The Path of Siddha Mahayoga and the Lineage of Swami Shivom
Tirth
Version 2.0, April 1996
Copyright Kurt Keutzer and Narayan Prakash 1995
(keutzer@eecs.berkeley.edu)
The Path of Siddha Mahayoga
There are numerous ways to awaken kundalini but generally
these approaches may divided into two groups. In the first group are paths such
as Mantra Yoga, Hatha Yoga, Laya Yoga or Raja Yoga. In these paths the kundalini
is awakened through the effort of the individual. In the second group is the
path that is variously called Sahaja Yoga, Kundalini Yoga or Siddha Mahayoga. In
this path the kundalini is spontaneously awakened by the grace of the Siddha
guru in a process that is called shaktipat. This path is called Siddha
Mahayoga because the processes of Mantra Yoga, Hatha Yoga, Laya Yoga and Raja
Yoga all take place spontaneously after being initiated through the grace of a
Siddha. This path of Siddha Yoga can be briefly described as follows: The Siddha
Guru conveys shaktipat initiation to the disciple by means of touch, word or
intention. Upon initiation the various practices of Mantra Yoga and Hatha Yoga
occur spontaneously due to the activation of kundalini. After some time the mind
becomes concentrated the prana becomes steady, and with this Laya Yoga is said
to be accomplished. Finally, through the steadiness of prana the union of the
individual soul with the supreme Self is achieved and the goal of Raja Yoga is
accomplished. As Swami Narayan Tirth said:
Mantra, Hatha, Laya and Raja Yogas are not separate from
one another. They are merely the divisions of categories of a single yoga.
Through practicing these four in their respective order and attaining
competency is called Mahayoga. Knowledge will not be attained by depending on
only one of the four, and only by attending wholly to all four will natural
yoga, that is the union of the individual soul with the supreme Self, be
perfected.
The path of Siddha Mahayoga is not a modern invention but in
fact it has a history of at least one thousand years. References to initiation
through shaktipat can be found in classical works such as the Yoga Vashishta,
Shiva Purana, the Kularnava Tantra and in the works of the great scholar and
yogi, Abhinavagupta. In many works the role of the guru is emphasized but in no
work is it better epitomized than in the Shiva Sutras which states in Chapter 2,
Verse 6:
gururupayah
In translation, this verse states that: ``The guru is the
means (to liberation).''
If one is intrigued by the promise of the path of Siddha
Mahayoga it is natural to seek out a teacher who can offer shaktipat initiation.
Traditional sources on the path of Siddha Mahayoga encourage a careful review of
the prospective disciple by the Siddha Guru as well as a review of the qualities
of the Guru by the disciple. The qualities of a Guru are described in classical
works of the path of Siddha Mahayoga and the Thirteenth Chapter of the Kularnava
Tantra gives an extensive list of the qualities. First and foremost a Guru is
expected to have a high degree of self-realization. Secondly a Guru is expected
to have the knowledge and the capacity for conveying (shaktipat) initiation.
Thirdly the Guru is expected to have a knowledge of the aspects of the path.
Finally a Guru's behavior is expected to reflect his state of realization.
Even the literature of one thousand years ago discuss the
difficulty of finding a Guru that embodies all these characteristics. As to the
actual selection of a guru the classical works are quite pragmatic. They
encourage a critical attitude in the beginning and only after the Guru has met
one's criteria does one take initiation from him. From this point onwards they
encourage unwavering devotion to the Guru. Unfortunately these days many
students choose the opposite approach. They quickly adopt a devoted attitude
toward a teacher and take initiation but over time some students become more and
more critical of the teacher. This approach is generally ill-advised and is
especially disastrous in the path of Siddha Mahayoga. Once one's kundalini is
awakened through Guru's grace a variety of experiences may occur, some of these
potentially terrifying. At these times a total confidence in the Siddha Guru is
absolutely necessary to calm the anxiety. If, on the other hand, at these
moments one has residual doubts regarding the Guru then one's anxiety and
discomfort can become even more amplified. The literature of Siddha Yoga does
acknowledge that a student may progress from one teacher to another but in doing
so the student should never doubt or criticize prior teachers.
The Lineage of Swami Shivom Tirth
The known tradition of the contemporary Siddha Guru, Swami
Shivom Tirth, begins with the figure of Swami Gangadhar Tirth. From there it
continues with Swami Narayan Tirth. Swami Narayan Tirth passed the tradition of
Siddha Mahayoga to Shri Yogananda Maharaj. Shri Yogananda Maharaj passed this
tradition onto Swami Vishnu Tirth. Swami Vishnu Tirth received his initiation
into the renunciate tradition of the Tirtha order from Swami Purushottam Tirth,
an initiate of Swami Narayan Tirth. With Swami Vishnu Tirth this tradition began
to appeal to a broader public. For over forty years Swami Vishnu Tirth's book
Devatma Shakti has been one of the most reliable references on the path of
Siddha Mahayoga. Swami Vishnu Tirth passed on this tradition to his most favored
disciple Swami Shivom Tirth. Having retired from his duties as Swami Shivom
Tirth has, in turn, passed on his lineage and responsibilities to Swami
Parmanand Tirth, Swami Shiv
Mangal Tirth, Swami Gopal Tirth and number of other saints at various ashrams at
India. Brief biographies of these inspiring individuals are given below.
These biographies are drawn from the writings and discourses of Swami Shivom
Tirth and Swami Shiv Mangal Tirth.
|
Shri Yoganandaji Maharaj |
Shri Swami Vishnu Tirth Maharaj |
Shri Swami Shivom Tirth Maharaj |
For additional information regarding this tradition contact:
Swami Shiv Mangal Tirth
Swami Shivom Tirth Ashram
26 High Rd.
Pond Eddy, NY 12770
telephone: 914-856-1121
email: sstirth@hotmail.com
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