DHAYAN AND SAMADHI IN NATH YOGA

Gorakhnath, great yogi, had  view about absolute reality and attaches almost equal value to the transcendent experience of Samddhi and the enlightened phenomenal experience of the normal waking state. AS we know  nāths’ reinvention of #Haṭha Yoga was  a continuation of the process begun in the Matsyendrasaṃhitā. It involved a reformation of tantric ritual, relocating it to the body of the individual yogīs and doing away with Tantra’s complex rituals They were recognized as great adepts in Yoga and credited with the development of those so- called occult powers which the constant practice of Yoga unfolds.
There are two main achievements  of #sadhka are #Dhyana and Samddhi. #Dhyana means a continuous stream of calm and peaceful consciousness and Samdahi means absolute unity of consciousness, in which the container and the content,the subject and the  object, are completely identified in zero. This can be achieved by constact practice and the path shown by guru
 Moreover Success in Yoga and yogic powers  demands an unblemished character, continence and denial of all pleasures of flesh, withdrawal from the distractions of the world, and no one can deny that the fathers of the Nath school practiced these virtues to an extraordinary degree. We should not bother much about philosophical theories and engage discussion about subjects which really transcend reason, need to pay attention to spiritual discipline, the practice of Yoga.

#indiaagainstmutilatedyoga #yogaforneurosciences #spiritualtraverllers

 #yog  #yognidra #shwasnidra  #Himalayas #yogini #nath  #shakti  #energy #peace  #solitude #karma #shimla  #hiking  #sadhna #shiva #GORAKH #nath #spiritulaism #kundalini #indiaagainstmutilatedyoga #yogaforneurosciences #spiritualtraverllers #love #lust

ADESH ADESH!!!

Ref
•  Philosophy of Gorakhnath by A.K.Banerjee
• CNAS journal vol 20 (1) 1993
•  www. Nath Sampradaya_1-20.indd

VIGYAN BHAIRAV TANTRA: SOME MISCONCEPTIONS

The Vigyan Bhairav Tantra ( Bhairava Tantra) is a key text of the Trika school of Kashmi Shaivism. Is related to a discourse between the god Shiva and his consort Devi or Shakti, it briefly presents 112 meditation methods or centering techniques (dharana). These include several variants of breath awareness, concentration on various centers in the body, non-dual awareness, chanting, imagination and visualization and contemplation through each of the senses. A prerequisite to success in any of the 112 practices is a clear understanding of which method is most suitable to the practitioner
The text is a chapter from the Rudrayamala Tantra, a Bhairava Agama. Devi, the goddess, asks Siva to reveal the essence of the way to realization of the highest reality. In his answer Siva describes 112 ways to enter into the universal and transcendental state of consciousness. References to it appear throughout the literature of Kashmir Shaivism, indicating that it was considered to be an important text in the monistic school of Kashmir Shaiva philosophy.The text appeared in 1918 in the Kashmir Series of Text and Studies (KSTS)The Kashmir Series published two volumes, one with a commentary by Kshemaraja and Shivopadhyaya and the other with a commentary, called Kaumadi, by Ananda Bhatta. osho also made attempt to translation of the text.
it is a very complex system being practsed in himalayan region. moreover some people tend to give misleading information about bharavi, it is just female incarnation of fierce form of Bhairav , there is not any bhairavi chakra separately in our body , this is  just the manifestation of our basic chakras having energized form. These pactices should be done only in the guidance of of learned guru

Upanayan (Yagnopavit) (Sacred thread initiation): ITS IMPORTANCE

In early age  son is initiated by the acharya with the sacred thread, known  as janoi or agnopavit. Amongst all the foregoing samskaras this is regarded as supreme. It is the dawn of a new life , hence dvija  -twice born. The child enters studentship and a life of perfect discipline which involves brahmacharya (celibacy).  He leaves the guardianship of his parents to be looked after by the acharya. This samskara is performed by Brahmins, Kshatriya s and Vaishyas, for both boys and  girls. Therefore, both the boy and girl received training in discipline, truthful living  and physical service. During the course of time this samskara ceased to be given to girls, who thus failed to be formally educated. T oday, the tradition of education underlying this samskara has died out. Upanayan only functions to bestow dvijatva to the son.Upa means 'near.' Nayan means 'to take (him) to,' i.e. to take the son to the teacher.
Like the parents, the acharya will mold th e student with love and patience into a man of character. He will inculcate in him the invaluable knowledge of the Vedas. This is the second meaning of Upanayan. Among all the cultural systems of the world, none have advocated such a lofty and stringent ideal for studentship than this Hindu  samskara. If a student sincerely observes this samskara, he will turn into a successful scholar. Added to this, during this period, he receives from the acharya, a strong background for the householder's life he will lat er enter. Today, it is obviously not feasible to stay at the acharya's house. But the next best equivalent is to enter a chhatralay -boarding school. The discipline involved  infuses in the student a fortitude generally not possible at home. Whereas students wear one janoi, householders could wear two; one for himself and one for his wife.The three strings of the janoi denote the three gunas -sattva (reality), rajas (passion), and tamas (darkness). They also remind the wearer that he has to pay off  the three debts he owes to the seers, ancestors and gods. The three strings are tied by a knot known as the brahmagranthi which symbolises Brahma (creator), Vishnu (sustainer) and Shiva  (leveller). One important significance of wearing the janoi is that the wearer would be constantly aware of the different deities which the threads represented. Therefore,  he would be vigilant prior to any action not in accordance with the Dharma Shastras.

Vat Purnima or Wat Purnima (2nd June ,2015) legend and its significance

Vat Purnima or Wat Purnima  or vaṭapūrṇimā "Banyan tree full moon") is a celebration observed in the Western Indian states ofGujarat, Maharashtra, and Karnataka, India. Purnima means "full moon" and is celebrated on the full moon day (the 15th) of the month ofJyeshtha on the Hindu calendar,. Women pray for the prosperity and longevity of their husbands by tying threads around a banyan tree or waṭ, which is called "pipal puja", on this day. It honours Savitri, the legendary wife who rescued her husband's soul from the ruler of the departed, Yama

The vrata was named after Savitri. Savitri was the beautiful daughter of King Aswapati of Madra Desa. She selected Satyavan as her life partner, a prince in exile who was living in the forest with his blind father Dyumatsen. She left the palace and lived with her husband and the in-laws in the forest. As a devoted wife and daughter-in-law, she went to great lengths to take care of them. One day while cutting wood in the jungle, Satyavan's head reeled and he fell down from a tree. Then Yamraj, the death God, appeared to take away Satyavan's soul. Deeply hurt, Savitri pleaded to Yamraj not to be separated from her husband. If anything, he would take away the soul of her husband and she would also follow. Yamraj, moved by the devotion of Savitri, returned the life of her husband.

Vat Savitri Vrat Fasting is for three days and it begins on the trayodashi day and ends on Amavasi or Purnima. Some sections of Hindu society observe the vrat during Amavasi (new moon) and others during Purnima (full moon) in the Hindu month of Jyeshtha

THE SHIVA SIDHANTA

The Shaiva Siddhanta tradition was practiced all over India initially but after Muslim dominion in the North, it was mainly restricted to South India where it merged with the Bhakti movement of the Nayanmars. The reason for its popularity is that its teachings and doctrines are considered to be very logical and scientific. There is no place for superstition or blind faith. It postulates three entities Lord, Jiva and the relationship between the two through maya. The jivas can transcend maya only by the grace of Lord Shiva through a guru who has already been liberated. Liberation can be achieved through serving the Lord, performing devotional tasks, practice of yoga and meditation and through the path of knowledge. After liberation the jivas experience bliss and though duality between lord Shiva and the jiva still exists, the unity of experience prevails. The jivas who become free continue to live on the earth, maintaining inner purity and practicing austerities.

The first Guru of Shaiva Siddhantam was Nandinatha followed by Tirumular who was instrumental in making it popular in South India by emphasizing the devotional aspect.