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Brahmachari, Dhirendra - YogaVijnana

Brahmachari, Dhirendra - YogaVijnana

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Brahmachari, Dhirendra - YogaVijnana
Brahmachari, Dhirendra - YogaVijnana

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Published by: livethelife on Jun 29, 2010
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SIDDHASANA has been rated as the foremost among the 84 lac asanas. Whereas all the otherasanas are useful for health and for developing a beautiful and well-proportioned body, theSiddhasana is used for meditation, prayer and worship, pranayama or samadhi. It is possible to attainthe ultimate heights of yoga through the practice of this asana and thus to achieve all the perfectionsand siddhis (or supernatural faculties and self-realisation) of yoga. It is on this account that in thescience of yoga it has been named Siddhasana or Perfect posture. In the yogic texts, it is stated:
Mukhyam sarvasanesvekam siddhah Siddhasanam viduh.
(H.Y.P. 1, 38) 
Those who have attained perfection have recognised Siddhasana to be the foremost among theasanas.It has been further stated:
Nasanam siddha-sadrsam na kumbhah kevalopamah Na khecarl-sama mudra na nada-sadrso layah.
(H.Y.P. 1, 43) 
There is no asana like Siddhasana, no Kumbhaka like Kevala-Kumbhaka, no Mudra (pose) likeKhecarl-mudra and there is nothing that absorbs one's self completely like sound.
POSTURE
 Sit on the ground with the heel of theleft foot placed against the anus and theright heel against the testicles along theSlvani NadI as shown in Plates 1 and 2.(The region which extends in front of theanus, over the scrotum and along thelower surface of the penis, is connectedby the SlvanJ NadI, a term in yogic texts,and indicates the line along which thefloor of the urethra—the duct of urinaryoutflow—was completed and the twohalves of the scrotum got fused together during development.)The Slvanl NadI is also known as the Citrakhya NadI or as the Vlrya-vaha (the carrier of semen). Inthe yogic texts, different functions have been attributed to different Nadls. In the Yogasikhopanisad, itis said:
Malarn tyajet Kuhurnadl mutram muflcati Varupl Citrakhya slvanl-nadl sukla-mocana-karinl 
.
(Y.S. U. 26-27) 
The NadI named Kuhu has the function of excreting of faeces, the Varupl NadI expels urine, theCitrakhya or Slvanl NadI has the function of releasing semen.The term NadI has a variety of meanings in different contexts and therefore occasionally proves tobe a source of confusion if read without reference to the cohtext. Thus, depending on the context, itmay mean any of the following: nerves, arteries and veins, or the various ductular or columnarstructures in the body. Here it is the latter meaning of a ductlike or columnar structure that isindicated.The toes of both feet should be kept between the thighs and calves. The hands should be placed in
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the lap with the right hand placed over the left, palms upward. The vertebral column and the wholebody should be absolutely erect while sitting in this posture and the gaze fixed in one of the five waysmentioned below:(1)
BhrQ-madhya 
(between the eyebrows).(2)
Sama-drsti 
(straight ahead).(3)
Nasikagra 
(the tip of the nose).(4)
Ardhonmesa 
(eyelids half open).(5)
Netra-bandha 
(eyelids completely closed).These different ways of using the eyes yield different results.
EFFECTS AND BENEFITS
 The practice of this asana helps to check sensuality and attain Brahmacarya. (The word'Brahmacarya,' though meaning a vow of celibacy in common parlance, indicates also the state of themind concentrated on the Supreme Being.) This asana provides mental discipline and ensures thepassage of the Prana in the Susumna Nadl. It thus helps in the awakening of Kun-dalin! Sakti(Serpent power). It is possible to attain Dharaga (concentration), Dhyana (meditation) and evenSamadhi (contemplation and self-realisation) through this asana. It has been rated as the foremostamong the techniques utilised for awakening Kundalinl.
Kimanyairbahubhih pithaih siddhe siddhasane sati Prananile savadhane baddhe kevala- kumbhake.
(H.Y.P. 1, 41) 
There is no need of any other asana if one has mastered the Perfect posture (Siddhasana). Acareful performance of Kevala-Kumbhaka Pranayama in this asana renders the practice of any otherasana meaningless.
Utpadyate nirayasat svayamevonmanl-kala. Tathaikasminneva drdhe siddhe siddhasane- sati Bandha-trayamanayasat svayamevopjayate.
 
(H.Y.P. 1, 42) 
By this asana alone the Unman! Kala gets spontaneously generated and on the perfection ofSiddhasana all the three Bandhas (or locks, viz. the chinlock or Jalandhara-bandha, the abdominallockorUddiyana-bandha, and the basal lock or Muladhara-bandha) develop effortlessly.It is on this account that the yogis ascribed to this asana remarkable powers and stressed the needfor a prolonged practice of the asana.Svatmarama, a disciple of Goraksanatha, comments thus in Hathayoga Pradlpika:
Caturasiti plthesu siddhameva sadabhyaset. Dva-saptati-sahasranam nadinam mala-sodhanam.
(H.Y.P. 1, 39) 
One should practise only Siddhasana out of the 84 asanas because it removes the impurities of allthe 72,000 nadls.He has further emphasised its specific features thus:
Atma-dhyayl mitaharl yavad dvadasa-vatsaram Sada siddhasanabhyasad yogi nispattimapnuyat.
(H.Y.P. 1, 40) 
The yogi who performs Siddhasana for twelve years while meditating on his self and partaking of arestricted diet attains a state of consummate perfection.It implies that perfection can be attained merely by the practice of Siddhasana.As has been mentioned above, different results are obtained by fixing the gaze in different ways:
2
 
1.
BhrQ-madhya-drsti 
(gazing at the centre of the eyebrows), illustrated in Plate 3, produces avision of light.2.
Sama-drsti 
or looking straight ahead, as in Plate 4, is speciallyuseful for those practising Trataka orcentral fixation.3.
Nasikagra-drsti 
, or gazing at the tip of the nose, as in Plate 5, gives a vision of the 5 elements.(The term 'element' used here is not to be confused with the 92elements known to modern chemistry. It is a term of Samkhya-Yogaimplying the five basic varieties of matter of which the Universe iscomposed. These are the Akasa, Vayu, Tejas, Ap and Prithvl. Although,usually and loosely translated as ether, air, light, water and earth, thesesynonyms fail to convey the philosophical and metaphysical import ofthe original terms, which, rather than denoting any particular substance,merely connote different basic types and stages of organisation ofmatter. These terms are abstract generalisations and do not refer to anyof the ordinary physical or chemical equivalents. For a properappreciation of these terms, a standard text on Indian philosophy shouldbe consulted.)1.
Ardhonmesa 
, or the half-open eyelids (Plate 6), helps in promoting the SariibhavJ and UnmanIposes or Mudras. The SambhavJ or Unmanl Mudra should be learnt through a guru. A description ofthese can be found in Vol. 3 of the Yogasrama text series on Mudras and Pranayama.3.
Netrabandha 
, or closed eyes, isspecially helpful for meditation and is,therefore, essential for those whose mindsare unsteady and undisciplined (Plate 7).Siddhasana is useful for the layman aswell as for master yogis. Its merits cannotbe overstressed. Those who can maintain
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