Gorakhnath and the Kanphata Yogis by George Weston Briggs

I’ve always been fascinated by the Left-hand path or Vamacara (who isn’t?), and now Indic studies give me the opportunity/excuse to peer closely at that which is forbidden. The Left-hand path refers to unorthodox religious and occult practices, often misrepresented and misunderstood by society at large. In the course of my readings on Tantrism, I had often encountered the Natha cult and it is in this context that I picked up George Weston Briggs’ book Gorakhnath and the Kanphata Yogis.
Briggs belongs to that generation of British Orientalists of a colonized India, who first studied and recorded Indian culture systematically. The White Man’s prejudice notwithstanding, these Orientalists helped the cause of Indic studies with their inscrutable scientific method and Gorakhnath and the Kanphata Yogis is one such example.

Written way back in 1938, the book offers exhaustive insights on the legendary figure of Gorakhnath and his followers known as the Kanphata Yogis. Kanphata literally means split or torn ears, which refers to a religious rite of passage in this sect whereby the initiate’s ears are split at the concha and a thick ring inserted through it. These earrings are the hallmark of the sect of the Gorakhnathis. Briggs sheds light upon many such rites and rituals of the sect with all their variations.

The book is divided into three sections viz. The Cult, Historical and The System. The first section elaborates upon the order, their divisions, vows, sacred places, religion & superstition and their pantheon. The next section has chapters on the legend, the forerunners of Gorakhnath, Gorakhnath, their literature and the tenets of Yoga and Tantra. The last section puts down the Gorakshashataka, important physiological concepts, chief aims & methods and finally, the conclusion.

Because Briggs is so thorough with his research, the first section gets especially difficult to get through. It is full of dry facts pertaining to the divisions, where they are located, and how their organizational & hierarchical systems are. The author’s bland style of writing doesn’t help. It is meant to be an academic work, but there are readable styles and there are soldier-through styles. Briggs certainly belongs to the second category.

However, things get interesting in the second section where he talks about the legend – rather legends – of Gorakhnath. The great yogi’s historical background is rather cloudy but the author pegs his existence around the 12th century AD. Myths and legends of Gorakhnath and his guru, Matsyendranath abound in the regions of Punjab and Rajasthan but also extend as far as Bengal and Assam. Like his mixed geographical trail, Gorakhnath’s character also seems to belong to several religious factions. There are references to him in Buddhist Tantric literature, Jaina literature, Islamic Sufi texts and of course in the (Hindu) Shaiva, Tantric and Yoga traditions. This mysterious, eclectic figure forms the basis of the entire Natha cult and their multifarious divisions and traditions.

The third section serves as a valuable resource as it gives the reader the entire Gorakshashataka along with its translation. This authoritative text of the Gorakhnathis prescribes all Yogic practices for the spiritual progress of a Natha ‘aspirant’. Further, he elaborates upon the tenets of Yoga & Tantra with detailed descriptions of the chakra-nadi system, followed by important physiological concepts of the Nathas.

As information rich as the book is, Briggs’ conclusion is disappointing. One sees the restraint and neutrality of the researcher fall away to be replaced by the snub-nosed Englishman. He is derisive in his tone and cannot desist from judging the ‘heathens’. But let’s remind ourselves that this book was written in 1938 when political correctness from a gora was hardly expected. The book was and continues to be an invaluable resource for the student of Indic studies, and especially Tantra.

The Yogic Stance

Kaivalyadhama in Lonavla unlocks the door to health and wellbeing with the key of Yoga

Urmi Chanda-Vaz

The famous tourist hill station of Lonalva, built by the British may be better known for its breathtaking waterfalls and crunchy chikkis, but followers of the soulful path have been streaming into this beautiful place for other, less frivolous reasons. The Yoga ashram ‘Kaivalyadhama’ has been drawing young and old alike for many years now, offering the unprecedented benefits that come with practicing Yoga. Established in 1924 by Swami Kuvalayananda, Kaivalyadhama was conceptualized as an institution that would offer and propagate health and well-being through Yoga, which would be supported by scientific evidence.

The place: Finding Kaivalyadhama in Lonavla is easy, its formidable reputation built in over 80 years draws people from all over the country, especially Mumbai and Pune. However, it’s not just people from India who seek the goodness that Kaivalyadhama offers; the ashram receives a lot of international guests too.

Kaivalyadhama is built over approximately 20 acres of green land, flanked by the Sahyadri hills, but the Samiti  or Trust (Shriman Madhav Yoga Mandir Samiti, commonly known as the Kaivalyadhama Samiti) owns around 150 acres of property. It was originally given to the founder, Swami Kuvalayananda, by Maharaja Sarjerao Gaikwad. It was on this land that Swamiji established the institute in 1924. His mission was to perpetuate Yogic teachings in the classical tradition, albeit with a scientific base. From the 1920s to this day, Kaivalyadhama continues to live this vision.

The organisation: Kaivalyadhama, today, is a multi-tiered organization that works on many levels, under the chairmanship and spiritual tutelage of Swami Maheshananda.

From a single building entity that housed a Scientific Research Department, it has grown to a place that comprises the Kaivalya Vidya Niketan School, the Gordhandas Seksaria College of Yoga & Cultural Synthesis, the Philosophico-Literary Research Department, the Yoga Mimamsa Publication Department, and the S.A.D.T. Gupta Yogic Hospital and Health Care Centre.

While each centre makes its own valuable contribution, it is the hospital and health care centre where people accrue the most benefits of the Yogic way.

The Kaivalyadhama experience: I sought to find out what it was about this unassuming little ashram that has people coming to it from all over the world, over and over again. I reached Kaivalyadhama late in the evening, and was led to my room by the security guard. Life at the dham is much organised, and the administration of the place closes sharp at 5 pm. Most visitors choose weekly packages, which are from Sunday.

My room is within a simple-looking villa – one of the many where guests are put up. Apart from an AC and a TV, there are no other frills – no dressing table in the room and no toiletries in the bathroom. I realise that the setting is spartan by design, priming a participant for the simple living that Yoga and Ayurveda promote. For those who are not equipped with these, a small store within the precincts sells odds and ends like soaps, shampoos, biscuits, etc.

After quickly freshening up, I head for an early dinner at the large common dining hall at the health centre. This is where all guests eat three times a day, and exchange notes and pleasantries. The fare is simple, vegetarian cuisine prepared in accordance with Ayurvedic principles and the choices are limited. Those following anti-obesity or similar programs have different, customised diets.

Post dinner, everybody heads to the library, where the resident medical officer and Ayurvedic physician, Dr. Sharad Bhalekar is to give a small lecture. This hour-long informal talk after dinner is a standard practice, where not only are people illuminated about certain theoretical aspects of the program, but also encouraged to ask questions and share feedback. Tonight’s topic is ‘Stress, its effects on health and yoga practices to help control it.’ There are no mikes, no PowerPoint slides, no printed material. The speaker simply discusses the core concepts and solutions in a mix of Hindi, English and Marathi keeping in mind his 30-strong mixed audience.

When I say mixed audience, I do not just mean people speaking different languages. The group is diverse in terms of nationality, gender and age. Surprisingly enough, a lot of families come to Kaivalyadhama, and it’s quite common to see all three generations of a family attending, small kids included. Every week, a batch of about 30 to 40 people enrolls for various programs, and they are divided approximately into groups of 10, depending on their choice of program. Program-specific recommendations for asanas, diet and other aspects are made at the S.A.D.T. Gupta Yogic Hospital and Health Care Centre.

The S.A.D.T. Gupta Yogic Hospital and Health Care Centre: This is the only hospital in India, and perhaps the world, to offer treatments based entirely on principles of Yoga and Ayurveda. It was started in 1962 with the help of a patron who found tremendous benefit in Kaivalyadham’s treatments, and it is after him that the hospital is named. It is presently overseen by the resident doctor, Dr. Sharad Bhalekar, consulting doctor, Dr. Prakash Agrawal, and secretary, O.P. Tiwari, along with several support staff.

On arrival, guests undergo a thorough medical check up at the hospital, following which reports and recommendations are made. There are three basic packages that most people choose from - Yoga and Relaxation, Yoga and Naturopathy and Yoga and Panchakarma. Generally speaking, the first package is chosen by visitors with few or no health problems; while the second and third, or a mix of both are preferred by people who come for therapeutic reasons. Treatments proffered at this Yogic hospital include a combination of techniques like Yoga, Pranayama, regulated diet, Ayurvedic medicine and therapies. In case of emergencies, an Allopathic doctor may be consulted.

The Naturopathy Centre: Following its inception in 1991, the Naturopathy centre has seen a great rise in popularity. Spread over 6000 sq. ft., with separate gents’ and ladies’ sections and several treatment rooms, the large centre is managed by two naturopaths, Kusum Sharma and Sandeep Dixit. Its staff strength of eight includes female and male therapists and helpers.

Guests come here for three primary reasons: relaxation, therapy and detoxification. Although the therapies are prescribed, casual visitors may choose what they like. The most popular among those are mud therapy, kansavati (oil massage of the soles and palms with a bell metal bowl), hydrotherapy, and localised massages. These therapies have been found to be greatly beneficial for minor ailments like headaches, hypertension, sleeplessness, obesity, and joint aches.

Interestingly, the centre doesn’t offer full body massages because, “people get addicted to massages, and we don’t want to go down that road. Our aim is simply to alleviate people’s health problems and with the right combination of Naturopathy techniques, we do just that,” says Dixit. He adds that the age group of their clientele is between 40 and 70 and that the female to male ratio is about 60:40. I am surprised by that last bit of information because in most spas in India, the ratio is reverse. However, this is not a spa, and perceptions make a great difference. I see the relaxed attitude of other women clients myself, when I go in for a session of head massage, kansavati and mud pack.

The Ayurveda Centre: As compared to the Naturopathy centre, the Ayurveda centre is fairly new and small. It was set up as a separate entity from the hospital as recently as 2007. With six small treatment rooms, and six therapists (three male, three female), the Centre is overseen by resident Ayurvedic doctor, Dr. Gururaj Doddoli and visiting senior doctor, Dr. Jagdish Bhutada. Dr. Bhutada is based in Pune and prepares the medicated oils that are used in the treatments at the centre himself.

The centre mainly offers Panchakarma, an Ayurvedic method of detoxification that includes emetics, enemas, inducing diarrhoea, nasal administration and blood letting. While its effectivity is tried and tested, it is perhaps not the choice of therapy for the faint-hearted. It probably also explains why there are fewer takers for Panchakarma as compared to the non-intrusive Naturopathy treatments. However, the Ayurveda centre also offers a la carte choices to those who seek only relaxation and not detoxification. The most popular among those standalone therapies are the Potli massage, Abhyangam and Shirodhara.

With the unavailability of trained therapists locally, Kaivalyadhama sources locals with little or no formal training, and trains them at the centre (likewise for the Naturopathy centre) for about three months by the residing Ayurvedic doctors.

Matters of the spirit: For those seeking wellbeing beyond their bodies, Kaivalyadhama also has provisions for spiritual guidance in the form of Swami Maheshananda ji. Swami Maheshananda is the second generation disciple of the founder, Swami Kuvalayananda. He is not only the chairman of Kaivalyadhama, but also the spiritual guide of the organisation. Swamiji lives in a kutir (hut) in a secluded part of Kaivalyadhama, although he is accessible to anyone who wishes to see him. He conducts a pooja and havan (sacrificial fire) every morning and evening, and visitors are welcome to partake in the proceedings.

I go to meet him, and we talk of matters material and spiritual.In his gentle manner, he explains to me the ideology that the institution is based on. He emphasises the need for internal change before Yoga or anything else can take effect. He uses the analogy of plant and water for the body and Yoga. “Yoga,” he says, “is like water for a plant. You needn’t and shouldn’t pour in vast quantities at one time. A little every day is what is required. If the water doesn’t reach the plant, it is not the fault of the water. It is the gardener’s fault. Perhaps, he hasn’t removed an obstacle, a stone in its path,” he illuminates.

I nod at the simple yet profound wisdom of his statements, and soon take leave. Kaivalyadham’s effectivity through simplicity, discipline and Yoga affects me in the same profound way. And I am sure it affects people similarly, who come back to it again and again. It is not for nothing that one of the oldest Yoga institutions in the world continues to thrive way into the 21st century.    

 This article appeared in the May-June 2012 issue of Spa Mantra

Autobiography of a Yogi by Paramhansa Yogananda: Impressions

Autobiography of a Yogi is, in the least, extraordinary. Little wonder that this book has been a consistent international bestseller for a number of years. The book, primarily written for Western readers, discloses the fascinating life of a yogi. But it will astound a modern Indian reader as much as it will his Western counterpart – equally far removed as we are from the ancient spiritual lifestyle of India. Page after page, I have been surprised, awed, and even faced moments of disbelief, as the yogi shared his life’s journey with me. And although I’ve read a fair bit about Hinduism, never before have I come across such details about the life of a Hindu spiritual seeker. Swami Yogananda also says in the book that most yogis live highly secret lives and are loathe to publicity, because their exalted ways may appear at best unbelievable or ridiculous or both to a common man.

Swami Yogananda goes to the West (primarily America) and writes this book in compliance with the order of his guru, Swami Yukteshwar, and indirectly, the order of his param gurus, Lahiri Mahasaya and Babaji. All these gurus’ life sketches have been given in the book – each more fantastic than the other. Babaji, the author tells us, is the undying Mahavtar, who is perhaps centuries old, but looks like a young man. He travels the Himalayas with a small band of followers, and materializes at will before his disciples whenever he wants to give them a message. Lahiri Mahasaya, the yogavatar, following Babaji’s command spreads the art of Kriya Yoga – a scientific yogic method that accelerates spiritual growth - among the masses. Swami Yukteshwar, the jnanavatar and Lahiri Mahasaya’s disciple, is the stern guru, who guides the author through the mystical bylanes of realization. Swami Yogananda speaks freely of the miracles these saints performed, and gives glorious accounts of their amazing spiritual attainments and powers. The reader will discover many such amazing details within the pages of the book.

Swami Yogananda also recounts the life of various other saints and great men and women he has met in his lifetime, elucidating their respective spiritual achievements. These other illustrious personas include Rabindranath Tagore, Mahatma Gandhi, the great horticulturist, Louis Burbank,  and various saints who don’t eat, sleep, kill tigers with their bare hands, and perform such everyday miracles.

But before his travels lead him to these exalted souls, the author writes about his origins in Calcutta, the finding of his guru, Sri Yukteshwar, days spent in rigorous spiritual training with his guru at his ashram, his academic course in severe strife with his spiritual one, and his own gradual growth from a spiritual sapling into a big soul-tree, replete with his own daily insights and sometimes, miracles.

The author then sets sail, with much trepidation, to the West to fulfill his guru’s command of spreading the message of Yoga in the spiritually-parched West. Despite his limited command of English, Swami Yogananda sets forth on the arduous path. But with his guru’s blessings, he not only delivers a series of very successful lectures across countries over the years, but also sets up various schools of spiritual learning.

One wonders how Swami Yogananda could ever have been deficient in English, considering the book has been written in a fairly lofty language. His childlike wonder, however, stays intact as he unravels various treasures of the spirit and this planet. While his accounts of the West are informative, it is the narration of the various Yogic phenomena that is the high point of this book. The chapter on ‘The resurrection of Sri Yukteshwar’, for example, has some jaw-dropping spiritual secrets in it, and the reader is left with hair-raising recollections for several days.

This spiritual masterpiece has been more than a book for me. It has sowed a tiny seed of restlessness in my soul, and my eyes are now ever on the lookout for a guru, if one be assigned for me by Providence.