Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

also Buddhists .
The move triggered by the historical characters that were turned into myth with the
names of Gorakhnath, Matsya-dranath and other illustrious siddha, appears to represent a
new movement of Indian spiritualism bottom of that sink deep into the layers aborigines
of India. Currently, the Gorakhnath have all the symptoms of a decaying sect, and the
origin of this process probably dates back several centuries. But the mythology and
folklore crystallized around teach-ers allow us to calculate the enormous popular
resonance that you saw these teachers-between the collapse of Buddhism in Eastern India
and the dawn of modern times. These mythologies and folklore these, but rather "recent"
from the point of view strictly cronol6gico, actually represent ccntenidos-tremely archaic
is the rise of spiritualism that TIME-inch long remained ignored and therefore not
registered by cultural means "official", ie more or less depending on us directly from a
legal tradition, whether Brahmanical, Buddhist, Jain or "sectarian". In folk legends and
vernacular literatures created around Gorakhnath, the Siddha and the Natha, express the
true spiritual longings of the women chedumbres superficially "Hinduized. Now it is
remarkable that such folkloric and literary creations have been raised just for saints and
teachers tantric and alchemists, and mainly, the "inventor" of Hathayoga course, ie by
siddha, they understood the liberation and conquest of immortality. We will see the
overwhelming importance of "reason of immortality" in folklore and literature of
Gorakhnathi and Natha, which leads us to believe that this ground-that extends and
supplements the Jivan-Mukta "liberated in life" -- expresses the longing of every soul
Indian.
No one knows almost nothing about the historical personality of Gorakhnath. It soon
became defonnado by myth, and almost deify-ing: thus witnessed by the countless myths
and legends recorded a little everywhere in the western and northern India, Nepal to
Rajputana, Punjab to Bengal, Sind the Decan . Probably, his life was spent between ninth
and twelfth centuries. Tuo Gorakhnath carried a new synthesis between certain traditions
sivaitas (Pasupata), Tantrism and doctrines (so imperfectly known) of the siddha, ie yogis
"perfect". In some ways, the fall in Gorakhnathi site Pasupata sivaitas sects, Lakulisa,
Kalamukha and Kapalika (Briggs, Gorakhnath and the Kanphata Yogis, p. 218). But
equally tantric rites practiced off-hand * and Gorakhnath besides, whom they can identify
with Siva, worship the nine Nathan and the 84 Siddha. It is in this "environment" of the
Siddha and the Natha that should bring the message of Gorakhnath (as in regard to his
personality historical, nothing exact has been preserved).
We will not address here the problem is so poorly known yet, the 84 Siddha (see Note
VIII, 3). Just remember that all yogis who achieved "perfection" could receive behalf of
siddha, but the fact that this term is related to "wonderful power (siddhi) indicates that
this was, first, a" magical perfection. The Hathayoga-Pradipika, I, 5-9 in-cludes a list of
maha-siddha, starting with Adi-Natha (Siva's mystical name and listing to
Matsyendranatha, Goraksa, Kapala, Carpathia, and so on. Other lists are more or less
complete come to our arms, but it is rare that the lists of names of the siddha coincide
completely. agravose Confusion from the resemblance of the traditions of Siddha and
Buddhists siddhacarya Saha-jiya. Certain names, first and foremost Matsyendranatha,
Goraknath, Nagarjuna, Kapala, Carpati, etc. often appear .-. siddha note that the most
important are, if we set aside to Matsyendranatha and Gorakhnath, Nagarjuna and
alchemists (Capari, Carpati, etc.)..