud, saying, "Nay! I stay no longer here for any man!" </div><div>Then he saddled his horse Bhanur Iraqi, put on his shining armour, and rode forth into the world; but—mindful of what his nurses had often told him—when he came to the river, he dismounted, and going into the water, washed himself and his clothes. </div><div>Then, clean of raiment, fair of face, and brave of heart, he rode on his way until he reached his father's city. There he sat down to rest a while by a well, where the women were drawing water in earthen pitchers. Now, as they passed him, their full pitchers poised upon their heads, the gay young Prince flung stones at the earthen vessels, and broke them all. Then the women, drenched with water, went weeping and wailing to the palace, complaining to the King that a mighty young Prince in shining armour, with a parrot on his wrist and a gallant steed beside him, sat by the well, and broke their pitchers. </div><div>Now, as soon as Raja Sälbähan heard this, he guessed at once that it was Prince Rasälu come forth before the time, and, mindful of the Jogis' words that he would die if he looked on his son's face before twelve years were past, he did not dare to send his guards to seize the offender and bring him to be judged. So he bade the women be comforted, and for the future take pitchers of iron and brass, and gave new ones from his treasury to those who did not possess any of their own. </div><div>But when Prince Rasälu saw the women returning to the well with pitchers of iron and brass, he laughed to himself, and drew his mighty bow till the sharp-pointed arrows pierced the metal vessels as though they had been clay. </div><div>Yet still the King did not send for him, and so he mounted his steed and set off in the pride of his youth and strength to the palace. He strode into the audience hall, where his father sat trembling, and saluted him with all reverence; but Raja Sälbähan, in fear of his life, turned his back hastily and said never a word in reply. </div><div>Then Prince Rasälu called scornfully to him across the hall— </div><div>"I came to greet thee, King, and not to harm thee!</div><div>What have I done that thou shouldst turn away?</div><div>Sceptre and empire have no power to charm me—</div><div>I go to seek a worthier prize than they!"</div><div>Then he strode out of the hall, full of bitterness and anger; but, as he passed under the palace windows, he heard his mother weeping, and the sound softened his heart, so that his wrath died down, and a great loneliness fell upon him, because he was spurned by both father and mother. So he cried sorrowfully— </div><div>"O heart crown'd with grief, hast thou naught </div><div>But tears for thy son? </div><div>Art mother of mine? Give one thought </div><div>To my life just begun!"</div><div>And Queen Lonä answered through her tears— </div><div>"Yea! mother am I, though I weep, </div><div>So hold this word sure,— </div><div>Go, reign king of all men, but keep </div><div>Thy heart good and pure!"</div><div>So Raja Rasälu was comforted, and began to make ready for fortune. He took with him his horse Bhanur Iraqi, and his parrot, both of whom had lived with him since he was born; and besides these tried and trusted friends he had two others—a carpenter lad, and a goldsmith lad, who were determined to follow the Prince till death. </div><div>So they made a goodly company, and Queen Lonä, when she saw them going, watched them from her window till she saw nothing but a cloud of dust on the horizon; then she bowed her head on her hands and wept, saying— </div><div>"O son who ne'er gladdened mine eyes, </div><div>Let the cloud of thy going arise, </div><div>Dim the sunlight and darken the day; </div><div>For the mother whose son is away </div><div>Is as dust!"</div><div><br /></div><div><b>HOW RAJA RASÄLU'S FRIENDS FORSOOK HIM</b></div><div><br /></div><div>NOW, on the first day, Raja Rasälu journeyed far, until he came to a lonely forest, where he halted for the night. And seeing it was a desolate place, and the night dark, he determined to set a watch. So he divided the time into three watches, and the carpenter took the first, the goldsmith the second, and Raja Rasälu the third. </div><div>Then the goldsmith lad spread a couch of clean grass for his master, and fearing lest the Prince's heart should sink at the change from his former luxurious life, he said these words of encouragement— </div><div>"Cradled till now on softest down, </div><div>Grass is thy couch to-night; </div><div>Yet grieve not thou if Fortune frown— </div><div>Brave hearts heed not her slight!"</div><div>Now, when Raja Rasälu and the goldsmith's son slept, a snake came out of a thicket hard by, and crept towards the sleepers. </div><div>"Who are you?" quoth the carpenter lad, "and why do you come hither?" </div><div>"I have destroyed all things within twelve miles!" returned the serpent. "Who are you that have dared to come hither? </div><div>Then the snake attacked the carpenter, and they fought until the snake was killed, when the carpenter hid the dead body under his shield, and said nothing of the adventure to his comrades, lest he should alarm them, for, like the goldsmith, he thought the Prince might be discouraged. </div><div>Now, when it came to Raja Rasälu's turn to keep watch, a dreadful unspeakable horror came out of the thicket. Nevertheless, Rasälu went up to it boldly, and cried aloud, "Who are you? and what brings you here?" </div><div>Then the awful unspeakable horror replied, "I have killed everything for thrice twelve miles around! Who are you that dare come hither?" </div><div>Whereupon Rasälu drew his mighty bow, and pierced the horror with an arrow, so that it fled into a cave, whither the Prince followed it. And they fought long and fiercely, till at last the horror died, and Rasälu returned to watch in peace. </div><div>Now, when morning broke, Raja Rasälu called his sleeping servants, and the carpenter showed with pride the body of the serpent he had killed. </div><div>"'Tis but a small snake!" quoth the Raja. "Come and see what I killed in the cave!" </div><div>And, behold! when the goldsmith lad and the carpenter lad saw the awful, dreadful, unspeakable horror Raja Rasälu had slain, they were exceedingly afraid, and falling on their knees, begged to be allowed to return to the city, saying, "O mighty Rasälu, you are a Raja and a hero! You can fight such horrors; we are but ordinary folk, and if we follow you we shall surely be killed. Such things are nought to you, but they are death to us. Let us go!" </div><div>[244] Then Rasälu looked at them sorrowfully, and bade them do as they wished, saying— </div><div>"Aloes linger long before they flower:</div><div>Gracious rain too soon is overpast;</div><div>Youth and strength are with us but an hour:</div><div>All glad life must end in death at last!</div><div>But king reigns king without consent of courtier;</div><div>Rulers may rule, though none heed their command.</div><div>Heaven-crown'd heads stoop not, but rise the haughtier,</div><div>Alone and houseless in a stranger's land!"</div><div>So his friends forsook him, and Rasälu journeyed on alone. </div><div><br /></div><div><b>HOW RAJA RASÄLU KILLED THE GIANTS</b></div><div><br /></div><div>NOW after a time, Raja Rasälu arrived at Nila city, and as he entered the town he saw an old woman making unleavened bread, and as she made it she sometimes wept, and sometimes laughed; so Rasälu asked her why she wept and laughed, but she answered sadly, as she kneaded her cakes, "Why do you ask? What will you gain by it?" </div><div>"Nay, mother!" replied Rasälu, "if you tell me the truth, one of us must benefit by it." </div><div>And when the old woman looked in Rasälu's face she saw that it was kind, so she opened her heart to] him, saying, with tears, "O stranger, I had seven fair sons, and now I have but one left, for six of them have been killed by a dreadful giant who comes every day to this city to receive tribute from us,—every day a fair young man, a buffalo, and a basket of cakes! Six of my sons have gone, and now to-day it has once more fallen to my lot to provide the tribute; and my boy, my darling, my youngest, must meet the fate of his brothers. Therefore I weep!" </div><div>Then Rasälu was moved to pity, and said— </div><div>"Fond, foolish mother! cease these tears— </div><div>Keep thou thy son. I fear nor death nor life, </div><div>Seeking my fortune everywhere in strife. </div><div>My head for his I give!—so calm your fears."</div><div>Still the old woman shook her head doubtfully, saying, "Fair words, fair words! but who will really risk his life for another?" </div><div>Then Rasälu smiled at her, and dismounting from his gallant steed, Bhanur Iraqi, he sat down carelessly to rest, as if indeed he were a son of the house, and said, "Fear not, mother! I give you my word of honour that I will risk my life to save your son." </div><div>Just then the high officials of the city, whose duty it was to claim the giant's tribute, appeared in sight, and the old woman fell a-weeping once more, saying— </div><div>"O Prince, with the gallant gray steed and the turban bound high </div><div>O'er thy fair bearded face; keep thy word, my oppressor draws nigh!"</div><div>Then Raja Rasälu rose in his shining armour, and haughtily bade the guards stand aside. </div><div>"Fair words!" replied the chief officer; "but if this woman does not send the tribute at once, the giants will come and disturb the whole city. Her son must go!" </div><div>"I go in his stead!" quoth Rasälu more haughtily still. "Stand back, and let me pass!" </div><div>Then, despite their denials, he mounted his horse, and taking the basket of cakes and the buffalo, he set off to find the giant, bidding the buffalo show him the shortest road. </div><div>Now, as he came near the giants' house, he met one of them carrying a huge skinful of water. No sooner did the water-carrier giant see Raja Rasälu riding along on his horse Bhanur Iraqi and leading the buffalo, than he said to himself, "Oho! we have a horse extra to-day! I think I will eat it myself, before my brothers see it!" </div><div>Then he reached out his hand, but Rasälu drew his sharp sword and smote the giant's hand off at a blow, so that he fled from him in great fear. </div><div>Now, as he fled, he met his sister the giantess, who called out to him, "Brother, whither away so fast?" </div><div>And the giant answered in haste, "Raja Rasälu has come at last, and see!—he has cut off my hand with one blow of his sword!" </div><div>Then the giantess, overcome with fear, fled with her brother, and as they fled they called aloud— </div><div>"Fly! brethren, fly! </div><div>Take the path that is nearest; </div><div>The fire burns high </div><div>That will scorch up our dearest!</div><div>[248] </div><div>Life's joys we have seen: </div><div>East and west we must wander! </div><div>What has been, has been; </div><div>Quick! some remedy ponder."</div><div>Then all the giants turned and fled to their astrologer brother, and bade him look in his books to see if Raja Rasälu were really born into the world. And when they heard that he was, they prepared to fly east and west; but even as they turned, Raja Rasälu rode up on Bhanur Iraqi, and challenged them to fight, saying, "Come forth, for I am Rasälu, son of Raja Sälbähan, and born enemy of the giants!" </div><div>Then one of the giants tried to brazen it out, saying, "I have eaten many Rasälus like you! When the real man comes, his horse's heel-ropes will bind us and his sword cut us up of their own accord!" </div><div>Then Raja Rasälu loosed his heel-ropes, and dropped his sword upon the ground, and, lo! the heel-ropes bound the giants, and the sword cut them in pieces. </div><div>Still, seven giants who were left tried to brazen it out, saying, "Aha! We have eaten many Rasälus like you! When the real man comes, his arrow will pierce seven girdles placed one behind the other." </div><div>So they took seven iron girdles for baking bread, and placed them one behind the other, as a shield, and behind them stood the seven giants, who were own brothers, and, lo! when Raja Rasälu twanged his mighty bow, the arrow pierced through the seven girdles, and spitted the seven giants in a row! </div><div>But the giantess, their sister, escaped, and fled to a cave in the Gandgari mountains. Then Raja Rasälu had a statue made in his likeness, and clad it in shining armour, with sword and spear and shield. And he placed it as a sentinel at the entrance of the cave, so that the giantess dared not come forth, but starved to death inside. </div><div>So this is how he killed the giants. </div><div><br /></div><div><b>HOW RAJA RASÄLU BECAME A JOGI</b></div><div><br /></div><div>THEN, after a time, Rasälu went to Hodinagari. And when he reached the house of the beautiful far-famed Queen Sundran, he saw an old Jogi sitting at the gate, by the side of his sacred fire. </div><div>"Wherefore do you sit there, father?" asked Raja Rasälu. </div><div>"My son," returned the Jogi, "for two-and-twenty years have I waited thus to see the beautiful Sundran, yet have I never seen her!" </div><div>"Make me your pupil," quoth Rasälu, "and I will wait too." </div><div>"You work miracles already, my son," said the Jogi; "so where is the use of your becoming one of us?" </div><div>Nevertheless, Raja Rasälu would not be denied, so the Jogi bored his ears and put in the sacred earrings. Then the new disciple put aside his shining armour, and sat by the fire in a Jogi's loin-cloth, waiting to see Queen Sundran. </div><div>Then, at night, the old Jogi went and begged alms from four houses, and half of what he got he gave to Rasälu and half he ate himself. Now Raja Rasälu, being a very holy man, and a hero besides, did not care for food, and was well content with his half share, but the Jogi felt starved. </div><div>The next day the same thing happened, and still Rasälu sat by the fire waiting to see the beautiful Queen Sundran. </div><div>Then the Jogi lost patience, and said, "O my disciple, I made you a pupil in order that you might beg, and feed me, and behold, it is I who have to starve to feed you!" </div><div>"You gave no orders!" quoth Rasälu, laughing. "How can a disciple beg without his master's leave?" </div><div>"I order you now!" returned the Jogi. "Go and beg enough for you and for me." </div><div>So Raja Rasälu rose up, and stood at the gate of Queen Sundran's palace, in his Jogi's dress, and sang, </div><div>"Alakh! at thy threshold I stand, </div><div>Drawn from far by the name of thy charms; </div><div>Fair Sundran, with generous hand, </div><div>Give the earring-decked Jogi an alms!"</div><div>Now when Queen Sundran, from within, heard Rasälu's voice, its sweetness pierced her heart, so that she immediately sent out alms by the hand of her maid-servant. But when the maiden came to the gate, and saw the exceeding beauty of Rasälu, standing outside, fair in face and form, she fainted away, dropping the alms upon the ground. </div><div>Then once more Rasälu sang, and again his voice fell sweetly on Queen Sundran's ears, so that she sent out more alms by the hand of another maiden. But she also fainted away at the sight of Rasälu's marvellous beauty. </div><div>Then Queen Sundran rose, and came forth herself, fair and stately. She chid the maidens, gathered up the broken alms, and setting the food aside, filled the plate with jewels and put it herself into Rasälu's hands, saying proudly— </div><div>"Since when have the earrings been thine? </div><div>Since when wert thou made a faqér? </div><div>What arrow from Love's bow has struck thee? </div><div>What seekest thou here? </div><div>Do you beg of all women you see, </div><div>Or only, fair Jogi, of me?"</div><div>And Rasälu, in his Jogi's habit, bent his head towards her, saying softly— </div><div>"A day since the earrings were mine, </div><div>A day since I turned a faqér; </div><div>But yesterday Love's arrow struck me; </div><div>I seek nothing here! </div><div>I beg nought of others I see, </div><div>But only, fair Sundran, of thee!"</div><div>Now, when Rasälu returned to his master with the plate full of jewels, the old Jogi was sorely astonished, and bade him take them back, and ask for food instead. So Rasälu returned to the gate, and sang— </div><div>"Alakh! at thy threshold I stand, </div><div>Drawn from far by the fame of thy charms; </div><div>Fair Sundran, with generous hand, </div><div>Give the earring-decked beggar an alms!"</div><div>Then Queen Sundran rose up, proud and beautiful, and coming to the gate, said softly— </div><div>"No beggar thou! The quiver of thy mouth </div><div>Is set with pearly shafts; its bow is red </div><div>As rubies rare. Though ashes hide thy youth, </div><div>Thine eyes, thy colour, herald it instead! </div><div>Deceive me not—pretend no false desire— </div><div>But ask the secret alms thou dost require."</div><div><br /></div><div>But Rasälu smiled a scornful smile, saying— </div><div>"Fair Queen! what though the quiver of my mouth </div><div>Be set with glistening pearls and rubies red? </div><div>I trade not jewels, east, west, north, or south; </div><div>Take back thy gems, and give me food instead. </div><div>Thy gifts are rich and rare, but costly charms </div><div>Scarce find fit placing in a Jogi's alms!"</div><div>Then Queen Sundran took back the jewels, and bade the beautiful Jogi wait an hour till the food was cooked. Nevertheless, she learnt no more of him, for he sat by the gate and said never a word. Only when Queen Sundran gave him a plate piled up with sweets, and looked at him sadly, saying— </div><div>"What King's son art thou? and whence dost thou come? </div><div>What name hast thou, Jogi, and where is thy home?"</div><div>then Raja Rasälu, taking the alms, replied— </div><div>"I am fair Lonä's son; my father's name </div><div>Great Sälbähan, who reigns at Siälkot. </div><div>I am Rasälu; for thy beauty's fame </div><div>These ashes, and the Jogi's begging note, </div><div>To see if thou wert fair as all men say; </div><div>Lo! I have seen it, and I go my way!"</div><div>Then Rasälu returned to his master with the sweets, and after that he went away from the place, for he feared lest the Queen, knowing who he was, might try to keep him prisoner. </div><div>And beautiful Sundran waited for the Jogi's cry, and when none came, she went forth, proud and stately, to ask the old Jogi whither his pupil had gone. </div><div>Now he, vexed that she should come forth to ask for a stranger, when he had sat at her gates for two-and-twenty years with never a word or sign, answered back, "My pupil? I was hungry, and I ate him, because he did not bring me alms enough." </div><div>"Oh, monster!" cried Queen Sundran. "Did I not send thee jewels and sweets? Did not these satisfy thee, that thou must feast on beauty also?" </div><div>"I know not," quoth the Jogi; "only this I know—I put the youth on a spit, roasted him, and ate him up. He tasted well!" </div><div>"Then roast and eat me too!" cried poor Queen Sundran; and with the words she threw herself into the sacred fire and became sati for the love of the beautiful Jogi Rasälu. </div><div>And he, going thence, thought not of her, but fancying he would like to be king a while, he snatched the throne from Raja Hari Chand, and reigned in his stead. </div><div><br /></div><div><b>HOW RAJA RASÄLU JOURNEYED TO THE CITY OF KING SARKAP</b></div><div><br /></div><div>NOW, after he had reigned a while in Hodinagari, Rasälu gave up his kingdom, and started off to play chaupur with King Sarkap. And as he journeyed there came a fierce storm of thunder and lightning, so that he sought shelter, and found none save an old graveyard, where a headless corpse lay upon the ground. So lonesome was it that even the corpse seemed company, and Rasälu, sitting down beside it, said— </div><div>"There is no one here, nor far nor near, </div><div>Save this breathless corpse so cold and grim; </div><div>Would God he might come to life again, </div><div>'Twould be less lonely to talk to him."</div><div>And immediately the headless corpse arose and sat beside Raja Rasälu. And he, nothing astonished, said to it— </div><div>"The storm beats fierce and loud, </div><div>The clouds rise thick in the west; </div><div>What ails thy grave and thy shroud, </div><div>O corpse, that thou canst not rest?"</div><div>[256] Then the headless corpse replied— </div><div>"On earth I was even as thou, </div><div>My turban awry like a king, </div><div>My head with the highest, I trow, </div><div>Having my fun and my fling, </div><div>Fighting my foes like a brave, </div><div>Living my life with a swing. </div><div>And, now I am dead, </div><div>Sins, heavy as lead, </div><div>Will give me no rest in my grave!"</div><div>So the night passed on, dark and dreary, while Rasälu sat in the graveyard and talked to the headless corpse. Now when morning broke and Rasälu said he must continue his journey, the headless corpse asked him whither he was going; and when he said. "to play chaupur with King Sarkap," the corpse begged him to give up the idea, saying, "I am King Sarkap's brother, and I know his ways. Every day, before breakfast, he cuts off the heads of two or three men, just to amuse himself. One day no one else was at hand, so he cut off mine, and he will surely cut off yours on some pretence or another. However, if you are determined to go and play chaupur with him, take some of the bones from this graveyard, and make your dice out of them, and then the enchanted dice with which my brother plays will lose their virtue. Otherwise he will always win." </div><div>So Rasälu took some of the bones lying about, and fashioned them into dice, and these he put into his pocket. Then, bidding adieu to the headless corpse, he went on his way to play chaupur with the King.</div><div> </div><div><b>HOW RAJA RASÄLU SWUNG THE SEVENTY FAIR MAIDENS, DAUGHTERS OF THE KING</b></div><div><br /></div><div>NOW, as Raja Rasälu, tender-hearted and strong, journeyed along to play chaupur with the King, he came to a burning forest, and a voice rose from the fire saying, "O traveller, for God's sake save me from the fire!" </div><div>Then the Prince turned towards the burning forest, and, lo! the voice was the voice of a tiny cricket. Nevertheless, Rasälu, tender-hearted and strong, snatched it from the fire and set it at liberty. Then the little creature, full of gratitude, pulled out one of its feelers, and giving it to its preserver, said, "Keep this, and should you ever be in trouble, put it into the fire, and instantly I will come to your aid." </div><div>The Prince smiled, saying, "What help could you give me?" Nevertheless, he kept the hair and went on his way. </div><div>Now, when he reached the city of King Sarkap, seventy maidens, daughters of the King, came out to meet him—seventy fair maidens, merry and careless, full of smiles and laughter; but one, the youngest of them all, when she saw the gallant young Prince riding on Bhanur Iraqi, going gaily to his doom, was filled with pity, and called to him, saying— </div><div>"Fair Prince, on the charger so gray, </div><div>Turn thee back! turn thee back! </div><div>Or lower thy lance for the fray; </div><div>Thy head will be forfeit to-day! </div><div>Dost love life? then, stranger, I pray, </div><div>Turn thee back! turn thee back!"</div><div>But he, smiling at the maiden, answered lightly— </div><div>"Fair maiden, I come from afar, </div><div>Sworn conqueror in love and in war! </div><div>King Sarkap my coming will rue, </div><div>His head in four pieces I'll hew; </div><div>Then forth as a bridegroom I'll ride, </div><div>With you, little maid, as my bride!"</div><div>Now when Rasälu replied so gallantly, the maiden looked in his face, and seeing how fair he was, and how brave and strong, she straightway fell in love with him, and would gladly have followed him through the world. </div><div>But the other sixty-nine maidens, being jealous, laughed scornfully at her, saying, "Not so fast, O gallant warrior! If you would marry our sister you must first do our bidding, for you will be our younger brother." </div><div>"Fair sisters!" quoth Rasälu gaily, "give me my task and I will perform it." </div><div>So the sixty-nine maidens mixed a hundredweight of millet seed with a hundredweight of sand, and giving it to Rasälu, bade him separate the seed from the sand. </div><div>Then he bethought him of the cricket, and drawing the feeler from his pocket, thrust it into the fire. And immediately there was a whirring noise in the air, and a great flight of crickets alighted beside him, and among them the cricket whose life he had saved. </div><div>Then Rasälu said, "Separate the millet seed from the sand." </div><div>"Is that all?" quoth the cricket; "had I known how small a job you wanted me to do, I would not have assembled so many of my brethren." </div><div>With that the flight of crickets set to work, and in one night they separated the seed from the sand. </div><div>Now when the sixty-nine fair maidens, daughters of the King, saw that Rasälu had performed his task, they set him another, bidding him swing them all, one by one, in their swings, until they were tired. </div><div>Whereupon he laughed, saying, "There are seventy of you, counting my little bride yonder, and I am not going to spend my life in swinging girls; yet, by the time I have given each of you a swing, the first will be wanting another! No! if you want to swing, get in, all seventy of you, into one swing, and then I will see what I can compass." </div><div>So the seventy maidens, merry and careless, full of smiles and laughter, climbed into the one swing, and Raja Rasälu, standing in his shining armour, fastened the ropes to his mighty bow, and drew it up to its fullest bent. Then he let go, and like an arrow the swing shot into the air, with its burden of seventy fair maidens, merry and careless, full of smiles and laughter. </div><div>But as it swung back again, Rasälu, standing there in his shining armour, drew his sharp sword and severed the ropes. Then the seventy fair maidens fell to the ground headlong; and some were bruised and some broken, but the only one who escaped unhurt was the maiden who loved Rasälu, for she fell out last, on the top of the others, and so came to no harm. </div><div>After this, Rasälu strode on fifteen paces, till he came to the seventy drums, that every one who came to play chaupur with the King had to beat in turn; and he beat them so loudly that he broke them all. Then he came to the seventy gongs, all in a row, and he hammered them so hard that they cracked to pieces. </div><div>Seeing this, the youngest Princess, who was the only one who could run, fled to her father the King in a great fright, saying— </div><div>"A mighty Prince, Sarkap! making havoc, rides along, </div><div>He swung us, seventy maidens fair, and threw us out headlong; </div><div>He broke the drums you placed there and the gongs too in his pride, </div><div>Sure, he will kill thee, father mine, and take me for his bride!"</div><div>But King Sarkap replied scornfully— </div><div>"Silly maiden, thy words make a lot </div><div>Of a very small matter; </div><div>For fear of my valour, I wot, </div><div>His armour will clatter. </div><div>As soon as I've eaten my bread </div><div>I'll go forth and cut off his head!"</div><div>Notwithstanding these brave and boastful words, he was in reality very much afraid, having heard of Rasälu's renown. And learning that he was stopping at the house of an old woman in the city, till the hour for playing chaupur arrived, Sarkap sent slaves to him with trays of sweetmeats and fruit, as to an honoured guest. But the food was poisoned. </div><div>Now when the slaves brought the trays to Raja Rasälu, he rose up haughtily, saying, "Go, tell your master I have nought to do with him in friendship. I am his sworn enemy, and I eat not of his salt!" </div><div>So saying, he threw the sweetmeats to Raja Sarkap's dog, which had followed the slaves, and lo! the dog died. </div><div>Then Rasälu was very wroth, and said bitterly, "Go back to Sarkap, slaves! and tell him that Rasälu deems it no act of bravery to kill even an enemy by treachery." </div><div><br /></div><div><b>HOW RAJA RASÄLU PLAYED CHAUPUR WITH KING SARKAP</b></div><div><br /></div><div>NOW, when evening came, Raja Rasälu went forth to play chaupur with King Sarkap, and as he passed some potters' kilns he saw a cat wandering about restlessly; so he asked what ailed her that she never stood still, and she replied, "My kittens are in an unbaked pot in the kiln yonder. It has just been set alight, and my children will be baked alive; therefore I cannot rest!" </div><div>Her words moved the heart of Raja Rasälu, and, going to the potter, he asked him to sell the kiln as it was; but the potter replied that he could not settle a fair price till the pots were burnt, as he could not tell how many would come out whole. Nevertheless, after some bargaining, he consented at last to sell the kiln, and Rasälu, having searched through all the pots, restored the kittens to their mother, and she, in gratitude for his mercy, gave him one of them, saying, "Put it in your pocket, for it will help you when you are in difficulties." </div><div>So Raja Rasälu put the kitten in his pocket, and went to play chaupur with the King. </div><div>Now, before they sat down to play, Raja Sarkap fixed his stakes. On the first game, his kingdom; on [263] the second, the wealth of the whole world; and on the third, his own head. So, likewise, Raja Rasälu fixed his stakes. On the first game, his arms; on the second, his horse; and on the third, his own head. </div><div>Then they began to play, and it fell to Rasälu's lot to make the first move. Now he, forgetful of the dead man's warning, played with the dice given him by Raja Sarkap; then, in addition, Sarkap let loose his famous rat, Dhol Raja, and it ran about the board, upsetting the chaupur pieces on the sly, so that Rasälu lost the first game, and gave up his shining armour. </div><div>So the second game began, and once more Dhol Raja, the rat, upset the pieces; and Rasälu, losing the game, gave up his faithful steed. Then Bhanur Iraqi, who stood by, found voice, and cried to his master— </div><div>"I am born of the sea and of gold; </div><div>Dear Prince! trust me now as of old. </div><div>I'll carry you far from these wiles— </div><div>My flight, all unspurr'd, will be swift as a bird, </div><div>For thousands and thousands of miles! </div><div>Or if needs you must stay; ere the next game you play, </div><div>Place hand in your pocket, I pray!"</div><div>Hearing this, Raja Sarkap frowned, and bade his slaves remove Bhanur Iraqi, since he gave his master advice in the game. Now when the slaves came to lead the faithful steed away, Rasälu could not refrain from tears, thinking over the long years during which Bhanur Iraqi had been his companion. But the horse cried out again— </div><div>"Weep not, dear Prince! I shall not eat my bread </div><div>Of stranger hands, nor to strange stall be led. </div><div>Take thy right hand, and place it as I said."</div><div>These words roused some recollection in Rasälu's mind, and when, just at this moment, the kitten in his pocket began to struggle, he remembered the warning which the corpse had given him about the dice made from dead men's bones. Then his heart rose up once more, and he called boldly to Raja Sarkap, "Leave my horse and arms here for the present. Time enough to take them away when you have won my head!" </div><div>Now, Raja Sarkap, seeing Rasälu's confident bearing, began to be afraid, and ordered all the women of his palace to come forth in their gayest attire and stand before Rasälu, so as to distract his attention from the game. But he never even looked at them; and drawing the dice from his pocket, said to Sarkap, "We have played with your dice all this time; now we will play with mine." </div><div>Then the kitten went and sat at the window through which the rat Dhol Raja used to come, and the game began. </div><div>After a while, Sarkap, seeing Raja Rasälu was winning, called to his rat, but when Dhol Raja saw the kitten he was afraid, and would not go farther. So Rasälu won, and took back his arms. Next he played for his horse, and once more Raja Sarkap called for his rat; but Dhol Raja, seeing the kitten keeping watch, was afraid. So Rasälu won the second stake, and took back Bhanur Iraqi. </div><div>Then Sarkap brought all his skill to bear on the third and last game, saying— </div><div>"O moulded pieces, favour me to-day! </div><div>For sooth this is a man with whom I play. </div><div>No paltry risk—but life and death at stake; </div><div>As Sarkap does, so do, for Sarkap's sake!"</div><div>But Rasälu answered back— </div><div>"O moulded pieces, favour me to-day! </div><div>For sooth it is a man with whom I play. </div><div>No paltry risk—but life and death at stake; </div><div>As Heaven does, so do, for Heaven's sake!"</div><div>So they began to play, whilst the women stood round in a circle, and the kitten watched Dhol Raja from the window. Then Sarkap lost, first his kingdom, then the wealth of the whole world, and lastly his head. </div><div>Just then, a servant came in to announce the birth of a daughter to Raja Sarkap, and he, overcome by misfortunes, said, "Kill her at once! for she has been born in an evil moment, and has brought her father ill luck!" </div><div>But Rasälu rose up in his shining armour, tenderhearted and strong, saying, "Not so, O king! She has done no evil. Give me this child to wife; and if you will vow, by all you hold sacred, never again to play chaupur for another's head, I will spare yours now!" </div><div>Then Sarkap vowed a solemn vow never to play for another's head; and after that he took a fresh mango branch, and the new-born babe, and placing them on a golden dish, gave them to the Prince. </div><div>Now, as Rasälu left the palace, carrying with him the new-born babe and the mango branch, he met a band of prisoners, and they called out to him— </div><div>"A royal hawk art thou, O King! the rest</div><div>But timid wild-fowl. Grant us our request—</div><div>Unloose these chains, and live for ever blest!"</div><div>And Raja Rasälu hearkened to them, and bade King Sarkap set them at liberty. </div><div>Then he went to the Murti Hills, and placed the new-born babe, Kokilan, in an underground palace, and planted the mango branch at the door, saying, "In twelve years the mango tree will blossom; then will I return and marry Kokilan." </div><div>And after twelve years, the mango tree began to flower, and Raja Rasälu married the Princess Kokilan, whom he won from Sarkap when he played chaupur with the King. </div><div>Here is the end.</div><div><br /></div><div>Sometimes story of Rasalu goes further, some of Punjab tales not ending on this happy end, but telling about consequent soorwful events. It is said that Rany Kokilan was ofthen left alone by heer husband who was busy in his responcibilities as a king and often was away from home. Some historical reports saying that he often was at war wit different enimies. To be shure about her conduct while he was absent, Raja Rasalū has left with her, as spies two birds which could talk, to report him. One of them was a parrot and other was hill starling. </div><div>While Rasalū was absent on a hunting excursion, his young and lonely bride was seated at her window one day, when the handsome Rāja Hodi chanced to see her as he rode past. “And she saw him, and he took the place which Rasalū had left vacant in her heart… So Rana Kokla threw him down a rope, which she tied firmly to the balcony. And Rāja Hodi clambered up to the balcony by this rope, and entered the chamber of Rana Kokla. And the mina exclaimed: ‘What wickedness is this?’ Then Hodi went straight to the mina's cage and wrung its neck. So the parrot, taking warning, said: ‘The steed of Rasalū is swift; what if he should surprise you? Let me out of my cage, and I will fly over the palace, and will inform you the instant he appears in sight.’ And Kokla said: ‘O excellent bird! do even as thou hast said,’ and she released the bird from its cage. Then the parrot flew swift as an arrow to Dumtūr, and alighting upon Rasalū's shoulder, as he hunted the stag, exclaimed: ‘O Raja, a cat is at your cream!’” </div><div> </div></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1tag:blogger.com,1999:blog-3033215996862723959.post-81136906880392896662010-12-21T05:15:00.001-08:002010-12-21T05:15:47.527-08:00Chorangi Nath<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Chorangi Nath</span> </h3> <div dir="ltr"><div><span style="font-family:verdana, sans-serif;"><div><div><br /></div><div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/chorangi-nath/10-Chorangipa.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292469822401/chorangi-nath/10-Chorangipa.jpg?height=320&width=258" border="0" width="258" height="320" /></a></div>The pathetic story of the Siddh Caurangī-nāth, who also known as Pūran Bhagat and Pūran Mal, or simply Pūran, since long time was theme of folklore songs singed by wondering menessterels all over India, especially in its Northern part from Panjab to Bengal. Dramatical tale of the young prince who was falsely accused by his zealous step-mother, and who was thrown into the well after his limbs were cut away, was theme of many balads and folk-theater plays, touching the hearts of people all over India. The legend about him stay side by side with the tale of another legendary natha personage Raja Rasalu, who was his younger brother born from his step mother.</div><div>There existing so many variations of his legend, circulating in form of songs and dramatical stories, that sometimes it becomes difficult to decide which of them is more near to his actual story. </div><div>One more account about his life found beetween stories or eighty-four Mahasiddhas in the Tibetan version of the book called Caturaśīti-siddha-pravṛitti. So far, it is the oldest written account on hs life, which came without changes since the time it was put on paper, presently awalble. </div><div>He have got his name Chorangi-nath in accordance with the Nath tradition of India, and Chorangipa in accordance with Tibetan tradition of Mahasiddhas because his limds were cut away. Cīrā literally means an incision, a cut or a wound, and aṅg means a limb, therefore Cīrā-aṅgi means ‘whose limbs were cut away.’ Similarly he called Pūran Bhagat, Pūran Mal or simply Pūran becouse he got his body restored to its previous condition. Pūrā means entire, complete or whole, therefore Pūran can be translated as ‘whose body was restored in its previous conditon and become entire as before.’ ?</div><div>He became great yogi and realised mahasiddha in both traditions as indian as well as Tibetan. Although Tibetan version of legend about him found in CSP says that he had no disciples, Nātha sect presently has one pant presumably founded by him that is Pagal panthi. </div><div><br /></div><div>Historical</div><div>. </div><div>As with rest of Natha Siddhas, it is difficult to figure out exact time when he lived, but one fact is without doubt: in accordance with most legends he lived at the same time with Guru Goraksh Nath and Matseyndranath. There exist great disagreement of different sourses placing him between 2nd to 9th centuries. Legneds usualy not mention period of time he lived, and historical records about people contemporary to him vary.</div><div>Most common version of legend existing in India, and amongst nath Sadhus, says that he was the son of Raja of Syālkoṭ (presently area of Punjab in Pakistan), Śālivāhan (Salwan, Sālbān) and Queen Ichhran (Achhrā, Achran). Historicaly, city Syālkoṭ (old name Sākal) was built in the end of eights century by father of Raja Śālivāhan, Gaj by name. It is said that prior it, he had his capital situated at Rāval-Piṇḍī, near the place where new capital was built. Raja Śālivāhan rebuilt city about at the same time when king of Kashmir was Raja Sam Dutt. In accordance with some legends Raja Śālivāhan was of Sia caste, and there by name " Syālkoṭ " means 'the fort of Sias'. He had two sons: Puran and Rasalu and two wives, Rani Loona Chamba and Rani Achran.</div><div>The well in which Puran was trown by his father still exist near Sialkot, on distance five miles and called "Pūran Bhagat vālā Kūa" (well of Puran), there are village near it which also called Pūran vālā (vilage of Puran). Previously it is said Puran’s tomb was there, atleast till 1857 A.D. which later was destroed.</div><div>Puran is one of the most famous saints of the Panjab. Both became followers of Gorakhnath, and Puran, especially, became a renowned Yogi. </div><div><br /></div><div>Legends and stories</div><div><br /></div><div>On the advice of the Hindu pandits and palmists, the young Prince's name was chosen to be Puran. Rani Lona was the first wife of Raja Salbahan but she was childless. So as Raja Salbahan grew closer to Rani Achran, Rani Lone felt jealous of her and did not miss any opportunities to insult Rani Achran and Puran.</div><div>Incidentally, a Guru who lived beside the Chenab river, Guru Gorganath, happened by that well with his companions. While they were resting beside the well they found the injured Prince and rescued him. After the Prince had partially recovered and related his story, Guru Gorganath invited him to join his group and started his physical recovery and spiritual training.</div><div>After few years of stay, Guru Gorganath ordered the Prince to stay beside the well, built him a camp for his residence and departed to Jehlum. Prince Puran stayed there for many years and gave spiritual advice to the people of the area. With the passage of time, he became quite famous among the people and came to be known as Puran Bhagat and his appearance changed completely.</div><div>When Puran Bhagat's fame reached the palace of Rani Lone, who was still childless, she visited him along with Raja Salbahan and requested him to pray for her. Puran told them that he would pray only if Rani Lone would tell him whether Puran was guilty or innocent. This shocked Rani Lone who revealed the truth.</div><div>Raja Salbahan was further shocked when Puran revealed his identity. He requested Puran to forgive them and accompany them to his palace but Puran refused and told them that they might be forgiven by the Lord and might get blessed with a son who should be named Rasalu.</div><div>Later, Raja Salbahan built a place for worship and arranged free distribution of food at the camp of Puran Bhagat. When he died, his samadhi (Hindu cremation ceremony) took place on a mound in front of the place where he used to dwell and a beautiful small tomb was erected in his remembrance.</div><div>Puran's well is a famous historical site located just outside the city of Sialkot. According to Mutiny in Sialkot there were remains of Puran's tomb extant in 1857, but now there is no tomb except for a small building, a small place for worship and a running well.</div><div><br /></div><div>When Pūran was born, astrologers found something wrong in his horoscope, so they advised king to keep him in isolated place for twelve years . This advice was folloved by king, and prince has spent twelve years away from the king’s palace. At time when he was absent from palace, the king married a new queen , which was of low-caste and much more young than king was. </div><div>Once when king was out of the palace for hunting, young stepmother of prince being enamored by his beauty, has made unchaste purposes to him, which he rejected. Queen being angry on this and scared of possible disclose of her misconduct to the king, decided acting first, and played drama for acusing young prince for misbehavior with her. </div><div>To prove that her word were true, at time when king was about to return, she went to her room and made bloody injuries and scratches all over her body. She tored her closes to pieces and lay down in such condition on her bad, pretending to be raped and injured. When king found her in this state, he believed in accusations done by her, and became overhelmet with anger. He ordered to his servants to cat away hands and feet of prince, and throw him into the well situated deep in jungles. This was done by them, and after some time, he was found in such condition by Goraksh Nath, who restored him to previous state. After it, he refused to return to the palace, and became dicsiple of Goraksh Nath , with whom he was traveling aftewards.</div><div>Once Goraksh nath made him pass through severe test. When they reached to area rulled by One day Pooran passes through the lands of queen Sundaran. She falls for him the second she sees him. Sundaran goes to Gorakh Nath's camp and asks to be blessed with Pooran as a gift. The Guru agrees and asks Pooran to accompany her. </div><div><br /></div><div>Instead of spending the night in bed with the queen, Pooran chooses to meditate. When morning comes, he heads bank to his Gurus camp. </div><div>Sundran is heart-broken. Gorakh Nath on the other hand is delighted with Pooran's will power to resist worldly temptations.</div><div>After some time he and Gorakshnath with many other yogis reached area of Sialkot. When they entered the city, lot of wonderful events occurred, as for example garden which became dried since moment disapearence of young prince becamed green in one night. Some time later Pooran is asked to visit his hometown. King Salwan and Queen Loona come to see him. They do not know his true identity. Salwan has not had any children after ordering Pooran's execution and is hoping to be blessed with another son. When pooran asks Salwan about his son, Loona has an emotional breakdown. She is mad with grief for having an innocent boy killed for petty reasons. Pooran forgives his stepmother and his father. </div><div>This changes Loona's perspective forever. She traverses the material world and moves beyond the worldly concept of good and evil.</div>Later he blessed Loona with a son, which became known as Rasalu in accordance with some sourses.Life story of Chorangipa</div><div><br /></div><div><b>The Life Story of Cauraṅgi-pa</b></div><div><br /></div><div>Tibetan version of the life story of Guru Cauraṅgi-pa, comes under number ten in the cycle legends of eighty-four Mahasiddhas in book CSP and connected with the story of Guru goraksh nath (number 9) in the same book.</div><div><br /></div><div>Guru Chorangipa who was mentioned in the story of Goraksh nath, was the prince, whose legs and hands were cut away, and who was left in such condition under basement of a tree. His Guru Achintya accepted him as disciple, and has given him initiation into the practice of restraining air inside the body (pranayama), and others yogic techniques. ‘When you will reach perfection in your practices, you will be able to restore your body into its previous condition,’- after predicting so, Achintya has left.</div><div>Then Chorangipa in accordance with instructions given to him by guru, performed sadhana for the twelve ears. Once it happened, that group of traders, who wanted to avoid meeting with gang of dacoits, was passing away from the main road by the jungle way. It was night time when, they reached near the place where Chorangi was sitting invisible in darkness. They were caring with them lot of goods: gold, silver and jewels. When Chorangipa listened that somebody passing near by, he has asked: ‘Who are you, and what you are doing here in this time.’</div><div>(Scared) merchants, thinking that he was one of the robbers from gang, answered that they are sellers of coal. Prince has told: ‘Yes I see.’ When traders reached the place they were going to, they found that all they jewelry (miraculosly) turned into coal. After seeing this mystery, they became greatly confused, trying to understand how it has happened. Then one, most wise of them has told, ‘Do you remember when at the night, while we were passing through the jungle, we were asked by someone? He must be the man, whose words have power to becoming true. Other wise who can do this.’</div><div>After that they returned to the place where they were passing at the night, and where they listened the voice coming from darkness. They saw there under a big tree a man was sitting, whose legs and hands were cut away. They narrated him what has happened, and asked him again to apply his ‘true saying’. On what prince (who was not aware about his powers) has told:’ did I done that? If it is so, let the coals become what they were before’. When traders returned to the place where they luggage was stored, they found that all they goods turned now into they previous form, coal became gold, silver and what ever it was before. Greatly amazed to see this wonder, they after taking materials for performing worship, reached at the place, where the prince was sitting. They worshiped him, and told him, what has happened. After listening them Chorangipa remembered prediction made by his Guru, and he told: ‘If it is so, let my body will became as it was before.’ Immediately it happened and his limbs became restored.</div><div>He has got all kind of yogic powers and performed lot of miracles later. He didn’t initiate in Yoga any one (he made no disciples), but he has applied his powers on the tree, which was giving shelter for him, for so long time. He made it immortal, and it is said, that it stand till now at that place.</div><div>On this story of Guru Chorangipa, who became immortal completed.</div><div><br /></div></span></div></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-61434934844845188292010-12-21T05:11:00.000-08:002010-12-21T05:12:25.490-08:00Kanipa Nath<div xmlns="http://www.w3.org/1999/xhtml" id="title-crumbs" style=""> </div> <h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Kanipa Nath</span> </h3> <div><span style="font-family: verdana,sans-serif;"><a href="https://sites.google.com/site/nathasiddhas/kanipa-nath/Kanipa%20nath%20%26%20Virupa.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292578895801/kanipa-nath/Kanipa%20nath%20%26%20Virupa.jpg?height=320&width=299" style="display: inline; float: left; margin: 5px 10px 0px 0px;" border="0" width="299" height="320" /></a></span></div><div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">The great Siddha yogi Kanipa was one of most remarkable personalities amongst the Māhasiddhas of the Tantrik traditions of India and Tibet. In different stories he appearing under various names, as Kṛṣṇācārya, Kṛṣṇāpāda, Kānhupāda, Kānphā, Kaṇha-pa, Kāṇha, ācārya Caryāpa, Kaniphanāth, Kānarī-nāth?, Kānupā and more. It is seems as the established historical fact that he was the chief disciple of the Natha Siddha Jalandhar Nath, and live at the same period of time with the Guru Goraksh Nath, whom he have met few times. He appeared as the remarkable and powerful yogi in the Indian Śaiva tradition of the Nātha yogis and in the Tibetan Buddhist tradition of the Vajrayana Māhasiddhas. The both traditions agree that he was prominent Siddha yogi and at the same time paṇḍita (highly learned man), and had lot of disciples.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Legends: There exist three principal legends about him considerably different from each other, one which was circulating as oral tradition amongst the Nātha Yogis and in the form of folklore tales, and second was presented in the book Caturaśīti-siddha-pravṛitti amongst the stories of eighty-four Mahasiddhas under number 17. The third variation of his biography was presented by Lama Taranatha in two of his books ‘The Seven Instruction Lineages’ and ‘The Live of Kṛṣṇācārya/Kāṇha’. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In the natha version of his story he is shown as being very powerful, but arrogant Nātha Yogi, who eventually enters into the conflict with Goraksh Nath and afterwards tries to challenge him few times, but always loosing contest. There exist endless interpretations of this legend, varying in details in bigger or lesser degree, but having the same main line of narration. </span></span></div><div><b><span style="font-weight: normal;"><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In the second story Kānupā has shown as the Vajrayana Siddha, the disciple of Jalandhari-pa, who initiated him into Hevajra mandala sadhana. After practicing it, he achieving extraordinary yogic powers and becomes intoxicated by them, and likes to demonstrate them everywhere indiscriminately. At the end he punished for his arrogance by some sorcery girl, whose fatal curse causing him to die. There is no any mention of Guru Goraksh Nath in the second tale. Both these stories are different from each other, but have some parallel places in them, and it seems that author of one of them was aware of existence of the other story, but it difficult so say which of them preceded other.</span></span></span></b></div></div><div><b><span style="font-weight: normal;"><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></span></b></div><div><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Biography</span></span></b></div><div><b><span style="font-weight: normal;"><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></span></b></div><div><div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">As it is common with the biographies of the most Siddhas, there very less reliable information available about his birth place and family he belonged. In accordance with Caturaśīti-siddha-pravṛitti, he was born at the place called Soma-purī, and was from caste of clerks (Brahmin). In the beginning of his career, he became a monk at Somapuri Vihara (modern Pahāṛpur, district Rajshahi of Bengal), built by raja Deva Pāla. Later, he was initiated into Hevajra mandala sadhana by his Guru Jalandharipa, was practicing it for more then twelve years before achieving success. He have lot of disciples to whom he used initiate ‘into mysteries of Vārāhi without head’, or Vajra-vārāhi with her consort Śrī Heruka. The second geographical mention found in the same book is that he has undertaken a missionary travel to Sri Lanka, accompanied by three thousands of his disciples. After this he went to the place called Salaputra, in accordance with the text ‘the place of Jalandhara, where righteous king Dharmapala was ruler.’ About his death it is told that he died at the city situated somewhere ‘in the eastern region from Soma purī at distance about hundred yojans”, at the house of Dakini Mandhe. However there exist many more opinions about the details of his biography expressed by different scholars.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Most extensive account of his life was given by the famous Tibetan historian Lama Tara Natha in two his works, ‘The Seven Instruction Lineages’ and ‘Live of Kṛṣṇācārya/Kāṇha’, which vary in details from above mentioned. In the book The Seven Instruction Lineages author says that popular belive existed at his time among Tibetans was that Kṛṣṇācāri was born in the country called Karṇa, while in accordance with the oral tradition existed amonst Natha Yogis at that time, he was born in the city Pādyanagar, which also was called Vidyānagar (Vijayanagar). ‘Furthermore, as Vidyānagar is quite close to Karṇa, the early Tibetan accounts appear to be quite similar to the Indian oral accounts’. In accordance with old traditions of Indians he was of the Brāhmana caste, and old Tibetan tradition says that he was of Ārya (noble) family. In one of verses of Kṛṣṇācāri, he has conformed this fact himself: </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">‘Wrestling and striving forward-going is the son of the Brāhmana’. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div></div><div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Tara Natha says that there was even existing prophesy of Buddha about the incarnation of Kṛṣṇācāri. In accordance with it, he would be born in country Uruvica (Uruviśa), which is in accordance with Taranātha’s guru Buddhagupta Nātha, the same with Odivica, the country which close to Bengal (modern Urissa). Prophesy further saying that there was not yogi equal to him in Jambu-dvīpa (the Indian sub continent) before, not it will happen in future. It says that he would have six disciples, which would trancend the existence of their bodies and attain Mahāmudrāsiddhi. Few letters of his name were also predicted by that prophesy. Names of those six disciples it is said were Bhadrapāda, Mahila, Bhadala, the novice Tshem.bu.pa, Dhamapa and Dhumapa. Some say that Bhadala, Bhadra or Bhadrapāda were identical. Instead of them they add Eyalā or yoginī Mekhalā and Kamakhalā or Bande. In his other book Five historical Works of Tāranātha, the author gives more detailed biography of Kānhapā. It is said that his birth place to be in Eastern India, in the Kinghdom of Gaura in an area called Oruviśa, near Bengal. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In accordance with book Śrīnāthatīrthāvalī, composed by Raja Mansing of Jodhpur in 19th century, there exist place situated on Kalaśācal mountain in Rajastan, connected with his name. It is told that he performed his penance there. His twelve years long penance were mentioned in Caturaśīti-siddha-pravṛitti, but without defining the exact place where it has taken place.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Kanipa in Vajrayana tradition</span></span></b></div><div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">While in the Nātha folklore the name of Kanipha kept not in too much veneration, because of his personal rival with the Guru of Nathas, the Vajrayana tradition of Tibet and Sahaja tradition of Bengal place him quite high in the list of their acaryas (teachers) and reverently call him ‘Paṇḍit-ācārya’and ācārya Caryāpa. At some regional legends he even shown as being superior to Goraksh Nath, to whom he sometimes over performs.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">His name stands at least in two important lists of Vajrayana acharyas in line of ‘transmission of knowledge’, one is associated with the initiation in Saṁvara and other into Hevajra lineages. First list shows the lineage of transmission which was accepted by Sakyapa sect of Tibetan Buddhism, in accordance with the book ‘History of Buddhism in Tibet’ by Sumpa-mkhan-po-Yeshes. In accordance with it, first stands name of (1)Dorje Chang, who also known as Deity Vajradhara, after him comes (2)Vajrapāni, who is another celestial Guru. Then comes (3) Mahasiddha Saraha, folloved by names of (4) Nāgārjuna, (5) Śavari, (6) Lūipa, (7) Vajraghaṇtā, (8) Kacchapāda, (9) Jālandhara, (10) Kāṇha, (11) Guhya, (12) Vijayapāda, (13) Tilopa, (14) Nāropa, (15) A newar Phum-mthing the greater, (16) Ngag-dVang-Grags-pa or Ngag-dVang-Phyūg, (17) Ngag-gi-dVang-phyug, (18)gLag-Skya-Shes-rab-brtregs, (19) Sakyapa Hierarh Phag-pa. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">There exist one more variation of the same list. In accordance with it first comes (1) Mahasiddha Saraha, followed by names of (2) Nāgārjuna, (3) Śavari, (4) Lūipa, (5) Dārikapa, (6) Vajraghaṇtā, (7) Kurmapa, (9) Jālandhara, (10) Kāṇha, (11) Guhyapa, (12) Vijaya, (13) Tilopa, (14) Nāropa, (15) Śāntipa, (16) Maitripa, (17) Pham thing, (18) Bodhibhadra, (19) Vāgīśvārakīrti and (20) Marpa. This list of succession adopted by Sakyapa Hierarh Phags pa and identified in the Blue Annals as Saraha’s Saṁvara lineage of Mar mdo. In the lineage of Hevajra transmission, in accordance with Taranatha, first comes name Śākyamuni, then Indrabhūti, Mahāpadmavajra, Anaṅgavajra, Saroruha, Indrabhūti yonger, Jālandhara, Kāṇha, Bhadrapa, Tilopa and Naropa. Name of Kāṇhapa appearing in few more lineages of transmissions of the tantrik traditions of Vajrayana; such great siddhas as Tilopa and Nāropa, whose names follow his name in the list of great siddhas and acharyas, recognized amongst founders of another sect of Tibetan Buddhism, Karma Kagyu.</span></span></div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"> </span></span></div></div><div><div><div style="display: inline; float: right; margin: 5px 10px;"><a href="https://sites.google.com/site/nathasiddhas/kanipa-nath/Hevajra%20Mandala.jpg?attredirects=0" imageanchor="1"><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292584064228/kanipa-nath/Hevajra%20Mandala.jpg?height=320&width=266" border="0" width="266" height="320" /></span></span></a></div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">It is belived that he was the author of many books on Tantra, and in accordance with Tibetan sourses his name usualy closely associated with the Cakrasamvara tanra about which it is told that it was lost and later recovered by him. Both he and is guru Jalandharipa have their respected places in the lineage of the Gurus of the Tibetan tantric tradition, as exponents of the Hevajra Sadhana, an important element of the Vajrayana Tradition. As it was mentioned before, in accordance with Caturaśīti-siddha-pravṛitti, Kānhupā was initiated into Hevajra mandala sadhana by his Guru Jalandharipa. Jalandharipa it is said, wrote atleast two comentaries on Hevajra tantra called Hevajra-sadhana and Shuddhipradip. Kṛṣṇācārya credited with composition of few more of them, from which Hevajra-pañjikā or Yoga-ratnamālā most well known. There few more his work collected in Tanjur part of Tibetan Cannon. They are Hevajranāmahā-tantrarājadvikalpa-māyā-pañjikā smṛtinibandha, Hevajra-ṣoḍaṣa-bhuja-sādhana of Kṛṣṇapā, and Śrī Hevajraikavīrasādhana, Hevajra-sādhana-tattvodyotakaranāma, Śrī Hevajra-śāstra-vṛtti-maṇḍala-vidhi, Hevajra-homa-vidhi of Kṛṣṇapāda. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"> It is said that in Tibetan book collection Tanjur have as much as six works on philosophy and seventy four on Tantric subjects atributed to Kṛṣṇācārya or Kānhupā. From those 74 books, most book written in sanskrit, and six in old Apabhraṁśa dialect. Those which are writen in Apabhraamsa are Kānhapādagītikā, Mahāḍuṇḍanamūl, Vasantatilakā, Asaṁbanddha Dṛṣṭi, Vajragīti and few songs in Dohā koṣa. His commentary Dukhabodha pada nirṇaya on Bodhicaryāvatāra composed by Śāntideva was well known in India and Tibet. A spetial contribution of his was Samputatilaka.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Two Kṛṣṇācāryas </span></span></b></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">On the basis of existing historical evidence, some researches have expressed the view that there was existing not only one Kṛṣṇācārya, but two or even three of them. In accordance with some of Tibetan sources, Kṛṣṇācārya shown as being direct or indarect disciple of Kānhupā. Lama Taranatha also mentioned existence of ‘yonger Kṛṣṇācāri’ who was dessendant of Kānhupā through lineage of his disciples. In accordance with him, the lineage of transmition was in such order: Kṛṣṇācāri (Kānhupā) – Bhadra-Antara- Kṛṣṇācāri young . In introductiory notes of book Samādhi-saṁbhāra-parivarta of Ācārya Kṛṣṇapā, author exressed view that there were existed as much as three different Kṛṣṇācāryas . He agree that first of them was the same Kṛṣṇācārya, who was disciple of Jālandhari, and who was known under name Kānhupā. It is said that he lived at time of rule king Devapāla (810-851 A.D.). The second Kṛṣṇācārya, also called Kṛṣṇācāri young, lived some time latter then first, and seems was the same with mentioned by Tatranatha. He was also famous as being learned person, but not too much known about him as a yogi. The third who lived at time of King Mahīpāla (988-1038 A.D.), was not actualy Kṛṣṇācārya, but had name slightly simmilar with him - Kṛṣṇa-Samaya-Vajra. Duty this simmilarity of their names, he is sometimes confused for the first one. It is said that he was the disciple of Buddhajñāna, who was born during the end of life of junior Kṛṣṇācārya. He was one of the six eminent schoolars of the monastic university of Nalanda. He worked together with the great translators of Tibet as Lotsava Choekui Sherab, Lotsava Tsultrim Gyalwa and Lotsava Gos Khukpa Lhatse during the tenth and eleventh century .</span></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><br /></span></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><b>Kānhupa as a poet</b></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Kānhupa also has promitent place in the Sahaja tradition of Bengal, as being on of its Siddha-Acaryas, first poets who wrote in Old Bengali (Apabhraṁśa dialect) under name Kānhupada. His dohas found in the book called Caryapadas or Caryagiti, which is believed to be one of the oldest books in Bengali, amongst compositions of other Siddha-Acaryas. </span></span><span style="font-family: verdana,sans-serif; font-size: small;">Out of 50 dohas included in Caryagiti, twelve were composed by Kānhupa. </span><span style="font-family: verdana,sans-serif; font-size: small;">Those dohas presently widely accepted as being original and as written personally by him, and expressing the various aspects of his teching. He became famous in Bengal together with older siddhas, Saraha and Luipa, becouse their mystical songs became popular there, and were widely sung by masses. Those Siddha Acharyas exercised considerable influence on the later development of the Bengali devotional poetry, and recognized as the first writers in the Bengali language. </span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><b><span style="font-weight: normal;"><div style="display: inline ! important;"><div style="display: inline ! important;"><span style="font-size: 13px;"><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Caryapada 13 </span></span></b></span></div></div></span></b></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Poet: Kanhupada, Raga Kemod</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Taking three refugees in a boat I captured eight.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In my body resides karuna and the chamber is empty.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">I crossed the river of existence like a dream.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In mid-river I came to know the waves.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">I used five 'tathagatas' as oars.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Kanhai rows the boat like a dream.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Smelling, touching and tasting as they are</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">like a dream without sleep.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">The mind is the boatman in a Great Void.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Kanhu goes for Union with Great Happiness.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><br /></span><span style="font-family: verdana,sans-serif; font-size: small;"></span></div><div><span style="font-family: verdana,sans-serif; font-size: small;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Verdana,sans-serif; font-size: 13px;"><div><span style="font-family: verdana,sans-serif; font-size: small;"><b>Yab-Yum</b></span></div><div><span style="font-family: verdana,sans-serif; font-size: small;"><br /></span></div><div><span style="font-family: verdana,sans-serif; font-size: small;">Kānhupada was advocating the doctrine of the male–female union called Yuganaddha (in Tibetan Yab-Yum) in the Tantrik Vajrayana tradition. It seems that he was one of the pioneers, who were trying to introduse the Śaiva idea of the union of Shiva and Sakti in the Buddhist circles, for which it was new at that time as Yuganaddha (union) of Śrī Heruka and Vajravārāhi or Prajñā and Upāya.</span></div><div><span style="font-family: verdana,sans-serif; font-size: small;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Verdana,sans-serif;"><div><span style="font-size: small;"><b><span style="font-weight: normal;"><div style="display: inline ! important;"><div style="display: inline ! important;"><b><span style="font-family:verdana, sans-serif;">Caryapada 11</span></b></div></div></span></b></span></div><div><span style="font-size: small;"><b><span style="font-weight: normal;"><div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">Poet: Kanhupada, Raga Patamanjuri</span></div><div><span style="font-family:verdana, sans-serif;">The strength of the artery is firmly held in bed.</span></div><div><span style="font-family:verdana, sans-serif;">Spontaneous drums rise in heroic volume.</span></div><div><span style="font-family:verdana, sans-serif;">Kanhu, the Kapali, is engaged in yonic joining</span></div><div><span style="font-family:verdana, sans-serif;">through the city of the body.</span></div><div><span style="font-family:verdana, sans-serif;">Knowledge and wisdom are tied to his feet</span></div><div><span style="font-family:verdana, sans-serif;">Like ankle bells of the hour.</span></div><div><span style="font-family:verdana, sans-serif;">Day and night are turned into ornaments of pleasure.</span></div><div><span style="font-family:verdana, sans-serif;">Wearing ashes from burnt-out anger-hatred-and illusion</span></div><div><span style="font-family:verdana, sans-serif;">be adorns a necklace with salvation pearls.</span></div><div><span style="font-family:verdana, sans-serif;">By killing his mother-in-law, sister-in-law and his mother,</span></div><div><span style="font-family:verdana, sans-serif;">Kanhu thus became a kapali.</span></div></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div></span></b></span></div></span></span></span></div></span></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><b>Elements of Nātha and Kapalika worship in Hevajra Tantra</b></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">While in the cases of Goraksh nath and his Guru Matseyndra nath it is obvious that they were the worshipers of Śiva, it is not so easy with Kāṇhapa and Jālandharipā. The most puzzling question about these two yogis is: ‘How is it happened that they became famous as being two of the most prominent Śaiva yogis and Vajrayana Mahasiddhas at the same time? If we will try to separate them from one of these traditons, after some time it becomes obviously that they so deeply rooted in both of them that it is impossible to do this. It sems that key point to settlle this matter can be found in the Hevajra Tantra, the practises of which both of them were practicing. The text of this tantra presently available in form of many different manuscripts, few of which were published by different schoolars. One of most famous of them is the text of Hevajra Tantra, with commentary by Kanhupa called Hevajra-pañjikā or Yoga-ratnamālā, which was published in 1959. After closely examining it, one can see that this Tantra, although being Buddhist by declaration, in reality incuding many Śaiva elements of worship, and those of them which were related to Kapalika practices in particular. </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">In Caryapada 10 of Dohakosha, Kānhupada calls himself ‘naked Kapali yogi who has no hatred’. Later in the same text he saying:’ I am the Kapalik (who)wears a necklace of bones for your sake’ (of Dombi).</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Poet: Kanhupada, Raga-Deshakh</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Caryapada 10</span></span></b></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Outside the lies your hut, Dombi woman.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Shaven headed Brahmins, come and touch you.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Dombi woman, I shall make love to you </span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Kanhu is naked Kapali yogi who has no hatred.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">There is a Lotus with sixty-four petals.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">On it dances the Dombi nari.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">Hello Dombi, let me ask you a question.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">On whose boat do you come and go?</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">You sell the loom to others</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">While you spread the flat bamboo mat for me.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">For you I have discarded the basket of reeds.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">You see Dom-nari.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">I the Kapalik wear a necklace of bones for your sake.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">O Dombi, you have churned the sea and eaten the roots of the Lotus.</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">I shall kill you and take your life.</span></span></div></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><br /></span></span></div></div><div><b><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">The Life story of Guru Kāṇha-pa</span></span></b></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;">(In accordance with Caturaśīti-Siddha-Pravṛitti, number 17)</span></span></div><div><span style="font-size: small;"><span style="font-family:verdana, sans-serif;"><br /></span></span></div><div><a href="https://sites.google.com/site/nathasiddhas/kanipa-nath/17-Kanipa.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292488337495/kanipa-nath/17-Kanipa.jpg?height=320&width=254" style="display: inline; float: left; margin: 5px 10px 0px 0px;" border="0" width="254" height="320" /></a></div><span style="font-family:verdana, sans-serif;"><div><div><span style="font-size: small;">The story of Guru Kaṇhapā is in such manner: Kaṇhapā and Kṛṣṇācārya pada (Black acharya) are the two names by which he was recognized. He was born at Somapuri, and was from the caste of clerks. His Guru was Jalandharipa.</span></div><div><span style="font-size: small;">(In the beginning) he was a monk at built by raja Devapala Somapuri Vihara (monastery). But later the Guru Jalandharipa has initiated him into the Hevajra mandala sadhana, and ordered him to practice in accordance with his instructions. After twelve years have passed in practice, one day after trembling (earth) he has got site of (complete) Hevajra Deva-mandala, and after becoming greatly exited duty this, entered into the state of absolute satisfaction. At the same moment, Dakini appeared there and told him: ‘O son of Kula! This is not as great achievement (as you imagine). Don’t become overconfident duty this, because this is not realization of Supreme State (Param Pada). </span></div><div><span style="font-size: small;">One day when he stepped on a big block made of stone, his foot entered into it (as if it was made from wet mod). (Again) he felt great proud, and thought that now he has achieved all possible kinds of magical powers, but (in this very moment) the Dakini appeared and cooled him down (by saying that this also not a big achievement). When he came outside, he noticed that he was moving in air without touching earth by his feet, about ten centimeters above. Once more, he felt proud, but again was rebuked by the Dakini. </span></div><div><span style="font-size: small;">(He continued his practices, and after some time he reached such state) that wherever he moved, he was accompanied by the seven umbrellas flowing in air over his head, followed by the seven drums (damaru), which were sounding by themselves without being put in motion by any one. When he saw it, he thought that now he reached ultimate end of his sadhana, accomplished his perfection and achieved all possible kinds of powers. </span></div><div><span style="font-size: small;">(After it), he has told to his disciples, that he has completed his sadhana, (has reached Buddha hood, or reached state of Maha-Mudra), and now he was intended go into the country of the wicked demons- Sri Lanka, for preaching Dharma there. He invited his disciples to accompany him. Then he started for Lanka, taking with him family of three thousands of his disciples. When they have reached the bank of an ocean, he left all his disciples to stay there and started moving (towards Sri Lanka) stepping on surface of water. While doing this, again proud thoughts came into his mind: ‘Even my guru ji would be unable to do this, but it not big matter for myself.’ At the moment, this though came to his mind, he went deep under the surface of water. (After struggle with waves and filling great shame), at last, he was thrown by waves on the dry land. When he looked in the sky, he saw there his Guru Jalandharapada. Guru ji asked from him: ‘O, Kanipa, where you was going and why?’ </span></div><div><span style="font-size: small;">Kanipa, filling great shame answered, “For the welfare of the world I was going into Shree Lanka, but after filling proud than I am greater than you, all my powers vanished at once, and now I am sinking in water (can't walk on water).”</span></div><div><span style="font-size: small;">On what his guru replied to him: ‘In this situation, even I myself can’t help you. You should go into the country of my original, where righteous king Dharmapala is ruler, at the place called Salaputra. There you should find one of my disciples, who is weaver by profession, and you should act in accordance with his instructions.’</span></div><div><span style="font-size: small;">The moment when Kanipa has taken a vow to do in accordance (with the words of guru), his knowledge (and powers again) returned to him. A once, he became able to move without touching earth, the seven umbrellas and sounding drums have appeared over his head, and his feet were leaving imprints into stone, and so on. </span></div><div><span style="font-size: small;">After this, he accompanied by his three thousands disciples arrived at the township Salaputra. There he left his disciples (to stay in the camp outside of the city), and started looking for the weaver (he was told about). On the way, he has met many weavers, but when he examined them, he noticed that when the threads (they were weaving) were broken, they have to join them themselves. On seeing this, he thought that no one of them was a person for whom he was looking for. After he crossed the town and nearly has reached another end, at last he has found the house where one more weaver was living. When he entered in, he saw that while that weaver was weaving closes, he was not joining the threads after they got broken, but both ends were joining by themselves. (On seeing) this Acharya (Kanhapa) decided that he found the man Guru ji was telling about, and he did obeisance to the weaver, and humbly touched his feet.</span></div><div><span style="font-size: small;">(After Kanhapa has told him about the matter), the weaver asking him: ‘Will you follow what I am going to tell you?’</span></div><div><span style="font-size: small;">On what Krisnacharya answered:’ Yes, I will obey your commands.’ Then the weaver took him at the burning ground (shamashan). There they saw a body of a dead man. Weaver asked: ’would you be able to eat the meat from that corpse? If you can do this, then start right now.’ </span></div><div><span style="font-size: small;">When Kaṇhapā came near the dead body intending to do what he was told, and started cutting away a piece of meat with knife, the weaver stopped him from proceeding further by saying, ‘Stop! Wait for while.’ Immediately he turn himself into a jackal and started eating the meat (of that corpse). After (he returned to his normal form, he told to Kaṇhapā that) only after you will become able to produce such transformation, than you will be qualified for eating that meat.</span></div><div><span style="font-size: small;">After this, he excrete, and taken away three fourth parts out of his excrement. One fourth part of it he has given to Krishnaacharya, and told him to eat it. Krishnapa expressed his unwillingness to do it, by saying that people will be criticizing him for this act. The weaver has eaten one part of his own excrement himself, one was taken by the celestial Devas, and last part was taken by the Nagas living under ground (in netherworld).</span></div><div><span style="font-size: small;">Then both of them returned to the town. The weaver picked up wine and some food, by the way, and paid for it with five small cooper coins. He told to Krishnapa, “Now call family of your disciples and we will make feast (one circle) with them. Kaṇhapā thought that food which they have got was not enough even for feeding one man, then how they would feed three thousands of his disciples? But (it was too late), when he thought so, he saw his disciples approaching them. </span></div><div><span style="font-size: small;">By the magical power of yogi (weaver), the pots which were empty before, became filled with sweets, boiled rice and lot of others tasty things. After feast has started, it continued for seven days, but food still was not finished yet. (Being tied from all this) Kaṇhapā has told to the weaver: ’Your eatable items are like an ocean and we were unable to consume it’, so he ordered to distribute remained food outside between masses of people. </span></div><div><span style="font-size: small;">When he prepared to leave with the family of his disciples, the weaver has expressed his wonder about it: “Oho! As addicted to his power man (of indiscriminate mind) at last becomes reason for his own destruction, same may happen with the yogi who have no proper understanding how to use his powers in appropriate way. All these your umbrellas and flying drums, are not big achievements for a yogi. (You are preparing to leave, but you are not accomplished task for which you came here) and your moral state is still far away from perfection. Stay here with me and complete your sadhana, (as Guru ji told you). </span></div><div><span style="font-size: small;">But Kaṇhapā was not willing to accept his persuading, so he started towards the place called Samadhokara (and in such way, he has broken the vow given by him to his Guru). He reached jungle, situated near of some city, which was located in the east region from Somapuri at distance about hundred yojans. There he saw the tree bearing fruits called the rose-apple (black plum) and there was a girl sitting under it. He told her to give some fruits to him, but she refused to do it. Acharya fixed his stare at the tree for while, and all fruits from it felt on the ground. But immediately the girl looked on the tree, and all fruits returned to the places they were before. On seeing this Kaṇhapā became very angry and he spelt mantra over the girl, so that she immediately felt on the ground bleeding from all over her body. </span></div><div><span style="font-size: small;">Soon people collected around, and they started abusing Kaṇhapā for done by him. They were saying that the Buddhists are filled with compassion towards all living beings, but this yogi seems, going to kill this poor girl. On listening this, he started worry (that this will ruin his reputation), so he kindly pronounced another mantra for bringing the girl to her previous state. But while doing this, he has forgotten to apply the mantra for his own protection. When the girl stood up, first what she did was cursing Kaṇhapā with her mantra. As result of this, now it was his turn to be stroked with the terrible disease, when blood was flowing all over from his body, from head to feet. </span></div><div><span style="font-size: small;">Kaṇhapā told to Dakini Mandhe that medicine for this blood-vomiting disease can be obtained only from the mountain Sri Parvat, situated far away in the South of India. He asked her to bring it to him. The way to that mountain from the place where they were, was six month long, but Mandhe reached there in one day only. On the seventh day, when she was about to reach back to the the city with the medicine for him in her hand, the same girl who applied her magic to make Kaṇhapā seek, has accepted the appearance of an old women and was sitting on the way Mande was about to pass and crying. </span></div><div><span style="font-size: small;">On reaching the place she was sitting, Mandhe asked her, “Why are you crying?”</span></div><div><span style="font-size: small;">The old women has answered: “What are reasons of my cry? The yogi Kaṇhapā has left us, he has died little time ago”.</span></div><div><span style="font-size: small;">On listening this, Mandhe has thrown the medicine on the ground. (After she gone), the old women picked it up and disappeared. When Dakini Mandhe has reached her house (where Kaṇhapā was waiting), she saw that he was still alive. When Kaṇhapā asked her where medicine was, she narrated him all what happened, and told that medicine disappeared.</span></div><div><span style="font-size: small;">(Now, Kaṇhapā has realized that there was no more hope for him to remain alive). For seven remained days, he was giving his last lessons to his disciples and at the last day he initiated them into the mysteries of Varahi without head. There only he left his physical, and by then useless body, and entered into the realms of the Absolute Void.</span></div><div><span style="font-size: small;">The Dakini Mandhe became furious on that girl, and she started looking for her everywhere in the Tin Lokas (on the earth), but she couldn't find her. At last, she discovered her sitting in the hollow of a tree, and she killed her by spelling a mantra.</span></div><div><span style="font-size: small;">In such way proud and jealousy becoming obstacles on the spiritual path, and this should be remembered by all.</span></div><div><span style="font-size: small;"><br /></span></div><div><span style="font-size: small;">On this the life story of the Guru Kaṇha-pā is finished.</span></div></div><div><span style="font-size: small;"><br /></span></div><div><a href="http://www.keithdowman.net/books/mm.htm#KANHAPA" target="_blank" rel="nofollow"><span style="font-size: small;"></span></a><span style="font-size: small;"> with his commentary.</span></div></span>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com13tag:blogger.com,1999:blog-3033215996862723959.post-60178096370339397572010-12-21T05:10:00.000-08:002010-12-21T05:11:09.769-08:00Goraksh Nath<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Goraksh Nath</span> </h3> <div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><b><span style="font-family:verdana, sans-serif;">The Life story of Guru Gorakṣa-pa</span></b></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">This is the Vajrayana version of the Life story of Guru Goraksh Nath, also including the part of the story of Chorangi Nath, as the story number 9 in Caturaśīti-siddha-pravṛitti or 'The Life Stories of the Eighty Four Siddhas' by Abhaya Datta. Probably this is the oldest written record about Goraksh Nath and the Natha Tradition.</span></div><div><span style="font-family:verdana, sans-serif;"> </span></div><div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/goraksh-nath/9-Gorakshapa.jpg?attredirects=0" imageanchor="1"><span style="font-family:verdana, sans-serif;"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292386654654/goraksh-nath/9-Gorakshapa.jpg?height=320&width=258" border="0" width="258" height="320" /></span></a></div></div><span style="font-family:verdana, sans-serif;"><div>In the Eastern India raja Devapal was ruling, who has one son. When the boy became twelve ears old, his mother queen, became very seek, and was about to die. Last words she spoke to her son were, that happiness and unhappiness of living beings are caused by good or bad deeds they (themselves) are performed (karma). (In accordance with Hindu believes our present lives are caused by our Karma- record of deeds we done in our previous lives. If we behave well, we are getting good consequences, and if we did bad to some one, we getting suffering as punishment. In such way man writing his own future fate by his own actions.) So she told him, that better to die, than to do evil to others. After saying this she breathed her last breath.</div><div>After some time people asked the king, who was still young, to marry other queen from another state and he did accordingly. After spending together with his new wife few days, raja went in jungle for hunting. When the new queen came on the roof of the palace, she saw there king’s son. She became extremely fond of him, so that she sent messenger to him, inviting him to come near her. When he got her message, his answer was that he doesn’t want to do so. After listening this, the queen felt herself greatly ashamed, and she thought: ‘He showed me disrespect, (in front of the people), and what may be more painful for me! By any means he should be destroyed!’ In anger she ordered servants immediately to kill him, but she was answered, that he is the only son of the king, and duty this reason it is impossible for them, to kill him.</div><div>(But enraged queen not became pacified on it), so she decided to destroy prince, by any cost and means, by applying her craftiness. The queen went to her room and made bloody injuries and scratches all over her body. She torn her closes to pieces and lay down on her bad in such state. When the king returned to the palace, he after seeing her state, asked her: ’Who did this with you?’ </div><div>On what queen has told: ‘This was done by your son’. </div><div>After listening her, the king became inflamed with anger and he told: ‘Who ever did this misbehavior with you, we should be put to death immediately.’ Then he called two of his executioners and ordered them to take prince to the jungle, and cut away his legs and hands. The both executioners thought, that it is not proper for them to kill the son of the king, so they decided instead, to kill they own sons and spare his life. They told to the prince that kill him is impossible for them, and duty this reason they would kill they own sons instead of him.</div><div>But the prince answered that doing so would be wrong, and that they should obey the order they got from the king, and kill him only. He told them the last words his mother was saying: ‘Even to safe your life, don’t do wrong things. So to fulfill the order given by the father, you should kill me’. They put him under a tree, and after cutting away his hands and legs, went away.</div><div>In such condition he was found there by yogi Achintya (Matsyendra Nath) who happen to pass by. Acharya accepted him as a disciple and initiated him into Yoga. After walking little distance from there, he saw few herdsman. When he came into their midst he has addressed to them, ‘Do you see those vultures collected over there? At that place under a tree, one limbless man is laying. Who of you can go to him and take care of him?’ One of cowherds, the boy who was from the caste of incense sellers, has agreed to go and to have a look. He told to the yogi: ’But I have one condition. I will accomplish your job, and you will have to make complete mine.</div><div>He went to the place in jungle as he was told by the yogi, towards the place where vultures were circling. After seeing the limbless prince, he returned back and told to the yogi: ‘Yes, what you was saying is true.’ </div><div>The yogi asked from cowherd boy: ‘What you have for your daily food?’</div><div>The boy answered: “I am getting some food from our main cowherd. I will share half of it with him daily.’ On listening his answer Achintya has told: ‘Very kind of you, my child. Please take care of that limb-cut (Chor-ang) man properly.’ After saying this he left.</div><div>Cowherd boy has built some hut over the helpless prince, and started daily provide him with food and what ever else was required. He also was cleaning away urine and excrement of helpless Chorangi, with his own hands. In such way twelve ears have passed. Once when he came to the hut as usually, he saw that prince was standing on his own legs. In amazing he asked him; ‘How this became possible?’</div><div>The prince answered:’</div><div>"As result of the way given by the able Param Guru,</div><div>By explaining oneness of the mind and elements,</div><div>All natural laws merged into the one Supernatural law.</div><div>Going beyond of happiness and sadness,</div><div>Has made my legs and hands restored.’</div><div>While saying this he flew up from the ground, and remained seated in the air. He asked from cowherd:’ (You are sincerely served me in course of twelve ears, and shared your food with me. You became more then brother for me. How I can pay for all you did for me?) Should I teach you yoga?’</div><div>On what he was answered:’ (No I don’t want anything in return for my services.) I did it because I was told to do so, by my Guru. Now you are no more helpless as before, so I think my work is up.‘ After saying this cowherd (leave him and) went back, to continue taking care of the cattle as before.</div><div>One day Mahayogi Achintya came again. The cowherd boy narrated him what has happening in course of the twelve ears, and yogi became pleased to know it. He accepted the boy as his disciple and initiated him in Yoga. Then he has left somewhere else. </div><div>The cowherd was doing worship in accordance with the guidance obtained from the guru, and at last he has achieved the realization of Maha-mudra (the Great seal, stage of Bodhisattva realization in Tantric Buddhism, or the State of the Great Union). One day Achintya came again and ordered him, that till then he will not initiate ten million people, he should not take mukti (the final liberation from the circles of birth and death) for himself. So to fulfill the order given by the guru, he started initiate all people to whom ever he happen to met. Then one day he was approached by Mahadeva (Siva) himself, who told him that he should not initiate each and every body indiscriminately, but should give initiation only to those who deserve it and who ask for it with proper respect. Those whose hearts are impure, and those who have no faith, must not be initiated at all. </div><div>After liberating uncountable number of people, and because he was cowherd, he became famous under name ‘Goraksha’.</div><div>Even nowadays those who earnestly seek liberation, can get their initiation from him. Sincere and true in heart, get sight of him and can listen his Damru (kind of a drum) inside themselves. But he does not reveal his presence to those, who are selfish and who are in lack of faith and purity. Invisible he remains on the Earth even today.</div><div> </div><div>On this story of Guru Goraksha is completed.</div></span>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-41676292461576331602010-12-21T05:09:00.002-08:002010-12-21T05:10:19.896-08:00Jalandhar Nath<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Jalandhar Nath</span> </h3> <div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/jalandhar-nath/46-Jalandharipa.jpg?attredirects=0" imageanchor="1"><span style="font-family:verdana, sans-serif;"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292170282984/jalandhar-nath/46-Jalandharipa.jpg?height=320&width=252" border="0" width="252" height="320" /></span></a></div></div><div><div><span style="font-family:verdana, sans-serif;">under construction</span></div><div><span style="font-family:verdana, sans-serif;">About Jalandhar-nath it is known that he was Mahasiddha yogi and direct disciple of Śiva, some says he was Śiva himself (who entered into the dead body liying on cemetry). Also he is known in different traditions under different names as Jalandharipa, Haddipa, Haddipad, Hallipad, Jalandarpad and so on. Also he appearing in the both lineages of transmission, in the Shaiva Natha tradition of Hinduism, and in the Tantric Buddhist tradition of Tibet. With his name traditionally connected the practice of Jalandhara-bandha and the invention of Hevajra tantra, it is told that he was the author of few books</span><span style="font-family:verdana, sans-serif;">: </span><span style="font-family: verdana,sans-serif;">Śuddhivajra pradīp (the commentary on Hevajra Tantra),</span><span style="font-family: verdana,sans-serif;"> Hevajra-sadhana (the commentary on Hevajra Tantra). </span><span style="font-family: verdana,sans-serif;">He was the great practitioner of the Tantric yoga and in the course of his practice he has acquired miraculous yogic powers, and control over life and death. In some versions of the story about the king Gopichand, he appears as demonstrating his fierce temperament.</span></div><div><span style="font-family:verdana, sans-serif;"> In accordance with Tibetan tradition he was born in the some village named Nagarbhog, in one Brahmins family. From yong age he was disappointed with world or samsara (the world of mundan existense). Once he was sitting on the shmashan and thinking about non-permanence of life. At that moment he was approached by one Dakini , who told him, that one must keep own mind pure and clean. She initiated him into the Great path of Yoga, by which liberation is achieved, and supernatural powers could be acquired. She called it “Hevajra tantra marg”. Under her guidance he became absorbed in the difficult sadhana. After seven ears of practice, he has reached desired perfection in his practices. He widely traveled in India for propagating yoga and dharma, and many places of the country are connected with his name. The most well known events of his life have happened when he reached the place where raja Manikchand was living.</span></div></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><b>Story of Jalandar Natha in accordance with Tara Natha</b></span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">"He was born in the low cast family, in the city called Thatha, in Sindu, the country of the west. His guru was ācārya Kambala. Once Jalandhari listened a voice from heaven, which told him to go to Udayāna and meditate there; there only he would get desired siddhis (perfection). Therefore, he went to Udayāna, got lessons from the king Indrabhuti, the godly- woman Lakṣmikarā and from ācārya Kackapāda instructions in Tantras. Then he meditate for ten days on Smaśāna, where he received open entrance to the Maṇdala of Srī-herkā and Abhiśeka from Dakinis, and arrived at once at the grade of Mahāmudrāsiddhi (the perfection in yoga). Thereafter, he engaged himself in every way for salvation of living creatures whilst he was living in this country for a long time.</span></div><div><span style="font-family:verdana, sans-serif;">After this, the acarya lived in the country of Jalandhara (modern Panjab plus Himachal Pradesh), at the place where fire comes out between water and stones (Jwala mukhi in Kangra valley of Himachal); Because he spent there quite a lot time, he received name Siddha Jalandhari…</span></div><div><span style="font-family: verdana,sans-serif;">…In order to convert the countries in the east, he took the figure of a Hāḍi, sweeper, so was called caste of people who were sweeping streets in the city Catigrāma in Bengal. In this country, young king Gopicandra sat on the throne not very long time ago, after his father raja has died. The young king was very handsome, and he used to spend lot of time enjoying the company of beautiful women.</span></div><div><span style="font-family:verdana, sans-serif;">His mother Menavanti was not happy with such situation, because she loved him very mach, and she always was thinking and worried that one day will come, when his butifull body will die. Once in the morning his mother Menavanti saw acarya at king’s garden. While he was sitting under cocoanut tree there, he prononce: ‘Nārikela Bhikṣavo’ and cocoanuts fly to him by themselves. After drinking </span><span style="font-family: verdana,sans-serif;">water from </span><span style="font-family: verdana,sans-serif;">cocoanuts, he ordered them to return back to their places (by saying ‘Nārikela Uparajāhi’) what they did so. </span></div><div><span style="font-family:verdana, sans-serif;">On seeing this happening, Menavanti has realized that he was an accomplished Siddha who has control over powers of nature to create and destroy, of life and death. Some time latter tears appeared in her eyes in the presence of her son, and when the young king noticed this, he asked her about reasons of it. </span></div><div><span style="font-family:verdana, sans-serif;">She answered: “Even if you will get much bigger kingdom then you have now, ten times more than power and wisdom of your father, still one thing is here, which makes me sad. Your beautiful body one day going to be destroyed, and this is the reason of my constant sorrow." </span></div><div><span style="font-family:verdana, sans-serif;">Is there any way to dispel your sorrow, tell me, how I can escape death? The son asked her. </span></div><div><span style="font-family:verdana, sans-serif;">On what mother have told him that the street sweeper of their palace has power to conquer it. </span></div><div><span style="font-family:verdana, sans-serif;">Then Gopicandra came to Jalendhara and asked him about the instructions how to avoid death. </span></div><div><span style="font-family:verdana, sans-serif;">Jalendharnath answered, that he can’t do this while he will remain on throne.</span></div><div><span style="font-family:verdana, sans-serif;">Gopicandra insisted that after getting initiation, he will renounce his throne, so they agree on this. Then they together went to the jungle. There acarya given him an empty pitcher and asked him to put hand into it. When Gopichandra did it, acharya asked him quickly, now tell me quikly what was there. As king found nothing in the puthcher, he answered that there is nothing, on what he was told by Jalendharanatha that immortality is like this. Unsatisfied by such lesson the king asked from him, three more times to teach him immortality, and each time this procedure was repeated, and he got the same answer. At last, Gopichandra have lost control of himself, and thinking acarya to be charlatan, he ordered to put him into well and cover him with the elephant and horse dung mixed with thorns.</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"><b>One more version</b></span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">To see how much different can be one and the same story, I will present here one more version story of Jālandharnāth given by Doctor Kalyani Malik in her book, and based on folk songs and ballads of Bengal. In accordance with it, he was the disciple of Guru Goraksh Nath, and priior to it prince of Hastināpur (modern Delhi). Raja Gopīcandra was the ruler of Bengal in eleventh century, with his capital in Comilla (modern Bangladesh), and in accordance with prediction made by astrologers, his life time was going to be very short. His mother was queen Mayanāmati, who was at the same time disciple of Gorsksh Nath. Goraksh nath ordered her to conviince her son to become Yogi and accept street cleaner Hāḍipā (jalandhari) as his guru. At first Gopīcandra resisted this idea, and with help of two his wives, Adunā and Padunā put her under different very difficult tests. She was made walk on fire and on a bridge of hairs. She was drownned in water and given poison to swallow. But by utering name of her guru (Śiva Goraksha), she passed all test and convinsed him in great powers of yoga. After it he rennounced his throne and became dicsiple of Hāḍipā. Later as yogi he suffered untold of misery.</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">In accordance with one more version of his story, found in drama discovered in Nepal, he was king of city Jalendhar (modern Panjab), and has seven hundred qeens prior to becoming yogi.</span></div><div><span style="font-family: verdana,sans-serif;"> </span></div><div><b><span style="font-family:verdana, sans-serif;">Story of Guru Jalandharipa</span></b></div><div><span style="font-family:verdana, sans-serif;">(In accordance with Caturaśīti-siddha-pravṛitti)</span></div><div><span style="font-family:verdana, sans-serif;"> </span></div><div><span style="font-family:verdana, sans-serif;">Story of Jalandharipa is in such manner: Jalan-dhar means one who is keeps (dhar) the net (jalan). He lived at the city Thortha and was Brahman by caste. Once he, being tired from the world matters and filling bitter disappointment in the life, came to the smashan (burning ground) and sit there on a root of a tree. There, after some time, he found himself in inner peace and comfort. At that moment from the sky words of the Dakini have came, “Listen my son! Contemplate on yoni as on source of all that exist.” After listening this he became exited and overfilled with happiness. At last Dakini revealed himself to him, and initiated him into Hevajra Mandala. She give him initiation in such order:</span></div><div><span style="font-family:verdana, sans-serif;"> “Withdraw your attention from all possible external objects and limit it in your body, words and mind. Then center your concentration on “Mulatrik” - the place from where they organized. Unite three energy channels into one middle channel and move energy up in it. After piercing one by one the Chakras where all latent impressions, memory and imagination are rest, collect them and push out trough brahmarandha (hole in the scull, so called ‘tenth door’).</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">Move your attention from the all external objects,</span></div><div><span style="font-family:verdana, sans-serif;">And at first limit it in your body, speech and mind,</span></div><div><span style="font-family:verdana, sans-serif;">Then unite right and left (nadis) in Avdhuti (central channel),</span></div><div><span style="font-family:verdana, sans-serif;">And move it to the Brahmadvara (the Door of Brahma, crown of head)</span></div><div><span style="font-family:verdana, sans-serif;">When you will reach there,</span></div><div><span style="font-family:verdana, sans-serif;">You will enter into the state of experiencing of Śūnyatā,</span></div><div><span style="font-family:verdana, sans-serif;">Most wonderful existence and the highest stage of yoga,</span></div><div><span style="font-family:verdana, sans-serif;">Laying far beyond of all descriptions and imagination.</span></div><div><span style="font-family:verdana, sans-serif;">Be filled with the bliss always, and stay there forever.</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"> In such way she instructed him. So Jalandharipa brought his imagination and mind in told condition, and practiced this for seven years. On seventh year he reached desired perfection in practicing. He composed his own Dohas (songs of instructions) and after performing countless deeds for uplifting humanity, with his three hundred of disciples gone to the Void (khechry bhoomi).</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">On this story of guru Jalandharipa is completed.</span></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com2tag:blogger.com,1999:blog-3033215996862723959.post-34673301888140490832010-12-21T05:09:00.001-08:002010-12-21T05:09:29.848-08:00Matsyendra Nath<div xmlns="http://www.w3.org/1999/xhtml" id="title-crumbs" style=""> </div> <h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Matsyendra Nath</span> </h3> <div dir="ltr"><div><span style="font-family:verdana, sans-serif;"><div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/matsyendra-nath/Matsyendra%20nath.gif?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292507607019/matsyendra-nath/Matsyendra%20nath.gif?height=320&width=244" border="0" width="244" height="320" /></a></div></div><div><div><div><span style="font-size: small;">śrīguruṁ paramānandaṁ vande svānandavigraham|</span></div><div><span style="font-size: small;">yasya sannidhyamātreṇa cidānandāyate tanuḥ ||1||</span></div><div><span style="font-size: small;">antarniścalitātmadīpakalikā svādhārabandhādibhiḥ</span></div></div><div><span style="font-size: small;">yo yogī yugakalpakālakalanāttvaṁ ca jegīyate |</span></div><div><span style="font-size: small;">jñānāmodamahodadhiḥ samabhavad yatrādināthaḥ svayaṁ</span></div><div><span style="font-size: small;">vyaktāvyaktaguṇādhikaṁ tamaniśaṁ śrīmīnanāthaṁ bhaje ||2||</span></div><div style="text-align: center;"><span style="font-size: small;">(Gorakṣa Śataka verses 1,2)</span><span style="font-size: medium;"> </span></div><div>1. "Salutations to Guru, (who is) an embodiment of the eternal bliss, who bestows (on the disciple) the blissful state of the experiencing self as the Supreme Eternal Self, and by mere nearness to whom, the body becomes transcended as pure and blissful mind." 2. "To that Yogi who at all ages and eras abides inside of the same steady light of the flame of his soul, being established there by the virtue of his practice, and who is not affected by the changes of time; who has realized his oneness with Adi Nath himself, who is like the great ocean of knowledge and bliss, who is more then qualities vyakta and āvyakta can describe, to that venerable Mīnanātha I worship continuously."</div></div><div><br /></div><div>The name of Matsyendra Nath is one of most remarkable amongst the yogis of the Nath Sampradaya, as well as of the whole Mahasiddha tradition. He has wide recognition as the guru of Goraksh Nath, and less known as one of the founders of the tantrik Kaula sādhanā. Matsyendra Nath is the very important person for Nathas, becouse he is the guru of the founder of their tradition. Although they support view that it was Guru Goraksh Nath, who actually founded their order, the names of Matsyendra Nāth and Jalandhar Nath precede him in the list of Acharyas, parampara - the lineage of transmission of the sect. Duty this reason Matsyendra Nāth is also known as Dādā (Guru) Matsyendra Nāth, where dādā means ‘grand father guru’. While Goraksh unanimously accepted as their guru by all Nathas, Matsyendra Nāth in his turn recognized as the preceptor and maker of their guru, and therefore as their grand father guru.</div><div><br /></div><div><b>Great Yogi</b></div><div><br /></div><div>There exist lot of legends, in India and Nepal, describing the supernatural abilities and miracles performed by Matsyendra Nāth. It is widely believed that as Goraksh nath, he also was an immortal, endowed with the extraordinary magical powers and was much more than the ordinary human being. He is mentioned by the author of HYP Swaatmarama as one of the great siddhas, who destroyed the hold of the time by the power of Hatha yoga, and became able to wonder in the Universe as they wish.</div><div> </div><div>HYP 1.9 ityādayo mahāsiddhā haṭha-yoga-prabhāvataḥ |</div><div>khaṇḍayitvā kāla-daṇḍaṁ brahmāṇḍe vicaranti te|| 9||</div><div><br /></div><div><div>Sometimes Matsyendra Nāth is compared with Shiva in the Indian Natha tradition, and in the Buddhist tradition of Nepal he is worshiped as Avalokiteshwara- the divinity of the Buddhist Pantheon. One of the most remarkable from his miraculous powers mentioned in the legends about him, was the ability to live one body and entering into other bodies by free will, and remain there for prolonged period of time. It is believed that in his knowledge of the occult sciences and magic he was second to no one amongst people, probably excluding only his great disciple. He also has reputation as the famous tantrik practitioner, in some stories he even appearing as wicked sorcerer, and exterminates by his magic the army of the king of Nepal, which later was restored by Gorakh Nath. </div><div>He is honored as their Guru and as an ideal of sadhaka by many modern practitioners of tantra, especially by those who try to follow the path of Kaula Shakti marga. </div><div><br /></div><div><b>The Path of Nathas</b></div><div><br /></div><div>Some legends showing him as the ‘fallen’ yogi, who become enamored by women and forgot about his yogic past, and it is Goraksh nath who comes to rescue him from this situation. Yet some other sources say that he done all his ‘mistakes’ only for the benefit of the world and his great disciple, being totally unaffected by all what he was doing (if we suppose that his spirit was free from his body than it could be true); indeed, being the guru of God was apparently difficult task for him. The relations of Matsyendra Nātha and Goraksh Nātha are considered to be an ideal example of the relations of guru and disciple, and form the path for others to follow; all those who have attained their ultimate freedom and immortality walked by this path only. One of the greatest experts of the Hatha Yoga, the great yogi of the Natha Tradition Swaatmarama has assigned credit of all his personal achievements to the grace of Matsyendra-Gorakṣā:</div></div><div><br /></div><div><div>haṭha-vidyāṁ hi matsyendra-gorakṣādyā vijānate |</div>svātmārāmo'thavā yogī jānīte tat-prasādataḥ || 4||</div><div><br /></div><div>There exist lot of the different lists of the Nine Great Nathas, and Matseyndra Nath appearing in almost all of them. Amongst the members of the Ennead of the Great Nathas he is known as Māyā Svarupī or Māyā Pati Dādā Matsyendra Nath, the names which has symbolical meaning behind them. Māyā Svarupī can be translated as ‘being the form of Māyā (illusion) and Māyā Pati means the master of it. In this context he appears not like limited human individuality, but rather more like universal principle of the yogic transforming power. After awakening of Kundalini (Personal Divine Power), it is not the individual guru only who is guiding yogi on his path, but the entire existence becomes his guru, Māyā changes from her role as merely illusion and becomes Yoga Maya, the power of transformation leading towards the Spiritual Self.</div><div>Around the Natha Tradition there exist numerous devotional folk songs presenting the ideas of the Natha yogis, composed in the various old and modern dialects of India, some of theme are widely popular, especially in the Northern part of the country. The most of them are written in the form of monologue of Matsyendra Nath addressing to his disciple Goraksh Nath and usualy ending with words, 'Kahate Matsendar Baba, suno Jati Goraksh', what means 'Matsendar is saying, listen O Goraksh!'</div><div><br /></div><div><div><b>Geography</b></div><div> </div><div>Most legends about him connect his life with the areas of Bengal, Assam, Nepal and locality near the city Mangalore of Karnataka. In accordance with Caturaśīti-siddha-pravṛitti, he was born in Eastern India, was fisherman by caste and lived near an ocean. Another place usually associated with his name is Kama-rupa (modern Assam).</div></div><div><br /></div><div><b>Names</b></div><div> </div><div><div>In course of time, the name of Matsyendra Nāth came through numerous distortions, and he became recognized under many different names, from which Matsyendra nāth and Machendra nāth are two most popular and generally used by the yogis of the modern Natha Sampradaya. There exist quite a lot of spellings and translations of these two names in the various local dialects of India, which were current there at different periods of time. In Nepal he is identified with divinity of Buddhist pantheon Avalokiteshvara Padmapani, whose other two names Lokanatha and Karunamaya also applied to him. He also famous there as Rato Macchindra Nath, where Rato means ‘red’ and worshiped by Newars as ‘the God of rain’. This tradition limited only to the area of Nepal and not supported in the other Buddhist regions. </div><div>In the different stories of book Caturaśīti-siddha-pravṛitti he was called Minapā, Vajrapada and Achintapā (Achintya or worryless). Abhinava Gupta called him Machanda Vibhu in his of his works called Tantraloka. </div><div>In work Kaulajñānanirṇaya his names vary from chapter to chapter (called Paṭalas) As Macchaghnapāda he mentioned in Paṭalas III, IV,V, VI,VII, VIII, IX, X; Macchendrapāda in Paṭalas XIII, XV, XVII; Matsyendrapāda : ibid.'XVI, XXII, XXIII and Mīnapāda XIX, XX, XXI. Two more names appearing in KJN are Matsyodara, which means ‘born of fish’ and Macchaghna ‘killer of fishes’. The first name comes from the version of legend which says that he was born from the womb of fish, and second based on Vajrayana version of his life story, in accordance with which he was a fishermen before he was swallowed by fish. Even in this sense he can be looked on as ‘reborn out of fish’, because he came out of its stomach entirely different person then he was before entering into it. In two different versions of Akulavira tantra he is mentioned as Mīnanātha and Macchendrapāda. In Kulānanda he called Matsyendra and in Jñānakārikā Macchindranātha-pāda.</div><div><br /></div></div><div><b>Historical perspective</b></div><div><br /></div><div>The researchers were unable to come to agreement about the exact date when Matsyendranath was floorishing. In accordance with various opinions, he lived not earlier than 7th century and not later than 12th century. The earliest date is based on the accepting as fact that he lived at the same time with the king of Nepal Narendra Deva, who ascended to throne in about 640 A.D. and and ruled till his death in in 683 A.D. The latest date is based on the biography of the Saint Jnaneshwar, in accordance with which he lived not long time before him. There exist few more accouunts suggesting the possible period of time Matseyndranath was living. Most of them would be discused in more details in connection with the lives of Goraksh Nath, Jalandhar Nath and Kanipa Nath and therfore I ommited most of them here.</div><div>Becouse Matsendra nath can be accepted as contemporary with all of these yogis, the time mentioned for them will be same for him. Here I will present only few refernces. In accordance with legend he meet Matsendranath at about 647 A.D. Narendra Deva was 7th king of Lichchhavi dynasty. Matsyendranath came there in period of his rule therefore time of his life can be placed somvwere in the middle of 7th century. </div><div><br /></div><div>Narendra Dev was the son of Uday Dev II. Uday Dev had to take shelter under the Tibetan King Srong-Tsang-Gompo. Narendra Dev, with Tibetan help took revenge against the enemy of his father and restored his ancestral throne by defeating Bishnu Gupta. Thus, he ended the double rule and became the 7th king of the Lichchhavi dynasty. He ascended the throne in about 640 A.D. He was a wise and good ruler. He always wished to see his people happy and prosperous. He was a man much given to sensual pleasure. He always wore Jewelled earrings in his ears. He loved flowers and variety of perfume. It was he who brought the patron deity Machchhendranath from Kamrup (Assam, in India). A Chinese Mission visited Nepal for the first time during his rule in about 643 A.D. Again, in 647 A.D., a second Chinese Mission under the leadership of Wang Hiun Tse visited Nepal. This Mission highly praised the development of Nepalese art and architecture. Narendra Dev also sent a Mission to China with presents and messages of good will.</div><div><br /></div><div>jñānāmoda-mahodadhiḥ samabhavad yatrādināthaḥ svayaṁ</div><div>vyaktāvyakta-guṇādhikaṁ tam aniśaṁ śrī-mīnanāthaṁ bhaje ||2||</div><div><br /></div><div><b>Chronology in accordance with time of king of Nepal Narendradeva (Vardeva)</b></div><div><br /></div><div>The most earliest time of Matsyendranath’s life usualy calculated on base of legends connecting him with king of Nepal Varadeva. There exist popular belive supported by few researchers that Matsyendranath has came to Nepal in the reign of king Varadeva (Bardeva), who was the second king of Thakuri dynasty. Thakuri dynasty was started from Amsuvarman, who was its first king. Amsuvarman was great king who ruled Nepal from 605 A.D. to 621 A.D. King Narendradeva, became his successor and ruled at the same time with Tibetan emperor Songtsen Gampo, to whom he married his daughter. King Srongtsan Gampo, was born in the year 617 A.D. and died 698. He became king of tibet in 630 when he was only 13-year-old. Under his rule Tibetans conquered Burma and in 640 occupied Nepal. Both kings are historical personalities, lives of which quite well documented to doubt.</div><div><br /></div><div><div>Are Machanda Vibhu mentioned by Abhinava Gupta and Matsyendra nath same?</div><div><br /></div><div>The famous exponent of Kashmiri shaivism, Abhinava Gupta, who lived at the tenth century, has mentioned Matsendra nath as “Macchanda-vibhu ” in one of his works called Tantraloka. Composing of this work historicaly evident as beeing written in the period of time between the end of 10th and beginning of 11th centuries. It such way it becomes clear that Matsendra Nath was living prior to him, that is before the end of the tenth century.</div><div><br /></div><div>rāgāruṇaṁ granthi-bilāva-kīrṇaṁ yo jālamātāna-vitāna-vṛtti |</div><div>kalombhitaṁ bāhyapathe cakāra stān me sa macchanda-vibhuḥ prasannaḥ ||1|7||</div><div>(Tantrāloka 1.7 by Abhinava-Gupta)</div></div><div><br /></div><div><div><b>Are Luipa and Matsyendra Nath were same persons? </b></div><div><br /></div><div>The idea that Matsyendra Nath and Vajrayani Mahasiddha Luipa were the same persons was introduced for the first time by the Doctor Baggchi in his book Kaulajñānanirṇaya of the School of Matsyendra Nath. Later it was supported by the Doctor Kalyani Malik in her book SSP&OWNS. The authors based their assumptions on proposal that both Luipa and Matsendranath were accepted as the first (Adi) acharyas of their traditions, one of Tibetan, and other of Indian lineages of the Mahasiddha yogis. As such they can be easily accepted as being the same persons. Another argument presented by both researchers was that name Matsyendra is nothing else, but corrupted form of word Matsāntrāda (‘eater of inner parts of fishes’ or ‘one who eats intestines of fishes’), which is one of translations of different Tibetan spellings of name Luipa into Sanskrit. This seems as logical because pronunciation of Matsāntrāda sounds more near to Matsyendra than to Mina-natha. And if we assume that name Matsyendra Nath was derived from Mina-nath than it should be pronounced as Matsya-nath or Maccha-nath without its ending ‘endra’. There few more arguments presented by these researchers in support of their theory, one of which is that the both yogis appearing on paintings as being surround by fishes. </div><div>The opinion expressed by these two eminent scholars later gained popularity and became accepted by many others researchers as trustworthy. Although I highly respect their contribution to the field of the studies about Nathism, at this point I can’t agree with their point of view. It seems that at the time when both of them were preparing their publications, they were unable to access the full text of Caturaśīti-siddha-pravṛitti, because it was published as the one complete text as late as in 1979, much later after their works were published. Before the full text of CSP became available in the printed form, there was existing lot of uncertainty about this question, which was settled by its publication. After going through the full text of the book it become obvious that both yogis were two entirely different personalities and have nothing in common excluding their relations to fishes. The fact that story of Luipa stand on first place in Caturaśīti-siddha-pravṛitti doesn’t mean that he was the first of Mahasiddhas and therefore Adi Siddha. After reading the book, it becomes obvious that 84 stories of Caturaśīti-siddha-pravṛitti doesn't appear in the chronological order, and it is rather Saraha then Luipa, who often recognized as being the first amongst Mahasiddhas.</div></div><div><br /></div><div><div><b>Are Minanath and Matsyendranath were two different persons?</b></div><div><br /></div><div>Another popular misconception preveils around the question: Were Mina-pa and Matsyendra-nath two different individuals, or these are only two different names of one person. There is nothing impossible that there could be two yogis with names Minapa and Matsyendranath, which were different individuals. In the Natha Sampradaya many times it happening that names of yogis are repeated again and again in cource of time, and there not exist any rule not allowing to use any of names. But in contents in which these two names appearing in different texts it appearing clearly that it was one and same person. </div><div><br /></div><div>Minnath as father of Matsendranath, Matsendranath as fater of Minanath, both as two different yogis? </div><div><br /></div><div>In accordance with tradition supported by Natha yogis, there only three persons in leanege of transmition: Adinath-Matsyendranath-Gorakshnath. In this light all other variants of Mastseyndranath’s name can be accepted as being his name. However, the yogi Svaatmarama in his book Haṭha Yoga Pradīpikā, gives list of the great siddhas, in accordance with which Goraksh Nāth is placed as the fifth or sixth in the spiritual descent from Matsyendra and as the direct disciple of Mīna. </div><div> </div><div><div>śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |</div><div>cauraṅgī-mīna-gorakṣa-virūpākṣa-bileśayāḥ || 5||HYP 1.5</div></div></div><div><b><span style="font-weight: normal;"><div>This verse could lead to conclude that Matsyendra and Mīna were two different individuals and that Gorakhnāth lived more than a hundred years after Matsyendra, but the list of HYP by any means can’t be accepted as chronological.</div><div><br /></div><div>In accordance with some variations of the popular story of Matsendranath’s life, Minapa was the name of Matsendranath’s son, born from queen of Triya rajya, but this point also can’t be accepted, becouse Mina-pa is only different interpretation of the same name. Names of Minapa or Mina-Nath and Macchendra or Matsyendranath are virtualy the same, because both Matsya and Mīna in Sanskrit meaning fish, and Maccha is nothing else but form which word Matsya takes after being translated into Prakrit. Second part of the word ‘endra’, is word ‘indra’, which after transformation in accordance with rule of ‘sandhi’, has accepted this form, used simply as adding to the name, in sense of ‘the best, excellent, the first, the chief’, what is common practise in Hindi and Sanskrit names. </div></span><span style="font-weight: normal;"><b><span style="font-weight: normal;"><div style="display: inline ! important;">Still in accordanse with G.W.Briggs, in Nepal there exist tradition where they accepted as two different persons.</div></span></b></span></b></div><div><b><span style="font-weight: normal;"><b><span style="font-weight: normal;"><div style="display: inline ! important;"><br /></div></span></b></span></b></div><div><b>Matseyndra Nath in Bengali Tradition</b></div><div><br /></div><div>In Bengal, there exist two books written in the Bengali language, which having different names, but narrating about same events and have similar context. One of them composed by Shyama-das called ‘Mīna-cetan’ (‘The awakening of Mina’), and other composed by Shaikh Faijulla ‘Gorakh vijaya’ (‘Victory of Gorakṣa’). The the both authors based their narrations on the local folklore of Bengal and ballads sung by the wondering minstrels. The Doctor Sukukmar Sen has presented the summary of the story in his book called Baṅglā Sāhityera itihās (History of the Bengali Literature). Later, Doctor H.P.Dvivedi partaly reproduced it in his book after translating it into Hindi. Also, some fragments from this book was presented by by D.Kalyani Malic in her work SSP & WNY. </div><div><br /></div><div><b>Summary of 'The Victory of Goraksha'</b></div><div><br /></div><div>Adya (primordial male principle) and Adyā (primordial female principle) were two ancient Gods who have started creation. Afterwards four Siddhas were born, after them young girl was born, whose name was Gaurī. Being ordered by Adya, Śiva married her and descended on the Earth. The names of those four Siddhas were Mīnnāth, Gorakṣnath, Hāḍiphā (Jalendharnath) and Kānphā. From the time they were created, they became absorbed in the yoga practice and were sustaining merely on air. Goraksh Nath was in service of Mīn-nāth and Kanpha nath was the people of of Hāḍipā.</div><div><br /></div><div>Amar Katha (Bengali version)</div><div><br /></div><div>One day Gaurī saw the garland of human sculls on the Śiva’s neck, and asked him why he was wearing them. He answered that in reality all those skulls belonged her, in her previous lives. Gaurī became shocked to learn it. She asked Śiva, what were the reasons duty which she has to die again and again, but he was immortal. Śiva answered her, that this kind of knowledge was secret, and not for ears of every body. He told her that before he will answer they should go in the middle of the Kṣir Ocean on a boat, and then there discuss it. When they have reached the middle of the Kṣir Ocean, at the same time Mīn-nāth, who has accepted the form of a huge fish, has reached under their boat and stopped below it. </div><div>Listening, listening Devi gone to sleep and Mīn-nāth was saying yes, listening all time, so that Śiva complete narration. When Devi became awakened by the sound of his voice, she told that she didn’t listened the Great Knowledge Śiva was narrating. When Śiva has applied his yogic sight to find who was saying, “yes I am listening”, he has found that it was Mīn-nāth, sitting under the boat. He became angry and cursed him by saying that once day will come when he would forget The Great Knowledge, because it was acquired by unfair means.</div><div> </div><div>After this, Adi-guru Śiva has gone to Kailash Mountain and started live there. Gaurī was repeatedly asking him to arrange marriages of Siddhas, so that they can bring forth progeny. Śiva answered her that Siddhas can’t be affected by lust. Gaurī has told that it is impossible that human body can be free from desires, and if Śiva would give his order, she will test all of them. Then Śiva allowed her to do this.</div><div>The four Siddhas were performing their penances in four quarters, Hāḍiphā wan the East, Kānphā was in the South, in Goraksh was in the West and Mīn-nāth in the North. To give Gaurī an opportunity to perform her test, Śiva has invited the four Siddhas to his place. When they came, Gaurī after taking form of Bhuvan Mohinī (the seducer of the world) served them food. All four Siddhas became charmed by her form in different ways. Mīn-nāth thought in his mind that that if he will get such a beautiful women he would spend a night with her. Devi curst him that he would forget his Great Knowledge and in Country Kadli would spent nights enamored by company of sixteen hundred beautiful women. Hāḍiphā thought that for such women he would become even street sweeper, and as result he got curse that he would become sweeper in house of queen Mayanāmatī. Disciple of Hāḍiphā, Siddha Gābhūr thought that if he would get such a woman, then even if his foot and legs will be cut away it is not big matter. As result of his thoughts, he was cursed that his stepmother would put him in disgrace. Kānphā thought in his mind that for getting such a woman even sacrifice of life is not to mach. Duty this Devi cursed him by saying that after going in Turmān country he would became ḍāhukā? Goraksh thought that if such women would be his mother he would be happy sit in her hands and drink milk from her breast. Goraksh Nath alone passed the test, and has got blessing as reward, but Devi not being satisfied on this, determined in her mind to make more severe test for him in future. </div><div>After tests were completed, all Siddhas started for the places they were cursed to go. Only Goraksh Nath remained free. Once when he was sitting under Banyan tree absorbed in deep meditation, Devī applied all her means to bring him down from his state of yoga, but he passed through all her attempts till they ended. Other time she lay naked on his way, pretending that she was sleeping, but such her state not created any wrong thoughts in mind of Goraksh, and he covered her with big tree list. Then she has taken form of fly and entered in his stomach trying to make pain to him. Goraksh Nath has stopped his breathing and she became badly harassed by it. After all these, Devī accepted terrible form and started killing countless human beings. Being obliged by Śiva Goraksh delivered Devī from her state, and established a statue on her place. Rumors say that it is the same statue, which worshiped in Calcutta in Kali temple. Devī being pleased by him, blessed him by granting him bonus to get most beautiful woman ever existed. To fulfill her bonus Śiva by his power of his Yoga-Maya (illusion), created young woman who determindly accepted Goraksh Nath as her husband. Goraksh after coming in her house became child of six month old and started annoyingly crying demanding milk. After short time, the girl became greatly absent by the situation. Goraksh Nath told her that it is impossible for him to be affected by sensual desire, but if she would wash his kaupīn or karpaṭī (loin cloth) and drink water remain after it, she will get a child. She did in accordance with order, washed his karpaṭī and drunk water left after it. Some time later, son was born to her, which was named Karpaṭī-nāth.</div><div>One day, Goraksh Nath was sitting under Banyan tree absorbed in Samadhi. Kānphā was flying through sky to somewhere, and his shadow felt on Goraksh Nath. When Goraksh Nath noticed it, he turned his face up and after seeing him, became angry. He took his khaḍāu (wooden shoes) and through it at Kānphā, who was caught by it and dragged to Goraksh Nath. In such way, he was punished for carelessly flying over his head. </div><div>Kānphā told him with sarcasm: ’you have become so big Siddha, then do you know where your guru is? He is now in country Kadlī, engaged with women, after he forget all his Mahā-Jñān (the Great Knowledge). His powers became extinguished now, and after I made an enquiry in office of Yamarāja (God of Death), I came to know that his span of life is only three days more. If you such great Siddha, then go and save him’.</div><div>Goraksh Nath answered to him: “You are giving me instructions what I should do, but did you have any news about your guru? He was buried under ground by son of wise queen Mayanāmatī raja Gopīcand.” </div><div>In such way, both yogis came to know about situations in which were their gurus, and started for rescuing them. First of all Goraksh Nath gone to office of Yamarāja and made there arrangements for prolonging life term of his guru. Then he returned to the tree, and after taking with him two disciples, Laṅg and Mahālaṅg, he entered into Kadalī forest for rescuing his guru. Yogis were not allowed to enter in Kadalī country; therefore, he disguised himself as Brahman. By seeing him, people were making him obeisance accepting him for a Brahman, and he has in response give them blessings. However, in reality, those blessings were not blessings of ordinary Brahman, but of Great Siddha which Goraksh Nath was, therefore they were having tremendous power. All those whom he blessed, even the worst of sinners, at once were becoming free from all their sins and retribution for them. On seeing this, Goraksh Nath understood that appear as a Brahman was not good for him, therefore he returned to his normal look as a yogi. He sat under Banyan tree situated on the bank of some lake at Kadalī country, and entered in samadhi. A local woman came there and after seeing him, became charmed by his appearance. From her he came to know that his guru Mīn-nāth spending his time in company of two queens Mangalā and Kamalā by name, surrounded by sixteen hundred female attendants. Yogis were not allowed to enter into the palace under treat of death penalty, and only female dancers were permitted to access Mīn-nāth. For delivering his guru, Goraksh Nath disguised himself as female dancer, but queens Mangalā and Kamalā being informed by female doorkeeper that he is not complete female , prevented him from entering in apartments where Mīn-nāth was sitting. At last, Goraksh Nath started pound at his drum from behind the door . On listening the sound coming from the drum, Mīn-nāth called for person who was doing it. Being brought in front of him, Goraksh Nath by sounding his drum recollected him his past and restored his Mahā-Jñāna (the Great Knowledge). After listening it, Mīn-nāth remembered who he was before. </div><div>On seeing him ready to go, queens being scared of it brought in front of him his son Bindu-Nath, and attempted play on his filings, trying to change his mind. Goraksh Nath responded on it by making Bindu-Nath dead and then bringing him back to the life, and Mīn-nāth once more became determined to go. Queens of Kadalī, attempted to create conspiracy to kill Goraksh Nath, but after it felt, were curst by him and both became bats. At last, Goraksh Nath with his guru and Bindu-Nath returned to Vijay Nagar.</div><div><br /></div></span></div><div><b><span style="font-family:verdana, sans-serif;">The Life story of Guru Mīna-pā.</span></b></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">This is the Vajrayana version of the life story of Matseyndra Nath, the story number 8 in Caturaśīti-siddha-pravṛitti or 'The Life Stories of the Eighty Four Siddhas' by Abhaya Datta. This is one of oldest written records about Matsyendra Nath.</span></div><div><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/matsyendra-nath/8-Minapa.jpg?attredirects=0" imageanchor="1"><span style="font-family:verdana, sans-serif;"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292401927472/matsyendra-nath/8-Minapa.jpg?height=320&width=259" border="0" width="259" height="320" /></span></a></div><div><span style="font-family:verdana, sans-serif;">Guru Minapa was born in the Eastern India and was fisherman by caste. His Guru was Mahadeva (Siva), who blessed him with mundane siddhis (powers). </span></div><div><span style="font-family:verdana, sans-serif;">At some distance from Kamarupa (modern Assam), there was an ocean, Ita by name(modern Bengal Bay). Fishermen who lived there were daily catching the fish from the ocean, and selling it on the market. One day one of them fitted a hook into the net made of cotton, fixed a peace of meat on it and cast the net into the ocean. Very big fish entered into it. When he tried to take it out of the ocean, he was not able to do it. Instead the fish dragged him deep in the water, until he finally sunk down. Than the fish swallowed him, but miraculously he, protected by his (good) karma, didn’t die.</span></div><div><span style="font-family:verdana, sans-serif;"> About the same time Uma Devi asked from Mahadeva (Shiva) to narrate her lesson of Dharma, on what he answered that his teaching is very secret, and not for each and every body. “You make a house deep into the ocean (where nobody will listen us), then I will initiate you there.” Uma Devi did this, and after they both reached there, Shiva started narrating his lesson. While he was speaking, the fish (the same fish that swallowed the fisherman) came there and stopped right under the house (they were sitting in). Shiva not finished his lesson yet, but Uma became overpowered by sleep. Shiva was narrating and from time to time he was asking her, “Do you understand what I am saying?” And it was the fisherman who while listening (from the stomach of the fish), was answering, “Yes, I understand.” When Mahadeva completed his lesson of Dharma, Uma Devi awakened from her sleep, and started to say, “Now you shall continue”. Mahadeva answered, “I had finished the lesson, what else you want to know?” On what Uma has told,” I was listening till some moment, but later I gone into sleep and don’t listen duty this.</span></div><div><span style="font-family:verdana, sans-serif;"> Puzzled Mahadeva has asked her, “Then who was saying: “Yes I am understood”?”</span></div><div><span style="font-family:verdana, sans-serif;"> Uma answered, “No it was not me”.</span></div><div><span style="font-family:verdana, sans-serif;"> When Mahadeva applied his yogic vision, he has found that, the man who was into the stomach of the fish under the house, they were sitting in, listened all the Teaching, from the beginning till the end. He thought, ‘Now he has become my disciple. But he will have to wait, till his time has come’. So he ordered to fisherman practice sadhana he has taught him (without taking him out of the fish), and officially accepted him as a disciple.</span></div><div><span style="font-family:verdana, sans-serif;"> For twelve long ears the fisherman was practicing his sadhana, sitting inside (stomach) of the fish.</span></div><div><span style="font-family:verdana, sans-serif;"> One day at the place called Shree Tapri, other fisherman has caught that big fish and dragged it out of the water. After seeing its (unusual) heaviness, he thought that it might have in its stomach some gold or silver. With purpose to take them out he cut her belly, and saw there a man was sitting. (Ashamed) fisherman asked him, “Who you are?” And get the answer, “I am also was a fisherman (like you are). At the time of ruling King Amuk, this fish dragged me into the ocean and swallowed afterwards.”</span></div><div><span style="font-family:verdana, sans-serif;"> When people (gathered to see him), calculated the time, elapsed since that moment, they found that twelve ears have passed by. All people were greatly astonished to see this wonderful event. Since that moment he became famous under name Minapa .</span></div><div><span style="font-family:verdana, sans-serif;"> People performed worship of him, and when he at once began dance, his feet started entering deep into the earth. When he continued his dance on the big stone, his feet also were entering deep into it, as if it was of wet mud. All around were amazed to see this. On what Minapa has told: </span></div><div><span style="font-family:verdana, sans-serif;"> </span></div><div><span style="font-family:verdana, sans-serif;">Because of previously accumulated good karma </span></div><div><span style="font-family:verdana, sans-serif;">And as power of chanting a sacred mantra</span></div><div><span style="font-family:verdana, sans-serif;">Such wonderful qualities I have got, Hey ho, my mind-jewel!</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;"> Later he spent five hundred ears (doing deeds) for uplifting humanity. Minapa, Vajrapad and Achintapa (Achintya), these are three names under which he became famous in different places.</span></div><div><span style="font-family:verdana, sans-serif;"> At first he got mundane Siddhis (Supernatural powers), but later he entered the true path and became dissolved into Eternal Space.</span></div><div><span style="font-family:verdana, sans-serif;"><br /></span></div><div><span style="font-family:verdana, sans-serif;">The story of the fisherman Minapa is nice illustration what can man reach if he left alone for quite long period of time, without any disturbances, and if he initiated into the powerful techniques of meditation. </span></div><div><span style="font-family:verdana, sans-serif;"> Actually every body can reach such extraordinary progress on yoga path, if he left alone without any disturbance, and all possible kind of activities he may indulge in, are cast away. Then only one can turn own sight from outside to inner reality, and become established there. Such conditions even today some attempt to approach by going into retreats. But as a rule, in daily reality of modern life, we neither have enough time, nor can we go out of the circle of our daily routine. We have no time to stop and sit down, and even if we try to meditate, still mind is larking somewhere else. It is happening because hobbit of the endless, restless activity deeply rooted into our nature. This becomes main reason why Minapa of modern days not appearing on today’s horizon. To make meditation successful it must be continuous and interrupted for long, long time and this can be accomplished only if God willing let it happen. </span></div><div><span style="font-family:verdana, sans-serif;"> Today we have on our disposal all possible techniques of meditation, which previously were kept highly secret, were dispersed in different places all over the earth, and were taught only to initiated. But in spite of all this diversity, people today have to attend so many things at once that they have no time to stop and sit for while.</span></div></div><div><span style="font-family:verdana, sans-serif;"> </span></div></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com0tag:blogger.com,1999:blog-3033215996862723959.post-25914034512744018262010-12-21T05:07:00.000-08:002010-12-21T05:08:08.884-08:00Adi Nath the First of Nathas<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Adi Nath the First of Nathas</span> </h3> <span style="color: rgb(65, 65, 65); font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif; line-height: 18px;"><span style="font-family: Verdana,sans-serif;"><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/adi-nath-the-first-of-nathas/gorakh%20nath.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292477062009/adi-nath-the-first-of-nathas/gorakh%20nath.jpg?height=320&width=276" border="0" width="276" height="320" /></a></div>Yoga Bija 1. Devi (Goddess) has said: “I make obeisance to you, O Lord of the world, Adi Nath (the First One), the One who prevails creation, and who is beyond of it!<br />2. O Creator, Maintainer and Destroyer of Universe, defeater of Kleshas (the defects of human nature), O the Greatest from all Gods, O the Ancient Immortal Soul of all, I make obeisance to you again and again.<br />3. The Path of Yoga was established by you, O Lord of Yogis (Yoga Ishvara) who is perfect in all aspects, in whom the bliss of the world is concealed, I worship you!”<br />When the Natha yogis meet, they use word आदेश (Ādesh) for greeting each other. If looked in Sanskrit or Hindi dictionary, the word ādesh can be translated as order, rule, command or instruction, but Nathas apply to it meaning wider then these. By saluting each other with the word adesh, they remember the Adi Isha or Adi Isvara, and revere to His Divine order or command, which guides the universe and should guide their lives. The word adesh is derived from two parts, one is आदि and other is ईश therefore आदि+ईश=आदेश. The word आदि can be translated as first, primordial, of beginning, and the word ईश means able to dispose of, capable of, owner, lord, ruler, chief and also recognized as one of names of Shiva; it also express ability, power; dominion. Nathas believe that the Great God Shiva himself was founder of their order as आदिनाथ (Ādi Nātha), ‘the First Nath’, ‘the Primeval Master’, who unanimously accepted by Yogis as Ādi Guru (the first guru) and the Supreme Deity of the Nātha Saṁpradāya. He is also known as Yogeshvara (the Lord of Yoga), the ideal of ascetic per se, the Lord of austerity and penance, the Lord of spirits and souls. In wider sense Adi Nath, also can be translated as ‘the First Lord’, in his role as the Lord of the whole creation.<br />The Guru Goraksh Nath and other great yogis of the Siddha tradition have realized the state of Yoga (union) with the Lord in all aspects of their lives, and this is ideal the natha yogis strive for. To realize their oneness with Adi Nath Shiva is the higher objective of all nathas, and the Guru Goraksh Nath is the maker of the path leading to it, and the path itself. He never taught any one to worship his person, but has directed all his efforts to help others to recognize the same Primordial Lord inside themselves, to make them recognize the origin they came from. The Natha Panth was created by Guru Goraksh Nath as medium and as the path to realize this state of union permanently, without any chances of setbacks. In the commentary on Hatha Yoga Pradipica called Jyotsnā, Brahma-ananda so explained the origin of the Natha sect:<br /><br />ādināthaḥ sarveṣāṁ nāthanāṁ prathamaḥ tato nāthasampradāyaḥ pravṛtta iti nāthasampradāyino vadanti |<br /><br />Ādi Nāth is the ‘first from all Nathas’, by him the Nāth Saṁpradāya was estabilished, that is why it is called the Nātha Saṁpradāya .<br />Although in accordance with the lineage of transmission of the Natha sect, the name Adi-nath comes first in the list of the great yogis of the tradition, (for he precedes the first two human Natha acharyas Matsyendra Natha and Jalandhara Natha), it would be not exactly correct to place him amongst other Mahasiddhas, because he is not of human original, but the Great God, the One God Creator, who is before creation. Being before existence, he is beyond of all pairs of dualities, which came forth along with it. As such he is not to be confused even with the Shiva as the part of the Divine Trinity of Hinduism, where Brahma (creation), Vishnu (maintenance) and Rudra (destruction) are the three aspects of the One God, the Lord Almighty uniting all of them into one.<br />In one of his devotional couplets, Guru Nanak has addressed to the First Lord with words Adesh, and described him as Adi (who is first of beginning) for it is by whom all was started, Anadi (who is without beginning) because he existed before any created things came into existence, and Anahat (who exists in the from of upstroke sound) because being creator of all objects of the universe, He existed before any objective reality came into existence in form of sound Om kara ॐ (Para Shabda) or the Word of God, the eternal sound. The Natha Yogis also define Him as अलख निरञजन (Alakh Niranjana), where alakh is Hindi form of the Sanskrit word अलक्शय which means beyond of qualities and perception of senses, invisible, unobserved, having no particular marks, and niranjana means unpainted, spotless and pure, void of passion or emotion.<br /><br />Because the Lord Shiva is not limited to the fold of the Natha Yoga Tradition, but also worshiped as the Great God of Hinduism, there exist lot of the literature related to Him in the different scriptures of India. However there are some stories which are unique for the Natha tradtion only, and which were circulated mostly as a spoken tradition amongst yogis. One of them is the story of Shiva telling to his consort Parvati the doctrine of immortality, which was overheard by Matseyndra Nath. The story presented below have few variations dissimilar in smaller details from each other.</span><br /><div><div><span style="font-family: Verdana,sans-serif;"><br /></span></div><div><span style="font-family: Verdana,sans-serif;"><b>Amar katha</b></span></div></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"><br /></span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/adi-nath-the-first-of-nathas/images.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292160372416/adi-nath-the-first-of-nathas/images.jpg" border="0" /></a></div></span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;">Once Parvati has asked her consort the Lord Shiva: ”O the Greatest of Gods, you are wearing on your neck the garland of human skulls. Can you explain me why you are doing so and to whome they belonged before?” With smile the Lord of Yogis answered: ”All they belong to you in your different previous lives, and I am wearing them duty sweet memories they bring me about you.”</span><br /><span style="font-family: Verdana,sans-serif;"> Parvati become greatly astonished to learn this. She spoke with trembling in her voice:” You are heartless person! Again and again I am, who is your bellowed partner of life die and you are, being immortal, shamelessly collecting my skulls and putting them around your neck? Such your love is!” She was very angry on Shiva.</span><br /><span style="font-family: Verdana,sans-serif;"> As usually remaining peaceful in mind, Lord of Yogis answered with a gentle smile:” My dear, it is not my fault that you are have to die and take birth again and again, but it is duty you only. Because you don’t know “Amar katha” (Doctrine of immortality) you have to be like this only. Only person who knows it may become immortal. Amar Katha is the greatest secret and mystery in this world and only the way to get immortality. </span><br /><span style="font-family: Verdana,sans-serif;"> After he finished speak Parvati exclaimed: ”You should immediately give me knowledge of this Amar katha, so I will also become immortal as you and never die, other wise!”She was furious as never before.</span><br /><span style="font-family: Verdana,sans-serif;"> On this Śiva smiled gently and told:” Wonderful thing! You know, Parvati, each time in your previous lives you have asked the same question from me. And each time I was trying to narrate this katha (story) to you, but because you were not listening properly you was not able to attain its full knowledge. To attain immortality one has to listen it thoroughly from beginning till the end .You was not able to accomplish this task in any of your previous lives, so you have to die again and again. If you insist, let us try once more. But please my dear listen attentively this time, because to become liberated from endless cycles of birth and death, you have to know all katha from beginning till the end. Let’s first seclude to some lonely place where no body can listen us, because we should keep this knowledge in secret from others.” </span><br /><span style="font-family: Verdana,sans-serif;">They reached the bank of the ocean, where they were completely alone and noise of coming waves was not allowing to anybody listen what they were saying. They sit comfortably and Śiva started narrating Amar katha to Parvati.</span><br /><span style="font-family: Verdana,sans-serif;"> It happened that some time before this event, in one Brahmin’s family a boy was born, and because position of the stars at the moment he was born was very inauspicious, his father threw him into the ocean. Child didn’t sunk down, but was swallowed by a big fish, and in stomach of the fish he miraculously didn’t died, but remained alive. Just before coming of Śiva and Parvati, the fish has reached at the same place and stopped there for a rest. At the same time, being covered with the water, it was invisible to them. Because the small child was in the stomach of the fish, he also reached there. So when Śiva and Parvati have come he was also with them, covered with water, and helpless. Duty this reason he also was able to listen all Amar Katha from start till the end without any disturbance. Śiva didn’t notice his presence till last, and child remain quite and listen attentively. </span><br /><span style="font-family: Verdana,sans-serif;"> Parvati was very eager to listen in the beginning. She was listening very thoughtfully, but because katha was very long, Śiva’s voice and sound of coming waves were so monotonous, she felt sleepiness after some time. Slowly she has gone into deep sleep. </span><br /><span style="font-family: Verdana,sans-serif;"> When Śiva has completed narration he told Parvati:”So I hope this time you have understand all properly,”-but she didn’t answered.</span><br /><span style="font-family: Verdana,sans-serif;"> Now Śiva turned his eyes on Parvati and he was greatly astonished to see, that she is deeply in the sleep. He wake her up, and told:” Again once more I have completed narration of the Amar katha for you, but as in your previous lives you was not able to listen it completely and gone into sleep. Now what else can I do for you?”</span><br /><span style="font-family: Verdana,sans-serif;"> Parvati has felt herself ashamed and was disappointed duty this, and she has told with folded hands:” O Mahadeva, please narrate it again for me, now I will not sleep.”</span><br /><span style="font-family: Verdana,sans-serif;"> “Sorry”- answered Śiva, but I can’t do it once more because such is the law, Amar katha can be told only one time in course of one’s life. So now you have to wait for your next life, and I am very sorry duty this reason.”</span><br /><span style="font-family: Verdana,sans-serif;"> Now Parvati was forced to accept, that what happened, happened duty her fault and because she was not able to do anything else, she became pacified.</span><br /><span style="font-family: Verdana,sans-serif;"> Suddenly Śiva noticed that some body is near by, but for fist moment he didn’t understood where. By his yogic powers he immediately found that some one else has listened Amar katha with out his permission.</span><br /><span style="font-family: Verdana,sans-serif;"> “Hey, who ever you are, immediately come in front of me!”-He told. At the moment fish opened its mouse and child was thrown out from the water just in front of him. At first moment Śiva became very angry to see this not wanted listener: “You are!”-Exclaimed he. He was about to kill him on spot with his trident because boy has committed big crime by listening so much secret Amar katha. Small child was standing in front of him whit folded hands.</span><br /><span style="font-family: Verdana,sans-serif;"> “Who are you and how you reached here?”-Śiva asked. Boy narrated him his history, how he was swallowed by the fish and unwillingly has listened, what Śiva was narrating for Parvati. Now Śiva came to know that boy was innocent and all this happened against his will. Also he came to know, that boy has became Immortal because he has listened complete Amar katha, and now he was initiated into the “Doctrine of immortality”.</span><br /><span style="font-family: Verdana,sans-serif;">At this moment Devi has told: “What a nice child! What are you going to do with him?”</span><br /><span style="font-family: Verdana,sans-serif;">For some time Śiva was in deep thought. Then he told: “I see in what happened today the sign of the fate, so I think now time has came to give knowledge of yoga to the people. I am Adi-nath and he got initiation from me, even if I was not willing to give it to him. Let then his name will be Matsyendra-nath , because he became Nath now, and he came from the fish . Before this moment I was keeping the knowledge of Yoga in secret, but now I think, time has come to open it to all. He will go to the people and he will spread yoga doctrine everywhere.</span><br /><span style="font-family: Verdana,sans-serif;">Then Śiva inserted kundals into ears of the boy, such kundals as he himself was wearing (Śiva always shown as wearing kundals).</span><br /><span style="font-family: Verdana,sans-serif;">Now boy was standing in front of the Śiva with folded hands:”O Nath! I am just small helpless child. Doctrine, which I came to know, is very difficult to understand, more difficult to practice and about to impossible to teach others. How can I alone accomplish this difficult task? Please have mercy on me.”</span><br /><span style="font-family: Verdana,sans-serif;"> On listening him saying this, the Great Lord smiled and said: “Don’t worry, my child, now you are not helpless as before and not alone, for I am with you. I myself will assist you in the establishment of the Yoga teaching on the earth. Now, go and start, then later I will join to you and assist you in this task; even more, I will become your disciple for the sake of Yoga.”</span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"><br /></span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"><b>Two forms of Shiva</b></span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"><br /></span></span></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;">Shiva is known as having two main forms, one is </span></span></span></div><div><span style="font-family:verdana, sans-serif;"><span style="font-size: small;"><br /></span></span></div><div><span style="font-family: verdana,sans-serif; font-size: small;"><b>Twenty five forms of Shiva:</b></span></div><div><span style="font-family: verdana,sans-serif; font-size: small;"><b><br /></b></span></div><div><span style="font-family: Verdana,sans-serif;"><span style="font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif;"><span style="font-family: Verdana,sans-serif;"> <table style="border-collapse: collapse; border: medium none;" border="1" cellpadding="0" cellspacing="0"> <tbody><tr> <td style="width: 73.8pt; border: 1pt solid windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Five forms of Shiva</span></span></span></p> </td> <td style="width: 73.8pt; border-width: 1pt 1pt 1pt medium; border-style: solid solid solid none; border-color: windowtext windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Five forms of Shiva</span></span></span></p> </td> <td style="width: 73.8pt; border-width: 1pt 1pt 1pt medium; border-style: solid solid solid none; border-color: windowtext windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Organs of sense</span></span></span></p> </td> <td style="width: 73.8pt; border-width: 1pt 1pt 1pt medium; border-style: solid solid solid none; border-color: windowtext windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Organs of action</span></span></span></p> </td> <td style="width: 73.8pt; border-width: 1pt 1pt 1pt medium; border-style: solid solid solid none; border-color: windowtext windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Qualities</span></span></span></p> </td> <td style="width: 73.8pt; border-width: 1pt 1pt 1pt medium; border-style: solid solid solid none; border-color: windowtext windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Elements</span></span></span></p> </td> </tr> <tr> <td style="width: 73.8pt; border-width: medium 1pt 1pt; border-style: none solid solid; border-color: -moz-use-text-color windowtext windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Isana</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Soul</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Ears</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Speech</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Sound</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Ether</span></span></span></p> </td> </tr> <tr> <td style="width: 73.8pt; border-width: medium 1pt 1pt; border-style: none solid solid; border-color: -moz-use-text-color windowtext windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Tatpurusha</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Nature</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Skin</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Hand</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Touch</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Wind</span></span></span></p> </td> </tr> <tr> <td style="width: 73.8pt; border-width: medium 1pt 1pt; border-style: none solid solid; border-color: -moz-use-text-color windowtext windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Aghora, Agni</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Intelect</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Eyes</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Feet</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Shape</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Fire</span></span></span></p> </td> </tr> <tr> <td style="width: 73.8pt; border-width: medium 1pt 1pt; border-style: none solid solid; border-color: -moz-use-text-color windowtext windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Vāmadeva</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Ego</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Tongue</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Anus</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Taste</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Water</span></span></span></p> </td> </tr> <tr> <td style="width: 73.8pt; border-width: medium 1pt 1pt; border-style: none solid solid; border-color: -moz-use-text-color windowtext windowtext; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Sadayojāta</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Mind</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Nose</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Organ of reproduction</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Smell</span></span></span></p> </td> <td style="width: 73.8pt; border-width: medium 1pt 1pt medium; border-style: none solid solid none; border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; padding: 0in 5.4pt;" valign="top" width="123"> <p><span style="font-size: 12pt; font-family: Tamal;"><span style="font-family:verdana, sans-serif;"><span style="font-size: small;">Earth</span></span></span></p></td></tr></tbody></table></span></span></span></div></span>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1tag:blogger.com,1999:blog-3033215996862723959.post-52765944971102283652010-12-21T05:03:00.000-08:002010-12-21T05:04:25.518-08:00Natha Sampradaya<h3 xmlns="http://www.w3.org/1999/xhtml" id="sites-page-title-header" style="" align="left"> <span id="sites-page-title" dir="ltr">Natha Sampradaya</span> </h3> <div dir="ltr"><span style="color: rgb(34, 34, 34); font-family: Arial,Tahoma,Helvetica,FreeSans,sans-serif; line-height: 16px; font-size: 12px;"><div style="width: 620px; font-size: 13px; line-height: 1.4;"><span style="font-family: Verdana,sans-serif;"> </span><br /><span style="font-family: Verdana,sans-serif;"><div style="display: inline; float: left; margin: 5px 10px 0px 0px;"><a href="https://sites.google.com/site/nathasiddhas/natha-sampradaya/kundala.jpg?attredirects=0" imageanchor="1"><img src="https://sites.google.com/site/nathasiddhas/_/rsrc/1292686655207/natha-sampradaya/kundala.jpg?height=197&width=200" border="0" width="200" height="197" /></a></div><b>The Order</b></span></div><div style="width: 620px; font-size: 13px; line-height: 1.4;"><span style="font-family: Verdana,sans-serif;"><br /></span></div><div style="width: 620px; font-size: 13px; line-height: 1.4;"><span style="font-family: Verdana,sans-serif;">Amongst variety of the numerous ascetic traditions existing in India, the Sect of Nathas is the one of most ancient and remarkable. The order appears to be about one thousand years old, but the principles of its foundation trace their original far to remote past. Nathas are also known as Yogis, because foundation of their order based on the ideas of Yoga.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Appearance</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">As all other Shaiva ascetics, Näthas wear saffron colored closes, or go around half-naked, after besmearing body with ash from their sacred fires. Many of them keep their hair matted, some are clean-shaven. The most striking detail of the Natha appearance, which makes them very easily distinguished from the ascetics of all others sects of India, is their huge earrings called kundala (kuṇḍala), inserted into lobes of their ears. The word kuṇḍala translated from Sanskrit means earring, ring, coil or circle of rope. From the same root comes word Kundalini (the coiled Goddess) the famous name of the mysterious Goddess Durgä.</span><br /><span style="font-family: Verdana,sans-serif;">The splitting lobe of ears and inserting earrings are important part of the Natha sadhanä and the second stage of their initiation. The Natha yogis believe that the two important nadies (subtle channels) are become cut in the process, what becomes helpful for permanently rising Kundalini. Another purpose of this custom is to show faith and determination of an adept to follow path once selected by him. The procedure of the splitting ears by itself is very painful, and traditionally no medicines were applied to keep the pain in control.</span><br /><span style="font-family: Verdana,sans-serif;">After earrings, the another important distinctive mark of Nathas is their sacred thread called janeū, worn around the neck. It consists from six dark brown threads with pavitri (pāvitrī ring), rudrākṣa and siṅgnād (whistle) attached to it. Janeū is given to an adept at time of entering into the order, along with new name ending on Natha and Guru Mantra. This is first stage of initiation into the order, after which yogi becomes known as aughaṛ. For aughaṛ, his janeu is the only mark of his belonging to the Natha sect, without which he would not be recognized as its member.</span><br /><span style="font-family: Verdana,sans-serif;">The fully initiated Nathas, who have accomplished the task of splitting their ears and inserting earrings, called Darshni (darśanī). Darshni yogis have much more respect then aughar</span><span style="font-family: Verdana,sans-serif;">s, and considered to be full pledged members of the sect, while second are still looked on as ‘candidates’ for complete initiation.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Spreading</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The influence of the Natha sect presently can be traced all over India, but it is more strong in the North and Western parts of the country. Such states as Punjab, Haryana, Rajasthan, Maharashtra and Gujarat are the stronghold of Nathas and having the biggest number of their establishments and followers. The Southern and Eastern parts of the country are less frequently visited by the Nätha yogis and have relatively few ashrams of the sect. The reasons for this are the language barrier and the poor density of places to stay. There are also some Nätha ashrams in the Nepal. At present moment, the Nätha tradition slowly attracting fellowship and gaining popularity all over the world.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Names</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">There exist many different names associated with the sect, amongst them Näthas, Gorakshnathi, Yogis, Siddha Sampradaya, Kanphata Yogis’ are most popular. Each of these names has its own unique significance, reflecting some distinctive aspects assigned to it. ‘Nātha Saṁpradāya’ (the Sect of Nathas), ‘Nātha yogis’, ‘Nātha panth (i)’or simply ‘Nāthas’ are most commonly used names of the order. Reasons about the origin of starting using this word, best of all explained in commentary of Brahmaananda on Hatha Yoga Pradipica called Jyotsna:</span><br /><br /><span style="font-family: Verdana,sans-serif;">ādināthaḥ sarveṣāṁ nāthanāṁ prathamaḥ tato nāthasampradāyaḥ pravṛtta iti nāthasampradāyino vadanti |</span><br /><br /><span style="font-family: Verdana,sans-serif;">Adi Nath is the ‘first from all Nathas’, from him Natha Sampradaya has arisen, duty this reason it is spoken about as Nātha Saṁpradāya.</span><br /><span style="font-family: Verdana,sans-serif;">Nathas believe that the Great God Siva himself was founder of their order. Then he is known as Adi Nath, the one of the Nine Great Nathas, ‘the First Nath’, ‘the Primeval Master’, unanimously accepted by Yogis as the Adi Guru (the first guru) and patron deity of the sect. Shiva is also know as Yogeśvara (the Lord of Yoga), the ideal of ascetic per se, the Lord of detachment, austerity and penance. In more wide sense the Adi Nath, also can be translated as ‘the First Lord’ of the entire creation.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Original of word ‘<span>Nāth</span>’</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">Translated from Sanskrit, the word Natha means: a protector, patron, possessor, owner, lord, master and husband. Presently the word became strongly associated with the Nätha sect, and became its unique recognition symbol amongst the other ascetic traditions of the India. However, the word has much older original than the order itself, which can be traced as far as three millenniums ago</span><br /><span style="font-family: Verdana,sans-serif;">After writing the book by G.W. Briggs ‘Goraksh Nath and Kanphata Yogis’, the expression ‘Kānphata Yogīs’ became one more popular name under which the members of the sect widely recognized, especially in the literate circles. Normally this term does not used by Nathas themselves.</span><br /><span style="font-family: Verdana,sans-serif;">‘There exist few more names related to the sect, which are not as much widely popular, and appear mostly in the different texts defining ideas and practices of the order. They are Siddha math, Siddha marg, Yoga marg, Avadhut-mat, Nath mat and Avadhut-Sampradaya.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Historical</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The name Siddha Sampradaya, illustrates that Nathas are descendants of the tradition of Mahasiddhas, which has reached its peak around 7th-9th centuries A.D. Guru Goraksh Nath has created the Natha Sampradaya by assimilated into it many ascetics from contemporary Shaiva sects, as Lakulīśa, Kāpālikas and Pāśupatas along with Buddhist Vajrayāna Siddhas. The Siddha movement was started as rebellion against the formalism and hypocrisy existed in the contemporary traditions, it rejected all double standards and superstitions, and emphasized the direct practice of Yoga as the only way to salvation. Amongst other reforms carried on by Mahäsiddhas, one was starting to use simple regional languages instead of traditional Sanskrit, as for worship, as well as for propaganda of their doctrines. </span><br /><span style="font-family: Verdana,sans-serif;">Although the Natha Sampradaya was formed on the base of unorganized movements of its forerunners, it was designed to be much different from them. The Nätha yogis were closely resembling Käpälikas in their outer appearance, they were half-naked, besmeared with ash and keeping long mated hair, but it was only the external similarity. Not like its predecessors, the new sect was well organized, disciplined and was having the simple and systematical teaching, which could be easily understood by people. The complex system introduced by Guru Goraksh Näth, was based on the correct knowledge of the subtle structures existing in human body and the laws of the universe. It was emphasizing the practice of Hatha Yoga and power of austerity (tapa), and was almost totally denying the learning of scriptures as means of liberation. Goraksh Nath put the end to the practiced by Kapalikas custom to carry female consort with them and condemned it as ridiculous. To avoid further confusion, he discontinued the authority of all previously existed philosophical traditions (not spiritual) and Tantras, and instead started the practice of passing knowledge from Guru to disciple in the line of direct transmissions. The esoteric part of the teaching was put in the form of short couplets called mantras, which were easy to remember and were learnt by heart. Each of those couplets contained some elements of knowledge on particular topic, and was passed only from Guru to disciple. The other part of teaching addressed to wider public was included in Ārati- the songs of praise and prayer to Deity, singed daily as part of the morning and in the evening worship.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Followers of Goraksh näth</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">Amongst their other names Näthas also known as ‘Gorakṣnāthi’ or followers of Guru Goraksh Nath. Although they revere Goraksh Nath as the actual founder of their order, the names of Matsyendra Näth along with Jalandhar Nath precede him in the paramparā (the lineage of succession) of the great masters of the sect. Matsyendra Nāth is also known as Dādā (Guru) Matsyendra Nāth, or ‘the grand-father guru’ of all Nāthas.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Personality of Goraksh näth</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The name of Guru Goraksh Näth can be easily recognized, amongst other remarkable personalities of the India, being surrounded by many legends about his wonderful deeds. He described as flying in the air, turning mountain into gold, creating alive people by his yogic powers and as doing many more supernatural miracles contradicting all laws of modern science. Literally translated, the name Go-rakṣa means ‘to defend cows’. In one of devotional couplets of Näthas, senses compared with indiscriminately wondering cows, which he protects as cowherd. Gorakh is the another variation of spelling of his name, having the same meaning.</span><br /><span style="font-family: Verdana,sans-serif;">As historical personage, Goraksh Nath was widely famous all over India, as distinguished saint, who achieved remarkable heights in the practice of Yoga and acquired the supernatural powers. He traveled wide, in India and neighbor countries, and even today, many places there surrounded with the legends about his miracles. His powerful personality and achievements in yoga became the reason of creating huge fellowship, and many of </span><span style="font-family: Verdana,sans-serif;">kings </span><span style="font-family: Verdana,sans-serif;">contemporary to him become his disciples. It seems that at the time of formation of the Nätha order, he was unanimously accepted as an incarnation of Shiva, and in such way, many others ascetic sects were persuaded to be included in the newly created order. There exist many books attributed to the authorship of Goraksh Nath, some of which became milestones for further development of Yoga tradition. Amongst them, few are in Sanskrit and few are in the mediveal form of the different local dialects of India.</span><br /><span style="font-family: Verdana,sans-serif;">Not too much known about the place of his birth, and there exist lot of different opinions on this question by different scholars. The areas of the Bengal, Nepal, Assam, Punjab, Gujarat, Karnataka, Uttar Pradesh, Himachal Pradesh, Uttarakhand and Maharashtra are usually mentioned in the legends about him.</span><br /><span style="font-family: Verdana,sans-serif;">In accordance with the opinions expressed by different researchers, he lived no earlier than 7th century and not later than 12th century A.D.… Earliest date based on the accepting as fact that he lived at the same time with the king of Nepal Narendra Deva, who ascended to the throne in about 640 A.D. and ruled till his death in 683 A.D.… The latest date based on the biography of the Saint Jñāneśvar, in accordance with which Goraksh Nath lived not long time before him.</span><br /><span style="font-family: Verdana,sans-serif;">The Natha Yogis believe that Goraksh Nath was more then human Guru, and insist on his miraculous non-human birth and immortality. It is told that he lived even before the creation has taken place, and through all four Yugas, and presented here even now, being invisible. Various accounts are showing him as meeting with the different people, who lived at the periods so far remote from each other that makes it impossible for the ordinary human being. He is described as unseen background and inspiriting power behind the manifestation of many saints at the different periods of history. Kabir, Guru Nanak, Guga Pir, Raja Bhartrihari and many others are traditionally connected with his personality. In accordance with some legends about him, he was not bound to one physical body, and was able easily leave own body and enter into other bodies, or to create one or few of them by his will and as such, he is an immortal. The Näthas believe that he is still alive and appears at different places, at the time when it is most relevant to protect Dharma. One of his latest manifestations regarded by Näthas, has happened about three hundreds years ago, when he walked in India as the Siddh Baba Masta Nath.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Pantheon</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">Nāthas are adherents of Śaivism, as such, they are devotes of the Great God Śiva and his consort Goddess Pārvati in all their different manifestations. In Shaivism, the Shiva is looked upon as the Primeval Lord of Universe, the One from whom all started, who responsible for creation, maintenance and destruction.</span><br /><span style="font-family: Verdana,sans-serif;">The worship of fireplace plays important role in the daily lives of yogis, they believe that fire represents the mother Goddess. All of Nathas adore Goraksh Nath as their Guru, they also worship the Nine Great Nathas, the 84 Mahäsiddhas and some later Siddha yogis. Approximately all gods of the Hindu pantheon some how integrated into the Natha Tradition, and valued by yogis. </span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Philosophical base</b></span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Goraksh Nath is not a Philosopher</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">As yoga teacher, Goraksh Nath always emphasized the practical aspect of yoga and always was against of creating any kind of sophisticated philosophical doctrines around it. Instead of indulging in creating one, he formed the Nätha paëth as medium to present within it living body of his teaching. By example of his life, he practically realized essence of his doctrines, and became the living example of a Great yogi.</span><br /><span style="font-family: Verdana,sans-serif;">The Siddha yogis consider any attempts to grasp and express the Absolute Reality by the power of words, or by mind as a waste of time. Even the most philosophical book of Goraksh Näth, the Siddha Siddhänta Paddhati, counted by the modern researchers as being only semi-philosophical work. This is not matter of big wonder, because Goraksh Näth himself stating in the beginning of this work, that it is impossibly to express the Absolute Truth by the written words, yet with purpose to bring the ideas of Enlightened Siddha Yogis in front of masses, he still attempting to express them.</span><br /><br /><span style="font-family: Verdana,sans-serif;">nāsti satyavicāre'sminnutpattiścāṇḍapiṇḍayoḥ | tathāpi lokavṛttyarthaṁ vakṣye satsampradāyataḥ SSP 1|| 2 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">In such way, he steps away from all possible future disputes, by accepting that from the point of view of the Absolute truth, all what he going to narrate, are only relative truth and only one of many points of view.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Main Conceptions:</b></span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Human Body as Microcosm</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">One of the fundamental conceptions of the Siddha Yogis is that human body is the Microcosm, which contains in itself all what exist in the Macrocosm or the Universe. On the high stage of realization, the Yogi perceiving himself as being one with the universe and as being in ultimate harmony and peace with it, and the aim of Näthas is to reach this stage.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Shiva and Shakti</b></span><br /><span style="font-family: Verdana,sans-serif;"> </span><br /><span style="font-family: Verdana,sans-serif;">From the view point of the enlightened Siddhas, this entire world is nothing else but the cosmic play of Shiva and Shakti. In all diversity chaotic realities of the material world, Yogi sees unity and the manifestation of the one Divine Will, and the one Divine Plan. At the certain stage of sadhana, yogi has to realize his ātmatattva (the true nature of the soul) as Shivatattva, when he experienced himself as Shiva being the master of universe and of his personal Shakti (power). However, this is not the ultimate end of Nathas, because Shiva and Shakti taking care of their creation much better then any human could ever dream to do. Yogi have to transcendent even this state and to reach the state of Turyātīta, which means ‘Turyā as past’. The most high ideal of Näthas is to realize themselves not as the Shiva, who is consort of the Goddess, but rather as Goraksh Nath, who known as Parvati putra ‘the son of the Mother Goddess’. Goraksh Nath is also known as bāla ‘a child’, and as Jatī. Jatī is the state of innocent child, who is bellow 10 years age, who does not have any idea about sex. As Jaté, he harmoniously unites opposite principles, and being in their midst, does not become affected by their play. Then he is called Shree, Shambhu, Yati (Śrī Śambū Jatī) Guru Gorakṣ Nāth, where Shree is the name of the Goddess of wealth and fortune Lakshmi, Shambhu (Beneficial) is the one of Shiva’s names. In other words, Śrī Śambū Jatī is name for the Great Cosmic Trinity of Mother, Father and Son.</span><br /><span style="font-family: Verdana,sans-serif;"> </span><span style="font-family: Verdana,sans-serif;"> </span><br /><span style="font-family: Verdana,sans-serif;"><b>The Ultimate destination</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The ultimate state to be reached by yogis, defined in the Natha texts in various terms, amongst which Parama Pada (the highest state, the final beatitude) and Samarasa (having equal feelings) are most frequently used. In accordance with the view of Goraksh Nath, the path of yoga is agocar, it cannot be described in the terms of normal physical experience. It is also agamya (unattainable), because it cannot be reached by using of any means. The Ultimate state is beyond of both Vyakta (duality) and Avyakta (oneness), Sat (real) and Asat (unreal), the both opposites have proof of their existence from the different points of perception. Clinging to or ignoring one of them leads to confusion, therefore yogi in his enlightened state should reflect the both situations, but at the same time go beyond of them.</span><br /><br /><span style="font-family: Verdana,sans-serif;">bastī na sunyaṁ sunyaṁ na bastī agam agocar aisā |<br />gagan siṣar maṁhi bālak bolai tākā nāṁa dharahuge kaisā | Goraksh Bani ||1||</span><br /><br /><span style="font-family: Verdana,sans-serif;">The city full of life appears as merely illusion, at the same time, the life there is going on by its own laws, such are the realities of that State, which cannot be reached or described. ‘My head is touching the sky’, boy has said, ‘But how I can name this?’</span><br /><span style="font-family: Verdana,sans-serif;">Yogis believe that every spiritual aspirant has to face the same realities as any one else, there are limited individual self and Eternal Divine Self, Jīvātma and Paramātma, Soul and Spirit. The Soul identifies itself with the mind and body with its senses, and missing the Spirit, which is its Higher Self, again and again. Yoga in its true sense is about how to realize the union of both or their essential oneness. In the process of transformation, it is limited, which must be sacrificed to Unlimited, by going through fire of purification (tapa) and merging. The Ultimate end of the Yoga is always the same, only different traditions call it by different names.</span><br /><br /><span style="font-family: Verdana,sans-serif;">rāja-yogaḥ samādhiśca unmanī ca manonmanī |<br />amaratvaṁ layastattvaṁ śūnyāśūnyaṁ paraṁ padam 4|| 3||<br />amanaskaṁ tathādvaitaṁ nirālambaṁ nirañjanam |<br />jīvanmuktiśca sahajā turyā cetyeka-vācakāḥ<br />Haṭha Yoga Pradīpicā 4|| 4||</span><br /><br /><span style="font-family: Verdana,sans-serif;">Rāja-yoga, Samādhi, Unmanī, Manonmanī, Amaratva, Laya-tattva, śūnya-aśūnya, Paraṁ Pada, Amanaska, Advaita, Nirālamba, Nirañjana, Jīvanmukti, Sahajā and Turyā all these are different words to express the same State. HYP 4.3-4</span><br /><span style="font-family: Verdana,sans-serif;"> </span><span style="font-family: Verdana,sans-serif;"> </span><br /><span style="font-family: Verdana,sans-serif;"><b>The Chief aims: to get sight, to be established</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">Siddha yogis say that the ultimate aim of Näthas is not to have merely sight of the Divine State, but is to become permanently established in it. At the advanced stages of sädhanä, yogi reaches uninterrupted state of spontaneous (sahajā) experience of the Union with Higher Self (Yoga) at all aspects of his life, without undertaking any efforts for it. He becomes established in this state so firmly that he goes beyond of the three normal states of consciousness: sleep, dreaming and awakened states, and even beyond of the fourth state of Turyä. He transcends the conceptions of time and space, and goes beyond of all other physical laws guiding universe.</span><br /><br /><span style="font-family: Verdana,sans-serif;">yogayukto viśuddhātmā vijitātmā jitendriyaḥ<br />sarvabhūtātmabhūtātmā kurvann api na lipyate<br /> Bhagavad-gītā 5|7</span><br /><br /><span style="font-family: Verdana,sans-serif;">Established in permanent state of Yoga (union with Higher Self) yogi whose soul became purified, who subjugated his senses, who realizes himself as Self of every living being, although (appearing as) acting, in reality never get attached to what he is doing.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Ultimate Ends of the Life and of the Yoga are the same</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The idea that the individual soul constantly evolving to the higher ideals was widely presented in the Indian spiritual horizon trough the ages. In accordance with it, the Soul or Atma (self), passes through the different kinds of lives and bodies, which called 84 laks of yonis (wombs) of all possible forms of life. By its nature the soul is immortal and free, it is neither male, neither female, but by identifying itself with the different kinds of bodies it abides in, it becomes affected by the experiences they are getting. In the process of these transmigrations, this individual soul receive the different kinds of experiences, as result of which it has potential to evolve to the higher realms of life. Side effect of this constant movement is that it is full of sorrows and never ends. From all forms of life, it is only human body which allows to attain emancipation from the circle of births and deaths.</span><br /><span style="font-family: Verdana,sans-serif;">In accordance with GGN, the final emancipation is not merely ceasing of existence, in reality it is transformation into purely new form of life and reaping ultimate goal of the final beatitude of existence. This process roughly can be compared with the evolving of caterpillar into butterfly. The same awareness, first perceives itself as caterpillar, with all its peculiarities, then as butterfly, with the different set of qualities and the way of life. The same observer acts in the both situations as the different living entity, but what a difference is there, caterpillar can crawl on the earth only, but butterfly can walk in the sky! </span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Magical powers: Siddhis</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The accruing of Siddhis or magical powers is not the aim of Näthas, achieving the state of Siddha is their main aim. Siddha is a person who has attained his highest object, who has succeed in his sädhanä and become perfectly established in the state of permanent and spontaneous union with the Eternal Self. When yogi realizes this state, Siddhis appear side by side with it, and yogi should take extreme care not to fell in temptation to use them indiscriminately. Then more powerful yogi becomes, then higher must be level of his self-control and purity, otherwise he would be ruined. The idea of the compassionate Bodhisattva underlies the movement of Mahäsiddhas, and sometimes, when it is required, the Siddha yogis demonstrate their powers for protection and spreading of Dharma.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Sādhanā (practices)</b></span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Devotion to Guru</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">There exists waist body of the different yogic and tantric practices, which are traditionally associated with the Nätha sect. Above all of them is the Path of the Devotion to Guru, established by the examples of lives of Goraksh Nath and his Guru Matsyendra Näth.</span><br /><span style="font-family: Verdana,sans-serif;">When one attempts to come in the direct touch with Divine, all attempts of cheating and negotiation are of no use. The total surrender oneself to it is the only alternative. To get everything, one has to give up everything, all personal attachments, aspirations and ambitions.</span><br /><span style="font-family: Verdana,sans-serif;">Ishwara-prani-dhana (īśvarapraṇidhānā) can be translated as, “Giving the life to God”. On practice, this means total surrendering to the Divine will and dedication own life for the God's sake. Maharishi Patanjali has emphasized this important aspect of Yoga in his Yoga Sutra:</span><br /><br /><span style="font-family: Verdana,sans-serif;">Samādhi-siddhir-īśvarapraṇidhānāt 2 || 45||</span><br /><br /><span style="font-family: Verdana,sans-serif;">The Ultimate State is attained by Offering life to God. (Yoga Sutra 2.45)</span><br /><span style="font-family: Verdana,sans-serif;">In this short aforism, reflected both: essence and the ultimate end of Yoga. It is one of the fundamental conceptions of all religions and sects existing in the India that Guru should by looked on as the embodiment of Divine. When the devoted spiritual seekers become ready for his spiritual journey, God Himself accepts the form of Guru to guide them. It is trough Guru that God reveals Himself to an adept and guide him on the path of yoga. In one famous mantra, Guru saluted as to be same with the main Gods of Hindu pantheon: Brahmä, Viñëu, Maheçvara (Çiva) and as embodiment of the Eternal Lord.</span><br /><br /><span style="font-family: Verdana,sans-serif;">gururbrahmā gururviṣṇurgururdevo maheśvaraḥ |<br />guruḥ sākṣāt paraṁ brahma tasmai śrīguruve namaḥ ||<br /></span><br /><span style="font-family: Verdana,sans-serif;">The Sadhana of Näthas centred around the unshakable faith and devotion towards own Guru. ‘My commitment is ability of my Guru’, says famous aphorism of the Näthas.</span><br /><span style="font-family: Verdana,sans-serif;">Some practices can be useful in bringing about the glimpses of the Divine State, but non of them can help in realising the same state permanently, because for this the Divine grace itself required. The Bhagavan Krishna tells in Bhagavad-Gita:</span><br /><br /><span style="font-family: Verdana,sans-serif;">daivī hy eṣā guṇa-mayī mama māyā duratyayā<br />mām eva ye prapadyante māyām etāṁ taranti te | BG 7.14</span><br /><br /><span style="font-family: Verdana,sans-serif;">It is almost impossible to transcend my Divine illusion (Mäyä) consisting of the three modes of ignorance (Gunäs). Only those who have totally surrendered themselves to Me can cross over it.</span><br /><br /><span style="font-family: Verdana,sans-serif;">In the lesson five of the Siddha Siddhānta Paddhati, Guru Goraksh Nath after mentioning the huge list of all possible yogic practices, all kinds of worship and meditation, make a concluding statement that the state of Parama Pada can not be attained through them.</span><br /><br /><span style="font-family: Verdana,sans-serif;">nānantopayayatnebhyaḥ prāpyate parama padam 5 || 59 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">He adds that all of those practices are</span><span style="font-family: Verdana,sans-serif;"> </span><span style="font-family: Verdana,sans-serif;">centred around the conception of the </span><span style="font-family: Verdana,sans-serif;">body</span><span style="font-family: Verdana,sans-serif;">, and give advice to forsake them as means to be established in the true Yoga state:</span><br /><br /><span style="font-family: Verdana,sans-serif;">etāni sādhanāni sarvāṇi daihikāni parityajya paramapade'daihike sthīyate siddhapuruṣairiti SSP 5 || 60 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">After giving up all those external bodily practices, one should be resolvedly be established in the state of Siddha Pursha, which allow to achieve the Ultimate State. 5.60</span><br /><br /><span style="font-family: Verdana,sans-serif;">Goraksh Näth says that it is only through compassion of the Guru that one can attain liberation and be established in this state:</span><br /><br /><span style="font-family: Verdana,sans-serif;">gurudṛkpātanāt prāyo dṛḍhānāṁ satyavādināṁ sā sthitirjāyate SSP 5 || 61 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">Establishment in that State can be achieved by patient and sincere disciple only through the grace of the Guru. 5.61</span><br /><br /><span style="font-family: Verdana,sans-serif;">kathanācchaktipāta dvāyadvāpadavalokanāt | prasādātsvaguroḥ samyak prāpyate paramaṁ padam | SSP 5 || 62 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">By obtaining Shaktipata, (the awakening of his personal Divine power), trough supervision and favour of own Guru, Param Pada can be reached. SSP 5.62</span><br /><br /><span style="font-family: Verdana,sans-serif;">ataeva śivenoktam |<br />na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ| SSP 5 || 63 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">This is the saying of Shiva:</span><br /><span style="font-family: Verdana,sans-serif;"> ‘Nothing and nobody are greater then Guru, more then Guru, higher then Guru and bigger then Guru. This is order of Çiva, order of Çiva, order of Çiva’. SSP 5.63</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Guru Mantra</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">At the first stage of the initiation into the Siddha tradition, the Guru Mantra (magical spell) is given to yogi by his Guru. It is compulsory for disciples who decided to follow ascetic path, and can be given to lay disciples as well. This custom is not peculiarity of the Nätha sect alone, but common amongst all other ascetic traditions of India and of Vajrayāna Buddhism. Translated from Sanskrit, the word mantra means ‘to control mind’. The Guru mantra is different from all other kinds of mantras, and must be continuously repeated by yogi in midst of his daily activities, especially in the primary stage of his sädhanä. This allows to stop all activity of the mind and at the same time preserve awareness of the practitioner, at once taking him beyond of all his limitations and difficulties to the higher spiritual realms. The Guru Mantra plays prominent role in the process of rising the Divine Power, known as Kundalini Shakti.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Nāthas and Tantra</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The Nathas does not adopt any written work having word Tantra in its name, as canonical or officially accepted by the sect; they are not followers of any of written Tantras. However, it does not mean that they totally disregard practices, which can be classified as Tantric. In accordance with Monier Williams Sanskrit dictionary, another name for Tantra is Kundalika (Kuṇḍalikā)-Math. If we accept definition of word tantra in this light, then Nathas can be qualified as Tantric adepts per se, because the conception of the rising Kundalini plays prominent role in their teaching.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>Śaktipāta</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">sā kuṇḍalinī prabuddhā aprabuddhā ceti dvidhā | aprabuddheti tatra piṇḍa cetanā rūpā svabhāvena nānā cintā vyāpārodyama prapañcarūpā kuṭila svabhāvā kuṇḍalinī ravyātā saiva yogināṁ tattadvilasita vikārāṇāṁ nivāraṇodyamasva rūpā kuṇḍalinyūrdhvagāminī prasiddhā bhavati SSP 4|| 14 ||</span><br /><br /><span style="font-family: Verdana,sans-serif;">In accordance with Guru Gorakṣ Nāth, the Divine Power exists in her two states, one is dormant (as sleeping) and other is awakened. When she remains asleep, she appears as coiled serpent who sleeps at the Mūlādhāra chakra situated at base of the spine. After she became awakened by the yogic techniques, she moves up through the middle channel Sushumna (Suṣumṇa) to the Sahasrāra chakra, which is her final destination. In the process of her journey, she is passing through chakras and becoming united with her consort Shiva on the each level of her journey.<br />When she is not awakened, she appears in all her glory as the Power of illusion or Māyā, which having the nature of three Gunās, by which all this complex reality comes into existence. She is the power responsible for the appearance of this world as real, with all its phenomena, cosmic and physical laws and countless objects. Without her, this world would not exist, but as side effect of her activity, she keeps people in ignorance of their own true nature.<br />After she becomes awakened, she turns into her own opposite, from Māyā, power of illusion pushing into ignorance, she becomes Yoga Māyā, the power of yogic transformation delivering from it. Then she is known as the Great Goddess Kundalini, who takes yogi beyond of all his limitations. Once she became awakened, she makes her appearance to yogi, and takes care of his salvation, taking him by so-called ‘the Short path’ also known as Śaktipāta. Yogi, who has offered his limited personality for the sake of Divine part of self, has to pass trough the fire of purification, when all his impurities and limitations mercilessly cut off. It is Goddess, who creates situations and temptations in the mind of yogi, and it is she, who mercifully delivers him from them. She sees far ahead in the future, and knows better what is beneficial for him. In his turn, the yogi should always obey the Divine orders (Adesh) and be sincere on the Path he once selected. The Kuṇḍalinī is not only the flawless Goddess of Yoga, but also the zealous protector of the occult knowledge, and those who are try to enter into the ‘Temple of God’ as thief, or insincere are get hurt. It is should be mentioned that the path of Śaktipāta as it is very extreme, and the practices resulting in the awakening of Kundalini must not be attempted by any one without proper Natha Guru.</span><br /><br /><span style="font-family: Verdana,sans-serif;"><b>The Role of Näthas in Propagation of yoga</b></span><br /><br /><span style="font-family: Verdana,sans-serif;">The phenomenon of the Nätha tradition is much more complex than can be described in this short article. Since the time of its foundation by Guru Gorakñ Näth until now, the sect of Näthas has exercised enormous influence on the spiritual life of India and beyond of its borders. The Nätha yogis played prominent role in propaganda of Shaivism all over India and influenced the development of many later Shaiva and Shakta traditions of the country. Many Saints of the medieval Bhakti movement became influenced by the ideas of Gorakñ Näth, and trough them wide masses of people all over India. Numerous yogis of the sect have realized the state of Siddha, and contributed to the spreading and protection of Dharma and the spiritual ideals of life by the examples of their own lives.</span><br /><span style="font-family: Verdana,sans-serif;">Yogis of the sect have developed complex system, which later became known as Haöha Yoga. Those practices of Haöha Yoga, which were purposed for the maintenance health of human body, proved itself as very effective alternative medicine. In today’s world, the millions of people are implementing the principles of Yoga in their lives and practicing the basic Haöha Yoga exercises as the way to maintain good health and to get enlightened. The ideas and practices introduced by the Guru Goraksh Nath were much ahead of his time, and his teaching does not lost its actuality until present moment</span></div></span></div>Anonymoushttp://www.blogger.com/profile/17782933806759300567noreply@blogger.com1