I would like to give a few examples and analogies to continue the theme of the usage of officinal substances in pre-colonial Tamil Siddharas, some Theravada branches and others. The Patañjali’s Yoga-sūtras (concretely in the Sādhana pāda) use the concepts of the four fundamentals (चतुर्व्यूह caturvyūha) for getting rid of suffering. They are very similar to what we find in Āyurveda, namely: हेय heya – existence of suffering; हेय हेतु heya hetu – a cause of suffering ; हान hāna – stopping of suffering; हानोपाय hānopāya – methods of getting rid of suffering. In the context of Āyurveda, upāya involves the use of dietary regulation, herbs, etc. Also, it identifies the causes of disease, approach to preventively remove the disease possibility, etc. In the context of yoga, upāyas are the aṅgas of the aṣṭāṅgayoga (the eight-part yoga). What is interesting is that there are many in India who believe that Patañjali is the author of the Yoga-sūtras and he is also associated with one of the works on Āyurveda. Though of course many western scholars disagree with this. In the Nāthas, Patañjali may be associated with one of the Nine Nāthas, specifically Acal Achambhenāth, a manifestation of Ananta Śeṣa.
However, if we go back to the similarity of getting rid of suffering, in the form of disease (in Āyurveda) and getting rid of ‘duhkkha’ suffering (in yoga), through yogic sādhana and path, one level can be a lead-in to the other or even sometimes be a complementary. External rasāyana can gradually shift the focus to the inner alchemy, which is essentially yoga. We see a similar approach in the Nāth–yoga, for example, at a gross level, the practitioner uses neti, sūtra-neti, jala-neti practices and etc. Then, when the body is sufficiently purified, the practitioner can gradually shift to the inner alchemy, which is essentially yoga. After that, nāḍī-śuddhi is practised instead, mantras are used instead of external ‘healing substances’. In short, the practice goes to a more subtle level. In Tantrism, I have even come across a context of mantras called ‘mantrauṣadhi’ (mantras as substitutes for plants). The meaning is that mantras are able to relieve suffering (disease) like plants. In the case of mantra-yoga, just as the synthesis of different plants yields a healing potion or alchemical substance, so too combinations of mantras yield the elimination of a particular problem. For example, the combination of syllables, tantric bījas can form mantras with different capabilities (siddhis). Of course, the implication is that all this works only with an infallible understanding of such methods, which is possible with learning from a guru who has realised the relevant siddhis.
Tag Archives: nāthas
Yogic meaning of the term ‘gṛhastha’.
I translated a verse from the Gorakh Sabadī, which the Nāthas call the Sūkṣma Veda (the refined essence of the Veda). I am always amased at how many layers of meaning can be found in these types of texts, when you know enough and dig deep into the subject. In general, in the language of the siddhas, the image of the city (pur), chariot (ratha) and house (gṛha) can be used to designate the body. In the latter case, gṛha can also mean a temple in which a deity is installed in the form of our soul (i.e. ourselves). And the very establishment of “āsana” is the unity of Śiva and Śakti, where the soul (ātmā) is Śiva and the body is Śakti. Śiva’s descent into his “āsana” is a sacred fusion of spirit and body, at least as the āsana is interpreted in the tantras. In principle, “āsana” in this context can be considered as yoga itself. The term “sahaja” is also used here, which can also have different levels of meaning. For example, as a “together born” state there is something that is not named, since it is transcendental, it is together with the manifested (born) body. And let me remind you that Sabadī is a poetic text, they are sung, and in this sense the text of Sabadī itself can serve as a means of meditation. Much like the texts of the Vedas, which are the object of prayer and meditation.
गिरही सो जो गिरहै काया, अभि अंतरि की त्यागै माया।
सहज सील का धरै सरीर, सो गिरही गंगा का नीर।।४५ ।।
girahī so jo girahai kāyā, abhi aṃtari kī tyāgai māyā।
sahaja sīla kā dharai sarīra, so girahī gaṃgā kā nīra।।45 ।।
गिरही – grihastha; सो (Sanskrit सः) – he; जो – who; गिरहै (गिरह) – binds, holds; काया – body;
अभि – now; अंतरि – inside, soul. त्यागै – sacrificed, left; माया – illusion.
सहज – innate nature; सील (शील) का – good character; धरै – retention; सरीर – body; सो – he; गिरही – living in the house (grihastha); गंगा का – like the Ganges; नीर – water.
Gṛhastha is the one who holds the body; at the same time sacrificing the conditioned mind (māyā) within. Goodness of character naturally sustains the body; one who lives in the house (body) is like the sacred waters of the Ganges. (45)
Meaning of the name Gorakṣanātha
Definitions of the Gorakṣanātha’s name sometimes contain many references to its etymology, especially to the term “Go“. I want to share one of them, perhaps later I will give other quotes. Here is one of Yaskacharya’s works with my comments:
सुषुम्णः सूर्यरश्मिश्चन्द्रमा गन्धर्वः। (Yajurveda, śloka 18.40)
The Moon is a Gandharva, representing the rays of the auspicious (suṣumṇā) Sun (Sūrya).
इत्यपि निगमो भवति । सोऽपि गौरुच्यते।
Following is also in the Vedic scriptures: It (light) is also called “Go”.
“अत्राह गोरमन्वत” इति तद् उपरिष्टाद् व्याख्यास्यामः।
This will also be discussed further “atrāha goramanvata” (quote from Rigveda 1.84.15)
सर्वेऽपि रश्मयः गावः उच्यन्ते।
Also, all rays of light are called “Go”.
And so, in etymology from the Vedas we get that “Go” or “Gau” is light or rays of light, and here there is a reference to the Yajurveda, where mentioned the name of suṣumṇā, which in Nāth–yoga and Tantrism is used as the name of the main channel in our body. I believe that the mention of Sūrya and Chandra is not accidental here, which in Nāth–yoga are further used as images of the iḍa and piṅgala channels surrounding the suṣumṇā channel.
The complete śloka of the Rigveda quoted by Yaska as following:
अत्राह॒ गोर॑मन्वत॒ नाम॒ त्वष्टु॑रपी॒च्य॑म्।
इ॒त्था च॒न्द्रम॑सो गृ॒हे ॥
In this world, they (ṛṣi) perceived the beautiful rays of the Sun in this way in the house of the Moon.
In that way, we are talking here about a certain concentration of light, accumulation between the Sun and the Moon, which are called “Go”. They are collected, that indicates on their protection (rakṣaṇa), i.e. what we know as “tapasya”, the generation of internal light or fire within. This reflects the essence of the practices of Gorakṣanātha. The Nāthas also associate Patra Devatā (Deity in the form of a vessel) with him. For example, we find similar ideas in Tantrism or even Kabbalah, about receiving or accumulating light in oneself (in the body). Light is also a reflection, an “imprint”, called mudrā. Thus, the earrings of the Nāthas, threaded into the space of the ears, are also symbols of the Sun and Moon in space, they are also called “mudrā”. This term is from the root “mud” – means “mixing”, the merging of higher consciousness and matter or spirit, which gives life and form to matter. The form is then given a meaning or mission in this world and becomes a form of life. Thus, Gorakṣanātha is a symbol of life, as opposed to death (mṛita), he is a symbol of immortality “amṛta”, the basis of which lies in the pure light of spirit (Ātman).
From the above it follows that Gorakṣanātha’s practices are aimed at the central channel (suṣumṇā) in our body, this is the gateway to the world of spirit and immortality, to the collecting together (samādhi) of consciousness and pranas.