Atma Mandala Yoga

“Atma Mandala Yoga” is described in the Granth called Atma Yoga Shastra written by the Himalayan Mahasiddha Koshir Nath. This Granth comes from the tradition of Siddha Dharma of Himalayan Siddhas.

Atma Mandal Yoga is a compilation of three words “Atma”, “Mandal” and Yoga. Mahasiddha Koshir Nath told four different meanings of the word “Atma”. First is “Shareer” (body). Second is “Antahakaran” (conscience). Third is “Astitva” (existence). Fourth is “Atma” (soul). The second word is “Mandala” (group) which refers to:

1. Vichaar Bhav Mandala (Universe of thoughts)

2. Shakti Mandala (Universe of Energy)

3. Brahmand Mandala ( Universe that is visible)

4. Yantra Mandal (Sacred Geometry of a Deity)


The meaning of the third word “Yoga” is “judana”, that is to connect with something or someone. Second is “Joda Dena”, to make that connection. Third is to merge. Fourth is the “Samatva” (state of equanimity).

Collectively, Atma Mandala Yoga means to consider oneself as the Divine force, or a sacred Mandala, a Universe in oneself and then connect to one”s Divine self.

While discussing “Atma Mandala Yoga”, Mahasiddha Koshir Nath said that to become “Ishtavatta” or “Devavatta” means to become one”s own Ishta or to become one”s own Devata respectively. And this practice is referred to as the Atma Mandala Yoga.

Origin and History

Mahasiddha Alap Nath was a great Mahasiddha in the tradition of Himalayan Siddhas. Once he was roaming on the Himalayas in search of “Poorna Siddha Vidya” of Yoga. There he comes across a few Mahasiddhas where they ask him what Mahasiddha Alap Nath ji is searching for. Mahasiddha Alap Nath reveals that he is in search of “Poorna Siddha Vidya” of Yoga. Then the Mahasiddhas guide him that either he should go to Kailash to Mahadeva to receive the knowledge of this Vidya or he should receive the knowledge from Kumar Kartikeya.

Mahasiddha Alap Nath ji goes to Kailash and finds Bhagwan Shri Kumar Kartikeya on Kailash before he could find Mahadeva. He reveals his higher desire for the knowledge of “Poorna Siddha Vidya”. Out of compassion, Bhagwan Shri Kartikeya agrees to pass on the much desired Yoga Vidya called the “Poorna Siddha Vidya” to Mahasiddha Alap Nath. He learns the Vidya from Kumar Kartikeya. And then he passes it on to Mahasiddha Koshir Nath ji who wrote the knowledge of “Poorna Siddha Vidya” in form of Sutras in the granth “Atma Yoga Shastra”.

This is the fundamental book to study “Atma Mandala Yoga”.

Atma Yoga Shastra

The Sutras in Atma Yoga Shastra were compiled and were passed on through the “Maukhik Parampara” (oral traditions) for a long period of time. Much later these Sutras were written. The “Atma Yoga Shastra” has four major “Khand” (chapters). The name of chapters are:

SL No. Name Content
1 Shakti Yoga Sutra Kundalini and Chakra Dhyan
2 Nyas Yoga Sutra To establish Beeja Mantra and Devata in Body (Tantra path)
3 Deva Siddhi Yoga Sutra Deva Siddhi Yoga Sutra
4 Pratishtha Yoga Sutra Practice of Samadhi

At the end of the Granth, there is the prayer to Siddha Mandala and the gratefulness has been expressed towards the Mahasiddhas.

The book of “Atma Yoga Shastra” talks about five different traditions.


SL No. Parampara (Traditions) Based On
1 Deva Dharma Based on Devatas
2 Tantra Dharma Based on Beeja Mantras and Deities
3 Yoga Dharma Pranayamas, Meditation and Kriyas
4 Bhakti Dharma Prayers and Rituals
5 Siddha Dharma Philosophy, Yoga, Tantra and Samadhi

Deva Dharma

There are two parts to Deva Dharma. Dharma here refers to attributes. One is “Pratyaksha Deva Dhyan” and second is “Tejomaya Deva Dhyan”. Under “Pratyaksha Deva Dhyan” there is “snan” (bathing), “daan” (charity), “moorti pooja” (idol worshipping) and Shamanism. By doing certain rituals, the Deity is invoked in different body parts under “Deva Dharm”. In this, they also wear Yantra of Deities in the form of a pendent, rings, jewels, wear Rudraksh, drink holy water, walk on fire, offer incense smoke and so on. Some Shamans beat themselves with metal rods, metal chains and also make sacred symbols on the body.

Under “Tejomaya Deva Dhyan” the practitioner either sits under the sunlight, or in front of the fire or they sit in the incensed smoke and then meditate that the power of the Devata (deity) is getting invoked in their bodies. “Bahan Kala” is an important part of “Deva Kala” where they meditate and connect with the Devata. Like if a torch light is aimed at an object or a person, the object will be connected to that beam of light. Similarly, the practitioner practices to be connected to the Divine light (Divine Kala) of the Devata where he remains in the Divine light of the Deity.

Tantra Dharma

There are two parts to it. First is “Nyas” and second is “Kavach” (shield). In this the practitioner meditates on the “Pratyaksh Devata” (manifested form of Deity), that is the form of the Deity in the Brahmanda Mandala (Universe) and then invokes the power of the Deity in his body. There are two ways to meditate on one”s body.


There will be a Beeja mantra through which the Deity will be invoked in a particular body part of the practitioner. In the process of “Nyasa”, the Deity is invoked inside that body part and in all five bodies of the practitioner. Like invoking a particular Beeja Mantra on the Anahata Chakra (Heart Chakra).


For “Kavach” the power of a particular Deity is invoked on a particular body part to protect that body Part. That power of the Deity forms a shield on and around that body part.

Yoga Dharma

Yoga Dharma is divided into two parts.


Shakti Uddipan

Under this the practitioner invokes the power of the Devata in oneself and becomes one with the Devata. In “Shakti Uddipan” a Yogi meditates and does Pranayama through which he awakens his energy and “Chetana” (subtle body) and then merges his chetana with the Deity or the Brahm.

Shakti Akarshan

Under this the Yogi practices in a way that he attracts the power of the Deity in himself and then merges with the Deity or the Brahm.

Bhakti Dharma

There is one single part to Bhakti Dharma called “Devadaya”. In this a Sadhak or the practitioner prays to the Devata to enter his body and use his body as a “Yantra” ultimately to become one with the practitioner where the Sadhak do not exist anymore.

Here the practitioner prays to the Devata (Deity) to dissolve the Karmas and “Bandhs” (shackles of mind, body and consciousness) of previous and the present lifetimes and then to finally merge with the Deity.

The main prayer revolves around the words which mean that the minds and perspective of humans are very limited and are animalistic in nature. So the prayers are offered to the Deity or the Devata to dissolve the limitedness and then to let us merge with the Devata.

Mahasiddha Dharma

There are three parts to the “Mahasiddha Dharma”.

Chetan Brahm Ansha

This chapter consists of Darshan (Philosophy) and Sutras which describe that the Brahm and us are not different. We are equals.

Punar Jagaran

It tells us that we are Divine. But when we come into this Dimension of “Prithvi Loka” we forget our true nature. Therefore through the practices of Yoga and Tantra we must awaken ourselves again.

Punar Pratishtha

It pertains to the fact that Brahma is our true nature. But since we tend to forget it, we must reawaken ourselves and reach our original state again. That is of being one with Brahm through practice of the state of Samadhi.


In the Granth of “Atma Mandala Yoga”, there are three Mandalas mentioned in it. One is “Vahir Atma Mandala”. Second is “Antaha Atma Mandala”. Third is “Vistara Atma Mandala”. Practice of these three Mandalas is the ultimate practice of the Atma Mandala Yoga. The three Devatas of the three Mandalas are told as Bhagwan Shri Brahma, Bhagwan Shri Narayan and Bhagwan Shri Mahesha along with their consort Shakti, Goddess Saraswati, Goddess Lakshmi and Goddess Parvati respectively.

In this Granth, there is a physical Yantra (sacred Geometry) and a small Karmakand ritual. Atma Mandala Yoga is not a pure form of Yoga but pertains to the Tantrik Yoga Tradition wherein varied practices are given. These practices are not found in the usual Granths on Tantra and Yoga.

The Yogi who practices Atma Yoga is addressed as the “Videha” “Vimukt” and “Nitya Brahm”. Such Yogis repeatedly chant and meditate on the Sutra called “Brahmoham”. The secret Kriya of meditation is called “Brahm Sanchalini Vidya”. It is not given in the Granth and is only passed on by the highly attained Guru to the worthy disciples.

According to Mahasiddha Ishaputra, “Some critics say that it is the highest spiritual ego to consider oneself as the Brahm. But it is baseless to blame of people who haven”t practiced Atma Mandala Yoga. Because the Yogi who practices Atma Mandala Yoga purifies himself to the level where even his “Ahankara” (ego) dissolves before he becomes one with Brahm.”

While according to Siddha Dharma, there are individual Deities of every organ and part of our bodies. If we insult any of our organs or if any body part is weak, it means that due to certain kinds of Karmas that one did, the particular Deity specific to that body part is not happy from us and we are lagging the blessings of that particular Deity. Because it is an established fact that a healthy body is the basis to do Sadhana and to experience this world.