Śivasaṃhitā 3.103

The text formally proclaims the identity of the posture just described: siddhāsana, ‘the posture of the perfected ones’. The epithet siddhidāyaka—‘bestower of siddhi’—is not mere rhetoric; within the conceptual universe of haṭhayoga, certain postures are considered vehicles of powers and spiritual realizations, not simple bodily positions.

The root siddh- permeates the verse: siddhāsana (posture of the siddha), siddhānām (of the perfected, genitive plural), siddhidāyakam (giver of siddhi). This paronomastic play is not accidental; it underscores that the posture belongs to the domain of realized beings and that sustained practice leads precisely to that state. Jñeyam (‘that which should be known’) signals the transmission of knowledge, not mere description.

The siddha are paradigmatic figures in tantric and nātha traditions: beings who have attained spiritual perfection and supernatural powers through yogic disciplines. That this posture bears their name and is said to bestow siddhi upon them places it at the apex of the postural hierarchy. The Haṭhapradīpikā (1.37–38) shares this assessment, declaring siddhāsana superior to all others.