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Thread: Is true that though complete Brahmacharya I can obtain all the siddhis I want?

  1. #1
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    Is true that though complete Brahmacharya I can obtain all the siddhis I want?

    Namaste all.
    By http://www.yoga-age.com/modern/brahpractice.html
    Mind, Prana and Veerya
    Mind, Prana and Veerya are the three links of one chain. They are the three pillars of the edifice of Jivatma. Destroy one pillar—mind, Prana or Veerya—and the whole building will fall to pieces.

    Mind, Prana and Veerya are one. By controlling the mind, you can control Prana and semen. By controlling Prana you can control the mind and semen. By controlling semen, you can control the mind and Prana.

    Mind, Prana and Veerya are under the one Sambandha or connection or circuit. If the mind is controlled, Prana and Veerya are controlled automatically. He who suspends or restrains Prana restrains also the working of the mind and the movement of the Veerya. Again, if the Veerya is controlled, and if it is made to flow upwards into the brain by pure thoughts and the practice of Viparita Karani Mudras such as Sarvangasana and Sirshasana and Pranayama, the mind and the Prana are automatically controlled.

    The mind is set in motion or rendered active by two things—the vibration of Prana and the Vasanas or subtle desires. Where the mind is absorbed, there the Prana is restrained; and where the Prana is fixed, there the mind also is absorbed. Mind and Prana are intimate companions, like a man and his shadow. If the mind and the Prana are not restrained, all the organs of sensation and action keep actively engaged in their respective functions.

    When a man is excited by passion, the Prana is set in motion. Then the whole body obeys the dictate of the mind just as a soldier obeys the command of his commander. The vital air or Prana moves the internal sap or semen. The semen is put into motion. It falls downwards, just as the clouds burst into rain water, just as the fruits, flowers and leaves of the trees drop down by the force of the blowing winds.

    If the Veerya is lost, Prana gets unsteady. Prana is agitated. The man becomes nervous. Then the mind also cannot work properly. The man becomes fickle-minded. There is mental weakness.

    If the Prana is rendered steady, the mind also becomes steady. If the Veerya is steady, the mind also is steady. If the Veerya is steady, the mind also is steady. If the Drishti or vision is steady, the mind also becomes steady. Therefore, control the Prana, the Veerya and the Drishti.

    God is Rasa. Raso Vai Sah. Rasa is Veerya, the vital fluid or semen. You can get eternal bliss by the attainment of Rasa or Veerya only. Rasohyevayam Labdhva Anandi Bhavati.

    Grasp fully the importance and value of this vital essence of life. Veerya is all power. Veerya is all money. Veerya is God. Veerya is Sita. Veerya is Radha. Veerya is Durga. Veerya is God in motion. Veerya is dynamic Will. Veerya is Atma-Bal. Veerya is God’s Vibhuti. The Lord says in the Gita: "Paurusham Nrishu. I am the seed or virility in men". Veerya is the essence of life, thought, intelligence and consciousness. Therefore, preserve this vital fluid very, very carefully, my dear readers!

    ---------------------------------------
    Celibacy promotes concentration
    By the establishment of continence, vigour is obtained. The Yogi gets Siddhi or perfection by attaining perfect mental and physical Brahmacharya. Brahmacharya helps him in gaining divine knowledge and other Siddhis.

    ----------------------------------------------
    The Akhanda Brahmachari
    If you can remain as an Akhanda Brahmachari, an unbroken celibate, for a period of twelve years, you will realize God immediately without any further Sadhana. You will have achieved the goal of life. Mark the word ‘Akhanda’.

    Seminal energy is a potent Sakti. Semen is Brahman Itself. A Brahmachari who has practiced unbroken celibacy for full twelve years will attain to the Nirvikalpa state the moment he hears the Mahavakya, "Tat Tvam Asi", because his mind will be extremely pure, strong and one-pointed.

    An Akhanda Brahmachari, who, for a period of twelve years, has not allowed even a drop of semen to come out, will enter into Samadhi without any effort. Prana and mind are under his perfect control. Bala Brahmacharya is a synonymous term for Akhanda Brahmacharya. An Akhanda Brahmachari has strong Dharana Sakti, Smriti Sakti and Vichara Sakti—power of grasping, retentive memory and power of enquiry. He need not practice Manana and Nididhyasana, reflection and meditation. If he hears the Mahavakya even once, he will at once achieve Self-realization. His intellect is pure, and his understanding is extremely clear. Akhanda Brahmacharins are very, very rare; but there are some. You also can become an Akhanda Brahmachari if you attempt in right earnest.


    My questions is:is true that though complete Brahmacharya I can obtain all the siddhis descripted in the third chapter of Yoga-sutra?
    I'd like to become a powerful siddhi-yogi.
    Regards,
    Orlando.

  2. #2
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    Namaste,

    You should be aware that all such statements are pure advertising

    No action or practice by itself can bring Siddhi or Mukti; only God give these by His own grace, Anugraha-shakti (in advaitic view, God is the very Consciousness itself).
    True Knowledge and divine powers aren't that cheap as to be acquired through celibacy (or any other mechanical practice). Such advertisements have no basis in Shruti and Yogic experience.

  3. #3
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    Brahmacarya is primarily “study of the Veda”, and thus (secondarily) “the state of an unmarried religious student”, which subsequently implies “a state of continence and chastity”.

    Quite simply: Brahmacarya leads to Brahmajnana ~ i.e. study of the Veda leads to knowledge of the Veda.

    The very nature of Brahma is Prajnana ~ so that Brahmacarya ultimately leads to identity with Brahma ~ and such a perfect Brahmacarin, who has followed the path of Brahma to its final destination and source, is now truly a Brahmana.

  4. #4
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    Quote Originally Posted by sarabhanga
    Brahmacarya is primarily “study of the Veda”, and thus (secondarily) “the state of an unmarried religious student”, which subsequently implies “a state of continence and chastity”.

    Quite simply: Brahmacarya leads to Brahmajnana ~ i.e. study of the Veda leads to knowledge of the Veda.

    The very nature of Brahma is Prajnana ~ so that Brahmacarya ultimately leads to identity with Brahma ~ and such a perfect Brahmacarin, who has followed the path of Brahma to its final destination and source, is now truly a Brahmana.
    In this sense this is exactly right
    brahmavid brahmaiva bhavati

    The problem nowadays is that if U simply say "brahmacharya" most people think of "physical celibacy" unrelated to anything else (in this way someone argued about Chandogya's passage). Moreover, it is frequently used in such manner by "yoga popularizers," which is a sourse of confusion.
    In provided extract brahmacharya was used as "celibacy" and not as "Vedic study."

    To claim that celibacy by itself may lead to any kind of spiritual attainment is equally ridiculous as to claim that practice of maithuna by itself may lead to Shivahood
    Last edited by Arjuna; 14 May 2006 at 03:54 AM.

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    Like to add

    As per Manu smriti and even other smritikaraka, Brahmacharya is a student and yet to enter into the stage of Grihasti

    As Shri Sharabhangaji as referrered, primary stage is important but secondary cannot be ignored.

  6. #6
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    Wanting siddhis seems to be an oxymoron, to me.

    How can you associate desire with what is Holy?



    Love,
    ZN

  7. Light on the topic of desiring siddhis.

    i beg to differ from the above posts in the sense that i dont think that wanting siddhis is anything wrong. for though devotion to god as an independent activity altogether is noteworthy enough not many associate praying to god with a feeling of "nishkam". for the majority praying to god is a means to live a better life with the prayers helping in decreasing the difficulties faced by the "bhakta".
    also it is to be understood that a truly balanced life is one where both the materialistic and the spiritual life are balanced, otherwise you can end up as the "westerns" or the "buddhists".
    with regard to the question of whether one can achieve siddhi through the above path the answer is yes and no.
    for more often than not all these actions, mantras, and yoga mudras are related to the raising of your kundalini, which may provide these fantastic siddhis. but a in depth study has to be made to really understand the import of these statements.
    also though these statements are fantastic and interesting it would be really useful before undertaking any of these steps to understand the nature of these siddhis and also to neither underestimate nor oversetimate their effects.

  8. #8
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    Namaste all.
    Please read Srimad Bhagavata Purana,Canto 11,Chapter 15.Lord Krishna speaks with Uddhavas.
    I use the english translation at http://www.srimadbhagavatam.org/canto11/chapter15.html
    Mystical Perfection: the Siddhis

    (1) The Supreme Lord said: 'The yogî who in Me fixing his consciousness, having connected, has conquered his senses and breathing, approaches the mystic perfections.

    (2) Uddhava said: 'Please, You Giver of Perfection to All Yogîs, tell by what type of concentration or in what manner one is possibly of mystic perfection and, Acyuta, how many perfections are there?

    (3) The Supreme Lord said: 'The masters of yoga speak of eighteen mystic perfections [siddhis] and meditations [leading to them], with eight of them abiding primary in Me and ten as [secondary] manifesting from the quality [of goodness]. (4-5) To get, to the form, into the smallest [animâ], the biggest [mahimâ] or the lightest [laghimâ relative to garimâ, the heaviest], to acquire whatever material object [prâpti], the ability to enjoy sensually whatever thing to see or hear [prâkâmya], the supremacy setting in motion the forces [is'tâ or is'itvâ], to subdue, unobstructed by the modes, by means of magic [vas'itvâ] and to answer to any desire that seeks [His] favor [kâmâvasâyitâ] are the eight mystical perfections, o gentle one, to be understood as the ones original to Me. (6-7) In this body not to be plagued by hunger and thirst and such, to hear and see things far away, to be transported with the speed of mind, to assume any form at will, to enter into the bodies of others, to die at will, to witness the sporting [of the heavenly girls] with the gods, to be of perfect accomplishment to one's determination, and to have one's commands fulfilled unimpeded [are the ten secondary siddhis]. (8-9) To know the past, the present and the future, to be free from the dualities, to know the minds of others, to check the potency of fire, the sun, water, poison and so on and not to be conquered by others are the perfections also said to be illustrative for the concentrating in yoga; please learn now from Me by which means of meditation what perfections occur.


    By http://www.srimadbhagavatam.org/glossary/sh.html#S%20i%20d%20d%20h%20i%20'%20s
    Siddhis: y o g i c perfections, mystical potencies, spiritual accomplishments that can be a hindrance in one's selfrealization. the are eight main siddhis:

    1 The ability to identify with the smallest (animâ),
    2 the biggest (mahimâ),
    3 the heaviest (garimâ)
    4 and the lightest (laghimâ)
    5 and that one acting in one's own way (prâkâmyam),
    6 finding access everywhere (prâpti)
    7 and setting in motion the forces (vas'itva)
    8 may have the supremacy (îs'itva).
    (see also k a i l v a l y a and b h â g a v a t a d h a r m a and S.B. 5.6: 1 about their being limitations, or S.B.: 9.4: 24-25, 11: 15 and 11.28: 42-43, 11.14 14 for them being of no interest to the devotees).

    - Mentioned is also the siddhi of answering to whatever desire that seeks His favor: the kâmâvasâyitâ siddhi as number eight, fusing the garimâ with the laghimâ siddhi into one as being laghimâ (see 11.15: 4-5).

    - There are eight primary siddhis, as mentioned above, ten secondary siddhis and five siddhi's specific for concentration in y o g a (see 11.15: 4-9):
    The secondary ones are:

    1 'In this body not to be plagued by hunger and thirst and such,
    2 to hear things far away,
    3 and to see things far away
    4 to be transported with the speed of mind,
    5 to assume any form at will,
    6 to enter into the bodies of others,
    7 to die at will,
    8 to witness the sporting [of the heavenly girls] with the gods,
    9 to be of perfect accomplishment to one's determination,
    10- and to have one's commands fulfilled unimpeded are the ten secondary siddhis.
    The five siddhi's specific for concentrating in y o g a are:

    1 To know the past, the present and the future,
    2 to be free from the dualities,
    3 to know the minds of others,
    4 to check the potency of fire, the sun, water, poison and so on and
    5 not to be conquered by others'.


    By http://www.srimadbhagavatam.org/canto11/chapter15.html
    (32) What perfection would be difficult to achieve for a sage who in Me bent on meditation got a grip in conquering his senses, his breathing and his mind? (33) One says that these [siddhis] to the one tying down in the supreme of yoga to be complete with Me, are, as obstacles, the cause for wasting one's time. (34) The many perfections one in this world has by birth, by herbs, austerities and by mantras are all obtained by yoga; by no other method will one achieve the actual perfection of yoga [***]. (35) Of all the perfections am I indeed the cause and the protector; I am the master of the yoga [the final union], the analysis, the dharma, and the community of vedic teachers. (36) The same way as the material elements exist internally and externally of the living beings do I Myself, the Soul, exist uncovered, within and without all the embodied beings [see also B.G. 2: 29-30].


    Regards,
    Orlando.

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