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stambhi, nidra, dahini, bhramini and Sosana are the five dharanas (143-154).
Dhyana is saguna and nirguna. How to perform these with the help of different mudras is then described. (157-170).
The yogi is without any upadhi. By upadhi is meant the lack of proper knowledge of things. (173). Then comes samadhi, which is the union of the soul and the mind (176).
Note : In this Ms. are found many slokas which are similar to the slokas found in the Hathayoga Pradipika. Though we find much more detail of the asanas etc. in the Hathayoga Pradipika, yet this Yoga-Martanda by Gorakanath deals in short with all the important aspects of yoga. Hence We might consider this as an important Ms. belonging to the Natha Yogis.
5. GORAKH UPANISAD.
This MS is in mixed Hindusthani and Rajasthani.
It explains the meaning of Gorakh Upanisad, as this look is well known amongst the siddhas. This book which liberates the devotee, described how Isvara and Jiva were the products of the Mahabhuta which again was the product of some अनिर्वचनीय पदार्थ i.e., an undefinable object.
This entity is beyond the form and the formless. It is द्वैताद्वैत रहित, सदानन्द स्वरूप and it is the Natha.
In the Natha cult the 'god' or devata is beyond even the advaita, but it has iccha, jnana and kriya saktis through which the pinda and brahmanda are created.
The 'one' manifests itself into nine forms which are Satyanath, Santosanath, Kurmanath, Adinath, Sarvanath, Matsyendranatha, his son, and his disciple Sri Gorakhnath.
Note: The name of Matsyendra's son is omitted and one name of Dandanath is not mentioned in these lines. Later on we find the name of Dandanath.
How Nirrantarnath is attainable is explained here thus :- There are two ways — the kula and the akula. The kulamarga is Saktipatha, while akulamarga is the Caitanyapatha.
The Natha, who is beyond the dvaita and advaita, becomes advaita and then dvaita and then again the nine Nathas for all practical purposes. The meanings of the names of the nine Nathas are given.
