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Philosophy of Guru Gorakhnath

Philosophy of Guru Gorakhnath

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Published by cumin
Originator of the Nath sect, the lineage that produced nisargadatta
Originator of the Nath sect, the lineage that produced nisargadatta

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Published by: cumin on Apr 21, 2014
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08/22/2014

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Philosophy
of
Gorakhnath
WITH
Goraksha-Vacana-Sangraha
BYAkshaya
Kumar
Banerjea
Ex-
Principal,
Maharana
Pratap
Degree
College,
Oorakhpur.
with
A
Prefatory
Note
BY
Mahamahopadhyaya
Gopinath
Kaviraj,
M.A.
D.Litt.
and
Foreword
BY
C.
P.
Ramaswami
Aiyar
Published
by
MAHANT
DIG
VIJAI
NATH
TRUST
OORAKHNATH
TEMPLE
GORAKHPUR.
 
Publisher
>
BabaAvedya
Nath
Secretary,
Mahant
Dig
Vijai
Nath
Trust,
Gorakhnath
Temple,
Gorakhpur
(India).
Other
publications
of
the
Trust
:
1.
Yogiraj
Gombhirnath
(Hindi)
2.
Natha-Yoga
(Hindi)
3.
Yogiraj
Gombhirnath
(English)
4.
Yogiraj
Gombhirnath
(English
abridged)
5.
Natha-Yoga
(English)
6.
Experiences
of
a
Truth-seeker
(English)
7.
Yoga-Rahasya
(Hindi)
8.
Adar&-Yogi
(Hindi)
Printed
at:
The
Navchetan
Prets
PrivateLimited,
(Lessees
ofArjun
Press)
Nay
a
Bazar,
Delhl-6
 
TABLE
OF
CONTENTS
INTRODUCTIONA
Yogi
and
a
Philosopher.
Pages
122
Both
a
Yogi
and
a
Philosopher
are
seekers
of
the
Absolute
Truth.
But
they
differ
in
their
modes
of
approach.
A
philosopher
advances
in
the
path
of
rationallogic
and
wants
to
intellectually
understand
the
Truth,
whereas
a
Yogi
advances
in
the
path
of
moral
and
psychical
self-discipline
and
aspires
for
spiritually
realising
the
Truth.
The
conclusion
of
philosophical
speculation
cannot
rise
above
the
status
of
an
intellectual
theory
(
Vdda),
whereas
yogic
spiritual
discipline
is
expected
to
lead
to
direct
supra-intellectual
experience
of
the
Truth.
No
theory
can
satisfy
all
truth-seekers
and
the
history
of
the
philosophicalquest
of
the
Absolute
Truth
is
found
to
be
a
history
of
continuous
intellectual
warfare
among
different
schools
of
philosophers.
The
Absolute
is
variously
conceived
by
various
thinkers
and
they
refute
each
other'sviews.
The
Absolute
Truth,
which
is
the
Soul
of
the
universe
and
the
Soulof
every
individual
being,unveils
its
true
character
tothe
innermost
illumined
consciousness
of
a
perfect
Yogi
in
the
deepest
supra-intellectual
transcendent
state
of
Samadhi.
This
transcendent
experience
is
distinct
fromnormal
or
abnormal
subjective
experience
aswell
as
fromphenomenal
objective
experience,
but
is
not
on
that
account
a
negation
of
experience.
The
exact
nature
of
this
experience
cannot
be
intellectually
conceived
or
defined;
but
it
gives
perfect
satisfaction
to
the
truth-seeking
consciousness.
When
a
Yogi
returns
from
the
illumined
state
of
Samadhi
to
the
normal
plane
of
phenomenal
experience,the
deep
impression
of
his
Samadhi-
experience
exercises
a
wonderful
enlightening
influence
upon
his
normal
mind
and
intellect
and
behaviour.
The
enlightened
Yogis
become
free
from
ail
kinds
of
dogmatismand
bigotry
and
narrow
outlook.
They
look
upon
all
men
and
all
affairs
of
the
world
from
a
spiritual
point
ofview
and
live
in
the
world
as
embodiments
of
thehighest
wisdom
and
universal
love
and
compassion.
All
the
highest
moral
and
spiritual
ideals
of
the
human
society
originate
from
the
enlightened
Yogis.
When
any
Yogi,
out
of
love
for
humanity,
assumes
the
role
ofa
public
teacher,
he
often
finds
it
suitable
to
impart
lessons
to

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