Āsana concept in Patañjali’s Yoga Sūtras and Gorakhabānī

There are several mentions of the āsana therm in Gorakhabānī:

आसण बैसिबा पवन निरोधिबा थांन मांन सब धंधा |
गोरषनाथ आतमां विचारंत ज्यूं जल दीसै चंदा || ८२ ||

āsaṇ baisibā pavan nirodhibā thāṃn māṃn sab dhaṃdhā |
badaṃt goraṣnāth ātamāṃ vicāraṃt jyūṃ jal dīsai caṃdā || 82 ||

Seating (baisibā) in posture (āsaṇa), overmaster, calm (nirodhibā) vitality (pavana), external environment (thāṃna), your social image (māṃna), all worldly activities (saba dhaṃdhā).
Gorakshanath says (badaṃta goraṣanātha), “Comprehending oneself or Atman (ātamāṃ vicāraṃta) in the same way that (jyūṃ) the moon (caṃdā) is reflected (dīsai) in water (jala).”

दिढ अहार दिढ जे न्यंद्रा दिढ होई ||
कहै सुणौ रे पूता मरै न बूढा | || ||

āsaṇ diḍh ahār diḍh je nyaṃdrā diḍh hoī ||
goraṣ kahai suṇau re pūtā marai na būḍhā hoī || 125 ||

The position, location (āsaṇa) should be settled, stable (diḍha), the nutrition controlled (ahāra diḍha), whoever (je) sleeps (nyaṃdrā), should be (hoī) regulated (diḍha) in this. Goraksha says (goraṣa kahai), “Listen (suṇau), o (re) my spiritual son (pūtā). Then, will (hoī)  not (na) be senility (būḍhā) and death (marai).”

Thanks to Gorakshanātha, much becomes clear with regard to the description of āsana in Yoga Sūtras of Patañjali. I am going to give explanations.

स्थिरसुखमासनम् ॥४६॥
sthira-sukham-āsanam || 46 ||

The position (āsana) must be stable (sthira) [with perfect inner space] (sukha).

The term āsana comes from the root ās, which can have several meanings. The main one is “to sit” or “a seat”, but it can also mean “a place of seating” and “space”. Still it can be translated as “to be”, “to stay” in something or “to live” somewhere, that may indicate the action itself. Thus, it may be a soul staying in the body as puruṣa: ‘pura‘ – a body and ‘uṣa‘ – that is in the body. For example, when we invoke some Deity, we offer him/her a place to sit. So, Nāthas texts often say that the bodies of all living beings were created by Śiva and āsanas too, and āsanas are as many as embodied beings. The main āsanas and number of embodied souls are 84 (siddha-puruṣas or nāthas, who realised in themselves or experienced themselves as Śiva-svarūpa).

Further, the term sukha many people translate very shallow and even in a “sporting way” as “comfortable” or “convenient” posture. However, I think that for a better understanding we should consider the etymology of the term. The term consists of the prefix su सु, which means something “good”, “perfect” and kha ख – “space”. So, if there are blockages in psychophysics, then you are aware of your body as the negative space (duhkha), the opposite of sukha. Practicing āsanas you are freed from blockages and become a pure space, and the purest space is the space of ātman. When your thoughts and body reflect it, they become stable (sthira). All this is what Gorakshanātha spoke about, reflecting on the ātman (it is unchangeable, eternal), the body becomes like water reflecting the moonlight (ātman). If the body reflects the ātman, self nature, then body becomes like it, reflecting its stability.

Dvaitādvaita-vivarjita

I have repeatedly mentioned the Nātha’s principle, which is used in many Nātha texts, as well as in A. K. Banerjee’s books – it is dvaitādvaita-vivarjita.

There are many who call themselves tantrikas. They say that Gorakśanāth and nāthas are not oriented towards the same principles as Kashmir Shaivism, etc. In general, I have already said that I do not consider those tantrikas to be experts in tantrism. It is better I quote a śloka from the famous kaula text of ūrdhvāmnāyaKulārṇava-tantra (ullāsa I, śloka 110).

अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे |
मम तत्त्वं न जानन्ति द्वैताद्वैत विवर्जितम् ||

advaitaṃ kecidicchanti dvaitamicchanti cāpare |
mama tattvaṃ na jānanti dvaitādvaita vivarjitam ||

Someone prefers non-duality, someone – duality, none of them knows the essence that is beyond duality and non-duality (dvaitādvaita vivarjitam).

These are absolutely the same reference points as in the Nātha-sampradaya, sometimes the same terms and ideas can be found in tantric sources, but under different names (advaitadvayta-vilakśana, advaya, pratyakśa-advaita, etc.).

The nature of nātha is divya (divine)

Today I was looking through the Shaktisaṅgama Tantra and there is a description of different sampradayas there, such as kaśmira, kerala, gauḍa. Likewise bhavas (such as pāśa, vīra and divya) are described as three sampradayas. And here is what it says about the Divya-sampradaya in Sundarīkhaṇḍa (paṭala I, ślokas 153-154).

आनन्दः प्रथमः प्रोक्तो द्वितीयो नाथ एव तु |
मुख्यस्तवानन्दनाथः स्यात् प्रकाशस्तदनन्तरम् || १५३ ||
स्वरूपस्तु ततः प्रोक्तश्चैतन्यस्तु तदुत्त्रम् |
आराध्याचार्यकश्चैव विद्याधिक्यात् प्रकीर्त्तितः || १५४ ||

ānandaḥ prathamaḥ prokto dvitīyo nātha eva tu |
mukhyastavānandanāthaḥ syāt prakāśastadanantaram || 153 ||
svarūpastu tataḥ proktaścaitanyastu taduttram |
ārādhyācāryakaścaiva vidyādhikyāt prakīrttitaḥ || 154 ||

[Divya-sampradaya] is divided into seven parts. The first is called ānanda, the second is nātha, [the third is] ānandanātha is the main one, the fourth is prakāśa, then the fifth is svarūpa, the sixth is caitanya and the seventh is ārādhyācāryaka. That knowledge is especially respected.

The second branch of the divya-sampradaya is called nātha. What is interesting is the fact that such authoritative Tantras associate nāthas with divya-bhava. Logically, divya is even higher than vīra, and even more so than the pāśa category.

It is just that people who are strongly attached to hedonism, praise only vāmācāra and for this very reason are trying to reduce the significance of nāthas. Their argumentation is about the same as if they said that dzogchen is the level of the kyerim stage of generation, therefore the dzogrim with signs (the stage of completion) is higher. It is just like saying that karmamudrā is higher than mahāmudrā or śambhava is lower than śaktopāya or that śambhava really is āṇavopāya. If we relate the level nātha yogis are dealing with, to the ācāras of śaktism, then it will be at least the level of divyācāra.

Core of the Nātha Tradition

One of the very common problems associated with understanding the Tradition is how to perceive Gorakśanāth and nathās in general. People often ask me, “I worship Durgā, Gaṇeśa or Viṣṇu and what should I do, if Gorakśanāth, Śiva and nathā are Śaivas?” There are even many attempts to argue what yoga or some of its specific forms are more related to, (with Shivaism, Vaishnavism or with Buddhism, etc.). Yoga is just yoga and that’s it. But it is a matter of choice to determine its relation.It so happened that India is a very religious country and in this regard it is very unique. Religion there permeates everything, therefore it is natural that yoga is tied to one or another belief system and a method of worship. To make you understand who Gorakshanāth is, I will give the following example. There is the famous mantra ॐ शिव गोरक्ष योगी ‘Om Śiva Gorakśa Yogi‘ and a shorter version of the Śabar-mantra, which should be correctly called ‘nama’ शिव गोरख śiv gorakh. However, they did not appear in any “canonical Tantras”. Everything that can be found is the Gorakshanāth mantra in some Tantras, for example, in the Puraścaryārṇava-tantra, which quotes the Kalpadruma-tantra, describing the dialogue between Garga ṛśi and Kṛṣṇa. Garga talks there about Gorakshanāthupāsana practice.

बिन गोरक्ष मंत्रेण योग सिद्धिर्न जायते |
गोराक्षस्य प्रसादेन सर्व सिद्धिर्न संशय ||

bina gorakṣa maṃtreṇa yoga siddhirna jāyate |
gorākṣasya prasādena sarva siddhirna saṃśaya ||

It is impossible to achieve success in yoga without the Gorakśanātha mantra.
There is no doubt that by the grace of Gorakśanātha any success (perfection) is gained.

The text describes the nature of Gorakśanātha and also the fact that the worship of Gorakśanātha is super-secret and his upāsana is the essence of the Vedas. His pūjā, viniyoga, nyāsa, sahasranāma, recommendations for puraścarana and many standard recommendations for tantra are described there. But, I propose to draw the attention to the Gorakśanātha mantras themselves, which are described in the text. They have different numbers of akṣaras (syllables).

ह्रीं श्रीं गों गोरक्ष हुं फट स्वाहा |
ह्रीं श्रीं गों गोरक्ष हुं हुं निरञ्जनात्मने हुं फट स्वाहा |
श्रीं गों लीं हं हां गोरक्षनाथाय निरञ्जनात्मने हं सं सं फट हंस: |

oṃ hrīṃ śrīṃ goṃ gorakṣa huṃ phaṭ svāhā |
oṃ hrīṃ śrīṃ goṃ gōrakṣa huṃ huṃ nirañjanātmane huṃ phaṭ svāhā |
oṃ śrīṃ goṃ līṃ haṃ hāṃ gorakṣanāthāya nirañjanātmane haṃ saṃ phaṭ haṃsa |

Gorakśagāyatri is also mentioned:

ह्रीं श्रीं गों गोरक्षनाथाय विदमहे शुन्य पुत्राय धीमहि तन्नो गोरक्ष गोरक्ष निरञ्जन प्रचोदयात् |

oṃ hrīṃ śrīṃ goṃ gorakṣanāthāya vidamahē śunya putrāya dhīmahi
tanno gorakṣa nirañjana pracodayāta |

It says that he is śūnya putra (born out of Emptiness or the son of emptiness), also he is nirānjānā (unblemished). In different ślokas it is mentioned that he manifests himself in the form of the spiritual light, etc. However, these mantras do not explicitly say that he is Śiva. But certainly, if Śiva can be present beyond the limits of qualities (nirguṇa), if he is the transcendental light (prakāśa), then why he cannot be Gorakśanātha, especially for someone who worship Śiva? Of course he can, just like for a Vaishnava he can be Viṣṇu, because Viṣṇu derived from the root ‘viṣ’ – the one who permeates the entire universe, since emptiness is omnipresent and it is pure nirānjānā (this is a well-known term, which is often used in relation to Viṣṇu).

Imagine if you are a Muslim and a Sufi for example, and you want to worship Gorakśanāth. How will you worship him? Perhaps, not in the same manner as Śiva and Viṣṇu, but as a great saint. The same, if you are a Buddhist, and for you Gorakśanāth will most likely be an enlightened mahasiddha, etc. In the Nātha Sampradaya there were quite a few people belonging to different dharmas, there were also Muslims too, Viṣṇu and Śiva devotees, as well as various forms of Śakti, Buddhists e.t.c. We cannot say that Gorakśanāth is present in only one of the many forms – for the yogi he is beyond all forms, even divine ones. But, he is also present in all forms as well. Nevertheless, for a correct understanding the emphasis must be put on the fact that Gorakśanāth is beyond the limits. This fact makes it possible to understand the Nātha Sampradaya and its main reference points. Of course, the majority of nātha prefer to perceive Gorakśanāth as Śiva, but I would not say they are Shaivites, or Vaishnavas, or Shaktas, etc. It would be more correct to say they are Yogis and their path is Yoga. If we proceed from that, then many things immediately fall into place: you are a yogi, you can be Śaiva or not, but you remain a yogi. You can say the same thing on whether you like to combine yoga with Viṣṇu upāsana or not e.t.c. To combine yoga with something or practice it “by itself”, you need to consider several things.

Firstly, there is the simplicity of yoga, without any contradictions. Since you comprehend one element of your faith in a very strict way, you cannot perceive anything else. Secondly, the simplicity has the kind of “ essence of everything” in it, which allows it to be present in everything or, if it is present by itself without everything – it should not become an abstract and special form of limitation (otherwise, it will contradict freedom, which is what yoga is for).

It follows from the foregoing that any upāsaka can be a nātha and most importantly, he can be just a nātha-yogi and no one else, or everything at once.

Two nāḍī-śuddhi prāṇāyāmas

In Gheraṇḍa Saṃhitā (4-35-44), at first, purification of nadīs is given in the form of using the alternate breathing technique with breath holdings, using bijas, which we can find in tantric rituals, such as bhūta-śuddhi or, for example, those intended to remove doṣas (defects) from some offerings. In that way, impurities are dried up by the bija of Air यं ‘yaṃ’ and then they are burned by the bija of Fire रं ‘raṃ’. Further, the remained ash is getting wet by the element of Water or Nectar by the corresponding bija वं ‘vaṃ’ (as it often happens in tantric practices), but sometimes in yogic and tantric texts another bija symbolising nectar ठं ‘ṭhaṃ’ is suggested to use instead. Then a newly formed body should be strengthened by the bija of Earth लं ‘laṃ’. Some prāṇāyāmas reduce these elements to only three bijas (of Air, Fire and Nectar) because in yoga, it is very typical to minimise the practise to the most essential components.

As in a tantric ritual, in Gheraṇḍa Saṃhitā, there is a description of the further use of the alternate breathing but in combination with praṇavaOm’. Also, in the third part of Vasiṣṭha Saṃhitā prāṇāyāma with the use of praṇavaOm’, or, more precisely ‘A-U-M’ – three mātrās or counts of breath lengths, is described. It is said that a practitioner must mentally repeat अं ‘aṃ’ a certain number of times on the inhalation, then उं ‘uṃ’ during kumbhaka and मं ‘maṃ’ on the exhalation. It is recommended to meditate on each of the three elements as on one of the Goddesses, namely ‘A’ – Gāyatrī, ‘U’ – Sāvitrī and ‘M’ – SarasvatīGāyatrī is described as बाला bālā in a Sanskrit text, which usually means ‘a child, a girl at the age of eight’. She is red in color and rides on a swan (haṃsavāhinī). U-kara is Sāvitrī, she is described as युवती ‘yuvatī’ (she’s 15 y.o.). She is white in color and rides on Garuḍa (garuḍavāhinī). Similarly Ma-kara, or repetition of the vibration of ‘M’ correlates with Sarasvatī, who is described as वृद्धा ‘vṛddhā’, she is 28 years of age or older and she rides Vṛṣabha.

In Gāyatrīhṛdayam from Devī Bhāgavata Purāṇa is said:

॥ गायत्रीहृदयम् ॥
पूर्वा भवति गायत्री, मध्यमा सावित्री, पश्चिमा स्नध्या सरस्वती ।
रक्ता गायत्री, श्वेता सावित्री, कृष्णा सरस्वती ॥ १२॥

pūrvā bhavati gāyatrī, madhyamā sāvitrī, paścimā snadhyā sarasvatī ।
raktā gāyatrī, śvetā sāvitrī, kṛṣṇā sarasvatī ॥12॥

In the morning it is necessary to worship Gāyatrī, at noon – Sāvitrī, and in the evening –SarasvatīGāyatrī is red in color, Sāvitrī is bright, Sarasvatī is dark.

Although, there are differences about vāhanas (beings used as vehicles), for example in Gāyatrī Hṛdayam:

पूर्व सन्धि ब्राह्मी, मध्य सन्धि माहेश्वरी, परा सन्धि वैष्णवी ।
हंसवाहिनी ब्राह्मी, वृषवाहिनी माहेश्वरी, गरुडवाहिनी वैष्णवी ॥ १४॥

pūrva sandhi brāhmī, madhya sandhi māheśvarī, parā sandhi vaiṣṇavī ।
haṃsavāhinī brāhmī, vṛṣavāhinī māheśvarī, garuḍavāhinī vaiṣṇavī ॥14॥

In the first sandhya (in the morning) she is known as Brahmī, at noon as Maheshvarī, and in the evening she is Vaishnavī. Brahmī rides a swan, Maheshvarī rides a bull, Vaishnavī rides Garuda.

Something similar exists in many yogic texts where it is recommended to use praṇava (OM).

For instance, in the fifth upadesha of Gheraṇḍa Saṃhitā (shlokas 48-50) there is also a recommendation to use A-kara, U-kara and Ma-kara. But there, A-kara is connected with raja-guṇa and Brahma and is red in color, U-kara is connected with sattva and Viṣṇu and is black. And Ma-kara, in opposite, is white in color and connected with Śiva.

Here, as you can guess, some similarities with Śri Vidya are immediately come to mind. In the third part of Jñānārṇāva Tantra (shlokas 11-12), it is said that Tripurasundarī is a Goddess with three aspects, the one is with bijaaiṃ” and white in color, the Goddess in red color with kama-bijaklīṃ” and the Goddess suvarṇa (the golden color) with bijasauḥ”. At first she is like Bala, a girl at the age of eight, then she is Pancadaśī (15 y.o.), this is a time full of passion (kāma), and finally she is Śodaśī or Mahaśodaśī (from 16 to 28 years of age or older) – she is full of wisdom.

In yogic texts, It is also said that prāṇāyāma is the unity of three matras, i.e. in case they are unrelated to each other – it would mean a loss and a waste of the vital energy (prāṇa), but not it’s enhancement.

The signs of the progress in prāṇāyāma

Different texts give the different signs of the progress in prāṇāyāma. The most famous is the division of the levels into the duration of the breath holding, namely कनिष्ठ kaniṣṭha (short period), मध्यम madhyama (medium) and उत्तम uttama (high). The yogin controls sweating (स्वेद sveda) on the first one, trembling in the body (कम्प kampa) on the middle and on the highest, according to the Gheraṇḍa Saṃhitā (5-56), “earth abandonment” is happening or levitation (भूमि त्याग bhūmi tyāga). In other texts for example, in the description of the third stage, it is said about “fatigue”, “melancholy” (विषाद viṣāda), but since “triumph” (जय jaya) is used in relation to the three conditions, so it is about “conquering the gravity”, above “fatigue”, i.e. in contrast to the lightness. Therefore भूमि त्याग bhūmi tyāga can be understood not necessarily as a physical levitation, but more often as an “easy state,” although in some cases one cannot exclude the other.

Some tantras, for example, the Āgamarahasya-tantra or Mārkaṇḍeya-purāṇa (Ch. 36) give a similar description, the Kūrma-purāṇa (2.36, 21-26) says about the four processes of progress in prāṇāyāma. They are as following:

  1. ध्वस्ति dhvasti – the cessation of attachment to the fruits of good and bad actions.
  2. प्राप्ति prāpti – independence from such conditions as kāma, lobha, moha; abandonment of the wishes of the ordinary (ऐहिक aihika) and other (अमुष्मिन् amuṣmin) worlds. Acquisition of the abandonment of all desires (स्यात्सर्वकामिकी syātsarvakāmikī).
  3. संविद् saṃvid – knowledge (comprehension) of the past (अतीत atīta), the future (अनागत anāgata), nearest and remote objects, the moon, the sun, the planets, etc. (of the macrocosm).
  4. प्रसाद prasāda – realisation of “mercy”, “divine grace” thanks to which the mind, feelings, senses and five pranas are appeased.

There is a description of the other four elements closely associated with the four aforementioned in the purāṇa, for example in the Vāyu-purāṇa (11.4 – 11) and in the cases where they are quoted by tantras accordingly.

  1. शान्ति śānti – getting rid of imperfections (पाप pāpa).
  2. प्रशान्ति praśānti – perfection in speech, elimination of the problems associated with the father, mother and other relatives (पितृमातृप्रदुष्टानां pitṛmātṛpraduṣṭānāṃ).
  3. दीप्ति dīpti – enlightened vision, the vision of the past and the future, comprehension of the objects of the universe (the sun, the moon, etc.).
  4. प्रसाद praśāda – an appeasement of the five prāṇa, the mind, the senses and their objects of perception.

Yājñavalkya as a Nātha yogin

There is an interesting explanation of the oldest source of the yoga doctrine found in बृहद्योगीयाज्ञवल्क्यस्मृति Bṛhadyogīyājñavalkyasmṛti (12.5):

सांख्यस्य कर्ता कपिलः परमार्थः स स
हिरण्यगर्भो योगस्य वक्ता नान्यः पुरातनः ||12.5 ||

sāṃkhyasya kartā kapilaḥ paramārthaḥ sa sa
hiraṇyagarbho yogasya vaktā nānyaḥ purātanaḥ (12.5)

Kapila, the founder of Sāṃkhya, is known as paramārtha. (Similar to that) Hiraṇyagarbha expounded the yoga doctrine, there is none more ancient than him.

However, in the Nātha Sampradāya, Yājñavalkya is known not only as a Vedic ṛishi, but also as a disciple of Brahma (Satyanāth), who in the form of Hiranyagarbha transmitted the knowledge of yoga to Yājñavalkya. And Yājñavalkya Nātha is mentioned on the lists of 84 Nāthas.

āgamarahasyam Ch. 17

In the chapter devoted to the yoga practice, namely, in the section of dhyāna, the elements of sexuality are described in a positive context. Unlike many formal celibate guardians, who in fact do not follow it themselves, there is not so much hypocrisy directly in the ancient texts. On the contrary, sexual power is interpreted as extremely important in spiritual evolution. With the correct perception it is capable of bestowing a higher yogic realisation.

अग्रतः पृष्ठतो मध्ये पार्श्वतोऽथ समन्ततः ।
विद्युच्चकितवद्भाति सूर्यकोटिसमप्रभः ॥ २९७ ॥

रतान्ते स्त्री यथात्मानं क्षणं क्वाहं न बुध्यते ।
रमणोऽपि न जानाति कोऽहं योगे तथा पुमान् ॥ २९८ ॥

agrataḥ pṛṣṭhato madhye pārśvato’tha samantataḥ ।
vidyuccakitavadbhāti sūryakoṭisamaprabhaḥ ॥ 297 ॥

ratānte strī yathātmānaṃ kṣaṇaṃ kvāhaṃ na budhyate ।
ramaṇo’pi na jānāti ko’haṃ yoge tathā pumān ॥ 298 ॥

(Yogin) is shining with thousand millions of sun rays evenly in front, behind, in the middle, in the center and at the sides. During orgasm, a woman (रतान्ते स्त्री ratānte strī) tries to realise: “Where am I?” (क्वाहं kvāhaṃ?), but can not realise it. A man at the moment of pleasure asks the question: “Who am I?” (कोहं? ko’haṃ?) and cannot find the answer, also a person in the yogic state doesn’t know who he is (i.e. his false personality).

The limbs of haṭha-yoga in the Haṭha Yoga Pradīpikā and the Agama Rahasya Tantra

The limbs of haṭha-yoga according to the Haṭha Yoga Pradīpikā:

आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा ।
अथ नादानुसन्धानमभ्यासानुक्रमो हठे ॥ ५६ ॥

āsanaṁ kumbhakaṁ citraṁ mudrākhyaṁ karaṇaṁ tathā |
atha nādānusandhānamabhyāsānukramo haṭhe || 56 ||

The sequence of haṭha-yoga could be practiced as āsanas, breath holdings, mudrās and nādānusandhāna.

तान् हठयोगे वक्ष्यामः |
आसनं प्राणसंरोधो ध्यानं चैव समाधिकः |
एतच्चतुष्टयं विद्धि सर्वयोगेषु सम्मतम् || १२ ||

tān haṭhayoge vakṣyāmaḥ |
āsanaṁ prāṇasaṁrodho dhyānaṁ caiva samādhikaḥ |
etaccatuṣṭayaṁ viddhi sarvayogeṣu sammatam || 12 ||

Asana, a stopping of prāṇa (prāṇāyāma), dhyāna (contemplation) and samādhi – these four kinds are recognised in all the yogas.

Svātmārāma specifies the following sequence of the four-limb haṭha-yoga:

1) āsana, 2) prāṇāyāma, 3) mudrā, 4) nādānusandhāna.

Agama Rahasya Tantra specifies the following sequence:

1) āsana, 2) prāṇāyāma, 3) dhyāna, 4) samādhi.

Also, Agama Rahasya divides the genealogy of haṭha-yoga into two categories. The first one is going from Matsyendranātha (kaula and nātha yogin) and the second from aṣṭa-ciranjīvī (immortal ṛṣi and muni, like Mārkaṇ‍ḍeya and others). Although, they are considered to be related to nāthas in Nātha Samprādaya.

Issue in understanding traditions

Sometimes I’m really astonished by the statements of some people, who earned their academic degrees in the US or the UK. For example, by  the one that Nathas do not practice “real yogic methods” for the last 400 years (i.e., “real” in the sense that they are understood by scholars and their beloved  modernised and globalised yoga environment, despite the fact that they often deny it). They state that the real hatha-yoga is now easier to be found in the lines related to Dashanami.

But it does not occur to them that the Nathas began to spread widely in the West over the past 10-15 years – thanks to people like me, and not  to the Gurus from Dashanami, who had long since left for the West. In my opinion, those Dashanami Gurus have long been adapted to the needs of Western  consumers, lovers of fitness and  New Age culture. Nathas simply did not have time to  make it, and God forbid they do. It’s not Nathas to blame for not practising “real hatha” for the last 400 years, since the “real hatha” didn’t exist among Nathas or any other followers of the spiritual path either 400, or 700, or 1000 years ago. The fact is that both Western Indologists and Indian Gurus have long been susceptible  to the ideas of Western consumerism, in  which commerce supplanted the  goal of yoga as a sadhana.

For the sake of business they are  eager to recognise everything as traditional. Rather, they have already done  so and integrated it into their Indian culture a long time ago. Yes, the Nathas did practice that yoga neither 400, nor 700 years ago, never. It is ignorance to seek confirmation of your own delusions in the Tradition, doesn’t matter who you are – a  fitness trainer, a scholar or a Guru from India, who dreams of  owning 200 cars in the US  like Rajneesh.