Ashta Siddhis (अष्टसिद्धयः)
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Siddhi (Sanskrit: सिद्धिः) refers to the supranormal yogic powers accomplished by a yogi or a sadhaka during his progress towards spiritual upliftment. While there are many siddhis, Ashtasiddhis or eight siddhis are mentioned which are used as per the wish of the Yogi. However, Yoga Darshana decries attainment of these siddhis or powers because they may mislead the aspirant away from the path of yoga, if the aspirant gets entrapped with their results.
Introduction
The word 'सिद्धिः।Siddhi' generally refers to those transcendental and spiritual powers which are attained through tapas and spiritual sadhana. In Amarakosha and Yoga darshana, siddhis are also described as synonymous to Vibhutis, Bhuti, and Sampatti. They are Ishvara dharmas. There are many types of siddhis described in Darshana and Tantric texts, out of which eight siddhis are more famous which are called 'Ashtasiddhi' or Ashta Aishvaryas which in the Amarakosha are as below.[1]
- अणिमा १ लघिमा २ प्राप्तिः ३ प्राकाम्यम् ४ महिमा ५ ईशित्वम् ६ वशित्वम् ७ कामावशायिता ८ । इत्यमरः ॥[1]
- aṇimā 1 laghimā 2 prāptiḥ 3 prākāmyam 4 mahimā 5 īśitvam 6 vaśitvam 7 kāmāvaśāyitā 8 | ityamaraḥ ||
Sankhyatattva Pradipa[2] describes the eight siddhis as follows.
अणिमा महिमा चैव गरिमा लघिमा तथा । प्राप्तिः प्राकाम्यमीशित्वं वशित्वं चाष्टसिद्धयः ॥ इति । aṇimā mahimā caiva garimā laghimā tathā | prāptiḥ prākāmyamīśitvaṃ vaśitvaṃ cāṣṭasiddhayaḥ || iti |
The eight Siddhis are those Siddhis, by attaining which a person can reside in any form and body. It can cross the limits of subtlety and grossness to become as tiny as it wants and as huge as it wants.
Number of Siddhis
The concept of siddhi is associated with physiological and psychical powers which are beyond normal physical and mental powers. They are well discussed in the darshana shastras and their concepts are represented in the Puranas themselves. Apart from the eight important siddhis mentioned above, Brahmavaivarta Purana mentions twenty-two types of siddhis as follows.
अणिमा लघिमा प्राप्तिः प्राकाम्यं महिमा तथा ।। ३३ ।।
ईशित्वं च वशित्वं च तथा कामावसायिता । दूरश्रवणमेवेति परकायप्रवेशनम् ।। ३४ ।।
मनोयायित्वमेवेति सर्वज्ञत्वमभीप्सितम् । वह्निस्तम्भं जलस्तम्भं चिरंजीवित्वमेव च ।। ३५ ।।
वायुस्तम्भं क्षुत्पिपासानिद्रास्तम्भनमेव च । कायव्यूहं च वाक्सिद्धिं मृतानयनमौप्सितम् ।। ३६ ।।
सृष्टीनां करणं चैव प्राणाकर्षणमेव च ।
aṇimā laghimā prāptiḥ prākāmyaṃ mahimā tathā || 33 ||
īśitvaṃ ca vaśitvaṃ ca tathā kāmāvasāyitā | dūraśravaṇameveti parakāyapraveśanam || 34 ||
manoyāyitvameveti sarvajñatvamabhīpsitam | vahnistambhaṃ jalastambhaṃ ciraṃjīvitvameva ca || 35 ||
vāyustambhaṃ kṣutpipāsānidrāstambhanameva ca | kāyavyūhaṃ ca vāksiddhiṃ mṛtānayanamaupsitam || 36 ||
sṛṣṭīnāṃ karaṇaṃ caiva prāṇākarṣaṇameva ca |
O! Nanda, hear from me and receive the siddhamantra. The names of the siddhis are Anima (अणिमा), Laghima (लघिमा), Prapti (प्राप्तिः), Prakamya (प्राकाम्यं), Mahima (महिमा), Isitva (ईशित्वं), Vasitva (वशित्वं), Kamavasayita (कामावसायिता), Dura-sravana (दूरश्रवणम्), Parakaya-pravesa (परकायप्रवेशनम्), Manoyayitva (मनोयायित्वम्), Sarvajnatva (सर्वज्ञत्वम्), Agnistambhana (वह्निस्तम्भं), Jalastambhana (जलस्तम्भं), Chiranjivitva (चिरंजीवित्वम्), Vayustambha (वायुस्तम्भं), controlling of hunger, thirst and sleep (क्षुत्पिपासानिद्रास्तम्भन), Kayavyuham, Vaksiddhi (वाक्सिद्धि), bringing alive the dead (मृतानयनम्), Srishti the creation (सृष्टीनां करणं), Attracting one's prana or lifeforce (प्राणाकर्षण).[3] In Srimad Bhagavata Purana, Srikrishna mentions that there are eighteen siddhis, eight of which are primary and ten which are secondary.[4][5]
सिद्धयोऽष्टादश प्रोक्ता धारणा योगपारगैः। तासामष्टौ मत्प्रधाना दशैव गुणहेतवः ३।
अणिमा महिमा मूर्तेर्लघिमा प्राप्तिरिन्द्रियैः। प्राकाम्यं श्रुतदृष्टेषु शक्तिप्रेरणमीशिता ४।
गुणेष्वसङ्गो वशिता यत्कामस्तदवस्यति। एता मे सिद्धयः सौम्य अष्टावौत्पत्तिका मताः ५। (Bhag. Pura. 11.15.3-5)[4]
siddhayo’ṣṭādaśa proktā dhāraṇā yogapāragaiḥ| tāsāmaṣṭau matpradhānā daśaiva guṇahetavaḥ 3|
aṇimā mahimā mūrterlaghimā prāptirindriyaiḥ| prākāmyaṃ śrutadṛṣṭeṣu śaktipreraṇamīśitā 4|
guṇeṣvasaṅgo vaśitā yatkāmastadavasyati| etā me siddhayaḥ saumya aṣṭāvautpattikā matāḥ 5|
Meaning: The masters of the yoga system have declared that there are eighteen types of siddhis or mystic perfection and meditation, of which eight are primary, having their shelter in Me, and ten are secondary, appearing due to qualities.[5]
Eighteen (in all) are the Siddhis as well as the modes of concentration (leading to them) taught by those that have attained perfection in Yoga. Of the former, eight abide chiefly in Me, (the other) ten being attainable through (mere development of) Sattvaguna. They are[5]
- Anima (reducing one’s body to the size of an atom)
- Mahima (magnifying it to a gigantic size)
- Laghima (extreme lightness of body)—these three pertain to the body;
- Prapti consists in establishing contact with the senses of the entire - creation in form of the deities presiding over those senses.
- Prakamya means the capacity to enjoy pleasures heard of (through the scriptures as enjoyable in the other world alone) and capable of being seen (though enjoyed only in the subterranean regions);
- Isitva consists in the capacity to impel Maya and other subordinate potencies to function (according to one's will).
- Vasitva means absence of attachment to the pleasures of sense;
- Kamavasayita (according to which one is able to enjoy in the highest measure whatever pleasure one seeks to enjoy). These eight Siddhis, O gentle one, are considered as natural to Me (and unsurpassed).
Ten secondary siddhis mentioned by Srikrishna include
अनूर्मिमत्त्वं देहेऽस्मिन्दूरश्रवणदर्शनम्। मनोजवः कामरूपं परकायप्रवेशनम् ६।
स्वच्छन्दमृत्युर्देवानां सहक्रीडानुदर्शनम्। यथासङ्कल्पसंसिद्धिराज्ञाप्रतिहता गतिः ७।
त्रिकालज्ञत्वमद्वन्द्वं परचित्ताद्यभिज्ञता। अग्न्यर्काम्बुविषादीनां प्रतिष्टम्भोऽपराजयः ८।
एताश्चोद्देशतः प्रोक्ता योगधारणसिद्धयः। (Bhag. Pura. 11.15.6-8)[4]
anūrmimattvaṃ dehe’smindūraśravaṇadarśanam| manojavaḥ kāmarūpaṃ parakāyapraveśanam 6|
svacchandamṛtyurdevānāṃ sahakrīḍānudarśanam| yathāsaṅkalpasaṃsiddhirājñāpratihatā gatiḥ 7|
trikālajñatvamadvandvaṃ paracittādyabhijñatā| agnyarkāmbuviṣādīnāṃ pratiṣṭambho’parājayaḥ 8|
etāścoddeśataḥ proktā yogadhāraṇasiddhayaḥ|
The other ten Siddhis[5] are:—1-absence of hunger and thirst, old age etc., in this (very) body (अनूर्मिमत्त्वं देहे); 2 & 3-the capacity to see and hear from an unusual distance (दूरश्रवणदर्शनम्): 4-locomotion at a speed which can be increased according to one’s will (मनोजवः); 5-taking any form at will (कामरूपं); 6-(leaving one’s own body and) entering any other (untenanted) body; (परकायप्रवेशनम्) 7-giving up the body at will (स्वच्छन्दमृत्यु); 8-participation in the pastimes of devatas (with the Apsaras or celestial nymphs) (देवानां सहक्रीडानुदर्शनम्); 9-attainment of one's desired ends (यथासङ्कल्पसंसिद्धि); and 10-exercising authority unobstructed everywhere (आज्ञाप्रतिहता गतिः). The minor Siddhis (hinted at in verse 3 above) are:—to know things relating to the past, present and future (त्रिकालज्ञत्वम्); to remain unaffected by pairs of opposites (like heat and cold, joy and sorrow, likes and dislikes, etc.) (अद्वन्द्वं); to read others' mind etc (परचित्ताद्यभिज्ञता); to neutralize the power of fire, the sun, water and poison etc., (अग्न्यर्काम्बुविषादीनां प्रतिष्टम्भो) and to suffer no defeat at the hands of anyone whosoever (अपराजयः). These are the Siddhis following from Yogic concentration.[5]
Scholars[6] hold that more than eight siddhis are present, but eight of them are significant. Vayupurana[7] also contains a detailed description of siddhis or aishvaryas.
| S.No | Name of Siddi (as per Brahmavaivarta Purana)[6] | Brief Meaning | Name of Siddi (as per Srimad Bhagavata Purana)[5] |
|---|---|---|---|
| 1 | Anima (अणिमा) | attain esoteric subtle state | Anima (अणिमा) |
| 2 | Laghima (लघिमा) | attain extreme degree of lightness | Laghima (लघिमा) |
| 3 | Vyapti (व्याप्तिः) | power to reach/pervade the universe | Mahima (महिमा) |
| 4 | Prakamya (प्राकाम्यं) | Irresistible will | Prakamya (प्राकाम्यं) |
| 5 | Mahima (महिमा) | power of increasing the size at will | Pratpti |
| 6 | Isitva (ईशित्वं) | superiority or greatness | Isitva (ईशित्वं) |
| 7 | Vasitva (वशित्वं) | Control or subjection | Vasitva (वशित्वं) |
| 8 | Kamavasayita (कामावसायिता) | Suppression of passions | Kamavasayita (कामावसायिता) |
| 9 | Dura-sravana (दूरश्रवणम्) | Listening from a distance | Dura-sravana (दूरश्रवणम्) |
| 10 | Kaya-pravesa (कायप्रवेशम्) | Entering into the body | Parakaya pravesha (परकायप्रवेशनम्) |
| 11 | Manoyayitva (मनोयायित्वम्) | Going at will | Manojavatva (मनोजवः) |
| 12 | Sarvajnatva (सर्वज्ञत्वम्) | Omniscience | Svacchandha Mrtyu (स्वच्छन्दमृत्यु) |
| 13 | Jalajnanatva (जलज्ञानत्वम्) | Knowledge of water | Devanam Sahakridanu darshana (देवानां सहक्रीडानुदर्शनम्) |
| 14 | Agnistambhana (वह्निस्तम्भं) | Control of fire | Aajnapratihata gati (आज्ञाप्रतिहता गतिः) |
| 15 | Jalastambhana (जलस्तम्भं) | Control of water | Yatha sankalpasiddhi (यथासङ्कल्पसंसिद्धि) |
| 16 | Chiranjivitva (चिरंजीवित्वम्) | Immortality | Trikalajnatvam (त्रिकालज्ञत्वम्) |
| 17 | Vayustambha (वायुस्तम्भं) | Control of wind | Advandva (अद्वन्द्वं) |
| 18 | Kshud Stambana (क्षुद-स्तम्भन) | Controlling of hunger | Anurmimatvam dehe (अनूर्मिमत्त्वं देहे) |
| 19 | Pipasa (पिपासा स्तम्भन) | Control of thirst | Agni-arka-ambu-vishaadinam pratisthambana (अग्न्यर्काम्बुविषादीनां प्रतिष्टम्भो) |
| 20 | Nidra (निद्रा स्तम्भन) | Control of sleep | Parichittadyabhijnata (परचित्ताद्यभिज्ञता) |
| 21 | Kayavyuham (कायव्यूहम्) | Wielding several bodies at once | Aparajaya (अपराजयः) |
| 22 | Vaksiddhi (वाक्सिद्धिः) | Accomplishment of speech | |
| 23 | Mrtaanayanam (मृतानयनम्) | Invoking the dead | |
| 24 | Srishti (सृष्टीनां करणं) | Creation | |
| 25 | Pranakarshana (प्राणाकर्षण) | Attracting one's prana or lifeforce | |
| 26 | Dvara-pravesha (द्वारा-प्रवेशम्) | Entering into the threshold | |
| 27 | Abhipsita labha (आभीप्सित लाभ) | Securing the desired object | |
| 28 | Prana dana (प्राण दान) | Restoration to life | |
| 29 | Lobhadi-shat Sthambhana (लोभादि शट्क स्तम्भन) | Control of avarice etc., (arishadvarga) | |
| 30 | Indriya Stambhana (ईन्द्रिय स्तम्भन) | Control of senses | |
| 31 | Buddhi Sthambhana (बुद्धि स्तम्भन) | Control of intellect |
Eight Siddhis
According to Yoga philosophy, the Yogis attain various siddhis or Vibhutis by the practice of the path of Yoga. These powers are mainly of eight types and hence called Ashtasiddhi or Ashta Aisvarya:
- अणिमा ॥ aṇimā- This is the power of a yogi to become small like atom and so to disappear.
- महिमा ॥ mahimā-This is the ability to make the size of the body extremely large like mountains.
- गरिमा ॥ garimā- Ability to make the body extremely heavy.
- लघिमा ॥ laghimā- This is the power to become light as cotton and drift away.
- प्राप्तिः ॥ prāptiḥ- This is the power to secure or reach or touch the most distant things.
- प्राकाम्यम् ॥ prākāmyam-This is the power by which all the impediments in the will removed and by which all the living beings can be conquered.
- ईशित्वम् ॥ īśitvam- This is the power by which one attains absolute mastery/authority on all creatures and physical objects.
- वशित्वम् ॥ vaśitvam- This is the power by which all the desires are fulfilled, one has control over the elements and beings; have the ability to create, rearrange or dissolve them.
The above mentioned eight siddhis can be used according to the wish of the Yogi. But in the Yoga philosophy the pursuance of the path of the Yoga for the attainment of these powers has been vehemently decried because that results in misleading the aspirant from the path of Yoga. The ultimate end of the Yoga is not the attainment of these powers, but the realisation of Moksa. Thus, Yoga is a combination of practical physical development and discipline with a mystical objective which is its ultimate purpose. This co-ordination of a system of thought with a program of daily life exercises is based on physiological psychology as well as religious philosophy.
Puranas, Itihasas, and experiences of great saints depict many revelations of siddhis.
अणिमा ॥ Aṇimā
The first siddhi among the eight siddhis is Anima, which means the power to make one's body as subtle as an atom. Just as we cannot see an atom with our naked eyes, similarly, after attaining Anima siddhi, no person can see the one who has attained the siddhi. The practitioner is capable of assuming a subtle body equal to an atom whenever he wants.
Examples
- According to Brahmavaivarta purana, Ganga assumes the subtle form to hide herself at the feet of Srikrishna.
- Indra enters the womb of Diti assuming the minute form.
- Valmiki Ramayana narrates the animasiddhi of Hanuman, where he assumes a small body to hide in the trees and listen to the conversation between Sita and Ravana.
महिमा ॥ Mahimā
Mahima is the siddhi just opposite to Anima. The practitioner is capable of making his body unlimitedly huge whenever he wants. He can stretch his body to any extent by mere thought.
Examples - Hanuman expands his body to a huge form to avoid entering the mouth of Surasa while crossing the ocean. Surasa also uses this siddhi to make her body huge. In Vaamana avatar Lord Vishnu increased his form which was so gigantic that it only took him three steps to cover all three worlds
गरिमा ॥ Garimā
After attaining this siddhi, the practitioner can increase the weight of his body in an unlimited manner. The size of the practitioner remains limited, but the weight of his body increases so much that no power can move him.
Examples
- Srikrishna displays this siddhi as he increases the weight of his body when he is carried up in the sky by asura Trinavarta, as per Srimad Bhagavatam (10.7.26).
- Hanuman made his tail very heavy that Bhima couldn't lift it. Bhima on his way to Gandha-Mardana mountains to get Saugandhika flowers for Draupadi was stopped by a monkey whose tail was on the way. Angered, Bhima orders the monkey to take the tail off the road, the monkey being old tells him to move it himself, but Bhima could not lift it.
लघिमा ॥ Laghimā
The practitioner's body can become so light that he can fly faster than the wind. The weight of his body becomes almost negligible. Levitation practiced by some tantric yogis is a form of this siddhi.
Examples
- Vibhishan and others made their bodies very small and light and travelled through the sky.
- Many Yogis move across, travel to places using the laghima siddhi
प्राप्तिः ॥ Prāptiḥ
A practitioner can go anywhere, to any place without any hindrance. As per wish, by becoming invisible in front of other people, one can reach whichever place one wants without anyone seeing them. The touch of an object situated far away by a person on earth with his hand is also 'Prapti'.
Example - Like SriKrishna covered the Sun situated at a distance of one crore yojanas with his Sudarshan Chakra while being on the ground at the time of killing of Jayadratha.
प्राकाम्यम् ॥ Prākāmyam
A practitioner can understand what is in someone's mind or thoughts very easily, whether the person in front expresses his mind or not. Similarly, being immersed in the earth similar to being in water without being cleaned, entering a rock etc., also indicate prakamya siddhi.
Example - Krishna came into Dwaraka using this siddhi when he was blocked by Jarasandha's soldiers on the Raivataka mountain near Dwaraka.
ईशित्वम् ॥ Iśitvam
It is the ability to have complete authority over every object and creature thereby the siddhi is accomplished in others just as like oneself.
Example -
वशित्वम् ॥ Vaśitvam
It is the ability to control every creature, especially the physical manifestation made up of five elements.
References
- ↑ 1.0 1.1 Shabdakalpadhruma - see the term ऐश्वर्य्यं
- ↑ Sankhyatattva Pradipa
- ↑ Nagar, Shanti Lal. trans. Brahmavaivarta Purana, Sanskrit Text with English Translation. Vol. 2. Delhi: Parimal Publications (Pages 508-509)
- ↑ 4.0 4.1 4.2 Srimad Bhagavatam (Skanda 11 Adhyaya 15)
- ↑ 5.0 5.1 5.2 5.3 5.4 5.5 Goswami, C. L. and Sastri, M. A. (1997) trans. Srimad Bhagavata Mahapurana (English) Parts 1&2. Gorakhpur: Gita Press (Pages 580-583)
- ↑ 6.0 6.1 Sen, Rajendra Nath. (1922) trans. Brahma Vaivarta Puranam, Ganesa and Krisna Janma Khandas. Allahabad: The Panini Office. (Page 391)
- ↑ Vayupurana (Purvardha Adhyaya 13)