‘Siddha Deva Mahayoga’ is a part of the Granth ‘Deva Samadhi Tantra’ written by Mahasiddha Gana Chakra Nath (महासिद्ध गण चक्र नाथ ). It is the wisdom system within ‘Deva Parampara’ Tradition of Himalayan Siddhas to invoke the ‘Deva Kala’ and to become one with the Mahasiddha/ Guru/ Devi-Devata. ‘Deva Mahayoga’ involves the Dhyan (meditation), Mantra, rituals, prayers, Karmakand, visualisations, Mandala Yantra Dhyan of Devi-Devatas/Mahasiddhas along with their consort ‘Shakti’, attendant Bhairavs and the Tri-Mahasiddhas. These practices include the music, ‘Ragaas’ and ‘Vadhya Yantras’ (musical instruments).
‘Deva Samadhi Tantra’ is the root practice of ‘DevaDharm’ under the Siddha Dharma of the Himalayan Siddhas. Its main goal is to invoke the ‘Deva Kala’ of the Devi-Devata/Mahasiddha. The goal of invoking ‘Deva Kala’ (power of Devi-Devatas) is to receive the virtues, wisdom, knowledge and Divine Powers from Devi-Devata/Mahasiddha. There are three stages of ‘Siddha Deva Mahayoga’: 1. Utpatti (creation) 2. Stithi (that which is happening or is available at present) 3. Sanghar (dissolution stage).
Utapatti Stage (Creation State)
One must meditate on the ‘Brahm Stithi’ (the stage where only Brahm existed) where the meditator was one with his Devi/ Devata/ Mahasiddha. When the meditator attains the ‘Brahm Bhav’, after this the creation begins. Then Brahm, this nature (Maya), the Devi-Devatas, Mahasiddhas and the practitioner comes into existence as separate entities in the meditation process. Because of ‘avidya’ (ignorance), the practitioner is bound. But the Mahasiddhas and the Devi/ Devatas are free from this ‘Avidya’. So meditating on the Mahasiddhas and Devi/Devatas frees the practitioner from the bondage of ‘Avidya’ and gives the ‘Vidya’ which leads to ‘Poornta’. ‘Poornta’ is again the ultimate ‘Brahm Stithi’. After attaining this state, the practitioner becomes free from the cycle of birth and death.
Stithi Stage (Present State)
We live in Maya and ‘Prakarti’ which create different kinds of illusions continuously, because of which people suffer in pain and agony. Under ’Stithi Kram’ of ‘Siddha Deva Mahayoga’, the practitioner receives the ‘Deva Kala’ from the Mahasiddha/ Devi/ Devatas which takes the practitioner to the state of ‘Maya Siddhatva’. In the state of ‘Maya Siddhatva’ the practitioner takes birth in Samsar again and again, as per his/her choice, where he/she is free from the illusion of Maya and serves Dharm by establishing it.
Sanghar Stage (Completion State)
It is the state of ‘Poornta’. When a Yogi lives life till eternity in the state of Siddhatva, then the ‘Brahmand’ (Whole universe) reaches its completion state. Then the Yogi will first emerge in the state of Mahasiddha, then this Mahasiddha will emerge and become that Devi/Devata. Finally the Devi/ Devata will dissolve in ‘Brahm’ along with ‘Prakarti’ (Maya).
All three stages include:
Before engaging in the practice of ‘Siddha Deva Mahayoga’, practitioners typically undergo preliminary practices to purify their mind through the instructions given by the Guru/Acharya, Mantra, Dhyan, ‘Pavitrikaran’ (purification) and ‘Prayachitt Process’, gain ‘Patrata’ (being worthy of receiving knowledge), and develop the necessary concentration and visualization skills.
Selection of Devi/ Devata/ Mahasiddha
One is the ‘Ishta Mandal’ of a particular Devi/ Devata/ Mahasiddha. It is the choice of practitioner that which Devi/ Devata/ Mahasiddha the practitioner wants to invoke. First the practitioner completes the practice techniques under the ‘Ishta Mandal’. Followed by which, the practitioner progresses to meditating on the final and the supreme ‘Sarva Deva Mahamandala’ of the Devi-Devatas. All the Devi-Devatas and the Mahasiddhas together reside in this great ‘MahaMandala’. This is the main Mahamandal described in the ‘Deva Samadhi Tantra’.
Visualization, Mantra Recitation, Mudras and Gestures, Inner Transformation and ‘Ekatva Bhav’ are the part of ‘Mandal Dhyan’.
‘Siddha Deva Mahayoga’ includes two types of completion practices. First is ‘Sookshm’ or ‘Para Deva Mahayoga’. This includes ‘Swaroop Dhyan’, ’Teja Dhyan’, ‘Divya Dhyan’ and finally the ‘Brahm Dhyan’. And second is ‘Sthool’ or ‘Apar Deva Mahayoga’. It includes the visualisations of the ‘Avatars’, ‘Mahasiddhas’ and ‘Pratikopasana’ (idol worshipping).
Representations of the Mahasiddha/ Devi/ Devata such as ‘Murti’ (idols) paintings, Yantra and Mandala are used as the medium in the practice of ‘Siddha Deva Mahayoga’.
The practitioner makes use of ‘Mudras’ (hand gestures), ‘Ghantika’ (bell), Damru, ‘Kulankusha’ (कुलांकुश ) and so on during the practices of ‘Siddha Deva Mahayoga’. Different types of Mantra chanting techniques are used during rituals, special spiritual initiations and offering rituals (Daan and Dakshina) called ‘Sukulla Swara’, ‘Kurukulla Swara’, ‘Vikulla Swara’ and the ’Swachchanda Swara’.
Pre and Post Practices
The practitioner must receive the ‘Pravesh Mantra’ which is a set of ‘Beeja Mantras’ from his/her Guru/ Acharyas. The ‘Pravesh Mantra’ builds the ‘patrata’ (worthiness) of the beginner practitioner to practice the ‘Siddha Deva Mahayoga’. The next step is to visualise the Guru, the Mahasiddha and the Kaulantak Nath by which the grasping power of the practitioner increases and he/she receives the ‘Kripa’ (blessings of the Mahasiddhas).
Third practice is to meditate on the ancestors and Ishta/Devi-Devatas.
In ‘Deva samadhi Tantra’, there’s a chapter on ‘Charya’ where the post-practices of the ‘Siddha Deva Mahayoga’ are explained. ‘Charya’ refers to the actions one does through the day and night as the practitioner of the ‘Siddha Deva Mahayoga’.
Sarva Deva MahaMandala
‘Sarva Deva Mahamandal’ (Sarva means all, Deva means Devi/Devatas including Mahasiddhas, Maha means great) is the supreme ‘Mandala’ of ‘Deva Samadhi Tantra’. It is also used in various Sadhana Practices, including ‘Siddha Deva Mahayoga’. In the centre of this supreme Mandala, there is ‘Ananta Shesh Naag’. Here Shri Shesh Naaga exist with His ‘ananta’ (infinite) hoods, that are circling and protecting the ‘Mahamani’ (the supreme jewel) that exist in the centre (of this Mahamandal) like the Divine Lotus Petals encircle and protect the Divine powers of all the Devis, Devatas and the Mahasiddhas in the form of ’Tejas’. The infinite hoods of Shri Shesh Naaga also have infinite Divine ‘Mani’ (jewels). But the ‘Mahamani’ in the centre is the supreme and holds the Divine Powers of all the Devis, Devatas, Mahasiddhas and Their accompanying Shaktis.
There is an infinite ‘Agni Mandal’ (fire Mandala) around Shri Shesh Naag. Then there are the ‘Ashta MahaMatrikas’ with the Divine ‘Kulankush’ (कुलांकुश). Outside this Mandala, there are four great Temples of Devi Kurukulla, Devi Sukulla, Devi Vikulla and of Bhagwan Shri Swachchanda Bhairav. Outside these, there are four Deities in the four corners of this Supreme Mahamandala. King of Yakshas Kuber, Devi Brahmandodari, Devi Guhhuye Chandali in Her Tamasic form and Devi Kurukulla in the four directions. Shri Garuda and ‘Simha’ (Lion) exist on both sides of all the four Deities. There are many red petals with the ‘Beeja Mantras’ Mandala outside this. Outside the Mandala of the red petals, there are Bhagwan Shiva with Devi Parvati, Bhagwan Shri Ganesha, Bhagwan Shri Vishnu and Devi Lakshmi, Devi Yogamaya Durga along with Bhagwan Nandi and the ‘Pratinidhi Yogini Goddess’ on both sides (the leading Yogini Goddess). On the outside there is the border Mandala of ’Shri Swastik’ and the eight flowers called the ‘Deva Kala Bindus’.
The ‘Ishta Mandala’ is simple Sacred Geometry. From outside to the centre inside, there are four ‘Bhupur’ (entry gates), then there are ‘Uday Chakras’ which look like the rising suns from the four vertices of the ‘Bhupur’. Then there is the red circular ‘Chakra’. Inside this ‘Chakra’ there are ‘Ashtadal’ Mandal (8 petals) with the ‘Ashta Shakti Trikona’ (8 down facing triangles) inside which there are four ‘Kulankush’ (कुलांकुश) crossing each other in the centre of the ‘Ishta Mandala’.