The one who is free from ignorance and confusion is the "Avadhuta " The authors of the Buddhist Charapas were the Siddhacaryas. Because they were siddhas and therefore Siddhacaryas, they were adept in the spiritual world. Some of them were Mahatyogis and some were " Avadhutas " These Charapas have two meanings, one external and one internal. These Sadar-Indura meanings are known as ".

Sandhabhasa" or "Sandhabachana " They are in fact a kind of sign language. These Charagans, written in accordance with the ancient Hali school, have the outward structure of literary practice, and have the empirical indications of secret yoga between guru and disciple. The esoteric practices of the Buddhist Siddhacaryas are the ".

Avadhutavada " The three main nadis - Ida, Pingala and Sushumna - are the ones on which the Siddhacaryas'esoteric yoga is based. The main one is the " Avadhuca ".

The name of the sect of seekers who perform dhutushasana by performing rigorous austerities or "dhutas" or "dhutang" like Buddhists and Jain monks is "Avadhuta " Sanskrit = Dhu + ta = Dhuta, which means vibration or vigorous shaking and Av = Nisya or expansion. All together means " Avadhutika.

" Vibration is created with the help of energy to awaken Kundalini inside the body. The greatest vibration is produced in Shakti sadhana. Occult practices are prevalent among the Aul-Baul-Sufi-Saini-Dervishes of Bengal, Taoists of China, and mystics of Christians. In Hinduism, what is called " Kundalini" is called "Avadhutika " In the Rig Samhita, the ".

Serpent Queen" (< ID1 >), the Puranas, she is "Manasa" and in Hatha, she is "Kundalini " The goddess Manasa is the Tantrikini, the " Kundalini" among the Bengali divinities of the tenth century.

These Avadhuta seekers lived in the forest undergrowth away from the local area They wore worn-out clothes, begged for sustenance They did not follow Varnashrama, nor did they have any interest in anything, be it scriptures or Tirtha They behaved like madmen However, the Avadhuta had close relations with Buddhist and Jain monks.

Sri Chaitanya Councilor Nityananda was an "Avadhuta" and was considered an incarnation of Balarama, the elder brother of Krishna.

"Suja laau saasi lageli tanti. Anha dandi chaki kiat avadhuti." It was composed by Vinapada Raga Patamanjari Meaning: - Sun, gourd, Sashi lagao tantri (in form) Anahata danda, chakra is performed to Avadhuti In Bhusukpada's text, Kamod appears in the raga - "Adharati bhar kamal viksoo, batis yoni tsu ang uhlsiu.

Chaliuu sashahar mage avadhui " That is, lotus developed at midnight Thirty-two yoginis cheered their limbs They were driven to the path of Avadhutam.

It is noteworthy that the word "pad" is present at the end of the names of the six schools of "Kaul" s Luipada, Bhusukapada, Kanhapada, etc The Buddhist poets of the Charyapada were yogamarga sadhakas They practiced tantras and were accompanied by women sadhakas On the other hand, the female ascetics were the Avadhuta yogis.

The sadhakas who practiced with women were the Kapalikas The Kapalikas had an inverse relationship with the Avadhutas Gorakshanatha was a disciple of Nathayogi Matsyendranatha The two dates are the 10th century CE The Guru-disciple relationship between the Kaulas and the Avadhuta schools dates from this time The Nathayogis were not Buddhists, but Gorakshanatha, one of the originators of Nathadharma, is said to have been a Buddhist in the past.

Nathayogis wore kundalas like Shiva and went on pilgrimage to the Shaivite shrines Nathayogis throughout India The Adiyogis were divided into two groups - the women sadhakas and the women.

From the 14th-15th centuries CE, a large proportion of Nath yogis returned to domestic religion Ibn Battuta, a Moroccan traveller, visited India during the reign of Muhammad bin Tughlaq in 1335 CE He saw a group of turbaned monks in the temple town of Khajuraho Many Muslims claimed to have been initiated into the sect for the purpose of acquiring miraculous powers.

These monks, as described by Ibn Battuta, are apparently Nath yogis.

Where there is a great pond, about a mile in length, near which are temples containing idols which the Muslims have multilayered In the centre of that pond there are three capolos of red stone each of three storwys; and in the four corners of the pond cupolas which live a body of the Jogis who have clotted their hair and let them grow.

That is, there is a large lake about a mile long here (Khajuraho) There are several temples near it The idols of the temple have been damaged by the Muslims In the middle of the sarovar are three domes made of red stone Each is three storeys high There are also domes at the four corners of the sarovar.

There is a group of yogis with turbaned feet Many Muslims have taken their discipleship for the purpose of acquiring miraculous powers.

References: 1) Literary history of Bengal: Sukumar Sen, Sahitya Akademi, 8th edition, < ID2 >) Bengali history, Adi Parva, Dey's, 7th edition, Kolkata: Nihar Ranjan Roy3) Characharya decisio --- in a new light: Dilipkumar Kanjilal, Dash Diksha4) Lyric: Editing by Nilratan Sen, Kolkata, February, < ID1 >) Anupama Khajuraho: Shivanand Pal, Nandita Publishers, Kolkata, 2001.