Gokul Yoga

Gokul Yoga A Yoga Sanctuary for Everyone Welcome to Gokul Yoga page

Gokul Yoga, founded by Jani Jaatinen a.k.a.
(46)

Gokulacandra (www.gokulacandra.com) from Finland is dedicated to sharing with you a variety of truly authentic styles of yoga classes, workshops, retreats and teacher trainings. The Gokul Yoga System is a holistic and traditional approach to the practice of Yoga. Its holistic quality comes from the inclusiveness of working through Physical, Energetic/Emotional, Mental/Intellectual, Existential, an

d Spiritual platforms simultaneously which is fundamental to the Patanjala Yoga process. Gokul Yoga System has been compiled and organized by Mahayogi Gokulacandra dās as an effort to protect and perpetuate a pure lineage of Yoga practice through a legitimate succession of disciples (Gaudiya Vaisnava Sampradaya) going back thousands of years to its origins. The parallel syncretism of Patanjala Yoga as part of Bhakti Yoga has been particularly entrusted to M.Y. Gokulacandra, allowing him to share this ancient tradition in a legitimate way. Conveniently located in the suburb of Luyang, our classes are taught in a tranquil and eco-friendly environment for every level of practitioner. We encourage a non-competitive attitude among our students, with a higher priority placed on internal development than outward achievement. Gokul Yoga invites you to come in and share the practice of yoga together, regardless of age, size, gender, fitness, diet and lifestyle. General Information:

- Yoga mats are provided as are props such as blocks and straps which we may use to assist students in postures.

- For your first visit we suggest that you arrive at least ten minutes before the start time.

- We recommend wearing comfortable clothing. Try not to attend practice with a full stomach (it takes 1 hour to digest a snack and 3 hours for a full meal).

- Mobile phones are to be switched to silent mode during the class.

- Be kind and loving to yourself, accepting where you are. Realize its ok to come out of the pose early, allowing yourself to be intuitive to your body.

Verse 25vaikrtad ahamkarat ekadasakah sattvikah pravartate tanmatrah butadeh sa tamasah taijasad ubhayamvaikrtad - vaikr...
16/11/2024

Verse 25

vaikrtad ahamkarat ekadasakah sattvikah pravartate tanmatrah butadeh sa tamasah taijasad ubhayam

vaikrtad - vaikrta; ahamkarat - structure of ego; ekadasakah - eleven; sattvikah - mode of goodness; pravartate - evolves; tanmatrah - principles of perception; butadeh - from bhutadi; sa tamasah - abound in tamasa; taijasad - taijjasa ego; ubhayam - both

Vaikrta ahamkara gives birth to the set of eleven. Five elements comes from the Bhutadi. These are considered as tamasic. From Taijjasa ego comes both.

Vaikrta ego is sattvic part of the identity where we mainly identify through the knowledge. It is the source of the eleven senses including the mind.

Bhutadi ego is tamasic and Mahabhutas evolve from it.

Taijjasa ego stems from rajas, it brings together five elements and eleven senses through the Tanmatras.

Borneo Yoga Retreat, Malaysia17-23 November 2024Xiamen, China29 Dec 2024 - 22 Jan 2025 India Parikram 31 Jan - 14 FebMex...
15/11/2024

Borneo Yoga Retreat, Malaysia
17-23 November 2024

Xiamen, China
29 Dec 2024 - 22 Jan 2025

India Parikram
31 Jan - 14 Feb

Mexico City
20-23 March

São Paulo, Brazil
29 March - 2 April

Badarik’s Ashram, Brazil
5-6 April

Bogota, Colombia
12-20 April

Croatia
1-15 June
~

Verse 23buddhih adhyavasayah dharmah jnanam viragah  aisvaryam etad rupam sattvikam asmat viparyastam tamasambuddhih - i...
14/11/2024

Verse 23

buddhih adhyavasayah dharmah jnanam viragah aisvaryam etad rupam sattvikam asmat viparyastam tamasam

buddhih - intellect, faculty of discrimination; adhyavasayah - is will; dharmah - the essence; jnanam - knowledge; viragah - dispassion; aisvaryam - power; etad rupam - it’s forms; sattvikam - originates from sattva; asmat - from this; viparyastam - reverse; tamasam - originates from tamas

Buddhi is the centre of conditioned will. Dharma, knowledge, dispassion and power are it’s effects in the state of sattva. And opposite of these when tamas predominates.

Original will, sweccha, is directed through the viveka, faculty of the buddhi towards the lower levels of the intellect and the mind.

Sattvic buddhi gravitates naturally towards the swadharma. It has tendency to move more subtle level, away from the senses.

Buddhi is the hub of vidya, material knowledge. Material understanding is formed in buddhi.

Higher states of buddhi, starting from Viveka, are naturally moving towards the more sattvic levels of awareness. This movement pulls prana from senses inwards and makes one naturally more detached.

When the buddhi is sattvic, it is strong. When the senses and mind connect with tamasic and rajasic objects, buddhi becomes more weak.

Verse 22prakrteh mahan tatah ahamkara tasmat ca sodasakah ganah sodasakat tasmad api panchabhyah panca bhutaniprakrteh -...
13/11/2024

Verse 22
prakrteh mahan tatah ahamkara tasmat ca sodasakah ganah sodasakat tasmad api panchabhyah panca bhutani

prakrteh - from matter; mahan - originating from mahat; tatah - from that; ahamkara - maker of I-ness; tasmat ca - and from that; sodasakah ganah - evolves sixteen; sodasakat tasmad api panchabhyah - five of these sixteen; panca bhutani - five elements

From prakrti evolves mahat. From mahat comes the structure of ego; from this evolves the sixteen. From five of these sixteen evolves mahabhutas.

Prakrti, material nature, is the source of mahat, subtle body of the universe. Mahat is the subtle cause of the material identity.

Ego is the source of the sixteen. Sixteen consist of eleven senses and Tanmatras.

Eleven senses are are five knowledge acquiring senses, five working senses and the mind. Mind is the original source and the destination of the senses.

Tanmatras, the essence of the sense perception, is the source of five gross elements.

Five elements are: solids, liquids, radiative energy, gases and space (ether).

Verse 20tasmat tatsamyogat acetanam lingam cetanavat iva kartrtve api udasinah karteva bhavati tasmat - therefore; tatsa...
10/11/2024

Verse 20

tasmat tatsamyogat acetanam lingam cetanavat iva kartrtve api udasinah karteva bhavati

tasmat - therefore; tatsamyogat - from the connection with the self; acetanam lingam - non conscious evolute; cetanavat iva - appears conscious; kartrtve api - gunas are the doer; udasinah - neutral; karteva bhavati - appears as doer

Therefore through this connection non conscious object appears as conscious and through the gunas self appears as doer.

When purusa is absorbed into the prakrti perception changes. Non conscious matter appears to be conscious and conscious spirit appears non conscious (or nonexistent).

This illusion is based on asmita. When the sveccha, pure will is directed towards the gunas it reflects as swabhawa, reflected nature giving birth to asmita sense of I-ness and Ahamkara, structures of the ego.

Purusa has desire and desire makes matter move through the Isvara so individual self is not directly controlling the movements of the matter. Isvara is the ultimate cause of the action.

Verse 19tasmat ca viparyasat asya purusasya saksitvam siddham kaivalyam madhysthyam drastrtvam akartrbhavah catasmat ca ...
09/11/2024

Verse 19

tasmat ca viparyasat asya purusasya saksitvam siddham kaivalyam madhysthyam drastrtvam akartrbhavah ca

tasmat ca viparyasat - and from that contrast; asya purusasya saksitvam siddham - purusa is proved to be witness; kaivalyam - aloneness; madhysthyam - neutral; drastrtvam - seer; akartrbhavah ca - and non doer

And from that contrast is purusa proved to be witness, alone, neutral, seer and non doer.

Purusa, the self, is witnessing the movements of the material energy.

We are never really directly connected to the material energy, self is qualitatively quite different from it. When we identify non self as self we lose the connection to the God, and other living beings as well. We enter into the state of aloneness.

When soul reaches the state of Kaivalya, self becomes indifferent to this material energy.

Self is neutral to matter. Matter does not touch the self, self does not touch the matter.

Self is conscious, self is the seer of the states of material awareness. Self is the seer of the self, self is the seer of the Supreme through the absolute free will of the Supreme.

We are not doers, matter is controlled by the Supreme. It is moved by Isa through our desires. It is illusion that we are the doers.

Verse 18purusa bahutvam siddham pratiniyamat janana marana karananam ca eva pravrtteh ayugapat traigunya viparyayatpurus...
08/11/2024

Verse 18

purusa bahutvam siddham pratiniyamat janana marana karananam ca eva pravrtteh ayugapat traigunya viparyayat

purusa bahutvam siddham - plurality of the soul is proved; pratiniyamat - through the individual nature of the karma; janana marana karananam - of the birth, death and instruments; ca eva - and also; pravrtteh ayugapat - beacause of non-synchronized actions; traigunya viparyayat - because of the modifications of the gunas

Plurality of the souls is proved through the individual nature of the karma, the birth, death and instruments of cognition and also through the non-synchronized actions and diverse modifications of the gunas.

Self has its eternal, individual, nature. The reflection of that eternal nature is seen through the karma. Every living being is following his/her specific karmic path and perceive the material nature from slightly different angle.

Free will of individual soul makes us act in non-synchronized and sometimes unpredictable manner.

Consciousness attracts the gunas and soul’s personal level of condition attracts unique combinations of the modes of material nature.

This is how the existence of the individual self is perceived through the

Verse 17sanghata pararthatvat trigunadi-viparyayat adhistanat bhoktrbhavat ca pravrtteh kaivalyartham purusa astisanghat...
07/11/2024

Verse 17

sanghata pararthatvat trigunadi-viparyayat adhistanat bhoktrbhavat ca pravrtteh kaivalyartham purusa asti

sanghata pararthatvat - matter is for spirit; trigunadi-viparyayat - absence of the gunas; adhistanat - because there must be controller; bhoktrbhavat because there must be experiencer; ca - and; pravrtteh kaivalyartham - because actions leading to freedom; purusa asti - spiritual personality exists

Existence of the self is proved by following ways: matter exist for the spirit, there is reality beyond the gunas, there must be controller, there is experiencer and through the existence of the path leading towards the freedom from matter. This is how spiritual personality is established.

Cause can be known partially through its effects. Original self is reflected on matter and by studying this reflection one can move towards the self.

One way to move towards the self realization is to perceive how the matter does not have any independence but is moved by the spirit.

There has to be source for the gunas and that source has to be beyond the gunas.

Prakriti is divine energy and controlled directly by the Supreme and indirectly by minute souls.

To be alive is to experience. Self is the experiencer of the fluctuations of material energy.

Path to Kaivalya is the proof of existence of the Kaivalya. Goal can be seen through the path.

Matter proves the spirit, awareness of the matter proves the spirit.

Verse 15 and 16avyaktam karanam asti bhedanam parinamat samanvayat ca saktitah pravrtteh karana karya vibhagat avibhagat...
06/11/2024

Verse 15 and 16

avyaktam karanam asti bhedanam parinamat samanvayat ca saktitah pravrtteh karana karya vibhagat avibhagat vaisvarupyasya trigunatah pravartate ca samudayat parinamatah salilavat prati prati guna asraya visesat

avyaktam karanam asti - unmanifest is the cause; bhedanam parinamat - because of finite nature of the evolutes; samanvayat - because of homogenous nature; saktitah pravrtteh - because efficiency of cause; ca - and; karana karya vibhagat - distinction between cause and effect; avibhagat - merging; vaisvarupyasya - total sum of effect; trigunatah - three gunas; pravartate - emanate; ca - and; samudayat - through combination; parinamatah - through merging; salilavat - like water; prati prati guna asraya visesat - through difference arising from diversity of objects

The Unmanifest exists because: objects have finite nature, because of homogenous nature of the material nature, evolution appearance as energy, cause and effect are different, effects merge into each other, it operates through the three gunas through the merging and modification. It acts like a water arising from diversity.

Here existence of Avyakta, unmanifested nature beyond manifested nature is proved through its effect (Vyakta). Infinity exists because of finite nature of the material objects.

All matter is ultimately made of same substance, three gunas. These three energies can create evolutes more gross than they are but not evolutes more subtle than their own essence. So gunas must have some external source since all material objects have their origin.

Matter is energy, energy have source, avyakta. Cause has to be higher than effect. Gunas are mutually dominating so they can’t be each other’s cause.

Vyakta, manifested reality, the material reality can be compared to water. It flows as a one unit and gunas can’t be really separated from each other. Material energy covers the consciousness with it’s waves.

Verse 11vyaktam trigunam aviveki visayah samanyam acetanam prasavadharmi tatha pradhanam puman tadviparitah ca tathavyak...
02/11/2024

Verse 11

vyaktam trigunam aviveki visayah samanyam acetanam prasavadharmi tatha pradhanam puman tadviparitah ca tatha

vyaktam - manifested reality; trigunam - three gunas; aviveki - indistinguishable; visayah - objective; samanyam - common; acetanam - non-intelligent; prasavadharmi - prolific; tatha - so; pradhanam - primordial matter; puman - the soul; tadviparitah - reverse; ca - and; tatha - also

Manifested reality is made of three gunas, it is indistinguishable, objective, common, non-nintelligent, prolific as is also primordial matter. Self is opposite.

Prakrti is made of gunas, three modes of the material nature. These gunas are aksara, imperishable and can be seen thus spiritual.

This world can’t be defined. It is constantly changing and perception of it is based on upadhis, misidentifications.

Prakriti is separated from self and it has it’s own existence which is not directly depending on perception.

Prakriti is not self-aware, prakrti is not self-intelligent it does not have ability to experience or structure the experience. Purusa is alive.

Prakrti is not one, it is many. Pradhana shares same qualities.

Spiritual self is opposite to Prakrti in many ways. Self is nirguna, beyond the gunas, imperishable and conscious.

Verse 8tatanupalabdhih sauksmyat an abhavat karyatah tat ca karyam mahat adi prakrti sarupam virupam catatanupalabdhih -...
30/10/2024

Verse 8

tatanupalabdhih sauksmyat an abhavat karyatah tat ca karyam mahat adi prakrti sarupam virupam ca

tatanupalabdhih - non-perception; sauksmyat - subtle nature; an abhavat - not because of its non-existence; karyatah - through the effects; tat upalabdheh - as it is perceived; tat ca karyam - it’s effect is; mahat adi - mahat and the rest; prakrti sarupam - similar to prakrti; virupam ca - and dissimilar

Non perception of the object stems from subtlety and not from non existence. Object is perceived through it effects. These effects are Mahat etc. Some of them resemble prakrti some of them not.

If senses vibrate on more gross level than the object, senses can’t perceive the object.

Objects that can’t be perceived directly, can be experienced through the effects.

Object is defined through its qualities. Qualities of the object leaves imprint into the object’s environment. This mark of the object is it’s effect.

Address

House No. 1 Lot 21, Lorong Seladang, Jalan Maktab Gaya, Taman Seri Gaya
Kota Kinabalu
88300

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Welcome to Gokul Yoga page Gokul Yoga, founded by Jani Jaatinen a.k.a. Gokulacandra (www.gokulacandra.com) from Finland is dedicated to sharing with you a variety of truly authentic styles of yoga classes, workshops, retreats and teacher trainings.

The Gokul Yoga System is a holistic and traditional approach to the practice of Yoga. Its holistic quality comes from the inclusiveness of working through Physical, Energetic/Emotional, Mental/Intellectual, Existential, and Spiritual platforms simultaneously which is fundamental to the Patanjala Yoga process. Gokul Yoga System has been compiled and organized by Mahayogi Gokulacandra dās as an effort to protect and perpetuate a pure lineage of Yoga practice through a legitimate succession of disciples (Gaudiya Vaisnava Sampradaya) going back thousands of years to its origins. The parallel syncretism of Patanjala Yoga as part of Bhakti Yoga has been particularly entrusted to M.Y. Gokulacandra, allowing him to share this ancient tradition in a legitimate way. Conveniently located in the suburb of Luyang, our classes are taught in a tranquil and eco-friendly environment for every level of practitioner. We encourage a non-competitive attitude among our students, with a higher priority placed on internal development than outward achievement. Gokul Yoga invites you to come in and share the practice of yoga together, regardless of age, size, gender, fitness, diet and lifestyle. General Information: - Yoga mats are provided as are props such as blocks and straps which we may use to assist students in postures. - For your first visit we suggest that you arrive at least ten minutes before the start time. - We recommend wearing comfortable clothing. Try not to attend practice with a full stomach (it takes 1 hour to digest a snack and 3 hours for a full meal). - Mobile phones are to be switched to silent mode during the class. - Be kind and loving to yourself, accepting where you are. Realize its ok to come out of the pose early, allowing yourself to be intuitive to your body.


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