И еще вчера читал статью.. тоже интересная как к вопросу о сходствах и различиях между йогой Натхов и Ваджраяной, так и в том влиянии, которое оказали Натхи на Тибетский буддизм.
Статья на английском.. хорошо я ее перевести не смогу, потому очень прошу сделать это сведующих более меня
Статья "Buddhaguptanatha and the Late Survival of the Siddha Tradition in India" by David Templeman.
http://www.ordinarymind.net/may2003/feature2_03.htm"... In order to understand who Buddhaguptanatha was, we should first look at his name. While the Buddha part tells us something about his spiritual affiliation, it is the nath part that we should discuss first. He belonged to what is known as the 'Nath' or 'Gorakhnathi' tradition of Shiva worship. Gorakhnathis are a Hindu Sannyasin sect. In 1911 there were 45,000 of them in the census of India. There are probably more than that now. It is one of the Hindu yogic sects that have found increasing favor in India.
Naths tend to wear white clothing and are identified by what is called the kanphata, the split ear, with an ivory ring thrust into the lobe. Naths have a tremendous tradition of pilgrimage and of scholarship.
They practise a type of Hatha Yoga which, in its externals, is similar to the Tibetan yogic tradition. The Nath understanding of the physical and psychological structure of the body is much the same as that found in Buddhist tantric practices, with its focus on the 'moon channel,' 'sun channel,' bindu drops, et cetera. Buddhaguptanatha then, started his life as a Gorakhnath yogi. As we can see from this description, his teacher was one of the 'cultural types' one may still find in India:
His guru, Tirthanatha, had hair which grew to thirty feet in length and his beard grew to ten feet in length due to his inherent powers. Beings who met him lived in absolute amazement. The king Ramraj had doubts about the genuineness of Tirthanatha, but after he had thoroughly inspected the situation he came to believe that this was indeed a true yogi. He ornamented each one of Tirthanatha's hairs with a pearl, and the acharya, that is my [Taranatha's] teacher, said that when each of the pearls was then taken out of his hair and they were heaped up into a huge pile, anyone who passed by was free to remove one of those pearls. Then the guru wandered off to a place where he would be happier by being less bothered by people.
For the first thirty years of Buddhaguptanatha's life, he was apprenticed to this guru, Tirthanatha. Then in his thirtieth year, while he was meditating at the Nath pilgrimage site of Rathor in Rajasthan, he had a strange vision, a vision of the Buddhist goddess Vajrayogini. This key incident is recorded very briefly in Taranatha's biography of his master. It is almost like it is a 'non-conversion.' One might expect that someone who is converting from being a Nath to a Buddhist would make it some kind of focal point, but it is really not presented that way in Taranatha's writings:
At that time, when he was in Rathor in the land of Maru, after one of the king's men had presented him with gifts, he erected a small, grass kuti hut and he set himself in one-pointed meditation. While he was in a dream the form of Vajrayogini repeatedly appeared before him and levels of super-knowledge arose in him.
Then a few lines later:
At other times, again and again, Vajrayogini came to him in dreams in the guise of a barmaid and she overcame all his impediments, time and time again.
From then on Buddhaguptanatha seems to abandon his allegiance to Nath practice, and becomes a Buddhist. He goes to shared pilgrimage spots revered by both Buddhists and Hindus and rarely goes to exclusively Nathi pilgrimage spots. He does not castigate his previous belief system and he does not set out to dismantle it in any way. He really seems to see it as a natural stepping stone into Buddhism.Why would the process of 'conversion' be so gentle, so apparently smooth? It could have been because there existed a lineage within the Nath sect called the 'Natheshvari,' which combined Buddhist and Hindu teachings. These Natheshvaris held Buddhist lineages of instruction within their own Hindu teaching milieu and yet they remained Nath siddhas.All of Buddhaguptanatha's three main gurus, Tirthanatha, Brahmanatha and Krishnanatha belonged to this dissident group known as the Natheshvari. These three masters taught within a recognised Buddhist tradition, a fact which might make us redefine some of our presuppositions about religious 'exclusivity' in India.
In a sense, Buddhist and Nath yogis might have felt they were sharing, to a great extent, a common path. Perhaps it is even true to say that the community of yogis in the 17th century was more grounded in a sense of cooperation than on more specious distinctions, such as those between Buddhism and Hinduism or, even more abstrusely, into Anuttara (highest yoga) practitioner or lower-level practitioner.
Certainly, right until the end of his life, Buddhaguptanatha continued to travel to the recognised pilgrimage places that were sacred to the Kanphata sect of Nath yogins. Even when he was a mature-age siddha and had practised all the major Buddhist tantras, he continued to visit pilgrimage sites of two quite clearly distinct types:
Those that were specifically Buddhist, such as Sarnath, Bodhgaya, Rajagriha, et cetera.
Those of dual-occupancy where the sacred spots themselves were sacred within both the Buddhist tradition and the Kanphata tradition.
It is of interest that many of these 'dual-occupancy' sites tend to crop up again and again in the lives of other mahasiddhas and great yogis, such as Tilopa."
Это только большой отрывок, там много еще очень интересного о Махасидхе Буддхагуптанатхе и его ученике Таранатхе.
Вот, хочу спросить Гуруджи о секте Натхешвари
