69 Books Like Philosophy of Gorakhnath

I love the extraordinarily intricate ideology of the Nāth Yogis, or Siddhas, magisterially described in this study brimful with historical and religious data.

This is one of those books that blow your mind and leave you in awe. I am especially captivated by the efforts to translate the methodology of Indian alchemy into the practice of Yoga that the book describes. “As in metal, so in the body” was the motto of Indian Siddha practitioners who strived to imitate the process of perfecting the metals by perfecting the body.

It was exactly this book that set me on the path of doing Ph.D. research with a focus on the Nāth Yogis.  

I am humbled by Mallinson’s scholarship and the breadth of erudition displayed in this study. We have grown accustomed to associate Haṭha Yoga with what is, properly speaking, “modern postular Yoga,” and Mallinson’s book is one of those recent studies where the difference between the two is starkly demonstrated with his focus on an early text belonging to the former category and its subject matter.

I admire his attention to textual and historical details, attentiveness to the context, and deep understanding of the religious, cultural, and philosophical ideas and associated practices related to the subject matter. There is a whole world of erudition couched between the pages of this extraordinary book. 

I find extremely interesting the mix of historical scholarship and anthropological fieldwork so vividly presented in this study, as in the other work, by Véronique Bouillier.

She has a particular penchant to focus on and engage with the tension in the ideology and lived experience of her chosen subjects, be it between ancient stories about the Yogis and the lifestyle of the contemporary ascetics or between the ethos of the warriors and the ethos of the renouncers (as the former, in particular kings, become the latter, in popular legends), which gives particular attraction to her elegant and learned exposition.  

What I like about this collection of essays on the Nāth Yogis is its breadth and diversity: scholars from five countries engage historical, religious, philosophical, folkloristic, textual and anthropological fields of pertinent inquiry. The reader is left with a feeling of truly coming closer to understanding the Nāths, once a very influential religious denomination that often considers itself separate from the dominant Hindu and, to a lesser degree, Muslim environments.

I admire the sense of self-esteem and self-identity displayed, for example, in the ideas about the inner worlds, the whole cosmos contained within the Yogi’s body, as described in David White’s contribution to the anthology. To my mind, the Nāths’ conceptions about the hidden properties of the human body represent the South Asian esotericism par excellence. This collection offers an insight into their world that truly abounds in erudite riches.  

Bhagavad Gītā. This is an indispensable primary source for yoga philosophy and practice, and there are many translations: by Edgerton, Easwaran Eknath, Van Buitenen, Sargeant, A. Mahadeva Sastri, H. Maheshwari, Mascaro, and others.

Unfortunately, the Gītā has been used for political ends, but I daresay it transcends politics. It continues the traditions of meditation of older Upanishads—jñāna-yoga, the “yoga of knowledge”—and introduces karma-yoga, the “yoga of action,” with principles that can be applied in practically every endeavor of life. No longer does practice require seclusion. Although the context is a battle, Krishna, the yoga teacher, urges ahiṃsā, “non-injury,” and other yogic values that can be put into play in practically anything that you do. Bhakti-yoga, the “yoga of devotion and love,” is a third broad type of practice laid out in the Gītā. Eliade disparages bhakti as yoga for the masses but surely it… show more.

The findings in this book have opened my eyes to a truly unique moment in the history of cross-cultural translation and non-Western philosophy by showing how pre-modern Indian metaphysical teachings in Sanskrit were refashioned by the Persian Sufi philosophical tradition in early modern South Asia. I particularly recommend Translating Wisdom because it clearly points to an alternative quest for wisdom for those who wish to escape the stranglehold of Anglo-American and European epistemic systems.

My mother introduced me to the Bhagavad Gita at a young age, but this particular translation and commentary was my most recent read.

One of my favorite concepts is the idea that our lives are moral battlegrounds for self-betterment and that our soul reincarnates through various lives to improve upon itself; and of course, karma yoga (the theory of karma), which is intrinsically linked with the concept of reincarnation.

I find it difficult to speak further about this book because I really cannot do the Gita or its themes justice in my own words. Those interested should try it out for themselves and understand it in their own way.

The most insightful guide to the best-known text about yoga philosophy. Among other things, it explains why yoga isn't all about "eight limbs", since the main technique is one-pointed focus and physical contortions are later inventions. Patañjali’s pithy one-liners are hard to interpret without more context. Instead of filling in the gaps to fit modern assumptions, Bryant draws on traditional commentaries to clarify meanings. 

Bhasa, the ancient Indian poet and dramatist, who lived two thousand two hundred years ago, was perhaps the first one to think of an alternative ending to Mahabharata in his play, Pancharatra. His Oorubhanga was the first play to be sympathetic to Duryodhana, the antagonist of Mahabharata. In Pratihna- Yaugandharayanam, one of the classical Sanskrit plays in this collection, a wooden elephant in which soldiers hide is used, making us wonder whether the Trojan horse was inspired by this ancient play or vice versa. No one has reimagined Mahabharata more boldly than this dramatist of antiquity.

I love beautiful things and have been able to share beautiful things with my students with the help of Martha Selby’s translations and discussions of love poetry in three languages: Sanskrit, Prakrit, and Tamil.

This book explores the subtle joys and sorrows of love–love shared and love thwarted, love enduring and love grown stale, love that is playful and love that is cruel. The women’s voices, in particular, leap off the page. Readers are invited to feel the ways that these ancient poems still resonate, as well as to discern the specificity and distinctiveness of these Indian conceptions.