Loka Samavad Patal’ is a part of the Granth ‘Deva Samadhi Tantra’ written by Mahasiddha Gana Chakra Nath (महासिद्ध गण चक्र नाथ ). It is the ‘Adhyay 1’ (Chapter one) from the ‘Deva Samadhi Tantra’ Granth and is very popular amongst the Mahasiddhas. ‘Loka Samavad Patal’ elaborates on the questions like:
-What is the need of the Devi-Devatas in human life?
-How can one connect with the Devi-Devatas who live on the outside and who live inside us?

It is well-known saying in the Sanskrit that, ‘Yatha Brahmande, Tatha Pinde’ which means that ‘All that is outside you is within you,” or “Your body is a miniature universe.” ‘Pinda’ means “microcosm” and ‘Brahmand’ means “macrocosm”; so it translates to ‘Whatever is in the macrocosm is also in the microcosm.’ The Himalayan Siddhas said that the Devatas are there in macrocosm and also reside in microcosm- that is in the human being. So what is the way to connect with the Divine Beings that live on the outside and inside us, is what the ‘Loka Samavad Patal’ explains. This chapter also criticises the ‘Vhayyechaar Deva Upasana’ (refers to the worship rituals and the need of worshipping the Devi-Devatas in the outer and the inner world).

This is the reason that this chapter is also called as ‘Deva Anubhuti’ which means to experience the Devatas or their ‘Daivatva’ (Divinity).

‘Loka Samavad Patal’ (Deva Anubhuti) involves the Dhyan (meditation), Mantra, rituals, prayers, Karmakand, Dharana (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 define and develop the ‘Deva Guna’, divine qualities in human beings. There are two stages of ‘Loka Samavad Patal’ (Deva Anubhuti)

To identify the Divya Deva Guna (the Divine virtues)
2. To develop the Divine virtues in oneself.

‘Loka Samavad Patal’ (Deva Anubhuti) explains that the virtues and the vices pre-exist in this Universe created by Maya. And the Maya has created the two universal situations of Gyan (knowledge) and ‘Agyan’ (ignorance). In the flow of Maya, most ‘Jeeva’ (living beings) are naturally born in the state of ‘Agyan’. When we receive true knowledge, we attract the virtues. And these virtues help us to develop a state of ‘Deva Samadhi’ which is a state that equals the state of Devatas (in terms of Divinity).

Guna (Virtues)

How can a Yogi develop the ‘Guna’ (virtues) of the Devatas in himself? There are:

Loka Guna
There are few virtues that we learn from the parents, friends, relatives and society.

Shiksha Guna

The virtues that we learn from the wise parents, teachers, Guru, Mahasiddhas and so on.

Samadhi Guna

The virtues that we develop during the state of Samadhi are the Samadhi Guna. When the ‘Vichar’ (thoughts) go into dense state (in Samadhi), then the Yogi develops the Divine Guna (virtues) from within.

Deva Guna

When the Yogi reaches the state where he connects to the Devi-Devatas, develops the Divine virtues because of this connection and the ‘Varadan’ (boons) bestowed by the Devi-Devatas.

Worship Rituals

In ‘Loka Samavad Patal’ (Deva Anubhuti), the representations of the Devi-Devata such as ‘Murti’ (idols), paintings, Yantra and Mandala are used as the medium in the practice of ‘Loka Samavad Patal’ (Deva Anubhuti).
During the worship rituals, the Yogi uses different ‘Mudras’ (hand gestures), ‘Ghantika’ (bell), Damru, ‘Kulankusha’ (कुलांकुश ) and so on during the practices of ‘Loka Samavad Patal’ (Deva Anubhuti). Different types of Mantra chanting techniques are used during rituals, special spiritual initiations and offering rituals (Daan and Dakshina). Mantras are chanted in three ways, ‘Mansik’ (mental chanting), ‘Upanshu’ (whispering the Mantra) and ‘Uccha Swaras’ (loud chanting).

Pre and Post Practices

The practitioner must receive the ‘Gyana Pravesh Mantra’ which is set of ‘Beeja Mantras’ from his/her Guru or Acharyas. The ‘Gyana Pravesh Mantra’ builds the ‘patrata’ (worthiness) of the beginner practitioner so that the Yogi can develop the Divine virtues without obstacles. The next steps 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 ‘Loka Samavad Patal’ (Deva Anubhuti), there are ‘Charya’ (lifestyle) mentioned and the post-practices of the ‘Loka Samavad Patal’ (Deva Anubhuti) are also explained. ‘Charya’ refers to the actions one performs through the day and night as the practitioner of the ‘Loka Samavad Patal’ (Deva Anubhuti)

Deva Guna Mahamandala Chakra

‘Deva Guna Mahamandal Chakra’, where ‘Deva’ means the Devi-Devata ( the Deity), ‘Guna’ means the virtues, ‘Mahamandal’ means the Great Mandala and ‘Chakra’ refers to the circular shape here. There’s a ‘Bindu’ in the centre where Goddess Kurukulla resides in her manifested form and un-manifested form, surrounded by eight petals with the ‘Ashta Matrikas’. After that there are ten Lotus petals with the ten Mahavidyas, then the ‘Chakra Trya’ (the three circles) and then the ‘Chatush-shashthi’ (sixty-four) petals with the sixty-four Yogini Mandala and then the ‘Mahachakra Vrit’- the great circle.

The Mahasiddhas

For the Sadhna of the ‘Deva Guna Mahamandal Chakra’, first the Yogi must perform the worship rituals of the twelve master Siddhas of this ‘Chakra’, along with the eight Kulant Naths (Kaulantak Nathas) of this Mandala.

List of Mahasiddhas

These twelve Mahasiddhas reside in the ‘Deva Guna Mahamandal Chakra’ and protect it.

The List of eight Kaulantak Naths who protect the ‘Vidya’ (wisdom system) of the ‘Deva Guna Mahamandal Chakra’ and were the first Ones to teach this ‘Vidya’ to the students.

List of Eight Mahasiddhas

Shara Sandhana Vidhi

The Goddess Yogamaya has twenty-one types of ‘Shara’ (arrows). And there are twenty-one mantras for the respective ‘Shara’ of the Goddess. The meditator sits in Sukhasana and then visualises her/his ‘Sookshama Shareer’ (subtle body). The practitioner visualises himself as the expert archer in his ‘Sookshma Shareer’. Then he visualises aiming the first Divine arrow into the Universe. The practitioner then releases the arrow chanting the respective mantra. The practitioner must visualise that the arrow went into the universe and returns after few moments and then hits the head of the subtle body of the practitioner, piercing one of the ‘Granthis’ (knots) in the brain. He visualises the same process with twenty-one arrows piercing the different ‘Granthis’ in the brain of the practitioner. These different ‘Granthis’ (knots) resemble the knots of ‘Paap’ (sins), ‘Agyanta’ (ignorance), ‘Pashuta’ (animalism), ‘Prarabhda’ (the past karmas) and so on.