In the circles of foremost Siddha practitioners of yoga and tantra in Himalaya, there are numerous legends about who Ishaputra really is.
There are traditions who claim Ishaputra to be the avatar who is destined to usher the whole human civilization out of the darkness of the kaliyuga. Then there have been adept siddha practitioners who worship him as the supreme avatar, who has descended out of his own compassion to reestablish Dharma and to reveal and revive the highest spiritual practices of Siddhas of Himalaya; practices which have given life to all religions of the world.
The story of Maha Siddha Ishaputra is the story of destiny. It is also a story of the heroic journey of possibilities that inspires people all over the world to discover the potential of what it means to be a human and then to transcend it.
Born amidst mountain villagers of himalaya as Satish Thakur, he was made Mahayogi Satyendra Nath by his Guru and earned his spiritual name of Maha Siddha Ishaputra through the grace of his thirty eight gurus. His story is about his journey of extreme penance, training and diligent research, through which he became the head of the most ancient seat of knowledge of Himalaya, Kaulantak Peeth. His desire to please his guru motivated him to compete and earn the title of supreme leader of all five supreme tantrik seat of knowledge of Himalaya and become Panchpeethadheeshwar- rekindling the eternal Siddha Dharma.
If one believes the echoes of prophecies, whispered by the hidden yogis and siddhas of himalaya, about him being the avatar who will reestablish Dharma in society, then his unprecedented achievements, which seem impossible in this degenerate age of kaliyuga, appears as some natural play of destiny.
If God would have destroyed the darkness of Kaliyuga through the invisible power that comes with being God, then that would not surprise anyone since everyone knows God is supremely powerful. But when God or supreme consciousness descends in the confines of the human body, and suffers through the limitation of being human, and yet overcome it all to not only reach the highest level of spiritual attainment but also set an example and inspire the whole world.
The Descent of The Avatar
Whenever divinity has descended on earth as an avatar, such an occasion has always been marked as an auspicious day for ages to come. Ishaputra descended on planet earth on 23rd August 1983 at a place called Larji which is a small mountain rural town of Himachal Pradesh, India and lies at the sacred confluence of three streams collectively becoming Tirthan river.
His birthday coincided with Krishna Janamastami, as if Prakriti was reminding about who Ishaputra truly is. That auspicious day of Krishna Janamastami was extraordinarily joyous in the little Himalayan village.
Early morning during ‘Brahma Muhurta’ time, when Ishaputra took birth, nature witnessed a major shift in subtle realms. When Ishaputra appeared in the family of Mohar Singh Thakur Ji as their elder son, the event was noticed by inner eyes of seasoned yogis, yoginis and siddha practitioners engrossed in their deep meditation in various parts of Himalaya. They heralded it as descent of supreme divinity in the gross realm. It was a moment of divine celebration which foretold a major shift in universal mind and consciousness across the world.
Along with celestial realms and siddha masters, there was another lofty personality who became aware of His birth. This grand being, HH Shri Siddha Siddhant Nath Ji Maharaj is also known as ‘Maha Himalayaeshwar’ or Lord of Himalayas. The legend has it that HH Shri Siddha Siddhant Nath Ji Maharaj, at the young age of twenty two, had renounced human civilization, and was engrossed in deep samadhi in the far reaches of Khandadhar mountain range in Himalaya. He has been living only on energies of the sun as a Surya Yogi. A true solar master who has transcended the human needs of survival like eating and such.
HH Shri Siddha Siddhant Nath Ji Maharaj is the SatGuru or true master of Ishaputra who has past life associations with him. When he noticed that Ishaputra had taken birth, he arose from his deep and long samadhi. Then he waited for an opportune moment to visit him.
The Childhood
Maha Siddha Ishaputra spent most of his childhood in a quaint mountain village of Dharakhari of Himachal Pradesh, India. Until 2009, Dharakhari was not even connected with roads. A quiet hamlet tucked on a slope of a spiritually charged mountain called JoginiGandha, Dharakhari still carries the pristine beauty and the innocence of nature. Even though the village has a deep gorge and a dried up ravine behind it, village ancestors chose this place because it is the area where the holy seat of the divine mother Totala (Totala Peeth) is situated. Maa Totala is a manifestation of Bhagawati Devi Maa Tara Ji. There is also a sacred hill behind the village called JoginiGandha with presiding goddess Mata Bhramari Devi Ji. It is said that she manifests as honey bees.
Ishaputra’s home is a traditional house with four stories as per Himalayan style. The presiding goddess of this house are various Yogini Shakti of HamsaKunda- which lies at the origin of Tirthan river. The deity of the village is a Yaksha god named Khahari. The name of village ‘DharaKhari’ derives from his name. There is another god called Vansheera who lives in the village. He is known as the protector of the forests.
Oblivious of the profound, divine implication of His birth, His parents were happy with the birth of their son who was named Satish Thakur. Their life continued without significant events until two and half years after this time. It was early 1986 when HH Shri Siddha Siddhant Nath Ji Maharaj paid a visit to the family. When HH Shri Siddha Siddhanta Nath Ji Maharaj claimed that the young toddler was his disciple of past life and demanded that the child’s custody should be handed over to him. But just like any parents with attachments and love for their young child, Ishaputra’s parents too refused to give him away.
Even though HH Shri Siddha Siddhanta Nath Ji Maharaj predicted special signs on the Ishaputra’s body like the appearance of a ‘chakra’ on his foot, it did not convince Ishaputra’s parents. However after much convincing from both sides, it was decided that Ishaputra will not renounce his parents but Ishaputra’s training, initiation and such activities were assigned to HH Sri Siddha Siddhanta Nath Ji Maharaj. After five years later, at a young age of seven, Ishaputra first stepped on the higher ranges of Himalaya with his divine master for spiritual practices. With little steps, holding the hand of his master, Ishaputra moved steadily in his journey to meet his true self and realize the purpose of his birth.
The Hero’s Journey
Ishaputra’s journey in the world of spiritual practices was nothing short of a superhero. He went through extreme penance, performed various yogic disciples, perfected yantra, mantra, tantra, karmakand rituals, ayurveda, warfare, and trained in various hidden mystical artforms of siddhas of himalaya. Two divine yakshinis of astral realms were childhood guardians of Ishaputra. It was they, invisible to the rest of the world, but regularly visiting Ishaputra to train him and be part of his divine childhood leela.
With passing time of diligent practice, living in the extreme environment of Himalayan peaks, made Ishaputra very intense and fierce. Long spells of solitude added a serious shade of solemn demeanour on his face.
During his early childhood, at His home in Dharakhari, there used to be a cow with whom Ishaputra was very much attached. This cow showered motherly affection on the naughty and playful Ishaputra. One day this cow died and instead of being given a proper burial, she was thrown in the ravine behind the village. Ishaputra would visit this location everyday and would watch the dead cow disintegrate slowly and be eaten by vultures. Then after a few days, while feeding birds in His house, Ishaputra noticed a dead bird in the lot. These series of death and bare face of nature evoked a desire in him to visit his Guru and find out about the deeper meaning of death.
But His guru Shri Siddha Siddhant Nath Ji Maharaj often travelled extensively in himalayan ranges. It took him a couple of days to find him. When Ishaputra asked him about death, he did not want to answer. But when Ishaputra didn’t budge from his demand, his guru decided that the only solution was for Ishaputra to see his previous births. But he warned Ishaputra that after this sad experience of going through previous lives, it will not be possible to enjoy the world. Moreover, after being aware of past lives, it becomes difficult to tell the difference between real and unreal. When such logic didn’t convince Ishaputra to abandon His demand, Maha Guru showered his energies known as BrahmaPaath on Ishaputra. This rendered Ishaputra unconscious of his physical body for five days and nights.
Nobody knows what he experienced in that time, but Ishaputra’s Ayurveda Guru Shri Veda Muni Ji Maharaj informed that Ishaputra’s body of previous birth was mummified and buried in Himalaya as per Kaulantak tradition. This special mummification is done for himalayan yogis to preserve it for thousands of years. However Ishaputra skillfully avoids any question on this matter till this date.
Family of Ishaputra used to worry all the time watching Him leave home for extended periods of time. Many times His parents were totally unaware of His whereabouts. When by luck, some shepherds of high mountains would find Ishaputra and inform the family that they saw Ishaputra in some icy caves on a certain mountain peak, it would make his family even more anxious. His family tried everything from talking him out of such practices, to stopping him by force and locking him up. But Ishaputra would invariably land on glaciers and mountain tops for his austere practices.
In early days, once the kula kundalini Shakti awakened and started rising in the body of Ishaputra, his behaviour became eccentrically charged up. He would then often take forceful breaths for a long time. Sometimes he would get uncontrollable urges to roll on the floor, laugh uncontrollably, cry or jump around. Observing this kind of behaviour his satguru would put cold and icy wet cloth on top of his head and would try to warm his feet. His other two brother disciples of the satguru held His hand and would apply herbal oils. After receiving shaktipat through his satguru’s eyes, Ishaputra went to Yoga Nidra. This continued for a period of time until the kundalini shakti stabilized in Him. But until that time, Ishaputra went through various curious physical changes. His work speed and talking style changed. Ishaputra would be found sometimes on tree tops, running on mountain peaks, jumping from steep cliffs, diving deep in rivers, sitting with huge fire around him or going through jungles catching snakes and jackals. His satguru once found Ishaputra on a very tall deodar tree overhanging off a cliff. Ishaputra had tied his legs to the top branch of the tree and was hanging upside down. It was assumed that the surge of kundalini awakening disturbed the balance of hormones with male hormones becoming extremely strong. To check this uncontrollable behavioural changes, satguru of Ishaputra recommended change of Ishaputra’s clothing with more feminine qualities so that the male principles which kept erupting like volcano at times in Ishaputra can be checked.
His Guru, HH Shri Siddha Siddhant Nath Ji Maharaj instructed Ishaputra to visit a village in Assam to study Tantra and Aghora under a mysterious Bhairavi known as ‘Jayendra Bhairavi Ji’ or ‘Daian Maa’. She is one of the thirty eight gurus of Ishaputra. This lady guru is so mysterious that even her family has no idea of her being a siddha of the highest order in the field of Tantra and Aghora. Even though she has never visited Himachal Pradesh, she and Ishaputra’s satguru, Shree Siddha Siddhanta Nath Ji Maharaj have astral communications between them.
After learning in Assam, Ishaputra was told by his satguru that he has now learned enough on yoga. Ishaputra was then instructed to practice entering the state of samadhi. Upon receiving necessary instructions, Ishaputra went to Lambalambaari peak and entered the state of samadhi. This was the first time Ishaputra sat in a single asana for thirteen days without getting up even once to eat or relieve himself. Living without food and water for thirteen days, when Ishaputra emerged from samadhi, he found his life transformed with a new light.
Darshan of the Supreme Goddess
Being made a guru from age twelve there used to be many sadhus, sanyasis and householder disciples around Ishaputra. Some even started living with him. Couple of sadhus, sanyasis claimed to be Ishaputra’s disciples from previous birth. Ishaputra’s family, with their concerns about His modern education, tried to stop this gathering of disciples at home. But after being sent away, these disciples would return back after a couple of days. Eventually Ishaputra had to leave his home of Bali Chowki and started living in an ancient cave of Maa Kaali outside the town. He would even go to school from this cave. Here he continued his sadhana. Couple of disciples also stayed with him. It was in this cave that Ishaputra had the first darshan of the supreme goddess who came in the form of an ordinary woman and even took prasad from Ishaputra. Realizing her true identity much later, Ishaputra had an intense desire to have a proper vision of the Mother Goddess. He stopped eating completely and started doing extreme sadhana, chanting mantras and performing fire ceremonies. But none of these helped him to get proper vision of the Goddess. These practices also took a toll on his physical body and his health deteriorated. When his parents heard about his health, they came running to the cave to dissuade him from such practices. But as a Hatha Yogi, Ishaputra didn’t relent. Instead he left that cave and went further up the mountain to the valley of HamsaKund.
Reaching the peak called Shakti in HamsaKund after a fourteen days trek barefooted, he started his penance there. But his condition exacerbated further. Not willing to give up on his resolve for a vision of a divine mother goddess, Ishaputra changed his strategy.
He first returned home and invoked the Yakshinis and requested them to give Him proper process to get vision of the Goddess. Yakshinis warned Ishaputra that it would not be easy and would entail extreme penance. Ishaputra agreed to such conditions readily. But this sadhana could not be started without grace and permission of local deities. In that list, two goddesses Devi Bhramri Ji of JoginiGandha and SuvarnaKarini Mata Chawali Ji of Kotla, were not agreeing to Ishaputra’s extreme endeavour. Ishaputra knew that convincing Mata Chawali Ji would not be difficult. So he went to JoginiGandha mountain to please Devi Bhramari Ji and obtain her grace and permission. This didn’t go well with the local villagers since per local tradition it is considered sacrilege to spend night on that hill. But threats of villagers did not shake the resolve of the Hatha Yogi Ishaputra who stayed on that hill for seven days and nights. At the end of this sadhana, Mata Bhramari Devi Ji relented. Pleased with Ishaputra’s sadhana, Goddess Bhramari Devi Ji showered her grace and dropped a couple of divine flowers and a piece of sacred cloth from the sky as an auspicious sign.
After returning from the JoginiGandha mountain, Ishaputra went to the temple of Mata Chawali Ji. She has a small forest in which nobody cuts any tree which has kept the forest well preserved. Hers is a small temple by a huge waterfall there. She has many divine herbs along with two special trees called Mrit Sanjivani-life rejuvenating tree and Parni- which is used to make gold. These are mostly invisible and can only be obtained by her grace. He prayed to her and sang her stuti. Eventually, the compassionate Goddess relented and gave her permission and blessing for his Maha Sadhana.
With this, Ishaputra was ready for his Maha Sadhana to have a proper darshan of the supreme Goddess. Upon the advice of yakshinis, Ishaputra went to Garudasana mountain. He was already familiar with this area. When he started doing sadhana there, Yoginis of that land appeared and told Ishaputra to continue the sadhana. They reassured that with their blessings nobody can cause Ishaputra any harm. However this sadhana was not easy. Ishaputra ended up living twenty six days without food. He suffered from high fever. Even his skin ruptured at several places. But he continued. Being even unable to move for two days, he had given up all hope of living. In this weak physical state, he had an urge to pee. Dragging his body outside the cave, he could not manage to return and fell unconscious. Upon regaining consciousness he found a village woman who apparently was in the region trying to collect some herbs. This woman was actually a divine mother Goddess in disguise, but Ishaputra was not aware of it. Upon seeing Ishaputra in such a dilapidated condition, she kept scolding Him for his recklessness and dragged his freezing body to top of the mountain for some sunlight. Then she advised Him to return home and not waste himself with such desires of darshan. She tried to convince Ishaputra that mother Goddess is in heart so why undergo such suicidal practices of penance. Ishaputra, oblivious of her true identity, argued with her for three hours, claiming that maybe bhakti and love is essential but not enough for him.
Slowly it dawned on Ishaputra that the old village lady was no other than divine Goddess in her playful disguise. With tears in eyes, he cried profusely in her peaceful and loving bosom. Ishaputra would glance at her, touch her to feel, then again would cry his heart out. She told Ishaputra that she is always with Him. She instructed him to make a vehicle or Ratha and murti of Devi Kurukulla Ji upon return. After giving Ishaputra some prasad, she walked away towards the other side of the hill.
Ishaputra had an urge to run after her but his legs appeared frozen on the ground. He just stood there staring at the gradual disappearance of the Goddess. Fresh wind made Ishaputra realize what was happening, but by the time he ran towards the area, Goddess was already gone and in the treeless area of Garudasana mountain there was no trace of anybody apart from Ishaputra. He cried for a long time and then laughed for a long time. He thought maybe because of high fever he had hallucinated but the hot prasad in his hand given by the Goddess told Him otherwise. Upon hearing about Ishaputra having darshan of the divine goddess, His Maha Guru Shree Siddha Siddhanata Nath Ji Maharaj also came to garudasana mountain to meet Him.
In time, Ishaputra mastered sixty four artforms or ‘sixty four kalaas’ and at a very young age became Peethadheeshwar of Kaulantak Peeth. He has studied under thirty eight masters in various traditions known and unknown to the world. His knowledge in all fields of Agam-Nigam, Yoga, Tantra, Mantra, Yantra et al is paramount. Through intense penance and austere spiritual practices, Ishaputra received divine blessings and visions at various occasions. And three hours of Darshan and personal time with Mother Goddess Bhagwati Ji.
Lineage, Guru & Gurumandala
Maha Siddha Ishaputra represents the unbroken lineage or kula of Kaula Yogini Siddhas. Deemed best amongst more than two hundred branches in himalaya, the history of Kaula Siddhas goes back to Lord Shiva. Maha Rishi Maha Siddha Hiranyagarbha Nath, Maha Siddha Maharishi Lomesh, Maha Siddha Markandeya and many lofty beings of the past have shared the glory of being part of this ancient tradition.
A Shaiv lineage which aims at perfecting all sadhana through Shakta tradition gives Kaula Siddhas a unique place in the world of sadhana.
With the establishment of individual Peeth by different Siddhas, the secretive lineage of Kaulantak Peeth remained unseen by the world for a very long time. The nature of being extremely secretive peeth did not help in the need for thorough record keeping of the lineage.
It was only after 900 A.D. that the then head of Kaulantak Peeth, Maha Siddha Gori Kandha Nath began the tradition of keeping a record of the lineage. This oral record keeping continues till date. From Maha Siddha Gori Kandha Nath till present day Kaualantak Nath – Maha Siddha Ishaputra, we have the list of unbroken chain of supreme Maha Siddhas that have led this lineage.
Under the guidance of his satguru, HH Maha Siddha Shri Siddhanta Nath, Maha Siddha Ishaputra has been trained by thirty eight Maha Siddhas of Himalaya. This is the immediate gurumandala for Ishaputra.
Becoming Ishaputra
Kaulantak Nath – Mahayogi Satyendra Nath was given the name of Ishaputra by one of his guru, Maha Siddha Isha Nath. When Maha Siddha Isha Nath began to address him as his son or Putra, he began to be known as Ishaputra.
It was during the time when he visited his guru Maha Siddha Isha Nath in his cave. But he found that Maha Siddha Isha Nath was lying on the floor. When he could not wake his guru up and found his body cold, he rushed out and went down hill despite heavy snowfall, to find wood to start a fire in the cave for warmth. After much struggle, he did manage to light fire in that environment by striking stones together to ignite a spark.
Finally, his guru did wake up from his yoga nidra samadhi, and was pleasantly surprised to see the effort. Out of love he embraced him and began calling him Putra or Son. Maha Siddha Isha Nath also empowered Ishaputra in Maha Maharthamtuwati Kapali deeksha which enhanced the cognitive ability of Ishaputra manifolds and enabled him to assimilate the vast and diverse knowledge of Siddhas in a short span of time. It is due to this that Maha Siddha Ishaputra is considered to be the living encyclopedia of Himalayan Siddha tradition and culture.
Maha Siddha Ishaputra is also called Ishaputra by his gurus because of his mastery over Jwalamalini Tantra. It is this healing art of Jwalamalini that whoever masters it is called Ishaputra. Maha Siddha Ishaputra too under the guidance of Maha Siddha Isha Nath went to Kamet mountain and perfected Jwalamalini Tantra.
Slowly, this name Ishaputra caught on in the tradition. As a remarkable story of dedication of a disciple to do seva for his guru but also because of the love that Maha Siddha Isha Nath bestowed on Ishaputra. A symbol of sacred dedication and devotion of the guru disciple relationship.
Becoming Kaulantak Nath
It is known through the guru tradition, that extremely great and profound qualifications are needed for rising to the top of Kaulantak Peeth as its Peethadheeshwar or its presiding Lord or Kaulantak Nath.
Becoming Peethadheeshwar of Kaulantak Peeth is unlike any other such titles one finds bestowed on sadhus, yogis and acharyas. Usually Peeth implies a particular place or ashram, or a temple. But Kaulantak Peeth is not a house, ashram, hermitage or a temple.
It is the vast expanse of Himalaya. Siddha masters of Kaulantak Peeth who act behind the veils are the source of knowledge and energies which through various yogis, sadhus, scholars et. al spread the message of Himalaya and Kaulantak Peeth in the common world.
Siddha masters of Kaulantak Peeth are known for extreme penance. Fasting and practicing tapa until the very limits of the body. Withstanding extreme heat, cold, rain, wild animals, shortage of food and water, loneliness, and many unsaid miseries.
However, these ordeals fade to background in light of ordeals and trials one has to go through to become Peethadheeshwar of Kaulantak Peeth. To become Peethadheeshwar of Kaulantak Peeth or Kaulantak Nath, one has to have knowledge of sixty four kalas. Must be well versed in the invocations and rituals of thirty-three crores Gods and Goddesses. Kaulantak Nath has to have knowledge of all sciences of Yoga. Along with the threefold path of Tantra, Aghora, Satva, Bhakti and devotion, Peethadheeshwar must have the knowledge of hidden and various other streams of knowledge.
Kaulantak Nath or Peethadheeshwar must be a seasoned hardcore ascetic and practitioner. He must be adept in various art forms like music, songs, dance, humor, tragedy, painting, writing, poetry, magic tricks, beauty embellishments and warfare.He must be a master of all Darshans or philosophies, have supreme oratory skills with words carrying the energy of the cosmos. Well endowed with rich imagination, Kaulantak Nath must be hardworking, practitioner of Mantra, Ayurveda, alchemical sciences and Karmakand rituals. He must have received the grace of the sixty-four Yoginis. He should have obtained the astral sciences of Yakshas and Yakshinis. And he must be an expert at interpretation of symbols, including Samudrika Shastra or postural and physiological markings and its deeper meanings. He should also know how to communicate with animals and birds.
With an intuitive understanding of time, place and circumstances, Kaulantak Nath must be an expert in tantra astrology. He should be literate in various mystic scripts and language of tantra including Brahma Lipi, Devalipi, Bhoot Lipi and Tankari Lipi. He must know the inherent truths hidden in ancient scriptures. Kaulantak Nath must have knowledge on diverse traditions, sects of Dharma. Since Himalaya is also inhabited by Bhoot, Pret, Rakshasa, Daitya, and other such beings, Kaulantak Nath must be traditionally well versed in Naag Vidya (sciences of astral serpents), Garudi Vidya, Bhoot Vidya, and expert in establishing communication with astral realm beings. Kaulantak Peeth is veiled in layers of secrecy, many of its traditions and practices are hidden.
Kaulantak Peeth is also known as Rahasya Peeth implying the hidden mystical artform that still remains unheard by the world. Kaulantak Nath has hidden knowledge of Vedic scriptures, Agama Nigama tantra practices and all kinds of spiritual mysteries. Along with adeptness in ten Mahavidyas, Kaulantak Nath is adept in worship of Shiva Shakti. Kaulantak Nath is a practitioner of long samadhi in the far reaches of Himalaya. Kaulantak Nath must also be an expert in Kamya Prayog or practices done for obtaining worldly enjoyment. He must also be adept in Apsara sadhana, Bhairav Bhairavi sadhana, Haadi Kaadi Saadi Vidya, Bala Atibala, Agni Vidya Madhu Vidya and various local practices prevalent in Himalaya.
It is not really possible here to mention all the prerequisite qualifications to become Peethadheeshwar of Kaulantak Peeth. Ishaputra was selected after rigorous tests of Himalaya out of four disciples of HH Shri Siddhanat Nath Ji Maharaj.
Since he became Peethadheeshwar, Ishaputra has brought forward the true and pure face of Tantra to the world. He believes that animal sacrifice, consuming intoxications, shady and lowly behaviours were added to Tantra as experiments when times changed. By giving the actual definition of Tantra, he replaced the obnoxious and ferocious tantrik with pure and clean tantrikas. In place of whimsical twisted practices without any real basis which were often socially unacceptable experiments of Tantra, Ishaputra has promoted divine chakra worship, avaran worship and yantra mandala sadhana. Many so called tantrikas and augads even protested against such endeavours. Some tantrikas even left Kaulantak Peeth. But Ishaputra is determined in his effort of reformation. And is preparing many Bhairav Bhairavi in such cleaner and satvik tantra practices.
People have a rough idea or image of what a sadhu, sanyasi or yogi is. But it is difficult to comprehend the personality of Ishaputra.
Ishaputra has so many mystical secrets veiled in his maya that it is impossible for someone to know all shades and layers of Ishaputra working behind the scene. Coming from the most ancient tradition of yogis, Ishaputra has created history by doing sadhana of all hidden divine goddesses of Gupt Kula. Whether it comes to forty eight Devis of Apara Mandal, or twenty six Shiva of Paratpara Mandal, Ishaputra has successfully mastered all such esoteric and hidden sadhana practices. It is said that only select few personalities in Himalaya like Lamba Nath Yogi, Yogi Hariras, Trijata Aghori, Vishuddhanand, Paramhamsa Nikhileshwaranand, Sundar Nath, Gola Lama, and Muni Ujjwal Hamsa were able to master the sadhana of Paratpara Shiv. But even they were unable to reach the Apara Mandal. But Ishaputra received this honor after extreme penance.
It is said that the goddess of Lamba Lambhari mountain near Banjar has given Ishaputra capability to see past, present and future. Shikari Devi Ji or Shakambari Devi Ji, has bestowed him with the power of Maya. Goddess of JoginiGandha mountain directed Ishaputra to hide his true powers and live like a normal human being. Ishaputra has been living life veiled in extreme secrecy of layered Maya.
In Himalayan circle, Ishaputra is known as the force that will bring the golden age of enlightenment or Satya Yuga. Mata Hadimba, the presiding goddess of Rakshasas advised Ishaputra to never show his rare knowledge completely to anyone except in front of qualified disciples and true followers of Dharma. This is the reason why despite so many people approaching Ishaputra, hardly anyone has been able to penetrate the veil of his Maya. He keeps disciples occupied in peripheral tasks until He can fully trust them. If He doesn’t find them capable, he leaves them. Nobody knows the reason behind such actions. Usually one finds sadhus and sanyasis wanting people to come to them, they desire a long line of followers. But Ishaputra doesn’t let disciples stick long around Him if He finds some carelessness.
Because of the geopolitical changes in the world, Siddhas of Himalaya had veiled themselves in absolute secrecy in the last 600 years. Ishaputra perhaps the end of that legacy of Siddhas. It is said that Himalaya considered Ishaputra as its son. Innumerable Siddha masters, Nath, Aughad, ParamHamsa consider Ishaputra as their pride in the tradition of Himalaya. During the time period of his sadhana and spiritual practices, many divine practitioners came and learned under Ishaputra. Bhairav and Bhairavis of different traditions were part of Ishaputra’s journey.
In 2000, realizing the maturity of practices of Ishaputra, his satguru, HH Shri Siddha Siddhanta Nath Ji Maharaj instructed Ishaputra to initiate and teach society in various sadhana that he had mastered.
But Ishaputra was not ready to leave his master and work in society. Ishaputra even tried to convince his satguru that the world is full of evil minded people. And that He doesn’t know much about the functioning of the materialistic world and might get caught up in the quagmire of worldly ways. But his satguru told him that the world is the same world that bore him and that has given birth to Ishaputra. Himalaya will send someone else in the future. World is not inherently evil, just ignorant. And rhetorically asked Ishaputra that if he won’t work for welfare of the world then what is the point of Him getting this education in Himalaya. But when none of this could convince Ishaputra to leave his master, Shree Siddha Siddhant Nath Ji Maharaj asked Ishaputra to do this service as His guru dakshina- a necessary tradition of guru-disciple relations. Ishaputra was asked to go work in the world and not return before the end of fourteen years.
‘Ishaputra fundamentally is a Mahayogi and after mastering Yoga, he has reached samadhi. Since early days He wasn’t interested in Tantra. But on ‘Aadesh’ by his satguru, He mastered the field of Left and Right hand side of Tantra as well. Now being the Peethadheeshwar of Kaulantak Peeth, it is his duty to promote Tantra since Kaulantak Peeth is a tantric peeth. With Tantra projected in bad light in the current Indian context, it has not been an easy task with regular criticism from various sectors of believers and nonbelievers alike.
Ishaputra’s responsibility also includes bringing the true light of Dharma in its full glory for this dark age of Kali Yuga.
This is an enormous task with great dangers from dark forces. So far there have been many serious life threatening attempts at harming Him. But Ishaputra remains unfazed and unharmed under the protection of Guru Mandal. He has been given Aadesh to carry out his duty sincerely. Ishaputra is not afraid of insults, conspiracy and propaganda by the media or groups of vested interests. He is a yogi who has seen beyond death and is fearless in facing all adverse situations including prisons or death.
Ishaputra – The Maha Siddha In Yoga
Ishaputra is a Mahayogi. A master in diverse styles and levels of Yoga. Kaulantak tradition believes Ishaputra to be an avatar. Since early childhood Ishaputra has been doing sadhana in Himalaya under guidance of siddha masters. Ishaputra is in its natural elements in the jungles of Himalaya. Leaping from one boulder to another, the gait and mannerism of Ishaputra reminds one of a wild leopard. Without any fear of ferocious wild animals and danger of extreme living, Ishaputra has travelled across the Himalayan ranges. Living in a mental state of extreme renunciation, Ishaputra has undergone difficult higher practices of yoga under expert guidance of his masters. Ishaputra is not only native born in Himalayan region but also fortunate in being trained by great himalayan siddha masters since early childhood. And from his younger days, Ishaputra under careful tutelage of his masters started showing signs of entering partial samadhi states.
Apart from learning major asanas, Ishaputra has learned more than three thousand yoga asanas. He has completely mastered all forms of yoga, known to the world through books, and the hidden yoga which can only be learned from a qualified master. He is also adept in the mystic chakra based yoga of Shaiva and Shakta kula. Apart from the seventy two pranayamas, Ishaputra has mastered various Mudras, Bandhas et al. His knowledge of yoga included different schools of yoga promoted by MahaRishis independently in ancient times like Maharishi Patanjali, Pancha Sikhacharya, Jaigishvyaacharya, Vaarshganyaacharya, and many other schools of Rishis.
It is not easy to become adept in Yoga thoroughly. Only after Ishaputra aged seven, he could move beyond Yama, Niyama of yoga. Then he started crossing milestones in the field of yoga. Garudasana mountain in Himalaya was the first place where Ishaputra got first glimpse of samadhi. This mountain is totally secluded from human civilization for miles in all directions.
This extremely cold and pristine environment was most suitable for Ishaputra’s practice of different types of Yoga promoted by MahaKaal. Hatha Yoga, Raja Yoga, Naad Yoga, Bhakti Yoga, Mantra Yoga, et al. Ishaputra took inspiration from Yagyavalkya and Guru Gorakhsa Nath’s teaching.
Reaching exalted position of guru at very young age of twelve, His childhood was peculiarly wonderful. A BalaYogi of twelve started having disciples three times his age. Some even older renunciates joined the group of disciples to learn from Ishaputra.
He has been engrossed in deep meditation for months in far off himalayan valleys, caves, glaciers. Ishaputra is also considered as knower of hidden kriyas and practices in Yoga. Ishaputra has experienced various states of Samadhi. An expert eye can get some glimpse behind his maya that he is always in some state of spontaneous samadhi. He understands Yoga from the perspective of a healer and a yogi both.
He is adept in expressing and teaching yoga uniquely to different audiences like young, old, male or female. It is a very enlightening experience observing Ishaputra teach yoga.
There have been some fortunate yogis who have received Shaktipat and Divyapath from Ishaputra. Some consider yoga as mainly about asana and pranayamas or mantra. Maha Siddha Ishaputra, gives instructions even to them as per their level of understanding but also emphasises on other aspects as well such as food habits, clothes, behaviour, company and thinking.
Ishaputra – The Maha Siddha In Mantra
The world of mantra is most intricate and mysterious of all fields. The tradition of Rishis is incomplete without mantras. Word has been given the status of God or Brahman. Yoga has revealed Naad or unstruck resonating sound in the cosmos. And discovered seed syllables or Beej Mantras. Breathing itself entails the Ajapa Gayatri mantra.
Ishaputra has thousands and thousands of mantras in his super conscious mind. Being a Peethadheeshwar of Kaulantak Peeth, his work cannot really be complete without use of mantras. Perhaps this called for careful training under five different masters. He is not only expert in Shabar Mantra, Vedic Mantra, Tantrik Mantra, Beej Mantra, but also is adept in mantras of different Mahavidyas and Upa Vidyas, Haadi Kaadi, Madhu Matangi, Para Apara and Laukik Alaukik mantras.
Having deeper experiential knowledge of diverse mantras, Ishaputra has great understanding on what type of mantras will work for which kind of individual. Some mantras of different Vidyas might take thirty minutes or more to even recite once. Tantrokt mantras has its inherent difficult pronunciation. Most mantras are not sung but chanted except for a few which are sung. Shabar mantras require mature devotion to Guru for them to work. Nath tradition took Shabar mantra to common people while Siddha tradition promoted Tantrokt and Beej mantras. Karmakand rituals and worship methodologies advanced classical and vedic mantras.
There are many paths in the field of mantra. Ishaputra says that during higher states of meditation one hears Naad which reveals various mantras itself. Then many classical and vedic mantras are learnt just by hearing them. The seed of Kula Kundalini Shakti gives birth to mantras. But as per scriptures, Lord Shiva is the supreme leader in the field of Mantras. Mantra is the most optimum path of Moksha or Nirvana. There is nothing that can escape death in this gross reality.
Ishaputra has always talked about mantra as a great tool to face the subtle realms after death. Even in a householder’s life bhajan and mantra is vital for spiritual growth. Ishaputra says mantra gives peace, strength, various boons and even Darshan of personal deity. Mantra is guru’s shakti. He says that even by becoming adept in one mantra, the current situation in life and its direction can be changed. To become accomplished in a mantra, Ishaputra says that meditative repetition is important along with connecting with the essence of the mantra. Success in certain mantras is achieved by meditative chanting, while some mantras start working by purging out all thoughts. Some require transformation of inner qualities or Samskaras. Some by repentance of sins. Some mantras start to work just through Guru’s grace.
Ishaputra says that whether one is rich or poor, life requires balance for fulfillment. Mantra helps in achieving that balance. In face of troubling times, instead of becoming anxious, Ishaputra says that one should resort to mantras for getting out of the situation. By chanting the mantra of personal deity, one evades many troubles in life and spends life in joyful and peaceful manner. And in the end achieve the supreme essence.
These days Tantra is the most misunderstood of all paths of spirituality. Because of ignorant practitioners and propaganda, it has acquired a rather negative connotation. By default, on hearing the word Tantra one starts to imagine cremation grounds, animal sacrifices, alcohol and intoxicants, magical incantations.
However there is a cleaner image of Tantra too. Ishaputra is adept in both the left hand part of Tantra or Vama Marga and the right hand part of Tantra called Dakshin Marg. Ishaputra once told a practitioner tersely that Tantra is about being fully aware of the body and utilizing the energies and mysteries hidden in one’s body. And using external tools as a medium to manifest various conditions. Like using music as a tool to get deeper in meditation. Playing various musical instruments like bells, drums, conch shells, one tries to meditate on sound and vibrations produced. Then slowly one tries to enter into a deeper meditative trance where one listens to the Naad inside oneself. This is an experiment of Tantra. In Tantra, one finds variety of Patal worship, Avaran worship, Paaduka worship, Peeth worship, various Nyasas and invocations, Stotras, praises, mantras, yantras, worship of Ishta and many karma kand rituals which embellishes the practice. What a yogi achieves through extreme penance, a practitioner of Tantra achieves such states easily. Ishaputra says that this path of Tantra must only be walked under guidance of an adept master as it requires grace of master for unlocking various mantras and yantras. Tantra gives quick results. Ishaputra recommends regular practice, abstaining from lies and violence, worship of guru and personal deity.
Ishaputra – The Maha Siddha In Yantra
Yantras are of profound implication in practice of spirituality. Yantra is not just geometric drawings. Rather, yantra is the very vehicle of divine conscious energies of subtle realms. Yantra knowledge is a deep cosmic system with profound implications. Ishaputra says that digits are representative of Mahavidyas and cosmic time. And they encapsulate the creative motor of the universe. Likewise, lines represent motion. Triangles denote Shiva and Shakti. And squares and higher polygons represent various elementals or Tattvas. When these are combined in a particular manner, then it takes the form of a specialized energy system which encapsulates mystical potency. To understand their meaning is to get siddhi of that particular divinity.
Ishaputra has perfected many yantras. He has learned the essential practices in yantra construction. One finds invariably that there are yantras for all Shaktis. One must learn the mysteries of yantras, special methods of their construction, significance of time, the right invocations and awakening the yantras through proper ‘Prana Pratistha’.
Ishaputra – The Maha Siddha Of Mystical Scripts & Languages
To learn deeper mystical mysteries and Vidyas, one must be adept in various extraordinary writing scripts or Lipis. Many systems are preserved by writing them in special scripts. Ishaputra says that cosmic sciences and many practices of Gupt Kula or hidden traditions are only available to practitioners who have reached very high levels in their practices.
The reason for this discrimination is because these knowledge systems have profound implication in the universe and in wrong hands can be misused. Also these Vidyas are of different nature intrinsically and thence cannot be coded in the same script. Ishaputra says that as per qualities of the Vidya, a particular Lipi or script is chosen to codify it. This is known to a qualified master.
Historians often criticize that to hide Tantra and Mantra from ordinary folks it is codified as such. But yogis and knowers of this field have claimed encoding to be an essential aspect of representing these complicated Vidyas. It is claimed that degree of understanding of these scripts indicates the maturity of a practitioner in various mystical Vidyas and Tantra.
Ishaputra mentions that primarily five such codification scripts are used in Himalaya. 1. Brahma Lipi 2. Devalipi 3. Bhoot Lipi 4. Tankari Lipi 5. Rahasya Lipi
Ancient scriptures and writings are called Pandulipi or manuscripts. These writings can be on stones, metals, animal skins, certain auspicious leaves like Bhoj Patra or Birch, or on paper. Being ancient, these are written by ancestors in uncommon scripts like for example Tankari.
Then one finds local dialects and variations in writing styles. All this makes it very difficult to decipher exactly what is written. Ishaputra has collected some rare manuscripts. And after thorough studies have revealed many truths written in them. There is a huge collection of rare manuscripts in Kaulantak Peeth.
Ishaputra – The Maha Siddha in Sammohana Vidya
Hypnotism is a mysterious art. There are various levels of hypnotism. Truly speaking, hypnotism is part of black magic. And black magic is part of Tantra. With hypnotism, without use of mantra, yantra or herbs, one can manifest what one desires. Practical aspects of Mohini Vidya are known as black magic. This Vidya is not publicised much and usually comes under hidden or Gupta Vidya.
Ishaputra has studied and trained at deeper levels of this field. He has experimented this Vidya with wild and violent animals in himalayan forests. The commonly known field of hypnotism in mainstream society is only a part of the whole field of hypnotism known as ‘Sammohan’.
Ishaputra says that one can gauge the ability in this field by trying to get one to do something which is diametrically opposite to nature. He also says that when this Sammohan is used in fields of theatrics, then the acting appears alive and true to the audience.Hypnotism comes under Vidya of physical realm. But it has a strong connection with the subtle plane of mind and consciousness. Hypnotism however works directly on the human body and various organs. This is the reason masters do not teach hypnotism fully to ordinary people.
To really take hypnotism to extremes, one has to go to the field of yoga and mantra. Without the power of Dharana of Yoga, hypnotism has no real existence.
Ishaputra – The Maha Siddha Ritualist
Karma Kand rituals are methodologies for worshipping the divine through means of gross physical devotion and tools. It is a subject matter of creative manifestation of beauty in expressing various Bhava or emotions to the sacred. Adept masters have crystallized such rituals in various scriptures. One finds diverse systems in this field of rituals across traditions and sects. Ishaputra says that the reason for such diversity is the prevalent diverse local traditions.
Because of the different music styles of south and north India, one finds significant differences in mantra recitation styles too. Also one finds changes in rituals in different lands and environments. In places of Tantra, one finds Tantra specific rituals. At places of specific deities, priority rituals are constructed around the deity. In the Land of Guru, one finds rituals pertaining to Guru, and in the land of penance and Tapa, rituals reflect such Tapa.
Ishaputra says that Divinity has provided abundant and diverse materials in the universe. Whatever one feels closely drawn towards, can be offered to the divine. However, one finds even though chocolates, chips, icecreams et al. are liked by the majority of folks today, it will not be appropriate to use them as divine offerings in karmakand rituals. One can partake them as divine blessings or Prasadam, but all offerings in karma and rituals have certain specific implications which renders such products unsuitable. Rishis with subtle super conscious minds have said at various places about what is to be offered to the divine and what is prohibited. To understand the reason behind this prescription method requires one to develop a subtle higher mind and understand Tattva and their implications in the greater cosmos.
Ishaputra – The Maha Siddha Artist
Ishaputra has learned the fine arts diligently since childhood. He has mastered various sketching and painting styles. In a very short time He created 108 tantric iconography depicting various practices. Likewise, Ishaputra is adept in creating songs, music, mantra, stotra, praises et al. Many Vidyas can only be obtained through singing. Gandharva Vidya, Apsara Paash, Yogini Mohan, Kinnari Tantra, and many such mysterious Vidyas cannot be accomplished without singing. Ishaputra is adept in these arts and Vidyas since childhood. Being a Maha Nataraj, Ishaputra is dexterous in 52 Bhairav dances. He is well versed in dance of pleasure, twelve forms of Tandav, Yogini dances, trance dance, and anger projecting dance forms. Unless one includes dramatics and acting in dance forms, one cannot really become Kaulantak Nath. Ishaputra is well versed in classical forms of acting, drama.
Ishaputra says that all dance forms originate from nature and take inspiration from nature. However, tradition claims that all dance forms are varied manifestations of various dances of Shiva and Shakti. Shree Hari Vishnu takes varied avatars with his consort Mata Laxmi to promote and take these dance forms to further diversity.
Since ancient days, specialized dances and music were learnt and practiced by Rishis, Munis, Yogis, Sanyasis. These were also taught to kings and others in royalty. Ordinary folks were partially exposed to these special dance forms and music styles. However Ishaputra believes that everyone should know these dances and music.
Magic has two meanings. One end is called Kautuk Vidya or Baazigar or tricks. Ishaputra is adept in this Kautuk Vidya. There are various equipment, arrangements, chemicals, plants and special instruments used to create the impression of magic. This is the artform to amaze the audience. The goal of this artform is entertainment.
The other side of magic is divine intervention which occurs only by grace of God. Ishaputra categorically states that he doesn’t do any divine magic. He claims that he only prays and magic happens. And it is the same for everyone. But in Kautuk Vidya or Baazigar, Ishaputra has demonstrated many wonderful tricks. He has learned traditional Baazigar tricks from a master from Rajasthan. In his school days he has performed many magic shows. Creating illusionary tricks of sitting in meditation on air, of flying, materializing things from nowhere and many such tricks. All these tricks are performed with clever use of props, suggestions, herbs, and other hidden clever methods. But once it happened that a child was convinced that these are real magic and not some tricks. Ishaputra, realizing that people know him to be an accomplished yogi, believes these tricks to be real magic. He has since then stopped doing these entertaining tricks in public for good.
Ishaputra says that this artform of magic was devised purely for entertainment. Since ancient days, street magicians and Bazigars and Sadhus have done various tricks for entertainment. But various intellectuals, researchers and skeptics instead of taking this artform as a means of entertainment, started criticizing this whole art as a method to misguide society. This has almost caused the end of this artform in mainstream society- especially in India. Ishaputra stresses on the importance of preserving this artform in present days. He says that even today people will prefer watching street magic shows rather than sitting in front of television screens for entertainment.
Ishaputra – The Maha Siddha Warrior
Ishaputra says that learning Shaastra (scripture) is incomplete without learning Shastra (weaponary) and the art of warfare.
Kaulantak Peeth is famous for the most ancient warfare arts called ‘Vanshira Yuddh Kala’. It incorporates elephant warfare, sword fighting, use of iron chains and ‘Shangal’, axes and sickle. Ishaputra knows very well eighteen parts of this artform of Vanshira. He says that the requirement for learning this artform is to pledge never to use it for demonstration of power. And to never indulge in fights unnecessarily without any cause. Ishaputra is not only adept in Vanshira forms of warfare, but also practices Hadimba YudhaKala, Kapi Yuddh Kala, Naag Yudhakala and Mahakaal YudhaKala.
Ishaputra says that the universe since its inception has been about devouring one form in another. ‘Jeev Jeevasya Bakhsanam’ or one life form is food for another. Similarly, He says that this world has been a battleground of various ideologies and thought systems since ancient days. The more powerful perspective or idea survives while others perish. Rishis of Himalayas devised this art of warfare in Kaulantak Peeth so that its ideas, practitioners and land be protected from outside onslaught. Sole motive of this deadly art form being self protection and protection of innocent beings. Kaulantak Peeth doesn’t want to create any kingdom or go conquering or converting people to its ideology or ways. But at the same time, Kaualantak Peeth believes in being self-reliant and protecting its own territory of land and ideas. Scriptures say that a true Kaulacharis should protect himself or herself from conceited efforts to shake one from the path. The justice system and morality keeps transforming with time but a true kaulacharya should not be moved by such ephemeral ideas, rather be established in the truth. Moreover, certain evil minded people cannot really understand love, compassion and respect. Scriptures allow use of force righteously in such situations. Also in the wilderness, at times dangerous animals get out of control and in such life threatening situations, one is allowed to use force for self protection.
Ishaputra – The Maha Siddha Surya Yogi
Adeptness of a yogi is reflected by the degree of him turning into a Surya Yogi. A Surya Yogi receives vital energies for sustenance directly from the sun. He uses the solar energies for awakening the spiritual potential to greater heights. By assimilating the light of sun, an adept channelizes it for awakening kula kundalini serpent energy inside through various kriyas and intricate practices. It is an essential science to be learnt to survive in extreme cold himalayan regions above treeline.
Ishaputra has obtained from his guru various sciences of Surya Yoga under the kaulantak tradition of Tantra Yoga. In the beginning, one awakens the agya chakra or third eye. And tries to absorb the solar light through this centre. By practicing morning and evening, a practitioner overcomes eating and drinking requirements for sustenance. And thus gains total control over senses. External attention of consciousness is drawn inwards. Ishaputra says that this also helps in repairing bone structures as well. Adeptness of a yogi is reflected by the degree of him turning into a Surya Yogi. A Surya Yogi receives vital energies for sustenance directly from the sun. He uses the solar energies for awakening the spiritual potential to greater heights. By assimilating the light of sun, an adept channelizes it for awakening kula kundalini serpent energy inside through various kriyas and intricate practices. It is an essential science to be learnt to survive in extreme cold himalayan regions above treeline.
Ishaputra says that the universe is sustained by light. This light is the immortal nectar of the whole cosmos. Through the sun we derive this subtle nectar in the form of sunlight. When properly channelized and assimilated, this subtle light energy can help a yogi overcome limitations of the physical body’s survival in terms of food and water. But this happens in extreme yogis but only for a certain special time period when the universe allows this transcendence of physical body need. For an ordinary person this overcoming of need for eating is not possible in the system. Otherwise there would neither be anybody dying of hunger nor anybody would attempt to do any work.
Along with solar energies, the rays reflected off the moon also have major significance in Surya yoga. Known as Soma Kala, lunar rays are also used to absorb and channelize various cosmic energies inside.
There are various tattvas or elementals present in the cosmos, different materials and chemicals present in nature, along with herbs, plants, and the five elementals. Qualities of all the above get diseases of some form. Elimination of their diseases, and using them for improving physical and mental health makes one a practitioner of ayurveda. It also includes using them for improving thought processes and increasing life vitality and longevity.
Ishaputra – The Maha Siddha In Ayurveda
Ishaputra has carefully studied the ‘Grantha Trayi’ which are Charak Samhita, Kashyap Samhita and Sushrut Samhita. He has studied under two adept masters and learned divine knowledge in the field of Ayurveda. He learnt various methods in preparing medicinal concoctions, Rasas, powders, jellies and oils. He also learnt Naadi or pulse examination techniques and identification of diseases. Ishaputra is well versed in various medicinal herbs, Jadi Buti in himalayan ranges. He is also an expert practitioner in rituals of these herbs, solutions for various problems using these herbs as per Jyotish and Tantra Totka. He also learnt some very rare and divine herbs and flowers found in Himalayan ranges. And also learnt identification of wild mushrooms and even unique uses of even poisonous mushrooms in medicine preparations.
Ishaputra says that such herbs and flowers of Himalayas are properties of Yaksha, Yoginis and divine gods and goddesses residing on Himalaya. And one must not take them without obtaining prior permission from them. As doing that reduces the potency of those herbs and medicines to mere ten percent.
Ishaputra – The Maha Siddha Jyotish
By the time Ishaputra turned 24, he had already performed Samay Chakra Puja four times. He has a deeper understanding of the past, present and future. And has understood various kalaas of time in their essentiality. He has understood realms of time and beyond time. By obtaining the divine eye of Yoga, he understood the mysteries of the cosmos. He says there is no better way to enter a brighter future than by entering the state of Samadhi. But for illuminating ordinary life, Jyotish is the easy and suitable path. Jyotish is given the status of eyes of the vedas in scriptures. But He says that Jyotish is not just about planet calculations. As Yoga, Jyotish is also a diverse field. There are primarily six types of Jyotish 1. Niriyan Jyotish 2. Saayan Jyotish 3. Samudrik Jyotish 4. Tantra Jyotish 5. Divya Drishti 6. Kaal Gyan
Niriyan Jyotish is also called Chandra Siddhant. In it, one examines the influence of the moon, constellations and planets on star signs or Rashi. In Saayan Jyotish which is also known as Surya Siddhant, wherein star sign and movement of sun is given prime importance. Then the influence of planets is considered.
In Surya Siddhant, Ishaputra says that planets are considered gross bodies of mass. And thus their influence stops outside the solar system. However, Chandra Siddhant believes that planets are not just gross physical mass but actually are divine conscious entities or energy or gods. And they are present in all corners of the universe. Therefore this Jyotish is applicable even outside the solar system. Ishaputra who is well versed in all aspects of Niriyan Jyotish says that there are processes for predictions based on Nakshatra, Lagna, Vaar, Tithi, Yoga, Sthaan, Muhurta, et al.
Even if one is unaware of place, kula, date or time of birth, one can get a Prana Kundali prepared. Or through Bhakti Jyotish, Ram Shalaka or Hanuman Jyotish, future predictions can be made. All this has increased the importance of Niriyan Jyotish. But Saayan Jyotish has also incorporated many detailed mechanisms in it. There is no better tool available for world predictions, climate and season predictions than those that are available in Saayan Jyotish.
Then there is the vast field of Samudrik Jyotish which is the most experimental part of Jyotish. Many physical representations like palmistry, forehead lines, lines on foot, shape of body, moles, body language and overall posture are used along with careful observation of conversation, mannerism, attire habits, food preferences are analysed. Knowledge of Vastu, digits and colors are also used in it. Even intuitive ability is used to know about someone spontaneously. Gauging the situation by observing wind, mountains, and behaviour of birds, animals, insects etc. Using owls, crows, foxes, Gidad, vultures, parrots, etc to figure out the situation and future. All these techniques come under Samudrik Jyotish. Lizards, chameleons, languages of crows and birds, and other such Vidyas also form part of it.
Ishaputra says that prevalent books like Laal Kitab in Jyotish are actually not authentic books on Jyotish at all. In ancient times, Bhagwaan Surya’s charioteer Arun had compiled in a book whatever he had learned from Surya. Finding its predictions useful, it was translated into Arabic, but this translation and cross translation diluted the content. However this also forms part of Samudrik Jyotish.
About Tantra Jyotish, Ishaputra says that in Tantra Jyotish, Mantra Vidya, dream interpretation, throbbing of body parts, auspicious directions, and doing particular work by observing date and time is utilized. Vaastu which is part of Kurma Vidya, clothes, photos, shadows, soil, black mustard, hair etc are used to know about the situation and future prediction. Black magic prediction forms a vital part of Tantra Jyotish. Hypnotism is also used in this Jyotish for prediction. There are many more aspects of Tantra Jyotish.
Ishaputra has prepared an ancient Panchang calendar in Tankari Lipi which is based on Tantra Jyotish. This calendar contains many hidden aspects that are used in future prediction.
Divya Drishti develops into a practitioner when he attains the state of Maha Samadhi. This divine eye when developed inside, enables a practitioner to view the future minutely. But Ishaputra says that once such a divine eye is obtained then the practitioner becomes engrossed in such peaceful quiet that this achievement is rarely used for the benefit of common folks. Then the practitioner doesn’t interfere much in the happening of the world as the cosmic play behind the scene is revealed. But even this Divya Drishti is limited to past, present and future. It cannot pierce through the realms where time doesn’t exist at all. Kaal Gyan, on the other hand, has a system of knowledge of the origin of time, its various motions, past, present, future and even about death of time. Ishaputra has mastered all these fields of Jyotish. He is known worldwide for his abilities in it. And has been endowed with the honorific title of ‘GrahaRaaj’.
Ishaputra – The Maha Siddha Alchemist
Ishaputra is an adept in the field of Alchemy. Mercury and Science of Alchemy is a unique knowledge store of the secretive Indian knowledge system. In modern times, students of Siddhas were not able to improve upon this science further because KaliYuga was here and Mleccha tendencies were on the rise whose sole aim was to destroy Dharma and norms of Dharma.
This field of Alchemy includes many esoteric experiments including one which is called MritakUttapan Prayog which translates to “Raising the dead”, to make a dead person walk and talk like a living person. In ancient days the use of alchemy and mercury was also for making gold, silver and other expensive metals. But Ishaputra says that such usage comes under simpler implementation of alchemical sciences.
Through mercury one can achieve many perfections and siddhis and its detail has been mentioned in Parad Tantra and Ras Tantra. Ishaputra says that chemistry works with chemical equations, but in Alchemy it is not only chemical equations but transformation, purifications and various refinements or samskaras. In chemistry, if one has to produce some element out of another element then the proper compound will be mixed together and then perhaps heated for the necessary chemical reaction to take place. Alchemy differs with chemistry wherein, the place where the above chemical process takes place, along with timing in cosmic scale, intention of the experimenter also plays a significant role in bringing out subtle energetic qualities of the resulting element. This can even be termed as magic for someone with no knowledge of astral higher dimensions.
There are either 8,16,24, 33, 35, 48 or 54 such individual refinement steps called samskaras, which is commonly used in Alchemy. But Tantra clearly mentions that primarily there are 108 sanskars of mercury. And goes further to say that once all 108 sanskars of mercury are complete, one gains the ability to disappear at will, and walk on water with its aid. It enables one to harness the amazing potential energies of Kundalini shakti. One can even get the ability to glance across time dimensions in the past and future, and travel through space. One gets many siddhis with use of mercury. However, it is not necessary to do all 108 sanskars for siddhi of mercury. Mercury begins to reflect higher dimensional qualities even after 2,4 or 5 sanskars.
Many rare gems are created using mercury. Certain Gutikas or amulet balls are created which when kept under the tongue or near the body enables the person to do certain specific tasks. Though one must be cautioned that mercury is poisonous and only after refinement (sanskaar) and siddhi, poison is removed from it.
This mercury in alchemy created a medical treatment system which the world knows as Siddha medicine, wherein lots of bhasmas and other preparations are created to cure various diseases.
Mercury in alchemy is used for longevity. It is also used in touch therapy. Lots of magicians for their tricks have used mercury to improve their magic shows including the trick known famously as Indian rope trick.
Ishaputra informs that earlier people from all over the world used to come and learn this science from siddhas of Himalaya and would take this knowledge back to establish huge laboratories to do various innovative experiments. However, rishis and siddhas of himalaya never favored big constructions in Himalaya as it was not considered proper. Siddha Rishis of Himalaya would do alchemy in various caves or in open fields and after the experiment would be over, the small sustainable natural setup would be properly dismantled with no impact on Himalaya. Ishaputra asserts that Nature is a temple and should not be sullied or destroyed.
In many countries alchemy of Himalaya was taken further with big laboratories and for increasing lifespan of kings. And to win wars. This made this science of alchemy very popular with royalty. When royal ladies realized that they can look ever youthful and enhance their beauty with this science they hounded the siddhas and started giving huge sums of gold and wealth to improve their looks. Few siddhas were kidnapped, while some were killed in interrogation to divulge the knowledge of alchemy. But such siddhas never revealed the true science.
Maha Siddha Ishaputra – The Light Of Siddha Dharma
The way of Siddhas of Himalaya has acted as a catalyst that shaped all the Dharma based religions or the religions that have its origin in India namely Hinduism, Buddhism, Sikhism, Jainism.
But as time passed, all these branches and religions metamorphosed into fixed structures and systems. In the quest to look different from others, they all acquired peculiarities.
All these transformations created a gap between these religions, and the eternal way the Siddhas, their practices and teaching.
When the orthodox religions with their beliefs in fixed ways – often corrupted by the tide of time, began to question the ways of Siddhas, Maha Siddha Ishaputra took it upon himself to clean the muddied water of Dharma by reinvigorating it and making it current and relevant for the world of tomorrow.
This is the story of the beginning of Siddha Dharma established by Maha Siddha Ishaputra. Siddha Dharma is the tradition of Kaulantak Peeth.