Goraksha Shataka is an important Natha work ascribed to the direct authorship of the Guru Gorakhnath. | Yoga Vedanta. Goraksha Satakam. ID: MRE Goraksha Satakam. goraksha_satakam. Books & Manuscripts on this site are not for sale, or for any kind of commercial use. The Goraksha Sataka – Download as PDF ), Text ) or read online. Goraksah satakam vakti yoginam hitakamyaya Dhruvam.

Author: Malakree Dashakar
Country: Malta
Language: English (Spanish)
Genre: Environment
Published (Last): 22 December 2005
Pages: 489
PDF File Size: 16.30 Mb
ePub File Size: 6.81 Mb
ISBN: 848-9-90458-940-1
Downloads: 89633
Price: Free* [*Free Regsitration Required]
Uploader: Mubei

How can those Yogis who do not kmow their goarksha body as a house of one column, with nine doors, and as presided over by five tutelary divinities, attain perfection i n Yoga The nine doors are the seven in the head and the two at the base of the trunk. To these is added as a tenth the hole-in-the-skull, and it is through this that the soul, liberated, escapes.

The divinities are Brahma, Visnu, Rudra, Isa and Sadasiva, each of whom is assigned to a particular ‘centre’. More particularly, the system is concerned with the body from the standpoint of the two breaths, the six circles, the three channels, Sakti Kundalini and Siva. The body is pervaded by ten airs which are conceived of as vital powers, or functions of the human organism; specifically and particularly of the senses and the involuntary processes, moving in channels, or paths, called nadi, which are found in all parts of the body.

Prana, vayu and maruta seem to mean not merely air, or breath, but also vital force, the principal of life, vitality, the antithesis of physical or bodily inertness and death. It is always found in the mouth, the nose, the navel, the kanda and the great toe. It is the most important of all the airs and its control pranayama is fundamental in the Hatha Yoga.

Apanathe air of the lower part of the trunk, has its chief seat in the rectum. It functions in the voiding of faeces and urine and in other vital forces operating in the various functions of the lower portion of the body. It is found in the rectum, male organ, thighs, knees, lower abdomen, waist, and navel.

Shatala samavayuwhose chief seat is the region of the navel, is the function of digestion. This air, or intestinal fire, resides, also, in all the limbs and makes the body dry. Udanaresiding in the middle of the throat’ is the function of speech. It is active also in the hands and feet and causes enlargement of the body. Vydna pervades the whole body and operates in the ears, lips, throat, nose, mouth, cheeks and the navel mani bandh. Dhanajaya ; the air which remains in the body after goralsha.

They are joined in the navel. To the Yogi the navel is the centre of the body. Apana is drawn up toraksha the navel, by the prana; and is there united with it the prana. Prana and apana alternately draw each other. In pronouncing ‘ha’ apdna expels prana; and in pronouncing sa prana drives down apana.

Thus is described the breathing process and it is conceived of as an expelling and inhaling of the jiva, or soul, which, because of lack of clear insight, identifies itself with the process.

It is said that the final going out of prana is the exit of jiva in death. So the Yogi ‘repeats’ this mantra, of incalculable power, continually, twenty-one thousand six hundred times in a day and a nights. In Yoga practice these xhataka, prana and apana, are to be joined. The knowledge of how this is done is of great importance to Yogis and belongs to the highest knowledge, delivering from old age and death.

But the texts are more specific ograksha the knowledge that is required of the body. The Yogi should add to his general knowledge of the bodyand of the pranas, that of the nadis, the six centres, and the sixteen supports adhara.


The vital forces function through the nadis, sometimes called channels, or arteries, or fibres. They are paths of power, not gross channels, but subtle lines. They are spoken of as 72, in number2 or as 3,00, or as 2,00, Among these seventy-two are gorksha considerable importance, but they are not named. The nadis are spoken of as a network pervading the body and having their origin in the kanda. They all have their ends outlets in the openings of the body.

The ten chief n5dis are ida ,pingala susumna, gandhari, hastijihva, pusa, yasasvini, alambusa, kuhus and samkhini.

Goraksha Satakam

They terminate respectively in the left postril, the right nostril, the hole in-theskullanterior fontanellethe left eye, the right eye, the right ear, the left ear, the mouth, the male organ and the anus. Of these nadis the first three are the most important and receive major attention as the paths of the prana.

They are of vital importance in pranayama and the raising of Kundalini Sakti. The first two are subordinate to the third, through which, by Yoga, prana is supposed to pass by way of the various centres out of the body through the brahmarandhra.

Ida, pingala and susumna are called respectively moon candra, sasisun Surya, mihra and fire agni and Ganga, Jamuna and Sarasvati. Ida is feminine, pingala is masculine. They both indicate Ka1a death and susumna devours Kala. Ida was the universal mother, the mother Earth. It is identified with the spinal cord, and is said to extend from the muladhara to the vacuum below the hole-in-the skull.

It is the path of enjoyment, in which male and female unite. Ida and pingala arising in the left and right scrotum kanda ascend alternating from left to right, having thus gone around or through, all the centres proceeding spirally they meet the susmna in each cakra and proceed to the space between the eyebrows, where they form a plaited knot with susumna and thence continue to the left and right nostrils.

Gorakshashataka, Gorakṣaśataka, Goraksha-shataka: 2 definitions

They also form a plaited knot with susmna in the kanda. They are pale, moon-coloured, and lustrous red, sun-coloured, respectively. Susumna, the chief channel, lies between ida and pingala. It is the path of the Kundalini. The door shatakka the lower end of the susumna is called brahmadvara. The susumna is threefold in its constitution; its inner fibre, very subtle, is the pale nectar-giving citrininddi, the brahmanadi.

The channels are conceived of as full of impurities or secretions. The Nadis should be cleansed of their impurities by performing the mudras, etc. Other means also are used.

For special persons, those in whose channels is an excess of fats and phlegm a special set of six duties satkarmani is enjoined.

In the cleaning of the paths pranayam is the chief agent. When the channels have been cleansed the body becomes lean and of a glowing colour, the health is good, the appetite is strong, divine sounds are heard a most desirable stateand pranayam can be performed effectively, namely, Kundalini can be raised the aim of the Hatha Yoga.

The lotuses, circles, wheels, centres, vital stations padma cakra, adhara may be conceived of as positions or locations in the body where various aspects of vital force reside.

They are often identified with the ganglia at various levels along the spinal cord; but this may not be accurate. They are not in the plexuses, but in the spinal column. They are most complicated in their symbolism and are not easy to describe. Conceived of as stations along the susumna, which passes through them, they are viewed in relation to the successive positions which Kundalini reaches in her ascent to the place of Siva.

From the standpoint of creation, each padma may be conceived of as a place of union of Sakti and Siva, each having within itself both male and female, divinities and forces. Each, except the last, may be viewed as a microcosm, containing all the forces of creation.

  LA76931K 7N 5AM3 PDF

Besides, each, contains the union symbol of the yoni-linga, in triangle and linga, or letter and bindu, crescent and circle. They are described as lotuses padma with varying numbers of petals, each leaf having its letter, called bija with bindu, and all drawn with symbolic use of colour, and mythical animals.

The various figures, triangles, squares, and the like belong to yantra, the letters with their bindus to mantra. The latter as mantras are to be meditated upon in turn proceeding from right to left. The circles, or lotuses, are a characteristic element in the Yogis conception of the Hatha Yoga.

The lotuses, except shhataka last are also called Pithas,i and are seats of Sakti. The names and locations of the various cakras, beginning with the lowest, are as follows:. Related to these most intimately. The lower five are counted as centres of the five forms of matter – earth, water, fire, air shataia ether, each with its appropriate letter with its bindu, known as its bija mantra, and its colour. At the top of the head brahmarandhra is the blissful abode of Paramagiva-Sakti.

As centres of characteristic vital forces, the cakras become the objects of concentration of thought or of fixed attention and ggoraksha them are to be discovered the mysteries of creation and the psychic energies of Kundalini. Not only does each centre contain a special form of substance and power but also of bliss or of ecstatic experience. The muldhara, is also called adhara, gudadhra, gudasthana, bhumanmalacakra, and is described as located in the gudadvara, the door of the anus.

Moreover sjataka is attached to the mouth of the susumna thus being the lower doorway of the brahmarandra, or susumna. This adhara is the principal seat of the apana. It consists of a lotus with toraksha petals, red in colour, upon which are the golden letters ,which are objects for meditation.

In the centre of the lotus is a yellow square, surrounded by eight shining spears, the emblem of earth Prthivi. The tips of the spears are shaped like a woman’s breasts. In the centre of the square is a red triangle resting on its apex, symbolizing the yoni, and called Kamarupa. It is described also as the triangular place of fire, looking like burnished gold, that by which kama is felt. In the yoni stands the self-existent linga, with its disc of light like a jewel, around which is coiled eight times, and shining like lightning, Kundalini.

She is asleep closing with her mouth head, face the aperture of the lifiga.

Shri Gorakhanath

shaatka Here in particular is the brahmadvdra where she drinks nectar, and produces words, or is the source of sounds. She is to be meditated upon, here, as a girl of sixteen in full bloom Balasundari.

Moreover, she is the support of the body as Sesa of the earth. On the triangle rests the bija, or seed, or charm of the cakra, the letteryellow in colour, the bija-mantra of earth and also of Indra.

The tip of the bija rests on the elephant of Indra. In shatzka bindu or dot of this letter is the four-headed, four-armed Brahma, shining like 10, suns, seated on a harhsa, or swan. By his side is Dakini Sakti. She is a terrible form of Kali, who feeds on human flesh; and who casts the evil eye upon children causing them to pine and die, by consuming their livers.

She carries in her four hands a spear, a staff with a human skull, a sword and a cup of wine. She is fierce and plump, and is clad in a gorakdha antelope’s skin. She is sitting on a lotus.