Since I've shown that Hindu gurus support using Vedanta in healing the sick, raising the dead, not eating for years, and materializing matter (here), I've been attacked for not understanding what Vedanta is and how it works or what it is used for. I admit that the correlation between Vedanta and faith healing is complex, and involves Vedanta's interaction with Yoga, however, the words of those gurus supporting magic powers by use of Vedanta cannot be ignored. Below is a book by Makarand Gopal Newalkar which relates Hindu siddhi (magic) powers with Vedanta. It relies upon the Yoga-Sutras of Patanjali. We have already seen that Vedanta and Yoga (which can lead to Siddhi powers) cannot be separated (here). Hindus are very desperate to keep this kind of thinking out of the public mind. Isn't it odd that Christian Science mirrors Vedanta and focuses on spiritual healing, yet we are supposed to believe, despite the evidence, that Hindu Vedanta has no correlation to faith healing? Even if there is no correlation between Vedanta and the siddhi powers of healing, then we can still go after Yoga.
https://www.wisdomlib.org/hinduism/book/yoga-sutras-study/d/doc628779.html
Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
This page relates ‘Siddhis—Supernormal powers’ of the English translation of the Yoga-sutras of Patanjali: an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Siddhis—Supernormal powers
Word siddhi has occurred in Pātañjala yogasūtras four times. In sūtra II.43, it refers to perfection of body and senses as a result of tapas. In sūtra II.45, samādhi itself is called as siddhi. Third time in sūtra III.38, siddhis are explained as obstacles in the way of samādhi and in sūtra IV.1, siddhis are said to be accomplished by five means. In general, the word siddhi is interpreted as attainment or accomplishment, which is result of a particular yogic practice.
In the third pāda, Vibhūtipāda Patañjali has explained siddhis. But if we consider siddhis as accomplishments, then each pāda contains sūtras that are referred to as siddhis.
[1) Pāda I– sūtras 35,36,38, and 40]
[2) Pāda II– sūtras 35 to 44]
[3) Pāda IV– sūtra 4]
Bhāsvatī says,[1] Yoga yields supernormal knowledge and power. This chapter explains how a yogī attains the same. Foreknowledge of future events in dreams, perception of sights and sounds, power to move tangible object like a brick without touching it, power to read other’s mind are not uncommon. These sūtras expound the reasons with proper philosophical explanations and logic of natural science. Also, it is universally agreed that God is omnipotent and omniscient. Mind of ordinary person is full of dross. The cleansing of this dross through samādhi is explained by Patañjali. In this process of purification of citta, supernormal powers are attained. Philosophies of ancient ṛṣis, the Buddhists and Jains all give credence to supernormal powers through Yoga.
Buddha too warned that supernatural powers are impediments for insight though not for concentration.
Dīgha Nikāya Pathikavaggo [2] describes six types of supernatural powers (cha abhiñña). They are–
- Iddhividha—Mystical powers such as becoming manifold. Disappearing, walking on water, flying in air etc.
- Dibba sotadhātu—Hearing Divine sounds.
- Dibba cakkhu—Divine vision.
- Parassa occto pariyanāna—Knowing other's mind.
- Pubbe nivāsānusati—Recalling previous states of Existence.
- Āsavakkhayakaranana—Knowledge of extinction of defiling impulses (āsavas).
The first five of these supernatural powers are attainable through various absorptions (samādhi). They are called lokīya since they are useful in worldly life. The sixth one is lokuttara—the other worldly, attainable only through vipassanā. By totally annihilating the defiling impulses (āsavas) one becomes ‘arhanta’(enlightened person). It is vipassanā, which does not allow the different state of absorption (dhyāna) become 'peaceful abidings'. Through the insight, one realizes that such states are also transitory. Similarly, through vipassanā alone, supernatural powers do not become obstacles in final emancipation i.e., nirvāṇa.
Taimni [3] elaborates siddhis in detail. Here word siddhi is generally used for extraordinary powers acquired through practice of yoga, but the real meaning could be ‘attainments or accomplishments’connected with superphysical worlds.
He has given some important insights on siddhis.[4]
1. For an ordinary person, who is studying yoga superficially with ordinary desires and wants the name and fame associated with same, the occult powers or siddhis may be an attraction. He may not indicate it, but deep down the subconscious mind he may have the underlying desire. When he studies the kleśa philosophy, he might realize that these powers are also part of illusory side of life, which a true yogī should transcend. The application of occult power does not free him from basic illusions of life and so cannot bring him enlightenment and peace. Rather it distracts the mind from its true goal and may bring downfall in sādhaka’s spiritual progress.
2. The real yogīs do not take slightest pleasure in displaying the siddhis and do not exhibit them in public. So ordinary men may conclude that such powers are not existing in this world. But a careful study of history and other relevant literature prove conclusively that such powers have been exercised by people in practically all ages. A persistent search indicates that there are people in this world who have attained these supernatural powers, but would not like to exhibit them in public, except to their honest disciples. So, there are also people who have acquired lower siddhis and who sale them for money and power, such yogīs get entrapped into this game and their spiritual progess stops. One must practice higher yoga even to get in contact with real masters of the science of sciences and can undoubtedly exercise siddhis mentioned in yogasūtras.
3. Modus operandi of siddhis can be explained only on the basis of yogic psychology and if one tries to fit it into framework of modern psychology, it becomes a difficult task. The best way of getting into modus operandi of siddhis is to consider knowledge and power as two aspects of same reality. Anyone who has knowledge with regard to inner working of any set of phenomena has also the power to manipulate the phenomena. But science has knowledge of only physical forces and can control only physical phenomena. The yogī acquires knowledge of far subtler and powerful forces of mind and counsciousness and can exercise powers connected with those inner forces. Similarly, mental forces too lie at the basis of physical forces, so he can manipulate even physical phenomena without using physical aid. Just as when a rocket soars into the sky, we do not say that gravitational laws are violated. Then when yogī levitates in prāṇāyāma or disappears as indicated in the sūtra III.21, it should not be construed as miracle.
Patañjali has not dealt with siddhis in exhaustive manner. He has only named few welknown siddhis. He has also not classified siddhis. Some siddhis in last portion of Vibhūtipāda, are stages of self realization.
There is very close connection between powers of siddhis and stages of self realization.
1. The most important and last aspect on siddhis is, it is not intention of Patañjali to give clear cut technique for the development of siddhis. He only hints at each sūtra technique by which a particular result is obtained.
This is not the allopathy tablet which is given disease specific. The main aim is on finding the ultimate truth through self realization and siddhis are means for gaining that end. Siddhis are not taboo among yogīs.
Patañjali warns—[Read sūtra 3.37 here]
Siddhis or supernatural powers can be classified in following categories—
1) Purely Physical accomplishments[6]
2) Mastery through prāṇas and elements and senses[7]
3) Different categories of knowledge such as tangible, intangible, through cakras[8] etc.
4) Incorporating more than one personality / mind[9]
[Read sūtra 4.4 here]—
“Artificially created minds (proceed) from egoism alone”
5) Siddhis through ethics or emotions
Sūtras of strengths achived through yama–niyamas—
Cittaprasādana and its effects in—
[Read sūtra 1.33 and sūtra 3.23 here]
6) Celestial and subtle body experiences and mastery
“By saṃyama on the relationship between ākāśa and the power of hearing, divine sense of hearing is gained.”
7) Purely Spiritual accomplishments
Samādhi siddhi—
Samprajñāta and asamprajñāta samādhi—
Vivekakhyāti—
Osho’s interpretation of the sutras related to Siddhis is similar to that by Vyasa and Aranya and as such do not bear repetition.
FOOTNOTES AND REFERENCES:
[1]:
Bhāsvatī, op.cit., p.553
[2]:
Bhikkhu Jagadish Kashyap (ed.), Dīgha Nikāya, Pathikavaggo, 11.1.7, p.74
[3]:
Taimni, op.cit, p.307
[4]:
Ibid, p.308-314
[5]:
[6]:
P.Y.S. III-21, III-25,III-30,III-31,III-46
[7]:
P.Y.S. III-39, III-40, III-42,III-44,III-45,III-47
[8]:
P.Y.S. III-16, III-17,III-18, III-22,III-26,III-27,III-28, III-33,III-34,III-52,III-54
[9]:
P.Y.S.III-19, III-39, III-44
No comments:
Post a Comment