Siddhas were human beings, who by consistent and regular practice of Yoga had elevated themselves spiritually.
Siddhas Basic Details.
The Yoga Sutra mentions the procedure to be followed to practice Yoga,” to communicate’-Yoga Patanjali means in Communion with the Reality.
For more on this, please read my series on Yoga Sutra of Patanjali, under Hinduism, Indian Philosophy..
There are two levels reached by the practitioner of Yoga.
Savikalpa Samadhi ,when the practitioner becomes a master of controlling the modifications of the Mind, is elevated, yet remains amidst the world of senses.
Yet there are some souls who are on an intermediate plane.
This is because the remnants of the sense impressions do not get dissolved..
In such cases they are born as Yogis, most of the times, do not die in the normal sense a.
They linger in their Sookshma Sarrera of Subtle Body.
They, as befits a Master of Yoga, can attain the Eight special powers, Ashtama Siddhis.
Anima (shrinking) – Power of becoming the size of an atom and entering the smallest beings.
Mahima (illimitability) – Power of becoming mighty and co-extensive with the universe. The power of increasing one’s size without limit.
Lagima (lightness) – Capacity to be quite light though big in size.
Garima (weight) – Capacity to weigh heavy, though seemingly small size.
Prapthi (fulfillment of desires) – Capacity to enter all the worlds from Brahma Loga to the neither world. It is the power of attaining everything desired.
Prakasysm (irresistable will) – Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays.
Isithavam (supremacy) – Have the creative power of God and control over the Sun, the moon and the elements and
Vasithavam (dominion over the elements) – Power of control over all the living being. The power of changing the course of nature and assuming any form.
Please read my post on Why Yogis are reborn.
They transcend Time, Space, assume any form, cure illnesses.
They are more than The Mystics and in many a case are social reformers too.
‘I have taught you that which is the secret among secrets.
Are your doubts dispelled?
Are you clear in your Mind?
Now that you heard Me, think according to your disposition, choose what is Best for you and follow'( Chapter 18)
Hinduism prescribes many a Route to realize God.
1.The Path of Physical and Spiritual exercise, Raja Yoga,
2.The Jnana Yoga, The Path of Knowledge,
3.The Karma Yoga, The Path of Action , and
4.The path of Devotion, Bhakti Yoga.
Any of these may be followed.
It depends on one’s dispositions, Svabhava.
All the three Acharyas , Adi Shankara, Ramanuja and Madhvacharya take their premise from the three Mahavakyas,
‘Aham Brahma’ I Am Brahman, Reality.
‘Tat Tvam Asi’,You are That.
Soham Asmi ‘He is That.
Interpretations of these Acharyas differ.While Shankara advocates Non Dualism, Ramanuja, The Qualified Non Dualism and Madva Dualism.
I had an interesting discussion with Sri Abhinava Vidyatirtha Swamiji of Sri Sringeri Mutt, who is my Guru, about 40 years back.
I asked him that if The Veda is the Ultimate Authority, and if all the three Acharyas have taken the same three Mahavakyas to found their systems, why there is a difference in their conclusions?
He replied,
Acharyas know that the dispositions of the Individuals vary.
You will be able to follow things that suits your Nature.And as the Vedas say the Truth is One, but it is spoken of as Many’
(Ekam Sat Vipra bahudha vadanti)
Therefore the Acharyas have provided different approaches to reach God.
One may follow any of these.
There is no question of what is Right and What is Wrong.
That is left to reason, which is useless in Spiritual Development.
You follow what suits you and do not bother.
You are here to realize Brahman, not to prove One is Right and another is wrong”
Of these three approaches, Vaishnavism places importance on The Bhakti Yoga. The Path of Devotion.
The path of devotion is the total surrender to God.
Ramanuja systematized the Bhakti Yoga and popularised the Pancharatra system.
What is Pancharatra?
Pāñcarātra are VaishnavaSanskritAgamic texts.[1] Literally meaning five nights (pañca: five, rātra: nights),[2] the term Pancharatra has been variously interpreted.[3] The term has also been attributed to the Shatapatha Brahmana 12.6 wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent being.[2][4] The Pancharatra Agamas constitute the most important texts of the Srivaishnava Sampradaya of Ramanuja.[4] The Pancharatra Agamas are composed of more than 200 texts;[3] with various suggested time periods of composition; including the 3rd century BC,[5] and a period between 600 AD to 850 AD.[3]
The Reality is both with and devoid of Attributes. Nirguna Brahman and Saguna Brahman
To realize the Nirguna Brahman, one has to go through the Saguna Aradhana.
This Saguna Aradhana is systematised for the Vaishnavites in the Pancharatra.
This is practiced by the Thengaliyar Sect in South India.
While total surrender to God is enough for the Thengalai Traditions, the Vadagalai traditions state that Effort for Realization(through His Grace, in the form of Guru) is also essential
Now onto Pancharatra.
Purusha is the Cosmic Being and the Purusha Sooktham describes the Evolution of the Universe.
The Narayana Sooktam is about Narayana, the Manifestation of the Purusha.
Vishnu Sooktam is about the manifestation of Vishnu, in his incarnation, which changes in every Aeon, as the Protector.( Vishnu is from the word, Jishnu , the one who supports)
In the Pancharatra, Vasudeva( The Dwadasa nama of Lord Narayana),
“Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Sankarshana comesPradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.’
This aspect is that of the Apara Vasudeva, creating and simplifying things for the Devotees .
Avatara Manifestation
Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the Pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.
Antaryamin Manifestation
The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.’
This approach does not really alter the essentials of the Vedas or the Attributes of the Reality.
Look at the word used,
‘Vyuha’ Strategy.
This is a strategy to realise God hood or reach the feet of the Lord.
Six Aspects of Surrender.
Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:
i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.
ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.
iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.
vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).
Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:
Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).
Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti – the conviction that one’s own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one’s own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam,
The Vadakalai Thiruman has a curve at the bottom, ( the habit of calling this symbol as ‘U’ shape must stop as it is irreverent), while the Thenkalai mark is closed at the bottom and there is the extension at the bottom.
Generally, the Thiruman is applied on the forehead and it is auspicious to wear the Thiruman in Twelve places in the Body.
There are twelve Adityas and Vishnu is one of the Adityas.
Therefore the Thiruman is applied in Twelve places.
The Thiruman consists of two parts.
The outer white line is from Namakkatti, a type of stone, a form of Chalk.
A vertical line is placed in the center with either turmeric paste(this is used by the Vadakalaiyar), while the Thenkalaiyar use a type of Kumkum made of a mix of Turmeric powder and Lime.
The two white lines represent the Feet of the Lord Vishnu, while the Sri Churna represents goddess Lakshmi ,his consort.
Thenkalai Thiruman.
The latter will bring prosperity.
The extra line is made to represent the feet of Lord Vishnu more graphically or to distinguish the Thenkaliyar in the South.
I think the latter view is correct as the first type, that of a curve at the bottom is uniform in India except in Tamil Nadu and is prevalent among those who migrated from Tamilnadu,
Indian Astronomy and Astrology are so interwoven that it is difficult to say where the one ends and the other begins.
Rahu Kala, Kuliga,Yamaganda,Directions to avoid and parihara for deviations from this.( in the order left to right)
Normally, the Rahu Kala and Yama Kanda are avoided.
For any auspicious occasion it is customary to fix a Horai, time an auspicious function is to be performed.
The calculation of auspicious time depends on Day -7, Nakshatra(Star)-27), Tithi-15 (waxing and waning of the Moon), Yoga(27)and Karana(11).
These Five factors constitute the Panchanga-Five Limbs of Astrological Caculations.
Horai.
“It is common to all irrespective of their race, religion and color as our supreme guru “Surya Bhagavan” who is common to all the human beings in the world.
For selection of auspicious timings for important events like marriage, purchase of new vehicle or land and for investment purposes etc., it is important that you consult your family astrologer – as it varies for individuals based on their individual Birth star, Birth horoscope and Geo factors like latitude and longitude for the particular place.
For example
Subha Horai for a day is different for a particular day and varies from place to place. Subha Horai for Chennai will not suit for a person in Singapore or to a person in New York.
The data will be available with your family astrologers and an individual can contact for the auspicious time. However, you can always depend on the Subha Horai’s to start a new thing on a given day or to do something good or auspicious.
Horai:
There are 7 Grahas (Suriyan, Chandran, Kuja (Sevvai), Budhan, Guru, Sukra, and Sani. There are 7 Horais are named after these Grahas. Each Horai will last for one hour. These 7 Horais will occur daily on a cyclic basis, one Horai for one hour.
The order in which the Horais occur is à Suriyan, Sukra, Budh, Chandran, Sani, Guru, Kuja.
On a Sunday, for example, Suriya Horai will occur first at the sunrise. It will last for one hour. Then Sukra Horai will follow for one hour. And so on.
On a Monday, the first Horai at sunrise will be Chandra Horai (the weekday’s graham); Sani Horai, then Guru, Kuja— as per the order above, will follow it.
That is, the first Horai of the day will be the weekday’s own graham and then the order follows. On a Wednesday, the Horais will be Budh , Chandran, Sani , Guru , Kuja , Suriya, Sukran. After 7 hours this order will repeat.
Of the 7 Grahas – Chandran, Budh, Guru, Sukra are considered to be good Grahas (benevolent and auspicious); their Horais are considered good and auspicious.
Surya, Sevvai (Kuja), Sani are considered bad and inauspicious Grahas (malefic) – their Horais also are bad. Avoid these periods for any auspicious events.
* Longitude and Latitude of the place is to be taken into account.
The basic idea is simple. Each day is divided into hours, beginning at sunrise. If sunrise is at 7:13 AM, for example, the first hour of the day is from 7:13 – 8:13 AM. The Second hour is from 8:13 – 9:13 AM, etc. Each hour carries the energy of one of the planets. The order in which this occurs is as follows: The first planet for each day will be the ruler of the day. Sunday – Sun, Monday – Moon, Tuesday – Mars, Wednesday – Mercury, Thursday – Jupiter, Friday – Venus, Saturday – Saturn.
In calculating the planetary hours for Sunday, for example, first you look up the time of Sunrise in the newspaper. Then you designate the first hour to the Sun, the ruler of Sundays. The rest of the hours follow a set sequence – Sun, Venus, Mercury, Moon, Saturn, Jupiter, Mars.
In another example, if the day is Wednesday, then the first hour ruler is Mercury, the Second is the Moon and so on. When you reach the end of the sequence, start over with the Sun. In this way, it is simple to make a hora table for any day.(source:divine brahmananda.com)
Calculate Rahu Kala,Kuliga Kala and Yamakanda,Yoga, Karana and Tithi by clicking the Link:
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