kRpAlavAla

Sahityam

Pallavi

Anupallavi

Charanam

Variations

• ¹ kRpAlavAla - nRpAlavAla; kRpAlavAla is appropriate.
• ² kAmamulanu - kAmulanu; kAmamulanu seems to be appropriate.

References

• ³ Animadi Siddhi - Eight-Fold Siddhi - aNiman – become minute as atom; laghiman – extreme lightness; prApti – reach anything (moon with the tip of finger); prAkAmya – irresistible will; mahiman – illimitable bulk; IzitA – supreme dominion; vazitA – subjugating by magic; kAmAvazAyitA – suppressing all desires : Source – Monier’s Sanskrit Dictionary.
• aNiman, laghiman, prApti, prakAmya, mahiman, IzitA and vazitA and garimA – making oneself heavy at will – Source Tamil Pingala Nigandu.
• Please also refer to SrImad Bhagavatam, Book 11, Chapter 15 (generally known as Uddhava GIta), wherein eight primary siddhis and another 10 secondary siddhis are mentioned. Please also visit website –
• [[http://www.srimadbhagavatam.org/canto11/chapter15.html#Text%204-5 Animadi Siddhis - Bhagavatam]]
• Please also refer to Patanjali Yoga Sutras (Chapter 3 – Powers).

Commentary

• ⁴ aDDamai aNimAdi siddula mOsa buccedaru – The following verse of SrImad-bhAgavatam, Book 11, Chapter 15 is relevant –

• kRSNa said -

• “The aforesaid siddhis in their entirety wait upon the sage who worships Me through yOgic concentration as detailed in the foregoing verses.”

• “Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.”

• The following verse of Patanjali Yoga Sutra is also relevant –

• “When such concentration is not accompanied by non-attachment, and ignorance therefore remains, the aspirant will reach the state of the disincarnate gods or become merged in the forces of Nature.” (I.19)

• “By giving up even these powers, the seed of evil is destroyed and liberation follows. (III.51).

• When tempted by the invisible beings in high places, let the yogi feel neither allured nor flattered; for he is in danger of being caught once more by ignorance.” (III. 52) (Translation by Swami Prabhavananda)

• “….Upto a certain point, temptation increases with spiritual growth. As the aspirant ceases to be a mere beginner and gains some mystical experience, his personality becomes magnetic. He finds that he can exert psychological power over others, and also sexual attraction. At the same time, his own senses grow keener and more capable of enjoyment. It is therefore easy for him to become involved in power and sex-relationships which will make him forget his original purpose……” (Notes by Swami Prabhavananda in Patanjali Yoga Sutras pp 144)

• The following quotations from tirumandiram - by tirumUlar are also relevant -

• There are Five gradations mukti (2474 - 2477, 2864, 2865) (1) Jiva mukti is the atIta - beyond consciousness state; (2) Para mukti is upaSAnta (Divine Peace); (3) Siva mukti is Ananda (Divine Bliss); (4) Turiya – Svarupa; (5) Nirvana (Ariya Turiyatita).

*By ashtanga yoga eight siddhis are attained (669); Siddhis lead to Mukti only by Sakti’s Grace (671); Beyond Siddhis is True Goal (672); Siddhis lead to Kamiya Loka (673); Samadhi transcends siddhis (631) (The yogi who attains samadhi, does not seek the eight siddhis. He transcends them. He walks with God. He becomes one with the God.) (Translation by Dr B Natarajan). For verses of tirumandiram and translation please visit website –

• [[http://www.tamilnation.org/sathyam/east/thirumurai/thirumanthiram/introduction.htm Tirumandiram]]

• According to Patanjali Yoga Sutras, samadhi is two types – sa-bIja samAdhi (I.46) and nir-bIja samadhi (I.51). According to Sri Ramakrishna Paramahamsa, there are five types of samAdhi - sa-vikalpa, nir-vikalpa, chetana, jada, unmana and sthita (The Gospel of Sri Ramakrishna pp 639).

• The following are the views of Swami Chinmayananda –

• “There are three types of samadhi: Savikalpa samadhi, Nirvikalpa samadhi and Sahaja samadhi. In Savikalpa samadhi there can be thoughts inside the trance, but the trance will not be disturbed or perturbed. The thoughts are like children playing in a room when the father is deeply absorbed in his studies. The children are playing, but they do not disturb him. So in Savikalpa samadhi there can be a turbulence of thoughts and ideas, but the divine trance that the seeker is enjoying will not be affected.

• In Nirvikalpa samadhi there is no thought, no idea, nothing whatsoever. All is tranquility, or you can say tranquillity’s flood. Here nature’s dance comes to an end. The restless activity of human nature cannot play its role. There is no thought, no idea, no form, only the transcendental Silence and boundless Peace, Light and Delight. In this expanse of infinite Peace, Light and Delight, there exist only the seeker and his Beloved Supreme, who have become one.

• Then comes a samadhi known as Sahaja samadhi. In this samadhi, after having attained the highest realm of consciousness, one can remain on earth and enter into multifarious activities while maintaining his highest realisation. It is as if one is sitting quietly inside a jet plane which is flying at a speed of seven-hundred miles per hour, but one does not notice any motion at all. In Sahaja samadhi one maintains the highest transcendental consciousness within and, at the same time, throws himself into the world’s activities in order to transform humanity and free humanity from ignorance. This Samadhi is for those who have reached the Highest and whom the Highest Absolute Supreme wants to manifest Himself in and through.” Source –

• [[http://www.yogaofsrichinmoy.com/yoga/samadhi_fld/samadhi Chinmayananda on Samadhi]]

• In regard to those fallen from the path of yOga (yOga-bhraSTa) , the following verses from SrImad-Bhagavad-GIta, Chapter 6 are relevant –

• “Having attained to the worlds of the righteous, and dwelling there for everlasting years, one fallen from yOga reincarnates in the home of pure and the prosperous.” (41)

• “There he is united with the intelligence acquired in his former body, and strives more than before, for perfection, O Son of the kurus.” (43) (Translation by Swami Swarupananda)

• The following verse from Kathopanishad is also relevant of disincarnate gods (vidEha ) –

• Yama tells Nachiketa – “(Since) I know that this treasure (comprising of fruits of action) is impermanent – for that permanent entity cannot be attained through impermanent things – therefore, (knowingly) did I pile up the Nachiketa fire with impermanent things, and have (thereby) attained (relative) permanence.” (I.ii.10)

• From the foregoing references, it may seen that (a) mukti has many stages of which nirvANa is the final stage; (b) nirvikalpa samAdhi and nirvAna mean same; (c) dread of fall from the path of yOga – because of temptations of siddhis - is possible only for those who have not reached the Nirvana – Nirvikalpa Samadhi stage; (d) according to tirumandiram, siddhis help attainment of Nirvana if they are not used for personal gains; (d) therefore, in this kRti ‘apavarga ’ does not mean Nirvana – Nirvikalpa SamAdhi, but lower levels only.

• ⁴ apavarga phala kAmamulanu jUci aNimAdi siddhula mOsa buccedaru – (Apavarga and Mukti means same). Based on the references cited above, the translation of this statement is as under –

• “Animadi Siddhis (phala ) stand on the way (aDDamai ) – not necessary obstructing but tempting - and wait on those who are on the path of liberation (apavarga ). Therefore, if they desire (kAmamulu ) these Siddhis, they are ruined (mOsa buccedaru ) (According to SrImad-Bhagavad-GIta – reference quoted above – they are considered as ‘fallen from the path of yOga").

• I may humbly submit that without actually going through the process of yOgic concentration and reaching consummation, any amount of intellectual analysis will be futile. Therefore, if there are any mistakes in above statements (other than quotations), the viewers may please pardon me.

Renditions