I don't mean to create a false dichotomy between western and Indian yoga. I have seen all the advertisements of Indian yogis with their expensive resorts and nonsense certifications. What I mean is that there is a shift of mentality from how yoga was taught in the days of Shivananda. I have read an old book about the journey of a Dutch yogini who went to India and was able to learn yoga for free at ashrams including accommodation and food. If you go now you will have to lay down thousands for retreats and workshops. The people I learned yoga from when I was in my teens were not full time yoga instructors, but priests who studied at a gurukula. The mentality they had about teaching yoga was very different. They even gave me a free copies of yoga instruction books in Hindi and they taught how to incorporate asana and pranayama practice into a daily ayurvedic routine. I think that is closer to the way Krishnamacharya, Kuvalayananda and Shivananda intented yoga to be practised.
I am not saying that Hatha yoga originated outside the Nath Sampradaya, only that it wasn't created in a vacuum within the Nath sampradaya. I am no expert on Nath sampradaya, but as you are saying, it was influenced by other Indian traditions. The practice of asana in hatha yoga also could not have developed in complete isolation of the postural practices of the tapasvins and yogins who practiced seated, standing, balancing, upside down and hanging poses.If you say Hatha Yoga has originated outside of the Nath Sampradaya, it is not based on facts, it is a a wrong statement.
It would also be interesting to see how much influence the dhanur veda (martial arts) and natya shastra (dance) have exerted on hatha yoga. Then there is also the question that postures similar to hatha yoga asanas were practised in China and Tibet in Buddhist monasteries even before scriptures like the Hatha yoga pradipika were written. According to the Chinese they were brought to China from India through Buddhist missionaries like Bodhidharma. It is interesting to note that the yoga of Krishnamacharya, who studied in the himalayas, is very similar to the yoga practised in Chinese forms of yoga with all its flowing vinyasa. Some form of postural yoga must have been practiced in India before it could have been transmitted to China.
The shatkarmas of hatha yoga are very similar to the ayurvedic practices of vamana, virecana, basti and nasyam. Even though they are perfomed slightly differently, it's likely they influenced the hatha yoga purification practices. The practice of mudras is very common in tantra, it is even used in Sandhyavandana before and after gayatri japa by some people and pranayama is also practiced commonly in various forms. The practice of bandhas is perhaps something that is completely original to the Natha yogis, I am not sure.
There is also a mention of hatha yoga in the aparokshanubhuti, a work attributed to Shankaracharya:
143. By the connection of these fifteen limbs, Raja Yoga is explained. Those who are not yet spiritually ripe for this knowledge should take up Hatha Yoga.
I don't know how the Natha's thought about philosophical knowledge as opposed to practical knowledge, but they must have had some justification to practice yoga, some underlying reason to do this instead of using their time on something else, even if they say they didn't. That must have been part of their philosophy which must have been motivated by some sort of Hindu ideal about liberation.
That theoretical knowledge and practical experience are considered almost oppossites to each other and also their non sectarianism, has been one of the pillars of the Nath Siddha Sampradaya and can hardly be called modern, most Nathas in the past and also today are opposed to conventional patterns of religion.
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