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S I D D H A S I D D H A N T A 
PART 2In the work Viveka Martanda , Gorakshanatha, presents his own vision on the state of Samadhi: "samadhi is the name of that state of phenomenal consciousness in which there is the perfect realization of the unity between the individual Self and the universal Self and in which there is a perfect dissolution of all mental processes. Just as one mixes perfectly the salt and the water by melting the salt, the same way when the mind of the phenomenal consciousness is identified with the universal Self through the process of the deepest focalization, this is named the state of samadhi. When the individuality of the Self is melted in an absolute way in the self-luminescent and transcendent unity, of the Absolute Spirit (Shiva) and the phenomenal consciousness is also dissolved in the Eternal, Infinite, and Transcendent consciousness, then the state of samarasattva (the essential unity of all existences) is achieved and it is now called samadhi." Achieving samarasattva, or samarasa, the yogi is permanently aware of God’s transcendent unity even while living in the material, ordinary world. This is the supreme achievement of the system. Gorakshanatha’s school is also important for the concept of kayasiddhi, extreme physical longevity and even reaching immortality. Indeed, Gorakshanatha and many of his disciples are said to be alive even today, continuing their work in secret places. The precise methods required in order to attain this paranormal powers are not exactly delimited in their texts, but they are transmitted directly from master to disciple. 
Amongst the central writings of this tradition we mention the Hatha Yoga Pradipika by the sage Svatmarama, Gheranda Samhita by the sage Gheranda, Shiva Samhita and Jnanamrita, attributed by certain adepts to Gorakshanatha and his followers. There are also some 40 more spiritual works, most of then on Hatha yoga.The Siddha Siddhanta theology comprises all of Shiva’s aspects. Shiva is both transcendent and immanent. He is simultaneously the effective cause and the material cause. The final creation and the resorbtion of the individual souls and of the Cosmos into Shiva are described as "bubbles that appear and go back into the water". Siddha Siddhanta accepts the advait (monist, non-dual) experience of the advanced yogis, without denying the combined experiences of uniqueness and duality in the regular areas of the consciousness. Throughout centuries, also appeared a great family community, which set forth the ideals of renounciaiton. Today there are 750.000 of adepts of the Siddha Siddhanta Shivaism, who are often considered as shaktas, or advaita tantrics. In fact, they comprise a large scale of preoccupations and levels, from street magicians and snake tamers to respectable citizens with high social status, and advanced sadhu-s. The school spread into India, yet the most representative part of the teachings and of the school itself are in the northern part and in Nepal. 
The adepts on this path are called simply yogis and they accentuate the renunciation to the worldly things, even for those of the adepts who have a family. Along the centuries, the deepest philosophy on the path was shadowed by an exaggerate focus on Kundalini Hatha Yoga.The values and the attitudes of the school have kept the practitioners far from the society. This group, is also known as Nastha, Gorak Pantha or Siddha Yogi Sampradaya. Other names are: Adinatha Sampradaya, Nathamatha and Siddhamarga. The word gorakh or goraksa means cowboy. The name Gorkha was kept as a synonym for the inhabitants of Nepal and also Gurkha was the name of a famous tribe of warriors of this country.
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