For example, inscriptions suggest a general of the Yadava king Ramacandra donated a village to a yogi in 13th-century. RespectĪrcheological evidence suggests that in some contexts and regions, yogi of the Nath Siddha tradition were respected and recognized in India. Iddha means 'realized, perfected one', a term generally applied to a practitioner ( sādhaka, sadhu) who has, through his practice ( sadhana), realized his dual goal of superhuman powers ( siddhis, 'realizations', 'perfections') and bodily immortality ( jivanmukti). Dāna: generosity, charity, sharing with others Ī sculpture of Gorakhnath, a celebrated yogi of Nath tradition and a major proponent of Hatha yoga.Santoṣa: contentment, acceptance of others and of one's circumstances as they are, optimism for self.Tapas: austerity, persistence and perseverance in one's purpose.Mitāhāra (मितहार): moderation in diet both in terms of quantity and quality.Ārjava (आर्जव): non-hypocrisy, sincerity.Satya (सत्य): truthfulness, non-falsehood.Ahiṃsā (अहिंसा): nonviolence, non-harming other living beings.Akshaya Banerjea, Philosophy of Gorakhnath Ī yogi or yogini lives by other voluntary ethical precepts called Yamas and Niyamas. A yogi advances in the path of self discipline (practice) and aspires to spiritually realize truth. A philosopher advances in the path of rational logic (theory) and wants to intellectually understand the Truth. But they differ in their modes of approach. Ethical dutiesīoth a yogi and a philosopher are seekers of an absolute truth. In the second view, sexuality is a yogic practice, and one broadly revered through the lingam– yoni iconography of Shiva– Parvati, the divine yogi–yogini in Hindu mythology. The second view, found particularly in Tantra traditions according to David Gordon White, asserts that sexuality is an additional means for a yogi or yogini to journey towards and experience the bliss of "one realized god-consciousness for oneself".
It is not considered, states Stuart Sovatsky, as a form of moralistic repression but a personal choice that empowers the yoga practitioner to redirect his or her energies. One view asserts restraint in sexual activity, towards monk- and nun-like asexuality, as transmutation away from worldly desires and onto a spiritual path. There have been two parallel views, in Hindu texts, on sexuality for a yogi and yogini.
This is true of man in general and the Keśin in particular, but the latter has mastered and transformed these contrary forces and is a visible embodiment of accomplished spirituality. The Hindu scripture Rigveda uses words of admiration for the Yogis, whom it refers to as Kesin, and describes them as follows (abridged): Ĭarrying within oneself fire and poison, heaven and earth, ranging from enthusiasm and creativity to depression and agony, from the heights of spiritual bliss to the heaviness of earth-bound labor. The earliest evidence of yogis and their spiritual tradition, states Karel Werner, is found in the Keśin hymn 10.136 of the Rigveda, though with the terminology of Rudra who evolved into Shiva worshipped as the lord of Yoga in later Hinduism. Further information: Yoga Vasistha, Yoga Yajnavalkya, Yoga-kundalini Upanishad, and Yogasutra