Vol 01.028 | Pre-SaraNAgati Issues |
8 December, 1996
|
In this Issue:
1. Note from the Editor 2. From Chapter 16 of "Hinduism Rediscovered" |
Dear Bhagavatas,
We present below excerpts from Chapter 17 of "Hinduism Rediscovered"
in the series on ' Yoga '. After discussing Yoga in general we proceed
to consider Rajayoga and Hatayoga in this posting. The subsequent postings
will cover Karma Yoga and Gnana Yoga respectively.
Hope you enjoy the postings and as usual, we request your valued opinions and constructive criticisms to weed out errors and present a flawless publication. Thank you.
Dasoham
Anbil Ramaswamy
2. Excerpts from Chapter 16 of "Hinduism Rediscovered"
YOGA The Integration Of The Individual Soul With The Universal Soul
(The Goal Of Moksha And The Means To Achieve It) (The Upeya And The
Upaya)
Section 1 : Yoga In General (Union)
A study of all religions will show that they have one thing in common:
The awareness of the finiteness of the individual being in its efforts
to cope with the problems of life and the fact of death; the need to escape
from both; the realization that the only means to escape is to seek communion
with the infinite - in other words, hitching the wagon of the soul to the
everlasting star of the infinite.
We have already seen that the individual soul's natural disposition is of perfect knowledge and supreme bliss. But due to `Karma - Vasanas' and mistaken identification of itself with the mortal body instead of the immortal Paramatma, it experiences pleasures and pains consequent thereon. It is only when the soul overcomes these can it realize perfect knowledge and supreme bliss which rightfully belong to it.
We have already referred to the three sources of dread which man is subject to are the Tapatraya ( Three miseries) of Adhyatmika, Adhibouthika and Adhideivika and how he endeavors to overcome them. We have also seen on the positive side what man desires are infinite being, infinite knowledge and infinite joy and how the more he strives towards these the more he finds himself limited in being, knowledge and Joy.
Only when one understands the defects (`Doshas') of mundane matters, one would turn to things spiritual. Hinduism has identified these defects as mainly responsible for unhappiness in this world.
This discipline is called "Yoga". The word `Yoga' is derived from the root `yuj' which means 'to integrate', `to coalesce'. What is integrated and with what? The individual soul with the Infinite Paramatma.
THE INTEGRATION IS BOTH PHYSICAL AND MENTAL, ASCETIC AND ATHLETIC.
It makes the practitioner master of his senses from being a slave to them by `yoking' in psychosomatic relationship with infinite state of everlasting bliss. It shows the way to carry on our daily chores selflessly even while we are intensely interested in efficient discharge of our duties without aspiring for the fruits thereof. This, the GITA defines as "Nishkamya Karma".
That the health or ailment of the body affects the mind and vice-versa is a well known fact. In spite of all the frailties of the flesh and its perishability, the body of ours nevertheless constitutes in a sense also the body of Iswara, since he is said to reside in the innermost recesses of our heart. It then behoves us to keep the body pure, clean, healthy and worthy of the Lord.
Also, as Kalidasa observes - " Indeed, body is the primary tool even for carrying out the dictates of virtuous actions"-1
RABINDRANATH TAGORE wrote in his Nobel prize winning work 'GITANJALI'-
"Life of my Life
I shall ever try to keep my body pure
Knowing that thy living touch is
upon all my limbs"1A
To keep the body hale and healthy two factors are essential - firstly the dietary habits which have direct effect on our body system and secondly, physical exercise. Hinduism has laid down elaborate guidelines through Ayurveda and Yoga Sastra - to take care of both these aspects. We have discussed elsewhere (in our chapter on Trigunas and dietary regimen) how the dietary habits impinge on the TRIGUNAS or character.
We will consider here the role of physical exercises in disciplining the body and mind helping in the process of integration with Brahman. KAYAM : means `body'. Bodily exercise does not mean self-inflicted tortures which some Tantriks indulge in to exhibit their forbearance and stoicism. Nor does it mean the drills with which we are familiar in our physical exercise classes in the school or those that are practiced in the UOTC, Defense or police establishments even though they also aim at disciplining reflexes in the face of enemy attacks from 'without'. The physical exercise we speak of in Yoga is of a different kind in that it is designed to tackle the enemies 'within' - regulating the body clock to make the body healthy and worthy enough for the Paramatma to reside therein.
IN SHORT, BODY IS LIKE A TEMPLE WHICH HAS BE KEPT NEAT AND CLEAN AT ALL TIMES.
Primarily `Yoga' deals with `Asanas' `Postures' for achieving the midpoint of balance and the control of breath. Though thousands of Yogasanas ( postures for union) have been described in Yoga - Sastra, ( Science dealing with physical fitness through postures) they would cease to be `Yoga' if any of them calls for any more strain or discomfort than what the `Sadhaka' (practitioner) could bear. By constant practice and gradual progression, we can see how supple our body can become and how even those `Asanas' which seemed impossible at the beginning could be practiced with ease and comfort.
These `Asanas' are aimed at keeping every system in the body like the nervous, the circulatory, the respiratory, the digestive, the musculoskeletal, the alimentary, the cardiovascular, the hormonal and even the anabolism and metabolism all in fine fettle and ensuring a built- in prophylactic against all ailments which flesh is heir to.
A difference can be discerned in the approach to Yoga between the East and the West. India and the East looked upon Yoga in a metaphysical context as a means to acquire precision and complete control over body and mind for achieving spiritual upliftment whereas the West sought to employ Yoga, merely on a physical plane as a beauty- booster and a body- builder.
It is said that breathing involves gathering and dispersing the atmosphere confirming in the process our connection with the all pervading Universal air-whatever air is exhaled has to return to be inhaled and whatever air is inhaled has to be expelled- and this is at the bottom of all action.
THE 5 VITAL AIRS & PRANAYAMA ( BREATHING ) TRISHIKHI BRAHMOPANISHAD Mantra parts 77 to 81 describe the location and functions of 10 Pranas of which five are important. YOGA YAGNAVALKYA IV 48-72, AMRITA NADOPANISHAD 34-35 also refer to the efficacy of Pranayama. ( breath control)
ATHARVA VEDA VI, XXX12, XI, IV-10, XI15 also describe the `Pranayamas' as the fundamental basis of "Whatever is, was or will be" and as a technique silencing the breath.
i. RECHAKA (Releasing or Exhaling) : Letting out air in an orderly fashion through the right nostril done usually by closing the left nostril with the ring and the little fingers of the right hand.
ii. PURAKA (Filling on Inhaling) : Inhaling fresh air through left nostril by releasing the two fingers. Brihad Yogi Yajna Valkyasmrithi VIII. 9 `Puraka' as 'sucking in the Vayu from the atmosphere through the nose and making it fill all the Nadis in the body.
iii. KUMBAKA ( lit. ) potting up ; bottling up) Again closing both the nostrils with the respective fingers (as in the Rechaka and Puraka steps) - the air so inhaled is allowed to be kept circulating, suspending the process of respiration of air so bottled up so long as one could do so comfortably without panting for breath. By constant practice and steady progression, we can prolong this process of `BATING THE BREATH' to incredibly long periods.
MUKTIKOPANISHAD II 51.52 and BG IV 29-30 explain in detail the Kumbaka part of Pranayama.
After the Kumbaka, the breath is released slowly and steadily through Rechaka to be followed by Puraka and Kumbaka again. And the cycle is repeated for a prescribed number of times. The ratio of Puraka , Kumbaka and Rechaka is generally 1: 4 : 2 matras 2
Humans are believed to breath under normal circumstances 15 times in one minute or 21,600 times in 24 hours. Animals have their own rates; (e.g.) a cat 24 times a minute; a turtle 3 times a minute. This is probably why they say that the cat has 9 lives; The turtle might probably live longer.
May be each individual is destined to breath a certain specified number of times during his / her lifetime. By Pranayama or breath control the breathing is delayed to the extent of the duration of the exercise. Assuming that it is possible to reduce the rate from 15 to say 8 times (i.e.) 50%, may be one could live that longer to complete the allotted quota. Cumulatively reckoned, the amount of time to which life could be extended to reach the destined number of breathing would indeed be breathtaking.
This view , however, is not supported by any scientific or scriptural authority. May be researchers can go into this and come up with startling discoveries and statistics.
MARKANDEYA PURANA XXXVI-15 defines a `Matra' as the time required for winking of the eyelids or for uttering a syllable.
BRIHAD YOGI YAGNAVALKYA SMRITHI VII-12 also defines `Matra' as the time required for making a sound thrice by the middle finger and thumb or for moving the hand once around the knee and the thigh and 64 Matras as equal to 48 seconds.
YOGASUTRA II-49 portrays the yogic breathing as the cessation of the movement of Svasa (inhalation) and Prasvasa (exhalation). In resting condition our respiration (both inhalation and exhalation) takes place 15 times per minute.
YOGAKUNDALI UPANISHAD I-19,20 also describes Prana as the vital air which acts as a ' bio- motor' that flows in the body. The individual Prana is in constant touch with the perennial supply of the Universal life - force.
SVATMARAMA'S HATAYOGA PRADIPIKA ( Light on Hata yoga ) II 72-73 proceeds to describe `Ayama' as Kumbaka both `Sahita' ( with) and `Kevala'. (without)
YOGA YAGNA VALKYA IV-2 speaks of yogic breath in terms of unification of `Prana' and `Apana'.
VISHNU PURANA (6.7 - 40) categorically states that yogic breathing is a technique which brings under control all that is connected with `Prana'.
MARKANDEYA PURANA XXXVI-12 describes Pranayama as the technique of making the Prana and Apana silent.
Whereas the `Asanas' are not being followed strictly except by the students of Yoga classes or those undergoing yoga therapy, the Pranayama forms an integral part of the daily rituals of the `twice - born', three times a day at sunrise, at noon and at sunset. The Pranayama to become efficacious has to be performed with the pronouncement of the Pranayama Mantra in whispering decibels audible only to the practitioner.
GORAKSHA PADDATI I.93 says that even Brahma takes recourse to the practice of Pranayama as a result of his fear of death.
DARSHANOPANISHAD V II-12 strictly lays down that Pranayama should be continued throughout one's lifetime. Together, these two ensure equilibrium of the body functions. While living, the mine keeps the Prana within the body; at death, both mind and Prana leave the body together.
In Christianity they advocate closing of the eyes perhaps for fear of external distractions. Hinduism advises that the eyes be half open and focussed on the tip of the nose while concentrating on the Mantra so that both internal imaginings and external disturbances could be held at bay.
VAK : (Speech)
"Speech is silver and Silence is golden" is a popular saying. The efficacy
`of silence can be experienced by practicing it. There were great `Munis'
- sages who observed silence (Mounam) rigorously and in face of provocations.
Mahatma Gandhi used to observe spells of silence and he is believed to
have acquired some invigoration and rejuvenation besides clarity of thought
after such spells of silence. He used to keep the figures of the proverbial
three monkeys which advise 'See no evil', 'Hear no evil' and most importantly
'Speak no evil'. Better still, if one could follow the sage advice of the
old owl which believes in LESS OF TALKING AND MORE OF HEARING. Possibly
to indicate this only, God has provided us with two ears and a single mouth!
One reason for this is perhaps is the conservation of the lung-energy, otherwise expended in speaking out; Also, perhaps, as speaking out releases thoughts that lie uppermost in the mind, the words are delivered without being weighed and sorted out in the way they could or should be expressed, thus exposing the weaknesses of the speaker.
WE SEE THAT `APHORISMS' OR `PITHY' SAYINGS ARE PREGNANT WITH MEANING AND BECOME `GOLDEN WORDS' AND `QUOTABLE QUOTE'S WHERE LOQUACIOUS EXPRESSIONS FAIL TO MAKE IMPRESSIONS.
The classic examples of this `aphorism' are the `Sutras' in Sanskrit and the famous couplets of `TIRUKKURAL' of the great Tamil savant `TIRUVALLUVAR' who conveyed great truths in verses in just 7 words each and no more in length than one and a half lines each. They stand non-pareil in the history of literature anywhere in the world
He recommends at least control of the tongue ( if none else could be controlled ) as an insurance against hurting somebody and by reflex action hurting oneself 3
IF THE IDOLS IN THE TEMPLE START TALKING, THE DEVOTEES THEMSELVES MIGHT FEEL BORED. THE MORE THE IDOL KEEPS SILENT, THE MORE THE BHAKTA SINGS THE PRAISE OF THE DEITY AND PLEADS WITH IT; SO LONG AS THE IDOLS DO NOT PARTAKE THE FOOD OFFERED, THE BHAKTA MAY CONTINUE THE OFFERINGS BUT BECOME ' FED UP' AND STOP OFFERING IF AND WHEN IT STARTS ' FEEDING 'ON THE OFFER!.
Dale Carnegie once visited a botanist friend of his who waxed eloquent over the varieties of plants he was raising in his nursery explaining the characteristics of each individual variety for a full hour or so. Dale Carnegie could do nothing more than nodding his head and mumble approvingly whenever his friend briefly paused for breath. The painful session over, Dale Carnegie took leave, when his friend surprised him by showering a full throated compliment and sobriquet on him as "the greatest conversationalist on earth he had ever met in all his life". For all that, not once had Carnegie opened his mouth or uttered a word nor was he allowed to do so. 4
THIS SHOWS HOW IN DAY TO DAY LIFE, PEOPLE PREFER TO PRAISE THE 'PATIENT LISTENER' TO THE ONE WHO PREFERS TO BE THE 'PAINFUL TALKER'.
There are no waves in the depth of the ocean; only where it is shallow, the waves roar and break on the shores.
THE `ELEPHANTINE WALK' IS MORE MAJESTIC THAN THE SPEED OF THE `CANINE RUN'.
Animals live longer than humans; flora live longer than fauna; rocks live still longer than vegetation. This is probably because they are speechless and therefore get less agitated.
This practice of silence is known as `Mounanishta'.
MANAS (Mind)
Perhaps the most difficult part of `Yoga' is the control of the mind. The word `MANAS' meaning mind is at the root of the word `Manushya' human being, not that other beings do not have a mind. It is in the human that the mind is capable of reaching heights other beings cannot reach; and, it is in the human that the mind is also capable of stooping down to unfathomable depths.
Lord Krishna says
"One should elevate oneself by One's self not degrade the self for
the self is its own friend and its own worst enemy"5 According to - AMRITA
BINDU UPANISHAD I.4 the mind has 2 parts one impure, the other pure. The
impurities are due to desire and passion. Mind is thus the cause of both
bondage and liberation. It binds the individual when it is overtaken by
desire for enjoyment of sense objects; it makes for Mukti ( liberation
or release) when it becomes peaceful and silent. It compares mind to a
river.
WATER ALWAYS FLOWS TO A LOWER LEVEL; MIND ALWAYS GETS ATTACHED TO ONE OR THE OTHER OBJECT OF ENJOYMENT.
When the mind is controlled, it is a useful servant; when not kept under control, it can become a capricious master dragging one along the downward path to degradation. If you control mind, you can direct it to think what you want it to think and not what it likes to. As the nervous system is not you, the mind is also not you but an external agency. Once you allow this external agency to tell you what you should do, you lose your self-control at that very moment.
But then, how to control the mind? Is it possible? Reality seems to point to the contrary. In fact, mind is compared to a monkey one that is already mad further intoxicated by booze and smitten by a wasp all at once. You can well imagine how it will behave.
MAHOPANISHAD V 99-101 asserts that mind is always unstable and it is well nigh impossible to get rid of this instability because it is a quality `as basic to the mind as is heat to fire'.
Mind would seem to be interested precisely in things expressly prohibited. A doctor prescribing some medicine cautioned the patient not to think of monkey while taking the doses. The patient did exactly the opposite because he could not help in controlling the mind. Every time he took a dose, the thought of the monkey occurred almost involuntarily.
A famous `Pramana' says -
"Even the waters of the ocean can be drunk (as was done by Agastya);
even the great Meru mountain can be uprooted and thrown up; even fire can
be eaten. But, controlling the mind is a difficult task".6
DIFFICULT IT IS, BUT NOT IMPOSSIBLE.
By constant practice and gradual progression, one can attain a control
over mind provided of course, the grace of God blesses the `Sadaka' That
is why in our daily prayers we invoke `Gayatri' to kindle the wisdom that
would enable the control of mind.
Thus, regulating the body, speech and mind is what it all means by the term `Yoga'. As there are different kinds of personalities, some reflective, some emotional, others active and yet others empirical -- a distinct `Yoga' is prescribed for each of these categories.
IT IS DISCIPLINE THAT DISTINGUISHES AN ORGANIZED REGIMENT FROM A MOTELY RABBLE; IT IS DISCIPLINE THAT DIFFERENTIATES A GENUINE YOGI FROM A FAKE YOGI.
By such regulation, physical and mental equilibrium can be reached and all perturbance abated. 'Light does not flicker in a windless place' says the Gita. When this equilibrium is reached, a Quietus is ushered in the threefold activities of the body, speech and mind.
This is also called `Nirvikalpa Samadhi', because there is no doubt, no confusion, no uncertainly but everything becomes clear in the union of the individual soul with the Universal soul . Vikalpa' means doubt, confusion, uncertainty and the prefix `NIR' denotes the absence of these.
SECTION 2 : RAJAYOGA & HATAYOGA
( KINGLY AND FORCEFUL UNION)
In Raja Yoga and Hata Yoga practiced by some, extreme postures are resorted
to especially in Tantric cults'. `Kundalini' -a psycho-spiritual energy,
the very energy of consciousness in the form of a serpent supposed to be
lying coiled between the genitals is sought to be aroused and believed
to pass through a series of six `Chakras' or `Yogic centers along the spinal
column until it unites with the seventh known as `Sahasrara' on the top
of the skull resulting in new states of consciousness including mystical
illumination. These chakras have been identified as -
i. Muladhara (Root lying between Anus and Genitals- pubic-at the base
of the spine)
ii. Svadishtana (Bottom of the Genitals- below the navel-umblical -
Sacral)
iii. Manipurvaka (Opposite the stomach-navel-
solar plexis)
iv. Anahata
(Opposite the heart- at the tip of the nose-nasal)
v. Visuddhi
(Throat- the hollow of the sinuses- Laryngical)
vi. Ajna Or Ajnakya (Between eye brows - on the forehead)
vii. Sahasrara (Top of the Skull-
crown of the head -cerebrum)
The practitioners of `Hata yoga' explain that `HA' means `moon' and `THA' the sun. The solar and the lunar currents flowing through the body constitute the life force (Prana) which can be regulated by control of breath. As `Breath' is equated with the `life-force'. They believe that the control of the one automatically controls the other. Hatayoga consists of the following 1. Asana (Postures), 2. Dhauti (Cleanliness), 3. Pranayama ( Breath control) 4. Bandha ( Locks that regulate the flow of Prana and 5. Mudra ( Gestures).
There are several MUDRAS adopted in Yoga as well as in Natya Sastra
(Dance) like
ABHAYA MUDRA (protection from fear),
ANJALI MUDRA (Reverential submission),
CHIN MUDRA (Transmission of Knowledge),
DHYANA MUDRA (Meditative),
GOKARNA MUDRA (ear of the cow),
SURABHI MUDRA (linking of specified fingers in specified ways to resemble
the udder of a cow),
GRASA MUDRA (stretching out the Index and little fingers rolling back
the other fingers of the right hand) and many more.
In Hata Yoga there are certain weird mudras practiced by Kundalini enthusiasts like KHECHARIMUDRA (lengthening the tongue), VIPAREETAKARANI MUDRA (an exercise of keeping the head down and legs up dangling in the air), PASINI MUDRA (wrapping legs around the neck like a neck tie), KAKA MUDRA (contracting lips and trying to imitate a crow).
The votaries of Hata Yoga draw inspiration from quite a number of authorities and quite a lot of adherents have extolled the virtues of such Hatayoga as conferring steadiness and control of the senses as well as the mind and the intellect, which when attained make an individual completely faultless and unoffending. It is believed that in yoga, vortices penetrate the body and the body's aura and are the conduits through which various energies including the universal life- force are received, transformed and distributed throughout the body.
SVETASWATARA UPANISHAD II 12 and 13 says: Yogi's body shines with the fire of yoga,
YOGA VASISHTA(VI), a poem of 50 stories told in 29,000 verses by Sage Valmiki in the form of a dialog between Sri Rama and his Guru, Vasishta describes Yoga as a device that helps in reaching the other shore of the stream of sorrow.
PATANJALI'S YOGASUTRA I.2 describes yoga as a state in which there is complete elimination of the thoughts and modifications of the mind.
GHERANDA SAMHITA an authoritative text on Hatayoga and Hatayoga Pradeepika claim that Asanas bring mental and physical steadiness and make for perfect health and suppleness of the body.
While all these claims are not without foundation, Yoga has to be practiced with utmost caution. An incorrect practice or one that involves more strain that what an individual could bear will not only neutralize the benefits but will prove to be positively counter productive.
Hatayoga is claimed to be ' FORCEFUL YOGA ' but actually it is 'YOGA BY FORCE'.
THE FUTILITY OF SUCH YOGA IS WELL EXPLAINED IN JNANESWARA'SANUBHAVAMRUTHA IX-27 AND MAITREYI UPANISHAD II-32. Those who practice Hata Yoga specializing in Kundalini seem to develop a 'holier than thou' attitude quite unjustifiably not knowing that it is a double edged weapon with some advantages if followed within prescribed limits under proper guidance and positively harmful when practiced indiscriminately. Kundalini is a dangerous exercise for one who is not adequately initiated or supervised by an adept.
IF ONE MEDDLES WITH IT, IT WILL BE A SHORT CUT TO A MENTAL HOSPITAL BUT WHAT IS WORSE IS THE KIND OF DAMAGE THEY CAN CAUSE TO THEMSELVES AND TO OTHERS BEFORE ACTUALLY LANDING UP THERE. ALSO, IN THE HANDS OF THE UNSCRUPULOUS, THESE TANTRA TECHNIQUES CAN TURN OUT TO BE ' BLACK MAGIC' (AABHICHARA).
Some tantric practitioners have pushed the Hatayoga to ridiculous extents so that they lead to the use of drugs, dopes, speed, crack, angel dust, tranquilizers, trips, psychedelic inhibitions, hallucinogens, marijuana, hashish, peyote, mescaline, cocaine, LSD, and other chemical designer potions in order to gain what they had missed due to improper yoga practices like twisting themselves in the shape of human knots or other odd shapes with disastrous results of bodily degeneration and mental alteration bordering on insanity.
As a matter of fact, one could be quite hale and hearty indeed without all these contortions that serve as no more than exhibitionist stunts. The only thing that happens is that these Tantrics develop a bloated idea of self importance which in reality they do not possess.
THIS ONLY SHOWS HOW UNEVOLVED THEY ARE IN SPIRITUAL TERMS WHICH HOWEVER CALLS FOR AN OPPOSITE KIND OF QUALITY VIZ.,HUMILITY. REALLY EVOLVED PERSONS DO NOT INDULGE IN THESE STUPID ACROBATICS SINCE THEY DIVERT ATTENTION FROM WHAT IS MOST IMPORTANT SPIRITUALLY.
Such strenuous physical exercises are claimed to be `Rajayoga'. But Rajayoga actually belongs to another category of a 'benignant' kind whereas Hata yoga especially the Tantra part of it bristles with those of a 'malignant' kind. In any case, these practices are neither necessary nor desirable nor are they authorized by Sastras which describe in detail how Jeeva escapes through about 72,000 Nadis of which 100 move upwards including 'Ida' and 'Pingala' and how the Jeeva of a Prapanna ( surrendered soul) avoids all these and rising through the spinal column escapes through a special 101st Nadi known as SUSHUMNA, MURDHANYA OR BRAHMA NADI on the top of the crown of the head at the time of death with minimum effort ensuring maximum effect. All these Nadis are invisible nerve fibers of energy channels of the subtle inner bodies (Sukshma Sareera) of Jeevas. But, one thing is certain. Practicing Yoga properly as prescribed in Yoga Sastras bestows on the practitioner certain extraordinary powers called `SIDDHIS'
"May be in modern concepts the word can be linked to the E.S.P ( Extra-sensory-perception), Para-normal-potential, Mystical power or plainly magical skill"7
Though several Siddhis have been identified, the most important ones are eight in number called Ashta Maha Siddhis. They are
i. Anima (Becoming Small) : Reducing one's size to the point of an atom (anu). This is said to be achieved by meditating on the Lord as pervading the Tanmatras - Sabda, Sparsa, Rupa, Rasa, and Gandha.
ii. Mahima (Becoming Big) : Expanding one's size to unimaginably giant proportions. This is said to be achieved by meditating on the Lord as mahat tatva or Cosmic mind.
iii Laghima (Weightlessness) : Making oneself light in weight so as to float in air without any support like a feather in the wind. This weightlessness is said to be achieved by meditating on the Lord as inherent in atoms.
iv. Garima (Heaviness) : Making oneself incredibly weighty so that nobody can move the Sadaka.
v. Praapti (Pervading) : Also known as Vyapti` penetrating through barriers and obstacles. This is said to be achieved by meditating on the Lord in his aspect of Satvika ahankara.
vi. Prakamyam (Materializing) : To bring unseen objects within the view of all. This is achieved by meditating on the Lord as the Sutradhari or controller.
vii Eesitvam (Lordship) : Having control over others. This is achieved by meditating on the Lord as the Lord of Trigunas.
viii. Vasitvam (Subjugation) : Attracting others. This is achieved by meditating on Lord as primal Lord "Adhi purusha". Besides these, there are several other Siddhis like :
i. Being without hunger or thirst for long periods. ii. Being able to hear even distant sounds. iii. Being able to see things far away. iv. Achieving incredible speeds. v. Taking the forms of other persons / beings. vi. Entering the bodies of other persons / beings. vii. Indulging in erotic pleasures with nymphs. viii.Dying at the point of time desired (as in the case of Bhishma). ix. Achieving whatever is desired. x. Exercising unfettered authority over those coming into contact. xi. Knowing about the past, present and the future of those coming into contact. xii. Bearing extreme heat or cold easily. xiii.Reading the minds of others. xiv. Preventing the effects of poison, water, fire and even Sun. xv. Obtaining protection from weapons (Bhagavatam ch X-15).These Siddhis are inevitable but are in fact distractions to which a MUMUKSHU (One desirous of Moksha) should not succumb. These are like hurdles in the way to Moksha. Some fall for them, half way in their journey. Satisfied with these, they go about demonstrating their feats like magicians forgetting their ultimate aim.
Whereas magic is based on trickery like sleight of hand, mesmerism,
hypnotism etc, these `Siddhis' represent real powers like clairvoyance,
clairaudience, telepathy, mind reading, levitation, materialization, Outof
- Body- Experiences, superhuman strength, and even knowing the exact
moment of one's death etc .that can be wielded. Even these fade away after
a period of time.
AND THE PRACTITIONER WILL BE A NON-STARTER ALL THE TIME HAVING LOST
BOTH
THESE POWERS AND THEULTIMATE GOAL OF `MOKSHA'.
THESE SIDDHIS HAVE NOTHING TO DO WITH ENLIGHTENMENT; THEY HELP IN MERELY SHOWING OFF AND THE PRIDE GENERATED BY SUCH STUPID FEATS IS CLEARLY INIMICAL TO SPIRITUAL PROGRESS.