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Way Of Nātha-s : Thread
"Underlyingness" (as my teacher would often explain it) of all the different paths that seek to propel one towards Mokṣa is essentially One. But superficially, there are embedded with seemingly unique traits. The way of Nātha-s too is unique in that way.
"Underlyingness" (as my teacher would often explain it) of all the different paths that seek to propel one towards Mokṣa is essentially One. But superficially, there are embedded with seemingly unique traits. The way of Nātha-s too is unique in that way.
Some years ago, my teacher we students had decided to meet after a long period of no contact. He is a vānaprastha - forest dweller. You wouldn't know if he's dead or alive. He decided to come to Srinagar of Pauri Garhwal in Uttarakhand, which is on way towards Rudraprayag.
This time the person who set up this meeting, my long time friend - gurubhai (co-disciple) who is an accomplished yogi in his own right, came to receive us at Haridwar. He was same in every way except a big round metal piercing that covered his whole ear.
I had heard of Kanphats, even met them, spent time with them. But didn't think that a person initiated in Trika śaiv-ism would be wearing that piercing.
Then on the way I realised that he had actually changed his name and added Nātha. "Ācārya ji will tell you." He said.
Then on the way I realised that he had actually changed his name and added Nātha. "Ācārya ji will tell you." He said.
Then later, after some days, our teacher revealed to us that our friend, through advanced practices of Kriyā, Dhāraṇā Carya, and upāsanā in Trika had torn open curtains ordained between two lives and found out the way forward based on where and with whom he had left earlier.
He got connected with the great order Siddha Nātha Yoginī-s which is still very much alive and booming. He found out the right master and now is initiated into the Nātha paramparā.
Was surprising for me to see such a transmigration was possible after so many years of sādhanā.
Was surprising for me to see such a transmigration was possible after so many years of sādhanā.
Then we had long discussions with him on the way of the Nātha. It's not much different. It's just different in its quality, magnitude of fierceness and fragrance. But the principles are same. Of the Āgama, of Śiva Śakti Samvāda.
It is a different system of technology. Based on the same principles of Yogic science. This is a better way to put it. Very different from the 8-limbed approach of Patañjali. And also of Śankara. But close to Āgama revolving traditions such as Kaśmīra Śaiva.
In its language and metaphors, it seeks to not distance the individual from the Prakṛti resulting in Kaivalya of Sāṃkhya, or realisation of non existence of the world - as in Advaita Vedāntavāda, but a process of merging the individual Puruśa with the rest (Prakṛti).
It's a penetration, as Gopinath Kaviraj puts it. An act of Puruśa completely penetrating Prakṛti in every way & hence becoming Akhaṇḍa - undivided whole where this realisation emerges-
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
Svatantrānanda Nātha says:
Here he says that ultimate state is of even merging of consciousness and unconsciousness. You can either call it absolute unconsciousness or absolute consciousness. Cidacit - chit achit - a state beyond consciousness and unconsciousness arrived at as a result of merging of the 2.
Like how the Jaina-s say, the truth appears different based on different angles of perception - anekāntavāda. So the Nātha yogin seeks to expand himself into all the infinite perceptions and also into the object of perception. Not leaving anything.
In the spanda system of Trika, this same objective is approached in the language of Vibration where the practitioner seeks to expand his experience of pulsation/sensation not just limited to one particular thing but the whole of the universe.
This is what one sees in these yantra-s where the upward pointing triangle of Śiva or Bhairava and the downward pointing triangle of Śakti or Bhairavī completely interlock and penetrate each other. This is the state of union.
A nātha yogin is very practical. It is not a theoretical system. He sees this body itself as a temple - just the way Abhinavagupta Pādācārya describes it in language of tāntrika deitification of the body in Dehasthadevatācakrastotram where all the devatā-s reside in the body.
And hence, starts an effort - a Haṭha (adamancy) of bringing a balance between Hakāra (Surya Nāḍī) and ṭhakāra (Candra Nāḍī) - Ganga & Jamna of Prāṇa within the body. And sailing these rivers encountering various Devī-Devatā leading upto the Mahānātha - Śiva at Sahasrāra.
For this alignment and purification of body making it fit to be travelled in, the Nātha yogin involves himself in Haṭhayoga - involving various Āsana, Prāṇāyāma and their Sāmarasya - Kriyā.
The guidance of the Guru is a moving guidepost all the time.
The guidance of the Guru is a moving guidepost all the time.
The Dhooni, fireplace that the Nātha-s keep with them always, is representative of the inner gurū. It has a life of its own and the yogin's contact with the larger gurūmaṇḍala is kept up with this mystic fire.
This lineage with all its sub divisions goes back to the primordial - Ādinātha - Śiva as Ādiyogī residing on Mount Kailāsa. And on the way are various accomplished Siddha-s - Mahagurū Matsyendranātha & his disciple Gorakhnātha, one of whose manifestation is Mahāvatāra Bābā.
