[mystic union]. The Joy of Cessation is nirvana. Then there is a plain Joy between the two. Sahaja is free of them all. For there is neither desire nor absence of desire, nor a middle to be obtained. The siddha, Indrabhuti, wrote a commentary on Sahaja teachings called the . In the Nāth tradition is one of the four keywords of the Nath sampradaya along with Svecchachara, Sama, and Samarasa. meditation and worship was prevalent in Tantric traditions common to Hinduism and Buddhism in Bengal as early as the 8th–9th centuries. The British Nath teacher Mahendranath wrote: The concept of a spontaneous spirituality entered Hinduism with Nath yogis such as Gorakshanath and was often alluded to indirectly and symbolically in the twilight language () common to traditions as found in the Charyapada and works by Matsyendranath and Daripada. It influenced the bhakti movement through the Sant tradition, exemplified by the Bauls of Bengal, NamdevDnyaneshwar, Meera, Kabir and Guru Nanak, the founder of Sikhism. Yoga in particular had a quickening influence on the various traditions. The culture of the body () through processes of Haṭha-yoga was of paramount importance in the Nāth sect and found in all schools. Whether conceived of as 'supreme bliss' (), as by the Buddhist Sahajiyās, or as 'supreme love' (as with the Vaiṣṇava Sahajiyās), strength of the body was deemed necessary to stand such a supreme realisation. Vaishnava-Sahajiya The sect became popular in 17th century Bengal. It sought religious experience through the five senses. The divine relationship between Krishna and Radha (guises of the divine masculine and divine feminine) had been celebrated by Chandidas (Bangla: ) (born 1408 CE), Jayadeva (circa 1200 CE) and Vidyapati (c 1352 - c 1448) whose works foreshadowed the rasas or "flavours" of love. The two aspects of absolute reality were explained as the eternal enjoyer and the enjoyed, Kṛṣṇa and Rādhā, as may be realised through a process of attribution (), in which the Rasa of a human couple is transmuted into the divine love between Kṛṣṇa and Rādhā, leading to the highest spiritual realisation, the state of union or . The element of love, the innovation of the school, is essentially based on the element of yoga in the form of physical and psychological discipline. is a synthesis and complex of traditions that, due to its tantric practices, was perceived with disdain by other religious communities and much of