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Siddhi (Devnagari सिद्धि) is a Sanskrit noun that can be translated as „perfection“, „accomplishment“, „attainment“, or „success“. The term is first attested in the Mahabharata. In the Pancatantra, a siddhi may be any unusual skill or faculty or capability. As a legal term in the Manusmriti, it refers to the settlement of a debt.

In the Samkhya Karika and Tattva Samasa, and hence in Tantric Buddhism, it specifically refers to the acquisition of supernatural powers by magical means or the supposed faculty so acquired. These powers include items such as clairvoyance, levitation, to be present at various different places simultaneously, to become as small as an atom, to materialize objects, to have access to memories from past lives, etc. The term is also used in this sense in the Sarvadarsana-samgraha of Madhvacharya. Read More: > HERE <

Researches in Indian and Buddhist philosophy:

Essays in honour of Professor Alex Wayman, RÄma Karaṇa ŚarmÄ

The present volume, comprising ninteen articles by renowned scholars, is divided into three sections, namely, Buddhist Jaina and Hindu Philsosphical Researches. The articles in Hindu section take a comperative base. K.K.Raj compares the Buddhist and Mimamsa views on Laksana. K. Bhattacharya speaks of grammarians and philososphers regarding post-Panini grammarians on a certain anusasana. R.C.Dwivedi compares kashmir Saivism with Sankara`s Vedanta and T.S.Rukmani compares Siddhis as found in the Bhagavata Purana and in Patanjali`s Yogasutras. R.V. Joshi compares the Advaita and the Vaisnava views of the matter.

The present volume, comprising nineteen articles by renowned scholars, is divided into three sections, namely, Buddhist, Jaina and Hindu Philosophical Researches.

Under the Buddhist section Bareau, using the Vinaya in Chinese, defends Wayman’s position that Asanga belonged to Mahisasaka sect. Nakamura points out differing view about the seven Vajjian Republic principles. Michael Hahn and Samtani concern with Buddhist poet Candragomin and the term raga resectively. Shinjo Kawasaki expounds the views of Bhavya about the differing karma of non-sentient and sentient beings. Hirakawa’s article deals with the relation with dhatu. Collett Cox shows that the present 12-membered formula is taken for granted by early Chinese Abhidharma texts.

In Jaina section, Jaini deals with the theory that an omniscient being can subsist on a subtle kind of food. Dhaky’s main object t ascertain early parts of Dasavaikalikasutra, also goes into the matter of food.

The articles in Hindu section take a comparative base, K.K. Raja compares the Buddhist and Mimamsa views on Laksana. K. Bhattacharya speaks of grammarians and philosophers regarding post-Panini grammarians on a certain anusasana. R.C. Dwivedi compares Kashmir Saivism with Sankara’s Vedanta and T.S. Rukmani compares siddhis as found in the Bhagavata Purana and in Patanjali’s Yogasutras. R.V. Joshi compares the Advaita and the Vaisnava views of the matter.

The work breaks new grounds and is a solid contribution in the field of Indian Philosophy.

About the Author – Prof. R.K. Sharma as a Fulbright Scholar, worked with Prof. M.B. Emeneau at University of California. He has all along been contributing to promotion of Sanskrit Studies in India and abroad as Founder Director, Rashtriya Sanskrit Sansthan, Joint Educational Adviser, Govt. of India, Vice-Chancellor of the two Sanskrit Universities at Darbhanga and Varanasi, Visiting Professor at Columbia University of New York City, University of Bihar and Chicago, Organizing Secretary of two world Sanskrit Conferences, etc. He is a recipient of Presidential Award of Honour in Sanskrit and a Fellow of the Royal Asiatic Society.


Yogis in Tibet

Instructions On Siddhis

1. By the process of Hatha Yoga, the Yogi attains perfect physical body—Rupalavanya Bala Vajrasam-hanana Kaya Sampat. “The perfection of the body consists in beauty, grace, strength and adamantine hardness.” The power to bear extreme cold and heat (Titiksha), the power to live without water and food and other powers come under the category of Kaya Sampat (perfection of body).

2. Since the body of the Hatha Yogi is perfect and firm, his mind also is firm and one-pointed. By the practices of Dharana and Dhyana, he reaches the highest rung in the Yogic ladder and attains Immortality through Yogic Samadhi. The Yogi who has reached the highest stage, will have the 8 major and all the minor Siddhis.

3. Attainment of powers depends upon the amount of concentration at different Chakras and Tattvas and awakening of Kundalini. The practice of Mudras, Bandhas, Asanas and Pranayamas will also help a lot in acquiring Siddhis.

4. The Siddhis that are obtained by the practice of Mudras can be obtained by the practice of Bandhas, Asanas, Pranayamas and also by the concentration on different Chakras. That depends upon the temperament and capacity of the aspirants. One can obtain the desired goal by one exercise and others by different methods. Therefore if one is not able to get success by a particular exercise, he will have to have recourse to other exercises.

5. Many of the 8 major Siddhis are not possible at all at the present age (Kali Yuga), when the body and mind of the vast majority are not fit enough. Even today there are several Siddhas who have the power to perform some of the Siddhis. When people approach them to do this and that, they hide themselves or generally say:—“I do not know.” They are not much particular about these Siddhis. Their aim is to ignore these as unreal and aspire to reach the highest. They are the only real Yogins. Many are able to use some powers and they do not know how they are able to do them.

6. One can read the thoughts of others. A man in London hears the spiritual message of sages in India. You have seen several persons removing the poison of cobras by chanting some Mantras or by mere touch. By giving some sort of leaves, incurable diseases are cured. There are men who will very accurately tell your past, present and future. Some are able to see astral entities. Stopping the functions of the heart and changing the mind of others and other powers are due to Yogic practices.

7. Nowadays you cannot find a man who has developed all the powers. When one gets certain powers, he stops there by the influence of Maya and false Tushti (satisfaction) and uses the powers for his livelihood or for fame. Therefore he is not able to proceed further and attain perfection. It is not the mistake of the Yogic Kriyas. You should not lose faith. Faith, attention, sincerity and earnestness will lead you to success.

“ Of one thing we can be certain. The real Siddha who does not want or care for Siddhis, but who manifests Siddhis for unselfish reasons and as a result of communion with the Lord or the Brahman, is an entirely different person from the little man who has psychic powers to do things which are extraordinary or who has control of spirits. The power over spirits (good or bad) is entirely different from spiritual power. And no real Siddha goes about calling himself a Bhagavan or parading his powers. It cannot be said that the Siddha does not know that he performs miracles but they are not miracles to him—they are just ordinary things for him because he lives in the plane beyond the reach of the common man. I have to conclude that Swami Sivananda is one such. But he does not reveal himself as such to all and sundry.“  – Sri Swami Sivananda

  • Also read from Kundalini Yoga- SRI SWAMI SIVANANDA
  • KUNDALINI
  • INTRODUCTION
  • YOGA SADHANA
  • PRANAYAMA
  • PRAYER TO MOTHER KUNDALINI
  • EXPERIENCES ON AWAKENING OF KUNDALINI
  • GRADATIONAL ASCENT OF MIND
  • PRANAYAMA FOR AWAKENING KUNDALINI
  • ASANAS
  • MUDRAS AND BANDHAS
  • EIGHT MAJOR SIDDHIS
  • DHARANA
  • YOGA-KUNDALINI UPANISHAD
  • Tibetan schools of Yoga:
  • Anuyoga
  • Mahayoga
  • Six Yogas of Naropa
  • Trul khor (Yantra Yoga)

 

Siddhis: Major Siddhis and Minor Siddhis

By Sri Swami Sivananda

  • 1. Anima: The Yogi can become as minute as he pleases.
  • 2. Mahima: This is the opposite of Anima. He can become as big as he likes. He can make his body assume a very large size. He can fill up the whole universe. He can assume a Virat Svarupa.
  • 3. Laghima: He can make his body as light as cotton or feather. Vayustambhanam is done through this Siddhi. In Jalastambhanam also the power is exercised to a very small degree. The body is rendered light by Plavini Pranayama. The Yogi produces a diminution of his specific gravity by swallowing large draughts of air. The Yogi travels in the sky with the help of this Siddhi. He can travel thousands of miles in a minute.
  • 4. Garima: This is the opposite of Laghima. In this the Yogi acquires an increase of specific gravity. He can make the body as heavy as a mountain by swallowing draughts of air.
  • 5. Prapti: The Yogi standing on the earth can touch the highest things. He can touch the sun or the moon or the sky. Through this Siddhi the Yogi attains his desired objects and supernatural powers. He acquires the power of predicting future events, the power of clairvoyance, clairaudience, telepathy, thought-reading, etc. He can understand the languages of the beasts and birds. He can understand unknown languages also. He can cure all diseases.
  • 6. Prakamya: He can dive into the water and can come out at any time he likes. The late Trilinga Swami of Benares used to live for six months underneath the Ganges. It is the process by which a Yogi makes himself invisible sometimes. By some writers it is defined to be the power of entering body of another (Parakaya Pravesh). Sri Sankara entered the body of Raja Amaruka of Benares. Tirumular in Southern India entered the body of a shepherd. Raja Vikramaditya also did this. It is also the power of keeping a youth-like appearance for any length of time. Raja Yayati had this power.
  • 7. Vashitvam: This is the power of taming wild animals and bringing them under control. It is the power of mesmerising persons by the exercise of will and of making them obedient to one’s own wishes and orders. It is the restraint of passions and emotions. It is the power to bring men, women and the elements under subjection.
  • 8. Ishitvam: It is the attainment of divine power. The Yogi becomes the Lord of the universe. The Yogi who has this power can restore life to the dead. Kabir, Tulsidas, Akalkot Swami and others had this power of bringing back life to the dead.


Minor Siddhis

  • The Yogi acquires the following minor Siddhis also:
  • 1. Freedom from hunger and thirst.
  • 2. Freedom from the effects of heat and cold.
  • 3. Freedom from Raga-Dvesha.
  • 4. Doora Darshan, clairvoyance or Dooradrishti.
  • 5. Doora Sravan, clairaudience or Doora Sruti and Doora Pravachana.
  • 6. Mano-Jaya, control of mind.
  • 7. Kama Rupa: The Yogi can take any form he likes.
  • 8. Parakaya Pravesha: He can enter into another body, can animate a dead body and enter into it by transferring his soul.
  • 9. Iccha-Mrityu: Death at his will.
  • 10. Devanam Saha Kreeda and Darshana: Playing with the gods after seeing them.
  • 11. Yatha Sankalpa: Can get whatever he likes.
  • 12. Trikala-Jnana: Knowledge of past, present and future.
  • 13. Advandva: Beyond the pairs of opposites.
  • 14. Vak-Siddhi: Whatever the Yogi predicts will come to pass by the practice of Satya, Prophecy.
  • 15. The Yogi can turn base metal into gold.
  • 16. Kaya-Vyuha: Taking as many bodies as the Yogi likes to exhaust all his Karmas in one life.
  • 17. Darduri-Siddhi: The jumping power of a frog.
  • 18. Patala-Siddhi: Yogi becomes Lord of desire, destroys sorrows and diseases.
  • 19. He gets knowledge of his past life.
  • 20. He gets knowledge of the cluster of stars and planets.
  • 21. He gets the power of perceiving the Siddhas.
  • 22. He gets mastery of the elements (Bhuta Jaya), mastery of Prana (Prana Jaya).
  • 23. Kamachari: He can move to any place he likes.
  • 24. He gets omnipotence and omniscience.
  • 25. Vayu-Siddhi: The Yogi rises in the air and leaves the ground.
  • 26. He can point out the place where a hidden treasure lies.