Divine Powers (siddhis)

It is mentioned that when the obstacles are uprooted by the opposite thoughts, there arise the results of Yogic practices. These are called siddhis (divine powers). These siddhis are superior to the result of performing dharma like sacrifices etc. It denotes the steadiness of yogin who practises restraints and observances (yama-niyama-sthairya-krtam-aisvaryam). 215 These

divine powers or perfections can be achieved through four ways viz., due to birth (janma), medicinal herbs (osadhi), repeating sacred syllables (mantra), austerity (tapas) and samadhi. .239 The perfections achieved by samadhi are described in detail in the third chapter of Yogasutra of Patanjali While explaining the siddhis, Vivaranakara does not give much importance to them. In achieving steadiness in the practice of harmlessness (ahimsa) there arises non existence of enmity (vairatyaga). Vivaranakara rectifies this point by showing the example- even the natural enemies such as snake and mongoose give up their natural enmity in the presence of a non-violent person (sasvatikavidvesinamapi sarpanakuladinam tasya ahimsakasya sannidhau vairatyago bhavati). 240 With the establishment of truthfulness (satya), one etc. gets the results of sacrifices etc. (yajnadikriyaphalanam agamanam). When such a yogin says to an evil man 'be virtuous', the person becomes a virtuous man because of the power of truthfulness. Vivaranakara also elucidates the point by adding examples from Mahabharata (from kundadharopakhyana) and 216

Visnu purana (about Trisanku's attainment of heaven). The word of such person becomes infallible. When the yogin attains steadiness from the practice of abstinence from theft (asteya), he becomes desire-less. In this stage precious stones from all directions appear before him. When celibacy (brahmacarya) is established, one attains energy. And in this stage, the yogin acquires invincible good qualities from within. This strength is unobstructed strength for all good deeds (sarva-subhartha-pravrttisu apratibaddha-viryah). It means that, he cannot be frustrated by any obstacle. He is also capable to impart knowledge to the proper and worthy pupils. Vivaranakara refers to the name Vyasa as an example of a yogin who is established in brahmacarya. 241 When a person ascertains the restraint called aparigraha (not holding possessions), he gets the knowledge of how life comes about. 242 This knowledge consists of the essence (satattva) of one's life, how does it take place? After the departure of the prana do we exist or not? Thus this knowledge is the enquiry about the condition of past, present and future of the individual self. Vivaranakara emphasises that, as this yogin does 217

not have any desire to acquire something from outwards, it is very easy for him to think of one's own self. It will be very difficult in spite of great effort for those who are craving for possessions. When a yogin practises cleanliness (sauca), he seems the body as impure and tries not to contact with others. Even though he cleanses the body with mud, water and etc., having perceived the nature of body he still not considers it as pure. Then how will he contact with the impure bodies of others? By the practice of cleanliness, one gets purity of mind (sattvasuddhi), from that he achieves the pleasant feeling (saumanasya). Due to the pleasant feeling one gets onepointedness (aikagrya), from that control of senses (indriyajaya) and from that the capacity to realise one's own nature (atmadarsana-yogyatva). The next observance is contentment (santosa) and by the practice of it, there comes unparalleled happiness. Worldly pleasures and heavenly pleasures are not equal to a sixteenth part of the pleasure derived from the denial of desire. Another important observance is penance (tapas). By the practice of this, one gets rid off the impurities of body and 218

senses. Patanjala-yogasutra-bhashya-vivarana specifies that the bodily impurities born from the association of mother and father, of seed and womb and food etc. are all conquered by penance. As a result of this conquering, one gets the bodily perfections (kaya-siddhi) like becoming minute (anima) and so on. Similarly, the dirt of senses is due to the contact with objects (visaya). They can be washed away by penance. Then there arise the powers of senses (indriya-siddhi) like hearing from a distance (durat sravanam) etc. By self-study (svadhyaya), Gods (deva), sages (rsi) and perfect beings (siddha) become visible and give their help and their advices. Isvarapranidhana is devotion to God. By the dedication of entire being, one gets samadhi. By this, one knows everything that he wishes to know without any fault. Similarly, he knows everything as it is even they are distanced by time (kalantara) and place (desantara). After getting established in the posture (asana) it is 243 obtained without any more effort. Effort causes shivering to the limbs. By the cessation of effort, the limbs become steady and by that, mind also becomes steady. Then mind gets expanded to the universal state (visvabhava). By getting steadiness in posture, the opposites like cold and heat does not affect. According to 219

drstam Vivaranakara, it is a secondary secondary benefit (idam drstam anusangikam). By the steadiness of posture, one becomes capable of performing pranayama. By the practice of pranayama, the covering of the light of vivekajnana weakens and the result is the purification of the defects of rajas and tamas and shining of knowledge (rajastamahkaryanam visuddhirmalanam diptisca jnanasya). In addition to this, Patanjala-yogasutra-bhashya-vivarana states that mind becomes fit for the practice of concentration (dharana) etc. only through the practice of pranayama. 244 The outcome of doing pratyahara is termed in the sutra as supreme mastery over senses (tatah parama 245 vasyatendriyanam). Here the supreme mastery means only non-perception of objects like sound, resulting from onepointedness of senses from their conforming to the onepointedness of mind. There is no need of any other means to attain mastery over mind after getting perfection in the practice of pratyahara.