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

Matsyendranatha AND THE MYTH OF THE "TRANSMISSION DOCTRINAL"
other major Hindu movements, the self -
guis say that their sect existed before the Creation and the Gods Brahma, Vishnu and
Siva, fiieron the first disciples of Gorakhnath (Briggs, p. 228). Is this a way to express the
timeless character of the doctrine Ethem, but most of the traditions and detail that
Adinath preceded Gorakhnath Matsyendranatha and that Matsyendra was his guru. It is
difficult to clarify the historical reality that will eventually be hidden in these traditions.
The very names indicate degrees rather spiritual personalities flesh. Adi-nath is an
incarnation of Siva, and his name is also applied to Buddha Vajrasattva, in certain
Buddhist Tantra, Adi-Bhuta-nath nath and are epithets applied to Vajrasattva (Dasgupta,
Obscure Religious Cults, p. 224). This means that the founders of the sect has been the
same God. Through Yoga, identifies Gorakhnath Siva and worship iconografiay see it as
an incarnation of Siva (Briggs, p. 181, and Note VIII, 3). As Matsyendranatha, it became
the patron deity of Na-pal, where he was identified with Avalokitesvara.7 The historic
personali-ties and specific events will soon be trans-formed and found the mythical
dimensions of the exemplary figures and both divine.
From there we may conclude that Matsyendranatha and Gorakhnath ar> Ortabe a new
revelaci6n, which they claimed to have received directly from Siva The myth of
"transmisi6n doctrine" was well known and tempos past had often been used: it was the
initiatory dialogue between God and his "Wife", sor -
7 Sylvain Levi, Le Nepal, I, p. 347 et seq. According to Tucci, Matsyendranatha would
be a mystical name given to all siddha who has reached a certain degree of spiritual
perfection: maisy, "peseado" played by school
Kashmir as its own to designate the "meanings" (mdriya), Tucci, AM-madversiones
indicae, ps. 133-134. P. C. Baggchi rejects this hypothesis: the name of Matsyendranatha
would indicate the profession of "fisher" and some other minor Katdajnananirnaya test
"of the school of Matsyendranatha, P. 6 and sig. But lack even explain all the symbolism
of "peseado" and "fisherman", present in cultivated countless contexts, and always in
connection with a "rtvelaci6n, more exactly with the passage of a doctrine of o'vido or"
blind -ing "the state to fully materialize.
pinned by a semi-divine, occult, which becomes in the Messenger. For Matsyendranatha,
the story is this: a day, Siva to his wife Parvati teaching the doctrine of Yoga, along the
sea during the lection, Parvati he remained dor-mi da, but Lokesvara (-Avalokitesvara)
had occasion to hear everything, because they had hidden in the water, taking the shape
of a fish, hence comes the name of Matsyendranatha, which after use (Wright, History of
Nepal, p. 140 et seq.). The oldest allusion to Matsyendranatha written, is in the
Katdajnananimaya, for whose use a Baggchi edition manuscript of the eleventh century,
the tra-ma has some variances from the version nepaulita: Shiva (Bhairava) reveals to his
wife that a fish has swallowed the Sastra (the Doctrine) that the disciple Karttikeya throw
into the sea (Kaulaj-nananimaya, verse 22). Another legend says that Siva, hearing the
pleas of a woman who begged him to send him a son, gave him to eat a substantia But the
woman did not eat and throw on a pile of manure. Matsyendranatha, which took the form
of a fish, listen to teach the doctrine Siva Parvati, new step-mind for this place 12 afios
later and asked the woman who we-strate the child. On hearing what happened, he sent a