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We may mention here that while verses in old Bengali by Minanath have been discovered, none has yet been found by Gorakhnath. Gorakh's Upadeshas are commonly found in Hindi and Sanskrit; some scholars even claim Gorakh to be the first Hindi prose writer.
It is not true that the esoteric Buddhist cult, which drifted away from original Buddhism, later on transformed itself into a Saivite cult or vice versa. The element of yoga as practised by both these schools, together with the rites and rituals were neither Buddhistic nor Brahmanic, they were of a common heritage. The similarities can also be traced in the Jaina Dohas (i. e. couplets) of the tenth century. The uniformity in spirit, as well as in form with the Buddhist Dohas of the same period, is rather striking. Aversions to scholarship and injunctions of religion as preached by the Pundits (the learned) are the special features of these Dohas. The motto is that Liberation can only be attained when the mind is fixed on Reality (नाथस्वरूपेणावस्थानम्)1 and not by outward practices or knowledge of Shastras (scriptures).
The esoteric yogic practices in India have a common background in the idea of the 'dual' and 'non-dual' state. To destroy the dual and the non-dual state and attain Reality or अद्वैतोपरि सदाननृदेवता2 is the aim. It is only when the Yogi transcends the outer mental processes that he can know God as the experienced 'Reality' through his own intuition, which is called Sahaja. This idea is found in the Buddhist and Jaina Dohas and in the verses of the Nirgunis, like Kabir and Dadu. 'One-ness' with God is described as Sahaja Samadhi (i. e., attainment of the final state through one's intuition ) by the Buddhist Sahajias and as Samarasa (i. e. realisation of the oneness of the universe amidst all its diversities) by the Natha Yogis. But the practice of the Natha Yogis differ from that of the Sahajia Buddhists, who endeavour to attain the non-dual state through the dual. The Natha Yogis aim to attain that which is beyond the dual and the non-dual state, which yogis call the 'Parampada' (i. e. the Supreme Reality). In describing this state Jalandhar Nath in his Siddhantavakya says द्वैतवाऽद्वैतरूपं द्वयत उत परं योगिनां शंकरं वा
(1) Goraksa Siddhanta Sangraha P. 10
(2) Ibid, P. 10
