GORAKSHANATH: Gorakh nath ko namaskar

Tuesday, June 24, 2008

Gorakh nath ko namaskar

Gorakh Nathaya namaskrityam, Machchendranathya te namah Atmarupaya namaskrityam, Paramatmarupaya Te namahs Yogamarga krite tubhyam, Mahayogoshvaraya te. Namaskrityam paripurnaya, Yogananda karane. Sarve jeevaha sukhairdukhai- Mayajalam bandhita. Tesham muktikatham Shivendraha Guruprasadena bhashitam.
‘Let there be salutation for Gorakh Nath, salutation for Machchendranath, salutation for the self, and the Supreme Spirit. For the means of salvation, and for the fulfillment of the bliss of yoga, let there be salutation for the great Mahayogi (the great ascetic). All the beings, who are entangled in the maya (illusion) of happiness and sorrow, for the emancipation of these beings, issues are being explained by Yogiraj Shivendra Nath with the grace of his teacher.’
Here we are commencing the journey of yoga, which is self-experienced and beyond the senses. We open this semantic journey with the auspicious blessings of the truthful masters.

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Gorakh Bodh

The GorakhbodhThis is a very obscure text of the Nathas, conducted in the form of questions from Gorakh (Gorakhnath) to Macchendra (Matsyendranath). The English translation, from a Hindi text, was published at the beginning of the century and is out of copyright.
Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher.
Macchendra -- Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2]
G What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)?
M He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4]
G What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)?
M The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6]
G What is the form (rupa) of the mind (mana)? What is the appearance (akar) of the vital breath (pavana)? What is the direction (disa) of the ten and through which door can the control be effected?
M The void (sunya) is the fore of the mind; the appearance of vital breath (pavan) is invisibility (nirakar); the direction of the ten is unsayable (alekh) and control lies through the tenth door. [8]
G Which is the root (mula) and which the branch (bela)? Who is the Guru and who the disciple; with what essence (tatt) can one go about alone?
M Mind is the root and vital breath is the branch; the word (shabda) is the Guru and attention (surat or surta) is the disciple. With the essence called deliverance (nirbana tat) Gorakhnath wanders about, himself in himself. [10]
G What is the seed (biraja) and what the field (khetra)? What is direct hearing (satvan)? What is true vision? What is Joga and what is the method (Jugti)? What is liberation (mocch)? And what is salvation (mukti)?
M The word (Mantra) is the seed; perception (mati) is the womb or land; and attention (surti) is direct hearing, and discrimination (nirti) is true vision; the ocean (Uram) is Joga and the earth (Dhuram) is the method; light (joti) is liberation and the refulgence (Juala) is salvation. [12]
G Which is the tree without a trunk, and which is the parrot without wings? Which is the dam (palu) without a shore (tir), and who died without death (kal)?
M Vital breath (pavana) is the tree without a trunk; mind is the parrot (sua) without wings; constancy (dhiraj) is the dam without a shore; sleep is dying without death. [14]
G In what house (ghar) is moon (chanda) and in what is the sun (sur)? In what house does Time play music (Tur, a musical instrument)? Where do the five elements (tat) have equipoise (sam rahai)?
M The moon in the mind; the sun in the vital breath; in the void (sunya) Time plays on the musical instrument (tura) and in the house of knowledge the five elements reside in equipoise (sam). [16]
G What is the New Moon (amavas) and what manifests (pariba)? Which or where is the great elixir (maha rasa) and whereto with it do we mount? At what place does the mind reside in the state of self-transcendence (unmani)?
M The sun (ravi) should be treated as the darkest night; the moon should be made manifest; the great elixir of the lower (ardh) should be taken to the upper (urdh); in the heaven within us (gagan) the mind resides in self-transcendence. [18]
G What destroys the bad word (kusabda) and where does the good word (susabda) reside? On what side (mukha) does the vital breath of twelve fingerbreadths reside?
M The good word swallows or catches the bad word and itself resides within (nirantar); the vital breath of twelve fingerbreadths is controlled (rahai) through the word of the Guru. [20]
G Who is the Adiguru? Who is the husband of the earth (dhartri)? What is the home of knowledge (gyana)? Which is the door (duvar) of the void (sunn)?
M The eternal beginningless (anadi) is the Adiguru; heaven (anbar) is the husband of earth; Awake-awareness (Chetan) is the home of knowledge, and realisation (parcha) is the door of the void. [22]
G Through the realisation (parchai) of what is the attachment with the Illusion (maya moha) broken; how can the residence of the moon (Sisihar) be pierced; how is the dam (bandha) applied and how can the body (kandha) be made immortal (ajar var)?
M When realisation (parchai) comes to the mind, attachment to the world ceases; with the control of the working of vital breath the moon (sisihar) is destroyed; the acquisition of real knowledge (gyana) applies the dam and the realisation of the teacher (Guru parchai) gives us immortality. [24]
G Where do mind, vital breath, the word (shabda) and the moon reside?
M The mind resides in the heart (hirdai); vital breath resides in the navel; the word (shabda) resides in the will (ruci); the moon resides in the heaven (gagan). [25]
G If there had been no heart (hirda) where would the mind have rested, composed? Had there been no navel where, would have vital breath rested unmoved? Had there been no form (rupa) where would have the word (Shabda} resided? Without a heaven where would have the moon been?
Without the navel, the air would have resided in the formless (Nirakar); without will, the word (shabda) would have resided (rahata) in the unmanifest (Akula); without the heaven, the moon would have resided in desire (abhika).
G Had there been no night, where would the day have come from? Without the day, where would the night merge? When the lamp is extinguished, where does light dwell?
M Without night, the day would have merged into Sahaj; had there been no day, the night would have passed into (Sahaj); on the extinguishing of the lamp, the light passes into the omnipresent (nirantar); had there been no vital breath, then the body of vital breath (pran purus) would have resided in the void. [30]
G Who is the creator of the body (kaya); wherefrom has light (tej) been created? What is the mouth (?muha or muda?) of Divine knowledge (Brahma Gyana)? How can the Unseeable be seen?
M The Absolute (Brahma) is the creator of the body (kaya); out of truth (sat) has effulgence (tej) been created; the void is the mouth (muda or muha) of Divine knowledge (Brahma Gyana); and through the Sadguru and the disciple realisation my the unseeable be made visible. [ 32]
G How many lakhs (hundreds of thousands) of moons are there in the body?. How does fragrance reside in the flower? Where does the ghee hide in the milk? How does the soul (jiva) conceal itself in the body?
M There are two lakhs of moons in the body; fragrance is the conscious(ness) (chetan) in the flower; the ghee is immanent in the milk; the soul (jiva) is the all- pervasiveness in the body. [34]
G Had there been no body where would the sun and the moon have resided? Had there been no flower, where would the fragrance have been? Had there been no milk where would the ghee have been? Had there been no body, where would the spirit have been?
M Without the body, the sun and the moon would have been omnipresent; without the flower, fragrance would have dwelt in the (Anhad); without the milk, the ghee (ghiv or ghee) would have resided in the void; without the body, the spirit would have been in the Supreme Void (Param Sunn). [36]
G Where do the moon and the sun dwell, where the essence, the root of the word (nad) and the vital power (bind)? Where does the Hamsa (swan) mount up for drinking water? To what place (ghar) do you bring the reversed power (ulti shakti) to rest?
M The moon resides in the upper (urdha) and the sun in the lower (ardha); the essence, the nad(a) and bind(u) dwells in the heart; to the heaven goes the swan (hans) for drinking water, and the reversed power (Shakti) reverts to the Self, its real, original home. [38]
G Where does nad(a) rise; where does it acquire equipoise (sam); how is it made to stand still, and where is it finally merged?
M Nad(a) rises from the Unconditioned (Avigata); gains equipoise in the void; you can stop it through the vital breath and it vanishes, unites with the Formless (Niranjana). [40]
G If the nad(a) sounds not, if the power acts not, if the heaven is not there to draw our hope, were there neither nad(a) nor bind(u), then where would the man of vital breath (Prana Purusha) reside?
M Nad(a) sounds, bind(u) moves; the heaven (gagan) attracts desire; but were there neither nad(a) nor bind(u) then breath would reside in the omnipresent (nirantar). [42]
G When form dissolves and the Formless remains, when water becomes air, when there is neither sun nor moon, where does the Hamsa dwell?
M The Sahaja hans(a) resides after the play in the Person of the void (Sunn hans); when the form becomes Formless then the spirit (hans) resides in the Supreme light (Param Joti). [44]
G What is the root (mula) of the rootless (Amul)? Where does the root reside? Who is the Guru of the goal (pada)?
M The void is the root of the rootless; the root resides in the omnipresent (Nirankar); the Guru of the goal is liberation (Nirban). [46]
G Where does the vital breath (prana) rise? Wherefrom does the mind come? How is the speech (vacha) born and where does it dissolve (viliyate)?
M The birth of the mind is from the Formless (Avagat), the vital breath from the mind, and speech from the breath; speech is dissolved in the mind. [48]
G Which is the lake and which the lotus? How can we ward off Kal(time or death)? How can we reach the Unseeable, Unreachable (Agochar) world?
M Mind is the lake and air is the lotus; by becoming upwards-faced (Urdh-mukhi) you can ward off Kal; through knowing the lower and the upper one my become one with the Unknowable (Agochar liv lahai). [50]
G Which is the difficult, and which the easy; what is union (sandh), and through what nerve centre (chakra) can the moon be made stable? How can the conscious mind attain to self-transcendence?
M The Pure (Anila) and the Stainless (Vimal) are the difficult and easy forms of union (sandh); the dam is to be applied above the chaki nerve-centre (chakra); the always-awake can attain to self-transcendence (unmani). [52]
G How came about birth? How did the first consciousness begin (ad ki surat)? How was I born?
M As oil is in the sesame seed, as fire is in the wood, as fragrance in the flower, so too resides the spirit (devata) in the body (deh). [54]
G What drives ahead the conch-like (sankhini)? Where does the elixir in the arched vein (banka nala) go? As the breather goes to sleep, where does the vital breath (prana) in the body (pinda) side?
M True spontaneity (sahaj subhai) can drive the conch-like (sankhini); the arched vein (banka nala) resides in the navel; as the breather goes to sleep; the vital breath in the body resides in its own shadow or resides undivided (api chhaya or aparchhinna). [56]
G At what nerve centre (chakra) is the moon stabilised? At what nerve centre (chakra) is the union or penetration (sandh) applied? What nerve centre (chakra) controls (niredha) the vital air? What centre (chakra) imparts knowledge (pramodh) to the mind? At what centre (chakra) should attention (dhyana) he centred (dhariye)? At what centre (chakra) should one rest?
M The higher (Urdh chakra), the lower (Ardh chakra), the Pashchima (west) centre, the heart centre, the throat (kantha) centre the Gyana (Agya) chakra.
G Which is the garden, the town and the mandal? In which city is the Guru? If I forget it, how am I to cross over?
M Whoso gives up speech has achieved the void of the manifoldness (maya sunn): in contemplating that, one rises above good and evil; by an understanding of Shiva and Shakti, one may attain to self-transcendence (unmani). [60]
G By what stalk of the lotus (nala) can the liquid (Siva) be drawn up? How does the soul (jiva) drink it? How can one residing in the womb of the mother, drink the elixir?
M It is collected through the Shankhini Nadi; the soul (jiva) resides in the Sushumna nadi; while residing in the womb of the mother he drinks it through the banka nala. [62]
G What is the house (graha) and what the habitation; in what womb does he remain for ten months? Through what mouth does he drink water and through what mouth, milk? In what direction was the body born?
M The Pure, the Formless (Anil) is the house (graha) and the Unconditioned (avagat), the habitation (has); in the womb of the Beyond (Atit) he remains for ten months; through mind he has water and through vital air (pavan) he drinks elixir or milk (amrit); in the direction of Omkar the body takes birth.
G In what void (sunn) is he born? In what void (sunn) is he absorbed?
M He is born in the Sahaja Void and the Satguru gave him instruction at the void of nearness (Samip Sunn); he then got absorbed in the void of unattachment (Atit Sunn). He then explains to you the essence of the supreme void (Param Sunna). [88]
G How can one attain to Samadhi? How can one get rid of the disturbing factors (upadhi)? How can one enter the fourth (Turiya) state? How can one make one's body (kandh) changeless and deathless?
M The young person (bala) enters Samadhi through the mind; he gets rid of the disturbances through the vital breath (pavan); he acquires the fourth state (Turiya) through attention (surat) or realisation (Gyana) and through obeying, turning to, the Guru (Guru mukh) he attains to immortality. [68]
G Who sleeps, who wakes, who goes to the ten directions? Wherefrom does the vital breath arise? How does it bring sound from the lips, throat and the palate (talika or taluka)?
M The mind, or the absorbed (liv) sleeps; the vital breath or the conscious (chetan) awakes; imagination (kalpana) goes out to the ten directions. From the navel the air arises, it rises and produces sounds from the lips, throat and the palate (taluka). [70]
G What is the conscious? What is the essence (sar)? What is sleep and what is death? By realising what (parchai) does one sustain the elements (tat)?
M The light (Joti) is conscious; fearlessness is the awakened essence. Waking is birth and sleeping is death; the five elements dwell in light. [72]
G Who speaks, who sleeps; in what form does he seek himself? In what form does he remain the same through the ages?
M Word (shabda) speaks; attention (surat) sleeps; he seeks himself in an Unseeable (adekh) form and in the Form without Form he remains the same through ages. [ 74 ]
G How does the mind acquire virtues? How does the vital air come and go? How does the fountain (nihjar) rise from the moon and how does Time or Death (kal) go to sleep?
M In the heart (hirdai) the mind acquires the many virtues; in the navel the vital air starts its coming and going (Avagavan); contemplating itself (apmukhi) he makes the fountain play; contemplating itself Time or Death goes to sleep. [76]
G At which void (sunn) does light reverse; from which void does speech arise; which void is the essence of the three worlds; through which void can one cross over?
M The void of eagerness, the void of fearlessness, the void of self-mastery, and the void of detachment. (Urga, Anbhai, Prabhu, Atit). [78]
G Where does hunger arise and where food? Where is sleep born and where death?
M From desire (mansa) arose hunger and from hunger, food; from food sleep and from sleep, death. [80]
G At which lotus does the Hamsa (hans) inhale and exhale (sas, usas); at which lotus does Hamsa rest; at what lotus does he perform worship (puja) and at what lotus does he see the Unseeable (Alakh)?
M The navel lotus, the heart lotus, the centre (madh) lotus, the lotus Beyond (Achint). [82]
G What is truth? Do tell me, please, O Guru Pandit. What is the condition or direction of the mind and the breath? How can one swim across (the ocean of Samsar) with their help?
M Progression from mere seeing, to divine or spiritual perception (dibya drisht); from knowledge (gyana) towards realisation (vigyma); the teacher and the pupil have the same body; if realisation (parcha) comes, then there will he no straying or return. [84]
G Wherefrom do inhalation and exhalation arise? Where does the Param Hans reside? At what place does the mind reside constantly stable?
M They rise from the lower (Ardh); at the higher (Urdh) the Supreme Swan (Param hans) resides; in the Sahaja Void the mind is ever in equipoise. In the realisation of the word (Shabda parchai) the mind remains in equipoise. [86]
G How should one come, how go; how to collect oneself and remain absorbed; how can one stabilise one's mind and one's body?
M He should come and go in the void and in the void (sunn) he should collect himself and remain absorbed; in the Sahaja Void the body and the mind remain unchanged. [ 88 ]
G Where does Shiva reside and where Shakti? Where resides vital breath (prana) and where the embodied being ( Jiva) ? At what place can one have the realisation of them?
M At the lower (Ardh) resides Shakti and at the higher (Urdh) Shiva; inside resides vital breath (prana) and further inside the embodied being (Jiva); by going still further in, one may attain to a realisation of them. [90]
G How should one sit and how walk, how speak and how meet; how should one deal with one ' s body?
M He should sit, walk, speak and meet awake and aware (surat mukh); with his attention and discrimination (surat or nirat) thus handled, he should live fearlessly. [92]
G What is the word (shabda); what is attention (supat); what is discrimination (nirat)? What is the dam? How can one remain stable amidst duality?
M The Beginningless, the Soundless (Anahad) is the word; right awareness is attention (surat); independence (niralanb) is discrimination (nirat); let him apply the check; he will then live as Unity amidst Duality. [94]
G Who can tread a path without feet? Who can see without eyes? Who can hear without ears? Who can speak without words?
M Contemplation (vichar) can tread without feet; discrimination (nirat) can see without eyes; attention (supat) can hear without ears; the Soundless (Anhad) can speak without words. [96]
G Which posture (asan)? What knowledge (gyana)? How should the young disciple (bala) meditate (dhyan)? By what means can he enjoy the bliss of the Unconditioned Being (Avagata)?
M Contentment (santokh) is the posture (asana); contemplation is the knowledge (gyana); he should try to rise above his physical being in (or for) his meditation; through carrying out the behest of the Guru he can have the joy of the Unconditioned Being (Avagata). [98]
G How to have contentment and contemplation and meditation that goes beyond the physical? How can I bend my mind to them?
M Contentment comes from fearlessness (nirbhai); thinking from avoidance of attachment or realisation (anbhai); he should meditate within his body to rise above the body; by turning to the Teacher (Guru) one can bend one's mind to them. [100]
G What is the cleansing (Dhoti)? What is conduct (Achar)? Through what recitation (Japa) does the mind come to rid itself of restless thoughts (Vikaras)? How can one become unattached and fearless?
M Meditation is purification; right thinking, discrimination leads to right action; through the Ajapa Japa ( = Ha Sa) the mind rids itself of restless thoughts; by becoming unattached one can become fearless. [ 102]
G Who is the Omkar and who is the Self (ap); who is the mother and who is the father? How can the river (darya) enter the mind?
M The word (Shabda) is the One (Omkar); light (Joti) is the Self; the void (Sunn, Surat) is the mother and consciousness (Chit or Chaitan) is the father; steadiness (nishchai -- without anxiety) causes the river to flow in the mind. [ 104 ]
G How can one carry out true living (rahini) and how can one carry on meditation? Where is the immortal elixir? How can one drink it? How can one keep the body for ever?
M By turning to the higher (Urdha) or the mind, you can attain right living; by turning to Shakti you can achieve right meditation; by turning to the heaven within (gagan) you can have the elixir of immortality (Amirasa) and by turning to conscious activity (chit) you can drink it. By relinquishing desire, one can gain the immortal body (bidehi rahai). [106]
G How should one come and go; how can one defeat death? How can one reside in light?
M One should turn to Sahaja; one should go by turning to Shakti; by becoming wingless one can eat away death; one can always reside in light by being without breath (niswasa). [ 108]
G What is body, what is breath; what Person (purukh) should I meditate upon? At what place does mind transcend Time?
M Air is the body and the mind is the breath (force); we should meditate on the Supreme Person (Param Purukh). In Samadhi the mind goes beyond the reach of Time. [110]
G Which is the key and which is the lock; who is old and who is young (bala)? Where does mind remain awakened (chetan)?
M The wordless (nih-shabda) is the key and the word (shabda) is the lock; the unconscious one (achet) is old; the conscious one is young; mind in self- transcendence (unman) is ever aware (chetan). [112]
G Who is the practitioner (sadhak) and who the perfected (Siddh)? What is illusion and what is magic? How can one drive away deception from one's mind?
M Attention is the practitioner and the word is the adept; "I am" is the illusion (Maya) and "he is" is the magic (riddh). To destroy deception or duality one should reside within. [114]
G Which is the mould, and which is the calx of tin? Which is the ornament and how may it be beautified? How should self-transcendence (unmani) reside changeless with that?
M Knowledge (gyana) is the mould; vital breath is the calx (beng); light is the ornament which makes it beautiful; self-transcendence (unmani) should reside with That steadfastly, unchangingly. [116]
G Which is the temple and who is the god (deva); how to worship it? How should one reside there with the five unholy ones?
M The void is the temple; mind is the god; one should serve Him by being within (nirantar); with the five one should reside in self- transcendence (Unman). [ 118]
G Which is the temple, which the door; which is the image and who is the Unfathomable (Apar)? By what method of worship can the mind transcend itself (Unman rahai)?
M The void is the temple; Shabda is the door; Light is the image; the Flame (Jvala) is the Unfathomable (Apar); through turning to the form of the Formless (Arupa) or to the Guru one can reside self-transcendent, or fathom the secrets. [120]
G Which is the lamp and which is the light? What is the wick wherein the oil resides? How can the lamp be made inextinguishable?
M Knowledge (Gyana) is the lamp; the word (shabda) is the light (prakash); contentment (santokh -- santosha) is the wick in which the oil resides; one should destroy duality and be without partiality (akhandit). [122]
G What goes slow and what goes fast? Who revolves and what is the find? In what place can one be fearless?
M Steadiness of mind (dhiraj) goes slow; restless thought (vikara) goes fast; surat (attention) revolves (phurti) and truth (sar) is the find. [124]
G Who is a Yogi? How should he live in equipoise? Who is an enjoyer (Bhogi) and how should he acquire? How does pain rise out of pleasure and how can one patiently suffer pain?
M Mind is the Jogi; let him live in self-transcendence; the great elixir will come to him and he will enjoy all pleasures; in that elixir is the indivisible (akhandit) pain; the word (shabda) of the Guru secures the patience to suffer it. [126]
G Which is the self (Atma), what comes and goes? Which is the self, what is absorbed in the void? What is the self, what stays changeless in the three worlds? By knowing whom can one become one of the fifty-two heroes (bavan bir)?
M The self of vital breath (pavan atma) comes and goes; the mind-self is absorbed in the void; the knowledge-self resides unchanged in the three worlds; by knowing (parchai) the Guru one becomes one of the fifty-two heroes. [128]
G What is the life (Jiva) of the mind? What is the support (besas) of that life (jiva)? What is the basis of that support? What is the form of the Brahma?
M The life (jiva) of the mind is the vital air and the support of the embodied being (jiva) is the void; the basis (adhar) of that support (besas) is the form of Brahma (= Absolute); and the form of the Brahma is unthinkable (Achintya). [130]
G Through which centre can one make one's body immortal? Through which centre can one attain to the Unknowable dam (Agochar bandh)? Through which centre can the Hamsa be liberated (Hans nirodh)? Through which centre can the mind be instructed? Which centre gives pleasure? Which centre brings on the Samadhi?
M The anus (Mula) centre; the penis (Guda) centre; the navel (Nabhi) centre; the heart centre; the throat centre and the head (Nilata) centre. He who knows the meaning of these six chakras, he is the Cause, he the Deva. [132]
He is a Yogi who controls (sadhita) the mind and the vital air (pavana); he is not stained by evil. He is not seized of merit. [133]

Goraksha Nath Ji Ki Aarti

श्री गोरक्षनाथ जी की आरतीऊँ जय गोरक्ष देवा, श्री स्वामी जय गोरक्ष देवा।सुर-नर मुनि जन ध्यावें, सन्त करत सेवा॥ऊँ गुरुजी योगयुक्ति कर जानत, मानत ब्रह्म ज्ञानी।सिद्ध शिरोमणि राजत, गोरक्ष गुणखानी ॥1॥ जयऊँ गुरुजी ज्ञान ध्यान के धारी, सब के हितकारी।गो इन्द्रिन के स्वामी, राखत सुध सारी ॥2॥ जयऊँ गुरुजी रमते राम सकल, युग मांही छाया है नाहीं।घट-घट गोरक्ष व्यापक, सो लख घट माहीं ॥3॥ जयऊँ गुरुजी भष्मी लसत शरीरा,रजनी है संगी।योग विचारक जानत, योगी बहु रंगी ॥4॥ जयऊँ गुरुजी कण्ठ विराजत सींगी-सेली, जत मत सुख मेली।भगवाँ कन्था सोहत, ज्ञान रतन थैली ॥5॥ जयऊँ गुरुजी कानन कुण्डल राजत, साजत रविचन्दा।बाजत अनहद बाजा, भागत दुख-द्वन्द्वा ॥6॥ जयऊँ गुरुजी निद्रा मारो,काल संहारो, संकट के बैरी।करो कृपा सन्तन पर, शरणागत थारी ॥7॥ जयऊँ गुरुजी ऐसी गोरक्ष आरती, निशदिन जो गावै।वरणै राजा 'रामचन्द्र योगी', सुख सम्पत्ति पावै ॥8॥ जय

Gorakh Chalisa

श्री गोरक्ष-चालीसाजय जय जय गोरक्ष अविनाशी, कृपा करो गुरुदेव प्रकाशी ।जय जय जय गोरक्ष गुणखानी, इच्छा रुप योगी वरदानी ॥ अलख निरंजन तुम्हरो नामा, सदा करो भक्तन हित कामा।नाम तुम्हारो जो कोई गावे, जन्म-जन्म के दुःख नसावे ॥जो कोई गोरक्ष नाम सुनावे, भूत-पिसाच निकट नही आवे।ज्ञान तुम्हारा योग से पावे, रुप तुम्हारा लखा न जावे॥निराकर तुम हो निर्वाणी, महिमा तुम्हारी वेद बखानी ।घट-घट के तुम अन्तर्यामी, सिद्ध चौरासी करे प्रणामी॥भरम-अंग, गले-नाद बिराजे, जटा शीश अति सुन्दर साजे।तुम बिन देव और नहिं दूजा, देव मुनिजन करते पूजा ॥चिदानन्द भक्तन-हितकारी, मंगल करो अमंगलहारी ।पूर्णब्रह्म सकल घटवासी, गोरक्षनाथ सकल प्रकाशी ॥गोरक्ष-गोरक्ष जो कोई गावै, ब्रह्मस्वरुप का दर्शन पावै।शंकर रुप धर डमरु बाजै, कानन कुण्डल सुन्दर साजै॥नित्यानन्द है नाम तुम्हारा, असुर मार भक्तन रखवारा।अति विशाल है रुप तुम्हारा, सुर-नुर मुनि पावै नहिं पारा॥दीनबन्धु दीनन हितकारी, हरो पाप हम शरण तुम्हारी ।योग युक्त तुम हो प्रकाशा, सदा करो संतन तन बासा ॥प्रातःकाल ले नाम तुम्हारा, सिद्धि बढ़ै अरु योग प्रचारा।जय जय जय गोरक्ष अविनाशी, अपने जन की हरो चौरासी॥अचल अगम है गोरक्ष योगी, सिद्धि देवो हरो रस भोगी।कोटी राह यम की तुम आई, तुम बिन मेरा कौन सहाई॥कृपा सिंधु तुम हो सुखसागर, पूर्ण मनोरथ करो कृपा कर।योगी-सिद्ध विचरें जग माहीं, आवागमन तुम्हारा नाहीं॥अजर-अमर तुम हो अविनाशी, काटो जन की लख-चौरासी ।तप कठोर है रोज तुम्हारा को जन जाने पार अपारा॥योगी लखै तुम्हारी माया, परम ब्रह्म से ध्यान लगाया।ध्यान तुम्हार जो कोई लावे, अष्ट सिद्धि नव निधि घर पावे॥शिव गोरक्ष है नाम तुम्हारा, पापी अधम दुष्ट को तारा।अगम अगोचर निर्भय न नाथा, योगी तपस्वी नवावै माथा ॥शंकर रुप अवतार तुम्हारा, गोपीचन्द-भरतरी तारा।सुन लीज्यो गुरु अर्ज हमारी, कृपा-सिंधु योगी ब्रह्मचारी॥पूर्ण आश दास की कीजे, सेवक जान ज्ञान को दीजे।पतित पावन अधम उधारा, तिन के हित अवतार तुम्हारा॥अलख निरंजन नाम तुम्हारा, अगम पंथ जिन योग प्रचारा।जय जय जय गोरक्ष अविनाशी, सेवा करै सिद्ध चौरासी ॥सदा करो भक्तन कल्याण, निज स्वरुप पावै निर्वाण।जौ नित पढ़े गोरक्ष चालीसा, होय सिद्ध योगी जगदीशा॥बारह पाठ पढ़ै नित जोही, मनोकामना पूरण होही।धूप-दीप से रोट चढ़ावै, हाथ जोड़कर ध्यान लगावै॥अगम अगोचर नाथ तुम, पारब्रह्म अवतार।कानन कुण्डल-सिर जटा, अंग विभूति अपार॥सिद्ध पुरुष योगेश्वर, दो मुझको उपदेश।हर समय सेवा करुँ, सुबह-शाम आदेश॥सुने-सुनावे प्रेमवश, पूजे अपने हाथ।मन इच्छा सब कामना, पूरे गोरक्षनाथ॥ऊँ शान्ति ! प्रेम!! आनन्द !!!

nath sampradaya

नाथ सम्प्रदाय का परिचययह सम्प्रदाय भारत का परम प्राचीन, उदार, ऊँच-नीच की भावना से परे एंव अवधूत अथवा योगियों का सम्प्रदाय है।इसका आरम्भ आदिनाथ शंकर से हुआ है और इसका वर्तमान रुप देने वाले योगाचार्य बालयति श्री गोरक्षनाथ भगवान शंकर के अवतार हुए है। इनके प्रादुर्भाव और अवसान का कोई लेख अब तक प्राप्त नही हुआ।पद्म, स्कन्द शिव ब्रह्मण्ड आदि पुराण, तंत्र महापर्व आदि तांत्रिक ग्रंथ बृहदारण्याक आदि उपनिषदों में तथा और दूसरे प्राचीन ग्रंथ रत्नों में श्री गुरु गोरक्षनाथ की कथायें बडे सुचारु रुप से मिलती है।श्री गोरक्षनाथ वर्णाश्रम धर्म से परे पंचमाश्रमी अवधूत हुए है जिन्होने योग क्रियाओं द्वारा मानव शरीरस्थ महा शक्तियों का विकास करने के अर्थ संसार को उपदेश दिया और हठ योग की प्रक्रियाओं का प्रचार करके भयानक रोगों से बचने के अर्थ जन समाज को एक बहुत बड़ा साधन प्रदान किया।श्री गोरक्षनाथ ने योग सम्बन्धी अनेकों ग्रन्थ संस्कृत भाषा में लिखे जिनमे बहुत से प्रकाशित हो चुके है और कई अप्रकाशित रुप में योगियों के आश्रमों में सुरक्षित हैं।श्री गोरक्षनाथ की शिक्षा एंव चमत्कारों से प्रभावित होकर अनेकों बड़े-बड़े राजा इनसे दीक्षित हुए। उन्होंने अपने अतुल वैभव को त्याग कर निजानन्द प्राप्त किया तथा जन-कल्याण में अग्रसर हुए। इन राजर्षियों द्वारा बड़े-बड़े कार्य हुए।श्री गोरक्षनाथ ने संसारिक मर्यादा की रक्षा के अर्थ श्री मत्स्येन्द्रनाथ को अपना गुरु माना और चिरकाल तक इन दोनों में शका समाधान के रुप में संवाद चलता रहा। श्री मत्स्येन्द्र को भी पुराणों तथा उपनिषदों में शिवावतर माना गया अनेक जगह इनकी कथायें लिखी हैं।यों तो यह योगी सम्प्रदाय अनादि काल से चला आ रहा किन्तु इसकी वर्तमान परिपाटियों के नियत होने के काल भगवान शंकराचार्य से 200 वर्ष पूर्व है। ऐस शंकर दिग्विजय नामक ग्रन्थ से सिद्ध होता है।बुद्ध काल में वाम मार्ग का प्रचार बहुत प्रबलता से हुअ जिसके सिद्धान्त बहुत ऊँचे थे, किन्तु साधारण बुद्धि के लोग इन सिद्धान्तों की वास्तविकता न समझ कर भ्रष्टाचारी होने लगे थे।इस काल में उदार चेता श्री गोरक्षनाथ ने वर्तमान नाथ सम्प्रदाय क निर्माण किया और तत्कालिक 84 सिद्धों में सुधार का प्रचार किया। यह सिद्ध वज्रयान मतानुयायी थे।इस सम्बन्ध में एक दूसरा लेख भी मिलता है जो कि निम्न प्रकार हैः-ओंकार नाथ, उदय नाथ, सन्तोष नाथ, अचल नाथ, गजबेली नाथ, ज्ञान नाथ, चौरंगी नाथ, मत्स्येन्द्र नाथ और गुरु गोरक्षनाथ। सम्भव है यह उपयुक्त नाथों के ही दूसरे नाम है।यह योगी सम्प्रदाय बारह पन्थ में विभक्त है, यथाः-सत्यनाथ, धर्मनाथ, दरियानाथ, आई पन्थी, रास के, वैराग्य के, कपिलानी, गंगानाथी, मन्नाथी, रावल के, पाव पन्थी और पागल।इन बारह पन्थ की प्रचलित परिपाटियों में कोई भेद नही हैं। भारत के प्रायः सभी प्रान्तों में योगी सम्प्रदाय के बड़े-बड़े वैभवशाली आश्रम है और उच्च कोटि के विद्वान इन आश्रमों के संचालक हैं।श्री गोरक्षनाथ का नाम नेपाल प्रान्त में बहुत बड़ा था और अब तक भी नेपाल का राजा इनको प्रधान गुरु के रुप में मानते है और वहाँ पर इनके बड़े-बड़े प्रतिष्ठित आश्रम हैं। यहाँ तक कि नेपाल की राजकीय मुद्रा (सिक्के) पर श्री गोरक्ष का नाम है और वहाँ के निवासी गोरक्ष ही कहलाते हैं। काबुल-गान्धर सिन्ध, विलोचिस्तान, कच्छ और अन्य देशों तथा प्रान्तों में यहा तक कि मक्का मदीने तक श्री गोरक्षनाथ ने दीक्षा दी थी और ऊँचा मान पाया था।इस सम्प्रदाय में कई भाँति के गुरु होते हैं यथाः- चोटी गुरु, चीरा गुरु, मंत्र गुरु, टोपा गुरु आदि।श्री गोरक्षनाथ ने कर्ण छेदन-कान फाडना या चीरा चढ़ाने की प्रथा प्रचलित की थी। कान फाडने को तत्पर होना कष्ट सहन की शक्ति, दृढ़ता और वैराग्य का बल प्रकट करता है।श्री गुरु गोरक्षनाथ ने यह प्रथा प्रचलित करके अपने अनुयायियों शिष्यों के लिये एक कठोर परीक्षा नियत कर दी। कान फडाने के पश्चात मनुष्य बहुत से सांसारिक झंझटों से स्वभावतः या लज्जा से बचता हैं। चिरकाल तक परीक्षा करके ही कान फाड़े जाते थे और अब भी ऐसा ही होता है। बिना कान फटे साधु को 'ओघड़' कहते है और इसका आधा मान होता है।भारत में श्री गोरखनाथ के नाम पर कई विख्यात स्थान हैं और इसी नाम पर कई महोत्सव मनाये जाते हैं।यह सम्प्रदाय अवधूत सम्प्रदाय है। अवधूत शब्द का अर्थ होता है " स्त्री रहित या माया प्रपंच से रहित" जैसा कि " सिद्ध सिद्धान्त पद्धति" में लिखा हैः-"सर्वान् प्रकृति विकारन वधु नोतीत्यऽवधूतः।"अर्थात् जो समस्त प्रकृति विकारों को त्याग देता या झाड़ देता है वह अवधूत है। पुनश्चः-" वचने वचने वेदास्तीर्थानि च पदे पदे।इष्टे इष्टे च कैवल्यं सोऽवधूतः श्रिये स्तुनः।""एक हस्ते धृतस्त्यागो भोगश्चैक करे स्वयम्अलिप्तस्त्याग भोगाभ्यां सोऽवधूतः श्रियस्तुनः॥"उपर्युक्त लेखानुसार इस सम्प्रदाय में नव नाथ पूर्ण अवधूत हुए थे और अब भी अनेक अवधूत विद्यमान है।नाथ लोग अलख (अलक्ष) शब्द से अपने इष्ट देव का ध्यान करते है। परस्पर आदेश या आदीश शब्द से अभिवादन करते हैं। अलख और आदेश शब्द का अर्थ प्रणव या परम पुरुष होता है जिसका वर्णन वेद और उपनिषद आदि में किया गया है।योगी लोग अपने गले में काली ऊन का एक जनेऊ रखते है जिसे 'सिले' कहते है। गले में एक सींग की नादी रखते है। इन दोनों को सींगी सेली कहते है यह लोग शैव हैं अर्थात शिव की उपासना करते है। षट् दर्शनों में योग का स्थान अत्युच्च है और योगी लोग योग मार्ग पर चलते हैं अर्थात योग क्रिया करते है जो कि आत्म दर्शन का प्रधान साधन है। जीव ब्रह्म की एकता का नाम योग है। चित्त वृत्ति के पूर्ण निरोध का योग कहते है। वर्तमान काल में इस सम्प्रदाय के आश्रम अव्यवस्थित होने लगे हैं। इसी हेतु "अवधूत योगी महासभा" का संगठन हुआ है और यत्र तत्र सुधार और विद्या प्रचार करने में इसके संचालक लगे हुए है।प्राचीन काल में स्याल कोट नामक राज्य में शंखभाटी नाम के एक राजा थे। उनके पूर्णमल और रिसालु नाम के पुत्र हुए। यह श्री गोरक्षनाथ के शिष्य बनने के पश्चात क्रमशः चोरंगी नाथ और मन्नाथ के नाम से प्रसिद्ध होकर उग्र भ्रमण शील रहें। "योगश्चित वृत्ति निरोधः" सूत्र की अन्तिमावस्था को प्राप्त किया और इसी का प्रचार एंव प्रसार करते हुए जन कल्याण किया और भारतीय या माननीय संस्कृति को अक्षूण्ण बने रहने का बल प्रदान किया। उर्पयुक्त 12 पंथो में जो "मन्नाथी" पंथ है वह इन्ही का श्री मन्नाथ पंथ है। श्री मन्नाथ ने भ्रमण करते हुए वर्तमान जयपुर राज्यान्तर्गत शेखावाटी प्रान्त के बिसाऊ नगर के समीप आकर अपना आश्रम निर्माण किया। यह ग्राम अब 'टाँई' के नाम से प्रसिद्ध है। श्री मन्नाथ ने यहीं पर अपना शरीर त्याग किया था, यही पर इनका समाधि मन्दिर है और मन्नाथी योगियों का गुरु द्वार हैं। 'टाँई' के आश्रम के अधीन प्राचीन काल से 2000 बीघा जमीन है, अच्छा बड़ा मकान है और इसमे कई समाधियाँ बनी हुई है। इससे ज्ञात होता है कि श्री मन्नाथ के पश्चात् यहाँ पर दीर्घकाल तक अच्छे सन्त रहते रहे है। इस स्थान में बाबा श्री ज्योतिनाथ जी के शिष्य श्री केशरनाथ रहते थे। अब श्री ज्ञाननाथ रहते हैं। इन दिनों इस आश्रम का जीर्णोद्वार भी हुआ हैं। श्री मन्नाथ के परम्परा में आगे चल कर श्री चंचलनाथ अच्छे संत हुए और इन्होने कदाचित सं. 1700 वि. के आस पास झुंझुनु(जयपुर) में अपना आश्रम बनाया यही इनका समाधि मन्दिर हैं।इससे आगे का इतिहास इस पुस्तक के परिशिष्ट सं. 2 में लिखा गया है। यदि सम्भव हुआ तो श्री गोरक्षनाथ की शिक्षाएँ एकत्र करके प्रकाशित करने की चेष्टा की जायगी।नाथ लक्षणः-"नाकरोऽनादि रुपंच'थकारः' स्थापयते सदा"भुवनत्रय में वैकः श्री गोरक्ष नमोल्तुते।"शक्ति संगम तंत्र॥अवधूत लोग अद्वैत वादी योगी होते है जो कि बिना किसी भौतिक साधन के यौगग्नि प्रज्वलित करके कर्म विपाक को भस्म कर निजानन्द में रमण करते है और अपनी सहज शिक्षा के द्वारा जन कलयाण करते रहते है। तभी उपयुक्त नाथ शब्द सार्थक होता है।इनका सिद्धान्तः-न ब्रह्म विष्णु रुद्रौ, न सुरपति सुरा,नैव पृथ्वी न चापौ।नैवाग्निनर्पि वायुः न च गगन तलं,नो दिशों नैव कालः।नो वेदा नैव यज्ञा न च रवि शशिनौ,नो विधि नैव कल्पाः।स्व ज्योतिः सत्य मेकं जयति तव पदं,सच्चिदानन्दमूर्ते,ऊँ शान्ति ! प्रेम!! आनन्द!!!