Tantra Magazine

PART 2
In the work Viveka Martanda, Gorakshanatha, presents his own vision on the state of Samadhi: “samadhi is the name of that state of phenomenal consciousness in which the perfect realization of the unity between the individual Self and the universal Self is lived and in which there is a perfect dissolution of all mental processes.

Just as one mixes salt and the water by melting the salt, the same can be said of the mind when it is identified with the universal Self through the process of the deepest concentration; this is samadhi.

When the individuality of the Self is melted in an absolute way in the self-luminescent and transcendent unity, of the Absolute Spirit (Shiva) and the phenomenal consciousness is also dissolved in the Eternal, Infinite, and Transcendent consciousness, then the state of samarasattva (the essential unity of all existences) is achieved and it is now called samadhi.”

Achieving samarasattva, or samarasa, the yogi is permanently aware of Gods transcendent unity even while living in the material world. This is the supreme achievement of this system.

Gorakshanathas school is also important for the concept of kayasiddhi, extreme physical longevity and even immortality. Indeed, Gorakshanatha and many of his disciples are said to be alive even today, continuing their work in secret places.

The precise methods required in order to attain this paranormal power are not mentioned in their texts, but they are transmitted directly from master to disciple.

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Amongst the central writings of this tradition we mention Hatha Yoga Pradipika by the sage Svatmarama, Gheranda Samhita by the sage Gheranda, Shiva Samhita and Jnanamrita, attributed by certain adepts to Gorakshanatha and his followers. There are also some 40 more spiritual works as well, most of them on Hatha yoga.

The Siddha Siddhanta theology comprises all of Shivas aspects. Shiva is both transcendent and immanent. He is simultaneously the effective cause and the material cause.

The final creation and the re-absorbtion of the individual souls and of the Cosmos into Shiva are described as “bubbles that appear and go back into the water”. Siddha Siddhanta accepts the advait (monist, non-dual) experience of the advanced yogis, without denying the combined experiences of uniqueness and duality in the regular areas of the consciousness.

Throughout the centuries, there has appeared a great and family like community, which set forth the ideals of renunciation. Today there are 750.000 of adepts of the Siddha Siddhanta Shivaism, who are often considered shaktas, or advaita tantrics.

In fact, they have a large variety of professions and levels, from street magicians and snake tamers to respectable citizens with high social status, and advanced sadhu-s.

The school spread into India, yet the most representative part of the teachings and of the school itself are in the northern part and in Nepal.

Tantra Magazine

The adepts on this path are simply called yogis and they accentuate the renunciation to worldly things, even for those adepts who have a family. Along the centuries, the deepest philosophy on the path was shadowed by an exaggerated focus on Kundalini Hatha Yoga.

The values and the attitudes of the school have kept the practitioners far from society. This group, is also known as Nastha, Gorak Pantha or Siddha Yogi Sampradaya. Other names are: Adinatha Sampradaya, Nathamatha and Siddhamarga.

The word gorakh or goraksa means cowboy. The name Gorkha was kept as a synonym for the inhabitants of Nepal and also Gurkha was the name of a famous tribe of warriors of this country.


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