YOGA

When unconscious became conscious this is Samadhi

The Mahasaraswati Power December 22, 2010


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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By this power Pranava is transformed as a material power. In order to create galaxies and solar systems, Adi Shakti travels in a parabola and creates a path. FIGURE 2

As shown in Figure 2, She moves on this parabolic path and returns to the same point again and again. Sometimes She moves in a circle (Valaya), and revolves round and round many times on that circle until the circle gets consolidated with Pranava. When consolidation reaches a point of saturation, and the circle cannot bear it any more, it explodes. One solid round mass then shatters into fragments with odd angularities. With the momentum of the movement of this luminous revolving force, the fragments also assume the same movement, and start revolving with the momentum of force. The angularities of the fragments break into smaller pieces, and with friction and rotation, they become smooth and rounded. The original parabolic movement and the rounding movement merge to form a combination of both. In this way these rounded bodies start revolving around the central body of the Sun in an elliptical manner.

The Sun rotates but is fixed on the Adi Pingala Nadi. Our Milky Way was created by the spiral movement of Pranava. In this way universes were created and destroyed many times in different planes and in different periods.

In our solar system, Earth was chosen as the stage on which to create human beings. The way in which the Earth was created and positioned in the solar system was done very humanely. In the beginning what is now Earth was broken from the Sun and taken far away close to the Moon, which was placed on the Adi Ida Nadi.

In this position the Earth cooled down very fast, and it became completely frozen. The grace of Mahasaraswati drenched it with water, or we can say She did it with the tears of Her Love. Then it was brought to a position much nearer the Sun so that the Sun’s rays could defreeze the planet. When the Earth was frozen it shrank in size, and was completely covered in ice. Being brought much closer to the Sun, the ice melted and water covered the surface everywhere. Under the waters, the inner hot lava of the Earth’s core formed a curved surface, like a tortoise’s shell, and pushing upwards emerged out of the waters. When the lava and hot gas came in contact with the cold water, it cooled and hardened. The Earth’s crust was later formed when lava tried to escape and crevasses were created.

Out of these crevasses, lava oozed and that is how mountains were created. Under the heat of the Sun, the Earth was baked and hardened. The lava now exerted new pressure, and cracked the Earth on the equator and lower hemisphere. Again the Earth was taken nearer the Moon, and the big new cracks were covered with ice. This process of cooling and heating was undertaken many times. In this way the oceans were created.

It was then that the Earth was brought to an adjusted exact position between the Sun and the Moon where life could be brought about and sustained. Much later, the same freezing and heating process of the Earth brought forth amino-acids, the seeds of life, in the water of the oceans. Very clearly the combination of electro-magnetic vibrations with oxygen from the Sun brought about the existence of life. Electro-magnetic vibrations became the pulsations of life (Prana) due to the Sun’s rays. For the first time the two powers of material and existence of Adi Shakti worked together in an integrated way.

This was the beginning of life (Prana), and even after the creation of life itself, the Earth was again adjusted to the perfect position just right for life to exist and prosper near the Sun. This beautiful and delicate adjustment was done with all Her care and Divine Love by Adi Shakti, the Primordial Mother.

In the chapter on the Swadhisthan Chakra, it is clearly explained how the Primordial Mother created the Adi Swadhisthan Chakra, which grew out of the Adi Nabhi Chakra. A lotus emerged from the navel of Adi Vishnu, and on top of that lotus Adi Brahmadeva was born. He is the Presiding Deity of the Adi Swadhisthana Chakra, and uses Divine Power for His role of creation. This Chakra dangles in the Void in a clockwise circular motion. Adi Brahmadeva, who is the Deity responsible for looking after the material side of life, creates matter through the power of Adi Shakti. He is also described in detail in the chapter on the Swadhisthana Chakra. In human beings He exposes both material knowledge (Science) and aesthetics (Arts) which underlie matter and its creation. He expresses Adi Shakti’s aesthetics through the creation of variety and harmony. All the beauty of Nature is created through Him. His Consort and Power is Adi Saraswati, an aspect of Adi Shakti, who is the Goddess of Learning and of Knowledge as well as of Art and Music. She is the embodiment of absolute aesthetics that set up waves of spiritual joy which bring about the creation of delicate works of art. She also imparts knowledge to human beings, allowing them thus to evaluate the aesthetic value of Her creation.

This dangling Adi Swadhisthana Chakra moves in a circle in different planes with its centre at the navel. The circle it describes is known as the Adi Void, and contains the whole of the physical universe including the Earth and the rest of our solar system. At two points, the circle also intersects the two Adi Nadis: where it first passes over the Adi Pingala Nadi, the Sun is placed at that point of intersection; and where it first passes over the Adi Ida Nadi, the Moon is placed on that point of intersection. For that reason the Pingala Nadi is also known as the Sun Channel (Surya Nadi), and the Ida Nadi as the Moon Channel (Chandra Nadi). In the Kshirasagara Stage they move vertically also, but in the Bhavasagara they appear to move only concentrically. Ha is the Sun and Tha is the Moon, so Hatha Yoga means the meeting of these two channels. This is where the subtle centres of Sun, Moon and Earth are placed on the three channels:

* The Sun is placed where the Navel Centre (Adi Nabhi Chakra) touches the Adi Pingala Nadi

* The Moon is placed at the Left Heart Centre (Adi Anahat Chakra) on the Adi Ida Nadi

* The Earth is placed at the back of the Abode of Kundalini (Mooladhara).

The left side of the Primordial Brain represents the Primordial Ego. On the right side of the Primordial Being lies the Adi Pingala Nadi which creivity. These are acts of a possessed mind, and the entities who possess are all the time connected with the collective subconscious mind from where many other dead spirits pour into the so-called elite gatherings. Battered by too great an invasion of such entities who want to enjoy at the cost of the subject, such souls remain all too often in the unnatural state of excitement and agitation. The eyes of human beings were not meant for feeling sexual experiences, and because of perversion, people who get hooked on this pastime become impotent too early in life. In the course of time such individuals become the best mediums for entry and possession by depraved, sex-hungry and impotent disembodied spirits who get attracted and are ever waiting to gain entry into such conditioned living human beings in order to play out their unrequited desires. As a person indulges more and more in such habits, groups of spirits crowd up to descend into him with pathetic results. He carries this kind of possession through many lives, and explains why so many important people – Kings, politicians, administrators and scientists – are so very depraved from their birth.

The pathetic victim of such a possession compromises by first denying to himself that he has such an ugly habit. Shri Ganesha is a Deity ever-awake however and knows every hypocrite, so it is not therefore wise to try to cheat him. It is exceedingly hard to recommend one’s case for Self-realization to Shri Ganesha without it being merited. Such a person may lose his eyesight, or suffer from weak vision. There are many other causes of blindness, but this habit definitely causes reddening of the eyes or loss of sight very early in life. Memory loss is another ailment that stems from this habit. Eventually these people cannot enjoy anything else but sexual perversion through the eyes. If they go to a movie, a musical concert, a play or any other public performance, they are so busy indulging in their addiction that they cannot really enjoy the performance, and end up wasti been thrown out of the evolutionary process. There are very few who are really great souls (Siddhas).

Realized souls who have reached the stage of God-realization, and on whom Brahmadeva bestows His powers are very rare and never show off their tricks or Siddhis, because these powers are not very important to them. This includes Deities and Incarnations like Hanumana and Jesus Christ. These powers come to them as a part of their nature, and through them they can control the Sun, and the rain and other elements by the grace of Brahmadeva.

Powers like flying through the air, floating on water, being buried underground, stopping the sunrise or drinking up the oceans can also be performed with the help of disembodied spirits. It is easy to distinguish real Siddhas from impostors. Siddhas never use their powers for their betterment or fame or material well-being.

Those who are non-realized are the impostors, and use Siddhis of disembodied spirits to perform their tricks. There are some very powerful and dedicated wives (Pativrata) who have also mastered such powers over material manifestation by their obstinately selfish love for their husbands. With the exception of a few realized souls, all take the help of supraconscious entities to achieve their goals. They work on their Pingala Nadi and use all their energy for the development of the ego. They gradually lose their emotional nature, becoming so dry that they are able to curse and reduce others to ashes (Bhasmisat). They are incapable of understanding Divine Love. With such a one-sided inhuman attitude it is very difficult to achieve Self-realization. Most of them eventually become satanic in temperament. Very few of them who practise obstinacy about abstinence get salvation. Only those who maintain the balance of abstinence through love can be saved. Such cases are very few. They are the real Yogis for they stay in forests and preserve their energies. They live close to Mother Nature and follow all the six golden rules of Hatha Yoga under their Guru.

Hatha Yoga and Raja Yoga are forbidden to married people because the disciples have to consecrate all their energy to follow this hard path. They must get their instruction from a Guru who is a realized soul, and leads a very pious and affectionate life, and who does not take any money from his disciples. Real Yogis worship Adi Shakti in different forms. Their emotional side is nourished and looked after by their Gurus, who are themselves evolved souls, and who treat their disciples with great care and love. Seekers on this path, despite all dedication, plod for thousands of years. In the end, when they are tired, they spontaneously surrender to Sahaja Yoga which  pours the grace of Adi Shakti into them through the All-pervading Power of Pranava. Those Yogis who have achieved Self-realization by complete purification via this path are very rare, but of the highest quality.

In Hatha Yoga a seeker cleanses his body and mind through severe abstinence, whereas in Sahaja Yoga the seeker is blessed with vibrations which clean him and expedite his purification. It is like the difference between walking a long distance to reach your destination, or taking a car ride to complete the journey in a fraction of the time instead.

Supraconscious spirits are to be found on the right side within the Body of the Virata. Such souls go there after death are reborn again and again on this earth. Some of them go to the other extreme and take to the left channel life. Supraconscious people who continue to work in this channel later on acquire Siddhis which they use for their own material gain. All such extreme cases fall out of the evolutionary process, and into Hell. As they have no sustenance or Deities to rule their Chakras, they are born again as monsters. Working on their own, outside the plan of Almighty God, they become malignant and arrogant, sometimes posing as Men of God. They make false promises and take no responsibilities.

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The truth about YOGA July 30, 2009


“As long as the Prana does not enter and flow in the middle channel/Sushumna nadi/ and the vindu does not become firm by the control of the movements of the Prana; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man.”

( IV:113) – “Hatha Yoga Pradipika”

 

Yoga Philosophy of Jnaneshvara and Patanjali December 11, 2008


Yoga Philosophy of Jnaneshvara and Patanjali

by G. K. Pungaliya
President, Institute of Yoga and Allied Research, Pune, India

Two sources of ancient Indian thought are Vedas and Agamas. Even if the ultimate aim of both the systems was to attain liberation, or to experience the ultimate truth, or Brahman or Moksha or Nirvana, their teachings, ideologies and philosophies were different, on a number of basic issues and principles. Vedas and Upanishads presume, as is stated in Mahabharata (1) etc. that the originator of the science of the Yoga is Hiranyagarbha. The tradition of Agamas says that the author of this science of Yoga is Adinatha or Shiva or Shankara. Almost all these Agamas are written in the form of conversation between Parvati and Shankara. Patanjali is following the tradition of Upanishads. The philosophy behind Patanjali Darshana is that Sankhya, the Astanga Yoga which Patanjali propagated was in vogue several centuries before Patanjali (300 BC).

We get references of Astanga Yoga in a number of Upanishads such as Chandogya Upanishad, Sandilya Upanishad etc. Yajnavalkya explains this Yoga Philosophy to Gargi and other disciples exactly on the same lines as Patanjali does. (2) Yajnavalkya further states that this philosophy of Astanga Yoga was being learnt by him from his masters. This is an indication of the fact that the philosophy of Astanga Yoga is very ancient and was already in practice before Patanjali.

Hence, it is quite natural that whatever Patanjali has stated is on the basis of certain principles of Upanishads and the philosophy of Sankhya. Of course, Patanjali has his own contribution to Yoga Sutras. The concept of Ishvara, even if absent in Sankhya Darshana, has been defined by Patanjali as per PYS 1. 240. (3) However, he is having his own interpretation about this concept and it is not according to the established tradition. His Ishvara is not a creator but a person whose sins are destroyed. Patanjali’s concept of Ishvara is very near to Jain Darshana. (4)

Jnaneshvara, had altogether a different background. He was initiated as per the tradition of Nath Sampradaya. This philosophy is different from that of Patanjali’s Yoga Darshana. The basic principles of Yoga philosophy of Nath Panth, are stated in detail in various books such as Gorakshagita, Goraksha Paddhati, Siddha Siddhanta Paddhati, Amaraugha Sasana, Amaraugha Prabodha, Mahartha Manjari, Gheranda Samhita, etc., all written in Sanskrit. Hence, the Yoga Philosophy of Jnaneshvara is just like a mirror reflection of the Yoga Philosophy of Nath Panth. From this it is quite obvious that the original sources of philosophy of these two great saint philosophers and seers are quite different. Thus there is bound to be a major difference in their Yoga Systems. In this paper, therefore, I intend to point out certain outstanding differences in their Yoga Philosophies.

In the overall Yoga Philosophy, we find a number of branches, out of which the most popular now-a-days, in India and abroad, is the one which has been advocated by Patanjali and which is known as Astanga Yoga. Yoga Sutras of Patanjali are translated in various languages and also a number of commentaries have been written on it. However, there are a number of other Yoga systems such as Hatha Yoga, Kundalini Yoga, Laya Yoga, Mantra Yoga, Karma Yoga, Bhakti Yoga etc. Since this paper is intended for only the comparison between the Yoga of Jnaneshvara and Patanjali, I would restrict my scope to the comparison of philosophies of only these two masters.

The basic differences are as under:

1. Patanjali gives the system of Astanga Yoga per his Sutra No. 11. 29 (5) of Yoga Sutras. The Yoga System of Jnaneshvara is based on the principles of Hatha Yoga. Some of the scholars of this system are following Astanga Yoga. However, great Yogis such as Gorakshanath are following the system of Sadanga Yoga which has been stated by him in his book Goraksha Paddhati 1.7. (6) This System avoids Yamaand Niyama. The justification given by those Yogis is that if you obtain mastery in meditation, your whole lifestyle gets changed in such a way, that you automatically start following the Yama and Niyamawhich are the necessary rules and individual rules of conduct respectively. These six aspects of Yoga are:

Physical Postures
Pranayama
Pratyahara
Dharana
Dhyana
Samadhi

2. According to the Nath Cult it is most important that the aspirant should purify his body completely. This has been stated in detail in Gheranda Samhita l.10-11-12. (7) This is a total purification of all important and vital organs of the body such as stomach, small intestines, large intestines, nasal passage, food pipe, eyes, ears, throat, etc. After this the cult says that the aspirant is in a position to undertake all the steps of Yoga. In Patanjali’s Yoga Sutras this preparation of initial background is not mentioned.

3. The next step (in other Yoga systems) is the learning of physical postures. However, after learning all the important postures, the aspirant has to practise the most essential posture viz. Siddhasana or Vajrasana. For all the future Sadhanas this is considered to be the basic and important posture. The detailed description of this posture is given by Jnaneshvara in his sixth chapter of Jnaneshvari and also by a number of books of Nath Cult. They say that this posture is a must for all the aspirants. However, Patanjali says that you can sit in any convenient posture you like. Hence he gives the Sutra “Sthira-sukham asanam.”

4. The importance of a Guru or Master is maximum in Nath cult. Their every book or Shastra starts by remembering or bowing with great reverence and respect to the Guru Adinath or Shiva or Shankara. Jnaneshvari also starts like this by saying “Om Namoji Adya.” This importance is not given to Guru in Patanjala Yoga Darshana.

5. The Nath cult says that the human body consists of certain most essential centres or vital points and voids (Akasha). (8) Every aspirant has to know and understand these things. They say that one who is not aware of these essential centres is not a Yogi. They are six Chakras, sixteen vital points, two Laksyas (concentration points), five voids, all situated within the human body. Such type of discussion is not found in Patanjala Yoga Darshana.

6. Nath cult says that the human body is just like a beautiful house which is having nine doors. (9) It is formed out of five essential elements and each element is having its own deity. The nine openings are two eyes, two nostrils, two ear holes, mouth, excreta outlet, and sex organ. The deity of Earth is Brahma, of water is Vishnu, of fire is Rudra, of air is Ishvara and of space is Sadashiva. Every aspirant has to understand these things. In Patanjala Sutras we do not find this.

7. The Nath Panth, in their various books as mentioned above, gives a detailed description of the seven chakras, their exact location in the body, their properties and functions etc. Jnaneshvara has not given the description of these chakras for the reason that he wanted to restrict his interpretation to the verses of Bhagavad-Gita. At the base of the spinal cord and at the centre of the line which connects sex organ and the excreta outlet is situated the first chakra which is known as Muladhara Chakra. Slightly above the sex centre and below the naval centre the second chakra is situated which is known as Svadhisthana Chakra. The third is situated near the naval centre and is called Manipura.

The fourth one is situated near the heart centre and is known as Anahata Chakra. The fifth is situated at the throat centre and is known as Visuddha Chakra. It must be noted that all these chakras are situated in the Shushumna Nadi which passes through the spinal cord, which again passes through Vertebral Column. These are extremely subtle points and may not be structural and cannot be located by any sophisticated instrument available. These were actually ‘observed’ and seen by the great Rishis in the stage of Samadhi. Here come the limitations of modern science. The sixth chakra is situated on the forehead and between the centre of the two eyebrows. This is known as Ajna Chakra. The seventh and the last chakra is situated in the centre of the brain in its uppermost portion. Patanjali does not mention any such thing in his Yoga Sutras.

8. According to Nath Cult there are 72.000 nerves in the body of human beings. (10) Out of these ten Nadis are important. Out of these three are most important. They are known as Ida, Pingala and Shushumna. Ida is known as Chandra Nadi and is passing through the left side of the vertebral column. Pingala is known as Surya Nadi and is passing through the right side of the vertebral column. Shushumna Nadi is passing through the spinal cord and is known as Agni Nadi. Patanjali’s Yoga Sutras do not mention all this. He does mention a few Nadis like Kurma Nadi. But the detailed description is absent.

9. The concept of Prana has been studied in maximum details in Nath Cult. They say that in the human body there are ten different types of air or Vayus (11), which are known as Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikala, Devadatta and Dhananjaya. Each one is situated in a specific part of the body. Each one is having specific purpose and function in the body. When we take the air inside our body, it gets bifurcated into ten branches. This is just like a stream of water which starts from the Himalayan Mountains and gets bifurcated into several branches and each branch becomes a river and is given a separate name. Present medical science is not in a position to locate these ten different types of airs. However, our ancient Yogis have actually ‘seen’ these different streams of air inside our body. This type of description is not found in Patanjala Sutras.

10. When we breathe in there is a subtle sound which is known as ‘So’ and when we breathe out there is a subtle sound which is known as ‘Ham’. (12) Everyone can experience this with slight practice. This sound of ‘Soham’ is continuously going on with every breathing. In a period of one day, that is twenty-four hours, we take 21.600 breathings. That means this type of sound which is known as Mantra, is being continued in our body for that many number of times (21.600). If the aspirant observes this mentally and consciously, this becomes a great Sadhana. This Sadhana is being given very great importance in the Nath Cult. This is not found in Patanjala Yoga Sutras (PYS).

11. The most important aspect of the Yoga Sadhana of Jnaneshvara is the activation of the Kundalini Shakti. This is a Tantric Sadhana of the Nath Cult. Jnaneshvara has given a detailed account of this process in his sixth chapter. This is a practical application of the philosophy of Nath Panth. They say that the whole universe is created out of the energy of Shiva or Mahashiva or Adinatha. They call it Shakti or cosmic energy. This energy is occupying the whole universe. The smallest portion of this energy is known as Kundalini, and the energy which is present in the entire universe is known as Maha Kundalini. This energy is present in human beings in potential form (Supta Shakti).

The Yogis who have experienced this energy, say that this is like a serpent and is situated at the end of the Shushumna Nadi in a coiled form, in three and a half coils, position. This also is in line with their philosophy which says “Bramhandi te Pindi”. This means that whatever exists in the universe also exists in the human being in the subtle form. Nath Cult and their great masters like Gorakshanath have devised various ways and means to activate this energy. Saint Jnaneshvara has described one method of activating this energy. This method has been stated in almost all the books of Hatha Yoga and Natha Panth and some Upanishads. The detailed description is available in the sixth chapter of Jnaneshvari. This energy can also be activated by Mantra Yoga, Laya Yoga and Bhakti Yoga. That is why we find in Jnaneshvari all these systems of Upasana.

The ultimate stage of realisation or Moksha as per this colt is the union of Shakti with Shiva. Hence the aspirant initiated in this cult has to activate this energy and allow this energy to go through all the six chakras gradually. The place of Shiva is considered to be in the last chakra which is known as Sahasrara. In the ultimate stage, Sadhaka has to transfer this energy to this last chakra. This is supposed to be the point of union of Shakti with Shiva. One who is successful in this process, is supposed to be a great Yogi. A number of spiritual powers known as siddhis are at his disposal in that stage. A number of examples are available in the ancient Shastras about the Yogis, who were successful in obtaining this highest stage. Jnaneshvara had experienced the above union with Shiva and hence he is known as Maha Yogi. In PYS we do not find anything about Kundalini Shakti.

12. In Nath cult there is a great importance of a Gun or Master. He is given the same importance as is given to their ultimate Guru Adinath. That is why Jnaneshvara is giving maximum importance to his Guru Nivrittinath and is mentioning his name in Jnaneshvari at a number of places. Not only that, he gives the entire credit of writing this book to Nivrittinath. Their philosophy says that the aspirant can get the ultimate experience of truth or Shiva only with the continuous guidance of Guru or the Master. We find that every book of Nath Panth starts after bowing to Guru.

13. In this cult we find a mystic and esoteric act of the transfer of spiritual energy from the master to the initiated aspirant and the act is known as Shaktipata. With the tremendous powers of the master, he can activate the Kundalini energy of the disciple. This transfer, he can do by touching a specific part of his body or simply by looking at him. This transfer of energy can be done on the aspirant who is at a great distance from the master. This is a peculiar mystical act. After the transfer of energy, the aspirant experiences a number of supernatural things, a tremendous flow (of liquid) light, etc. However, those scholars who are really anxious, should go through the book Awakening of Kundalini written by Pandit Gopi Krishna, who had undergone all these experiences before about twenty-five years in Kashmir. The concept of Shaktipata is not found in PYS.

14. This cult gives a great importance to the practice of certain physical postures known as Mudras. They are useful in meditation and also in the activation of Kundalini energy and the six chakras. Hence every aspirant has to learn these Mudras. The ancient texts say that such Mudras arc twenty-five. Out of these ten are most important. With the practice of Mudras the aspirant is in a position to get rid of any and every disease and can acquire a number of supernatural powers. Because of these multiple advantages, the aspirant is taught these postures and after he achieves this experience, he is taught Pranayama. Mudras arc nowhere mentioned in PYS.

15. There is a difference between the Dhyana-meditation of Patanjali and Jnaneshvara. Patanjali gives the definition of Dhyana as per Sutra No. III.1 and III 2 which are as under. The aspirant has to concentrate on specific or vital part of the body or on some external point. This process is known as Dharana. When the aspirant gets success in the concentration on that particular point, for a sufficiently long time, it becomes a Dhyana. For the concentration on that particular point, the aspirant has to use his mind. However, in Kundalini Yoga, the aspirant has not to use his mind at all. He has to practise Kumbhaka, wherein the function of mind totally stops. Instead of concentrating on any particular point, the aspirant has to activate the Kundalini energy. This is a much superior way. This opinion has been confirmed by Sir John Woodroffe, in his book The Serpent Power on page No. 314 and 315 of the eleventh edition, which the learned scholars and philosophers can refer to any time.

16. Patanjali gives a broad division of Samadhi, which is termed as SamprajnataSamadhi and Asamprajnata Samadhi. However, the stage of Samadhi has been studied in details by the Nath cult and which is followed by Jnaneshvara in toto. Nath cult has categorised Samadhi in six types which are known as I ) Dhyana Yoga Samadhi, 2) Nada Yoga Samadhi, 3) Rasananda Yoga Samadhi, 4) Laya yoga Samadhi, 5) Bhakti Yoga Samadhi, and 6) Raja Yoga Samadhi. How each Samadhi can be experienced is also discussed in details. Scholars and philosophers can refer chapter seven of Gheranda Samhita which gives the entire description.

To conclude, I would like to state that both these systems of Yoga are different. The reason is obvious. Their philosophical base is altogether different. That is why the Yoga of Nath Panth accommodates Hatha Yoga, Kundalini Yoga, Mantra Yoga, and Bhakti Yoga. This Yoga Philosophy is therefore multi-dimensional. Besides the results here are very fast. This has been promised by Gorakshanath in his book. However, it is advisable that the practices of this Yoga should be undertaken under an able and experienced master. To end the paper, I would like to quote the verse No. IV.114 (13) from Hatha Yoga Pradipika. It says that till you are not in a position to activate the Kundalini energy, till you are not in a position to have perfect control over your pranic force, till you are not in a position to clear the path of Shushumna Nadi, all your knowledge is external, futile and full of ego. It is only an exercise of talking and nothing else. Hence he says that this is a process which has to be experienced only.

References:

Jnanesvari by Sakhare Maharaj.
Goraksa-paddhati by Gorakshanath.
Gheranda Samhita – Commentary by Shree Swamiji Maharaj.
Hatha-yoga-Pradipika by Shree Swatmarama Yogi
Patanjala Yoga (Sutra) Pradipa by Swami Omananda Tirtha.
Patanjala Yoga Darsana by K.K. Kolhatkar
Yoga Yajnavalkya
Siddha-Siddhanta-Paddhati by Gorakshanath
Shiva-Samhita – Commentary by Dr. K.R. Joshi

 

 
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