rule


 

 

 

Canto 11

Mahâmantra 2

 




Chapter 15: Mystical Perfection: the Siddhis

(1) The Supreme Lord said: 'When a yogi is connected [in the Absolute Truth], has conquered his senses and breathing and has fixed his attention upon Me, the mystical perfections of yoga are at his disposal.'

(2) Uddhava said: 'Oh You who bring all yogis perfection, kindly tell me which method is required for concentration and how these perfections work. And, Acyuta, how many perfections are there?' 

(3) The Supreme Lord said: 'The masters of yoga speak of eighteen mystical perfections [siddhis] and meditations [leading to them]. Eight of them are [primary and] prominent in Me and ten of them [are secondary and] originate from the quality [of goodness]. (4-5) Oh gentle one, the eight mystical perfections consist of the ability to get, as for the form, into the smallest [animâ], the biggest [mahimâ] or the lightest [laghimâ relative to garimâ, the heaviest], the ability to acquire whatever material object [prâpti], the ability to enjoy sensually whatever can be seen or heard [prâkâmya], the ability to have the upper hand in employing the forces [îs'itâ or îs'itvâ], the ability to be in control by means of magic unobstructed by the modes [vas'itvâ] and the ability to answer to any desire that seeks [His] favor [kâmâvasâyitâ]. Know them to be the ones prominent in Me. (6-7) [The ten secondary siddhis consist of] the ability in this body not to be plagued by hunger and thirst and such, the ability to hear from afar, the ability to see things far away, the ability to be transported with the speed of mind, the ability to assume any form at will, the ability to enter into the bodies of others, the ability to die at will, the ability to witness the sporting [of the heavenly girls] with the gods, the ability to be of perfect accomplishment as one likes and the ability to have one's commands fulfilled unimpeded. (8-9) To know the past, the present and the future, to be free from the dualities, to know the minds of others, to check the potency of fire, the sun, water, poison and so on and not to be conquered by others are examples of the perfections that are described as being the result of concentrating in yoga. Please learn now from Me by means of which type of meditation what perfection occurs. 

(10) My worshiper who focusses his mind pertaining to the subtle elements of perception [tanmâtra] on Me as the Self of those sense elements and nothing else, obtains the animâ perfection [the ability to enter the smallest]. (11) Focussing one's mind on the truth of the complete [the mahat-tattva] with Me as the inhabiting soul, one achieves the perfection of mahimâ [to enter the greatest] as also grip on each element separately. (12) The yogi may obtain laghimâ [lightness] by attaching to Me as the supreme element of the smallest elements [the atoms], the subtle property of Time [see also cakra]. (13) He who with his mind focussed upon Me narrows down the mind completely to the emotionality of the I-principle, obtains the siddhi of prâpti [mystic acquisition] by which he becomes the proprietor of the senses of all living beings. (14) In order to obtain from Me, whose appearance lies beyond perception, the super excellent siddhi of prâkâmya [to enjoy whatever whenever] one should fix one's mental activity on Me, the Supersoul that is the thread running through the huge reality of matter [see also sûtra]. (15) When one focusses one's consciousness on Vishnu, the Original Controller of the Three [gunas, see also B.G. 7: 13] who is the mover in the form of Time, one will obtain the siddhi of îs'itvâ [the supremacy] by means of which the conditioned body [the field] and its knower can be controlled [*]. (16) The yogi who fixes his mind on Me, Nârâyana, the fourth state [turîya] that is described by the word fortunate [bhagavat **], obtains, being endowed with My nature, the vas'itvâ perfection [the ability to subdue by means of magic]. (17) When one focusses one's mind, that is pure in Me, on the impersonal absolute [brahman] that is free from material qualities [or transcendental], one obtains the supreme of happiness wherein one's desire finds its complete fulfillment [kâmâvasâyitâ].

(18) When a human being concentrates on Me as the Lord of S'vetadvîpa, the personification of goodness, the sum total of dharma, he obtains a pure existence free from the six waves [of material disturbance: hunger, thirst, bewilderment, decay, grief and death, anûrmi-mattvam see also shath-ûrmi].  (19) When one in the mind leads away the transcendental sound that is present in the prâna [see 11.14: 35], in Me, the personification of the sky, one perceives therein the Swan [Lord Hamsa or the saintly person, see 11.13: 19] and hears the words spoken by all living beings [dûra-s'ravana, see also divyam s'rotam]. (20) When one merges one's eyes with the sun and the sun with one's eyes [doing so transcendentally and not staring physically into the sun] one can, with one's mind in meditation on Me, therein see anything that is far away [dûra-dars'ana, see also 2.1: 30]. (21) When one fully absorbs one's mind in Me, the body, by the power of the meditation on Me,  that mind follows together with the breath; the self then moves wherever the mind goes [manojava]. (22) Because it lies within the power of My yoga [to appear in different forms], for the mind intent on assuming whatever form, the very form that was desired will appear, when I am the shelter [kâmarûpa]. (23) When a perfected yogi [a siddha] wishes to enter the body of another person, he must give up his own gross body and project himself into that body. That he should accomplish by, like being the wind, entering it through the vital breath, the way a bee switches flowers [para-kâya-praves'anam]. (24) When [a yogi is about to die and] wants to give up the material body, he blocks his anus with his heel and carries his prâna from the heart up to the chest and from there to the throat to go to the head, from where he, rising to the spiritual seat at the top of the skull [the brahma-randhrena], leads himself to the spiritual world [svacchandu-mrityu, see also 2.2: 19-21]. (25) When one desires to enjoy the pleasure gardens of the demigods one should meditate upon the mode of goodness situated in Me, so that one sees the by goodness moved women of the demigods arrive in their vehicles [their vimânas, devânâm saha-krîdânudars'anam]. (26) When someone by means of his reason became convinced of My truth or else by his devotion unto Me, he with his mind thus absorbed consequently will achieve his purpose [yathâ-sankalpa-samsiddhi]. (27) The person who arrived at the realization of My nature, supremacy and dominion, is someone who by no means can be frustrated because his order and command are as good as Mine [âjñâpratihatâ gatih, see also B.G. 9: 31].

(28) A yogi pure of character who by dint of his devotion unto Me knows how to focus his mind [dhâranâ] acquires insight in the three phases of time [past, present and future] supported by knowledge of birth and death [see tri-kâlika]. (29) Of a sage versed in uniting consciousness whose mind was pacified in My yoga the body cannot be injured by fire and so on, just as aquatics cannot be harmed by the water in which they live [see also 7.5: 33-50]. (30) He [my devotee] becomes unconquerable when he meditates upon My expansions that are decorated with the S'rîvatsa and the weapons, flags, ceremonial umbrellas and different fans [see also B.G. 11: 32].

(31) The man of wisdom who worships Me thus by the process of concentrating in yoga, will in every respect be attended by the mystical perfections as described. (32) What perfection would be difficult to achieve for a sage who being focussed by meditation on Me subjugated his senses, his breathing and his mind? (33) One says [though] that they [these siddhis], for the one who practices the highest form of yoga - the [bhakti] yoga by means of which one obtains everything thinkable from Me - are a hindrance and a waste of time. (34) All perfections one in this world may acquire by birth, by herbs, austerities and by mantras are all obtained by the practice of [bhakti] yoga. Progress in uniting one's consciousness cannot be achieved by any other method [***]. (35)  I am the cause and the protector of all the perfections. I am the Lord of Yoga [the final union], the Lord of analysis, of dharma and of the [Vedic] teachers, propounders and adherents. (36) The same way material elements have their existence inside and outside the living beings, I Myself, the Soul, who cannot be enclosed, exist inside and outside of all the embodied beings [see also B.G. 2: 29-30].'

 

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Third revised edition, loaded May 20, 2015.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'When a yogi is connected [in the Absolute Truth], has conquered his senses and breathing and has fixed his attention upon Me, the mystical perfections of yoga are at his disposal.' 
The Supreme Lord said: 'When a yogi fixes his attention upon Me and thus being connected has conquered his senses and breathing, he achieves the mystic perfections of yoga.' (Vedabase)

 

Text 2

Uddhava said: 'Oh You who bring all yogis perfection, kindly tell me which method is required for concentration and how these perfections work. And, Acyuta, how many perfections are there?'

Uddhava said: 'O You who bring all yogis perfection, kindly tell me which method is required for concentration and how these perfections work. And, Acyuta, how many perfections are there?'   (Vedabase)

 

Text 3

The Supreme Lord said: 'The masters of yoga speak of eighteen mystical perfections [siddhis] and meditations [leading to them]. Eight of them are [primary and] prominent in Me and ten of them [are secondary and] originate from the quality [of goodness].

The Supreme Lord said: 'The masters of yoga speak of eighteen mystic perfections [siddhis] and meditations [leading to them], with eight of them abiding primary in Me while ten manifest [as secondary] from the quality [of goodness]. (Vedabase)

 

Text 4-5

Oh gentle one, the eight mystical perfections consist of the ability to get, as for the form, into the smallest [animâ], the biggest [mahimâ] or the lightest [laghimâ relative to garimâ, the heaviest], the ability to acquire whatever material object [prâpti], the ability to enjoy sensually whatever can be seen or heard [prâkâmya], the ability to have the upper hand in employing the forces [îs'itâ or îs'itvâ], the ability to be in control by means of magic unobstructed by the modes [vas'itvâ] and the ability to answer to any desire that seeks [His] favor [kâmâvasâyitâ]. Know them to be the ones prominent in Me.

The ability to get, as for the form, into the smallest [animâ], the biggest [mahimâ] or the lightest [laghimâ relative to garimâ, the heaviest], to acquire whatever material object [prâpti], the ability to enjoy sensually whatever can be seen or heard [prâkâmya], to have the upperhand in employing the forces [îs'itâ or îs'itvâ], to be in control - unobstructed by the modes - by means of magic [vas'itvâ] and to answer to any desire that seeks [His] favor [kâmâvasâyitâ], are the eight mystical perfections, o gentle one. Know them as the ones that originally belong to Me. (Vedabase)

  

Text 6-7

[The ten secondary siddhis consist of] the ability in this body not to be plagued by hunger and thirst and such, the ability to hear from afar, the ability to see things far away, the ability to be transported with the speed of mind, the ability to assume any form at will, the ability to enter into the bodies of others, the ability to die at will, the ability to witness the sporting [of the heavenly girls] with the gods, the ability to be of perfect accomplishment as one likes and the ability to have one's commands fulfilled unimpeded.

In this body not to be plagued by hunger and thirst and such, to hear and see things far away, to be transported with the speed of mind, to assume any form at will, to enter into the bodies of others, to die at will, to witness the sporting [of the heavenly girls] with the gods, to be of perfect accomplishment as one likes, and to have one's commands fulfilled unimpeded [are the ten secondary siddhis]. (Vedabase)

 

Text 8-9

To know the past, the present and the future, to be free from the dualities, to know the minds of others, to check the potency of fire, the sun, water, poison and so on and not to be conquered by others are examples of the perfections that are described as being the result of concentrating in yoga. Please learn now from Me by means of which type of meditation what perfection occurs.

To know the past, the present and the future, to be free from the dualities, to know the minds of others, to check the potency of fire, the sun, water, poison and so on and not to be conquered by others are the perfections that are described as the result of concentrating in yoga. Please learn now from Me by means of which type of meditation what perfection occurs. (Vedabase)

 

Text 10

My worshiper who focusses his mind pertaining to the subtle elements of perception [tanmâtra] on Me as the Self of those sense elements and nothing else, obtains the animâ perfection [the ability to enter the smallest].

The one who worships Me, I who animates all subtle forms of existence, obtains the perfection of animâ [to enter the smallest] by focussing on the reality of the elements. (Vedabase)

 

 Text 11

Focussing one's mind on the truth of the complete [the mahat-tattva] with Me as the inhabiting soul, one achieves the perfection of mahimâ [to enter the greatest] as also grip on each element separately.

One achieves the perfection of mahimâ [to enter the greatness] by fixing the mind on the total material energy animated by Me as also on the situation of each of the material elements seperately [to be the great of the sky, the fire, the water, the air and the earth]. (Vedabase)

 

Text 12

The yogi may obtain laghimâ [lightness] by attaching to Me as the supreme element of the smallest elements [the atoms], the subtle property of Time [see also cakra].

The yogi may obtain laghimâ [lightness] by conciliating his consciousness in Me as being the subtle substance of the [natural division of] time [as the basis or primal substance] to the material elements that are there in the form of atoms [see also cakra]. (Vedabase)

 

Text 13

He who with his mind focussed upon Me narrows down the mind completely to the emotionality of the I-principle, obtains the siddhi of prâpti [mystic acquisition] by which he becomes the proprietor of the senses of all living beings.

He who with his mind focussed upon Me narrows the mind completely down to the emotionality of the I-principle, obtains the siddhi of prâpti [mystic acquisition] by which he may call himself the proprietor of the senses of all living beings. (Vedabase)

 

Text 14

In order to obtain from Me, whose appearance lies beyond perception, the super excellent siddhi of prâkâmya [to enjoy whatever whenever] one should fix one's mental activity on Me, the Supersoul that is the thread running through the huge reality of matter [see also sûtra].

In order to obtain from Me whose appearance lies beyond perception, the superexcellent siddhi of prâkâmya [to enjoy whatever whenever] one should firmly fix one's mental activities in Me, the Supersoul that is the thread running through the greater of matter [see also sûtra]. (Vedabase)

 

Text 15

When one focusses one's consciousness on Vishnu, the Original Controller of the Three [gunas, see also B.G. 7: 13] who is the mover in the form of Time, one will obtain the siddhi of îs'itvâ [the supremacy] by means of which the conditioned body [the field] and its knower can be controlled [*].

When one establishes one's consciousness within Vishnu, the Original Controller of the Three [gunas, see also B.G. 7: 13] in the form of Time, one will obtain the siddhi of îs'itvâ [the supremacy] by means of which the conditioned body [the field] and its knower can be controlled [*]. (Vedabase)

 

Text 16

The yogi who fixes his mind on Me, Nârâyana, the fourth state [turîya] that is described by the word fortunate [bhagavat **], obtains, being endowed with My nature, the vas'itvâ perfection [the ability to subdue by means of magic].

The yogi who establishes his mind in Me, Nârâyana as denoted by the word Fortunate [bhagavat] and known as the fourth [beyond the three planes **], may, being endowed with My nature, obtain the mystic potency of vas'itvâ [to subdue by magic]. (Vedabase)

  

Text 17

When one focusses one's mind, that is pure in Me, on the impersonal absolute [brahman] that is free from material qualities [or transcendental], one obtains the supreme of happiness wherein one's desire finds its complete fulfillment [kâmâvasâyitâ].

With the mind that is pure in Me focussing on the impersonal [brahman] that is free from material qualities [transcendental], one obtains the supreme of happiness wherein desire finds complete fulfillment [kâmâvasâyitâ]. (Vedabase)

 

Text 18

When a human being concentrates on Me as the Lord of S'vetadvîpa, the personification of goodness, the sum total of dharma, he obtains a pure existence free from the six waves [of material disturbance: hunger, thirst, bewilderment, decay, grief and death, anûrmi-mattvam see also shath-ûrmi]. 

Concentrating on Me, the Lord of S'vetadvîpa, the personification of goodness, the sum total of dharma, a person obtains freedom from the six waves [anûrmi-mattvam, see also shath-ûrmi]. (Vedabase)

 

Text 19

When one in the mind leads away the transcendental sound that is present in the prâna [see 11.14: 35], in Me, the personification of the sky, one perceives therein the Swan [Lord Hamsa or the saintly person, see 11.13: 19] and hears the words spoken by all living beings [dûra-s'ravana, see also divyam s'rotam].

Established in Me, the personification of the sky, concentrating on the transcendental sound present in the prâna [see 11.14: 35], the Swan is perceived [Lord Hamsa or the saintly person, see 11.13: 19] and one hears the words spoken by all living beings [dûra-s'ravana, see also divyam s'rotam]. (Vedabase)

 

Text 20

When one merges one's eyes with the sun and the sun with one's eyes [doing so transcendentally and not staring physically into the sun] one can, with one's mind in meditation on Me, therein see anything that is far away [dûra-dars'ana, see also 2.1: 30].

Merging one's eyes with the sun and the sun with one's eyes [thus doing so transcendentally and not staring physically] one is able, with one's mind in meditation, to see anything that is far away [dûra-dars'ana, see also 2.1: 30].  (Vedabase)

 

Text 21

When one fully absorbs one's mind in Me, the body, by the power of the meditation on Me,  that mind follows together with the breath; the self then moves wherever the mind goes [manojava].

Completely absorbing the mind in Me one can with the wind [the breath, the subtle air], that follows the mind to have the body focussed on Me, by the power of that meditation find the [physical] self to be going wherever the mind goes [manojava]. (Vedabase)

 

 Text 22

Because it lies within the power of My yoga [to appear in different forms], for the mind intent on assuming whatever form, the very form that was desired will appear, when I am the shelter [kâmarûpa].

When the mind embraces whatever form one desires to assume, may, by the shelter of the potency of My yoga [to assume any form], that very form appear that one had in mind [kâmarûpa]. (Vedabase)


 Text 23

When a perfected yogi [a siddha] wishes to enter the body of another person, he must give up his own gross body and project himself into that body. That he should accomplish by, like being the wind, entering it through the vital breath, the way a bee switches flowers [para-kâya-praves'anam].

As a siddha desiring to enter the body of another person one must, giving up one's own gross body, project oneself into that body by, just like the wind, entering through the vital breath, just like a bee that switches flowers [para-kâya-praves'anam].  (Vedabase)

 

 Text 24

When [a yogi is about to die and] wants to give up the material body, he blocks his anus with his heel and carries his prâna from the heart up to the chest and from there to the throat to go to the head, from where he, rising to the spiritual seat at the top of the skull [the brahma-randhrena], leads himself to the spiritual world [svacchandu-mrityu, see also 2.2: 19-21].

With one's heel blocking the anus and carrying the vital air from the heart up to the chest and then from the throat going to the head, one should positioned at the top of the skull [the brahma-randhrena], [in order to die] give up the material body and direct oneself to the spiritual world [svacchandu-mrityu, see also 2.2: 19-21]. (Vedabase)

 


 Text 25

When one desires to enjoy the pleasure gardens of the demigods one should meditate upon the mode of goodness situated in Me, so that one sees the by goodness moved women of the demigods arrive in their vehicles [their vimânas, devânâm saha-krîdânudars'anam].

When one desires to enjoy the heavenly places of the godly one should, situated in Me, meditate upon the mode of goodness so that one sees arrive the in goodness steeped women of the demigods in their vimânas [devânâm saha-krîdânudars'anam]. (Vedabase)

 

 Text 26

When someone by means of his reason became convinced of My truth or else by his devotion unto Me, he with his mind thus absorbed consequently will achieve his purpose [yathâ-sankalpa-samsiddhi].

When someone has full faith in Me and knows that he in Me will find his fulfillment, I who appear for the sake of the truth, he will consequently obtain what he had in mind [yathâ-sankalpa-samsiddhi]. (Vedabase)

 

 Text 27

The person who arrived at the realization of My nature, supremacy and dominion, is someone who by no means can be frustrated because his order and command are as good as Mine [âjñâpratihatâ gatih, see also B.G. 9: 31].

The person who came to the realization of My nature, supremacy and dominion, is someone who by no means can be frustrated because his order and command is as good as Mine [âjñâpratihatâ gatih, see also B.G. 9: 31]. (Vedabase)

 

 Text 28

A yogi pure of character who by dint of his devotion unto Me knows how to focus his mind [dhâranâ] acquires insight in the three phases of time [past, present and future] supported by knowledge of birth and death [see tri-kâlika].

A yogi pure of character who by his devotion for Me knows to concentrate [dhâranâ], acquires insight into the three phases of time [past, present and future], including knowledge about matters of birth and death [see tri-kâlika]. (Vedabase)

 

 Text 29

Of a sage versed in uniting consciousness whose mind was pacified in My yoga the body cannot be injured by fire and so on, just as aquatics cannot be harmed by the water in which they live [see also 7.5: 33-50].

Of a sage versed in yoga whose consciousness is pacified by means of My yoga the body cannot be injured by fire and such elements, just as aquatics cannot be harmed by the water in which they live [see also 7.5: 33-50]. (Vedabase)

 

 Text 30

He [my devotee] becomes unconquerable when he meditates upon My expansions that are decorated with the S'rîvatsa and the weapons, flags, ceremonial umbrellas and different fans [see also B.G. 11: 32].

He [my devotee] becomes unconquerable when he meditates upon My expansions that are decorated with the S'rîvatsa and weapons, flags, ceremonial umbrellas and different fans [see also B.G. 11: 32].  (Vedabase)

 

 Text 31

The man of wisdom who worships Me thus by the process of concentrating in yoga, will in every respect be attended by the mystical perfections as described.

The man of wisdom who worships Me thus by the process of concentrating in yoga will reach the mystic perfections as described, in every respect [according to the nature of his practice]. (Vedabase)

 

 Text 32

What perfection would be difficult to achieve for a sage who being focussed by meditation on Me subjugated his senses, his breathing and his mind?

What perfection would be difficult to achieve for a sage who in Me bent on meditation got a grip in conquering his senses, his breathing and his mind? (Vedabase)

 

 Text 33

One says [though] that they [these siddhis], for the one who practices the highest form of yoga - the [bhakti] yoga by means of which one obtains everything thinkable from Me - are a hindrance and a waste of time.

One says that they [siddhis], for the one who practices the highest form of yoga by means of which one obtains directly from Me all perfection in life, constitute limitations that are a waste of time. (Vedabase)

 

 Text 34

All perfections one in this world may acquire by birth, by herbs, austerities and by mantras are all obtained by the practice of [bhakti] yoga. Progress in uniting one's consciousness cannot be achieved by any other method [***].

The many perfections one in this world has by birth, by herbs, austerities and by mantras are all obtained by yoga; by no other method will one achieve the actual perfection of yoga [***]. (Vedabase)

 

 Text 35

I am the cause and the protector of all the perfections. I am the Lord of Yoga [the final union], the Lord of analysis, of dharma and of the [Vedic] teachers, propounders and adherents.

Of all the perfections am I indeed the cause and the protector. I am the Lord of Yoga [the final union], the Lord of the analysis, the dharma and of the community of vedic teachers. (Vedabase)

 

 Text 36

The same way material elements have their existence inside and outside the living beings, I Myself, the Soul, who cannot be enclosed, exist inside and outside of all the embodied beings [see also B.G. 2: 29-30].'

The same way as the material elements exist inside and outside of the living beings, I Myself, the Soul, who cannot be covered [by something bigger], exist within and without all the embodied beings [see also B.G. 2: 29-30].'  (Vedabase)

 

*: Verse 15 refers to attainment of spiritual perfection by meditation on the personal, transcendental aspect of time of Vishnu, as opposed to meditating time as mentioned in verse 12, relating more to the impersonal aspect of the natural order belonging to the elements, of the cakra that is Vishnu's weapon.

**: Apart from the three gunas to Lord Nârâyana and the three states of consciousness of waking, dreaming and dreamless sleep, there is also mention of the three planes of existence of the physical gross of the greater universe consisting of the five elements; the astral, subtle, plane of the ten senses of action and perception and their objects, the mind and intelligence, and the causal plane of the consciousness and the knower; in short: the world, the sensual body and the individual knower to which there is the Original Person of God as the fourth [see also B.G. 13: 19].

***: The actual perfection of yoga is, following verse 35 coming next, named Krishna consciousness by the Vaishnavas who defend the Bhâgavatam in the West.

 

 

 

 

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The vintage image pictures Krishna showing His universal form to Arjuna on the battlefield.

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