Gorakh Sabadi 313, (The Sayings of Gorakh Nath)

गोरख सबदी Gorakh Sabadi 313
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जोग अवरण जोग अभेदं, जोग अषंडित जोग अछेदं |
जोग जति सति जोग दया, येहा ग्यान जति गोरष कह्या ||३१३||
joga avaraṇa joga abhedã, joga akhaṇḍita joga achedã,
joga jati sati joga dayā, yehā gyāna jati gorakha kahyā.
Yoga is not varna, yoga is not divided,
yoga is wholeness, yoga is flawless,
yoga is meditation, virtue, yoga is compassion,
this is wisdom, says Jati Gorakh. (313)
यह सबदी गोरखनाथ के शब्दों में योग का सार कथन है। योग वर्णाश्रम नहीं है; हठयोग, राजयोग शैव, वैष्णव, वैदिक, हिंदू, मुस्लिम, इसाई आदि विचार विभाजन नहीं है योग; योग मन की समग्रता है, सो योग परिशुद्ध है, जो विचार का इस्तेमाल कर सकती है परंतु विचार अपने आप में समग्रता नहीं; योग का ग्यान जत सत सूं दया-करुणा है!
This Sabadi sums up the essence of yoga in Gorakhnath's words. Yoga is not varnāshram; yoga is not divided into Haṭha Yoga, Rāja Yoga, Shaiv, Vaishnav, Vaidik, Hindu, Muslim, Christian and so on; yoga is wholeness of the mind, which can make use of thinking but not vice versa, and so yoga is flawless; the wisdom of yoga is compassion arising from meditation and virtue!
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[@easternbarbell2357]

In ancient times, India developed a structured society in the form of Varnāshram Dharma, where the class of men was divided into four varna (divisions); political, social, economic and religious. In these ancient times, the varna of a person was determined by profession, occupation, aptitude, learning, and not by birth. The varna system eventually degenerated into the caste system known today. जोग अवरण (joga avaraṇa) may be interpreted as "yoga without divisions based on varna", explicitly implying that the path of yoga transcends social categories and caste-based barriers. In this context, yoga is presented as a universal spiritual practice that is accessible to everyone, regardless of their varna or social class. It reinforces the idea that true yoga is without external distinctions like caste, profession, or societal roles, emphasizing inner qualities and spiritual pursuit over worldly divisions. In truth, no barriers exist in yoga, even death itself is no barrier for a true yogi. May Ādinātha bless the good work you are doing Guru ji.

[@yogisurajnathgurubudhnathj8457]

@@easternbarbell2357, Gorakhnath and Siddhas, like the school of Buddhas, deny Varnashram dharma or social system altogether, and it is not by emotion but with transparency implied. Siddha-Buddha sense denies Varnashram by understanding the nature of our consciousness, which moves in relationship and basically it is not seperated, it goes entering into each other. So we are responsible for ourselves and for the movement of life as a whole. Further, lus understand that Adinath is but a thought projected character, and has no reality apart from thought. Please look into the following Gorakh Sabadi and understand it philosophically clearly: गोरख सबदी Gorakh Sabadi 173 ~~~~~~~~~~~~~~~~~~ दाबि न मारिबा षाली न राषिबा, जांनिबा अगनि का भेवं | बूढी हीं थै गुरबानी होइगी, सति सति भाषंत श्री गोरष देवं ||१७३|| dābi na māribā khālī na rākhibā, jā̃nibā agani kā bhevã, būḍhī hī̃ thai gurabānī hoigī, sati sati bhāṣanta śrī gorakha devã. Don't try to suppress the mind, don't keep it vacant. Learn the mystery of fire. It is very ancient and emerges as the guru’s teaching. True, it is true, says Gorakh Dev. (173) Physically, there is a beginning, a sustaining and an end of every thing, be they plants or planets, humans or other creatures. However, psychologically, for conscious beings, there is no specific beginning of the consciousness of any being. Our consciousness, which deep down is a collective stream in time, in life (day to day living) and death (physical death) is an ebb and flow among vary many beings, not individually separated, but continually in flux without any beginning, and it could go on and on infinitely if there is no ending to it in the fire of observation, meditation. This is very important to understand, so that ideas and ideologies in the name of the first and last, Adinath, Adiyogi, Hirnyagarbha, Adam and Eve, ātmā and Paramātmā, Shiv-Pārvati, Last Day or Qayāmat, avatar and so on are seen to be faulty and cast aside. Our consciousness, the boiling stream of mental impressions, of bhāva-pavanā, is rooted in the infinite past (būḍhī, primeval) and moves in an ebb and flow. It is a chain of causation, and has infinite potential to go on and on. The fire of observation is its breaking and ending. The fire of meditation is the ending of time into bodhi, that is, the emptying of būḍhī into gurubānī, intelligence. 🌿