The concept of Siddhis

Introduction

We Indians grow up with the belief system of Gods and Goddess, Life and Beyond, Karma, Transcendence, Religion and Spirituality. We have faith in the teachings of the Hindu Vedic System passed down to us from generation to generation. The great Hindu science has been taught to us in various forms of sanskars including strict do`s and don`ts, mystical and moral stories. So as children we never doubted when we were told that Hanuman flew towards the Sun to eat it; Kunti could produce a child just by reciting a mantra; or Saint Dnyaneshwar humbled Changdev by riding a moving wall. We have great reverence for these super humans who guided and helped humanity. We refer to these super humans as mystics, yogis, naths, ascetics, siddhas, saints, spiritual masters, God`s messengers, prophets, monks, sadhus.

We believe in super normal forces. We believe in blessings and curses, miracles and grace , the evil eye and the remedies for the said evil eye. We believe in people who give out good vibrations and bad vibrations. We believe in prayers. We are still waiting for Kalki, the last avatar of Vishnu to redeem us. Even today, in this Kaliyug, we have firm belief in the existence of the Siddha Purushas. It is known that the Siddha Purushas meditate in the Himalayas or the higher realms and send out positive energy for this world to survive. Just by the vibrations of the Siddha Purushas the world has positive vibrations. Even this day, the Hindu sadhus and Tibetian monks meditate in the Himalayas. It is said that if we also meditate and engage in mantra japa of OM or other holy words then we also join the circles of these pure souls and purify the world. In Hindu theology, Siddhashrama is a secret land deep in the Himalayas, where great yogis, sadhus and sages who are siddhas live. The concept is similar to Tibetan mystical land of Shambhala.

We feel a sense of gratitude towards the Siddhas because they are selfless and exist for the wellbeing of others. Just the way the Sun shines for others, just the way rivers flow for others, just the way the Cow gives, just the way the Coconut tree gives so also the Siddha only gives. The life of Siddhas is that of vairagya, sacrifice, yagna. They are the messengers of God to convey the message of love and goodness for the human race. They are endowed with special powers.

Sometimes we also get glimpses of our special powers. Sometimes we have a gut feeling, an intuition, a sixth sense, a déjà vu, some blessings from Higher Self, some experience which we cannot understand. This confirms our belief that there exists someone or something through who`s power such unexplainable things happen. That power can be our own energy or someone else`s energy working on us. Every human being has some special powers which he has forgotten because he is living in this world at a lower level only through his senses to survive and die one day. He is giving attention only to the material body for material existence not giving importance to the higher energies both within him and outside him. We use our sense organs like eyes, nose, ears, skin and tongue but can never get complete knowledge through them because our senses are limited . This is called distorted knowledge or Avidya. Our eyes cannot see beyond the room we are in, our ears cannot hear beyond a point, we cannot read other`s thoughts, we do not have as strong a sense of smell like dogs and cats. We know that everybody in this world is gifted differently and the powers in some may be at a higher level and in some it may be at a lower level. For example, an eagle has sharper vision than man, some animals and birds can hear ultrasonic sounds which humans cannot, some animals can move their ears whereas humans cannot. We have many more abilities than we think, unfortunately, we are losing many abilities because we do not know how to use them . We are losing the inherent capabilities mainly because the modern education system, the modern lifetsyle and the modern medical system give importance to the gross external senses and body parts, whereas, all of our scriptures, especially the Upanishads gives importance to the main driving force which is the Soul which may be called the Atman, Consciousness or just Energy. It is said that the Soul already knows the answers. The Soul is the power house and we need to realize that we are not a material body with a Soul, but, we are a Soul with a material body. The material body is only a temporary abode for the Soul.

The human life is but a part in the journey of the Soul. To explain it very simply, just as we take a cab from Flora Fountain to Churchgate Station so also we take this human form just as a vehicle. Thereafter, if destination is Andheri, we take a local train from Churchgate Station to Andheri. Similarly, we use the human mind to reach Kaivalya.  Therefore, we have to focus on our goal of Kaivalya and not get obsessed with the cab or the train or the human body or the human mind. The reason ordinary persons are so lost with depleted energies is because Vedic Knowledge laying down the spiritual goals and the steps to its achievement is not being imparted. We need to understand that man is an animal with highest level of Consciousness and Intelligence and that we need to make use of this higher Consciousness and Intelligence to evolve further and not get stuck at this worldly level. Man is existing at a gross level and has forgotten that he is a part of divinity and has supernormal powers which need to be unveiled from the veil of material existence. This human birth has come to us after many births and is an opportunity to evolve ourselves higher into higher realms. The NASA astronauts after their experience in space and after encountering higher species have described the human beings as just ants in the Universe. They say that out there is the space many bigger and various multi-dimensional species are existing.  There are many more realms and the human existence is just a part of that journey to higher realms. Our progress should be onwards and not make material world the whole and sole of our existence. We have forgotten this idea and have forgotten to uplift ourselves spiritually. We have the power to change and we have the divine energy with which we can do whatever we want.

As a guiding light we have the Patanjali Yoga Sutras (PYS), an authority on human behaviour, mind psychology and spirituality which not only confirms our belief in the transcendence but also reveals and systematically lays down the secrets of the path to Samadhi and achievement of super normal powers (Siddhis).

The etymological meaning of Siddhi is “perfection”, “accomplishment”, “attainment”,  “success”, “ a perfect understanding” or  “enlightenment”. In common parlance also, when we speak in our vernacular language, we use the word siddh and siddhi many times to convey success and achievement.

The achievement of Siddhis though difficult is not impossible. It takes a lot of effort, penance and long years of practice. However, we should atleast try to lift ourselves up from this gross and dull material world in which we are existing today.

We will, in the following pages, try to understand the science of Siddhis and take the help of Samkhya, PYS, Bhagwad Gita, Tantra, Buddhism, Jainism, Sikhism. We will also take inspiration from many great masters to uplift ourselves.

The Science of Siddhis explained simply

In the search for The Ultimate Truth, success is possible only with the grace of a Guru and reverence for God. Siddhis are a by-product of this success. Siddhas are masters who have walked on the path of Yoga for very long, maybe for many years and life times and then achieved Siddhis.

The Siddha have a deep understanding of Nature and full understanding of the Laws of Nature. He is  in total awareness. He understands what is gross and what is subtle. He understands how to go from the gross to the subtle and from the subtle to the gross. The Siddha knows that time and space exists only as long as the gross exists. When the gross ceases, time and space cease to exist.

The Siddha knows that everything in this world is undivided Energy. He knows that the Energy within himself is the same Energy outside in the Universe. He knows, however, that the Energy of the Nature in various realms is of a higher quality while that within the human body is of relatively lower quality because of the kleshas, which are the afflictions and blockages. Therefore, the Siddha burns up all the kleshas and achieves success in purification of words, thoughts and deeds. Only when the impurities are removed from the human body and mind then the higher energies flow freely through the human body which is a flute of nine holes.

The Siddha knows how to use his Chitta which is the very subtlest part of the Mind. This subtlest part of the Mind is closest to Consciousness and the Siddha knows how to take a leap from the subtlest part of the mind to the Consciousness. The thought that goes on in this subtle mind is not the thought as we understand in the worldly sense. Things happen even before the Siddha wishes. That is the power of the subtle mind and Consciousness.

The Siddha is innocent, desireless and celibate. He is childlike and just lives in the moment. He is free from desires, the root cause of bondage. Celibacy is very important because by following celibacy the Siddha conserves his energy and turns it into Ojas which is the highest form of energy. That is the reason the Siddha has a shining face, an aura around him, a halo around his head. The Siddha being innocent, pure, virtuous, and detached easily merges into the Higher Self and does not have any fears. He is inward. He is free from attachments and does not have any distractions and therefore he has power of concentration. Concentration is just like electricity where the molecules of the energy flow in one direction. Wherever the attention goes there the Energy flows. When mortals like us doubt, there is duality and when there is duality, there is no concentration, there is no Oneness. But when there is Oneness, the subject-object-medium are One. That is Dharana-Dhyana-Samadhi. The Siddha has no doubt, no dualities. The Siddha simply trusts. All his energies are united and at such a high level and so powerful that they can actual penetrate the gross, subtle, space and time and gain control. The control here does not mean power as we understand in the worldly sense. It means that the elements start abiding the Siddha . A Siddha has mastery over the elements. The Siddha just has to will and it happens. Just the intention. A Siddha knows how to transcend these elements. This is known as Vibhuti.  Yatra Kamavasayitvam is the infallibility of the Will of the Siddha, by which all the elements follow the course as willed by him. His Will dictates the course of events.

This Will of the Siddha is very strong and this Will that he uses is not the same thing as the gross Mind because if there is gross Mind then there are thoughts and if there are thoughts, then there are words. Mind, thoughts, words, name and form are co-related. The Siddha is beyond name and form. The Siddha is beyond thoughts and words. The Will of the Siddha is with the power of the subtle Mind and the power of Consciousness which are placed very close to each other.

The Siddha knows that he is the mirror of the Universe. Whatever exists in the Universe exists in the body and whatever exists in the body exists in the Universe.  As inside so outside.  As above so below. The Indian scriptures have given talk about `bhav`, the feeling that is created. It can also be  interpreted as attitude. The feelings that are created attract the same elements from the Universe that are created in the body. That is why the Indians have given so much importance to the worship of the deities and the procedures which are followed in the worship. The deities are just the external form of energy of the energy inside the human being. By worshiping the deities and following proper procedures the individual purifies himself and creates vibrations which attract the same vibrations from the Universe. This is the importance given in Yajna also where an `intention` is crystallized and Yajna is done with particular ingredients to create particular vibrations to attract the same vibrations in abundance from Universe.

The Siddha knows that the Knowledge he has attained cannot be ordinarily understood and also loses its value if publicised. Therefore, he keeps his Knowledge private and secret.

The experience with the Siddhas

When ordinary persons are with Pure Souls or Siddhas then such ordinary persons have the following kind of experiences which are very same as when a person is in love:

1. Joy is expressed without any reason
2. Sorrow goes away instantly
3. Knowledge of Higher Self is secured
4. Creativity comes out. Everything looks beautiful.
5. Everything falls into place. There are no doubts.

A devotee of the Siddha starts understanding the various powers of the Siddha and understands that there is as such no actual death of the Siddhas. A Siddha is transcendental and exists at many realms. A Siddha is multi-dimensional.

Of one of the interviews I watched of a Tibetian Monk, he said that when an enlightened monk dies his skin does not crumple if pinched the way it normally happens for other dead bodies. That is the level of purity and suppleness achieved and retained by even a Siddhas dead body.

The most famous of the incorrupted bodies is that of Saint Rita of Cascia in Italy who died in 1457 AD. Her body is still kept in a glass case and is not decayed because she was so pure by heart that even when her husband was murdered she did not avenge his death and on the contrary signed a deed of peace between the rival families. She practised and preached peace and love. Other such saints whose incorrupted bodies can be seen in churches in France and Italy are Saint Silvan, Clare of Assissi, Saint Zita, Saint Clare of Montefalco, Saint Agnes of Montepulciano, Blessed Margaret of Castello, Blessed Imelda Lambertini, Saint Catherine of Bologna, Saint Germaine Cousin, Saint Vincent De Paul, Saint Margaret Mary Alacoque, Saint Veronica Giuliani,Saint Theresa Margaret,Saint Jeane Marie Vianney, Saint Catherine Laboure, Saint Bernadette Soubirous, Saint Maria Mazzarello, Saint John Bosco, and Saint Maria Goretti.

A Siddha leaves the body at will. The death is not due to old age or disease. The leaving of the body is more because the purpose on the earth in that body is served. Just like Swami Vivekanand had predicted that he would die after a few years because his body was not able to accommodate his Consciousness.

The Science and Mysticism of Samkhya to understand the concepts of Siddhis and Siddhas

The Bhagwad Gita is at the centre of Mahabharata epic and Samkhya philosophy is the central message of the Bhagwad Gita. It is that important. The Yoga philosophy is a continuation of Samkhya. While Samkhya is the science, Yoga is the art. Samkhya Karika of Ishvara Krishnan helps us to understand the concepts of Purusha and Prakriti, evolution and involution, intelligence and mind, gross body and subtle body, gross elements and subtle elements, the importance of Satva attribute, the three division of realms-the three lokas, the meaning of perfection, the obstacles in the way of perfection and liberation. We can understand various para-normal and super-normal phenomenon with the help of the concepts explained in Samkhya. Our faith in time travel, dimensions, realms, re-birth and karmas is confirmed from Samkhya.

Samkhya explains that the greatest of all Siddhis is Liberation where one becomes free from the cycle of birth and death. In Karika 70 itself Samkhya is explained as the most purifying doctrine because it liberates.  एतद् पवित्रं अग्र्यं मुनिः असुरये अनुकम्पया प्रददौ । आसुरी अपि पञ्चाषिखाय तेन बहुधा कर्तं तन्त्रम्  ॥७०॥It is purifying because it purifies the Spirit of all the impurities and evils which causes three fold pain. It is the foremost purifying of all purifying doctrines. Samkhya itself is a revelation of enlightened beings, the ones with Siddhis. It says that Sage Kapila ( who is described as the most perfect person in the world by Lord Krishna in Bhagwad Gita) imparted the Samkhya doctrine to Asuri out of compassion, Asuri taught it to Panchashikha, by whom this doctrine was propounded extensively. Karika 6 has given importance to Testimony and Revelation informing us that certain things can be known only by Siddhas and not by ordinary persons.  सामान्यतह अस्तु दृष्टात अति इन्द्रियाणां प्रतीतिः अनुमानात् । तस्माद अपि च असिद्धं परोक्षं आप्त आगमात् सिद्धम्  ॥ ६ ॥

Satva or Purity is a quality which is the very foundation for achieving Samadhi and Siddhis. We know that the Siddhas are Satvic but we understand the true meaning and importance of Satva only from Samkhya . Karika 13 has explained the concepts of the three components of Matter being Sattva, Rajas and Tamas and how Sattva is that which is illuminating, buoyant and alleviating.  सत्त्वं लघु प्रकाशं इष्टं ऊपष्टंभकं चलम् च रज:। गुरु वरनकं एव तमः प्रदिपवत् च अर्थतो वृत्ति: ॥ १३॥A Siddha is always in the satvic state close to liberation. For final liberation the Siddha needs to become Trigunatit (beyond the three Gunas).

 The Siddhas are said to live in their subtle bodies. They either give up their gross bodies temporarily or permanently. But we understand better the meaning of subtle bodies when we read Karika 39 and Karika 40 which very beautifully explain. सूक्ष्माः मातापितृजाःसह प्रभूतै: त्रिधा विशेषा: स्यु: I सुक्ष्मास्तेषां नियता मातापित्रुजा निवर्तन्ते II पूर्वोत्पन्नम् असक्तं नियतं महत् आदि सूक्ष्म पर्यन्तम् I संसरति निरुपभोगं भावैः अधिवासितं  लिङ्गं II The (1) subtle bodies, (2) the bodies born of parents, (3) together with gross elements are the three kinds of the specific. Of these, the subtle bodies are everlasting and those born of the parents are perishable.The mergent subtle body, produced primordially, unconfined, constant, composed of the Tattwas beginning with Mahat and ending with Tanmatras, transmigrates, free from experience, and tinged with dispositions.

Though they may be living in their subtle bodies, the Siddhas are still in bondage which can be understood from Karika 42, Karika 54 and Karika 55. पुरुषार्थ हेतुकम्  इदं निम्मित नैमित्तिक  प्रसेङ्गेन I प्रकृतेः  विभुत्व योगा न्नटवत् व्यवतिष्ठते लिङ्गं II (42)  ऊर्ध्वं सत्व विशाल तमो विशालाश्च मूलतः सर्गः I मध्ये रजो विशालो ब्रह्मादि स्तम्ब पर्यन्तः II  (54) तत्र जरा मरणं कृतं दुखं प्राप्नोति चेतनः पुरुषःI लिङ्गस्य अविनिवृत्तेःतस्माद दु:खं स्वभावेन II (55). Impelled by the purpose of Purusha, this subtle body appears in different roles, like a dramatic performer, by means of association with instrumental causes and their effects, through the all embracing power of Nature(42). The higher regions abound in Satva, the lower regions abound in Tamas. The intermediary region abounds in Rajas, such is the creation of worlds from Brahma to a blade of grass(54). Therein (in the three worlds) does the Sentient Spirit experience pain caused by decay and death on account of the non-cessation of the subtle body. Therefore, pain is the very nature of things. Samkhya therefore confirms that the Higher Worlds though abounding in Satva are also to be transcended (55).  It is interesting to note that in Karika 54 Samkhya mentions Brahma as the Highest Energy.

On the path of Yoga, certain “bhavas” are advised and the meaning of these “bhavas” is beautifully explained in Karika 23. अध्यवसाययो बुद्धिः धर्मो ज्ञानं विराग ऐश्वर्यं I सात्विकं एतद् रूपं तामसं अस्मात् विपर्यस्तम् II Buddhi is ascertainment or Will. Virtue, Knowledge, Dispassion and Power are its manifestations when Satva attribute abounds. And the reverse of these, when Tamas attribute abounds. Thus, the subtle body also becomes tinged with those dispositions. The terminology “bhava” is borrowed from Ayurveda. Infact, in the olden days Ayurveda and Yoga were one. Bhava is a technical word meaning that after an ingredient or herb is processed again and again it achieves a certain state. Similarly, when we process a thought, a feeling an emotion again and again it is said to be Bhava. Gregg Braden, a researcher on philosophy and occult who has travelled all over the world said in one of the documentaries that what he has discovered is that by lighting lamps, ringing bells, prayers, chanting mantras and following systematic procedures the Hindus and the Buddhists create and cultivate Satvic feelings. The feelings are a mixture including thoughts and emotions. It is a process to reach the God. It is a process to speak to the Universe.

When Satva prevails (1) Dharma results in evolution to Higher Planes, (2) Jnana results in emancipation, (3) Vairagya results in absorption in Prakriti, (4) Aishwarya results in unimpediment in fulfilment of desires. When Tamas prevails then (1) there is no Dharma but Adharma which results in descent to Nether Worlds, (2) there is no Jnana but Ajnana which results in bondage, (3) Avairagya which results in transmigration and weakness which results in (4) Anaishwarya which means impediment in fulfilment of desires.

The four concepts explain Siddhis so well: (1) Virtue is that which keeps the Yogi on the path of Righteousness and it is equivalent to purification, (2) Knowledge and the Sadhana gives the Yogi the Wisdom or Discriminative Knowledge, (3) The Vairagya Bhav is about Unselfishness, (4)And last and the most important, Aishwarya or Self Reliance or Power which gives success of Siddhi to the Yogi. Here, we have to take note of Karika 63 which states, Prakriti by herself binds herself by means of seven forms of (1) Dharma, (2) Vairagya, (3) Aishwarya, (4) Adharma, (5) Ajnana, (6) Avairagya and (7) Anaishwarya and she liberates herself by Jnana or Discriminative Knowledge. So we can see that Aishwarya is not given so much importance as Jnana. रूपैः सप्तभिः एव तु बध्नाति आत्मानं आत्मना प्रकृतिः । सैव च पुरुसार्थं प्रति विमोचयति एकरुपेण्॥६३॥

The Siddhis as explained in Samkhya are more from the point of view of perfection in practice. They are explained in Karika 51. ऊहः शब्दः अध्ययनं दु:ख विघातः त्रयः सुहृत् प्राप्ति: । दानं च सिद्धयो अष्टौ पूर्वो अङ्कुशः त्रिविधः ॥ ५१ ॥ Eight perfections are described as follows:

• That Siddhi is called Utah where one realises the Truth by himself without being instructed by any one, only by virtue of his practices in his past lives.
• That Siddhi where the knowledge is acquired by listening to another expounding the Samkhya philosophy is known as Sabda as it is acquired by the study of Sabda.
• Adhyayan is said to be the cause of that form of Siddhi where knowledge is acquired by study of both Samkhya and its meaning by means of conversation between the teacher and the disciple.
• Suhrtprapti is that Siddhi where one acquires knowledge by coming in contact with one who has already acquired Knowledge.
• Dana is that Siddhi where the knower of Truth imparts knowledge.
• Aadhyatmik Dukkha Haan is where there is freedom from pain and disappointment that may arise due to lack of spiritual , metaphysical, mystic knowledge and experience.
• Aadhibhautik Dukkha Haan is where there is freedom from pain arising from pain arising from possessing and being attached to various materialistic gains.
• Aadhidaivik Dukkha Haan is where there is freedom from pain caused by fate or due to reliance on fate.

Ignorance, Disability and Contentment are to be abandoned as they are obstacles to Siddhis.

The mathematics of Patanjali Yoga Sutra

Patanjali has systematically arranged the Yoga Sutras and has step by step guided us on the steps and techniques to be followed to reach the Samadhi state and go beyond into the Kaivalya state. He has clearly stated that if we follow so and so steps then we will get such and such results. In sutra 4.3 He has crisply stated that incidental causes or actions do not lead to the emergence of attainments or realization, but rather, come by the removal of obstacles, much like the way a farmer removes a barrier so as to allow the irrigation of his field. निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥ ४.३॥ We need to remove all the impurities and purify ourselves following the Ashtanga Yoga. The Yamas and Niyamas are the foundations of his Ashtanga Yoga and even the basic following of Yamas and Niyamas gives us wealth of knowledge, experiences and super normal powers as explained in Chapter 2 of PYS. अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ २.३५॥ सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ २.३६॥अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ २.३७॥ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ २.३८॥अपरिग्रहस्थैर्ये जन्मकथंतासम्बोधः ॥ २.३९॥ शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ २.४०॥ सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥ २.४१॥ संतोषादनुत्तमसुखलाभः ॥ २.४२॥कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥ २.४३॥ स्वाध्यायाद् इष्टदेवतासम्प्रयोगः ॥ २.४४॥समाधिसिद्धिरीश्वरप्रणिधानात् ॥ २.४५॥

The two basic fundamental rules laid down in PYS to reach Samadhi are Abhyasa and Vairagya. In short, Abhyasa has to be done of all that which leads towards Samadhi. The list of Abhyasa includes concentration on the ashta angas of Yoga including the various techniques such as Maitri, Karuna, Mudita, Upeksha, Pratipaksha Bhavna, Ishwarpranidhan. Vairagya has to be done of all that which comes in the way of Samadhi which are mainly the Kleshas. The PYS guides to work for Samadhi and not for Siddhis . The entire Ashtanga Yoga is all about focussing on virtue and to achieve Kaivalya.

Siddhis are a function basically of Subtle Mind and Consciousness and some important concepts which help us in understanding this are stated in the following sutras. सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम् ॥ ३.३५॥ Experience is a fusion of mental impulses of Satva and Purusha, which are really quite distinct from each other. By Samyama on that, which exists for itself, arises knowledge of the Purusha.  ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥३.३६॥ The Siddhis such as super sensory hearing, touching, seeing, tasting and smelling come only when there is commingling of the subtlest aspect of Mind (Satva) and Pure Consciousness which are really quite different. सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥ ३.४९॥ Samyama on the Pure Consciousness reveals knowledge of Pure Consciousness. To one well established in the knowledge of the distinction between the purest aspect of Mind and Consciousness itself, there comes supremacy over all forms or states of existence, as well as over all forms of knowing. There comes omnipotence and omniscience. तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥३.५०॥ With non-attachment or desirelessness even for that supremacy over forms and states of existence and the omniscience, the seeds at the root of those bondages are destroyed, and absolute liberation is attained.  स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥ ३.५१॥ When invited by celestial beings, no cause should be allowed to arise in Mind that would allow either their acceptance of the offer, or the smile of pride from receiving the invitation, because to allow such thoughts to arise again might create the possibility of repeating undesirable thoughts and actions. सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥ ३.५५॥ With the attainment of equality between the purest aspect of satvic Buddhi and the Pure Consciousness there comes absolute liberation and that is the end. सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ 8. १८॥ The activities of the Mind are always known by the Pure Consciousness, because that Pure Consciousness is superior to, support of, and master over the Mind. विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ॥ 8.२५॥  For one who has experienced this distinction between the Seer and the subtlest Mind, the false identities and even the curiosity about the nature of one`s own Self comes to an end.

जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः ॥ 8.१॥ Perfections proceed from birth, drugs, mantras, fortitude or Samadhi. Siddhis are the milestones which tells how far the Yogi has come on the path of Samadhi. We may classify the Siddhas as follows:

1. Those who achieve Siddhis only after thoroughly mastering Samyama (Dharana, Dhyana, Samadhi).
2. Those who achieve some Siddhis on the way to Samadhi
3. Those who are born with special powers . These persons

• May choose to lead a saintly life ; or
• May be just proud of achieving Siddhis and may not be saintly

4. Those who, at some point in their life, acquire Siddhis by shorter technical method -by use of herbs, mantra, tapas, or abhyas of particular method. These persons

• May choose to lead a saintly life; or
• May be just proud of achieving Siddhis and may not live a saintly life

The Siddhis, may be lost as stated by Patanjali in Sutra 3.7/3.8 if the person feels a sense of Ego after the achievement of certain supernatural powers. Such a sense of Ego  is an obstacle and the person will never reach Samadhi.  ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥ ३७/३८॥ That is why it is recommended to follow the ashta angas of Yoga to purify oneself where one is empty and yet knowledgeable. Then there is no question of the “I” bouncing back and no question of fall. The Siddhis are then realized as a by-product of Samadhi. Resorting to herbs for instant siddhis will make the person lose the siddhis instantly. And any such siddhis obtained in desperation will rise out of desire and desire brings pain with it. A person may get siddhis even with mantra recitation. There again he will get power but will not know how to control it. A power which he cannot control will ruin himself.

The various Siddhis are listed in Chapter 3 as follows:

1. The meaning of all sounds made by all beings becomes available (3.17)
2. Knowledge of previous incarnations (3.18)
3. Knowledge of another`s mind (3.19)
4. Invisibility of own body to others (3.21)
5. Foreknowledge of the time of death (3.22)
6. Strength of friendliness attitude (3.23)
7. Strength of elephant (3.24)
8. Knowledge of subtle objects, those hidden from view and those very far away can be obtained (3.25)
9. Knowledge of subtle realms can be known (3.26)
10. Arrangement of the inner starts can be known (3.27)
11. Knowledge of the movement of the stars can be known (3.28)
12. Knowledge of the systems of the body can be known (3.29)
13. Do away with hunger and thirst (3.30)
14. Steadiness can be achieved (3.31)
15. Visions of the Siddhas, the masters can come (3.32)
16. Anything might become known (3.33)
17. Knowledge of the mind is attained (3.34)
18. Knowledge is pure consciousness is attained (3.35)
19. Higher vision, taste, smell, touch and hearing can come (3.36)
20. Ability to enter another`s body (3.38)
21. Ability to levitate (3.39)
22. Ability to generate effulgence or fire (3.40)
23. Higher divine power of hearing comes (3.41)
24. Passage through space can be attained (3.42)
25. Remain outside body (3.43)
26. Mastery over bhutas is achieved (3.44)
27. Anima, Laghima, Mahima (3.45)
28. Beauty, gracefulness, and strength comes (3.46)
29. Mastery over senses is achieved (3.47)
30. Quickness of mind and understanding of primal cause( 3.48)
31. Supremacy over all forms of states of existence as well as all other forms of knowing (3.49)
32. Higher knowledge is born (3.52)
33. Distinction between two similar objects is attained which is not normally distinguishable by category, characteristics, position in space (3.53)

The Power to unleash the Self can be easily understood from the Ashtanga Yoga:

• If there are Kleshas that means there is impurity and duality and to get rid of impurities and duality we need to practise Yam and Niyamas.
• We have to progress from the gross aspects to the subtle aspects and if the gross body is unfit then we have to make it fit with the help of Asanas.
• The Mind has to be controlled by controlling the breath with the help of Pranayama.
• We are bestowed with Jnanyendriyas which ought to give us Jnana. Unfortunately, we are misusing the senses and therefore the senses ought to be controlled by practising Pratyahara.
• Once Pratyahara is successful then the Mind returns to its true nature of inwardness and awareness. Once the Mind has become still then it can concentrate (Dharana), meditate (Dhyaana) and absorb into the One (Samadhi).

 Insights from the Bhagwad Gita

The word “Siddha” has been used at various places in the Bhagwad Gita to mean “the perfect human beings”. In the Bhagwad Gita we come across the various grammatical forms and connotations  such as सिद्ध्यसिद्ध्योः  = in success and failure, सिद्ध   = and the perfected demigods, सिद्धः  = perfect, सिद्धये   = for the perfection, सिद्धये   = for perfection, सिद्धसङ्घाः  = the perfect human beings, सिद्धसङ्घाः   = perfect beings, सिद्धानां   = of all those who are perfected, सिद्धानां   = of those who have achieved perfection, सिद्धि   = in perfection, सिद्धिं   = perfection, सिद्धिं   = success, सिद्धिः   = success, and सिद्धौ   = in success.

The highest Siddha described in Bhagwad Gita is at Shloka 10.26, अश्वत्थः सर्ववृक्षाणां देवर्षीणांचनारदः। गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः।। meaning “Amongst the perfected beings I am Sage Kapila.”

Kaivalya is described as the highest Siddhi while the super normal powers may be considered as the lower Siddhis. Shloka 8.15 describes the Kaivalya of Patanjali, मामुपेत्य पुनर्जन्मदुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः।। meaning “After attaining Me, the great souls who are Yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the Highest Perfection.”

Lord Krishna has advised the greatness of a Siddha in Shloka 6.46, तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपिमतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।। “A Yogi is greater than ascetic, greater than empiricist, and greater than fruitive worker. Therefore, O Arjuna, in all circumstances be a Yogi.”

The importance of having a Guru to achieve Siddhis is stated out in Chapter 4. It is interesting to know that the Knowledge was imparted by Lord Krishna to Arjuna simply because Arjuna was a friend and a bhakt of Lord Krishna. It is out of compassion that Lord Krishna guided Arjuna and imparted the most Confidential Knowledge. Therefore, we get to see the importance of friendship, compassion, bhakti as a pre-requisite for attaining anything. Success cannot be attained without the blessings of the God and a Guru. This fact is advised in the Bhagwad Gita in Shloka 4.34, तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।। meaning “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self realized souls can impart knowledge unto you because they have seen the Truth.” Further, Shloka 4.35 states, यज्ज्ञात्वानपुनर्मोहमेवंयास्यसिपाण्डव।येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।। meaning “Having obtained Real Knowledge from a self-realized soul, you will never fall again into such illusion for by this Knowledge you will see that all living beings are but part of the Supreme.”

The importance of Abhyasa to achieve Siddhis and Samadhi is given in Bhagwad Gita. Throughout Bhagwad Gita we can see the use of the words “foolish” and “wise”. We can understand foolish as someone who does not do anything and wise as the one that not only takes efforts to understand something but also takes efforts to practise it.  PYS, Bhagwad Gita and Yoga Vashishta are amongst the many scriptures which have given importance to practise because without practise there can be no success. The stark contrast between the foolish who lead a material life and the wise who lead a spiritual life is brought out in the Bhagwad Gita. Shloka 15.10 states,उत्क्रामन्तंस्थितंवापिभुञ्जानंवागुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।। meaning “The foolish cannot understand how a living entity can quit his body, nor can they understand what kind of body he enjoys under the spells of the modes of Nature. But one who`s eyes are trained in Knowledge can see all this.” Shloka 15.11, यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः।।meaning “The endeavouring Transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place though they may try.” Shloka 15.16 states, द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।। meaning “There are two classes of people, the fallible and the infallible. In the material world every living entity is fallible and in the spiritual world every living entity is called infallible.” The Siddhas are wise and spiritual and hence infallible.

The Siddha is well aware of the “Energy” flowing in the Universe. The Divinity of God as described in Bhagwad Gita is “The Energy” as is clearly stated in the following shlokas. Shloka 13.16 states ,बहिरन्तश्च भूतानामचरंचरमेवच। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् meaning “The Supreme Truth, Brahma, exists outside and inside of all living beings, the moving and the non moving. Because He is subtle, He is beyond the power of the subtle senses to see or to know. Although far, far away, He is near to all.” Also Shloka 14.27 states , ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्यच। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च meaning , “I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.” Shloka 7.8 states, रसोऽहमप्सुकौन्तेयप्रभास्मिशशिसूर्ययोः।प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु meaning “I am the taste of water, the light of Sun and Moon, the syllable Om in the Vedic mantras, I am the sound in ether and ability in man.” Shloka 7.9 states, पुण्योगन्धःपृथिव्यांचतेजश्चास्मिविभावसौ। जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु meaning “I am the original fragrance of earth, I am the heat in fire. I am the life of all lives and I am the penance of all ascetics.” Shloka 7.10 states, बीजं मां सर्वभूतानांविद्धिपार्थसनातनम्।बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् meaning “I am the original seed of all existence, the intelligence of the intelligent, and the prowess of the powerful men.” We tend to think that God means Religion. We never ascribe it any scientific meaning. But Bhagwad Gita has told us that God itself is a science. Shloka 5.20 states, न प्रहृष्येत्प्रियं प्राप्यनोद्विजेत्प्राप्यचाप्रियम्।स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः।।5.20।। “A person who neither rejoices upon achieving something pleasant or laments upon obtaining something unpleasant, who is self intelligent, who is unbewildered, and who knows the science of God is already situated in Transcendence.”

A Trigunatit Yogi is described in Chapter 14. Shloka 14.21 states, कैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते।। meaning “O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behaviour? And how does he transcend the three modes? In Shloka 14.22 Lord Krishna says, प्रकाशं च प्रवृत्तिं च मोहमेव चपाण्डव।न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।। meaning “He who does not hate illumination, attachment and delusion when they are present or long for them when they disappear, such a person is said to have transcended the modes of Nature.” Shloka 14.23 states, उदासीनवदासीनोगुणैर्योनविचाल्यते।गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।। “He who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active, who is situated in the Self, such a person is said to have transcended the modes of Nature.” Shloka14.24 states,समदुःखसुखःस्वस्थःसमलोष्टाश्मकाञ्चनः।तुल्यप्रियाप्रियोधीरस्तुल्यनिन्दात्मसंस्तुतिः।।14.24।। “He who looks alike happiness and distress, who looks upon a lump of earth, a stone and a piece of gold with an equal eye, who is equal towards the desirable and the undesirable, who is steady, situated equally in praise and in blame, such a person is said to have transcended the modes of Nature.” Shloka 14.25 states, मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। सर्वारम्भपरित्यागी गुणातीतः स उच्यते।। meaning “He who is steady, situated equally well in honour and in dishonour, who treats alike both friend and enemy, and who has renounced all material activities, such a person is said to have transcended the modes of Nature.” Shloka 14.26 states,मांचयोऽव्यभिचारेणभक्ितयोगेनसेवते। स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते।। meaning “ He who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material Nature, and thus comes to the level of Brahman.”

Chapter 12 is the most interesting chapter because it gives out the conditions when the Lord loves us and it actually gives out the qualities of Siddhas. It is always nice to know when someone loves us so we can improve ourselves . Chapter 12 actually reveals the conditions when the Divinity flows through us. Shloka 12.2 states, मय्यावेश्य मनो ये मां नित्ययुक्ताउपासते। श्रद्धया परयोपेतास्ते मे युक्ततमा मताः।। meaning “Those who fix their minds on My personal form and are always engaged in worshipping me with great and transcendental faith are considered by Me to be most perfect.” Shloka 12.13 states, अद्वेष्टा सर्वभूतानांमैत्रःकरुणएवच। निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।। meaning “One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, such a devotee of Mine is dear to Me.” Shloka 12.14 states ,सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः।। meaning ”One who is always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me, such a devotee of Mine is dear to me.“ Shloka 12.15 states, यस्मान्नोद्विजते लोको लोकान्नोद्विजतेचयः।हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः।। meaning “He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, such a devote is dear to Me.“ Shloka 12.16 states, अनपेक्षः शुचिर्दक्ष उदासीनोगतव्यथः।सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः।। meaning “ My devotee who is not dependant on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me.” Shloka 12.17 states, यो न हृष्यतिनद्वेष्टिनशोचतिनकाङ्क्षति। शुभाशुभपरित्यागी भक्ितमान्यः स मे प्रियः।। meaning “ One who neither rejoices nor grieves, who neither laments nor desires and who renounces auspicious and inauspicious things, such a devotee is dear to Me.” Shloka 12.18 states, समः शत्रौचमित्रेचतथामानापमानयोः।शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः।।12.18।। “ One who is equal to friends and enemies, who is equipoised in honor and dishonour, heat and cold, happiness and distress, who is always free from contaminating association, such a person is dear to Me.” Shloka 12.19 states, तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्।
अनिकेतः स्थिरमतिर्भक्ितमान्मे प्रियो नरः।। meaning “ One who is equal to fame and infamy, who is always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and who is engaged in devotional service, such a person is dear to Me.” Shloka 12.20 states , ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः।। meaning “ Those who follow this imperishable path of devotional service and who completely engage with faith, making me the supreme goal, are dear to Me.” Also some of the qualities are given out in Chapter 16. Shloka 16.1, अभयं सत्त्वसंशुद्धिःज्ञानयोगव्यवस्थितिः।दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।। meaning “ Fearlessness, purification of one`s existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity, simplicity, these transcendental qualities belong to Godly men with divine nature.” Shloka 16.2 states, अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्। दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।। meaning “Non-violence, truthfulness, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, steady determination, these transcendental qualities belong to Godly men with divine nature.” Shloka 16.3 states, तेजः क्षमा धृतिःशौचमद्रोहोनातिमानिता।भवन्ति सम्पदं दैवीमभिजातस्य भारत।। meaning “Vigor, forgiveness, fortitude, cleanliness, and freedom from envy and from the passion for honor, these transcendental qualities belong to Godly men with divine nature.” Shloka 16.23 states, यः शास्त्रविधिमुत्सृज्यवर्ततेकामकारतः। न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।। meaning “He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.”

A Siddha has no duality. Where ever there are doubts there can be no success. Duality has no place when there has to be focus and concentration. Shloka 4.40 states, अज्ञश्चाश्रद्दधानश्चसंशयात्माविनश्यति।नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।। meaning “But the ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness, they fall down. For the doubting soul there is happiness neither in this world or the next.” Therefore, never doubt. In the seventh chapter, Lord Krishna has stated the complete knowledge, knowing which a person shall be free from doubts and knowing which nothing further remains to be known. Shloka 7.3 states, मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये।
यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः।। meaning “Out of many thousands of men, one may endeavour for perfection, and of those who have achieved perfection, hardly one knows me in Truth.” Shloka 7.4 states, भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।। meaning “ Earth, water, fire, air, ether, mind, intelligence and ego all these eight constitute My separated material energies.” Shloka 7.5 states, अपरेयमितस्त्वन्यांप्रकृतिंविद्धिमेपराम्।जीवभूतां महाबाहो ययेदं धार्यते जगत्।। meaning “Besides this there is another superior energy of Mine which comprises the living entities who are exploiting the resources of this material inferior nature.” Shloka 7.6, एतद्योनीनि भूतानि सर्वाणीत्युपधारय।अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।। meaning “All created beings have their source in these two natures. Of all that is material and all that is spiritual know for sure that I am the origin and the dissolution.”

Like Buddhism, the Bhagwad Gita is also guiding the individual to be first normal rather than being super normal or having super normal powers.  Whatsoever path the Bhagwad Gita may have prescribed whether Karma Yoga, Bhakti Yoga, Jnana Yoga or Raja Yoga, the most basic thing prescribed is the feeling and act of unselfishness, desirelessness, sacrifice, Yagna, Vairagya. Desirelessness is the corner stone of Siddhis. The Bhagwad Gita in Sholka 3.15 clearly states, कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।। meaning “Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently, the all pervading Transcendence is eternally situated in acts of sacrifice.”

In the material world we use our senses to understand things around and indulge in sense gratification. But since a long time the Bhagwad Gita has told us the Power of Soul in Shloka 3.42,इन्द्रियाणिपराण्याहुरिन्द्रियेभ्यःपरंमनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।। meaning “the working senses are superior to dull matter, mind is higher than the senses, intelligence is still higher than the mind, and the soul is even higher than the intelligence.” The Siddhas have known the importance of this hierarchy of principles and have respected it and acted accordingly.

The Divinity cannot be seen with our sense organs is brought out in Shloka 11.08, न तुमांशक्यसेद्रष्टुमनेनैवस्वचक्षुषा।दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।। meaning “But you cannot see Me with your present eyes. Therefore, I give you Divine eyes. Behold My mystic opulence.”

The importance of purification and Pranayam is brought out in Shloka 5.11 and Shloka 10.31 , कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये।।5.11।। meaning “The Yogis abandoning attachment act with body, mind, intelligence and even with the senses, only for the purpose of purification.” पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी।।10.31।।  meaning “of all the purifiers I am the wind.”

Just like the Buddhist saying that once the Mind is tranquil all the knowledge comes, similarly, the Bhagwad Gita also says in Shloka 5.16, ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्।। meaning “When, however, one is enlightened with the Knowledge by which nescience is destroyed, then His Knowledge reveals everything, as the Sun lights up everything in the daytime.” Shloka 6.7 states, जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः।। “For one who has conquered the mind, the Supersoul is already reached for it has attained Tranquillity. To such a man happiness and distress, heat and cold, honour and dishonour are all the same.”

We have noticed that evolved souls prefer to live alone. This is confirmed in Shloka 6.10,योगीयुञ्जीतसततमात्मानंरहसिस्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः।। meaning “A Transcendentalist should always engage his body, mind and soul in relationship with the Supreme. He should always live alone in a secluded place and should always carefully control his mind. He should always be free from desires and feelings of possessiveness.” The importance of secluded place is also given in Shloka 6.11, शुचौ देशे प्रतिष्ठाप्यस्थिरमासनमात्मनः।नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।।6.11।।The technique of concentration and meditation is given in Shloka 6.12, 6.13, 6.14 and 6.15. तत्रैकाग्रं मनः कृत्वायतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये।।6.12।।समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।6.13।। प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।

Bhagwad Gita talks about even foods of Yogis. Shloka 17.8 states, आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः। रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः।। meaning “Foods dear to those in the mode of goodness increase the duration of life, purify one`s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.”

Thus we see that we get a better understanding about the Siddhas from the various shlokas of the Bhagwad Gita.

Tantra and Siddhis

Tantra is the marvellous saving wisdom. It saves (Tranat) that is why it is called Tantra. It is the boat which takes man safely to the other shore of fearlessness, immortality, freedom and perfection.

It explains in great detail the knowledge concerning Tattva( Truth or Brahman) and Mantra (Mystic Syllables).

Tantra is about worshipping and awakening Shakti. The word “ Shakti” comes from the root word “ Shakt” which means “to be able” and “ to do something”. Shakti is symbolically female but it is in reality neither male nor female, but it is a force which manifests itself in various forms. Earth, water, fire, air, ether, electricity are Her gross forms.

He who worships Shakti, that is God in Mother form, as the Supreme Power that creates, sustains and withdraws the Universe is a Sakta. Shiva is the unchanging Consciousness. Shakti is His changing Power which appears as Mind and Matter. Shakti Vada or Shakta Darshana is a form of Monism or Advaita Vada.

Shakta does Sadhana which helps the union of Shiva and Shakti through the awakening of the forces within his body. He becomes a Siddha in the Sadhana when he is able to awaken the Kundalini and pierce the six Chakras.

The Shakti must be awakened by Dhyana, Bhava, Japa and Mantra Shakti.

The Siddha masters use the Shaktipath or the path of Shakti to initiate disciples into the tantra tradition. A a guru can transfer his spiritual energy (Shakti) to his disciples by a mere  glance or touch and transform them or purify them and also gives them a beej mantra.

 Buddhism and Siddhis

Buddhism is all about practicing virtues and purification. We all consider ourselves normal and want to achieve supernormal powers, but, Buddhism makes us realize that we are all abnormal and should get back to normalcy first. This Buddhism does by teaching us an important technique -that of Tranquility. That of quietening the Mind. Unless we achieve Tranquility, we cannot achieve anything.

Their technique is about quietening the Mind. They say that the Breath is to be observed at all times. The Mind is tied to the Breath like a calf is tied with a rope. Just like the calf cannot go anywhere, gets tired and sits down, so also the Mind gets tired and becomes quiet.

Buddhism says that we cannot get Awareness or catch Awareness. We just have to follow the breath like we follow the feet marks of an Ox and reaching Awareness is like finding the Ox.

Just like the thieves come out when everyone goes to sleep, just like the tribals comes out when a Sadhu goes and sits with closed eyes in a forest, so also the supernormal powers come out when the Mind becomes quiet.

It is said that Buddha achieved enlightenment just by following the normal breathing practices and meditation. Just by mere sitting and breathing. Just by apparently doing nothing. He could recall his previous eight thousand lives. That took long practices of purification, understanding and mediation.

The Buddhist also follow the method of Kasina Meditation where they concentrate on just one object and become one with the object. They have used this kind of Meditation to harness their energies and achieve super normal powers.

Fortunately, till today Buddhism has been able to preserve their various techniques to achieve super normal powers and one of the reasons could be that they have not allowed the esoteric science to be diluted by cheap display.

It is said that Buddha knew many more techniques on concentration and meditation to achieve supernormal powers but He did not reveal all techniques.

 Jainism and Siddhis

In Jainism, a Siddha is one who has destroyed all karmas and has attained moksha. The Siddhas do not have a body and they are in the purest soul form. They are a level above the Arihants (the omniscient beings). The Siddhas reside in the Siddhashila which is situated at the top of the Universe.

Siddhas have eight qualities which are described in Tamil Jain Classic “Chhodamani Nigandu” “The soul that has infinite knowledge (Ananta Jnana) , infinite vision or wisdom (Ananta Darshana ), infinite power (Ananta Labdhi ), infinite bliss (Ananta Sukha ), without name (Akshaya Sthiti ), without association to any caste (Vitaraga ), infinite life span (Arupa ) and without any change (Aguruladhutaa ) is God.”

The following table summarizes the eight supreme qualities of a liberated soul.

Quality	Meaning	Manifestation
Kśāyika samyaktva	infinite faith or belief in the tattvas or essential principles of reality	manifested on the destruction of the faith-deluding (darśana mohanīya) karma
Kevala Jnāna	infinite knowledge	on the destruction of the knowledge-obscuring (jnānāvarnīya) karma.
Kevaladarśana	infinite perception	on the destruction of the perception-obscuring (darśanāvarnīya) karma
Anantavīrya	infinite power	on the destruction of the obstructive (antarāya) karma
Sūksmatva	Fineness	manifested on the destruction of the life- determining (āyuh) karma
Avagāhan	inter-penetrability	manifested on the destruction of the name-determining (nāma) karma
Agurulaghutva	literally, neither heavy nor light	manifested on the destruction of the status-determining (gotra) karma
Avyābādha	undisturbed, infinite bliss	manifested on the destruction of the feeling-producing (vedanīya) karma

Because of the quality of Sūksmatva, the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. The quality of avagāhan means that the liberated soul does not hinder the existence of other such souls in the same space.

 Sikhism and Siddhis

The concepts in Sikhism and Hinduism are mostly same. Sikhism also believes in the same concepts of eight siddhis and nine nidhis as Hindus. In Sikhism, Siddhi means “insight”. Eight Siddhis in Sikhism means  insight into the eight qualities of God. That is eight qualities  of Nirankar or Akal Purakh mentioned in the Mul Mantra of the Guru Granth Sahib. The Mul Mantra is the first composition of Guru Nanak and is a series of affirmations and is the basis of Sikh theology. The one who has insight into these qualities is called a Siddha or Gurmukhi.

Gurmukhi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Transliteration: ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha’u niravair(u) akāl(a) mūrat(i) ajūnī saibhan gur(a) prasād(i).

English: “Universal Oneness, The supreme Unchangeable Truth and that is the ik Onkar, The Creator of the Universe, Beyond Fear, Beyond Hatred, Beyond Death, Beyond Birth, Self-Existent, by the Guru’s Grace”

It is said that the Gurbani is Guru`s words. It is what the Lord spoke. If the ordinary man recites the Gurbani he will also be elevated to the state of higher Consciousness. In Sri Guru Granth Sahib each Shabda has its own individual do­main, power, ridhi (worldly riches), sidhi (spiritual power), and nau nidhi (nine treasures). All oc­cult powers are there. The recita­tion of Shabdas gives you the power to redeem. Shabda is a part of the power of God, and when the Shabda merges in you, you become God. बीणा सबदु वजावै जोगी दरसनि रूपि अपारा ॥ The Yogi who plays on the instrument of the Shabda gains the vision of the Blessed Vision of the Infinitely Beautiful Lord.

The Shabda has the power to control the mind and bring inner balance. When controlled, the powers of the mind are unleashed. That is why Guru Nanak encouraged practising Kirtan to positivize the vibrations, and be lost in the Naad.  Naam Smaran and Kirtan is believed to change the entire physical, biological, psychological and glandular system of the human body and take a person closer to God.

We can see that Sikhism is also all about purification of the Soul through Shabda and music.

The Masters of Siddhis

The two main Gods of Siddhis as mentioned in the scriptures and worshipped throughout India are Lord Ganesh and Lord Hanuman. Lord Ganesh as the possessor of Siddhis and Riddhis is depicted as having them as his consorts.  It is also said that Siddhi and Riddhi are his two eyes. Lord Ganesha is pure hearted and master of intelligence and success. If we want have intelligence and success, then we have to pray to him first and invoke his blessings. If we do not have gratitude and act egoistically then we are sure to fail. Mother Sita granted a boon to Lord Hanuman to become the bestower of eight Siddhis ( super natural powers) and nine Nidhis (divine treasures).

Ashta Siddhis and Nava Nidhis are mentioned in Hanuman Chalisa अष्ठसिद्धिनवनिधिकेदाता। अस वर दीन्ह जानकी माता ॥  The 8 Siddhis are Anima (ability to reduce one`s size) , Mahima ( ability to increade on`s size), Garima (ability to increase one`s weight), Laghima ( ability to become lighter), Prapti (ability to obtain anything), Prakamya ( ability to acquire anything desired), Ishitva (Lordship over creation) and Vashitva ( control over things).

The 9 Nidhis (treasures) are: Mahapadma (Great lotus flower)- one gets diamonds, rubies and other gems and jewels, Padma (Lotus/ a Himalayan lake with treasures)- attainment of sons, grandsons, gold, silver, precious metals, Shankha (Conch shell )- procuring delicious eatables out of nowehere, Makara (Crocodile/ Antimony)-art of using weapons and sovereignty on others , Kachchhapa (Tortoise or turtle shell)- clothes and food grains in abundance, no shortage, Mukunda (Cinnabar/ Quick Silver )-mastery in arts, music and poetry, Kunda (Jasmine/ Arsenic)-trading in gold, Nila (Sapphire/ Antimony)-trading in precious stones, jewels and gems, Kharva (Cups, vessels baked in fire)-riches of all kinds. Nidhis give property, products of land and sea, servants, health, wisdom, animals and conveyance etc. An adept gets accepted, respected, and honored by everyone. The people start giving him each and everything imaginable.

Amongst the Siddha Rishis of ancient times the most famous names include Narada, Valmiki, Vyasa, Kapila, Ashtavakra, Vashishtha, and Jadbharat. The Saptarshis keep changing every Yuga and the Saptarshis for the current Yuga are Kashyapa, Atri, Vashishtha, Vishwamitra, Gautama Maharshi, Jamadagni and Bharadvaja.  They bring down to the earth the required Knowledge and Energies. They are naturally the most evolved Light Beings in the creation and the guardians of the Divine Laws.

The worshippers of the avatars of Shiva are the Nath Sampradaya . They are a set of those Jogis or Yogis who follow Gorakhnath or one or other of the remaining nine Naths, or one of the twelve disciples of Avadhuta Gorakhnath. Gorakhnath means one who is protector of earth or one who is protector of cow or one who has controlled a sense organ. Gorakh is  regarded as the incarnation of Shiva. Shiva perfects the conquest of one of the nine chakras and dwars in the body of each Nath. Each of the nine Naths represent the complete conquest of one of the nine chakras and dwars. Goraksha is also said to be the presiding God of the Talyama Chakra in the human body, the female power or Shakti. Someone became Goraknath by conquest of sex and anger, and through the conquest of taluka centre, over which he presided. Similarly, Matsyendranath was the title of the person who had controlled the tongue, he had performed the Khechari murdra which is the attitude of the fish. Just as the nine Naths stand for the conquest of the nine centres and gates, similarly the 84 Siddhas stand for perfection attained in spiritual ascension through the eighty four asanas or yogic postures, each posture leading to its own particular, psychological and spiritual advance. Gorakhnath is said to be immortal residing in the Himalayas, and is leading about 84 Siddhas, 52 Birs, 64 Joginis and 6 Jatis. Alongwith his teacher Matsyendra, Gorakh is claimed by the Tibetians and the Nepali Buddhists.  The nine Nathas are: Matchindra-Nath, Goraksha-Natha, Jalandhar-Nath, Kanifanath, Charapati-Nath, Naganath, Bhartari-Nath, Revan-Nath, and Gahininath. It is important to note that without Gorakh and other Nathas, there could have been no Kabir and no Nanak.

The Hatha Yoga Pradipika also lists out thirty two Mahasiddhas. They are: Ādinātha, Matsyendra, Śāvara, Ānandabhairava, Chaurangi, Minanātha, Gorakṣanātha, Virupākṣa, Bileśaya, Manthāna, Bhairava, Siddhibuddha, Kanthaḍi, Koraṃṭaka, Surānanda, Siddhapāda, Charpaṭi, Kānerī, Pūjyapāda, Nityanātha, Nirañjana, Kapālī, Bindunātha, Kākachaṇḍīśvarā, Allāma, Prabhudeva, Ghoḍā, Chholī, Ṭiṃṭiṇi, Bhānukī, Nāradeva, and Khaṇḍakāpālika.

Maharashtra is considered a land of saints as the list of saints born in Maharashtra is very long. The saints having mystical powers mainly include Sant Jnaneshwar who could make a bull talk, Sant Namdev from whose hands the Lord ate food, Sant Tukaram who was considered an avtar of Lord Vishnu, Sai Baba who could heal people, Swami Samartha who could do miracles. Samartha Ramadas was a devotee of Lord Rama and was initiated by Lord Rama himself. Samaratha Ramdas sprinkled water over a dead body and brought it to life because he had just blessed the woman who had lost her husband. Eknath Maharaj got an Akash Vani to meet Janardhan Panta at Devgiri and he went to meet him and became his disciple. Sant Tukaram was helped by the Lord himself on many occasions because of his innocence. Gulab Maharaj has written various commentaries on Vedanta and also written various spiritual books although he was blind. At a very young age, He has written total 133 books on various subjects containing more than 6000 pages, 130 commentaries and about 25,000 stanzas in poetry.He was known as Prajna Chakshu. Swami Dattatreya is considered the avatar of Brahma, Vishnu and Mahesh. Dattatreya is revered as the Adi Guru of the Adinatha Sampradaya of the Nathas. Lord Dattatreya is credited with Nath Sampradaya, Avadhuta Sampradaya, Mahanubhava Tradition, Shri Guru Charitra tradition and Lal Padris. Shri Gajanan Maharaj was believed to be a reincarnation of Lord Ganesha and Lord Dattatreya. Shri Gajanana Maharaja performed many miracles such as giving a fresh lease on life to one Janrao Deshmukh, lighting the clay-pipe without fire, filling a dry well with water, drawing sugar cane juice by twisting canes with his hands, curing leprosy of a man, curing himself of the many bites of honey bees and such many more incidents.

In Tamil Nadu, South India, where the siddha tradition is still practiced, special individuals are recognized as and called siddhas (or siddhars or cittars) who are on the path to that assumed perfection after they have taken special secret rasayanas to perfect their bodies, in order to be able to sustain prolonged meditation along with a form of Pranayama which considerably reduces the number of breaths they take. The eighteen Siddhas of the South are: Agasthiyar, Kamalamuni, Thirumoolar, Kuthambai, Korakkar, Thanvandri, Konganar, Sattamuni, Vanmeegar, Ramadevar, Nandeeshwarar, Edaikkadar, Machamuni, Karuvoorar, Bogar, Pambatti, Sundaranandar, and Patanjali.

Buddha is the undisputed king of spirituality in the entire world. It is said that his holy aura ran into kilometres. Anybody who came in contact with Buddha gave up their hostility. Lions, deers, elephants, snakes, foxes and dogs all would be sitting together around him.

Other Siddhas we popularly hear of and whom we know to have powers include Mahavir, Shankarachrya, Yamunacharya, Nimbarka, Madhavacharya, Krishnamacharya, Vallabhacharya, Aandal Rangnayaki, Ramanuja, Yogini Lalleshwari, Pipa, Raidas, Kabir, Narsi Mehta, Meerabai, Surdas, Chaitanya Mahaprabhu, Gurunanak, Raman Maharshi, Dadu Dayal, Ramakrishna Paramhans, Swami Vivekananda, Aurobindo, Lahiri, and Nityanananda.

Siddhis today

His Holiness The Dalai Lama in one of the interviews states that when one of his disciples was jailed by the Chinese, the disciple said that he was scared of “losing” and HH Dalai Lama thought the disciple was scared of losing life. However, the disciple said that he was “ scared  of losing compassion for the enemy.” Profound words. It sounds contradictory but yet practicable. Somebody may have enmity towards you, yet you practise compassion towards that person. This is prescribed in the PYS but in todays world practically practised only by the Tibetians. This is an achievement. This is a Siddhi capturing of all the evils within. It seems like a paradox that the man who is most unselfish is said to be successful. It is this unselfishness that gives the Siddhis.

Similarly, in one of the discourses, Sadhguru says that you don`t need to produce objects out of thin air. We don’t need miracles for showmanship in today’s world because that can be done by technology. What he says is true. In a way the people are already having Siddhis in an indirect way- they are making computers, software, cars, gadgets. Sadhguru says that in today’s world, overcoming Anger is itself a Siddhi.

A Siddhi which works well in today`s world and has always worked wonders is Love. “Love transcends time and space.” This famous sentence was mentioned in the 2014 English movie “Interstellar” where it is shown that the father is an astronaut who has travelled in different galaxy and his daughter is on earth. The bond between them is so strong that they can communicate only on the basis of Love. The Love of the father and the daughter transcends time and space. Even in our daily lives we see that the mother knows everything about the child. There is no love like mother’s love. There is deep love of the mother for the child and it is this love that connects the mother to the child and she can feel all that the child is going through. She can read the child`s mind and it is the mother who is the pillar of strength for the child all through its life.  In one of the reported miracles in the media, a car carrying mother and an 18 month child had turned topsy turvy and fallen into the river. The mother had already died but the police and the firefighters could hear a woman`s voice calling them to save the child. In another of such reported miracle, a couple’s child was declared dead on birth. The couple hugged the child for 2 hours and prayed. The child started moving and came to life. The child is a 5 year old grown up boy today. When the husband wife live together for very long they start resembling each other. This is nothing but connection, respect and love for each other though they may not express it to the world. They are into each other.  This is love. When you love something or someone, the whole Universe conspires to get that to you. There is a famous saying, “you don’t need power to do anything, love is enough.”

Siddhis at a worldly level can be termed as overcoming our limitations. I had read somewhere that Maya is that which limits. We do see in news about people who have overcome their limitations such as a lady with no limbs climbing Mt. Everest, a blind lady winning Gold Medal at a Marathon, a mother with no hands driving a car and looking after her new born baby. These are all examples of determination, will power and love.

The famous Siddha Purushas that we have seen in the last two centuries have done things nothing short of miracles. They were evolved human beings who have uplifted humanity to a new level altogether after having overcome their own limitations. The things they did changed the Time itself. In a way they controlled Time. Swami Vivekanand, a magnanimous personality who was an ocean of knowledge convinced the science of the Vedas to the world.  Swami Vivekanand has urged us not to have a beggarly slave like attitude in life but to evolve ourselves higher and take control of ourselves. When he said take control, he meant control as meant in Samkhya and Yoga to involute from this material existence. Dr. Babasaheb Ambedkar, Bharat Ratna, the owner of 21 PhD.s, the modern day Shankaracharya and Patanjali, the draftsman of the Indian Constitution and who had the courage to do what he did in times when untouchability, discrimination and social profiling existed in forms more disgusting than today. Mahatma Gandhi, who only on the abhyasa of Ahimsa fought the battle of freedom. The most recent popular Siddha Purush brought to my knowledge and convinced to me by one of my senior Yoga teachers is Ramdev Baba because it takes some powers to enchant the whole world with yogasanas , pranayama and build and empire of Ayurveda products from scratch. One of my other very senior Yoga teacher has told me that Yoga is that which manifests only in positive action, so whatever these Maha Purushas have done in the recent ages have definitely helped the Indians to vibrate at a higher level.

In one of the Osho books I read many years ago, Osho told one of his German girl student that whenever they would attempt meditation, the girl did not allow Osho to flow through her. Osho told her that she was full of doubts. The girl could not meditate because she was full of doubts. We are like that, we do not allow divinity to flow through us, we are full of doubts. There is no place for doubt on the path of Yoga. We have to learn to become pure and allow the divinity to flow through us. Tathastu!