- April 3, Navaratri with Yogi Matsyendranath Maharaj, Australia, Queensland
- March 17, 2020. Purifiying Pranayama With Yogi Matsyendra Nath
- November 2019, Tantra Workshop Series in Argentina
- Workshop in Gualeguaychu
- 17-18 November 2018, Yogi Matsyendranath in Źarate (Argentina)
- 15-16 November 2018, Yogi Matsyendranath visit to Uruguay
- 12 Nov 2018, Lecture at USAL (Salvador University)
- 10-11 November 2018, Workshops in Quilmes and La Plata (Argentina)
- 8 November 2018, Open conference in Necochea (Argentina)
- 2,3,4 November 2018 - Participating in XVI Retreat International of Yoga and Meditation
- Programme in Québec (Canada) 13-16 June
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- November 2017, Visit of Yogi Matsyendranath to Argentina
- Satsangs of Yogi Matsyendranatha Maharaj in Berlin
- Seminars and trainings in June-July 2015 (France)
- Diwali festival on October 23
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"Adesh" - the unity of Atma, Jivatma, and Paramatma
"Adesh" is the word used by Natha yogis to greet each other. Its literally translation is “will”, “order”, “instruction”, where “will” is the more accurate translation. In "Siddha-siddhanta Paddhati" Gorakshanath defines the word "Adesh" as the unity of Atma, Jivatma and Paramatma. In usual state one is not aware of this unity, hence all his problems arise. Paramatma is an oversoul that resides in all living beings, it is beyond any restrictions or limitations, Atma is an eternal individual soul, it is by its nature transcendental and beyond forms, Atma has a svarupa (likeness), this svarupa is the five types of Vyomas (akashas), and Jivatma is the eternal soul embodied in the body. Will is a focus on comprehending the unity of Atma, Jivatma and Paramatma, which is, from the point of view of Nathas, yoga and sadhana. In the Tradition of Gorakshanath, everything leads adept to this realization, this is a certain way of life and a view of oneself and of world in which you live.
Natha Sampradaya has its own Sukshma Veda, called Gorakh-sabadi, also Gorakshopanishad, analogues of the Vedanta (Atma-jnana, Brahma-jnana), Gorakh Gita, Gorakh-purana and Gorakh-tantra. Of course, all this is often very different from everything that most people mean by it, although somewhere essentially this is one whole, but this must be discussed separately. There is also its own nirukta (interpretation of terms). For example, according to such nirukta, the term “Adesh” means the following:
आदेश नाम योग - योगेश्वरों का, नाम सत रुप नाथों का, आदेश नाम पूर्ण सिद्धों का आदेश नाम आत्मा, परमात्मा और जीवात्मा की एकता का | आदेश नाम एक अन्तर आत्मा से दूजा अन्तर आत्मा में योग बनया ज्योति स्वरुप आत्मा को नमस्कार | आदेश नाम अद्वैत आत्मा आदेश नाम निर्गुण निराकार अविनाशी आत्मा को इतना आदेश शब्द निरुक्त सम्पूर्ण भया श्री नाथ जी गुरूजी को आदेश
“Adesh is the name of the Lords of Yoga and of Yoga as such, the true form of the Nathas. Adesh is the name of the complete siddhas, the unity of Atma (the individual soul as such), Paramatma (the omnipresent soul) and Jivatma (soul embodied in the body). Adesh is the name of the unity of one soul (within a person) with another soul, obeisance of the luminous nature of the soul. Adesh is the name of the non-dual Atman, beyond qualities, formless, indestructible. This is the full meaning of the term "Adesh". May there be obeisance and will (teaching) of Shri Natha ji Guruji! "
However, according to Machindr Gorakh bodha (6), we find the following explanation of the term "Adesh":
Therefor, "Adesh" or "Adesha", as in Sanskrit, means a certain transmission from Guru to disciple or from the Divine to the practitioner in a special form, where the instruction and the highest essence (the meaning) are inseparable. This is the subtle knowledge that the Guru reveals in the student and which, in fact, is the yogic experience. Since this is not an ordinary knowledge obtained in universities, it is revealed in a meditative state, in a state of utmost peace of mind and feelings, then this transmission can often be non-verbal. Between some yogis or Gurus and the one who receives Shaktipat from them, such transmission very often occurs even in silence. It is such a relationship when a disciple understands Guru from half a word, on a deeply intuitive level. As a rule, this is accompanied by a deep psychophysical transformation of the student's nature.
मछिंद्र: अवधू आदेस का अनुषम उपदेस, सुंनि का निरंतर बास | सबद का परचा गुरु कथंत मछिन्द्र नाथ
O disciple, instruction (upadesh) in immeasurable (anupam) transmission (ādeś), where immutability (nirantar) lives (vās) in emptiness (śūnya). Speech is a manifestation of the Guru (śabd kā paricaya guru) (obviously, the connection of Guru with vāgbhava bīja "aiṃ"), says Guru Matsyendranath.
We can find this term in other sources, for example, in Vedanta, in Brihadaranyaka-upanishada 2.3.6:
अथात आदेशो ‘नेति नेति’
"So, the instruction, which is not that (and) not that." (That is, the truth is outside of discursive thinking, the nature of the Atman is outside of descriptions).
Probably this is where the Naths' dogma originates, as freedom from the inadequacy of duality or even non-duality, any extreme that is destructive and disharmonious.
Thus, adesh (or adesha) means the transfer of essential knowledge, for deep spiritual transformation, where the disciple, in a state of deep respect and utmost attentiveness, both in relation to himself and the Guru, discovers the silent Truth. We can say that this is the highest form of mystical experience, leading to a total transformation, the transformation of a person into a God-man. This is the state of yoga in its essential, unified form and also in many of its basic aspects, therefore there can be a connection with any kind of traditional yoga and religious practice.
To many, such a greeting as "Adesh!" among the Nathas may sound similar to the well-known "Namaste". "Namah" means respect and "te" means you. However "Adesh" has a deeper meaning, it is rather the very essence of "namaste". In namaste, you do reverence to the Guru or Deity or someone you have respect for. It's a kind of puja. But why is puja done? It is performed for inclusion in the nature of the divine and for the descent of prasad or shaktipat. Here Adesh is, rather, the second stage, following the "namaste", ie. it is not just a puja as an action, but its successful performance. Such efficiency actually means being in goodness, sometimes it can reveal some siddhis as accompanying side effects. Although siddhis are definite indicators, in this case, it they don’t matter much, but the state of Siddha Purusha, a pure perfect being. Whatever pujas are: Vedic, Puranic, Tantric (including non-standard ones, such as Panchamakar), all of them have no meaning if there is no pure grace (prasad). Therefore, for the yogi "Adesh" is a transforming inner spiritual purity and knowledge, it is more important than any religious technologies even the most seemingly exclusive. This is not to say that they are good or bad, they may or may not work, as for example, a computer is useful for you when there is an Internet connection and, moreover, pluged in to the electricity source. Same with Adesh, if put it simply, in relation to all types of spiritual technologies and systems.
Article is based on the materials of https://forum.dharmanathi.ru/
Author: Yogi Matsyendranath Maharaj