What does Siddhasana mean?TECH 110 Siddhasana is a basic seated asana that is commonly used during pranayama and meditation practice. The name is derived from the Sanskrit words, siddha, which means "accomplished," and asana, which means "pose."

To enter the pose, begin by sitting on the ground. Bring the right heel in toward the groin and as close to the perineum as is comfortable. The arch and ball of the right foot will press lightly against the inside of the left thigh. The weight of the body rests on the right heel. Bring the left foot in, crossing it over the right foot and placing it on top of the right lower calf. The two ankles are now crossed and touching. The hands come to rest lightly on the lower thighs, palms facing downward. The eyes are relaxed and the drishti (gaze) is a couple of feet in front of the knees.

Siddhasana may also be referred to as perfect pose in English.

Siddhasana stimulates both the muladhara (root) and svadisthana (spleen or sacral) chakras. It is one of the primary poses used for meditation and pranayama. Practicing siddhasana is said to regulate the flow of prana and calm the nervous system.

Siddhasana stretches the hips, knees and ankles. It also strengthens the posture and the back. The pose promotes a sense of groundedness, reduces stress and purifies the nadis (energy channels) of the body.

It is important to keep the spine straight and lengthened during siddhasana, especially during long meditation sessions or breathing exercises. ;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;; Next to Padmasana comes Siddhasana in importance. Some eulogise this Asana as even superior to Padmasana for the purpose of Dhyana (contemplation). If you get mastery over this Asana, you will acquire many Siddhis (powers). Further it was practised by many Siddhas (perfect Yogins) of yore. Hence the name Siddhasana.

Even fat persons with big thighs can practise this Asana easily. In fact, this is better to some persons than Padmasana. Young Brahmacharins who attempt to get established in celibacy should practise this Asana. This is not suitable for ladies.


Place one heel at the anus (Guda), the terminal opening of the alimentary canal or digestive tube. Keep the other heel at the root of the generative organ. The feet or legs should be so nicely arranged that the ankle-joints should touch each other. Hands can be placed as shown in Padmasana.


I. Guptasana (Hidden Pose):

The left heel is placed over the organ of generation. The right heel is also over the externel organ of generation. The two ankles are in close apposition or contact. The right toes are thrust inside the hollow between the left thigh and left calf muscles. The left toes are covered by the right leg. Gupta means hidden. As this Asana hides well the organ of generation it is called Guptasana.

II. Vajrasana (Adamantine Pose):

The left heel is placed below the organ of generation. The right heel is placed over the organ. Vajra means adamantine. There is also another variety of Vajrasana. Instructions are given elsewhere.

III. Baddhayonyasana:

Sit on ordinary Siddhasana and do Yoni Mudra. It is called Baddhayonyasana. The description of Yoni Mudra is given along with other Mudras.

IV. Kshemasana:

By sitting on Siddhasana if you raise your hands together up to your chest level, it is called Kshemasana. It is meant that you are praying for the Kshema (welfare) of the public. The palms must be facing each other.

;;;;;;;;;;;;;;;;;;;;;;;. Siddhasana, commonly known as the Accomplished Pose, is a sitting asana that is great for practitioners of meditation, who hold it in a very high regard. In fact, many meditation practitioners look at the Siddhasana as the most important meditative asana after Padmasana. It is claimed by Yoga experts that this asana manages to purify the numerous energy channels that exist within our body.

How to Go About It Sit down on the floor or your yoga mat and keep your legs at a close distance from each other. The left foot should be first placed at the perineum, a soft tissue situated between the testes and the anus. For females, the corresponding area would be the labia majora. Place the right foot over the left. Make sure that the knees are in contact with the ground. Keep your spine straight and press your chin against your chest. Concentrate on your breathing, and maintain the pose for as long as comfortably possible.

The Benefits One of the best asanas for meditation. Better flow of energy through the body, especially in the spinal region. The chakras of ‘Mooladhara’ and ‘Swadhistana’ are stimulated. Practitioners of the Siddhasana are known to have greater control over their sexual urges. It is a great asana to stabilize and calm the nervous system. Safety Measures People who have had recent surgeries in their back or hip region should not practice the Siddhasana. Lower back pain sufferers are also recommended not to practice this asana.


Next Meditation Technique No. 110

Gracious one, play. the universe is an empty shell wherein your mind frolics infinitely.

GRACIOUS ONE, PLAY. THE UNIVERSE IS AN EMPTY SHELL WHEREIN YOUR MIND FROLICS INFINITELY. This second technique is based on the dimension of play. That has to be understood. If you are inactive, it is good to fall into deep emptiness, into the inner abyss. But you cannot be empty the whole day and you cannot be passive the whole day.

You will have to do something. Activity is a basic requirement, otherwise you cannot be alive. Life means activity. So you can be inactive for a few hours, but for twenty-four hours you will have to be active. And meditation should be something which becomes your style of life, it should not be a fragment. Otherwise you will gain it and lose it. If you are inactive one hour then for twenty-three hours you will be active.

The active forces will be more, and they will destroy whatsoever you attain in your inactivity. The active forces will destroy it. And the next day you will again do the same: for twenty-three hours you will accumulate the doer and in one hour you will have to drop it. It will be difficult. So your mind must change its attitude about work and activity. Hence the second technique.

Work should be considered as play, not as work. Work should be considered as play, just a game. You should not be serious about it; you should be just like children playing. It is meaningless, nothing is to be achieved; just the very activity is enjoyed. You can feel the distinction if you play sometimes. When you work it is different: you are serious, burdened, responsible, worried, anxious, because the result, the end-result, is the motive. The work itself is not worth enjoying. The real thing is just in the future, in the result. In play there is no result, really. The very process is blissful. And you are not worried, it is not a serious thing. Even if you look serious, it is just pretending. In play you enjoy the very process; in work the process is not being enjoyed — the goal, the end, is important. The process has to be tolerated anyhow. It has to be done because the end has to be achieved. If you could achieve the end without this, you would drop activity and jump to the end.

But in play you would not do that. If you could achieve the end without playing, then the end would be futile. It has meaning only through the process. For example, two football teams are on the playing-ground. Just by throwing a coin they can decide who will win and who will be defeated. Why go through so much effort, unnecessarily exerting yourself? The thing can be decided very easily just by tossing a coin. The end will be there. One team can win, another can be defeated. Why work for it? But then there will be no meaning, no significance. The end is not meaningful, the very process is the meaning. Even if no one wins and no one is defeated the game was worth it. The activity in itself is enjoyed.

This dimension of play has to be applied to your whole life: whatsoever you are doing, be there in that activity so totally that the end is irrelevant. It may come, it has to come, but it is not on your mind. You are playing, you are enjoying.

That’s what Krishna means when he tells Arjuna to leave the future in the hands of the Divine. The result of your activity is in the hands of the Divine, you simply do. This simply doing becomes a play. That’s what Arjuna finds difficult to understand, because he says that if it is just play, then why kill, why fight? He understands what work is but he cannot understand what play is. And Krishna’s whole life is just a play. You cannot find such a non-serious man anywhere. His whole life is just a play, a game, a drama. He is enjoying everything but he is not serious about it. He is enjoying it intensely but he is not worried about the result. What happens is irrelevant.

It is difficult for Arjuna to understand Krishna because he calculates, he thinks in terms of the end-result. He says in the beginning of the Gita, “This whole thing seems to be absurd. On both sides my friends and my relatives are standing to fight. Whosoever wins, it will be a loss, because my family, my relatives, my friends, will be destroyed. Even if I win, it will not be worth anything because to whom am I going to show my victory? Victories are meaningful because friends, relatives, family will enjoy them. But there will be no one, the victory will be just over dead bodies. Who will appreciate it? Who will say, `Arjuna, you have done a great deed’? So whether I am victorious or I am defeated, it seems absurd. The whole thing is nonsense.” He wants to renounce. He is deadly serious. And anyone who calculates will be that deadly serious.

The setting of the Gita is unique: war is the most serious affair. You cannot be playful about it, because lives are involved, millions of lives are involved — you cannot be playful. And Krishna insists that even there you have to be playful. You don’t think about what will happen in the end, you just be here and now. You just be a warrior playing. Don’t get worried about the result because the result is in the hands of the Divine. And it is not even the point if the result is in the hands of the Divine or not. The point is that it should not be in your hands. You should not carry it. If you carry it then your life cannot become meditative.

This second technique says, GRACIOUS ONE, PLAY. Let your whole life be just a play. THE UNIVERSE IS AN EMPTY SHELL WHEREIN YOUR MIND FROLICS INFINITELY. Your mind goes on playing infinitely: the whole thing is just like a dream in an empty room. While meditating, one has to look at the mind just frolicking, just like children playing, jumping out of overflowing energy, that’s all. Thoughts jumping, frolicking, just a play — don’t be serious about them. Even if a bad thought is there, don’t feel guilty. Or, if there is a very great thought, a very good thought — that you want to serve humanity and transform the whole world; and you want to bring heaven onto earth — don’t get too much ego through it, don’t feel that you have become great. This is just a frolicking mind. Sometimes it goes down, sometimes it comes up — it is just overflowing energy, taking many shapes and forms. Mind is just an overflowing spring, nothing else.

Be playful, Shiva says, Gracious one, play. The attitude of the player means he is enjoying the activity, it is good in itself. No profit motive is involved; he is not calculative. Just look at a businessman. Whatsoever he is doing, he is calculating about the profit, what he is going to attain out of it. A customer comes. The customer is not a person, he is just a means. What can be profited out of him? How can he be exploited? Deep down he is calculating what is to be said, what is to be done. Everything is calculated just to manipulate, just to exploit. He is not concerned with this person, he is not concerned with the deal, he is not concerned with anything — he is concerned only with the future, the profit.

Look at the East:in the villages still, a businessman is not just a profit-maker, and the customer has not come just to purchase something. They enjoy it. I remember my old grandfather. He was a cloth merchant and I and my whole family was puzzled because he enjoyed it so much. For hours together it was a game with the customers. If something was worth ten rupees, he would ask fifty rupees for it, and he knew this was absurd. And his customers knew it too, they knew that it must be near about ten rupees, and they will start from two rupees. Then a long haggling would follow — hours together. My father any my uncles would get angry. “What is going on? Why don’t you simply say what the price is?” But he had his own customers. When they came, they would ask, “Where is Dada, where is grandfather? Because with him it is a game, a play. Whether we lose one rupee or two, whether it is more or less, that is not the point!”

They enjoyed it. The very activity in itself was something worth pursuing. Two persons were communicating through it. Two persons were playing a game and both knew it was a game — because of course a fixed price was possible.

In the West now they have fixed prices because people are more calculating and more profit-motivated. They cannot conceive of wasting time. Why waste time? The thing can be settled within minutes. There is no need. You can just write the exact price. Why fight for hours together? But then the game is lost and the whole thing becomes a routine. Even machines can do it. The businessman is not needed; the customer is not needed.

I have heard about a psychoanalyst who was such a busy man and who had so many patients that it was difficult to have personal contact with everyone. So he would feed his tape-recorder for a particular patient and the tape-recorder would say whatsoever that psychoanalyst wanted to say to the patient.

Once it happened that it was the appointed time of a patient who was a very rich man. The psychoanalyst was entering a hotel. Suddenly he saw the patient sitting there. So he asked, “What are you doing here? It was your time with me.” The patient said, “I am so busy that I have fed my words to my own tape-recorder. Both the tape-recorders are talking to each other. Whatsoever you have to say to me, my tape-recorder has recorded, and whatsoever I have to say to you, your tape-recorder has recorded it from my tape-recorder. This same time, and we are both free.”

If you are too calculating then persons disappear, and more and more mechanization comes in. Even now in villages in India the haggling goes on. It is a game and worth enjoying. You are playing. It is a match between two intelligences, and two persons come in deep contact. But it is not time-saving. Games can never be time-saving. And in games you don’t worry about the time. You are carefree, and whatsoever is going on, you enjoy it right in that moment. Being playful is one of the deepest bases of all meditative processes. But we are businesslike; we are trained for it. So even when we meditate, we are looking for the end, for the result. And whatsoever happens, you will be unsatisfied.

People come to me and they say, “Yes, meditation is growing, progressing. I’m feeling more happy, a little more silent, at east, but nothing else is happening.” What nothing else? I know that people like this are bound to come some day and say, “Yes, I am feeling nirvana, but nothing else is happening. I am blissful, but nothing else is happening.” What nothing else? He is looking for some profit and unless some very visible profit comes into his hands, something which he can deposit in a bank, he cannot be satisfied. Silence and happiness are so vague, you cannot possess them, you cannot show them to anyone.

Every day it happens that people come to me and they say that they are sad. They are expecting something which should not be expected even in businesses — and they are expecting in their meditations. The business mind comes into meditation with the whole training of business — what profit can be made out of it?

The businessman is not playful. And if you are not playful, you cannot be meditative. Be more and more playful. Waste time in play. Just playing with children will do. Even if there is no one, you can jump and dance alone in the room and be playful. Enjoy. But your mind will go on insisting, “What are you doing, wasting time? You can earn something out of this time. You can do something, and you are just jumping, singing, and dancing. What are you doing? Have you gone mad? Try it. Snatch whatsoever time you can get out of your business, and be playful. Whatsoever. You can paint, you can play on a sitar, anything you like — but be playful. Look for no profit out of it, see no future in it, just the present. And then, then you can be playful inside also. Then you can jump on your thoughts, play with them, throw them here and there, dance with them, but not be serious about them.

Many people are just unconscious as far as their mind is concerned. Whatsoever happens in their mind, they are unconscious about it; they are drifting in it without knowing where the mind leads them. If you can be aware of any track of the mind you will be puzzled at what is happening. Mind moves through associations. A dog barks on the street. The bark comes to your head — and now you have started. You may move to the very end of the world through this barking of the dog. You may remember some friend who had a dog. Then this dog is dropped and that friend has come into the mind and he had a beautiful wife and the wife was beautiful… and now you are moving. You can go to the very end of this world and you will never remember that just a dog played a trick on you; it just barked, and put you on the track, and you started to move.

You will feel very awkward at what scientists say about this. They say that this track is fixed in your mind. If the same dog in the same situation barks again, you will follow this track again: the friend, the dog, the wife — the beautiful wife — you will go the same way again.

Now they have tried many experiments with electrodes in the human brain. They touch a particular spot in the brain and then a particular memory is released. Suddenly you see that you are five years old, playing in a garden, running after a butterfly. Then the whole sequence is there: you feel pleasant, everything is nice, the air, the garden, the smell, everything comes alive. It is not simply memory, you relive it. Then the electrode is pulled out and the memory stops. If the electrode again touches the same spot, again the same memory comes again. It is just as if you are remembering something mechanical. And it always starts from a certain beginning and ends at a particular end; and then starts from the beginning… just as you record something on a tape-recorder. Your brain has millions of memories, millions of cells recording, and it is all mechanical.

These experiments on the human brain are very strange and very revealing. Memories can be revived again and again, again and again. One experimenter tried three hundred times and the memory was the same — it was recorded. The person on whom the experiment was done became aware and he felt that it was very, very weird because he was not the master, he could not do anything. When the electrode touched the place, the memory started and he had to see it. During three hundred times he by and by became a witness.

He started seeing the memory but then he became aware that he was different and this memory was different. This experiment can be helpful, very helpful, for meditators, because when you know your mind is nothing but a mechanical recording around you, you are separate.

This mind can be touched. Now scientists say that sooner or later we will cut all the centers which give you anguish, anxiety, because again and again the same thing is touched and the whole thing has to be relived.

I have been trying many experiments with many disciples. Do the same thing and they move in the same vicious circle, again and again, again and again — unless they become a witness that this is a mechanical thing. You are aware that if you say the same thing to your wife each week, the same thing, she will react. After seven days, when she has forgotten, say the same thing: she will react. Then record — the reaction is going to be the same. You know, your wife knows, a pattern becomes fixed — and it goes on. Even a dog can start your pattern just by barking. Something is touched, an electrode has entered. You have started on a journey.

If you are playful in life then you can be playful inside with the mind also. Then be as if you are watching something on a TV screen: you are not involved, you are just a spectator, an onlooker. Look, and enjoy it. Don’t say good, don’t say bad, don’t condemn, don’t appreciate, because these are serious things. If a naked woman comes onto your screen, don’t say that this is bad, that some devil is playing a trick on you. No devil is there to play a trick upon you. Look at it as if it is just on the screen, a film screen. And be playful about it: say to the lady, “Wait”. Don’t try to push her out because the more you push her out, the more she will come in — ladies are difficult. And don’t follow her. If you follow then you will be in trouble. Don’t follow, don’t fight — this is the rule. Just look and be playful. Just say a “hello” or “good morning”. Just look and don’t be disturbed at all. Let the lady wait. She will go by herself, as she came: she moves on her own. She is not related to you, she is just something in the memory. Struck by some situation she came there, just a picture. Be playful with it. If you can be playful with your mind it will drop very soon, because mind can be there only if you are serious. Seriousness is the link, the bridge.



Next Meditation Technique No. 111

Sweet-hearted one, meditate on knowing and not-knowing, existing and not-existing. then leave both aside that you may be.

MEDITATE ON KNOWING AND NOT-KNOWING, EXISTING AND NOT-EXISTING. Meditate on the positive aspect of life and then on the negative — then put both aside because you are neither. THEN LEAVE BOTH ASIDE THAT YOU MAY BE.

Look at it this way. Meditate on a birth: a child is born, you are born. Then you grow, you become young — meditate on this whole growth. Then you become old, then you die. From the very beginning, imagine the very moment when your father and mother conceived you, and into the womb of the mother you came. Just the first cell. From there look to the very end, where your body is burning on a funeral pyre and all your relative are standing around you. Then put both aside — the one who was born and the one who has died. Just put both aside and then look within. There you are — that which is never born and which is never going to die.

… knowing and not-knowing, existing and not-existing. Then leave both aside that you may be. You can do it with any positive-negative polarity. You are sitting here. I look at you. I know you. When I close my eyes, you are no longer there, I don’t know you. Then put aside both the knowledge that I have known and the knowledge that I don’t know — you will be empty. Because when you put both knowledge and no-knowledge aside, you will be empty.

There are two types of people: some are filled with knowledge and some are filled with ignorance. There are people who say, “We know.” Their ego is bound up with their knowledge. And there are people who say, “We are ignorant.” They are filled with their ignorance. They say, “We are ignorant. We don’t know.” One is identified with knowledge, the other is identified with ignorance, but both possess something, both cherish something. Push both aside, knowing and not-knowing, so that you are neither — neither ignorant nor knowing. Put aside both positive and negative. Then who are you? Suddenly the who will be revealed to you. You will become aware of the beyond, that which transcends. Putting aside both positive and negative, you will be empty. You will be no one, neither wise nor ignorant. Put both hate and love aside, put both friendship and enmity aside… when both the polarities are put aside you are empty.

But this is a trick of the mind: it can put one aside but never the two together. It can put one aside — you can put ignorance aside, then you cling to knowledge. You can put pain aside, but then you cling to pleasure. You can put enemies aside, but then you cling to friends. And there are a few people who do just the verse: they will be put friends aside and cling to the enemies, they will put love aside and cling to hate, they will put wealth aside and cling to poverty, and they put knowledge, scriptures, aside and cling to ignorance. These people are great renouncers. Whatsoever you cling to they put it aside and cling to the opposite — but they cling all the same

Clinging is the problem, because if you cling you cannot be empty. Don’t cling — this is the message of this technique. Just don’t cling to anything positive or negative because with non-clinging you will find yourself. You are there but because of the clinging, you are hidden. With non-clinging you will be exposed, you will be uncovered. You will explode.

Next Meditation Technique No. 112

Enter space, supportless, eternal, still.

Enter space, supportless, eternal, still. Three qualities of space have been given in this technique. Supportless: there can be no support in space. Eternal: it can never end. Still: it will be soundless, it will be silent. Enter this space, it is within you.

But the mind always asks for support. People come to me and if I say to them, “Just sit silently, with closed eyes, and don’t do anything,” they say, “Give me some AVALAMBAN, some support. Give me some mantra as a support, because I cannot sit.” Just sitting is difficult. If I give them a mantra, it is okay. They can go on repeating the mantra. Then it is easy. With support you are never empty, that’s why it is easy. Something must go on, you must be doing something. Doing, the doer remains: doing, you are filled. You may be filled with Aumkar, Aum, Ram, Jesus, Ave Maria, anything — you may be filled with anything, but you are filled. Then you are okay Mind resists emptiness. It wants always to be filled by something else, because if it is filled it can be. If it is not filled it will disappear. In emptiness you will attain no no-mind. That’s why mind asks for support.

If you want to enter inner space, don’t ask for support. Drop all supports, mantras, gods, scriptures, whatsoever gives you a support. If you feel you are supported, drop it, and just move inside — supportless. It will be fearful; you will feel scared. You are moving to where you can be lost completely. You may not be able to come back because all supports will be lost. Your contact with the bank is lost and where this river will lead you, no one knows. Your support is lost. You may fall into an infinite abyss. Hence, fear grips you, and you ask for some support. Even if it is a false support, you enjoy it. Even a false support is helpful. Because for the mind it makes no difference whether a support is real or false — it must be a support, that’s the point. You are not alone, something is there and supporting you.

It happened once that a man came to me. He was living in a house where he felt there were spirits and ghosts. And he was very worried. Through worries, he started seeing more illusions. Through worries, he became ill, weak. His wife said, “If you live any longer in this house, I am leaving.” His children were sent to some relative’s house.

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits.You help me.” So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.” The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!”

And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

In ordinary life you are leaning on many false supports, but they help. And unless you become strong enough, you will need them. That’s why I say that this is the ultimate technique — no support.

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.” So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

And it happened. Anand had not become enlightened. For forty years he was with Buddha, he was the closest disciple, he was just like a shadow to Buddha, moving with him, living with him; he had had the longest contact with him. For forty years Buddha’s compassion was falling over him, raining over him — for forty years. But nothing happened, Anand remained as ignorant as ever. And the day after Buddha died, Anand became enlightened — the next day, the very next day. The very support had been the barrier. When there was no more Buddha, Anand could not find any support. It is difficult. If you live with a Buddha, and the Buddha goes, then no one can be a support to you. Now no one will be worth clinging to. One who has been clinging to a Buddha cannot cling to anybody else in this world. This whole world will be vacant. Once you have known a Buddha and his love and compassion, then no love, no compassion can compare. Once you have tasted that, nothing else is worth tasting. So Anand was alone for the first time in forty years, totally alone. There was no way to find a support. He had known the highest support; now lower supports would not do. The next day he became enlightened. He must have moved into the inner space, supportless, eternal, still.

So remember, don’t try to find any support. Be supportless. If you are trying to do this technique, then be supportless. That is what Krishnamurti is teaching, “Be supportless. Don’t cling to a master. Don’t cling to a scripture. Don’t cling to anything.”

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now — that is finished. You cannot move to anyone else — that is impossible. Then he cuts the clinging and suddenly you are left supportless. It will be miserable in the beginning. You will cry and you will weep and you will scream and the whole being will feel that you are lost. Into the very deepest depth of misery you will fall. But from there one arises alone, supportless.

ENTER SPACE, SUPPORTLESS, ETERNAL, STILL. That space has no beginning, no end. And that space is absolutely soundless. There is nothing — not even a sound vibrating, not even a ripple. Everything is still.

That point is just within you. Any moment you can enter it. If you have the courage to be supportless, this very moment you can enter it. The door is open. The invitation is for all, all and everyone. But courage is needed; courage to be alone, courage to be empty, courage to dissolve and melt, courage to die. And if you can die within to your inner space, you will attain to the life which never dies, you will attain to AMRIT, to immortality.


This ends our series of 112 meditation techniques of Vigyan Bhairava Tantra.