Is there time in Siddha Loka


Narasimha is a demigod with special abilities

Siddha (Sanskrit: सिद्ध siddha adj. u. m.) is the PPP of the Sanskrit verbal root (Dhatu) sidh and means: hit, done, succeeded, achieved, done, fulfilled; manufactured, prepared, cooked; valid; peculiar, peculiar; immortal, immutable; established, proven, proven, known, recognized; effective, miraculous; holy, sanctified; one who has achieved his goal; one who has attained the highest or has attained perfection;

A siddha is perfect, perfect, holy, blissful; a master with supernatural abilities; a seer, fortune teller, magician; a class of certain demigods to whom supernatural powers, in particular flying through the air space, are assigned (among others, the sages Kapila, Vyasa and Vasishtha); Siddha is also a symbolic name for the number twenty-four.

Sukadev on Siddha

Transcription of a lecture video (2014) by Sukadev about Siddha

Siddha is a Sanskrit word and means "perfect", "perfect" as an adjective and "the perfect", "the perfect", "the one who has achieved it" as a noun. What did he accomplish? Self-realization, God-realization. So a siddha is a perfect master. Siddha is also an expression for a group of masters who have dissolved the physical body, but are not completely merged with the Supreme, but continue to exist in a subtle form.

In Hatha Yoga Pradipika, Master Swatmarama speaks of the Siddhas and says that the Siddhas are further in this world. He speaks of Goraksha being a master and of many others. These masters are siddhas and one can turn to them. These Masters have experienced the ultimate but still exist in subtle ways. You can appear to aspirants and come to their aid. You can be aware, you are not alone, there are siddhas there. And even if you do not have the opportunity to go to Yoga Ashrams and Centers regularly, you can turn to Siddhas.

It is of course best to turn to your own guru, but in addition to your own guru, and that can also be a sadguru who is no longer in the physical body, you can turn to the siddhas. For example, Dattatreya, Hanuman, and Goraksha are considered siddhas. You can call and contact her. Or you can just open up and ask that beings of light help you. Then angels or the great masters can come as siddhas. And even if you don't call on them, the siddhas as well as the devas see when someone practices, when there is a glow and bless the one who practices intensely. And when someone who practices intensely gets into trouble, they want to help him. You can be aware that there are siddhas, devas and spiritual vibrations and powers. And at some point you too will become a Siddha, a perfect one, someone who has achieved Siddhi, the perfection.

The story of a siddha

Article from Stories from Yoga Vasishtha by Swami Sivananda. The Divine Life Society Publication, 9th Edition, Uttarakhand, 2009, pp. 36-40.

Vasishtha said, "The mind does not exist independently. Just as the waves are dependent on the sea water, the mind depends on the Supreme Self. The mind is constantly changing. It confuses friend and foe and enemy and friend. It tears down great things and billows At the moment he knows a feeling or a state and at other times another feeling or a different state. He considers the truth to be untrue and the untrue to be true. Joy and sorrow, pleasure and sorrow, happiness and worry are only creatures of the mind. Only the mind reaps the fruits of good and bad deeds. There is no object perceived independently of the mind. The mind is the cause of all feelings. You hear, feel, see, taste and smell only through the mind. The mind moves you Body, time, distance, place; length, width and height; speed, slowness, big and small; too much or too little; black or red - all these things only arise in the mind.

The thought of objects leads to arrest. The renunciation of thoughts leads to liberation. This universe is nothing but the expansion of thoughts. This world is like a big show. This show only goes on through the mind. Just as the seasons bring about changes in the trees, so does the mind create differences in the human condition. There are as many spirits as there are people in the world. It is difficult to find two people with the same mind.

The mind plays with the objects. He creates deception. Through the play of the mind, the near appears far and the far near. A kalpa seems to be a moment and vice versa. To make this idea clear to you, I will now tell you an interesting story. Oh Rama! Listen with rapt attention!

Lavana, a descendant of King Harishchandra, ruled over the land of Uttar Pandava. He was a glorious and virtuous king. Once he sat on the throne in the presence of all his ministers and officers. Then a siddha or a magician appeared. He bowed to the king and exclaimed: "Oh sir! Allow yourself to hear my wonderful feats." The Siddha waved his bouquet of peacock feathers. The king made the following experiences: A messenger from the king of Sindhu entered the courtyard with a horse like that of Indra and said, "Oh Lord! My master offers you this horse as a gift."

The siddha asked the king to mount the horse and ride it for his pleasure. The king stared at the horse and went into a trance for two hours. Then you could see his stiff body relax. A little later his body fell to the ground. The courtiers straightened the body. Then the king regained normal consciousness. The ministers and courtiers became very concerned and asked the king, "What has happened, Your Majesty?"

The king replied, "The Siddha waved the bouquet of peacock feathers. In front of me I saw a horse that I mounted and rode into the desert in the hot sun. My tongue was dry. I was very tired. Then I reached a beautiful forest. During I rode, a creeper wrapped my neck and the horse ran away. I rocked the creeper around my neck all night long. I was shivering from the cold.

When the day came, I saw the sun. I cut the creeper around my neck. Then I noticed a boxless girl with food and water in her hands. I was very hungry and asked for something to eat. She gave me nothing. I stayed close behind her for a long time. Then she turned to me and said: "I have been Chandala since birth. If you promise to marry me in my place in front of my parents and to live with me there, then I will immediately give you what I have in my hand . " I agreed to marry her. Then she gave me half of the meal. I ate it and drank the iambu drink.

Then she led me to her father and asked for his consent to marry me. She brought me to her place. The girl's father killed monkeys, crows and pigs to dry their flesh on nerve cords. A small shed was built. I had my place on a large plantain leaf. Then my cross-eyed mother-in-law looked at me with her bloodshot eyeballs and said, "Is this our future son-in-law?"

The wedding celebrations began with a great fuss. My father-in-law gave me clothes and other items. The toddy palm wine and meat were generously distributed. The meat-eating chadalas began beating their drums. The girl was given to me as a wife. I got the name Pushta. The wedding celebration lasted seven days. From this relationship there was first a daughter. Another black boy was born within three years. Then another daughter was born. I became an old Chandala with a big family and lived a long time.

Children are a source of grief. The calamity of mankind that arises from passion takes the form of a child. The body ages and is used up due to the maintenance and concern for the family. I was tormented by heat and cold in that desolate forest. I wore old and tattered clothes. I put firewood on my head. I was exposed to the freezing winds. I lived on roots. So I spent sixty years of my life as if there were so many long-running kalpas. Then there was a terrible famine. Many starved to death. Some of my relatives moved away.

My wife and I left this country and marched in the hot sun. I carried two children on my shoulders and the third on my head. After walking a long distance, I came to the edge of a forest. We all rested a little under a palmyra tree. My wife passed away due to the long journey in the hot sun. Pracheka, my younger son, got up in front of me and said tearfully: "Dad, I'm hungry, give me meat and something to drink immediately, otherwise I'll die." He repeated with tears in his eyes that he was dying of hunger.

Fatherly love stirred in me. My heart contracted. Unable to endure the grief, I decided to end my life by falling into the fire. I gathered wood, piled it up, and set it on fire. As I got up to jump into the fire, I fell from the throne and woke to the sound of the musical instruments and saw you straighten me up and shout the words, "Jaya, jaya (the victory be yours). Now I recognize myself as King Lavana and not Chandal. Now I understand that it was the Siddha who had led me through all this imaginary adversity for so long. "

The ministers inquired about the ancestors of the Siddha. In the meantime it was found that Sambrika, the Siddha, had disappeared. Vasishtha then declared, “Oh Rama! This Siddha is none other than the divine Maya. This story clearly shows that the universe is nothing but the mind itself. Parabrahman itself appears as the mind. And the world, everything you see , is only a manifestation of chit. Time is only a variety of the mind. In a dream you experience the events of a century in five minutes. If the mind is concentrated, an hour works like five minutes. Without concentration, ten minutes appear like three hours All have experienced this in this world. King Lavana learned sixty years within two hours.

This universe is a creation of the spirit. The spirit or Maya is the greatest player or magician. The mind or Maya represents the Siddha or magician of the above story. The mind is Maya. The mind is the Mayan instrument. The experiences of King Lavana represent the wretched situation of humanity, who is a slave to their desires, longings and the state of the world. This deceptive world is only an image of the unlimited power or the almighty Lord - all people go through this world completely blinded. They believe in the reality of the unreal. The real is unreal to them. Just as a tree expands through its twigs and branches, so does the mind expand through the multifaceted inventiveness of its imagination.

If you destroy the sankalpas or ideas of the mind, if you fully discipline the mind, if you gradually control the mind through discernment, questioning, dispassion, and regular meditation on Atman, then Maya will not overwhelm you. You reach immortality and enjoy the eternal bliss of the infinite.

Siddha in Jainism

Flicka: Tirthankara statue in a Jain temple in Mumbai / India Copyright

In Jainism, Siddhas are the liberated souls who were worshiped second after the Arihants.

The Tirthankaras and simple Kewalis destroy the remaining four AghatiKarmas at the end of their current life. Once they reach nirvana, they are called siddhas. You are completely free and enlightened. You become free from the cycle of birth and death. They do not have a body, nor do they feel pain and pleasure, or joy and sorrow. You live as a pure soul in an eternal blissful state known as moksha. The qualities and attributes of all siddhas are the same but they retain their distinctive identity and shape.

Both arihants and the siddhas are considered gods in Jainism. Arihants are ideal human beings. You are required to preach the Jain religious beliefs to the individuals upon reaching the Kewal Gyan. After death they become sidddhas. All siddhas are refined souls who live forever in a blissful state of moksha. According to the Jainists, siddhas have eight specific characteristics or qualities.

During the Namokar Mantra, one prays first to the Arihants (Tirthankara) and then to the Siddhas. The Siddhas are perfect souls and have burned all karma (both ghati and aghati). You are therefore in the highest divine state. The Arihants, on the other hand, have only burned four Ghati Karmas and are in a lower (thirteen Gunasthan) divine state. After reaching Kewal Gyan (after burning the four Ghati Karmas), Arihants (Tirthnkaras) realize the four orders of the Jain religious beliefs. They preach the doctrine, ethics, and behavior of Jainism. They explain the path of nirvana and the qualities of the perfect souls or siddhas. Without the teachings of the Arihants, one would not know Siddhas or Nirvana. That is why one prays first to the arihanats and then to the siddhas.

How do you become a Siddha?

- A lecture by Sukadev Bretz 2019 -

Commentary on Hatha Yoga Pradipika, Chapter 1, verses 56-58

Practice asanas tirelessly

Verse 56:

So the yogi should tirelessly practice all these asanas until he no longer feels pain or exhaustion.

So, here Swatmarama says: How should you practice asanas and for how long and until we no longer feel pain and exhaustion. It also means or another translation of this verse is: In this way the best of yogis should soothe their tiredness through the practice of asanas and bandha.

So what are the asanas for, according to Swatmarama? With asanas we can overcome illness and pain on the one hand and fatigue on the other. Indeed, most people in the world practice asanas for three main reasons:

  • One is to eliminate physical problems, and there are countless empirical studies that show that Hatha Yoga helps against high blood pressure, back problems, joint problems, pain sensitivity, etc. I don't want to list everything. On our website you only need to look for “Scientific Studies Yoga” and there you will find hundreds of studies that show that yoga is very good against physical ailments. So yoga helps against all kinds of physical ailments.
  • A second reason people practice hatha yoga is to feel more energy. If you don't have enough energy, practice the asanas. The asanas give new energy and thus new positivity of the mind.
  • A third reason why people practice asanas is of course serenity of mind and concentration, and Swatmarama goes into that elsewhere.

So one should practice asanas, which helps to have less illness, less pain and more energy.

Purify the nadis with pranayama

Verse 57:

Purify the nadis with pranayama

Then the yogi should purify his nadis by performing pranayama and practice various kinds of mudras and kumbhakas.

Here Swatmarama says a bit how to proceed when we take Hatha Yoga as the main path of exercise. First of all, the asanas play a role, physical complaints are eliminated, tiredness and tamas are overcome. What it says fatigue is Shrama. Shrama has different meanings. In this case it says: fatigue. Exhaustion. But one can also say in a broader sense that everything that is tamas and indolence, including depression, can all be overcome with asanas.

But then you have to go further! Hatha Yoga is not just about asanas and Swatmarama wants to say it right after the asanas. He does not want to wait until the second chapter, where the pranayamas are described in more detail, in order to avoid people restricting themselves to asanas. He says we should do pranayama afterwards, breathing exercises. Pranayama is called Kumbhaka in particular. Kumbhaka literally means “holding your breath” and for the Pranayamas holding your breath is of particular importance. Then there are the mudras. The mudras also help to direct prana. The main theme of the third chapter is mudras. Basically, one can say that these verses want to describe what happens in the next chapters.The second chapter describes pranayama, the third the mudras and then it goes on. Then the next thing in a yoga course is the concentration on Nada, that is, the sounds. So, this is about when you do hatha yoga, first asana, then pranayama, then meditation.

Practice of meditation techniques

Verse 58:

These techniques are called asana, variations of kumbhaka and practice of mudra. Then focus on the sound. This is the sequence of practice in hatha yoga.

Now it is about the different forms of concentration. He says to focus on nādānusandhāna, that is, focus on the inner sound. But you could say this is where the meditation techniques come. These are described in the fourth chapter and Swatmarama continues: The Brahmachari who practices this yoga by leading a chaste life and keeping a moderate diet and rejects the fruits of his deeds, becomes a Siddha, a perfect one in little more than a year. There is no doubt about that.

Practice meditation and make yoga your ultimate goal

So first he said something about asana, pranayama and meditation, and now he says, there is something else. On the one hand, this is about the Brahmachari. Brahmachari can have several meanings, as you probably know by now. On the one hand, Brahmachari literally means the one who walks (achari) in Brahman. Brahmachari, the one who walks in Brahman or the one who devotes his whole life to the experience of the divine. Brahmachari is sometimes translated as the abstinent, sometimes also the sexually abstinent.

After Brahmachari comes Mitahari. This is the one whose diet is moderate. So Hatha Yoga also includes special dietary rules.

And then next comes the Tyagi. In the translation used by Swami Vishnu, it says who rejects the fruits of his actions. But here one could also say what is meant here, that one leads a renounced life.

So if you want to achieve perfection, be regular in asana, pranayama and meditation, align your life with Brahman, follow a yogic diet and get rid of all desires, practice tyaga (attachment). Then he also says: "Yoga parayana" and that means: Make yoga your highest goal. Which also means: You have to make yoga your highest goal if you want to achieve enlightenment. It is not enough to say, yes, my main goal is family, partnership and maybe success at work, a nice garden and a good pension, but your main goal should be: yoga and thus unity. Sometimes it is simply translated as: The one who is completely devoted to yoga or the one who practices yoga. Then he says, then after a year or a little more than a year one becomes a Siddha, that is, a perfect one. This is how you achieve perfection.

Because of course this expression is used, one has doubts and so it says here: “natra karya vicharana” - there is no doubt or concern about it. So practice a life with asana, pranayama, meditation, align your life with Brahman, pay attention to your diet, get rid of all attachments, practice renunciation and so you will become perfect. I wish you all the best for this, a lot of strength and inspiration. What the moderate diet means and how you practice yoga will be discussed in the next verses, which will be covered in the next video.

Yes, thanks for listening and if you like these lectures or this lecture, then click on thumbs up or give a 5-star rating or click on "Like!" Or share the link to the show. Thanks. My name: Sukadev, camera cut: Nanda. You can also find all information about Hatha Yoga Pradipika on the Yoga Vidya Scriptures Portal. There you will find all the verses on Hatha Yoga Pradipika in Sanskrit, both in Devanagari as well as transcription, word-for-word translation, full translation and various commentaries.

Video - Hatha Yoga Pradipika - How to become a Siddha

The Hatha Yoga Pradipika is one of the most important yoga scriptures. The author of this yoga text calls the perfect, self-realized, Siddha. In verses 56-58 of the first chapter, Svatmarama describes how to become a siddha. It's about asanas, pranayama, bandha, mudra and meditation - but also about the inner attitude and concentration.

See also


  • Swami Sivananda: Stories from Yoga Vasishtha, The Divine Life Society Publication, 9th Edition, Uttarakhand, 2009.
  • Dowson, John: A Classical Dictionary of Hindu Mythology and Religion - Geography, History and Religion; D.K. Printworld Ltd., New Delhi, India, 2005
  • Sukadev Bretz: Learn to meditate in 10 weeks - exercise book with MP3-CD
  • Sukadev Bretz: Awaken the Kundalini energy
  • Swami Sivananda: The Science of Pranayama
  • Swatmarama: Hatha Yoga Pradipika
  • Swami Vishnudevananda: The Great Illustrated Yoga Book
  • Swami Satyananda: Asana Pranayama Mudra Bandha

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