{"id":554,"date":"2018-12-11T13:35:17","date_gmt":"2018-12-11T13:35:17","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=554"},"modified":"2018-12-14T12:16:05","modified_gmt":"2018-12-14T12:16:05","slug":"core-of-the-nath-tradition","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=554","title":{"rendered":"Core of the N\u0101tha Tradition"},"content":{"rendered":"

One of the very common problems associated with understanding the Tradition is how to\u00a0perceive\u00a0Gorak\u015ban\u0101th<\/em> and nath\u0101s<\/em> in general. People often ask me, \u201cI worship Durg\u0101<\/em>, Ga\u1e47e\u015ba<\/em> or Vi\u1e63\u1e47u<\/em> and what should I do, if\u00a0Gorak\u015ban\u0101th<\/em>,<\/em> \u015aiva<\/em>\u00a0and nath\u0101<\/em>\u00a0are \u015aaivas<\/em>?\u201d There are even many attempts to argue what yoga<\/em> or some of its specific forms are more related to, (with\u00a0<\/i>Shivaism, Vaishnavism or with Buddhism, etc.). Yoga<\/em> is just yoga<\/em> 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<\/em> is tied to one or another belief system and a method of worship.\u00a0To make you understand who\u00a0Gorakshan\u0101th<\/em> is, I will give the following example.\u00a0There is the famous\u00a0mantra<\/em> \u0950 \u0936\u093f\u0935 \u0917\u094b\u0930\u0915\u094d\u0937 \u092f\u094b\u0917\u0940 ‘Om<\/em>\u00a0\u015aiva<\/em> Gorak\u015ba<\/em> Yogi<\/em>‘ and a shorter version of the\u00a0\u015aabar-mantra<\/em>, which should be correctly called \u2018nama<\/em>\u2019 \u0936\u093f\u0935 \u0917\u094b\u0930\u0916 \u015biv gorakh. However, they did not appear in any “canonical Tantras”. Everything that can be found is the\u00a0Gorakshan\u0101th<\/em> mantra<\/em> in some Tantras, for example, in the Pura\u015bcary\u0101r\u1e47ava-tantra<\/em>, which quotes the Kalpadruma-tantra<\/em>, describing the dialogue between Garga \u1e5b\u015bi<\/em> and K\u1e5b\u1e63\u1e47a<\/em>. Garga<\/em> talks there about\u00a0Gorakshan\u0101th<\/em>–up\u0101sana<\/em> practice.<\/p>\n

\u092c\u093f\u0928 \u0917\u094b\u0930\u0915\u094d\u0937 \u092e\u0902\u0924\u094d\u0930\u0947\u0923 \u092f\u094b\u0917 \u0938\u093f\u0926\u094d\u0927\u093f\u0930\u094d\u0928 \u091c\u093e\u092f\u0924\u0947 |
\n\u0917\u094b\u0930\u093e\u0915\u094d\u0937\u0938\u094d\u092f \u092a\u094d\u0930\u0938\u093e\u0926\u0947\u0928 \u0938\u0930\u094d\u0935 \u0938\u093f\u0926\u094d\u0927\u093f\u0930\u094d\u0928 \u0938\u0902\u0936\u092f ||<\/p>\n

bina gorak\u1e63a ma\u1e43tre\u1e47a yoga siddhirna j\u0101yate |<\/em>
\n gor\u0101k\u1e63asya pras\u0101dena sarva siddhirna sa\u1e43\u015baya<\/em> ||<\/em><\/p>\n

It is impossible to achieve success in yoga<\/em> without the\u00a0Gorak\u015ban\u0101tha<\/em> mantra<\/em>.
\nThere is no doubt that by the grace of\u00a0Gorak\u015ban\u0101tha<\/em> any success (perfection) is gained.<\/p>\n

The text describes the nature of\u00a0Gorak\u015ban\u0101tha <\/em>and\u00a0also the fact that the worship of\u00a0Gorak\u015ban\u0101tha<\/em> is super-secret and his up\u0101sana<\/em> is the essence of the Vedas<\/em>. His p\u016bj\u0101<\/em>, viniyoga<\/em>, ny\u0101sa<\/em>, sahasran\u0101ma<\/em>, recommendations for pura\u015bcarana<\/em> and many standard recommendations for tantra<\/em>\u00a0are described there. But, I propose to draw the attention to the\u00a0Gorak\u015ban\u0101tha<\/em> mantras<\/em> themselves, which are described in the text. They have different numbers of ak\u1e63aras<\/em> (syllables).<\/p>\n

\u0939\u094d\u0930\u0940\u0902 \u0936\u094d\u0930\u0940\u0902 \u0917\u094b\u0902 \u0917\u094b\u0930\u0915\u094d\u0937 \u0939\u0941\u0902 \u092b\u091f \u0938\u094d\u0935\u093e\u0939\u093e\u00a0|
\n\u0939\u094d\u0930\u0940\u0902 \u0936\u094d\u0930\u0940\u0902 \u0917\u094b\u0902 \u0917\u094b\u0930\u0915\u094d\u0937 \u0939\u0941\u0902 \u0939\u0941\u0902 \u0928\u093f\u0930\u091e\u094d\u091c\u0928\u093e\u0924\u094d\u092e\u0928\u0947 \u0939\u0941\u0902 \u092b\u091f \u0938\u094d\u0935\u093e\u0939\u093e\u00a0|
\n\u0936\u094d\u0930\u0940\u0902 \u0917\u094b\u0902 \u0932\u0940\u0902 \u0939\u0902 \u0939\u093e\u0902 \u0917\u094b\u0930\u0915\u094d\u0937\u0928\u093e\u0925\u093e\u092f \u0928\u093f\u0930\u091e\u094d\u091c\u0928\u093e\u0924\u094d\u092e\u0928\u0947 \u0939\u0902 \u0938\u0902 \u0938\u0902 \u092b\u091f \u0939\u0902\u0938:\u00a0|<\/p>\n

o\u1e43 hr\u012b\u1e43 \u015br\u012b\u1e43 go\u1e43 gorak\u1e63a hu\u1e43 pha\u1e6d sv\u0101h\u0101\u00a0|<\/em>
\n o\u1e43 hr\u012b\u1e43 \u015br\u012b\u1e43 go\u1e43 g\u014drak\u1e63a hu\u1e43 hu\u1e43\u00a0nira\u00f1jan\u0101tmane hu\u1e43 pha\u1e6d sv\u0101h\u0101\u00a0|<\/em>
\n o\u1e43 \u015br\u012b\u1e43 go\u1e43 l\u012b\u1e43 ha\u1e43 h\u0101\u1e43 gorak\u1e63an\u0101th\u0101ya nira\u00f1jan\u0101tmane ha\u1e43 sa\u1e43 pha\u1e6d ha\u1e43sa\u00a0|<\/em><\/p>\n

Gorak\u015ba<\/em>–g\u0101yatri\u00a0<\/em>is also mentioned:<\/p>\n

\u0939\u094d\u0930\u0940\u0902 \u0936\u094d\u0930\u0940\u0902 \u0917\u094b\u0902 \u0917\u094b\u0930\u0915\u094d\u0937\u0928\u093e\u0925\u093e\u092f \u0935\u093f\u0926\u092e\u0939\u0947 \u0936\u0941\u0928\u094d\u092f \u092a\u0941\u0924\u094d\u0930\u093e\u092f \u0927\u0940\u092e\u0939\u093f \u0924\u0928\u094d\u0928\u094b \u0917\u094b\u0930\u0915\u094d\u0937 \u0917\u094b\u0930\u0915\u094d\u0937 \u0928\u093f\u0930\u091e\u094d\u091c\u0928 \u092a\u094d\u0930\u091a\u094b\u0926\u092f\u093e\u0924\u094d\u00a0|<\/p>\n

o\u1e43 hr\u012b\u1e43 \u015br\u012b\u1e43 go\u1e43 gorak\u1e63an\u0101th\u0101ya vidamah\u0113 \u015bunya putr\u0101ya dh\u012bmahi<\/em>
\n tanno gorak\u1e63a nira\u00f1jana pracoday\u0101ta\u00a0|<\/em><\/p>\n

It says that he is \u015b\u016bnya putra<\/em> (born out of Emptiness or the son of emptiness), also he is nir\u0101nj\u0101n\u0101<\/em> (unblemished). In different \u015blokas<\/em> 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 \u015aiva<\/em>. But certainly, if \u015aiva<\/em> can be present beyond the limits of qualities (nirgu\u1e47a<\/em>), if he is the transcendental light (prak\u0101\u015ba<\/em>), then why he cannot be Gorak\u015ban\u0101tha<\/em>, especially for someone who worship \u015aiva<\/em>? Of course he can, just like for a Vaishnava<\/em> he can be Vi\u1e63\u1e47u<\/em>, because Vi\u1e63\u1e47u<\/em> derived from the root \u2018vi\u1e63<\/em>\u2019 \u2013 the one who permeates the entire universe, since emptiness is omnipresent and it is pure nir\u0101nj\u0101n\u0101<\/em> (this is a well-known term, which is often used in relation to Vi\u1e63\u1e47u<\/em>).<\/span><\/p>\n

Imagine if you are a Muslim and a Sufi for example, and you want to worship Gorak\u015ban\u0101th<\/em>. How will you worship him? Perhaps, not in the same manner as \u015aiva<\/em> and Vi\u1e63\u1e47u<\/em>, but as a great saint. The same, if you are a Buddhist, and for you Gorak\u015ban\u0101th<\/em> will most likely be an enlightened mahasiddha<\/em>, etc. In the N\u0101tha Sampradaya<\/em> there were quite a few people belonging to different dharmas<\/em>, there were also Muslims too, Vi\u1e63\u1e47u<\/em> and \u015aiva<\/em> devotees, as well as various forms of \u015aakti<\/em>, Buddhists e.t.c. We cannot say that Gorak\u015ban\u0101th<\/em> 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 Gorak\u015ban\u0101th<\/em> is beyond the limits. This fact makes it possible to understand the N\u0101tha Sampradaya<\/em> and its main reference points. Of course, the majority of n\u0101tha<\/em> prefer to perceive Gorak\u015ban\u0101th<\/em> as \u015aiva<\/em>, but I would not say they are Shaivites<\/em>, or Vaishnavas<\/em>, or Shaktas<\/em>, etc. It would be more correct to say they are Yogis<\/em> and their path is Yoga<\/em>. If we proceed from that, then many things immediately fall into place: you are a yogi<\/em>, you can be\u00a0\u015a<\/em>aiva<\/em> or not, but you remain a yogi<\/em>. You can say the same thing on whether you like to combine yoga<\/em> with Vi\u1e63\u1e47u<\/em> up\u0101sana<\/em> or not e.t.c. To combine yoga<\/em> with something or practice it \u201cby itself\u201d, you need to consider several things.<\/p>\n

Firstly, there is the simplicity of yoga<\/em>, 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 \u201c essence of everything\u201d 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<\/em> is for).<\/p>\n

It follows from the foregoing that any up\u0101saka<\/em> can be a n\u0101tha<\/em> and most importantly, he can be just a n\u0101tha-yogi<\/em> and no one else, or everything at once.<\/p>\n","protected":false},"excerpt":{"rendered":"

One of the very common problems associated with understanding the Tradition is how to\u00a0perceive\u00a0Gorak\u015ban\u0101th and nath\u0101s in general. People often ask me, \u201cI worship Durg\u0101, Ga\u1e47e\u015ba or Vi\u1e63\u1e47u and what should I do, if\u00a0Gorak\u015ban\u0101th, \u015aiva\u00a0and nath\u0101\u00a0are \u015aaivas?\u201d There are even … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29,43],"tags":[67,41,31],"class_list":["post-554","post","type-post","status-publish","format-standard","hentry","category-natha-doctrine","category-yogic-view","tag-goraksanatha","tag-natha","tag-yoga"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/554","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=554"}],"version-history":[{"count":7,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/554\/revisions"}],"predecessor-version":[{"id":561,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/554\/revisions\/561"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=554"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=554"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=554"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}