Outlook Nath, the difference from other traditions

(Selection is made on materials nathas.org.ua Sri Yoga Matsyendranatha)

Taking all forms of God

"Shakti-vada" - the so-called world Nath, which implies acceptance of all forms of deities as
different manifestations of a single supreme Shakti. Higher Shakti - this is one of Kula (family)
Deities. Nathas not deny any form of God. Any worship of a particular deity promotes bhakti
(devotion), and if this bhakti really occurs, then the perception adept this or that school changes
regarding the phenomenal world of forms.
He becomes able to see all forms of manifestation of the one Absolute. However, students should
not delude quickly overestimating their ability and level. Desire to worship many forms of Deities
and can come from a rather selfish motivations household, such as magic, but it is not bhakti in its
very basis. Perception of all these forms as a higher Absolute and appropriate attitude towards
them - this one, and the perception of them as some "spirits" with the desire to subordinate - is
quite another. This trend is very common in various esoteric communities. This attitude - there
Devi aparadha (contempt of the Divine) as adept wishes to subdue one or another aspect of Shakti,
"bargaining" through the commission of a particular sadhana siddha or result. Unfortunately, this
is a notice not all. It is important to household desires do not exceed the basic spiritual aspiration.
Yogi yogi should be tracking and aware of what is happening in his soul as a whole. If these
worship contribute to that realization, it may be acceptable to him. The desire to change one
another deity is often born out of the mind and Bhakti in itself - it is not something mental that
can identify and analyze for constituents.

Every Hindu religious system gives its definition that is bhakti as it is acquired, developed and
enhanced, ultimately all are inclined to worship or other Ishtadevate. It is believed that any deity
of Hinduism has both transcendent and immanent aspects, and may include other forms of deities.
Therefore, in many religious schools are usually a number of deities worshiped. There are manylist of names (include 108, 1000 names) of these deities. In this respect, Hinduism is quite flexible,
especially Tantrism. Followers of Natha Sampradaya recognize deities and not only Hindu, but for
sadhana in reverence of all them have a specific need, just as it makes no sense to perform all the
asanas 84,000,000 told Shiva.
Nathas of all the deities Shiva and preference especially its manifestation - Gorakshanatha.
Gorakshanath - it herself sunyata (emptiness), which is achieved yogic sadhana, in these moments
yogi realizes himself as Shunyatmu. Real yogic experience also includes all that is achieved by
Upasana (religious worship, the worship of the deity) various spiritual schools and traditions. Each

school is inherently different interpretation of what is liberation and spiritual experience as a

whole. Everyone should understand - this is not a philosophy. Questions about what is
enlightenment - endless, and limit their words is not possible. More than anyone there is the true
spiritual experience, the less he tries to somehow characterize. We often judge the spiritual
lectures by preachers, but it does not mean that the mystics, who are generally silent on this point,
no. Nathas predominantly closer to the second category, but it does not mean that there is no
developed tradition Nath philosophy or ideology; rather, they are completely out of fixed
ideologies.
Nivritti and pravrtti

Many systems of Indian philosophy are limited descriptive way of existing processes in the
universe. For example, it is believed that nirvikalpa samadhi - it is the cessation of existence, but
when you consider the Tantric metaphysics, it is not so. According to Tantric and nathovskim ideas,
nivrtti (denial, suspension from the enjoyment of worldly life) and pravrtti (immersion in active,
worldly life) - is simultaneous processes, which in one reality can manifest itself in different forms,
at different levels. Some Hindus believe that it is taught Gorakshanath nivrtti, probably because
they are under nivrtti understand all that far away from their normal life, and that they do not
understand. But in fact, Gorakshanath taught that you need to see both of these processes and be
it extraordinary. They may show part of transcendental consciousness Yoga, but very carefully. To
an outsider's perspective it seems kind of "indifference", so they tend to think that nathas ascetics. But it's like the view that indicative of the presence of the human hand in the fire will be
feeling the pain of the burn. However, it all depends on how much time the hand is there. If
quickly thrust it into the fire and immediately take back, it will not burn, or if warming hands
around a campfire - contact with fire may still be, but it is very accurate, so that it does not bring
suffering, and even the opposite - you can warm up by the fire. Similarly, the processes in this
world. It has just ordinary people, it is "spiritual", and each of them can think and talk about
themselves different, but not all spiritual people unproblematic. Therefore Gorakshanath taught
stick prakshapata-binirmukty (path not denying any religion or concepts, while not limited by any
of them) not because of the claims of the world, but rather a genuine concern of the sadhak of
itself, otherwise sooner or else later may turn into bogged down in the endless chain of problems.
Because, ultimately, no rush to yoga as a stay in the true source of all being tiered, it makes no
sense to be present in this perishable world.

With regard to social status, many nathas were kings before they became yogis. Examples:
Bhartriharinath, Chouranginath, Gopichandanath, Dzhalandzharnath was the ruler of Hastinapura,
then became a servant Hadi, his disciple Gopichand. King was also and Dharmanath. Vimla Mai
(Bhavani) - founder of Au pantha, she was the daughter of the king of Bengal.
All of their stories are interesting and lots learn, of course, people should be socially adequate
before he would be completed in the sadhana yogi. In the caste system has its good and Nath, of
course, nothing against the caste system does not have, it just is seen as containing in itself
something deeper and more mysterious. Avadhuta not deny caste, but it is internally blocked.

Yogis such as Krishna, Rama, Parasurama, can safely be regarded as nathas - they are essentially
Santoshnatha.
Tapas, of course, plays a big role - I mean it is not exaggerated form, but as part of niyamas.
Incidentally, nivrtti - this is not always the extreme forms of denial of the world, for example, is
also considered a way kaulichesky nivrtti Marg. Both approach can give a positive result, as long as
these doctrines taught truly realize Guru.
Prakriti-Pinda on Gorakshanatha

Mahayogi Gorakshanath taught dharma (from Sanskrit. "Dhri" - "base", "support", the law of the
universe, religious faith) in general as such, it is not shared by all parts of the Hindu Dharma. "Go" means "cow" (the universe), inside which all the Devata (Deity) and form the Hindu dharma
(religions of India), "Raksha" - means "defender" or "protector of dharma." Since all religions of
India are different views, if we dive into the details of their level of empirical mind, inevitably end
up in the wilds of different misconceptions, bigotry, which, in fact, some people are prone to
"beware" of many directions. They paradoxically, being in their traditions, far from what is around
them and what they belong to. Therefore Gorakshanath suggested a very simple way to look at
that contradicts nothing in varying degrees, includes the essential elements of all the main
currents. This doctrine he outlined in his book "The Siddha Siddhanta paddhati" where he offers
yoga, in which we start from its essential nature - "Prakriti-Pinda." Unfortunately, there is not
much there Guru, who understand the text, the more it is too heavy for the perception of Western
man, having a spiritual experience and a few other ideas about the philosophy of India. For
example, under Gorakshanath Prakriti-Pinda means not the same thing as Sankhya, Patanjali or
even Kashmir Shaivism. He Prakriti concept includes elements that, for example, in Kashmir
Shaivism - the completed and exhaustive. Prakriti according Gorakshanatha, psihofizichna, it
includes not only anthah Kara (internal organ of mental activity) with five of its components,
including cetanah Chaitanya, but also five categories of sound (Matrika, vaikhari madhyama,
pashyanti steam) or levels of consciousness (turyatita, turya, Sushupti Swapna and jagrat). But
underneath it implies something that is our innate essence Prakriti and nature, this is Sahaja.
Therefore offers a way Gorakshanath hearing your mind and body at the same time, not as
something separate, and the theory can be used as Gorakshanath Snkhyas, tantric or vaidikasadhak (follower of the Vedas), and any sequence of one or another of yoga. In a way that taught
Gorakshanath, no place is closed on any form of religion, there is no place for book-Pharisaic
tendencies, he learns to look simple and natural way. At the same time, "rebounding" from simple,
we can understand the most difficult, complex lies at the heart of a simple and great.
Match the body of Shiva and individual body. Destruction of individual body

Guru Matsyendranath gave great practical and ideological tool, not only for Sri Abhinava Gupta
(outstanding teacher and ideologist Traditions Kashmir Shaivism), but his best pupil Mahayogi
Gorakshanath. But if the doctrine Matsyendranatha its detailed interpretation and refined
explanations of each method more impressive is our consciousness, it pays less attention
Gorakshanath similar descriptions. In his writings, he immediately goes on to discuss the higher

levels, which gradually brings the practice and ideology of tantra. Gorakshanath considering
psychophysical structure of human beings as a receptacle of all tattvas (primary principles, the
primary elements). In it we can find everything and then work with than the initial levels of tantra,
and that is relevant to its highest levels. Alakh Niranjan, High Void - not somewhere outside the
universe, our body and soul, all - in the body. Even cosmic transcendental body of Lord Shiva is
something more perfect than phenomenal and beyond, since both are present in the outer body
of Shiva. Truth who is not Nath, is that they are in the universe. But Gorakshanath argues that
Nath is able to see the whole universe in itself, provided that he does not perceive itself as a part
of this world, so the texts and say that Yogi finds Samaras in the body. From the standpoint of
Gorakshanath, there is nothing in the universe and beyond that we have not covered. It was
originally and there is no need even to dividing the physical and not physical - our being
"psychophysical". If you are extending the scope of our awareness, we simultaneously change all
notions of the material sphere. Therefore, the methods of Hatha and Raja Yoga are considered as
something indivisible. Ordinary person thinks that it is, or only the body or the soul, or soul and
body, but separate. Thinks that his body is different from matter as such, or his soul - of the
Supersoul, it can be assumed that the Supersoul is different from the universe - all these concepts
Gorakshanath considered incomplete and imperfect. He did not say that some of them are not
needed at all, rather, argued that they are full-fledged just being together. One drawback consists
in the fact that this level is not possible to say anything under varying doctrine. All we can do is
take all the text and display a general idea, because everyone just text describes only what he is
able to describe in their own networks. Some texts say about a certain set of yoga techniques,
others - about the other, describing different sequences in the sadhana, and it can be confusing
that there are supposedly some special exquisite techniques as special wise, asanas, pranayama,
etc. . But, in fact, ways can be as much as, if only because that we originally got it all. Actually, with
this vision and begins sadhana course, for many it is just a theory, but if the theory is correct
initially, the whole future practice will be built in the right way. Not accidentally tantric sadhana
usually start with Sankalpa: depends on the motivation is what we come.

Destruction of individual body

Presentation of Natha is that our individual bodies "Vyashti-Pinda" emerged from the "Para-pind"
(Shiva's body), they are in the body of Shiva and not really separate from it. Destroyed VyashtiPinda because of what comes out of a perfect structure Para-Pinda, however imperfect microcosm
of the macrocosm breaks. Consequently, methods of yoga based on knowledge of the unity of his
body and the body of the universe, and to restore the original and perfect harmony between them
are correct and such practices and ideas to follow.

Questions:
Why Traditions women also referred to as "Nath"?

Women so called because Shiva, under the doctrine of Natha, omnipresent, and it has everything:
he's not a man and not a woman in it - all the creatures and tattva, as well as Nath - shivopodoben,
it is also beyond any worldly representations. With men, women are in some ways, but with a
woman - a man, but Nath is beyond these human connections. This does not mean that nathas
avoid contact with the opposite sex, but rather that they are not identified with any objects of this
world. If a woman calls herself "nathini", then it is also correct, because the Self has no name, and
all names - it.
Why does not exist Nath ashrams?

Indeed, Nath no ashrams. Since yogic order, it is more focused on "internal", all "kula" tattva, loki,
deities, etc. - In ourselves. In the tradition of the temple there are temples (mandir) - a place
where the revered deity, and they are intended for those who practice karma-kanda. Also the fact
that the path of yoga, in one form or another, may follow anyone, but not everyone can also
constantly walking in the forest, the Himalayas or wherever practiced yoga and chat with them.
Therefore, there are temples, where you can come and receive a blessing, to communicate with
the sadhus. In Vedic times, was not at all the temples, maybe because the Aryans were nomads
and carry images of deities was not comfortable, so it was easier to read the Divine fire,
conducting homa alfresco. From the standpoint of Natha, the body itself is a temple. Yoga is more
focused on inner transformation, not belonging to any society, ie ashram, as well as not belonging
to the various "isms." Of course, they do not deny yoga, but they do not see them as something
that is an absolute truth or illusion, as well as Shakti is both just and Mahamane Mahavidya.
Similar attitude in Natha and to the social environment. Sannyasa in this order - not part of the
social structure or antisocial it - is-social, spiritual or worldly because society - a "two sides of the
same coin."

If we pay attention to the accents in the current nathovskoy karma kanda, we see that it is not as
complicated and compared with vedicheskoya and Tantric. Great importance is attached to dhuni
homa, asana (place where sadhana practice) - it's a leftover from the days when all the yogis lived
outside cities. And now, if you travel around the remote villages, many yogis away from the
temples under intense sadhana practicing japa and tapas. For a long while Japa Sadhana should be
able to sit in one position, so it needs to implement pre-asana siddhi. After each Sadhana done
havan. In general, there are two important practices - japa and homa to fulfill that need a quiet
place and dhuni. Normally, when intense sadhana yogi appear Siddhi, after which the people
appear to him a certain respect to such a yogi many come to receive a blessing ("ashirvad").
Basically, yogis use different types of yoga, including yoga and mantra, which includes also the
homa. That's enough to live in Indian conditions outside normal society. But now time has
changed, built many temples, ashrams, which was not originally. By the way, even in the famous
temples such as in Gorakhpur, Haridwar and other, before it was a lot easier. In Haridwar, for
example, was only Bhartrihari-Guf, in Gorakhpur - all empty space with dhuni where Gorakshanath
made tapas.

Tell us more about the term "dvaita-Advaita vibardzhita" (beyond duality and duality) or
"prakshapata-binirmukta" (free of fanatical adherence to what - or doctrine, and from its final,
complete denial)

This term / concept is very important for Nath. It means the way in which the extremes are
avoided, which leads to a higher quality of awareness and self-transformation. Human life and
spiritual practice are interrelated, if there is no life, there would be no personal spiritual path.
Therefore, yoga - it is not something separate from life and all that it contains. Approach
"prakshapata-binirmukty" means: do not cling to the external form of ideologies, religions, be
inwardly free, and at the same time, this freedom does not deny the depth of experience with
respect to religion or the presence of bhakti. Just the opposite. And thus, the Dharma (the laws of
this world, and as a religion) is support for yogic experience, for that matter, and this allows the
yogic experience is not just linked to confessionalism and just be a mystic high. In fact, this
approach eliminates any destructive fanaticism that makes way Natha effective.
Can Nath be an atheist?

Cluga and lord, what are the differences or similarities? The similarity is that both approaches lead
to samadhi. This is similar as well as interdependent karma yoga (the yoga of action in
renunciation) and Bhakti Yoga (yoga of devotion). Suddha-bhakti (pure devotion) implies in itself a
detachment from self-interest in his actions. It is impossible to perform selfless acts and achieve
renunciation, if it would not be a blessing. We can not become the ruler of your body, if we are
attached to it, then from what we surrender, we comply. What big a temptation we overcome, the
more power we are given. Nath - Shiva is that, even in a limited world, remains Shiva. What does
that mean?Krishna is the Absolute, the Infinite, which is in the form of restrictions on the form,
although for the Absolute - just "insects", he takes the restrictions that we have It could somehow
perceive. Immediately comes to mind is the image of Jesus Christ, who sacrificed himself on the
cross. A close examination of these archetypes, we notice many similarities in all creeds. In
Buddhism, the Buddha finding enlightenment, not out of samsara.
answer, what is the similarity Dasa (servant) and Nath (Lord), is in Tantra, Tantra means higher
expression in the lowest, thus blurs the boundaries of duality and all restrictions. Shiva has many
faces, he - and Nath and Servant, He is in all its glory, even where ordinary beings can not see this.
Shiva no characteristics, and at the same time it they are innumerable, nothing can not be Shiva.
Vaishnav for all these limitations - only a game, "lila" Absolute. He understands that all living
beings - is a particular manifestation of the Lord, even the latest demons - they are also part of the
Lord. Of course, only a Vaishnava Uttama adhikari (sadhaka, located at the highest stage of
spiritual development) actually has this vision, he finds everything Paramatma and Vaishnavas do
not recommend such sadhus imitate those who do not have sufficient implementation. As well as
the yogis do not recommend that people imitate the yogis, just sitting in the lotus as long as they
do not step on "pet peeve." If you talk to the realized yogi, it is unlikely to see it with all the people
behaved like a yogi - he can talk with them about simple things. In India, Hindus understand that
real yoga as sadhana - it's pretty cool. So they honestly say to themselves and others that they are

interested in things simpler: family, business, etc. Because they are always there and yoga played
no sense. Cheating - it's just a waste of time. In the West, the situation is different in a lot of yoga
cheap romance and speculation. Many people think, "I'll go to India and meet overgrown yoga,
sitting in lotus and in the Himalayas." But the yogi to the Himalayas and goes, what would it there
nobody disturbed, and if they meet ordinary people, then immediately rebuilt their wave so that it
will not say that this yogi. It is also an art, though some call it hypocrisy, but someone - wisdom.
But as it did not take yoga, he - the master how he should live in this world with all its illusions, in
which he must never fall. Lord may be the one who sacrifices a lot, so the lord (Nath), can not
afford worldly pride. He, like the Vaishnava "Das" honors those who go to the truth or come to her,
he worships his Guru, great teachers, 84 mahasiddhas Guru Gorakshanath. Nath sees them in
every manifestation abslyutno Truth and meeting brothers dharma welcomes their word "Adesh".
Pronouncing "Adesh", it means that we are willing to follow the truth followed these sadhus and
teachers. They all - teachers, because everyone is able to reveal to us something new. Only seeing
other Jivan-Mukta, we are capable to be. Adesh - this unity Jivatmas Atma and Paramatma.
Vaishnava also honors and Vaishnava guru. They - not just a linking bridge to the Absolute, they
provide an opportunity to understand what is truth - not an abstraction, but the fact that we have
inherent and that can be accepted by us in our most ordinary-looking reality. Despite the many
differences that exist in these two exercises, they all recognize that the service - this is the most
important foundation of our sadhana and development. If God is to serve the people, then why
this quality should not be ordinary people? More spiritual person, so it takes less and gives more,
and vice versa. Shiva does not depend on anything, it's also one of the main qualities of Krishna complete detachment from everything. At the same time, God has unlimited power and wealth.
Krishna depends only on its Radharani Shakti and Shiva Shakti without - corpse ("Shava"). It is
difficult to imagine how just this dependence, we believe that Shakti - is Kali or Radharani, or even
any pictures. It is difficult to even imagine what the third tattva - Atma. Vaishnavas believe that
Prema-bhakti is the main quality of the Atma, yogis - that occurs in the Atma union of Shiva and
Shakti, it's all essentially the same. Perfect soul can be called whatever you like, "Das" or "Nath"
eternal soul can be a Vaishnava, and Christian and Buddhist and shayvovskoy. Nath Nath is perfect
because it is - the perfect Das, Das is perfect Das because he - Nath.
How do you see the relationship with the so-called tantra traditional religions? How is it possible
that you have students of different faiths?

Yes, I have students following different religions, but it depends on the level of students. Those for
whom Hindu esotericism is unacceptable, do asanas and pranayama, pratyahara, this leads to
(peace of mind), it helps Christians in Christian prayer. Yoga in itself, neatly circumvents the
principle forms, unlike religion and tantra, in this it even more flexible tantra. The filling of the void
there, but that is fixed content, it leaves no room for the other, of course, if the macro and
microcosmic principles that are not implemented. But for those who understand them, will have
no problems with any version of events. But oddly enough, it is unclear not only hard followers of
any religion, but even most of the so-called yogis - they are structural, and the structure of their
dead because they are very vulnerable. Unfortunately, many people understand the primitive
yoga, religion, tantra: they are all overgrown and magicism form, appearance, of course, under the
bright slogans about God, the Supreme Truth, etc. Nathizm also with lack of understanding and

skills can make those - living mysticism turn into hypocrisy, to get caught up in the substitution of
true spiritual concepts to the dead, emasculated, banal parody. Therefore normal yogi as a mystic
is what he teaches, never leave the place to someone about his method was a fixed idea. Better
let all remain dissatisfied and say that it is something quite strange or incomprehensible than fall
into complacency by the fact that supposedly already realized this and learned yoga. Where
fixation unit there; where block future there received a blow, as a consequence - a dramatization,
fouling karma, drowning in character, in the crystallization, and, as a further consequence, the
total misery. How could such a path can be yogic, if it is a direct opposite of him? At the same time,
the more a person thinks that he understood the way, the more he himself hard drives to a
standstill. It is in such impasses and sit all the so-called yogis who do not understand what yoga
styles are designed for people who are unaware that they make money, but not really develop.
possible that someone will go to India, and failing to understand the traditions, she begins to teach
in such a way that destroy themselves and try to develop a tradition outside of India - just because
a person has minor interests. For example, in order to become famous yoga teacher, do not need
much. Why it happens? Because people got what I wanted initially, and all - he stopped. Especially,
if to go further, you will persuade all that "it is not necessary to go further," that "only abstract
goals are simpletons," and if you have big goals, it is certainly some megalomaniac or something
else like. All human thinking mostly the same, and if you do not want to be like everyone else,
there is no need to prove something to someone special, and you just need to take and do what
you think is right. Act flexibly, of course.
Sami contradictions and sectarian differences see those whom they want and their level of this
suit, they do not need and more, but there are people with different spiritual needs and subtlety
of perception. Hinduism is diverse, there are many deities, their different classification, structure,
and it is certainly convenient, if not lead to bogging within these definitions and structures than
men suffer a scientific mind, but, as history shows, most of the great Siddha-Tantrik in India to this
were not inclined. Because in a disorderly Indian religiosity has a perfect logic.

Tantra and relatively kaulizma I think that those people who had different traditions became
realized siddha, called Nath. Because they understand the essence of their internally Tradition,
therefore considered perfect beings. Nathas were always, and among Kaul too. It is no coincidence
that many of Natha Yoga found in the lists of the early teachers of the Buddhists, the Jains,
Vaishnavas Shaivas and even Muslims. Those who understand the inner essence of his teachings
became yogis, they left many of their traditions and formalities, but argued that these
meaningless formalities. Just perfect being found eternal, that is no longer possible to lose all of
their teachings were in themselves. Nath teachings is not proselytizing, but the door is open to
anyone who is able to enter into it. There is a certain doctrine which you need to understand,
knowing it, you can use the techniques of yoga, being in any tradition and religion.
In one of the books-Smirnov translation of Lord Krishna by Sri Krishna said that the foundation of
yoga - it bogonapravlennoe consciousness. The question of true discipleship is related to this
human condition. I wonder what the Christian orthodoxy - is also a key point.

Indeed, the similarities with Christianity great. Of course, Hinduism - is somewhat different. But,
nevertheless, nathizm - this is a very tradition with many branches, it is in first place great
reverence perfect beings, it's like the veneration of saints in the Orthodox Church, in which there
is even a whole pantheon of icons with saints. Sometimes certain saints to seek some help, for
example, in healing, overcoming difficulties, getting some knowledge, etc. In the tradition of Nath
all very similar. Of course, if you leave the politics of states, which are often associated with local
religions, the approach is essentially the same. Nath yogis worship committed teachers because
they themselves want to be perfect, and it is reasonable. We provide respect for all who have
something perfect, take the best, if someone has, and disclose such confidence.
You mentioned that Nath, anyway, have been associated with Kapalikas, Aghori sahajiyas,
Vajrayana, why did these traditions are different?

Yes, they have a mutual influence on each other and can even cause a lot of interesting and
detailed information on how one tradition intersects with another, but it's just information about
the particulars. Same answer any authentic guru. But it's different systems. Yes, Natha tradition
respects all Destinations and Vajrayana, and Vaishnavas and aghori, but friendship and complete
relationship - two different things. For example, imagine: there is the city of Moscow, as well,
there is another town called Tokyo. In Moscow, there are different classes of people: there are
scientists, politicians, managers, artists, market vendors, beggars and criminals. Can I say that
inhabit Moscow alone beggars, only politicians or scientists only? No.Can we say the same with
respect to Tokyo, Seoul and other cities in the world? In some countries, it may be more highly
developed science and information technology, but it does not mean that it does not have
anything else. Of course there is. Some mills may be more criminal, but that does not mean that
the country is only a gangster. Everywhere has all but Moscow - Moscow and Tokyo - Tokyo. So in
the tradition. To some extent, yoga and tantra can be anywhere, but to what degree? So, the
tradition must not be considered by its small branches, and in general, the basic doctrine, in its
main ideology. Of course, even among followers Vedism if you ask for, you can find those who
practice vamacharu, but it does not mean that Vedism - kaulicheskaya tradition. This will only talk
about what you are in this line found what they wanted, and not what this school is actually and
this is no reason to declare Vedism kaulizmom, right?
If you follow something, it is desirable understand what exactly that you practice what this school.
If this is true school, it will provide all the basic pure, if the sect, it will be vague speculation, based
on extracts from other schools, and not as the outside of the school, namely how to "center". This
tradition of marginal sects and so different that it is self-sufficient and intact. Nathizm Adinatha
Matsyendranatha, Gorakshanath - it really is a self-contained Sampradaya, it has its own teachers,
rituals, texts, yoga practice, a clear system of initiation, the principles of sadhana. It should not be
distorted when someone tries to present it to others. Guru Nath line, I should just say that it refers
to, and that - no. It was not applicable school Krishnamacharya, Sivananda, Yogananda and Lahiri
Mahasaya, Tirumular, Vajrayana, Saiva Siddhanta. Yes, there is some relationship, but they are not
significant, so let each go their own way and develops what his real Guru blessed the tradition to
which he belongs, writing nothing personally from him.
What is the difference between Kashmir Shaivism and the Natha Sampradaya?

Can give you an example: you need to fly from Delhi to Moscow.You can buy an expensive ticket
for a direct flight, or transfer, but cheap. Moreover, you can fly this route - first in the United Arab
Emirates, then - in Turkey, from Turkey to Greece, from Greece to Moscow. If you like variety and
feel that you're interested, then this is the same journey can be called a journey from Delhi to
Moscow, despite the fact that it is longer.
Yoga - is a direct path to the goal, the goal - achieving a state of spiritual liberation in this life
Samaras. The aim is the same as in Kashmir Shaivism, and at the Natha, but the practice is
different. Another radical and rather weighty difference between these two systems is that the
Nath tradition is a large religious order that has existed for many centuries, respectively, the
principles of sadhana Traditions constantly improved. They are the quintessential virtually all
spiritual systems existing in India. In Nath great importance Guru Yoga, as well as honoring the
major masters of the Order, which are Nava Nath. Each of these great Natha Yoga is considered
the key to this or that spiritual energy, svarupa of a Deity, they are associated with Navagraha,
cardinal, etc. We exist Nath temples and clearly built ritual practice. Nath rituals combine Vedic
and Tantric. With Kashmir Saivism (CABG), the situation is different: The remaining text traditions
that can understand the deep philosophy at only a certain range of scientists and all.

Nath Yogis outlook

Copyright 2008-2010 Nathi @ ru

Basic philosophical concepts Natha Sampradaya:

Absolute reality in understanding Nath yogis. Shiva and Shakti.

Gradual deployment of Shakti. Education cosmic body of Shiva, Elements, individual bodies and
everything.
The identity of the individual body and the outer body of Shiva.

Absolute reality in understanding Nath yogis.

Shiva and Shakti

Absolute Reality described this system as a pure, perfect, and absolute existence (Sat), clean,
perfect and absolute Consciousness (Chit), and also as a pure, perfect, and absolute bliss (Ananda).
This Final Reality and Absolute Truth is often referred to as Shiva Nath, or Para-Samvit. He - clean
and perfect Sat-Chid-Ananda, the Absolute Source of all orders of existence, consciousness and
experience in the universe.

Absolute Reality is both transcendent and dynamic aspect. This is expressed in the union of ShivaShakti, where Shiva - is the principle of consciousness and peace, Shakti - the principle of energy,
activity, and self-expansion. Shiva is one eternal unchangeable Being infinite, it is beyond time and
space, and Shakti have constantly moving and acting force continuously manifested in time and
space. Thus, the yoga school believes that Absolute Reality - is Shiva Shakti infinite, abiding in Him,
and non-different from Him - Transcendent Spirit with extraordinary power for phenomenal selfmanifestation. Recognize both aspects of yoga as true, unlike some religious and philosophical
schools that said Shakti illusory. Nathas argue that the apparent contradiction between Shiva and
Shakti, unity and plurality, changeability and constancy, tranquility and action, pure consciousness
and awareness of the various states and processes, in fact, not true. Static and dynamic aspects of
reality appears as an indivisible living entity. Accordingly, take yoga Absolute Truth realized in the
higher stages of spiritual experience as the state-dvaita bibardzhita Advaita, which is above the
dualism (Dwight) and non-dualism (Advaita) and any other "isms."
Gradual deployment of Shakti. Education cosmic body of Shiva, Elements, individual bodies and all
things

Figure 1

According to one of the basic texts of the tradition, "Siddha Siddhanta paddhati" deployment
(manifestation) Shakti begins with the concept of a single Absolute Shiva. At this point, Shakti did
indistinguishable from him, has the character of a pure will and Nij is called Shakti. Supreme Spirit
is a single nameless (anama) self-effulgent (with wa-Prakash Svayam Jyoti) Pure Being (Sat-Matra).
In this state, there is nothing that can be distinguished from non-Being, so there is nothing
surprising in the fact that the integral reality is often described as Shunya (emptiness). This state of
being outside of time is the transcendental nature of the Absolute Spirit and meets Maha Pralaya.

After that there is a very thin impulse or desire pure will intensify Shiva Himself, to show dynamic.
At this stage is called Para-Shakti Shakti (Higher Power) and there is no longer a "Shiva" and "in
Siva." Ie Shiva becomes aware of itself as the owner of this infinite Shakti and experiencing it as
their dynamic nature.

In the third stage in the Creative Will there internal movement or vibration (Spandau). Silas now
characterizes the internal activity, but not the actual changes, and it is called Apara-Sakti (Lowest
Power). It is full of enthusiasm, trying to uncover the infinite riches of his nature in a variety of
forms and spatial-temporal relations.

In the fourth step in this subtly acting Will develops consciousness ego or "I" (Aham). This
consciousness is called Sukshma Shakti Shakti (Power Thin). Until now, Shiva was clean
suprapersonal Spirit, but when Shakti develops ego consciousness, then realizes Shiva Himself as a
single, comprehensive personality possessing infinite power to manifest itself in various forms of
existence.

In the fifth step in the spiritual consciousness of His Personality Shiva Shakti manifests Himself as a
separate Psychic Power characterized the processes of knowledge, feelings and desires. At this
stage it is called Kundalini Shakti, and now it is full of creative impulse to the birth of the world of
multiplicity. Universe, which is a cosmic body of Shiva (Para-Pinda), ideal present in Kundalini
Shakti.

So great antiquity Mahayogi describes the processes leading to the appearance of the cosmic body
of Shiva. It should be noted that these stages are not in a temporal sequence, they are constant
and there is time.

Next Kundalini Shakti sequentially converted into limitless space-time cosmic body by gradually
samorazvorachivaniya Shiva, and samorazdeleniya samovospolneniya. This process is a gradual
descent into the realm of the Divine Superconscience relativity, time and space. Of Kundalini
Shakti develops Maha-Akasa (Great Ether) of Maha Maha-developed Akash Vayu (Grand Air), and
then Maha-Tejas (Great Fire), Maha Shalila (Great Water), Prithvi Maha (Great Land ). So Kundalini
Shakti creates five additional Mach-Bhutto or great elements of the material world.

Each element has its own special qualities or characteristics (five major), and due to all possible
combinations of elements and their qualities, we can observe countless species limited volatile
individual bodies emerging from the cosmic body of Shiva and inside it. These bodies are called
Vyasti-Pinda, they are at different stages of development. All of them appear and disappear, live
and die, move and rest there and go into outer body created Shakti. In all beings present
manifestations of Shiva and Shakti, they are called individual souls (jiva-atma) - is a conscious selfmanifestation of Shiva in individual psycho-physical bodies, where they serve as spiritual centers
of life, mind and strength.
The identity of the individual body and the outer body of Shiva

A remarkable feature of the philosophy and teachings Gorakshanath is his assertion that not only
the individual soul must be regarded as identical to the Supreme Spirit, but also the individual
body - the body as identity Space Ghost.

In "Siddha Siddhanta paddhati" Gorakhnath describes higher cosmic body of Shiva as Para-Pingdu.
"Pinda" is often translated from Sanskrit as "body" or "core ball" - something that has shape,
although at the same time, smooth surface ball symbolizes the absence form. In another text
"Goraksha-vacana-sangraha" Gorakhnath argues that all Pinda emerged from bindu (point), which
arose in the unity of Shiva and Shakti, and her identical. This transcendental Bindu encompasses
both Nirguna Brahman (neuter, impersonal, devoid of any qualities of the Absolute) and Saguna
Brahman (Supreme Absolute, possess the qualities shown in all their diversity). In a sense, this
eternal form of higher transcendent and immanent reality. Thus, the living entity is intermediate
tattva (essence) between matter and the Supreme Spirit, so being able to realize embodied and
absolute confidence, the teachings of Nath, most perfectly. This is the basic ideological principle
on which the entire sadhana Nath and Siddha associated with perfect body divya deha.

So, according to this concept, Nath yogis are psychophysical organism (Vyasti-Pinda) as an
individual copy of a complete space system (samasta-Pinda, Brahmand). They reflect on the
mutual similarity of the world order and structure of the individual body. Yoga believes that
through knowledge and perfect mastery of their own psychophysical organism can come to a true
knowledge of the universe. For example, in "Siddha Siddhanta-Paddhati" referred to different
worlds (various orders of beings and experience) in outer body of Shiva-Shakti, and describes how
these worlds can be experienced Yogi within the individual body.

Contact Nath Tradition and Buddhism

(Selection is made on materials nathas.org.ua Sri Yoga Matsyendranatha)

Once, in a certain period of time, the line Nath and Buddhism were related, but nathas - it Saivite
tradition, in which a solution of a Buddhist siddhacharev. According to the famous Buddhist
Taranatha, or a Ramanavadzhra Anangavadzhra became a disciple Luipada (Matsyendranatha) and
it became known as Gorakshanath. But these versions contradict each other - great variety, in
every district of India are different. Muslims believe Gorakshanath Datar Jamil Shah, referred to as
"Mahartha Manjari" Gorakshanath mentioned as one person with Maheshvaranandoy. Nathas
also believe that Nagarjuna and Naganath - it's one person. Undoubtedly, the Buddhists have been
Nath relationship, just over the centuries in India reformed religion, and different nathas our line
favored certain Saadhanam that actually exists to this day. There nathas who practice hatha yoga
sadhana, others - Tantra, third - Sahaja etc., or more Sadhana immediately. Yet nathas more Shaivas partially imbibed elements of other schools, for example, Aghoru Kinaram Baba, which
was formed in the 17th century. Who among you can meet Nath Aghori or Aghoru practitioners.
There aghori who believe that Gorakshanath was aghori. Similarly, many other religious systems
perceived from its position nathovskie practices and followers of Natha Sampradaya. The students
were Gorakshanath different and created their panthi (direction), which was adopted as a basis for
the practice of yoga and where Gorakshanath revered as Shiva. In Nepal, they are synthesized with

Buddhism tradition Pashupati in Bengal - Sahaja Vaishnavism with Sufism. But, in general, only
nathas contact with these teachings, and in fact, it was always a separate yogic Saivite tradition.
What fundamental differences between Nath and Buddhism?

Nathas practice vaidika and tantrik puja and Buddhists deny the Vedas. Buddhists deny the
existence of "Atman" and nathas - no. Just once, when there has not replaced Shankaracharya
Buddhists of India, sahadzhayany followers were associated with Nath, and when Buddhists went
to Nepal and Tibet, in the countries of Southeast Asia, part sahajiya Buddhists moved to nathas
and Vaishnavas. Hadipa - a name associated with one of the two stories that Dzhalandharnath
craving Shakti Shiva, was booked and became "Hadi" - garbage man, but before he was a Brahmin;
According to another legend, when cremated Adinath, it appeared from the "Huddy" - bones
Adinath. Buddhists rejected the caste system, and nathas denied its necessity, but on the other
hand takes a lot from both higher and lower castes. Buddhists in another look at the Deities, from
their point of view they are mortal, and their nathas considered as different aspects of the
Absolute. All kaya sadhana Nath built on the vision of the beyond in the form and the form is not
considered only death, it all depends on the particular state of consciousness. For example,
consider Nava Nath - as svarupa certain deities. In Buddhism, such deities such as Ganapati,
uniquely mortal compared to realized mahasiddha, but Natha as nara-tattva Deities and Thomas
can be considered initially identical eternal Absolute. At Ganapati Nath - it Gadzhakandharnath He
- the eternal Godhead. For a Buddhist Gorakshanath - it's just the master reached the highest
realization, and for Natha it - Avatar Shiva, he does not have anything to achieve, because he
already Avatar Shiva. You will not find many samadhi nathovskih Guru such as Gorakshanath,
Matsyendranath because they - the immortal Avatars.

Head of Gorakshanath and communication with Buddhism from the book Natha cult and
Mahanad (Nath cult and Mahanadi) translation Yoga Matsyendranatha Maharaja:

History Gorakhnath

Scientists do not agree on a single opinion on proichozhdeniya Gorakhnath and Matsyendranatha,

as well as their places of birth. Yoga consider Gorakhnath as the son of God and therefore, believe
that it is not bound by the ordinary laws of time and space. Until now, attempts to explore and
analyze various evidence and there is a desire to come to a definite result. In fact, various texts,
treatises and books, including literature and legendary sources on philosophy nathizma show
different, not accurate and conflicting dates. Briggs (1938) believes that the lifetime Gorakhnath
corresponds to a period not later than 1200g. BC is probably the eleventh century, and that he was
a native of East Bengal. Mohan Singh (1937) in his book "Gorakhnath and medieval Indian
mysticism," says Gorakhnath lived in the IX-X century. Barthval (1936) also refers to the
Gorakhnath X century AD and talks about his role in the establishment of the unity between

Hindus and Muslims. Sastra link to Nath as cult-IX century AD Sen (1960) could not find any
historical confirmation of Gorakhnath. Nevertheless, he believes that the cult of Natha originated
in eastern India, probably in Bengal, long before the XIV century. Sur (1986) argues that the cult
appeared in Bengal between X and XII centuries AD In fact, various legends and literary writings
say about dates, originating from the VII-VIII century. and to the VI century.
Legends Rasalu, Puran Bhagat and Hindu northwest, Bappoo Udaipur Saiva and Buddhist traditions
in Nepal, attributed to Gorakhnath VII-VIII centuries.
Legends relating to the Guge (literary evidence from the West Indies, like "Dzhaneshvari" (1290
BC), the cult of dharma and Buddhist-Saivite tradition of Bengal, namely, during the reign of the
kings of Pala include Gorakhnath to XI and XII century AD . e., and certainly to the period before
1200 BC and Bhandarkar Chhattopadhyay hold early beliefs based on "Jnaneshvari." If Gorakhnath
considered contemporary and Mainamati Manikchandra, it must belong to the XI century BC
Contact Nath yogis and in the works of Kabir (1440-1518), references, and similar "Gorakhnath ki
gosthi" and the writings of the Sikhs, Guru Nanak related (1469-1538) indicate XV century as the
period of Gorakhnath, as the Wilson (1828) . Another school of thought considers nathovsky cult
as part of the Vedic religion, older than Jainism. Legends say that Vindunath Rudra was born and
Suryavati. From Vindunatha nathas occurred, and subsequently spread to the vast territory of
India. The main ones are considered Minanath and Gorakhnath (Ballan Charity).
Levy (1905) suggests that established unity Matsiendranath Pashupati Shaivism and Buddhism in
Nepal. Followers of Gorakhnath kanphaty also considered Buddhists by birth, but in the XII century.
they became Saivas. Shahidullah wrote that Matsyendranath came to Nepal in 657g. BC during the
reign of Narendradeva. It is identified with Avalokiteshvara that indicates a connection with
Buddhism. In fact, the famous Guru nathovskie like Matsyendranath, Gorakhnath,
Dzhalandharnath Chauranginath and were included in the list of Buddhist siddhacharev
(Dasugupta).
Shastri, in the introduction to his edition of "Ramacharita" says the transition Gorakhnath in
Shaivism:
"Men who have attained success in his austerities and yoga practices considered superhuman
beings or Nath. They became the object of worship and had many students. Adinatha
Matsyendranath, Minanath and others were supporters of Buddhism. But Gorakhnath, who
originally was a Buddhist named Ramanavadzhra became Saivas, for which he was hated by
Buddhists as an apostate. Thus was formed a secret and mystical form of worship, which, together
with the political changes in eastern India, led to the fall of Buddhism in this country. "
Nath (1940) refers to the opinion Taranatha, Tibetan Buddhist Lama and gives the following
estimate Gorakhnath. During the Muslim influence most Buddhist monks took refuge in the land
of the east Cookies. One Buddhist monk, Anangavadzhra (or Ramanavadzhra) appealed to
Shaivism. Prior to this, the monk took Samantashova Buddhist Tantrism and preached the cult
sahajiya. He was an influential figure in Nepal and Tibet, and was known as Luipada.
Anangavadzhra took the name and adopted the cult of Gorakhnath Luipady. He spread the new
faith with great diligence and zeal. This story shows the relationship Nath yogis with Buddhist
Tantrism. Some famous Nath yogis mentioned in the list of eighty-four Tibetan Siddhas.

Scientists have different points of view about the place of origin of the famous Guru nathovskih
such as Matsyendranath and Gorakhnath.
Legends Nepal indicate that Gorakhnath came to Kathmandu from Punjab. Monks Gorakhpur also
argue that he came to Uttar Pradesh from Punjab. Various legends and stories, monasteries in Tille,
Jhelum and other places related to them, lead one version that Gorakhnath originally from Punjab.
Nevertheless, Bengali tradition - history Manik Chandra Pala king and worship dharma indicate its
Eastern origin, particularly from Bengal. Briggs (1938) suggests that there is a possibility that
Gorakhnath could come to Punjab from the east, according to the point of view of communicative
factors, widespread at the time.
Sen (1960) emphatically declares: "There is no doubt that the cult of Natha originates in eastern
India, in particular - in Bengal, long before the XIV century, when we got the first mention.
Nevertheless, these myths and legends took different forms during the dark centuries. Of Bengal,
and his cult legend spread throughout the territory. Yogis slotted ears ("kan-phat") are known
throughout India - in Punjab, in Rajputana, in Maharashtra and elsewhere. In traditional nonBengali poetry yogis there are enough indications that the Bengali language of origin. "
September also relates the story of the origin of nathovskih Guru with "cosmological narrative cult
dharma." The following table shows this relationship:

Five "adi-Siddha" came from the ashes of the cremated body Adinath. Minanath came from the
navel, Gorakhnath - from the forehead (or hair, ie "jata") Hadipa - from the skeleton, Kanipa - from
the ears, and Chaurangi - of the feet. There are other interpretations of the origin Hadipy, Kanipy
and Chaurangi: Hadipa worked polisher and so it has a name. Kanipa took as a selection of Krishna,
while Chaurangi came from "Chaturanga" (four-piece garment).
Activities and achievements of the Natha Siddhas known from the literature Nath in Bengal. They
are based on the following topics: the transfer of higher knowledge from Shiva Shakti; spiritual
guidance; higher knowledge that is transmitted from the disciples of Guru, that is, from the master
(Gorakhvidzhaya); and son of mother (and history Mayanamati Govidachandra). Unique fullness of
these topics made literature Nath very special category.

The basis of the doctrine and Nath Sadhana

(Selection is made on materials nathas.org.ua Sri Yoga Matsyendranatha)

Basis for the study Nath line Gorakshanath scientists often termed "dvaita-Advaita vibardzhita"
(beyond duality and duality) or "prakshapata-binirmukta" (free of fanatical adherence to any
doctrine and from its final, complete denial). Yogini avadhuta, by and large, are not part of
Hinduism or even Tantrism is believed by many scientists and researchers. Nathas tried not to
"hang" on the reality of any ideological labels and rigid definition that has led many pundits in

India determine Nath as a weak system of philosophy, and even somewhat distant from society.
However, most philosophers problem is that they are often driven from their imaginary concept
under existing reality that is the opposite approach Nath. Another mistake of misunderstanding
Nath is that they supposedly fully and finally rejected the social morality, the principles of YamaNiyama, leaving only one shadanga yoga (6-step yoga, excluding Yama-Niyama). Undoubtedly,
nathas prefer "kaya-sadhana," but they did not reject laws Yama-Niyama completely, but rather
more widely reviewed them. We need to consider the fact that there are no one-sided Nath
interpretations of the same niyama, because tions (Prescriptions for sadhana) can not be 5, as
Patanjali, and 10, 20, etc. This is especially true in our modern world. That is, each moment of life
Hindu or European requires a certain, desired it for his approach rather than blind adherence to
stricter. Nathas were erratic and anarchists, they were generally of the reasonable requirements
of yoga. Needed initially correct ideological basis, based on authoritative sources yoga, which
further allows to gain success in the sadhana. Nathas are not rigid fanatics any philosophical or
religious dogma. Naturally, this caused many misunderstandings on the part of Hindu Brahmanical
orthodoxy. In Nath more flexible understanding of the pit-niyama, yoga techniques, and this also
shows the influence of flexibility, as well as world-Tantrism, which was close Nath. During the
development of Vaishnava cult of bhakti (15-17c.) There was another problem. Since ordinary
people was not able to understand, especially without practice, the path of yoga, many prefer
bhakti, as it is easy to promote the expression of sensual plan. Later arose slogans that still sound
in modern neo-Vaishnava "hatha yoga - a spiritless system for materialists." But in times of
Chaitanya and now the true mystics, yoga practitioners, mostly, with no one to enter into any
religious debates. Most of the inhabitants were ready to believe most emotional religious
preacher than a yogi, who calmly silently contemplating the world and everything that happens in
it, who was involved in its cultivation. But, nevertheless, Natha mysticism influenced Indian society
through invisible to the gross senses the spiritual plane. Elements of bhakti also began to
penetrate into the teaching Nath as prescriptions Niyama part of sadhana. So mystical yoga Nath
almost always remained hidden, and teaching was transferred to many.

Eventually, even the myth that traditional yoga Nath finally died out in India. This myth especially
in the West gained the most widespread, as different "yoga-fitness" structure did everything to
such a trend has developed in the minds of people. Nathas themselves aware of everything, and,
as a rule, does not prevent this, because they believe that each level has its own stage practitioner.
"Shiva Samhita" (1.1-1.16) at the beginning says that the bad deeds lead to bad karma and good for good. But all of them - and those and others, there is a limitation for those who seek liberation.
"Shiva Samhita" also talks about the uselessness of philosophical speculation and theories. Nathas
like all mystics - is worldly notions of good and evil. "The bodies of living beings arise from good
and evil deeds; of these cases there is karma, and it always goes around like Pit wheel. "
(Gheranda Samhita 1.6.). Such words you can meet almost all classical texts Nath. Gorakshanath
described his system of terminology associated with various spiritual experiences that were
understandable to the mystics of the time, for example: Maha Mudra, Khechari, Shaktichalana,
Shambhavi and others, many taken from Indian Tantra, Tantric Buddhism and Vajrayana traditions
shaktiyskih. Gorakshanath correlated with their physical and inner "Antar" practice. That body and
everything connected with it, is the largest human affection, so Nath work that is essential for

human beings. The body Nath - a source of liberation and full psychophysical harmony which
nathas term called "Samaras", "Samarasatva" (unity of all things) or "Yamal" (in Tantrism), finds a
yogi in his own body "Pinda". Nathas believe that by "kaya sadhana" may not only enlightenment
of consciousness, but also the acquisition of the status of Shiva, both spiritually and physically, to
achieve physical immortality through the spiritualization of the body. Macrocosmic body of Shiva
"Para-Pinda" and human "Vyashti Pinda" gain full interplay and harmony. Paradoxically, the effect
of the mystical traditions of Natha in India is extremely high, despite the closeness of the system in
its higher forms of sadhana not only for foreigners, but even to the Hindus. In the Indian social
milieu Nath as tantric, often mistaken for sorcerers, snake charmers, etc. Of course, it is quite
primitive vision, although some nathas like Tantric, engaged in magical practices, but these
practices have never been a major part in their sadhana. The term "Siddha" does not mean a
certain psychic and someone who understood and implemented their spiritual potential. Rather,
the definition of Natha (lord) or Siddha (perfect) is considered as a state of Shiva, and the
teachings of Nath any Jiva (living being) is identical with Shiva. We can trace the differences in the
philosophical teachings of the Maharishi Patanjali "Dwight" (duality) and Shankaracharya
"Advaita" (non-duality). Maharishi Patanjali mentions the Purusha (spirit) and "Vishesh-Purusha"
(special Purusha, Ishwara), he speaks of moksha as a branch of the spirit - Purusha from Prakriti
Purush difference between conventional and Vishesh Purusha. Thus, the teachings of Patanjali is
dualistic. Nathas as did the emphasis on the Purusha or Atma, considering it in relation to the
transcendent and the immanent transcendent realities. According to Nath, sunyata is itself the
Atma ("shunyatma"), as well as development time and all creation. Nathas believe that Atma, not
only identical to Shiva, but it is the highest form, as embodied state Siva is in union with Shakti and
Atma. In the philosophy of Kashmir Shaivism is the unity called "Samaras". Patanjali increasingly
professes separation from Prakriti, like the early Theravada Buddhism, which professed temporary
withdrawal from the samsaric world through rigid adherence to an ascetic monastic regulations.
Buddhists deny the existence, the reality of the "I" and the entire phenomenal world nathas argue
about reality, finds in his true "I", they recognize the reality of everything. Later forms of Buddhism
began to interact with Nath, as it was promoted Tantric worldview. Famous popularizer of Advaita,
Shankaracharya, in contrast to Patanjali, argued that Prakriti and Maya are not real, though this
question, concerning Sankaracharya remains quite controversial. There is a theory that there were
several teachers named Shankaracharya; yet there is a version that Shankaracharya was Adwaitin
sticking Vedanta views and at the same time, the tantric. So it describes the tantric traditionshaktiyskaya Sri Vidya, which is partly based on the teachings of Shankaracharya. For example, Sri
Vidya recognizes text Shankaracharya "Saundarya Lahari" and others as shaktiyskie. According to
one legend, Shankaracharya communicated with Satya Nath on the sacred mountain Shyla and it is
likely that he could at least have an idea of Natha Yoga. Nathas not deny the reality of Shakti
worship and its various methods, also, not limiting themselves solely SHAKTISM or Shaivism nathas
strive to realize the unity of both - Shiva and Shakti. In general, the Shankaracharya became better
known not as a tantric guru, and many of his followers were in opposition to the Buddhists, unlike
Nath. Nath Yogi eventually brings all the challenging external tantric worship to a minimum
(usually they are present in the initial stages), not because these practices have Nath considered
bad, but because without internal radical transformation they have no real value. Nath, mostly
preferred by the spiritualization of all of what they are dealing with and, above all, his body and
mind. Ritual part of "karma-kanda" in Nath also uncommon. Complexity of some rituals at Nath,

looking at the view is quite simply due to the fact that nathas bring your inner yogic experience in
tantric rituals, quite transforming them later, but these ritual practices preserved the highest
spiritual essence and experience of tantric rites. So, actually, there were rituals Nath, and, at this
point in time, many ritual practices are quite different from most famous tantric. Interestingly,
many look for a simplified view of rituals: homa (fire ceremony), puja, work with yantras. They are
shortened versions tantric worship 10 Mahavidya (ten forms of Kali), sometimes known 8 Bhairav
identify with 9 Nath, ninth - Gorakshanath. Adoration of the 84th known Nath made using special
yantra "Sri Natha siddha yantra." When performing worship them sadhaka feels like it descends
experience teachers belonging Natha Sampradaya.