{"id":604,"date":"2019-04-27T11:27:17","date_gmt":"2019-04-27T11:27:17","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=604"},"modified":"2019-04-27T16:59:10","modified_gmt":"2019-04-27T16:59:10","slug":"the-importance-of-svara-in-the-natha-sadhana","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=604","title":{"rendered":"The importance of svara in the n\u0101tha s\u0101dhana"},"content":{"rendered":"

On higher levels of initiation and practice of tantrism, such as p\u016br\u1e47\u0101bhi\u1e63eka<\/em>, medh\u0101-s\u0101mr\u0101jya and practices of upper \u0101mn\u0101ya<\/em>, there are methods of contemplation of Ardhan\u0101r\u012b\u015bvara<\/em>. Also, such ritual as pa\u00f1ca-tattva<\/em> is not usually practiced before \u015b\u0101kt\u0101bhi\u1e63eka<\/em> d\u012bk\u1e63\u0101, and this is especially true for higher initiations and\u00a0\u0101mn\u0101yas<\/em>. Such titles as left-handed or right-handed tantra<\/em> have both symbolic and quite practical values, for instance, p\u0101tra<\/em> with wine is taken by the left hand when we offer it to the \u201dinner fire” into the mouth of Ku\u1e47\u1e0dalin\u012b<\/em>. The left part of the body is\u00a0\u015aakti<\/em> and the right is \u015aiva<\/em>. Some tantrikas<\/em> say that kaula<\/em> s\u0101dhana<\/em> begins where such dualistic methods as\u00a0Pata\u00f1jali<\/em> yoga<\/em> are ended. But the same could be said about n\u0101thas<\/em> and kaulas<\/em>:\u00a0n\u0101tha<\/em>\u00a0s\u0101dhana<\/em> begins where kaula<\/em> s\u0101dhana<\/em> ends. It has always been like that in India: the more recent endevour to continue something is more substantial than the previous one. That is why\u00a0Gorak\u1e63an\u0101tha<\/em> is more honoured today than even Matsyendran\u0101tha<\/em>, but this, of course, does not belittle the benefit and the authority of the latter. In the same way, for example, Vedanta<\/em> – the completion of the Vedas<\/em>, is not considered as something below the Vedas<\/em>, but rather as its essence by either Vedantins or many other Hundu. Or, similarly, we couldn\u2019t say that Vajrayana Buddhism is a simplification of Theravada, despite the fact that it had been developed later. Or, for instance, the fact that some cults of early female deities, like sapta<\/em> and a\u1e63\u1e6da<\/em> m<\/span>\u0101trik\u0101s<\/em> have been transformed into such sophisticated cults as Trika<\/em>, Kubjik\u0101<\/em>, \u015ar\u012bvidy\u0101<\/em> and others, doesn\u2019t make the latter less developed or less authoritative. And the most essential way was always the most secret, with a very careful selection of applicants for that kind of dedication and practice. The same could be said about n\u0101thas<\/em>. The phenomenon of svara-yoga<\/em> is of tantric origin, but its basis is still yogic<\/em>. In speaking of essence, by which we usually mean something that is closer to us as subjects, and also implying the involvement of the subjects in different degrees of the external process. That is why the practices with the body, breathing, with tracking how the breath is associated with the sun and the moon, how these two are related to the elements, tithis<\/em>, grahas<\/em>, nak\u1e63atras<\/em> and other aspects of both micro- and macrocosmos, are very great and subtle processes. But the most important thing is that they are all tied to the essence of it all, namely the yoga<\/em> of the Sun and the Moon. In many books of both the medieval gurus<\/em> of the N\u0101th Samprad\u0101ya<\/em> and the present authors, we can very often find a description of the importance of svara-yoga<\/em> and, of course, the practices of it. That can be called the basis of n\u0101tha-yoga<\/em>, as its symbol is the Sun and the Moon, i.e. \u015aiva-\u015aakti sa\u1e43yukta.<\/p>\n","protected":false},"excerpt":{"rendered":"

On higher levels of initiation and practice of tantrism, such as p\u016br\u1e47\u0101bhi\u1e63eka, medh\u0101-s\u0101mr\u0101jya and practices of upper \u0101mn\u0101ya, there are methods of contemplation of Ardhan\u0101r\u012b\u015bvara. Also, such ritual as pa\u00f1ca-tattva is not usually practiced before \u015b\u0101kt\u0101bhi\u1e63eka d\u012bk\u1e63\u0101, and this is … 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":[86,85,83,19],"tags":[87,88],"class_list":["post-604","post","type-post","status-publish","format-standard","hentry","category-natha-sadhana","category-svara","category-yoga","category-yogic-practice","tag-natha-sadhana","tag-svara"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/604","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=604"}],"version-history":[{"count":5,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/604\/revisions"}],"predecessor-version":[{"id":609,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/604\/revisions\/609"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=604"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=604"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=604"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}