Our latest publication book on Shri Shri 108 satguru Malkeetnath ji Maharaji .

Our latest publication book on Shri Shri 108 satguru Malkeetnath ji Maharaji .

 an excerpt from the book ............
"Guru and disciple relationship is of great stature. The purity of intentions and the service of Guru with unselfish desires retain the purity and beauty of this relationship. It should be unaffected by worldly affairs and solely be based on the virtue of complete faith and respect. The faith has to be immense that whatever Guru tells the disciple to do should be followed by him without any doubt because if there is doubt then the whole process gets tainted.
I was blessed with the  lotus feet  with Satguru Malkeet Nath ji many years back. I can still remember my first meeting with Satguru ji. .......................As yoga teacher, Satguruji  always emphasized the practical aspect of yoga and  seva of sangat (itself is a form of God) he is always against of creating any kind of sophisticated philosophical doctrines around it. Instead of indulging in tapa, he always exemplifies the things in  his life, he practically realized the essence of his doctrines, and became the living example of a Great yogi. "

PUBLIC OUTREACH PROGRAMME DEC 2015

THE ULTIMATE TRUTH :- WHAT IS "OM" ?

Yogi rides the Sound Waves of OM. Destination: Silence
When we pray to God, we use the sound-syllable OM; OM is the first sound, first thought, Brahman and God; OM consists of three letters: A U M, the beginning, the middle and the end. AUM includes or contains the past, the present and the future and is beyond time itself. When Prajapathi was meditating on the three worlds, three Vedas originated; earth, atmosphere and sky came into existence; and the syllable AUM came about. "As the leaves are held together by its stalk, so is the speech held together by AUM." – Chandyogya Upanishad.

AUM is the basis of any thought, spoken or written and more; AUM also represents the Hindu Holy Trinity: A, Brahma; U, Vishnu; and M, Siva. AUM knows neither fear nor death and so men, gods and asuras take refuge in AUM. (Sing it sotto voce and have no fear of anything.) In Sanskrit A and U combine to form O sound and M gives that resonance. A begins at the voice box,  fills the mouth (u) and ends in the closed lips (m). While modulations of the sound takes place, as said before, it resonates in the sinus cavities. Upanishads state, “As all leaves are held together by the stalk, so all speech is held together by AUM.” Joseph Campbell explains this as follows:
"Consonants are simply interruptions of these vowel sounds according to this view. So that all words and their meanings are simply broken inflections of aum, just as all the scattered reflections on that pond that I mentioned are merely broken inflections of that great cosmic image."
Aum is the whole universe and beings in all their states. A comes into a state of wakefulness; U goes into dream sleep; M goes into deep sleep. A is creation; U is life on earth; M is dissolution. The silence that follows OM is the period between dissolution and creation. This cosmic series of events take place in our daily lives on a smaller human scale: birth, life and death; wakefulness, dream, and deep sleep.

In wakefulness (A), one is aware of subject and object differentiation. It is I compared to you, it and that. Duality is the order of wakefulness; there is no self-illumination; it is all ego; it is matter; it is waiting for (spiritual) illumination from outside of itself. The empirical world is its playground.
In dream sleep (U), I , You, and that become objects; you are a subject who dreams and also an object along with others; thus, subject and object differentiation blurs and become one. It is a subtle state, where all are imageries, hopes, aspirations, fears, and possibilities.

In deep sleep (M), consciousness is in a potential state. It is a conceptual self in that seminal concepts are incubated without awareness until they are hatched. This state of union with Brahman confers a temporary relief lasting for the duration of deep sleep. It is a Bliss state, though temporary

THE ELEPHANTA CAVES ( MAHARASHTRA ,INDIA )

Elephanta Caves , taluka Uran, district Raigad is located on island hills about 11 km north-east of the Apollo Bandar, Mumbai . The island is named after a colossal elephant found in the island, which is popularly known as ‘Gharapuri’. At present, the statue of elephant is housed at Jijamata Garden in Mumbai. In ancient period, the place is variously identified as Puri which is mentioned in the Aihole inscription of Pulakesin II. It seems, different dynasties held their sway over this island, namely, the Konkan-Mauryas, Trikutakas, Chalukyas of Badami, Silaharas, Rashtrakutas, Kalyani Chalukyas, Yadavas of Deogiri, Muslim rulers of Ahmedabad and then by the Portuguese. The Marathas also had this island under their control and from them it passed into the control of the British.

There are seven cave excavations in the Elephanta group and these are datable from circa 6th – 7th centuries A.D. Among the cave excavations, the Cave 1 is the most impressive which represents the evolved Brahmanical rock-cut architecture. The cave is also famous for the exquisite and vibrant sculptures. On plan it almost resembles the Dumar Lena (Cave 29) of Ellora. The cave has a main entrance on the north with two other openings on the east and west respectively and a central hall with six rows of pillared columns, six in each row except on the western corner, where a shrine of lingam is provided.

On plan, there are three large square recesses divided off by pilasters each of them bearing a gigantic image of a dvarapala. The panel on the east has a figure of ardhanarisvara, a form of Siva with the combined energies of male and female; and on the west figures of Siva and Parvati playing chausar is carved. The central recess holds the most famous and remarkable sculpture of this period known as the Mahesa-murti. It is a colossal bust of the three forms of Siva, the aghora, turbulent and fearsome; tatpurusha, benign and meditative and vamadeva, mild pleasing and lovable. The other notable panels in the main cave are Andhakasuravada murti; cosmic dance of Nataraja; Kalyanasundara murti; Gangadhara murti; Ravana shaking Kailasa and Siva as Lakulisa. A panel depicting Saptamatrikas near the eastern opening is also remarkable.

ADESH ADESH

INDETERMINATE KNOWLEDGE--DETERMINATE KNOWLEDGE--EXPERIENTIAL KNOWLEDGE

You see a form behind a diaphanous screen; you don't know whether it is a male, a female, or a statue. That is Indeterminate knowledge. The form moves and comes in view before you. You apprehend the form as a woman; that is determinate knowledge. The figure is a statuesque, living breathing young woman and induces positive feelings and love at first sight; her demeanor is bewitching; the juices start flowing ; the sensitized pheromonal receptors are heightened; the adrenaline rush is palpable and causes palpitation; you without your awareness develop a physical response to her; she kindles your desire and Buddhi gives a thorough look-see; you are melting in the heat of passion; you desire for union; that is Experiential perception or knowledge. This is the physical side of human response.

There is less knowledge among people with regards to spiritual side of human response. You hear of ecstasy in seers and sages, when they meditate on God. That spiritual ecstasy is compared to sexual bliss in Tantric texts. Sexual bliss is difficult to express in words; so also is Spiritual bliss, but it is much more intense, when the Yogi experiences what is called Turiya and Turiyatita, the 4th and 5th state of  human consciousness (the other three are wakefulness, dream sleep and deep sleep). This is the ultimate human experience in this phenomenal world.

 Experiential knowledge = Self-perception of pleasure and pain brought about by arāka-tattuvam
Direct Perception = Pratyaksha Pramana
is the knowledge gained by direct perception of an object by the senses. The first impression is the general appearance or occurrence and is called Nirvikalpa Pratyyaksha
, Indeterminate perception. Vikalpam = difference. Nirvikalpam = undifferentiated or indeterminate. The next perception in sequence is Savikalpa Pratyyaksha
 Savikalpam is knowledge that comes with perception associated with appreciation of difference. One comes to know how an object is different from the rest. It is a definite identification of the object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt, confusion, and erroneous apprehension
 Savikalpa Patyaksha is knowledge devoid of stain.
It is indicated that Inner Organ is endowed with functional polymorphism, the constituent name based on its function. When it emotes (Manasa-Vrtti) it is called Manas or mind; when it thinks (Buddhi-Vrrti) it is Buddhi; When it is in memory mode (Chitta Vrrti), it is Chittam. Thus Mano-Buddhi-Ahamkara-Chitta is one entity with multiple functions. Each function in the active mode inhibits the other functions with ever-present Ahamkara humming in the background..
Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes. Its perception is based on and limited by the organs. Indriya KAtchi (Sense Perception) perceives without the stain of doubt and erroneous apprehension the object's general quality without knowing its name and genus. This is known as sense-knowledge. The first knowledge engendered by and associated with the five sense-organs takes a foothold in Chitta (Determinative Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a name, genus and such attributes to the object and thus establishes a clear comprehension of the object. This is known as MAnatha KAtchi (Intellectual Perception),
Intellectual perception by the soul through the functioning of the intellect.
External Sense Organs: They are the eyes, the nose, the tongue, the ears and the skin, which serve to collect disparate sensations from the outer world. They are outside of the Inner Organ.

MUDRAS IN YOGA

IMPORTANCE OF DIFFERENT MUDRAS IN YOGA

Apart from Yoga asanas and other practices of yoga , hasth mudra (hands mudra) also play important role to improve physical, mental and spiritual well being. It doesn’t only refer to twisting and curling your body into different shapes and poses, but it also involves some specific mudras posed during meditations. Mudras mean gestures adopted during pranayams and meditations that directs flow of energy into our body. Yogic tantras say that these mudra yoga techniques stimulate different areas of the brain.The physical body is made up of five elements namely - Air, Water, Fire, Earth and Aakash (ether - the tiny intercellular spaces in the human body).Imbalance of these elements disrupts the immunity system and causes disease.

Deficiencies in any of these elements can be made up by connecting one part of the body with another in a particular manner through Mudras. When a finger representing an element is brought into contact with the thumb, that element is brought into balance. Therefore the disease caused by the imbalance is cured. Mudras start electromagnetic currents within the body which balance various constituting elements and restore health. The joining of fingers creates an effect on the human body.

MAA SIDHIDATRI ( 9th day of Navratri )

The last among the nine Avtar of Maa Durga, Maa Siddhidatri, is worshipped on the 9th day of Navaratri. Maa Siddhidatri grants Her devotees all sorts of achievements and is capable of giving all sorts of occult powers. She is the possessor of 26 different wishes (Siddhis) which She grants Her worshipers. The legend has it that the Lord Shiva got all those Siddhis by worshipping Maa Shakti. With Her gratitude the half body of Lord Shiva became that of Maa Shakti, and therefore he was called as Ardhnarishvar.

This Avtar of Maa Durga removes ignorance and provides knowledge to Her devotees. She is also worshipped by Deva, Gandharva, Asura, Yaksha and Siddha. Maa sits on Kamal (Lotus) and rides on the lion. She has four hands and holds a Gada in the lower right hand, a Chakra in the upper right hand, a lotus flower in the lower left hand and a Shankha in the upper left hand.

Her glory and power are infinite and worshipping Maa Siddhidatri on the final day (the ninth day) of Navaratri bestows all Siddhis to Her devotees and also marks the successful completion of the Navaratri festival.

सिद्धगधर्व यक्षाद्यैरसुरैरमरैरपि।
सेव्यमाना सदा भूयात सिद्धिदा सिद्धिदायिनी।।

Sid’dhagadharva yakṣādyairasurairamarairapi |
Sēvyamānā sadā bhūyāta sid’dhidā sid’dhidāyinī ||

MAHA GAURI....

MAHA GAURI (Eighth Day of Navratre)

The 8th day of Navaratri is dedicated to Maa Mahagauri, the 8th Avtar of Maa Durga. The legend has it that Maa Mahagauri liberated the world from evil forces. She has three eyes and four hands. Her lower right hand holds a trishul and the upper right hand is in the mudra of allaying fear. Whereas her lower left hand is in a pose of granting boons to Her devotees and she is holding a damaru in Her upper left hand.

She has extremely fair complexion and therefore Maa is compared with the conch, the moon and the white flower of Kunda. Radiant and compassionate, Maa Maugauri is usually depicted in a white or green saari and riding a bull. She is also known as Shwetambardhara. Maa Mahagauri purifies the souls of Her devotees and removes all their sins. She has a calming effect on the lives of Her devotees and she also helps them improve their knowledge.

Worship Maa Mahagauri to be free from the clutches of the material world and to remove sorrows from your life, for She will lead you to the path of virtue and inner power.

Chant this mantra to worship Maa Mahagauri…

श्वेते वृषे समारूढा श्वेताम्बरधरा शुचिः |
महागौरी शुभं दद्यान्त्र महादेव प्रमोददा ||

Śvētē vr̥ṣē samārūḍhā śvētāmbaradharā śuciḥ |
mahāgaurī śubhaṁ dadyāntra mahādēva pramōdadā ||

MAA KALRATRI

WORSHIP OF " MAA KALRATRI " ( Seventh Day of Navratri )
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The 7th day of Navaratri is dedicated to Maa Kalratri, the 7th Avtar of Maa Durga. Here, Kaal means time and death and Kaalratri means the One who is the Death of Kaal. Maa Kalratri destroys ignorance and brings light into the dark. Well, this form also depicts the dark side – the super power that creates havoc and removes all things bad and dirty. But to Her devotees, She brings calmness and courage.

Maa Kaalratri has dark complexion. Donkey is Her mount, She has bountiful hair and four hands. One of the two left hands holds a cleaver and the other holds a torch, and the right two hands are in “giving” and “protecting” mudras. She has three eyes emanate rays like lightning and Her necklace is shining like thunder. When She inhales and exhales air, flames appear through Her nostrils. Ganesha advises you to wear Blue, Read and White colour on this day.

Maa teaches us that sorrow, pain, decay, destruction and death are unavoidable and cannot be ignored. These are the truths of life and denying them is futile. We must accept their presence and significance to realise the fullness of our being and our potential.

वाम पादोल्ल सल्लोहलता कण्टक भूषणा |
वर्धन मूर्ध ध्वजा कृष्णा कालरात्रि भर्यङ्करी ||

Vāma pādōlla sallōhalatā kaṇṭaka bhūṣaṇā |
vardhana mūrdha dhvajā kr̥ṣṇā kālarātri bharyaṅkarī ||

MAA KATYAYANI ( 6th Day of Navratri )

MAA KATYAYANI (6th day of Navratre)

Sixth day ofNavaratri festival is dedicated to Maa Katyayani, the 6th Avtar of Goddess Durga. Once there was a great sage named Katya and it was his wish that Maa Durga be born his daughter. He practiced austere penance for several years to please the Gods. The trinity of Gods – Brahma, Vishnu and Shiva – got enraged and they designed Goddess Durga, who was an end result of the abilities of all deities. Since she was born to Katya, she was called Katyayani.

Maa Katyayani has 3 eyes and 4 hands. She holds a sword in Her one left-hand and a lotus in another. The other 2 hands respectively show protecting and allowing actions. If you make vow of fasting and worshipping her, she would bless you with the husband you have wished and prayed for. If a lady’s marriage is getting delayed due to one or the other reason, she may worship Maa Katyayani to remove obstacles that may be causing delays in her marriage.

Maa also blesses you with better health and wealth. By worshipping Maa Katyayani, you may develop great strength to fight all disease, sorrows and fears. In order to destruct the sins accumulated over your several lives, you should religiously worship Maa Katyayani.

Chant this mantra to worship Goddess Katyayani…

कात्यायनि महामाये महायोगिन्यधीश्वरि ।
नन्द गोपसुतं देविपतिं मे कुरु ते नमः ॥

Kātyāyani mahāmāyē mahāyōgin’yadhīśvari |
Nanda gōpasutaṁ dēvipatiṁ mē kuru tē namaḥ ||

MAA SIDHIDATRI ( 9 th Day of Navratri )

WORSHIP OF "MAA SIDDHIDATRI" ( 9 th Day of Navratri )
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The last among the nine Avtar of Maa Durga, Maa Siddhidatri, is worshipped on the 9th day of Navaratri. Maa Siddhidatri grants Her devotees all sorts of achievements and is capable of giving all sorts of occult powers. She is the possessor of 26 different wishes (Siddhis) which She grants Her worshipers. The legend has it that the Lord Shiva got all those Siddhis by worshipping Maa Shakti. With Her gratitude the half body of Lord Shiva became that of Maa Shakti, and therefore he was called as Ardhnarishvar.

This Avtar of Maa Durga removes ignorance and provides knowledge to Her devotees. She is also worshipped by Deva, Gandharva, Asura, Yaksha and Siddha. Maa sits on Kamal (Lotus) and rides on the lion. She has four hands and holds a Gada in the lower right hand, a Chakra in the upper right hand, a lotus flower in the lower left hand and a Shankha in the upper left hand.

Her glory and power are infinite and worshipping Maa Siddhidatri on the final day (the ninth day) of Navaratri bestows all Siddhis to Her devotees and also marks the successful completion of the Navaratri festival.

सिद्धगधर्व यक्षाद्यैरसुरैरमरैरपि।
सेव्यमाना सदा भूयात सिद्धिदा सिद्धिदायिनी।।

Sid’dhagadharva yakṣādyairasurairamarairapi |
Sēvyamānā sadā bhūyāta sid’dhidā sid’dhidāyinī ||

MAA KUSHMANDA ( 4th Day of Navratri )

Maa Kushmanda, the fourth Avatar of Goddess Durga, is worhipped on the 4th day of Navratri. Her name means ‘the cosmic egg’ and she is considered the creator of the universe. As per the Hindu mythology, Lord Vishnu was able to start creating the universe when Maa Kushmanda smiled like a flower which blossomed with a bud. She created the world from nothing, at the time when there was eternal darkness al around. This Swarup of Maa Durga is the source of all. Since she created the universe, she is called Adiswarup and Adishakti.

She has eights hands in which she holds Kamandul,bow, arrow, a jar of nectar (Amrit), discus, mace and a lotus, and in one hand she holds a rosary which blesses her devotees with the Ashtasiddhis and Navniddhis. She is also known as Ashtabhuja. She has a radiant face and golden body complexion. Maa resides in the core of the Sun and thus controls the Surya Lok.

Maa Kushmanda represents Anahata Chakra in spiritual practice. The divine blessings of Maa Kushmanda helps you improve your health and wealth. She removes all the hurdles and troubles from your life and enables you to get rid of all sorts sorrows in life. Maa brings light into darkness and establishes harmony in your life.

सुरासम्पूर्णकलशं रुधिराप्लुतमेव च ।
दधाना हस्तपद्माभ्यां कूष्माण्डा शुभदास्तु मे ॥

Surāsampūrṇakalaśaṁ rudhirāplutamēva cha |
Dadhānā hastapadmābhyāṁ kūṣmāṇḍā śubhadāstu mē ||

MAA CHANDRAGHANTA ( THIRD DAY OF NAVRATRI )

Maa Chandraghanta is the third manifestation of Devi Durga and is worshipped on the 3rd of Navratri. Since she has a Chandra or half moon, in the shape of a Ghanta (bell), on her forehead, she is addressed as Chandraghanta. A symbol of peace, serenity and prosperity, Maa Chandraghanta has three eyes and ten hands holding ten types of swords, weapons and arrows. She establishes justice and gives Her devotees the courage and strength to fight challenges.

Her appearance may be of a source of power which is always busy killing and suppressing the bad and wicked. However, for her devotees, Maa is serene, gentle and peaceful. By worshipping Maa Chrandraghanta, you will open the doors to great respect, fame and glory. Maa also helps you attain spiritual enlightenment. Her idol, which symbolises both beauty and bravery, gives you the strength the keep the negative energy away and repels all the troubles from your life.

You need to follow simple rituals to worship Goddess Chandraghanta. You should first worship all the Gods, Goddesses and Planets in the Kalash and then offer prayer to Lord Ganesha and Kartikeya and Goddess Saraswati, Lakshmi, Vijaya, Jaya – the family members of Goddess Durga. The pooja should be concluded by worshipping Goddess Chandraghanta followed by a heartfelt prayer to Lord Shiva and Lord Brahma.

पिण्डज प्रवरारुढ़ा चण्डकोपास्त्र कैर्युता |
प्रसादं तनुते मह्यं चंद्र घंष्टेति विश्रुता ||

Piṇḍaja pravarāruṛhā caṇḍakōpāstra kairyutā |
prasādaṁ tanutē mahyaṁ candra ghanṣṭēti viśrutā ||

MAA BRAHMACHARINI ( SECOND DAY OF " NAVRATRI " )

" MAA BRAHMACHARINI " ( 14 oct ,2015 )
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Dadhana Karpadma abhyamaksh Mala kamandalu|
Devi Prasidatu Mayi Brahmacharinya Nuttama ||

Devi Brahmacharini is second beautiful form of Goddess Durga who is Worshiped on the second day of Navratri. As her name denotes 'Brahmacharini', she addresses 'Brahma' (penance) or strong influencing tapasya. She is symbolized as the Goddess who performs Tapa or hard penance. She holds Kamandal in her left hand and Japani (Rosary) in right. She wears white Saree of bright-orange border and Rudraksh as ornament. When Shail Putri awoke about her essence love toward Lord Shiva, she decided to perform the strict Tapasya or Yoga Sadhna to delight Mahadev. She is the Goddess of wisdom and knowledge. Admiring Goddess Brahmacharini, the Rishi-Muni, disciples and devotees of Durga accomplishes their Yog-Sadhna, Pooja and penance. Solar radiations behind her head glorify her luster.

"The Legend behind naming Goddess Durga as Bhramacharini" :-

It is believed that Brahmacharini is the true example of a goddess who performed extreme hard penance to obtain Lord Shiva. When Parvati realized about her divine love toward Mahadev, she was advised by Rishi Narad to follow customs and rituals of rigid Tapasya of long eras. While performing Tapasya, she suffered painful torments of nature like extremely biting cold, intense flames of Sun, and hammering of rain. It is also believed that she continued that of her hard penance till thousands of years and ate only bilva leaves to survive. Till many hundreds of years, she abstained from water and food. And this way, she devoted herself completely in worship of Lord Shiva. This great Tapa made her glorified with name 'Brahmacharini' and pleased Lord Shiva to be her divine consort.

On the second auspicious day of Navratri Pooja, Durga devotees worship Brahmacharini devi to acquire power of abstaining food and water till nine days of fasting. They chant mantras and offer Stuti (invocation) to Devi Brahmacharini to get her immense blessings and grace. By heartily worshipping Goddess Brahmacharini, devotees can enhance their metabolism, stamina and can live without meals without much effect on health. It is not just a miraculous, but the grace and grandeur of Devi Brahmacharini who bestows her devotees the great strength to endure unexpected torment of nature. Second day of Navratri Pooja is solely dedicated to Devi Brahmacharini, so worship this almighty on this propitious day and obtain her enormous grace. Jai Devi Brahmacharini

FIRST DAY OF NAVRATRI ( MAA SHAILAPUTRI )

WORSHIP OF  " MAA SHAILAPUTRI "

Vande Vanchhitalabhay chandrardhakritshekharam |
Vrisharudham Shooldharam Shailputreem Yashasvineem ||

Almighty Durga is glorified with name 'Shailputri' as her first form. Navratri begins with worship of devi Shailputri. As she is the daughter of Parvat Raj Himalya (King of mountains), she is admired with name 'Shail Putri'.

Goddess Durga is personification of Shakti (power) and manifests herself in nine forms. These nine forms of Durga are religiously Worshiped one by one during nine days and nights of Navratri. Devi Shailputri is first among nine embodiments of Goddess Durga and is worshiped first during first day of Navratri. Her glory is incredible. She is the Goddess of purity. With her veneration, Navratri is given an auspicious start. She is also a form of Mother Nature (Prakriti). Worshiping this Goddess on the first day of Navratri Pooja, devotees enters in Moolchakra.

Devi Shailputri is worshiped along with Mahadev, as she is the consort (wife) of Lord Shiva. She is also the mother of Kumar Kartikeya and Ganesha. As she is Prakriti, she looks after all living organisms including human beings, animals, trees, shrubs, plants and even tiny living things on Earth. She holds a lotus flower in her left hand and a Trishul (trident) in her right hand. A half moon decorates her forehead. Parvati and Hemavati are other names of Goddess Shailputri. She rides on Vrishabha (a bull), the procession of this Goddess.

Legend behind incarnation of Devi Shail Putri
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According to Shiv Mahapuran and other Hindu mythologies, Devi Sati, daughter of Prajapati Daksha, was got married with Mahadev. But King Daksha was completely not in favor of this marriage. One day, he organized a Maha Yagya. All deities and near dear ones were invited except Shiv and Sati. Finding this, Sati got deeply hurt and realized that her father was only insulting her husband Shiva. In this intolerable situation, she scarified her body burnt in fire of yogic Yagya. This sight was extremely painful for Mahadev. He made himself isolated from all and went for a penance of long eras. Without him the whole universe was in disorder. But, re-birth of Sati with name Parvati at home of King Himalaya nurtured rays of hope.

However, it was very difficult for Parvati to get her Lord Shiva, as Mahadev lost himself in densest of Sadhna.
With mammoth efforts and immense devotion, Devi Parvati began her search and journey toward Lord Shiva. After many endeavors, she blessed with a re-chance to marry with Mahadev. Thereby, Shailputri symbolized herself as a true Goddess of root chakra. Her awakening was toward establishing universal love with Lord Shiva that glorified her as the Goddess of awareness.
On the first day of Navratri, devotees place enters in Moolchakra and worship Goddess Shailputri to establish dedication keeping Mooladhar in mind, and commence Durga pooja auspiciously. Jai Devi Shailputri.

SIGNIFICANCE OF NAVRATRI...

Navaratri signifies the progress of a spiritual aspirant. During this spiritual journey, the aspirant has to pass three stages personified by Durga, Lakshmi and Saraswati. Then, he or she enters into the realm of the infinite, wherein one realises one's Self. Navaratri, which literally means 'nine nights,' dedicates three days each to worshipping the Divine in the forms of Durga, Lakshmi and Saraswati. The tenth day, though, is the most important; it is known as Vijayadashami, the 'tenth day of victory.'

The reason behind the worshipping of Durga, Lakshmi and Saraswati lies rooted in the philosophy that the attributeless absolute can only be known through the world of attributes—the journey is from the known to the unknown. Hence it is said that Shiva, who symbolises pure consciousness, can only be known through Shakti, who represents divine energy. That is why people worship Shakti, also known as Devi, in Her various manifestations.

The different stages of spiritual progress are reflected in the sequence of celebrations during Navaratri. During the first three days, Durga is worshipped. She personifies that aspect of shakti which destroys our negative tendencies. The process of trying to control our senses is akin to a war for the mind which resists all attempts at control. So the stories in the Puranas symbolically depict Devi in the form of Durga as waging war and destroying the asuras.

However, getting temporary relief from the clutches of vasanas does not guarantee permanent liberation from them. The seeds of the vasanas will remain within in latent form. Therefore, we should supplant them with positive qualities. The Bhagavad Gita refers to these qualities as daivi-sampat, literally "Divine wealth." Correspondingly, we worship Lakshmi during the next three days. Lakshmi is not just the giver of gross wealth or prosperity; She is the Mother who gives according to the needs of Her children.

Only one endowed with daivi-sampat is fit to receive the knowledge of the Supreme. Accordingly, the last three days of Navaratri are dedicated to worshipping Saraswati, the embodiment of Knowledge. She is depicted as wearing a pure-white sari, which symbolises the illumination of the Supreme Truth.

The tenth day is Vijaya Dashami, or the festival of victory, symbolising the moment when Truth dawns within.

Thus, the significance of each stage of worship has clear parallels in the different stages of sadhana (spiritual practices): first, negative tendencies need to be controlled; second, virtues need to be ingrained; third, after gaining the necessary mental purity, spiritual knowledge needs to be acquired. Only then will the sadhak (spiritual aspirant) attain spiritual illumination. It is significant that Vijaya Dashami is considered auspicious for mantra initiation; advanced spiritual aspirants are also initiated into Sannyasa (vow of renunciation) on this day.

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THE ESSENCE OF GURU-SHISHYA PARAMPARA IN SPIRITUAL GROWTH

THE Guru is the religious teacher and spiritual guide to whose direction orthodox Hindus of all divisions of worshippers submit themselves. There is in reality but one Guru. The word GURU  has many meanings in literature.The ordinary human Guru is but the manifestation on the phenomenal plane of the Ādināthā Mahā-kāla, the Supreme Guru abiding in Kailāsa.He it is who enters into and speaks with the voice of the earthly  Guru at the time of giving mantra. Guru is the root  (mūla) of dikṣha (initiation). Dikṣha is the root of mantra. Mantra is the root of Devatā; and Devatāis the root of siddhi. The Munda-mālā-Tantra says that mantra is born of Guru and Devatāof mantra, so that the Guru occupies the position of a grandfather to the Iṣ ṭa-devatā. It is the Guru who initiates and helps, and the relationship between him and the disciple (śiṣ ya) continues until The perfect sādhāka who is entitled to the knowledge of all Śāstras is he who is pure-minded, whose senses are controlled (jitendriyah), who is ever engaged in doing good to all beings, free from false notions , the attainment of monistic siddhi.

This knowledge is not like a discrete academic subject that you can learn simply by  reading a textbook. It is a complete unfoldment and the teacher-student connection is necessary

in order to make the knowledge work for the student. It is similar to a relationship with a

therapist in which trust and a certain amount of time are necessary.The guru is more like a

super-therapist. He must re-orient the student overa period of time, directly or indirectly, so the

student sees through ingrained self-beliefs.  But what makes the extraordinary difference is that

the guruis also the one who opens up your heart and gives you aninsight about yourself, a self

that is totally acceptable. There is no other relationship that will do that.Guru is father, mother, and Brahman. Guru, it is said, can save from the wrath of Śiva but none can save from the wrath of the Guru. Attached to this greatness there is however, responsibility; for the sins of the disciple recoil upon him.

the final definition OF guru: maha vakya-upadesha-karta, the one who teachesthe statement revealing the identityof the individual and the Lord, the whole.

The guru is a human being. When the guru is praised, however, gurur brahma gurur

vishnu gurur devo maheshwara, “The guru is Brahma, the guru is Vishu, the guru is shiva,” the

human element is not taken into account.

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GRADUAL UNFOLDMENT OF SAKTI in SIDH-SIDHANT PADHATI

 

The first chapter of Gorakhnath's Siddha-Siddhdnta-Paddhati is 

devoted to the exposition of the gradual self-unfoldment of Sakti, 

immanent in the transcendent nature of Siva, the Supreme Spirit, leading 

step by step to the manifestation of the magnificent Cosmic Body of Siva 

and the diverse orders of individual bodies within it. 

From our foregoing discussions it must have been evident that 

Gorakhnath and his school are supporters of what is generally called 

Satkdrya-vdda. They maintain that the world of effects exists before its 

actual production in an unmanifested (avyakta) state in its Material 

Cause (Upadana-Kdrana), and they hold that the Spiritual Power of Siva 

or the Supreme Spirit in His dynamic aspect is the Material Cause (as 

well as the Efficient Cause) of this cosmic system, which appears to our 

phenomenal experience as a vast material world. From the view-point of 

Sat-Kdrya-Vdda they assert that all the diverse orders of realities of this 

material world exist, before their manifestation in the effect-forms, as 

undifferentiated from one another and hence altogether unified in the 

nature of their ultimate Material Cause, viz. the Divine Power, Which also 

being then -actionless exists as perfectly identified with the Supreme Spirit, 

Siva. Siva-Sakti has then no outer self-manifestation. Siva does not in 

that state even experience Himself as the Owner of Sakti or as a Dynamic 

Personality. Siva, with Sakti absolutely immanent in and identified with 

Him, exists as differenceless and changeless Pard-Sambit or Pure Sat-Cid- 

Ananda. From the metaphysical stand-point this is conceived as the 

eternal transcendent nature of the Ultimate Reality, the Supreme Spirit, 

and from the phenomenal empirical or temporal stand-point this is con- 

ceived as the pre-creational (Sristeh prdk) state or the state of Mahd- 

Pralaya (absolute dissolution) of the cosmic order. Creation and Dis- 

solution have reference to the phenomenal world of diversities; 'before' 

and 'after* have reference to time and change. Before creation and after 

dissolution of the phenomenal world, only the Ultimate Reality, i.e. the 

Supreme Spirit, exists in His own self, in His transcendent nature. Nothing 

else exists. There is no evidence of even space and time. But the facts 

of creation and dissolution indicate that the vija (seed) of this world must 

exist in the nature of that Non-dual Spirit even before creation and after 

dissolution and that this vija must exist in the form of the Power of the 

Spirit, the Power Which has no self-expression in that state and is 

therefore absolutely identical with the Spirit. 

THE AJANTA CAVES.....

The  Ajanta Caves  are situated at a distance of 107 km north of Aurangabad. The caves attained the name from a nearby village named Ajanta located about 12 km. These caves were discovered by an Army Officer in the Madras Regiment of the British Army in 1819 during one of his hunting expeditions. Instantly the discovery became very famous and Ajanta attained a very important tourist destination in the world. The caves, famous for its murals, are the finest surviving examples of Indian art, particularly painting.

These caves are excavated in horse–shoe shaped bend of rock surface nearly 76 m in height overlooking a narrow stream known as Waghora. The location of this valley provided a calm and serene environment for the Buddhist monks who retreated at these secluded places during the rainy seasons. This retreat also provided them with enough time for furthering their religious pursuits through intellectual discourses for a considerably longer period. The caves were excavated in different periods (circa. 2nd century B.C. to 6th century A.D.) according to the necessity. Each cave was connected to the stream by a flight of steps, which are now almost obliterated, albeit traces of some could be noticed at some places.

In all, total 30 excavations were hewn out of rock which also include an unfinished one. Out of these, five (cave no. 9, 10, 19, 26, and 29) are chaityagrihas and the rest are viharas. In date and style also, these caves can be divided into two broad groups. The earliest excavations belong to the Hinayana phase of Buddhism of which similar examples could also be seen at Bhaja, Kondane, Pitalkhora, Nasik, etc. In total, 5 caves at Ajanta belong to this phase, viz., 9 & 10 which are chaityagrihas and 8, 12, 13, & 15A which are viharas. These caves are datable to the pre-Christian era, the earliest among them being Cave 10 dating from the second century B.C. The object of worship is a stupa here and these caves exhibit the imitation of wooden construction to the extent that the rafters and beams are also sculpted even though they are non-functional.

The addition of new excavations could be noticed again during the period of Vakatakas, the contemporaries of the Imperial Guptas. The caves were caused to be excavated by royal patronage and the feudatories under the Vakatakas as illustrated by the inscriptions found in the caves. Varahadeva, the minister of Vakataka king Harishena (A.D. 475-500) dedicated Cave 16 to the Buddhist Sangha while Cave 17 was the gift of a prince (who subjugated Asmaka) feudatory to the same king. The flurry of activities at Ajanta was between mid 5th century A.D. to mid 6th century A.D. However, Hieun Tsang, the famous Chinese traveller who visited India during the first half of 7th century A.D. has left a vivid and graphic description of the flourishing Buddhist establishment here even though he did not visit the caves. A solitary Rashtrakuta inscription in cave no. 26 indicates its use during 8th – 9th centuries A.D. The second phase departs from the earlier one with the introduction of new pattern in layout as well as the centrality of Buddha image, both in sculpture as well as in paintings

The world famous paintings at Ajanta also fall into two broad phases. The earliest is noticed in the form of fragmentary specimens in cave nos. 9 & 10, which are datable to second century B.C. The headgear and other ornaments of the images in these paintings resemble the bas-relief sculpture of Sanchi and Bharhut.

The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries. The specimen of these exemplary paintings of Vakataka period could be noticed in cave nos. 1, 2, 16 and 17. The variation in style and execution in these paintings also are noticed, mainly due to different authors of them. A decline in the execution is also noticed in some paintings as indicated by some rigid, mechanical and lifeless figures of Buddha in some later period paintings. The main theme of the paintings is the depiction of various Jataka stories, different incidents associated with the life of Buddha, and the contemporary events and social life also. The ceiling decoration invariably consists of decorative patterns, geometrical as well as floral.

NATHBANI AND GURBANI.....

 

Nathbani means the writings of the Naths (yogis) which is called Amritbani in Nathmat. 1 The Siddha is also used for the Nath yogis because they had theorized certain principles of Nathmat. They are referred to as Sidha, Audhu 3, Augdhoot 4, Auodhooti 5, Audhooti 6 and Jogi 7 in Gurbani. Their faith has been called Sidhamat, Sidha Marg, Yog Marg, Yog Sampardaya, Avdhootmat, Avdhoot sampardaya and Nathmat. Because of suffix Nath after the names of these yogis, it is called Nathomat also. The coinage of the word Nath, na means anadi (having no beginning) and tha means established in the three worlds. Thus the clear meaning of the word Nath is the one who is cause of the stability of the three worlds. In the ‘Shakti Sangam Tantra’ the meaning of na is given as enabling realisation of Nah Brahm and ‘tha’ means destroyer of ignorance. In other words, by taking shelter under Nath’s care one can realize God and the illusion of ignorance is destroyed. According to Nathbani, Adi Shiva is the founder of this faith but greater than Adi Nath is the Parbrahm:

Adi Nathai Parbhram Gsiva Shakti. 8Machhinderanath is Shiva Hismself :Adinath Nati Machhindranath Poota.9But Gorakh Nath is revered most of all in the Nathmat. He was an end of nineth century mystic poet,who wielded lot of power and had undying talent.10. His personality and power to impress was so great that his disciples had begun to regard him as Adi Shiva:

Ghat ghat phirai Gorakh phirai nirta.Ko ghat jagai ko ghat samanta: 

 

(Gorakh dwells in all hearts….)

 

(a) Gur Isar Gur Gorakh Brahma Gur Parbati Mayee.13(b) Gorakh so jin goe uthali kartai baar na lagai. 14(c) Baba Gorakh jagain. 15

 

a) Shiva, Gorakh, Brahma and Parbati are stated to be Gurus.b) Gorakh, the sustainer of earth..c) Baba Gorakh gives the awakening call…

 

Reverence for Gorakh was so very deep in Nathmat that the yogis had begun to repeat Gorakh’s name in as meditation. Charpatnath, 16 Loharipa17, Bharathari18 Gopichand, 19 etc., the yogis with high attainments, are mentioned in Gurbani. Because of their impressive personality, right from Kabul-Kandhar to Kanyakumari, Bulochistan to Bengal, Assam and even Nepal, in all the languages of the country, folk-tales, literary works and traditions about the Nath yogis are still alive. Besides Gorakhnath’s Tilla in Jhelum (Pakistan), Gorakhnath’s Handi in Jawalamukhi, Gorakh Hatri and Talab in Peshawar (NWFP-Pakistan), Gorakh temple in Gorakhpur, Chapart’s temple in Chamba and Poorannath’s Dhooni in Abohar, the well of Gorakhnath and Pooran, etc., memorials, Tillas and Deras, etc in many parts of the country, throw a flood of light on the Nathmat. This gives an impression that in the North of India, before the Bhagati Movement, the most powerful movement was that of the Nath yogis, Yoga Marg. By then, they had been divided into many branches, about which mention is made in Gurbani.20

 

The Guru-poets had unique personality. They had the iron will. People revered them. They were free and liberal thinkers of their times. They, through their own insight and personal experience, accepted the good points based on truth and lasting value of the previous traditions like those of Indian philosophy, relgion and different sects, Mahayani, Vajaryani Budhists, Sahivas, Shaktas, Tantras, Saints, devotees, Nath yogis, etc. without any distinction or prejudice. Guru Nanak had exchange of ideas with his contemporary religious leaders, thinkers and learned men. Many changes had cropped up in the Nathmat by that time, which are bound to take place in any faith. It would be appropriate to say here that the influence of the Nathmat was not limited to the Hindu society only but among the Muslim too. During the Muslim rule, the yogis were respected and heard with rapt attention. Akbar and Jehangir used to go to pay obeisance to Nath yogis on Shivaratri and prided in collecting information about their faith. 21. The Gaddi (spiritual leadership-lineage) of Gorakhnath continued for a very long time through his succesors. According to the tradition of the times, his disciples added his name to their own names. Guru Nanak had met them also during his outings. Numerous discussions were held with these yogis, of which Sidhagoshta is written in Sri Guru Granth Sahib, which is of great importance in this regard. A study of this reveals that the Naths were highly accomplished yogis from religious angle. Guru Nanak calls Charpat Nath a yogi of great attainment as he could participate in question-answer sessions very well :

 

Duniya sagaar duttar kahiai, kio kar paiye paro.Charpat bolai audhoo Nanak dehu saccha bicharo.Aapai aakhai aapai samjhai tis kya uttar dijaiSach kahaho tum pargrami tujh kya baisan dijay.4

 

The world is called an ocean difficult to get across.Charpat asks Nanak to give his opinion on this pointWhat you ask me you already know well, I am sure. Having crossed the ocean, you need no answer4. 22

 

The Guru poets were not opposed to the Yogamat as such. They had had exchange of views with talented yogis because such people lead a disciplined life which is their meditation. 23

 

Nam ratai Sidh goshat hoye, Nam ratai sada such hoyeThose who meditate reciting His Name, talk about itEver dwelling on His Name is the true state of penance.

 

Nathbani and GurubaniSome writings connected with Nathbani are available in Hindi and Sanskrit but most scholars differ about their authenticity. Learned scholars have accepted the Hindi version edited by Dr. Pitambar Dat Barathwal as the genuine one. Its second part, containing the bani of other Naths could not be published. Nath Sidhon ki baniyaan and the writings of other Sidhas like Charpat are available but nothing can be said as to their authenticity. The hymns in “Gorakhbani” are mostly connected with Gorakhnath only in which there is a detailed exposition of the Nathmat, its ideology and principles. Gurubani means the hymns of the Sikh Gurus which is called ‘Nectar in words’ 25, Revealed words 26, True words 27, Anhad bani 28 and Khasam ki bani (Words of the Master)29. Guru Nank and Guru Arjan’s hymns are in larger number in Sri Guru Granth Sahib than those of other Gurus. Nathbani is connected with Guru Nanak’s time and its detailed mention in Guru Granth Sahib is but natural. 

 

Ideological perspective:

 

Before analyzing Nathbani and Gurubani, it is necessary to make it clear that Nathbani or Gurubani is philosophical poetry. It is not a logical philosophy which is generally referred to as philosophy or scientific philosophy. Philosophy is said to be mainly the systematic study of metaphysics. It is highly intellectual and analysis of realism but the philosophical poetry is the expression of inner experience of bliss of the poet. In the philosophical poetry, the mysteries of personal experience and the ecstatic state reached in the process thereof are expressed in an aesthetic manner. According to Nathbani, the ultimate truth is the attainment of the reality of Brahm. He is Formless, attributeless, but He dwells in the heart of everyone. In His world play, He is like oil in the sesame seed and remains spotless even in the worldy soot. 

 

Anjan mahin niranjan bhetya, til much bhetya telangMoorat mahin amoorat parsya, bhaya nirantar khelang.30

 

Gorakh has exhorted the people to attain Supersoul by remaing untainted in the tainted world inspite of the criticism on the part of fake preachers. In Gurbani also the fake yogis have been condemned and the principle of keeping oneself pure among the all round impurities has been supported. 

 

Jog na mundi moond mundaiai Jog na singi vaiaiAnjan mahi niranjan rahiyai, jog jugat iv paiai.

 

True yoga is not practiced by shaving ones head Or blowing the horn.Yoga is the ability to remain spotless in the tainted world. 31Anjan mahi niranjan paiya, joti jot milavania.Finding the Nirnjan (Untainted) in the jet black sootHelps one join ones light with the Supreme Light. 

 

Nathbani and Gurubani lay emphasis on living in the world rather than running away to the jungles. 33

 

The Nathbani speaks of the realization of Brahm in one’s mind, as the rubbing of stones gives sparks, by churning curds, one gets butter, similarly following the true path laid down by Guru, one attains Him: 

 

Chkmak tharkai agni jharai joon, dudh math ghrit kar liya.Aapa mahin aapa pragtya, tab guru sandesa diya. 34Guru Arjan expressing sujch thoughts says-Sagal banaspati mahi baisantar, Sagal doodh mhin ghiaOoch neech mahin jote samaniGhat ghat madhau jia.(Just as fire is present in all vegetation And ghee in all milks His light dwells in the high or lowAnd He the Master dwell in all hearts.

 

Shabad-guru (Word-guide)

 

In ‘Machhandar Gorakh Bodh’ and Sidha Goshta, the word has been termed as guru and thus held in the highest esteem:

 

Nathbani:Question: Swami, kaun mool, kaun belaKaun guru, kaun chela.

 

Answer: Avdhoo man mool pawan belaSabad guru surat chela.

 

(Question- What is root and what is branchWho the disciple and who’s the mentor.)

 

Gurubani Kavan mool kavan mat belaTera kavan guru jiska too chelaPavan arambh Satgur mat vela. Sabad Guru Surati dhun chela.What is root and what’s branch ?Beginning with air, the word of True guidance leads the mind whichWhen attuned, becomes the disciple.Which really is the disciple Word is guide, and attunement, disciple. 

 

(Human) Being.In Nanakbani, many words, like jiv, jio, jia and also ‘mun’ have been used, for a being. According to Gorakh Nath, ‘mun’ (being) and ‘pavan’ (air) respectively reside in heart and navel but when heart, navel, day-night, sun-moon had not come into existence, that is, when the living ones had not yet been created, at that time this element was in ‘zero’ state or part of the Formless, Attributeless Brahm. 38 It has been stated in Gurubani when a being had not come into existence, at that time he was part of the Formless, Attributeless God. Simialry when heart and body had not come into bing, this detached mind was one with God. When the lotus of navel had nothing to support it, then his breaths were on their own and stayed put in their unwavering state. Similary, when the universe had not been formed, it lived in the unborn Brahm: 

 

Eh man maigal kahan basialai kahan basai pavna.Kaha basai su sabad audhoo takau chookai man ka bhavna.Nadar karai taan Satguru mailai taan nijghar varj eh man paiye.Aapai aap khaye taan nirmal hovai dhavat varj jahaye. Kiyo mool pachhanai aatam janai kiyo sasi ghar soor samavai. 39Gurmukh haumai vichahu khovai tau Nanak sahej samavai. 39Detailed discussion is available about this in the Sidha Goshta. 

 

Creation of UniverseEndeavours have been made from the very beginning to unravel the mystery of creation of universe. No one knows whether the male or the female existed first, or air and clouds existed or there was nothing. Braham created the universe at the same time without any support and permeated Himself into it. 

 

Jananai jo si jau nai bichari, pahela purakh ki nari jiBai nahin tahoon ba badal nahin,bin thambha babai mandap rachya 40

 

According to Gurubani the mystery of creation is known only to Brahma, the Creator-

 

Kavan so vaila vakhat kavan thiti kavan vaar.Kavan si ruti mah kavan jit hoa aakar.Vail na paya panditi, ji hovai lekh PuranVakhat na paeyo qadian, ji likhan lekh Quran.Thit var na jogi janai rut mah na koyeeJa karta sirthi kjau sajai aapai janai soyee. 41

 

(What was the time, date or day, the season, or month when the creation of the universe took place? The Pandits do not know, otherwise they would have written this in the Purans. The qadis too are unaware of this, otherwise there would hav been mention of this in the Quran. The jogis too do not know the date, day or the season or the month. Only the Creator knows about the creation.

 

The position prior to the creation has been stated in Gurubani that when there was no mind, it was absorbed in zero state. When the navel had not yet been formed, the air too was in the formless. Where there was neither name nor form, the sound lived in the unborn Being. When there was no sky, it floated in the space, that is, the universe was in the zero state. This has been discussed in detail in Machhandar Gorak Bodh 42

 

Gorakh: Suami hirdai na hota, tab kahan rehta manNabhi na hoti, tab kahan rehta pavan.Roop na hota tab kaha rehta sabad.Gagan na hota tab kahan rehta chand.27(O master, when there were no heart, where could be mind? If there were no navel, where could be air? If there were no form, where could be the word? If there were no sky, where would be moon?

 

Machhandar: Avdhoo hirda na hota tab sunn rehta munnNabhi na hoti tab nirakar rehta pavan.Roop na hota tab akulin rehta sabadGagan na hota tab antrikh rehta chand.28

 

(O avdhoo, if there were no heart, the mind would have been in the zero state. If there were no navel, the air would have been without form. If there were no form, the word would have remained unborn. If there were no sky, the moon would have been in space. Gorakh: 

 

Suami, raat na hoti din kahan thai aeya.Din prasarya raat kahan samaya.Diva bujhana jot kahan liya baasPind na hota tab praan ke kaun besas.

 

(O master, if there were no night, where would the day have come from? And when day had come and pervaded, where had night gone? When the light of the lamp is blown out, where does it go? If there were no body, where would have breaths lived ?

 

Machhandar: Avdhoot raat na hoti din sahejai aeyaDin prasarya raat sahej samaya.Diva bujhana joti nirantar liya baasPind na hota tab praan ka sunn baas.

 

(O avadhoot, if there were no night, day would have come from equipoise. And when day had dawned, night would have got into the equipoise. When the lamp was blown out, the light would go into infinite poise. And if there were no body, the air would have been in Zero state. 

 

Guru Nanak expresses the same view in Sidhagoshta 43 –Hirda deh na hoti audhoo tau munn sunn rahai bairagiNabhi Kamal asthambh na hota taan nij ghar bastau pavan anuragiRoop na rekhya jati na hoti tau akulin rahtau sabad su saar.Gaun gagan jab tabeh na hotau tribhuvan joti nirankar.Varan bhekh asuroop su aikau sabad vidaniSach bina soocha ko nahi Nanak akath kahani. 67

 

(If there were no heart or body, the detached mind would have been in zero state. If there was no support of navel to lotus, the air would have dwelt in its own place of bliss. If there were no form or feature or a caste, the word would have remained unborn verily. If there was no soaring in the skies, His light would have pervaded in the three realms. The caste, the dress, the form, are all the wonders of One Word. None can be pure without truth, relateth Nanak the unrelalteable tale. )

 

The meaning of ‘sunn’ here is that of the supreme zeroness when, before the creation of the universe, all the energies were hidden in His Own Self. The Guru-poets explain this in a wonderful manner. At that time the Infinite Brahma was absorbed in Himself, that is, he was in His Own Exalted State. 44 

 

Adi kau kavan bichar kathialai sunn kahan ghar vaso.Gian ki mudra kathialai ghat ghat kavan nivaso.21Adi ko bismad kathialai sunn nirantar vas liya.Kalpat mudra gur gian bicharialai ghat ghat sacha sarab jia.Gur bachni avigat samayeeai tsat niranjan sahej lahai.Nanak dooji kar na karni, sevai Sikh so khoj lahai.Hukum bismad hokum pachhanai jia jugati sach janai soyeeAap mait niralam hovai antar sach jogi kahiai soyee. 23 (What can be said about the beginning, where is the abode of zero? State the poise of ‘knowing’, who lives in every heart? The beginning is stated to be so wonderous where zero lived for ever. With the begging bowl poise, pondering over the Guru’s teachings, the True One lives in one and all. Guru’s words enable one to know the implicit, the true and spotless in an equipoise. Sayeth Nanak there is nothing else; a Sikh who serves Him attains Him. He comes to know about his Divine Command, so wonderful, and knows all the truth. He negates himself, remains detached within himself. Such a one can be a true yogi.23

 

Maya (Illusion)The ‘illusion’ has been dealt with in greater detail in the Indian thought. In Nathbani, Maya has been described as the cheat of the three worlds. By overcoming it, the yogi fixes his mind in Bhrahm, drinks the life-giving nectar, by which means the toxic effect of serpent like Maya loses its sting.

 

Marau, marau sarpani nirmal jal paithi,Tribhavan dasti Gorakh Nath dithi.Maarau sarpani jaga liya bhauraJin maari sarpani takau kaha karai jauraSarpani kahai main abla balya,Brahm, Bisha, Mahadev chhalya.Mati Mati sarpani dasai dis dhavaiGorakh Nath gardi havan bang liavai.Adi Nath naati Machhinder PootaSarpani mari lai Gorakh avadhoota. 

 

(Kill this female serpent sitting in pure waterGorakh Nath has seen her stinging the three worlds.Kill this serpent which has awakened the black beeOne who kills it, has nothing to fear about.The serpent says, I am all powerful indeedI have duped Brahma, Vishnu and ShivaThe serpent in its arrogance runs in ten directionsBut Gorakh Nath has caught it, controlled itSayeth Adi Nath Machhinder, kill this serpentO Gorakha, the ascetic. 45)

 

It has been said in Gurbani – Eyon sarpan kai vass jiara antar haumai doye. 46(Thus the serpent has controlled the mind in duality.

 

Maya jaal pasarya bhitar chog banai(The illusion has spread its net to eat from within)Maya mohi sagal jag chhaya(The attachment to illusion is spread all over the world).48

 

By terming it as endowed with three qualities (satoguna, tamoguna and rajoguna), in accordance with the Vedandic thought, it has been explained in a specific way in Nathbani. It is like a pot with the potter, a camel with an ahir, a woman/wife with a Brahmin, a weapon with a ruler, a vine in the forest, oil with the oil maker, a buffalo with an ahir, the linga in the temple and asfoitida in the shop. It assumes countless forms. Braham has scattered this three-quality Maya throughout. According to Gorakh Nath, the true import of this illusion can be had only from the True Guide. In the Saint-poetry, the Naths have understood the nature of this. Like Gorakh Nath, Sant Namdev also termed this as the power of God, but the practice of the Nath yogis is breath-related and the practice of the Saints is devotional love. 

 

In the Nath bani, with the use of words like ‘Ardhai jatai’ and ‘Urdhai jate’, its nature has been symbolized, the state of those caught in the web of Maya, or those who have freed themselves therefrom. When the human being loves Maya, he is in a state of ‘Ardhai Jatai’, that is, he is entangled in the worldly affairs but when he becomes one with God by controlling the evil instincts, he gets detached from the effect of Maya. And he is in a state of ‘Urdhai Jatai’, meaning thereby that his mind is fixed in Brahm.50 The knowledge of Brahm the shackles of Maya are broken but the awareness of this can be had only from the Guru.

 

Gorakh Swami kaun parchai maya moh tootaiKaun parchai sasi ghar phootaiKaun parchai lagai bandhKaun parchai thir hovai kandh

 

MachhandarAvdhoo munn parchai maya moh tootaiPavan parchai sahi ghar phootaiGian parchai lagai bandhGuru parchai ajravar kandh24. 51

 

(The import of the above questions and answers has been given in the above paragraph).

 

According to Gurbani the person led by his own instincts gropes in the dark because of ignorance, lives in ego, and under the influence of Maya (illusion) passes through the cycle of births and deaths but when he becomes aware of the ‘Sahej gufa ghar janai sacha’ ( In the cave of equipoise, he comes to know of the true place) he works against the spell of Maya and establishes oneness with the Formless:

 

Kiyo kar badha, sarpani khadhaKiyo kar khoeya, kiyo kar ladha.Kiyo kar nirmal, kiyo kar andhiaraEh tatt bicharai so guru hamara.14Durmat badha, sarpani khadha,Manmukh khoeya gurmukh ladha.Satgur milai andhera jayeNanak hamai mait samaye. 53

 

(How was it bound, eaten by serpent?How did it lose, and how did it gain?How did the dirtless, lost in darkness?The one who unravels this mystery,Is verily the true guide of ours. Bound by evilmindedness, eaten by serpent.It lost being dictated by his own mindAnd it gained by turning guru-wardThe darkness vanishes on meeting True guruSayeth Nanak, the ego is destroyed this way.

 

Sunn nirantar dijai bandh. Uadai na hansa parai na kandhSahej gufa ghar janai sacha, Nanak sachai bhavai sacha. 

 

(Continuous tranquility stops the wandering mindWith flights of imaginiation stopped, no walls rise.Then he knows that being in the cave of equipoise isLiving in the true house. Nanak, the True ones like truth )

 

Mann (Mind) A great energy lying in the human body is the mind. This has been called ‘chitt’ in Nathbani. Calling it indistinct like Brahm, it has been termed as the origin of the universe, the creation and melody. 55

 

Gorakh:Swami, kaise avai, kaise jayeeKaisai jiya rahai samayee.Kaise mann tann sada thir rahaiSatgur hoye so boojhia kahai.77

 

Machhandar Avadhoo sunnai aavai sunnai jayeeSunnai jiya rahai samayee.Sehaj sunn munn tunn thir rahaiAisa bichar machhinder kahai. 78

 

Gorakh How does one go and then comeHow can the being remain as oneHow can mind and body be quietTrue guide makes one understand

 

Machhandar One comes quietly and goes as suchIn quiet state the mind remains in one.In equipoise can mind and body be quietSuch is the view held by Machhinder. Mind is the beginning and end of a being: Munn adi mann mann ant madhai saarMann hi tai chhootai bhau bikhai bikar 

 

It is said in Gurbani – Mann tai upjya, mann mahi samaye. 57 Sunno sunn upaida. (Born of the mind, mingles with mind.From quietude is quietude born. Mind has been termed as the energy, Shiva and the being consisting of five elements in Nathbani. If it is made pure and brought into the unmani poise (fixing both the eyes in the centre of the forehead), one can have an insight into the three worlds.

 

Yah mann shakti yah mann seeveYah mann paanch tatt ke jeeve 58Yah mann lai jo unman rahaiTeen loke ki baatan kahai. 59

 

The same view has been expressed by Kabir in Sri Guru Granth Sahib –Ehu mann sakti eh mann sio. Ehu mann panch tatt ka jioEhu mann lai jau unman rahai Tau teen loke ki batan kahai33/60Guru Amar Das calls the mind as very powerful. But when engrossed in evil ways, it suffers and it is through dwelling on His Name only that one can get rid of the evil –Ehu manua ati sabal hai chhadai na kitai upayeDoojai bhai dukh layenda, bahuti milai sajai.Nanak naam lagai sai ubrai, haumai sabad jalai. 4.18.51 61 Transmigration.

 

In Nathbani, transmigration (of soul) has been termed as the wandering path. 62. But when in the company of Siddhas, and after giving up attachment to illusion, one knows one’s origin, one gets liberated of transmigration: 

 

Phir phir manikha jana na payabaKar lai Siddha purush toon mela.Accsording to Gurbani, when one forgets Brahm, one gets into the cyles of births and deaths (transmigration): Avagavan sirjya too thir karnaiharo.Jamman marna aye gaya badhik jio bikaro.Bhudrai naam bisarya, boodrai kya tis charo.

 

(O constant Doer of everything, Thou hast created transmigration, that is, being born and dying; like a hunter the mind gets into evil. The wretched one has ignored dwelling on His Name, and now he has gone beyond redemption.) 

 

According to Nathbani, one gropes in the dark because of the influence of of Maya out of ignorance but when one gets to know the efficacy of the Word by living in truth and getting rid of the influence of Maya and is liberated, he comes to know Brahm as Omnipresent, and remains engrossed in the word: 

 

Gorakh: Swami, kaun su atma avai jayeKaun su atma rahai samaiKaun so atma tribhavan birKaun parchai bawan bir. 21

 

Machhandar: Avadhoo pavan so atma avai jayeMann so atma sunn samayeGyan su atma tribhavan birShabad parchai bavan bir. 65(Explained in the above para)

 

The same views have been expressed in Gurbani, in Siddhagosta. :

 

Kavan su gupta, kavan so muktaKavan su antar bahar jugta.Kavan su avai, kavan su jayeKavan su tribhuvan rahya samai.Ghat ghat gupta, gurmukh muktaAndar bahar sabad su jugta.Manmukh binsai avai jayeNanak gurmukh sahaj samai.22 66What remains secret and what gets liberated?What remains out and what keeps inside?What goes out, and also comes in?What remains pervaded in the three worlds?Remains secret in all the heartsBut only guru-ward ones get salvation.Whether in or out, it is the Word’s commandOne led by his own mind dies, goes and comesThe one led by Guru’s exhortation lives in truth.

 

Sahaj (Equipoise)In Nathbani, Sahaj has been explained in clear words. It is also the state in which there is no imagination and perfect quietude. This state of mind has been variously called as atamgyan (self-knowledge), sat gyan (true knowledge, parampad (the highest state), chauthapad ( the fourth stage), mukt padarath or turiya (salvation liberation), unmani (keeping eyes fixed between the eye-brows, advait awastha (non-duality, sami sunn (quietude), atit sunn (zero-imagination state) and sahaj sunn (equipoise in zero state) Three states of ‘quietude’ , are those of traigvatamak maya but the fourth state is that of Sahaj (equipoise), in which Maya is Braham’s maid. This state is of the unique type because no principle of material or natural powers is applicable to it. Birth-death, pain-pleasure, day-night, summer-winter, shade-sun, creation and destruction and the working of all the five elements come to an end but the light of Brahm’s existence continues to shine 67 :

 

Gorakh: Swami kaun udai maya sunn. Nau grih kaise paap na pun. Kaun grih lai unman rahai. Satgur hoye so boojhia kahai. 55Machhandar: Avdhhot bolta jaise maya sunn. Navgrih bicharai paap na pun. Shiv Shaki lai unman rahai. Aisa bichar Machhinder kahai.56.Gorakh: Swami kaun sunn utpana aiyee. Kaun sunn satguru bujhai. Kaun sunn meh rahya samayee. Eh tatava guru kahau samjhaiyee.61Machhandar: Avdhoo sehaj sunn utpana aiyee. Sasi sunn satguru bujhayee. Atit sunn mahi rahya smayee. Param tatt mai kahoon samjhayee.62 (Explained in the above para)

 

In Gurbani, Guru Nankak calls this state as the aim of life. One who gets into the fourth state or in equipoise and comes to know the Quiet form of Brahm, he is able to visualize God everywhere. He helps others to know this, shows the path of liberation, he gets free of transmigration and helps others to do so. By doing so he is in the ‘Niranjan’ form, free of soot (of Maya). 

 

Antar sunnang bahjar sunnang tribhavan sunnmasunnamChauthai sunnai jo nar janai, ta kau paap na punning. Ghat ghat sunna ka janai bheo. Adi purakh Niranjan Deo. So jan naam Niranjan jata. Nanak soyee purakh bidhata.51.Sunno sunn kahai sab koyee. Anhat sunn kaha klai hoyee.Anhat sunn ratai sai kaisai. Jis tai upjai tishi jaise. Oye janam na mareh na avai na jahi.Nanak Gurmukh munn samjhahi. 52

 

Nau sar subhar daswai poorai. Tah anhat sunn vajavai toorai. Sachai rakhai dekh hadoorai. Ghat ghat sach rahya bharpoorai. Gupti bani pargat hoye. Nanak partakh laye sach soye. (Explained above).

 

Kaya sadhna (Purification of body) 

 

It would be proper to call Kaya sadhna of Nathbani as body-purification. Nine doors are open in this body but the tenth is shut. The key to this lies with the guru by whose grace this door opens. This is the abode of Paramashiva or Brahm which can be attained through ‘sadhna’ in an easy manner but very rarely can any one be able to conquer this fort: 

 

Kaya gadh bhitar nav lakh khayee.Dasvain duar avadhoo tali layee.Kaya gadh bhitar dev dehura kashi.Sehaj subhai milai abinashi.Bandat Gorakhnath suno nar loyeeKaya gadh jitaiga birla koyee. 69

 

So long as the mind is under the control of nine doors, it is difficult to control the body. From this fort (body) arise passion, anger, greed, attachment and ego which must be conquered to establish the rule of truth and contentment. Thereafter,it is possible to carry out the orders in regard to forgiveness and devotion: 

 

Nav sutar upjai jantar phirai, tab kaya gadh liya na jayeeAnhad ghadi ghadyal bajayee lai, pa joti doi Deepak layee.Kaam krodh doye garden maar lai, aisi adli patshahi babai adam chalayee. Taha satya bibi santokh shazada, khima bhagti dawaihayee. Adi Nath nati Machhinder poota, kaya nagari Gorakh vasayee. 70

 

In Sri Guru Granth Sahib, the kaya-sadhna of Sant Beni is like that of the Nathbani. According to him, the dasam duar (tenth door) is the valley of the inaccessible Supreme Lord. One should fix ones mind on it as exhorted by the guru. This pran-sadhna also assumes the form of Namdev’s devotion. It is important to state here that both Nathbani and Gurubani attached no importance to Hathayoga. Nath-poets and Guru-poets have no respect for Ridhies-sidhies (miraculous powers) because these powers, instead of leading to attainment, lead one to aberration. 

 

Karam-kand nishedh (Rejection of ritualism) In Nathbani no faith has been expressed in pilgrimages, idol worship and reverence of deities, gods and goddesses because their place is in the body. Outside is only aberration: 

 

Ghat hi bhitar athsath tirath kaha bhramai rai bhai. 75

 

Regarding images or idols as God do not pass the test of logic and intellect as liberation is not poissbile by worship of lifeless stone idols.

 

Kaise bolai pandita dev kaunai thayee.Nij tatt niharta ammai tummai nahi. Pakhanchi devil, pakhan chi dev.Pakhan poojla kaise phitila saneh.Sarjiv terila nirjiv poojilaPaap di karni kaise duttar tirila. 76

 

Kabir has expressed this view of Nathbani in Sri Guru Granth Sahib, as under: 

 

Pati torai malini, pati pati jio.Jis pahan kau pati torai so pahan nirjioBhooli malini hai ehu. Satgur jagta hai deo. (Pause)Brahm paati Bishan daari phool Sankar Deo.Teen dev pratakh torai, karai kis ki seo. Pakhan gadh kai moorat kini de kai chhati paoJai eh moorat sachi hai tau gadhanharai khao.Bhat pahiti ar lapsi karkara kasarBhoganharai bhogya, is moortat kai much char.Malini bhooli, jag bhulana, ham bhulanai nahaiKahe Kabir ham Ram rakhai, kar Kripa Hari Rai.

 

(The flower girl plucks the petals while there is life in every petal. And the petals have been plucked for the stone which is lifeless. This flower girl has lost her head. The Satgur (true Guide) is a living one and awake. Brahma is the petal, Bishan the branch and the flower is Sankra. You have plucked three gods (broken them) and whose service are you engaged in? The idol has been made by the sculptor by chiseling the stone and keeping his foot on its chest. If the idol is true, it would devour the sculptor for showing irreverence. All the offerings made before the idol, like boiled rice, lintels, sweet pudding and fried flour have been partaken by the priest and only dust has gathered on the face of the idol. The flower girl is gone astray, this world is led astray, but not me. Kabir says that he has been protected by Ram by His Grace. 

 

In Gurbani this has been stated as under: Sil poojas bagul samadhang. Mukh Jhooth bibhukhan sarang. Traipal tihal bicharang. Gal mala tilak lilatang. 78 (Worship of a stone is like a crane sitting in meditation (but an eye on fish). It’s like telling lies but wearing the cloak of piety (reciting gayatari mantra, observing rituals like frontal mark, dhoti, etc.) and wearing the rosay around your neck.

 

In Nathbani, Jantar-mantar-tantar, avoiding the use of drugs, wandering in jungles, can’t lead to any good. Going on pilgrimages, hanging head-down in the wells, and doing penance in the hills also do not help one attain salvation. Calling oneself a Guru by having so many disciples, entering into arugments, staying in the graves and cremation grounds, sitting in meditation like a crane, do not help in raising one’s stature. Wine, hemp, opium and having carnal relationship with other’s wife are the doom of a person/practitioner. The true Sidhi is attained by repeating the Name of Waheguru and seeking shelter in Him.

 

Deval yatra sunn yatra, tirath yatra paaniAtit yatra saphal yatra, baliam amrit bani. 79Tirath-tirath snan karila, bahar hoye kaise bhitar bhedilaAdinathi nati Machhinder pootaNij tatt nigrai Gorakh avadhoota. 80Chhadol tant-mant-bedant,jantar gutika dhat pakhandJati booti ka nav jin laehuRaj duar pav jin daehuTirath vrat kadai na karauGir parbata chadh pran mahi haro.Garau vaid banij vyoparaPadiba gunva lokachara.Ras gayan gotia niwarRidhi paherau siddhi lehau bichar. 81

 

About this, Grabani says that Guru’s Mantra is God’s Name, and the great piligrimage centre is the purity of mind and showing compassion to the living beings. 

 

Beej mantra sarab kau gyan. Chahu vrna mahi japai koyoo Naam.82Mool mantra Hari Naam RasayanKahu Nanak Poora paya. 83Athsath teerath punn poojaNaam sacha bhaya 84Athsath teerah sagal punnJia daya parvaan. 85

 

(The seed mantra is the total knowledge, ifAnyone in four castes dwells on His Name

 

Mool-mantra is His Name like ambrosia, Any one taking it, says Nanak, attains Him. 

 

(Instead of bathing) at sixty eight piligrim centresDoing charities, worship, His Name is truly higher.Compassion shown to others is more acceptable thanBathing at sixty eight holy places and doing charities.

 

Sugam sadhana (Easy practice)Sugam sadhana is the main principle of Nathbani. Controlling passion and anger, strengthening one’s mind and singing of His praises in the company of the righteous ones, is the real meditation. Intead of Hatha (Rgididity) this divine knowledge should be gained, smiling and frolicking: 

 

Hasya, khelya, rahya rang, kaam krodh na karya sangHasya, khelya paya geet, dridh kar raakh apna cheet. 86

 

Hasya kehlya dharya dhyan. Ahnis kathya Brahm gyan.Hassai, khailai na karai man bhang,tai nihchal sada Nath kai sang. 87

 

According to Gurbani remaining under the care of the Guru, one gets liberated in life, laughing, playing, having food and drinking water. 

 

Hasandiyaan, khelandiyan, painandiyan, khavandi diyan,vichai hovai mukat. 88

 

In Nathbani 89 and Gurubani 90, this path is stated to be the path on the sharp edge of the double-sided weapon because very rarely can one tread this path. The Nath-poets 91 and Guru-poets 92 exhort us to repeat ‘Sohang’ with every breath in our life. One inhales 21600 times in eight pehars (twenty-four hours, a pehar is equal to three hours.). 

 

Social and Moral code: Rejection of caste-systemNath yogis showed the courage to reject the ancient caste and class system. In their view, rich and poor, Brahmin and Sudra, Budhist and Jain, the ruler and the ruled should be treated as equal.94 The Nath-Sidhas gave initiation to Hindus and Muslims as also those coming from other faiths. So mujch so that even Bharathari Hari, Gopi Chand, Mainawati, Pooran Nath, Raja Sehal Verma, etc, the princes and the princesses embraced Nathmat. The practice of congregation and eating together (community kitchen) in their deras (centres) and tillas (peaks) creates the feeling of equality. This was a great challenge to the Brahmin priests of the time. Caste-system has been condemned in the Gurbani also and to create a sense of equality in the human race, revolutionary steps were taken successfully. This is the basic tenet of the Sikh faith. 

 

Esteem for womenUpto the time of Gorakh Nath-panth, the Shiva worship of tantra-mantra had taken firm roots and could influence the Nathmat. At the time of Machhandar Nath, it had left its original form, had merged with the Vam-marg (Left path) which gave birth to a new faith. This path was mainly concerned with the carnality of woman. Till that time, the yogis connected with the Vam-margis, Budhists and Shaivs as also other cults, had forgotten Shiva and Buddha, and had begun to hold woman ‘only’ in their esteem. A woman could become a nun and live with the celebate monks. A woman, though deified, remained the object of sexual passion. Upto the time of Gorakh Nath, the sadhaks had forgotten their spiritual aim, had begun to regard woman as a creeper only. In this way, the woman had become some sort of an unending stream of sexual indulgence. One who could fix his mind in Brahrmndhar, were not able protect themselves from woman’s charms, had begun to take part in sexual orgies in an unashamed manner.l This is an important aspect without which one cannot understand Gorakh Nath and his Yoga Marga. The lustful living was gaining ground in the higher strata of society and the priestly class. As a reaction to this, the moral decay (extra-marital relations, fornication, etc) had become quite common in society, which was getting rotten from within and had become hollow in the moral sense. At that time, except for Gorakh Nath, there was none to deliver the people from this mental turmoil and duality, in any faith, cult or order. 

 

Calling woman an enchantress arousing passion, and morally corrupt inducing one to indulge in sexual activity, which stood in the way of yogic sadhna (practice), Gorakh Nath introduced a new tradition in the Yogamat. 96. A yogi should have nothing to do with a beautiful/passionate woman because in this situation, instead of realizing the Supreme Being, one gets destroyed. 97. Gorakh Nath’s condemnation of ‘kamini’ (arousing passion), has been inappropriately viewed by the present day scholars and it appears to be meaningless but it must be remembered that these things were said in reference to the yogis and avadhoots of those days who claimed themselves to be the real adherents of the faith. Gorakh Nath delineated separately the field of the Naths-yogis from others. It was a great achievement of Gorakh Nath to bring his guru Machhander Nath out of the woman-reverence. Such an instance is rare or hardly seen anywhere where a disciple cautions his mentor and brings him out of the Vamachar (left-fold) and exhorts him about the basic tenet of yoga. 98 This was a great setback for the Vampanthis of that time. If we consider this carefully it would be seen that Gorakh Nath had presented the true picture of the Indian society of that time in relation to woman. He had nothing in view except the purity of the Yogmat. 

 

In the Nathbani, elderly women have been shown great respect . She is a mother who brings up her children. 99. She gives birth and therefore she is worthy of reverence by yogis. Of course, for a fake yogi, she is a sex symbol for man’s pleasure. If a widow become a yogin and then indulges in sex with a yogi, both of them become sinners and go to hell. 10l. In Nathbani, a yogi must renounce a woman (enchantress arousing passion) but the householder, who can observe complete discipline, and passes the very hard test of chastity (preventing emission of semen) and fire tests, becomes equal to Gorakh Nath and has the right to attain Siddhi. 102 If a householder yogi, observes the discipline and purifies his body and has no attachment to maya, he should be regarded equal to Brahm. 103 Such a yogi, as pure as the Gangajal (holy water of the river Ganges) 104, is held in high esteem even by Lord Shiva. 105. A yogi who gives up the company of an enchantress, Lord Vishnu washes his feet. 106. Similarly, a yogi, who is a householder also, but does not induge in sexual passion, is served even by Mother Parvati (Lord Shiva’s spouse). 107.

Guru Nanak views passion as such a human instinct, which disturbs the moral balance. Metaphorically viewing this, he says that passion is a deputy who is consulted and the blind people show it loyalty like a corpse. 108. In the Indian philosophy, for passion, the word 

‘vashna’ has been used which is called ‘physical passion’ or ‘ominous passion’. In Gurubani, the forms of passion, its nature, its power and its ill effects are described. In the composition ‘Oamkaar’, it has been stated that ‘passion and anger’ smelters the body just as borax smelters gold. 109. The force of passion and deadly instinct drives one to hell, and to rot in various births (lives). 110 When Guru Nanak says ‘Sixthly, the passion does not ask for the caste’, he is giving the powerful nature of passion. 111 In Japuji, keeping the body pure, is stated to be the real way of Yoga. 112.

In Guru-poetry, passion as the base human instinct has been condemned but it has not been criticized from the sentient point of view. Being of pro-spiritual disposition life of a householder, married life, has been respected. In their view, extra-marital relations are an immoral instinct. 113 The house-holder’s life has been held to be best in Gurbani. 114 According to Guru Amardas, a househo=lder is far better than a fake yogi, as the former sustains others. 115. And as ordained by Guru Nanak, ‘A devout householder is like an udasin (who has renounced family life) and this the essence of true knowledge. This way, the family life is full of spiritual enviorenment. 117

Thus it can be said, taking an over all view, that the Nathbani and Gurubani present a very serious exposition of the Indian spiritualism. The time of ascendency of the Nath Yogis was prior to Nanak’s time. Their hymns are such a hisotoric and literary bridge across which we can go to study the religious and social traditions of the earlier times. This is the progress-line of the serious thought, the allusions to which are clearly found in the Saint-poetry and Guru-poetry.