What is said about Gorakṣanātha in the Brahmāṇḍapurāṇa

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In the Brahmāṇḍapurāṇa (Adhyāya 33), we find a mention of Yogi Gorakṣanātha. Although this text is dedicated to Śrīvidyā, the manner in which it is described is interesting. I have made translation from Sanskrit with small notes, and although this kind of text requires a more detailed explanation, I will publish my translation here.

तस्य चोत्तरकोणेषु वायुलोको महाद्युतिः ।
तत्र वायुशरीराश्च सदानन्दमहोदयाः ॥ ६७॥

Also, in the Northwest corner with great radiance is the dimension of Vāyu.
Those who are there (ṛṣis and siddhas) also have bodies like Vāyu (power ones) and great eternal bliss is revealed in them.

सिद्धा दिव्यर्षयश्चैव पवनाभ्यासिनोऽपरे ।
गोरक्षप्रमुखाश्चान्ये योगिनो योगतत्पराः ॥ ६८॥

Divine ṛṣis and siddhas, who practice methods associated with the wind (pranayama) and other yogis, devotees of the yoga path, among whom the main one is Gorakṣanātha.

एतैः सह महासत्त्वस्तत्र श्रीमारुतेश्वरः ।
सर्वथा भिन्नमूर्तिश्च वर्तते कुम्भसम्भव ॥ ६९॥

There, along with them, with the great beings, is Māruteśvara (Gorakṣa).
O, born from a jar (“Patra Devatā” among the Nāthas, or Gorakṣanātha), also present in many forms.

इडा च पिङ्गला चैव सुषुम्णा तस्य शक्तयः ।
तिस्रो मारुतनाथस्य सदा मधुमदालसाः ॥ ७०॥

This lord of the winds, Mārutnātha, has three Śaktis in the form of iḍā, piṅgala and suṣumṇā, which reside in a heady eternal peace.

ध्वजहस्तो मृगवरे वाहने महति स्थितः ।
ललितायजनध्यानक्रमपूजनतत्परः ॥ ७१॥

He holds a flag (symbol of Alakh-nirañjan) in his hand, while sitting on an antelope (symbol of prāṇa). He successively performs dhyāna, yājña and pūjā to the goddess Lalita (Yogamāyā Bālasundarī among the Nāths).

आनन्दपूरिताङ्गीभिरन्याभिः शक्तिभिर्वृतः ।
स मारुतेश्वरः श्रीमान्सदा जपति चक्रिणीम् ॥ ७२॥

He is surrounded by other Śaktis (goddesses), their parts (it can be their bodies or aspects in the form of yoginīs), overflowing with bliss. That glorious Māruteśvara always repeats the mantra to the Queen of the Śrīyantra chakras (Tripurasundarī).

तेन सत्त्वेन कल्पान्ते त्रैलोक्यं सचराचरम् ।
परागमयतां नीत्वा विनोदयति तत्क्षणात् ॥ ७३॥

Through his essence, at the end of a kalpa, he absorbs all three worlds, everything movable and immovable, remaining by himself in that delightful moment.

तस्य सत्त्वस्य सिद्ध्यर्थं तामेव ललितेश्वरीम् ।
पूजयन्भावयन्नास्ते सर्वाभरणभूषितः ॥ ७४॥

For the perfections of that essence, Laliteshwari, he worships her with manifest feeling and all kinds of ornaments.

Chakras in the Vedas

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In the Vedas, in addition to archetypal allusions to chakras, there is also a fairly specific mention of them. Let me give one of the early examples from the Atharva Veda (10.2.31):

अष्टचक्रा नवद्वारा देवानां पूरयोध्या। 
तस्यां हिरण्ययः कोशः स्वर्गो ज्योतिषावृतः।। 

aṣṭacakrā navadvārā devānāṃ pūrayodhyā।
tasyāṃ hiraṇyayaḥ kośaḥ svargo jyotiṣāvṛtaḥ।

Invincible (ayodhyā) abode (pūra) of gods (devānām) with nine holes (navadvārā), eight chakras (aṣṭacakrā). In that (tasyām), golden-colored (hiraṇyayaḥ) shell (kośaḥ), the heavens (svargaḥ) are shrouded (āvṛtaḥ) with light (jyotiṣā).

This hymn, similar to the Puruṣasuktam, is dedicated to the first man, from whom the entire universe and all living beings originated. Later, we see this principle in texts, such as the Siddha-siddhānta-paddhati, in the description of parapiṇḍa (macrocosmos) and vyaśtipiṇḍa (microcosms), its many copies within it.

The term “puruṣa” itself is explained by Yaska in two ways:

Puri ṣādaḥ (the one who sits in the abode, i.e. the body), or puri śayaḥ (the one who rests in the body). You could also say he is the one who “fills” the body. In Tantrism, the body is often associated with Śakti and the spirit in the body – Śiva. Thus, this is the unity of Śiva and Śakti.

Under each element mentioned, you can reveal a dozen or even more meanings. Ideally this should be conveyed to you by the guru through personal contact. I propose to leave this information in this “unsaid” form, leaving the opportunity for everyone to independently comprehend this through personal search and learning experience.

How some Nātha yogis influenced a number of Tantric schools.

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The earliest Nātha yogis were associated with the Kāpālikas, I’ll give you one example. In Buddhism, there is a yogi who is known as Kṛṣṇācārya, and as Kṛṣṇanāth in the Nātha-sampradāya, also Kanipānātha – Kānhapā. He was a disciple of Jalandharnāth, who is famous among both Nāthas and Vajrayāna Buddhists. Both of them are included in the list of the Nine Nāthas in Maharashtra.

Kānhapā practised Kāpālika sādhanās also the Hevajra-tantra. It is believed that the practice of tummo was received from him by Marpa, then by Milarepa and later by Naḍapāda, better known as Naropa, who compiled his famous six yogas based on tummo.

It is believed that in the practice of tummo or caṇḍālī, which is actually kuṇḍalini-yoga, an important element is karma-mudrā, a practice, similar to Vāmācāra maithuna in kaulism. This method allows you to sublimate the sexual fire into the inner fire of kuṇḍalini or caṇḍālī. Other yogas, such as yoga of light, yoga of dreams, etc. develop from this practice of inner yoga. But the main purpose of tummo is to awaken within oneself a state of bliss and emptiness, which ultimately leads to the level of mahā-mudrā, also known as Dzogchen. These highest levels of practice may vary among different teachers and Vajrayāna lineages. In the Nāthas’ texts, namely the Akulavīratantra, the Amanaska Yoga, etc., this state is called sahajānanda. Obviously, at some stage, those ancient yogis borrowed terms from each other, actually, Vajrayāna was called “Sahajayana“, although Vajrayāna indicates an indestructible state realised in the vajra-nāḍī through the basic practice of tummo (kuṇḍalini-jāgaraṇ). Sahaja means “to be together with the innate,” which, according to one interpretation, is the joint fusion of male and female bindus in the sahasrāra-cakra. Actually, this is the practice that in Buddhism is called Dzogchen, which, according to one interpretation, is an analogue of mahābindu. The essence of Dzogchen/Mahāmudrā practices is staying in your natural perfect state, known among the Nāthas as sahajananda.

Later these methods were adopted by the Sahajiya Vaiṣṇavas, their methods were very similar to the methods of tantric yoga of the Nāthas and Vajrayāna, however, with the arrival of the British, many Vaiṣṇavas Sahajiya gurus in Bengal went underground. These practices are already considered secret, but the Puritan British (at that time) further influenced the secrecy of these traditions. Instead, some Indian Westernised gurus, such as Bhaktivinoda Ṭhākur and others, were forced to create “refined” forms of Vaiṣṇavism, which later came to America and other countries.

India changed a lot with the arrival of the British, it became much more difficult to identify authentic yoga, authentic learning in Tantrism, etc. This is all seriously complicated by the fact that most Indian gurus are trying to Westernise. You will find a huge amount of such yoga in touristic places. Often, even in the Traditions themselves, with the ancient lineage, not all gurus want to seriously teach someone, but even less of their Western “disciples” are ready to fully study. Therefore, many of gurus think, “I will earn money at least, then life will show whether appear anyone, who can be taught seriously or not.” Again, someone who has realised himself in sādhanā, can teach with sufficient spiritual purity, but most teachers often try to teach without strong experience in sādhanā.

I have described the situation very briefly without touching on many other details, that I would draw the attention of those who are looking for the basics of authentic tantric yoga. But, even this can help in the search for those, who have sufficiently serious motivation.

Transition of any mantra into So-ham

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The transition of any mantra into “so-ham” (ajapā-japa) occurs at the level of madhyamā-vak or the mental meaning of the mantra, it can be said, a more significant level of the mantra. We can also say that this happens through the yogic level, through the sphere that is more subjective or the one that is closer to your soul. I’ll explain to those, who haven’t realised it yet. This is what any correct mantra practice is aimed at. Thus, without yoga as such, there can be no correct mantras, tantric rites and any rituals at all. Therefore, when I say that I place yoga above all else and there is nothing higher than it, I am extremely honest here.

Smile of Buddha and Gorakṣanāth

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If you look at the images of Buddha and Gorakṣanāth, you will notice slight smiles on their faces. But it’s not some super blissful appearance. I have noticed that many people like bajans and kirtans, as is the case in many bhakti schools or in the inaccurate understanding of some tantric streams, because there is an excess of “ānanda” there. For many people such ānanda and excessive joy seems to me to be an attempt to displace the presence of pain that this life is full of. However, this often leads to a person not noticing the external reality. But, if your bliss is moderate, like a light smouldering fire in the dhuna, then you do not run away from life and are not consumed by it, you are in contact with it as if “gliding”. That is, you calmly perceive the reality of life in a moderately “positive” state, which awakens wisdom in you.

Ways to perceive nada

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What are the sources through which the yogi can perceive nāda? There are two main ways. The first is mantra yoga (tantras), the second is haṭha-yoga (prāṇāyāma, mudrās, etc.). Here is what the Śāradā-tilakam tantra (Рrathamaḥ paṭalaḥ) tells us:

सच्चिदानन्दविभवात् सकलात् परमेश्वरात् ।
आसीच्छक्तिस्ततो नादो नादाद् बिन्दुसमुद्भवः ॥७॥

saccidānandavibhavāt sakalāt parameśvarāt ।
āsīcchaktistato nādo nādād bindusamudbhavaḥ ॥7॥

From the eternal goodness of Parameśvara, whose nature is Eternity-Knowledge-Bliss, Śakti (power) manifested first, then the vibration (nāda) manifested from the power, and bindu manifested from the peak of the tension of nāda.

That is, if you practice yoga, then by doing practices to activate Śakti, such as bhastrikā–prāṇāyāma, etc., Śakti can release the pulsation, the vibration of nāda. Or, if you practice mantras, then “activating the mantras“, awakening them in various ways, you will also come to the perception of nāda.

Of course, these methods in the traditions have always been directly transmitted from Gurus to their students. It is more than just information or theory, although knowledge of the theory, one way or another, can help.

About the “tantrikas”, saying that Yoga is “the path of paśu”.

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I have translated a short passage from the Rudrayamalatantra Uttarakāṇḍa, dedicated to those “tantrikas”, who criticise the Yoga path:

श्वासाभ्यासं विना नाथ अष्टाङ्गाभ्यसनेन च ।
विना दमेन धैर्येण कुलमार्गो न सिद्ध्यति ॥१६-३६॥

O Nātha, without the breathing practice along with the practice of the eight limbs [of yoga];
Without control and stability, there will be no perfection in the Kula path. (16-36)

तथा पूरकयोगेन रेचकेनापि तिष्ठति ।
विना कुम्भकसत्त्वेन यथैतौ नापि तिष्ठतः॥१६-३७॥ 

The same is true with inhalation and exhalation.
Without the essence of holding [breathing], these two are also unstable. (16-37)

तथा योगं विना नाथ अष्टाङ्गाभ्यसनं विना ।
कुलमार्गो महातत्त्वो न सिद्ध्यति कदाचन ॥१६-३८॥ 

O Nātha, also without yoga, without practicing its eight parts.
The Kula path will never be successful in the highest essence. (16-38)

कुलमार्गं विना मोक्षं कः प्राप्नोति महीतले ।
कुलमार्गं न जानाति योगवाक्यागमाकुलम् ॥१६-३९॥ 

How can one achieve spiritual liberation on this earth without the Kula path who knows neither the path of kula, nor the doctrine of yoga, nor the kaula-agama? (16-39)

The fifth makara in tantra practice

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I translated a small part of the Experience in Spiritual Practice (साधना के अनुभव), the book by Rameshchandra Sharma. I think this information will be useful for many practitioners to understand the maithuna topic in Tantrism. It is necessary to practice the maithuna ritual when the sexual energy stagnates in the area of the mūlādhāra and svādhiṣṭhāna cakras. When the kuṇḍalinī ascends, the practice with it becomes a form of yoga, which is mainly contemplative. Of course, these boundaries are very relative, however, there is a general principle of connecting the two poles in order to sublimate our vision and energy. Here is the text:

The Fifth of the Five Makaras

In tantric sādhanā, the practice of pañcamakāra is found. Practice with madya (wine), māmsa (meat), etc., it can also be done with their substitutes. In the pañcamakāra, the fifth is associated with the sense-oriented pūjā, which is known as maithuna. In essence it leads to the regulation of the semen. Maithuna is also called “lata–sādhanā“, it is a special practice for awakening the svādhiṣṭhāna–cakra.

Often after the awakening of the kuṇḍalinī, when vāyu (energy) rises to the svādhiṣṭhāna–cakra, kāma (passion), ascending there, begins to transform into what we know as yoga–sādhanā. Through the identification of a woman with Devī (Goddess) and himself with Śiva, the practitioner leaves the gross states of the physical body, and his spirit and consciousness are directed to the sphere of spiritual consciousness. This often happens when practicing a mantra with prāṇāyāma. The power in the svādhiṣṭhāna or maṇipūra–cakra begins to intensify and the practitioner through asceticism becomes an ūrdhvareta – one, whose ascending sexual power is sublimated. Near the maṇipūra–cakra (just below it) in a woman is the womb (garbhāśaya), which is the most important area in their body. 

So, from the svādhiṣṭhāna–cakra to the maṇipūra–cakra there is a point of two poles, the connection of the spiritual and the physical. and through the practice of japa you connect these centers in a pure sāttvic state. In a state of full bloom of power, at the beginning of the practice, you use a special method, thanks to which the power increases and moves further in the direction of the anāhata–cakra. Mental worship is the essence, thanks to which everything basic happens there.

In the daily pūjā you can invoke the Goddess into a red flower (yellow in the case of Bagalāmukhī), and invoke Śiva in a white flower. Place the flower where the Goddess is on top of the white flower of Śiva, that will be the symbol of viparīta-rati, symbolically connecting Śiva and Śakti.

Bagalāmukhī as a relevant Goddess for śaktas, śaivas and vaiṣṇavas.

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I would like to give a short quote from the Svatantra Tantra about the appearance of the Goddess Bagalāmukhī and her connection with Śrīvidyā, also Viṣṇu and Śiva.

अथ बक्ष्यामि देवेशि बगलोत्पत्ति कारणम्।
पुरा कृत युगे देवि वात क्षोभ उपस्थिते।।

Now, Mistress of the Gods, listen to the reason for the appearance of Bagalāmukhī. A long time ago, a great hurricane appeared in the Satya Yuga.

चराचर विनाशाय विष्णुश्चिन्ता परायणः।
तपस्यया च संतुष्टा महात्रिपुर सुन्दरी।।

All living and non-living began to collapse. Seeing this, Viṣṇu fell into contemplation and in this way he satisfied Mahātripurasundarī.

हरिद्राख्यं सरो दृष्ट्वा जल क्रीड़ा परायणा।
महाप्रीति हृदस्थान्ते सौराष्ट्र बगलाम्बिका।।

Seeing how in the playing waters of the Haridra lake (Turmeric lake) in Saurāṣṭra (now Gujarat), Mother Bagalāmukhī appeared in the heart of the Goddess (Tripurasundarī).

Further, the text says that heat (or light) emerged from Śrīvidyā (Tripurasundarī) and from there spread everywhere, stopping the hurricane. This happened on the fourteenth lunar day (Caturdaśī tithi) connected with Tuesday when the sun was in Capricorn (Makara), also on the night known as Vīrarātri (the heroic night).

Bagalāmukhī is considered as a part of Śrīvidyā Tantra and in her four-armed form she is in many ways identical to Tripurasundarī. There is also a story in the Rādhā Tantra about how Viṣṇu practiced tapasya and could not get success in sadhanā, after which the Goddess Śrī (Tripura) appeared to him and said that he need to manifest with her in Mathura, she would manifest in the form of Rādhikā. And worshiping Kalī in her by the kaulācāra methods, he, being Kṛṣṇa, will reveal all his siddhis. This happened because of the worshipping Rādhā as Parakīya–śakti, Viṣṇu (Kṛṣṇa) gained all success and destroyed many demons. The most interesting thing in all these stories is that the Goddess Śrī can be considered as Lakṣmī, but she is also Tripurasundarī, and we know that Śiva is Bhairava of Tripurasundarī. Thus, based on the analysis of these stories, we see that Viṣṇu and Śiva are one Deity –– Harihara. Also, Lakṣmī and Śrī, who were worshiped by Kṛṣṇa, may be Kalī, whom Kṛṣṇa invoked in them. This wonderful story allows you to cover a lot. We also know that Bagalāmukhī is a stambhinī–śakti, she can represent not only the power of Mahāmṛtyuñjaya, but also the sthiti–śakti of Viṣṇu. The Sāṃkhyāyana Tantra (Paṭala 35) describes Bagalāmukhī as one who is revered as Kalī in the uttara and urdhva āmnāyas. There is also a description of her as the one on the left side of which is Kalī, and on the right side is Tripurasundarī. Bagalāmukhī includes these two Goddesses who embrace Kalī and Śrī Kūlas.

Aṣṭa mudrā (the Eight Mudras)

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This part is an appendix to the Gorakhbani, a text published by the Gorakshanath Mandir, Gorakhpur. The mudras, especially the five of them in the head area, are described in many Nathā texts, their practices are interpreted there in different ways. The ideal option is when the Guru in a live presentation transfers them to his disciple. For example, khecarī here is associated with taste, someone understands this as control of taste, but others understand taste as Śakti and lack of taste as Śiva, their union is khecarī-mudrā. The same applies to other mudrās, because they all require oral transmission, where the Guru (who is, of course, an experienced practitioner and has achieved high success in the practice of “siddhi“) can convey the essence to a worthy student.

अष्ट मुद्रा स्वामीजी अष्ट मुद्रा बोलिए घट भीतरी, ते कौंण कौंण ।
Tell me, Swamiji, what are the eight mudrās inside the body?

अवधू यंद्री मध्ये मूलनी मुद्रा, काम त्रिष्णा ले उतपनी काम । काम त्रिष्णा समो कृतवा, मुद्रा तो भई मूलनी ।।
O avadhu, in the middle of the perineum is the mulanī-mudrā associated with sex (kāma) and greed (tṛṣṇā). The control of kāma and tṛṣṇā is mūlanī-mudrā.

नाभी मधे जलश्री मुद्रा, काल क्रोध ले उतपनी । काल क्रोध समो कृतवा, मुद्रा तौ भई जलश्री॥
There is jalśrī-mudrā in the umbilical centre, time and anger rise there (Kālabhairava or Kālāgnirudra symbol). The control of time and anger is jalśrī-mudrā.

हुदा मधे षिरनी  मुद्रा, ग्यांन दीप ले उतपनी। ग्यांन दीप समो कृतवा, मुद्रा तो भई पोरनी॥
There is ṣirnī  (or kṣīriṇī) in the centre of the heart, there is the perception of the rising light of wisdom. When one’s knowledge shines there, then this wisdom is realised.

मुष मध्ये षेचरी  मुद्रा, स्वाद विस्वाद ले उतपनी। स्वाद विस्वाद समोकृतवा, मुद्रा तो भई षेचरी ।।
In the centre of the mouth is khecarī-mudrā, the manifestation of taste and its absence is perceived there. If there is harmony there between taste and absence (also between pleasant and unpleasant taste), it is khecarī-mudrā.

नासिका मध्ये भूचरी मुद्रा, गंध विगंध ले उतपनी। गन्ध विगन्ध समो कृतवा, मुद्रा तौ भई भूचरी ।।
In the centre of the nose is bhūcarī-mudrā, there we get odour or lack thereof (also pleasant and unpleasant smells). If there is odour control or lack thereof (also pleasant and unpleasant smells), it is bhūcarī-mudrā.

चषि मध्ये चाचरी मुद्रा, दिष्टि विदिष्टि ले उतपनी । दिष्टि विदिष्ट समो कृतवा, मुद्रा तौ भई चाचरी।।
At the centre of the eye is cācārī-mudrā, the perception of what is visible and invisible rises there. If there is harmony and control of the visible and invisible, that is cācārī-mudrā.

करण मध्ये अगोचरी मुद्रा, सबद कुसवद ले उतपनी। सवद कुसबद समो कृतवा, मुद्रा तौ भई अगोचरी।।
There is agocarī-mudrā in the centre of the ears, pleasant and unpleasant speech is manifested there. If there is evenness with regard to pleasant and unpleasant speech, it is agocarī-mudrā.

ब्रहमंड असथांनि उनमनी मुद्रा, परम जोति लै उतपनी। परम जोति समो कुतचा, मुद्रा तो भई उनमनी ।।
In the universe there is unmanī-mudrā (the symbol of the unfolding mind), the Supreme light is manifested there. If this supreme light (consciousness) is evenly distributed everywhere, then it is unmanī-mudrā.

यती अष्ट मुद्रा का जाणै भेव । सौ आपै  करता भेवे ।। इती अष्ट मुद्रा कर्थत श्री  गोरषनाथ  जती संपूर्ण समापत सिवाय ।
One who knows these various mudrās has a higher nature. Thus ends the complete explanation of the eight mudrās by Gorakṣanāth.