Chapter-4, Sutra 1

Patanjali Yogasutra 4.1

जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः

"The perfections (siddhis) are born of birth, herbs, mantra, austerity, and samadhi."

In this Sutra, Patanjali describes the various means by which extraordinary abilities or siddhis (spiritual powers) may be attained. He states that these powers can arise through five sources: birth (janma), medicinal herbs (aushadhi), mantras (mantra), intense spiritual practices (tapas), and deep meditation or absorption (samadhi). Patanjali lists these sources in a succinct manner, providing insight into the origins of mystical capabilities that some yogis or individuals may manifest. By suggesting that such powers can come from birth itself or be acquired, he highlights the diversity in spiritual evolution, indicating that siddhis may either be naturally inherited or attained through rigorous practices.

The idea of birth as a source of siddhis suggests that some individuals might be born with certain abilities due to their karma or spiritual attainments from past lives. This aligns with the belief in reincarnation, where spiritual advancement from past lives can result in innate powers in the present life. Aushadhi, or the use of herbs, refers to natural methods of altering Consciousness to awaken certain powers, a practice found in various traditional spiritual contexts. 

Mantras, sacred sounds or words, are tools for focusing the mind and invoking specific energies or Divine powers. Through disciplined chanting, the repetition of mantras can help individuals connect to deeper energies within and manifest specific abilities.

The final two sources, tapas 

(austerity) and samadhi (meditative absorption), are the most internal methods, involving rigorous discipline and focused meditation. Tapas 

represents the intense effort to purify and transcend one's limitations, allowing latent spiritual powers to emerge. Samadhi, the State of 

Oneness or deep meditation, is regarded as the culmination of yogic practice, where the practitioner experiences profound unity and spiritual insight. In samadhi, siddhis 

are not sought for their own sake; they emerge naturally as the yogi deepens their union with the Universal Consciousness. However, Patanjali warns throughout the text that while siddhis can manifest as signs of spiritual advancement, they can also distract from the Ultimate Goal of Realization, or kaivalya.

For context, similar references to spiritual powers and their attainment can be found in other Vedic texts:

Bhagavad Gita 10.4

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः। सुखं दुःखं भवोऽभावो भयं चाभयं एव च॥

"Wisdom, Knowledge, clarity, forgiveness, Truth, self-control, tranquility, happiness, sorrow, birth, death, fear, and fearlessness—all these arise from me (Krishna as the Universal Self)."

This verse from the Bhagavad Gita lists qualities and experiences that can arise from one’s connection to Divine Consciousness. The verse reflects the idea that qualities like wisdom and powers like fearlessness are not merely self-generated but are expressions of divine energies flowing through an individual.

Yoga Vashishta 3.119.15

योगिनः परमस्थैर्यं तद्वदाः पापकारिणः। शुद्धे मनसि सिद्धिं च प्राप्नुवन्ति ध्रुवं नराः॥

"Yogis attain the ultimate steadiness, and with a purified mind, they certainly attain siddhis (spiritual powers)."

This verse from the Yoga Vashishta speaks to the importance of Inner Purity and mental discipline in attaining siddhis, aligning with Patanjali's emphasis on tapas 

and samadhi as means of acquiring such powers. It underscores that 

siddhis are not purely external phenomena but arise from deep inner cultivation.

Svetasvatara Upanishad 6.8

न तस्य कार्यं कारणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते।

"He has no duties, no cause; none is seen equal to or greater than Him."

While not directly mentioning siddhis, this Upanishadic verse highlights the boundless nature of the Self, or Brahman. As one aligns more closely with this Universal Consciousness through yoga, they may naturally manifest powers or qualities that transcend ordinary human capacities, as Patanjali outlines. Here, such abilities arise as a byproduct of unity with the all-encompassing divine force.

These verses together with Patanjali’s Sutra illuminate the idea that spiritual powers may emerge as a natural outcome of deep spiritual work, but they are seen as subordinate to the higher purpose of Self-Realization. 

They underscore that while powers may be tempting or alluring, true yogic practice prioritizes Realization over attachment to such phenomena.