Gorakhnath and His Philosophy (Set of 3 Books)

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While yoga is accessible to all, the path to become a true yogi is known only to a few. An esoteric practice, it requires years of learning, dedication, willpower and thirst for the connection with the universal consciousness and spiritual marriage with the Divine. Only those who seek this path with complete sincerity and patience are truly successful, but only to some extent. When they finally reach there they realise that they are the Brahman.

This mystic science owes everything to two esoteric cults-the Siddhas and the Buddhas. While the Siddhas originated on Indian soil and the Buddhas are deeply established in India and Nepal, the philosophies, paths, and deities of these two cults are intimately connected. A blend of these two paths can escalate an individual's consciousness and help him/her realise his/her complete potential. Many names, forms and legends portray the gods and goddesses of these cults in myriad ways. This book seeks t explore the anomalies and similarities of these two cults bound together by the heterogeneous spiritual thread of Gorakhnath.

Gorakhnath devoted himself to the prolific knowledge of yoga and emerged as the greatest yogi ever born. It was he who laid the core foundation of a school of thought that is rooted in the Indian tradition. His teachings, vows, and philosophies form the backbone of yoga and the attainment of immortality.

Iayraj Salgaokar is the Editor, Publisher, Co-founder, and Managing Director of Kalnirnay, the world's largest-selling multilingual publication, published in nine languages. He writes regularly in Loksatta, Maharashtra Times, and other leading Marathi newspapers. He is a visiting lecturer on newspaper printing technology and internet in various colleges and media schools. His interests include reading, spirituality, and mountaineering.

Om The first sound of the universe. The sound that marks the beginning of all time and of all creation. It defines the eternal cosmic truth as it is said that this sound awakens our spirit to live in love and light and experience a never-ending bliss. It is for this reason that this word is the first syllable of every religious mantra and sacred chant.

Om filled up the space of darkness that was our world. Gradually, as the word grew stronger like a heartbeat, the whole universe turned into a mighty ocean with strong currents that flowed passionately. From them arose a golden glowing egg called the Hiranyagarbha (Golden womb). This eggshell contained Brahma-the Creator of the Universe who divided the shell into Prithvi (earth) and the Swarga (the heavens), and filled it with air to keep it apart. He added high mountains, great rivers, and drew six elements of sight, smell, touch, taste, hearing, and thought from himself and combined them to create all living beings-humans, animals, fishes, birds, insects- and filled the cosmos with pure pulsating life that could procreate.

From that moment till today, our world has undergone a massive metamorphosis. We are no longer defined by divine essence but by materialism, our achievements, social standing in society, caste, class and financial status. These, in turn, have built up our egos, pride or ahankar, and delusions of grandeur. We are beings-who have forgotten our divinity, our purity, our source and our goal-which is to merge with the Parmatma, and return to Om.

Om is the sound of being and nothingness. But chanting Om is not the only way we can reach our true potential or complete our spiritual self. It is a long process that requires discipline and a defined path of self-realisation. This path is called yoga, the path that helps the practitioner to attain the highest goal called moksha or nirvana-eternal freedom from the cycles of birth and death.

Mysticism and yoga are among the many gifts that the rich cultural land of India has given to the world. Life-changing and beneficial to all spheres of life, the practice of yoga has reached the length and breadth of the planet. People around the globe have made Sanskrit chants of "Om" and the daily practice of yogic asanas (postures) an integral part of their lifestyle and spiritualism. It is beyond any religion or cult. It is universal.

The word "yogi" defines someone who has chosen to part with the material world and all its material pleasures and attachments. He looks to gain spiritual fulfillment, to blend body and mind with the soul, and finally achieve a union of the soul with the Brahman or Parmatma, the Final Truth. (This is according to one of the philosophical systems called Vedanta. There are many other traditions where the concept of the final truth differs from Vedanta).

While yoga is accessible to all, the path to become a true yogi is known only to a few. An esoteric practice, it requires years of learning, dedication, willpower, and thirst for the connection with the universal consciousness and spiritual marriage with the Divine. Only those who seek this path with complete sincerity and patience are truly successful, but only to some extent. When they finally reach there they realise that they are the Brahman.

This mystic science owes everything to two esoteric cults-the Siddhas and the Buddhas. While the Siddhas originated on Indian soil and the Buddhas are deeply established in India and Nepal, the philosophies, paths and deities of these two cults are intimately connected. (The Siddhas belong to the Hindu as well as the Buddhist Tantric traditions. The two should not be equated. According to the Buddhist tradition, the Siddhas aim at becoming the Buddha. There are male and female Siddhas-yogis and yoginis-in the Buddhist tradition, having the same goal and capability.)

Pious and passionate, a blend of these two paths can escalate an individual's consciousness and help him/her realise his/her complete potential. Many names, forms and legends portray the gods and goddesses of these cults in myriad ways across centuries since antiquity. From Adinath to Matsyendranath each section explores the anomalies and similarities of these two cults bound together by the heterogeneous spiritual thread of Gorakhnath.

Born in different centuries, in different castes and countries, people worship the Siddhas from Adinath to Matsyendranath. Reincarnated in different forms across centuries, these deities and their teachings give mortals respite from suffering and samsara and show them the right direction towards their spiritual path where there is only bliss and peace. This book attempts to outline this journey that will ultimately help us return to our true nature, of purity, innocence, and simplicity.

Yoga masters call this state Sahaj (simple, natural, sahajyana). Buddhists call it Voidness or Shunya (zero). Osho calls it No-mind. Gorakhnath calls it Death of the ego ... Finally it all merges into a single sound ...Om....Om....Om.

I have gone through the manuscript of the proposed book The Gorakhnath Enlightenment, by Shri Iayraj Salgaokar. The book consists of three parts: Part 1: Yogic and Tantric Gods and Goddesses, Part 2: Gorakhnath: The Thread that Binds Shaivism and Vajrayana Buddhism, and Part 3: The Siddhas and the Buddhist Tradition. The purpose of the book as the disclaimer says, is to trace the intimate connections between the - esoteric origins and paths of Hatha Yoga and Buddhist Tantra, and it is meant for the general public. It is based on various sources, and mostly authentic works. The bibliography at the end of the book evinces the vast and systematic reading the author has done for this book.

The title itself is further explained with three more sub-titles: Yoga and Tantra, Shakti and Tara, and Siddha and the Buddhist Tradition. These three subtitles presumably correspond to the three parts of the book. The author, in these three parts, makes an overview of different religious and esoteric traditions, and tries to show Gorakhnath as the link between the Shaivites and Tantric Buddhists, whose teacher, Matsyendranath, was the chief facilitator of the Siddha cult in Nepal. In general, the presentation is lucid, and authenticated by many quotations and references.

The general presentation is good and the conclusion made by the author acceptable, in connection with the usage of certain terms, common to Hindu and Buddhist traditions. It is necessary, I think, to take into consideration some basic facts. There are similarities in the names of gods and goddesses of Hinduism and Tantric Buddhism. Here, I would not use the words God and/or Goddess with the capital letter "G" as they are deities. The word "God" is used in the sense of lsvara as in Vedanta, but it may still have the Christian connotations. The similar names may point out to a common original source or a partial borrowing from one tradition by the other, but the theoretical differences still have to be taken into account. The Goddess Tara is common to both, Hindu and Buddhist religious traditions, but there are differences in the development of the concept of her being a deity. The goddesses in Vajrayana are sometimes described in similar ways as they are in Hinduism. This can be the element of influence of Hinduism, or of some Hindu Tantric sect. Yet, it is to be noted that a goddess in Vajrayana is mostly a consort of the respective manifestation of the Buddha, and in the Tantric symbolism of Vajrayana, it is not "Shakti". Sakti is an active principle, while the female deity in Vajrayana is a consort of the Buddha, and is passive. It is the union of the two principles that is to be realised. This is similar to the Shaivite concept but not the same. Therefore, Shakti and Tara are not "Identical identities" (1.4). Some scholars of former generations, such as Benoytosh Bhattacharya, have used the term Sakti for a Buddhist goddess. The proper terms are Prajna or Vidya. In Vajrayana, she is sometimes described in similar terms that point to her active role, but it is not a common way of description. As regards Ganesa, he is not regarded to be as important as in Hinduism.

Jnanesvaras association with the Natha cult (2.5) is known and accepted. However, I believe, he does not elaborate on the Tantric theory and practices of the cult. There were fake gurus popularising Tantric practices even in that period who were condemned by the right Tantric teachers, at least those belonging to 'Vajrayana. I think, Jnanesvara showed the non-Tantric path but remained silent on the Tantric practices.

Further, although the Tibetan tradition believes that Nagarjuna, the teacher of the Madhyamaka doctrine, and the Alchemist, are one and the same, I, like many modern scholars, do not think this is correct. While discussing the question of a number of historical figures of the same name (3.4), or while describing the alchemy of Nagarjuna (3.9), the position taken by the author in this respect needs to be made clear.

While describing the "Tantric Roots of the Siddhas" (3.5), the author quotes David Frawley. The recent identification of the Indus civilization with Saraswati civilizations by some Indian scholars, is still a controversial issue. It is not proper to call that civilisation, with all its phases, as "Vedic': until there are convincing evidences.

In the sub-section "Historical Roots of Tantric Buddhism" of Section 3.5, it is stated: "With time there were many disagreements between the Buddhists and thus, two separate schools came into being-the Tenets of the Elders called Hinayana, and the Tenets of the Radicalists, called Mahayana:' An accurate statement would be: "There was a schism that resulted into the emergence of two schools, the Sthaviravada, "The school of the orthodox ones-the Elders': and the Mahasanghika, "The school of a Big Group'. There were further eighteen or twenty different schools or sects (nikaya) that were called Hinayana by the later Mahayanists. The Sthaviravada or Theravada was one of them. The Mahayana came into being after that schism, and emerged from the Mahasanghikas.

This book is an attempt to present a systematic and consistent account of the philosophical background of the spiritual culture associated with the names of Yogi Gorakhnath and other adepts of the Natha School. The accounts is mainly based on an original Sanskrit text of the school attributed to Gorakhnath, which is believed to be a faithful record of some of the traditional views of the school. The author has ably accomplished his self-imposed task, which is difficult not only for the great depth of yogic wisdom implied in the teachings, but also for the great paucity of necessary materials.

The author has said everything worth knowing for a beginner in regard to the philosophical outlook of Nathism. The ultimate Reality-Brahman and Para-Samvit; the inter-relation of Siva and Sakti; the gradual unfoldment of the supreme Sakti and the origin of the universe consisting of an infinite series of world systems; the appearance of the individual souls and their relation to the cosmic Purusa; the supreme ideal of human life; the relation between macrocosm and microcosm; the universe as the body of the Transcendent: these are some of the topics on which the learned author has tried to throw light. As Nathism represents a particular aspect of Hindu spiritual life, the writer has done well in dealing at some length with the ideal of Hindu spirituality in general.

Dealing with the long chronicle of Indian Philosophy and thought, one cannot but realize that our country has been fortunate, from time to time, in having given birth to Sages and Yogis who have interpreted and re-interpreted the primeval message contained in the Vedas , the Puranas and the Prasthanatraya, and added to by successive Seers according to the needs and circumstances of he times.

This volume contains the essence of the writings and teachings of Mahayogi Gorakhnath. It is well pointed out that while the ultimate object of search is the same for a Yogi and a philosopher, their modes of approach are different, the latter's being intellectual and the former's intuitive and spiritual. The task of a Yogi does not require any subtle intellectual speculation or the framing of hypotheses and theories. The quest of the Yogi is direct spiritual experience of truth on a high plane of consciousness. The highest state of Samadhi attained by the Yogi is neither purely subjective nor objective. It transcends both categories and it is really an integrated experience beyond formal description. Such a transcendent state of consciousness is alone called Samadhi. This book analyses in detail the nature of Samadhi Experience. The term "Experience" is perhaps inaccurate, because in this state of Samadhi, there is no relation between subject and object, the experiencer and the experienced. It is the fulfilment of life as described in the Yogasutras. The Yogi who comes back from Samadhi may not have attained Kaivalya or Moksha, but he is illuminated by his experience. If he assumes the role of a teacher or preacher, he gives expression to his experience in such forms as may be easily intelligible to the people at large. Gorakhnath was a Maha-Yogi. He did not indulge in controversial metaphysics. As pointed out in this book, the Sampradaya associated with the name of Gorakhnath is embodied in a great body of literature in Sanskrit and other languages. It is further stated that the Metaphysical doctrine which Gorakhnath preached and the discipline of his Yoga rested upon his experience which lay beyond the domain of mind and intellect.

Chapter II of the book deals with the sources of he Sage's philosophical views and this volume is mainly based upon the Siddha Siddhanta Paddhati. This book is written partly in the form of Sutras or aphorisms and partly in the form of discourses and seeks to explain the philosophy and yoga-discipline of the Siddha Sampradaya. In the introductory verse, the name of Siva is invoked as the greatest of Yogis and Gorakhnath (Also called by the names of Srinath and Nityanath) discusses various philosophical topics under several heads called Upadesas or lessons. His theory is that the Supreme Spirit, though essentially above time and space, manifests itself as a diversified Universe in the form of coun1tless orders of individual bodies and also as the Indwelling Soul. The various Yogic centres in the physical form and other aspects of the Yoga Philosophy are elucidated and it is shown how the human body can be spiritualised and obtain Kaya Siddhi. The discussion then proceeds to identify the individual body with the cosmic body and thereafter, the function of Sakti or the Supreme Spiritual Power is explained and expounded. The Unification of the individual body with the cosmic body and the process by which it is achieved is then dealt with and finally, the conduct, behaviour and outlook of the Avadhuta Yogi are recounted. The conception of Ultimate Reality is perfected by Super-conscious experience and a whole chapter is devoted to what is termed Para-Sambit. A most suggestive account is given in this book of the manifestation of the power of the Supreme Spirit and the development of the cosmic system.

Chapter XI deals with the evolution of world systems, including in this expression, not only the world of animal bodies and manifestations, but the world of mind, the world of reason or Buddhi and the world of Dharma or moral order, which is described as a special manifestation in the moral consciousness. It is then explained how the Absolute Spirit seems to hide its essential character behind phenomenon. Through the Vimarsa Sakti of the Supreme Spirit, various forms of knowledge, wisdom, desire, actions and feelings emerge. In fact, the problems of the existence of evil can be solved only be a complete realisation of the Vedic maxim 'tatwamasi

An outline of Lord Buddha's teachings as well as of the Sankhya system forms an important part of the book. Discussion then turns on the philosophy of action as compared and contrasted with the philosophy of renunciation (namely, Pravrttimarga, Nivrttimarga and Bhakti marga). Discussions on the Sankhya Darsana of Kapila, the doctrine of cycles and the explanation of the various Gunas form the subject of a complete chain of arguments. The significance of the Bhagavat Gita, from the point of view above stated, is followed by a general disquisition on the works of Vyasa, Valmiki and the Puranakartas. The Siva-Sakti-Vada and the Brahma-Sakti-Vada end up with the assertion that the Supreme Spirit may be conceived and represented in the form of a Divine Couple associated by union. In other words, Brahman is one in two and two in one, the dynamic aspect of the Absolute Spirit being represented by Sakti. The description of the Aspects of Narayana and Lakshmi , Krishna and Radha, Ram and Sita and the process of worship of various names and forms of Siva and Sakti end up with a full discussion of the objectives and rationale of image worship.

The last Chapter of the book deals with Modern Hinduism and the impact on Modern India of Western culture and ideas. It is emphasized hat a comprehensive synthesis is Karma , Jnana, Yoga and Bhakti are essential, as well as the implementation of the harmony of religious faiths and the recognition of the spiritual efficacy of all modes of discipline following upon the discovery of the underlying unity of all forms of true faith.

This volume is the result of profound research and contains a closely-reasoned and logically-constructed analysis of Bhakti Yoga which is not irreconcilable and can be coordinated with the Yoga of wisdom or Jnana.

**Contents and Sample Pages**