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........ ABOUT SIDDHI

The term Siddha is related to the word siddhi, which signifies the experience of Siva. Siddhisvara (Lord of the Siddhis) is one of the names of Siva. Siddhis indicate that the practitioner of Yoga has attained a stage of inner development that allows him to reach the ultimate goal, namely, liberation. It is wrong to think that the Siddhas are magicians or uncouth ascetics credited with supernatural powers. Nor are they atheists or agnostics, as is commonly believed. They believe in God, but not a God of this or that religion. For most of them there is a God, Siva, without any limitation or attributes. Siva is grammatically and philosophically an impersonal conception. The real name for Siva is "It" (or atu), "Thatness," or "Suchness." A genuine Siddha is beyond atheism and faith (theism) alike.


A Siddha is also said to be one who has attained siddhi, a special psychic and supernatural power, which is said to be eightfold in the science of Yoga:

1. Anima: the ability to become as minute as an atom
2. Mahima: the ability to expand infinitely
3. Laghima: levitation or ability to float through the air
4. Garima:the ability to reach everywhere
5. Prakamya: freedom of will, or the ability to overcome natural obstacles
6. Isitva: the ability to create or control
7. Vasitva: domination over the entire creation
8. Kamavasayitva: the gift of wish-fulfillment, or the ability to attain everything desired or to attain the stage of desirelessness

Nine main Siddhis

Parkaya Pravesh: Parkaya Pravesh means entering one’s soul in the body of some other person. Through this knowledge even a dead body can be brought to life.

Haadi Vidya: This Vidya or knowledge has been mentioned in several ancient texts. On acquiring this Vidya a person neither feels hungry nor thirsty and he can remain without eating food or drinking water for several days at a stretch.

Kaadi Vidya: Just as one does not feel hungry or thirsty in Haadi Vidya similarly in Kaadi Vidya a person is not affected by change of seasons i.e. by summer, winter, rain etc. After accomplishing this Vidya a person shall not feel cold even if he sits in the snow laden mountains and shall not feel hot even if he sits in the fire.

Vayu Gaman Siddhi: Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds.

Madalasa Vidya: On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish. Lord Hanuman had miniaturised his body through this Vidya while entering the city of Lanka.

Kanakdhara Siddhi: One can acquire immense and unlimited wealth through this Siddhi.

Prakya Sadhana: Through this Sadhana a Yogi can direct his disciple to take birth from the womb of a woman, who is childless or cannot bear children.

Surya Vigyan: This Solar science is one of the most significant sciences of ancient India. This science has been known only to the Indian Yogis and using it, one substance can be transformed into another through the medium of sun rays.

Mrit Sanjavani Vidya: This Vidya was created by Adi Shankaracharya. Through it even a dead person can be brought back to life.

According to the Tamil Lexicon siddhi means "realization," "success," "attainment," "final liberation." A siddhi is an accomplishment on the psychic plane. Siddhi may also mean mysticism in Tamil. In the Tevaram siddhi means "success" in attaining God. The real meaning of the word siddhi best expressed by word such as "attainment," or "accomplishment" connected with the super physical words. In Zen buddhism we come across the term satori, which may be translated as "enlightenment." which is very near to the Hindu concept of siddhi amounts to an actual surpassing of human condition and may be likened to an "ontological mutation." In the words of Mircea Eliade, by attaining siddhi, "one is trying to break down the structures of the profane sensibility" to make way for extra sensory perception as well as an unbelievable control over the body. A siddhi, in short, is an effort directed to the "death of profane man" and a state of consciousness cosmic in structure.

Traditionally siddhis are eight in number, known as asta siddhi. Asta siddhi is of three orders, two siddhis of knowledge (garima and prakamya), three siddhis of power (isitva, vasitva, and kamavasayitva), and three siddhis of the body (anima, mahima, and laghima). The Hindu thpught generally recognizes eight siddhis, though occasionally eighteen and twenty - four siddhis are also acknowledged. In the Uddhava Gita twenty-three siddhis are enumerated. The Tirumantiram speaks to sixty-four siddhis. In Patahjal's Yoga Sutra, sixty-eight siddhis are classified. In Jnanavettiyam-1500 and in agastiyar Jnanakaviyam-1000 mention is made of sixty-four siddhis. Verse 337 of bogar Karpam-300 speaks of eighty-four siddhis. Saint Ramalinga Swamigal also says that there are sixty-four siddhis. In the Yogatattva Upanisad we find certain details about siddhis. In Tamil literature a list of the siddhis is to be found in Parajoti's Tiruvilaiyadar Puranam, in Tayumanavar's Tejomayanandam, and in Siddharganam, in Pambatticcittar's songs, in Saint Ramalingam's Tiruvarutpa, and in Tirumular's Tirumantiram. It is said that one who has attainted siddhi "can hear the grass as it grows." Pambatticcittar and Tayumanavar have sung about the unlimited capabilities of the Siddhas. Siddhis emerge due to several causes.

It unfortunate that siddhis have always been considered more a hindrance to spiritual development than as yogic attainments. Saint Ramalingam, who has discussed the siddhis in detail, refers to the attainment of siddhis as pichu or childish play (pillai vilaiyattu). According to Pathnjali, siddhis are perfections in the waking state (vyutthana) but represent obstacles in the state of samadhi, and allows them no importance for the attainment of deliverance. Patanjali drew attention not only to the danger of exhibiting siddhis, but to the dangers that they present to the possessor; for the yogin is in danger of yielding to the temptation of magic, of being content to enjoy the siddhis instead of sticking to his spiritual talk of obtaining final liberation. Pattinattar calls siddhi as bitter sugarcane (kasakkum karumbu) to indicate its dual nature.

The desire for attracting popular notice through a display of siddhis show immaturity. As Pambatticcittar says, "those who have attained self-realization will not exhibit it and those who have not attained self-realization are those who exhibit it." But to the true Siddha, who is a genuine kundalini-yogin, these siddhis are of immense value, for they indicate that he is in the process of deconditioning himself from the laws of nature and from karmic determinism forever and breaking down the structures of the profane sensibility. Siddhis expresses the quality of mystic experience attained by the Siddha. The real siddhi consists in inner conversion, an inner world of oneness, an entering into the stream of liberation. What is prohibited is not the attainment of the siddhis but their exhibition to others.

"The above pictures and descriptive text regarding the 18 siddhas has been reproduced from the book "Babaji and the Eighteen Siddha Kriya Yoga Tradition" by Marshall Govindan, published by Babaji's Kriya Yoga Trust."

For more details, Contact:

BABAJI'S KRIYA YOGA TRUST,
Post Box No. 5608,
No. 52, Cement Villa, First Floor, 5th Main,
Opp. Shashikiran Apartments, Malleswaram 18th Cross,
Bangalore - 560 055. Karnataka, India.
Phone: 080 - 23560 252  / 080 412 80 812  or  0 9845 66 1221.
email: india@babajiskriyayoga.net
web: www.babajiskriyayoga.net

 

 

 
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