Siddha Siddhanta Paddhati

Author(s): Kalyani Mallik
Publisher: Poona Oriental Book House Poona

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neither existent nor non-existent. It is like the shadow of the moon in the water. When the moon disappears, the shadow is no more: thus when the mind is destroyed by being merged in the Sahaja or Supreme Bliss, the outer world disappears for the Yogi.
Luipā also insists that the elaborate practices of Yoga, which are concerned with Mudrās and Bandhanas should be abandoned, because in spite of such practices one has to face death as an ordinary man. Therefore, the Sahaja or the easy way should be adopted.
The idea of the phenomenal world as an illusion, is not Buddhistic in origin, neither are the Mudras and the Bandh. anas as we shall see later. But Luipā was known as the Adi (first) Vajrāchārya (the preceptor of Vajrayāna). Vajra-yāna is a later form of Buddhist tantrik worship. The question arises,“ Was Matsyendra a Buddhist tantrik or a Saivite tantrik?” To this, we may reply that 'Tantra' is neither Hindu nor Buddhistic in origin. The ancient Agamic tenets are the common source of all tantrik worship, whether Hindu or Buddhist. Tantra consisted of the practices of Mantras, Mudrās, Bandhanas etc., but gradually Sexo-yogic practices found its way into it. Such practices for the attainment of Supreme Bliss was advised by Buddhists of the Vajrayāna school and Luipā is said to be its first exponent.
On the other hand, the Nātha gurus have repeatedly advised their disciples to shun the company of woman, though we do find some Mudrās described in the books of the Nātha cult in which the company of woman seems necessary. The names of these Mudrās remind one of the cults of 'Sahajayāna 'and' Vajrayāna'.
Dr. Barthwal concludes that it is not to be understood that Gorakhnath totally abandoned Tāntrik practices though he did change its perspective and made it a difficult test for the Yogi who aims to attain Siddhi. So these Mudrās were practised under trying conditions. Continence was a very important ineans of attaining siddhi. It is under Gorakhnath's advice that Maynāmati compelled her only son to separate from his two queens. When, by the Goddess' scheme, Gorakh was compelled to marry, he at once became a baby in her arms by his Yogic powers and wanted her to nurse him! In Gorakh-Vani and also in some Bengali ballads we find