Part 9 - Supernatural powers: Siddhis

[Full title: Supernatural powers: Siddhis—Patanjali’s Vibhutis v/s Labdhis of Jain tradition]

On the path of spirituality, when one reaches a particular stage, he gets some special powers, experiences and signs. This is referred in both the philosophies: Yoga and Jainism. One should take them as indicators of his spiritual progress for further continuation of his journey with increased level of faith. Some scriptures mention them as supernatural powers or extra-sensory perceptions, as they are beyond normal sensory perceptions.

Siddhis in Patanjali Yogasutra:

Some miraculous achievements called as Siddhis are mentioned in both the literatures. Patanjal Yogasutra has entire third chapter (vibhūtipāda) detailing all such powers with progress in spiritual practices. Jain scriptures have “Ruddhis” in the form of experiences at the time of destroying all the karma pudgals through Tapas and Dhyana^[1]. Common men can”t achieve these Siddhis in their ordinary or social life. It happens only after purification of mind and spiritual upliftment with various spiritual practices mentioned in respective scriptures. According to Jain Muni Nathmal, all spiritual practices lead to lots of chemical and electrical changes in body. They manifest externally in the form of such enlightenment^[2].

Patanjali has termed all achievements like high Pratibh (intellect), Sravan and Vedan as “Siddhis”^[3]. Apart from siddhis mentioned in Vibhutipada which are mentioned in this thesis in chapter on Yoga, Patanjali has mentioned such siddhis at various other places with various practices. Few examples are:

1. Siddhis from practicing Yama

a) Once established in non-violence (Ahimsa), anybody including wild animals coming in contact with such person will forget the normal tendancy of violence and enemity.

b) When a person practicing truthfulness (Satya) speaks whatever, it comes true; his words are such as can not be altered.

c) The person practicing honesty (Asteya) gets wealth inform of gems and jewels from all directions.

d) Practice of celibasy (Brahmacarya) brings great stamina and focused mind to the person practicing it.

e) Non-accumulation (Aparigraha) brings knowledge of this and past births.

2. Siddhis from practicing Niyama

a) With the practice of purification (Saucha), one gets internal purity, one pointedness, cheerful mind, control on senses and detachment from the lust for body.

b) We get perfect bliss and deep peace with the practice of contentment (santosa)

c) The practice of austerity (tapa) brings mastery over senses. Vyas-bhasya describes seven types of siddhis: Anima, Garima, Laghima, Mahima, Prapti, Prakamya, Vasitva and Isitva. It also gives extra-ordinary powers of distant and divine hearing and vision.

d) Svadhyaya (self-study) makes us realized the diety.

e) Isvara -pranidhana (surrendering to God) gives us benefits of Samadhi.

3. Practice of Asanas

Practice of Asanas destroys all dualities in us.

4. Practice of Pranayama

Practice of Pranayama removes the sheaths of Avidya to make us experienced the true knowledge (vivek-jnana) and prepares our mind for the practice of Dhyana.

5. Practice of Pratyahara

Practice of Pratyahara (sensual withdrawal) gives us victory over all senses.

6. Internal Yoga

Internal Yoga consists of Dharana, Dhyana and Samadhi. All three together is termed by Patanjali as “Samyama”. There is no exact demarcation for each practice and the practice of Samyama results into “Vivek-khyati’.

Samyama on various objects give rise to various Siddhis as already mentioned earlier like direct realization of knowledge of past and future, previous births, body-mind, birth and death and many other powers.

Many such siddhis are described in “Patanjal Yogasutra’ as results of Samyama on different objects. Apart from this, specific Siddhis (The supreme one is Samadhijanya siddhi) are attained by birth, medicines, mantra or Tapa (Sankalpa siddhi by Tapas).^[4]

This Samadhijanya siddhi takes one to the state of Kaivalya.

Siddhis in Jainism:

Similar kind of concept prevails in Jainism too. Here, Siddhis are referred as “Ruddhis” and also “Labdhis”. The meaning is same i.e. abnormal or super-normal powers or achievements.

Bhagvatisutra^[5] of Jainism defines Siddhi as literally perfection, success; spiritual power as clearvoyance, ability to levitate, materialising objects, access to memories from past lives^[6].

Mainly, references of siddhis are found in Agamas like “Sthanamgasutra’, ‘Aupapaaatiksutra” and “Prajnapana sutra’.

The other following scriptures^[7] also have mentioned details of Ruddhis. Here numbers are given for 337 ruddhis also called as labdhis mentioned in some scriptures:

1. Bhagvatisutra has mentioned ten types of Labdhis (similar to Vibhutis of Patanjali) related to Jnan, Darsan and Caritra (knowledge, faith and conduct).

2. Tiloypanatti (1/4/1067) -69 labdhis

3. Tattvarthasutra Srutsgariya Vrtti (3/36) and Dhawalatika–64 labdhis

4. Avashyak niryukti–24

5. Satkhandagam–44

6. Vidyanushasan–48

7. Mantraraj Rahasya–50

8. Pravachamsarodhvar and Vishesavashyak bhashya–28 ruddhis

Buddhiruddhi^[8] includes 18 types of ruddhis like Kevaljnana, Avadhijnana and Manahparyaya all three as referred earlier, doorsparsatva, doordrsitva, Padanusari and Pratyekbuddhi (powerful sensing through each sense organ from long distance, getting knowledge of full sloka from one pada) are some of them.

Vikriyaruddhi^[9] includes 11 types of various unique capabilities like Anima, Laghima. Kriyaruddhi^[10] is of two types: Charanruddhi (expert in conduct) and Akashgamitva (special powers to fly in sky) each one is again of 7 types. Balruddhi are of three types. Aushadhruddhi^[11] (excretes of monks get converted into medi-cines) is of 8 types. Rasaruddhi (special powers of Yogi) is of 6 types, Kshetrarudd-hi^[12] is of two types of variety of special powers of monks.

Thus, there are lots of similarities in these powers of spiritual practices in Jainism and Patanjala yoga. Effects are almost same, but different bhasyakaras of Patanjala Yogasutra have elaborated Vibhutipada in different ways in case of some sutras. Jain literature and Bhasyakars have much more details and uniformity in explanation in understanding of ruddhis. The powers mentioned in scriptures written by four great Jain scholars Acarya Shubhchandra, Acarya Haribhadra, Acarya Hemchandra and Upadhyay Yashovijay are almost similar to Vibhutis mentioned by Patanjali. It shows that they have great influence of Sage Patanjali. Upadhyay Yashovijay has accepted all siddhis of Patanjali as seen in his book “Yog mahatmya dvatrimshika’. All of them showed great respect for all traditions apart from Patanjala Yoga as they could show similarities in principles inspite of different wordings and style of presenting them.

Both philosophies^[13] have pointed out that the aspirant should not get influenced by these siddhis or powers. He should develop an indifferent and detached attitude towards them and continue his Sadhana keeping the final goal of liberation infront of him. Otherwise each Siddhi acts as a hurdle on the spiritual path^[14]. Following it, each Siddhi increases self-confidence and faith in the practice adopted by him.

Footnotes and references:

[1]:

kṣiṇoti yogaḥ pāpāni cirakālārjitānyapi | pracitāni yathaidhāṃsi, kṣaṇādevāśuśukṣaṇiḥ || (yogaśāstra, 1?[/]7)

[2]:

Muni Nathmal, Jain Yog, p.130,131

[3]:

tataḥ prātibhaśravaṇavedanādarśāsvādavārtāḥ jāyante | Patanjali Yoga Sutra 3.36
te samādhāvupasargāḥ vyutthāne siddhayaḥ | Patanjali Yoga Sutra 3.37

[4]:

janmauṣadhimantratapaḥ samādhijāḥ siddhayaḥ I Patanjali Yoga Sutra 4.1

[5]:

http://shodhganga.inflibnet.ac.in/bitstream/10603/8455/14/14_chapter%2010.pdf (Retrieved on 01.08.2016)

[6]:

http://www.herenow4u.net/index.php?id=67373 (Retrieved on15.12.2015)

[7]:

Anand Aruna, Patanjalyog evam Jainyog ka tulnatmamk Adhyaya, MLBD, Delhi, 2002, p.253

[8]:

Tattvartharajvartika 3/36/3/201

[9]:

Ibid 3/36/3/202/33

[10]:

Ibid 3/36/3/202

[11]:

Ibid (3/36/3/203)

[12]:

Ibid 3/36/3/204

[13]:

siddhau cittaṃ na kurvīta cañcalatvena cetasaḥ |
tathāpi jñānatatvosau mukta evaṃ na saṃśaya | (Yogaśikhopaniṣada 5/62)

[14]:

te samādhāvupasargāḥ vyutthāne siddhayaḥ | (Yogaśāstra, 3/37)