aṣṭasiddhi daivata

hariḥ oṁ
~~~~~~
namasté

I thought to make a note on siddhi-s as I came upon it once again in my studies. It is put here in the uttara (upper,chiefly characterized by virtue) folder because of the
nature of these perfections ( siddhi) being discussed. Quite often there is a negative opinion regarding siddhi-s when reviewed. Yet for this post, one will see, I hope,
a more mature and uccaistara ( loftier) view on this matter. Let me explain if I may...

Siddhi-s are mostly known by many. It is one of the 1^st stops of one’s interest when they view the notion of sanātana dharma’s various paths ( mārga ) and practices (upāya-s or upacāra-s).
There are all different opinions and concerns regarding this matter of siddhi-s ( perfections, fulfilment , complete attainment )

Many read of flying through the air, becoming invisible, all those powers that seem super-normal. This may be so. These siddhi-s are called the laukika ( worldly ) siddhi-s. It is those
that may attract the rank-and-file. They are called worldly for a reason, and if there is time we can address that. Yet there’s another and they are called the divine (atimānuṣa or daivata) siddhi-s.
Those when viewed through the lens of higher levels of consciousness; that is, by those muni-s ( ~saints~) there are/were able to see deeper and wider than the average person embroiled in day-to-day life (kalā śarīra – embodiment of doing).

Aṣṭasiddhi daivata or the divine 8 siddhi-s ( perfections) (any mistakes or omissions on the following definitions can only be attributed to me and a blemish in my comprehension)

aṇimā - is aṇi + mā ; aṇi = the point of a needle + mā = measure
This is humility. One is humble, one is nirahaṃkāra or without pride; ‘Me-ness’ is brought down to a small point of a needle, to not exist. If it is there it is minute (aṇi) and is no more than the leftovers or remains called leśāvidya¹.

mahimā – is mahi + ma ; mahi is great + ma. This ‘ma’ can be seen as ‘mā’ for measure, it also can be seen as names given to viṣṇu & śiva. It is the notion that one’s being is expanded to that ~measure~ of viṣṇu or śiva i.e. vastness, without boundries.

garima¹ is gariman and means heaviness; yet too it is defined as dignity , venerableness. The person rises to the highest level of dignity. That of being the exponent of Reality, living one’s Self in full bloom.

laghimā – is lāghava + mā ; lāghava is defined as lightness, levity; yet too its defined as alacrity , versatility , dexterity & skill. It suggests two things: the lightness of Being of how one now acts and, his or her skill in action, done easily without a ‘heavy weight’ of concern, easy.

prāpti is defined as attaining to , obtaining , meeting with , finding , acquisition; it also is defined as a joyful event and power of attaining everything; This is none other than the final abode of one’s own Self.

īśtva is īśa + tva ; tva = one + īśa owning , possessing , sharing. This īśa is another name for śiva. It is he/or she that possesses the qualities e.g. auspicious , propitious , graciousness of śiva. that of liberation or mokṣa. The auspicious one.

vaśitva is defined as the power of subduing to one's own will; yet the other definition is freedom of will , being one's own master.

There are many more siddhi-s that can be listed, yet they tend to fall on the laukika ( worldly ) siddhi side of the fence. The core eight from a daivata siddhi point of view seems to sum up the dignity of one's full blossoming unfoldment.

iti śivaṁ

words

gari can be two things: gari and/or garī . Garī is swallowing. It suggest he/she that digests the world. What does that mean? This person has digested all differentiated awareness and lives in the wholeness of the undifferentiated level of Being. Differentiated awareness is that of everthing seen as parts; it is one of the key features of ignorance.
leśa + avidya gives leśāvidya

leśa = a small part or portion , particle , atom , little bit or slight trace
avidya = ignorance