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were no exception to this rule. To make the body free from impurities and thus be free from death, was one of the most important factors of the Natha school. The final aim of the Natha Siddhas was Jivan-mukti or attaining liberation in this body, while living. This state of Jivan-mukti meant immortality for the Yogi in a trans-materialised or pure body. With such a body a Yogi can go wherever he likes and act as he pleases. He can help his disciples in distant lands, by flying through air, or by transmitting his spiritual guidance over a distance of thousands of miles. A particular sect of Siddhas in Tibet are well known for such helps to their disciples.
The Rasesvara Siddhas in India, and some preceptors in the West, are nown to have used chemicals to make the body immutable. Rasayana or alchemy at one time had gained prominence all over the world. The Natha Siddhas vere known as a band of death defying Yogis who traversed the three worlds. In Natha Cult, the actual use of chemicals is not mentioned, but reference of the Rasesvara Siddha is often found. It is, however, mentioned is the texts that nectar oozing from the Moon in the Sahasrara centre in the head, where Siva and Shaki unite, is drunk by the Natha Yogis to make them immortal. Thus the attainment of jivan-mukti by having an immorial body through the practice of Hatha Yoga was the final aim of the Nathas. We find no such idea of a Jivan- Mukta Yogi in Sahajia Buddhism, neither the idea of the culture of the body to attain the pure body or Siddha-deha. In the Caryapadas the perfection of the body or Kayasadhana is considered as a means only for realisation of Sahaja. This Sahajia Buddhism had once flourished in Bengal. The Pala kings of Bengal built Viharas (monasteries) and gave land grants to Buddhists. Pattikera which had been identified with Gopichandra's capital, had a Vihara known as Kanakstupa. Tantrik Buddhist scholars Tilopa, Nadapa, Advayavajra, the nun Mekhala, all of whom are mentioned in the list of the 84 siddhas fourished in Bengal under the Palas. Thus we may conclude that many of the authors of the Caryas, also lived and preached during the Pala period. The Caryapadas embody the tenets of Sahajia Buddhism which forbid the practice of Asana, Mudras, Vandhanas as prescribed by Hatha Yogis.
The nerve centres called the 'cakras' hold an important place in Hatha yoga practice. Union of Siva and Shakti is not
