In the Yoga Sastra, the philosophy of Patanjali, it is said: "Siddhi is of five kind-namely, acquired by birth, drugs, Mantra, austerity and ecstasy. Some are in possession of Siddhi from birth, such as Kapila, Prahlada, Suka, and others. Some get it by taking drugs, such as the Rsi Mandavya. Some acquire it by constant Japa of the Mantra, such as the successful Sashakas. Others obtain it by dint of austerity, such as Visvamitra and others. Some attain to it by means of ecstasy(Samadhi), and such are Yogis.
All these five forms of siddhi are results of practice in Yoga in former birth. In the present life they are simply revealed by the help of such causes as birth, drugs, Mantra, etc. That form of Siddhi which comes from constant repetition of Mantras cannot be acquired without the help of Tantra, the Mantrasastra. Again, according to the Tantra, it is not the highest, but the second form of Siddhi.
As to the Ayurveda, every physician knows( as is also not unknown to Sadhakas that all forms of worship directed in connection with the saying of Mantra(Amantrana), over medicines, preparation of metallic drugs of the ash of mercury, and other things, as described in the Ayurveda, follow process prescribed in the Tantra and employ Tantrik bijas, Mantra etc ( Indian medicine is greatly indebted to the Tantriks). We are unable to openly quote all those Bijas, Mantras etc. Competent inquirers will obtain a mass of evidence by going through this Sastra.
In Jyotisa it is said : "At inauspicious times, such as unclean months, the following acts should not be done: commencement of education, piercing of the ear-lobes, tonsure, investiture with the sacred thread, seeing the Anadi-Devata(Siva lingam), examination, enjoyment of ease, purascarana(a rite in which mantras are repeated at prescribed manner of times), and initiation. Had not the Tantra Sastra been an ever-existing authority, how could puraskarana and diksha have been dealt with in it?
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