Introduction a Introduction

upwards until it is joined with the anusvära vibration.
COMMENTARY

It appears that the yoga system is somewhat technical and difficult to perform.

Anusvära refers to a nasal vibration pronounced after the fifteen Sanskrit vowels. The

complete explanation of this process is extremely complicated and obviously unsuitable

for this age.
TEXT 35

Wv&Pa[YaSaeTa(

dXak*-Tvińzv

evaŕ praëava-saŕyuktaŕ präëam eva samabhyaset

daça-kĺtvas tri-ńavaëaŕ mäsäd arväg jitänilaů
The oŕkära thus being joined, one should carefully practice the präëäyäma system

of yoga ten times at each sunrise, noon, and sunset. By doing so, after one month one will

have conquered the life air.



Lord Kĺńëa Explains the Yoga System to Çré Uddhava


COMMENTARY

271

One who diligently practices yoga as recommended herein will control his mind

after one month.

TEXTS 36-42

ôTPau<@rqk-MaNTa>SQaMaUßRNaal/MaDaaeMau%Ma( )

DYaaTvaeßRMau%Mauiŕd]MaíPa}a&Sak-i

k-i

viöMaDYaeSMared]UPa&MaMaETaÖyaNaMa®l/Ma( ))37))

SaMa&Pa[XaaNTa&SauMau%&dqgaRcaĺcTau>auRJaMa( )

SaucaĺSauNdrGa]qv&Sauk-Paael&/XauiciSMaTaMa( ))38))

SaMaaNak-

heMaaMbr&gaNaXYaaMa&é[qvTSaé[qiNake-TaNaMa( ))39))

Xa«c§-GadaPaÚvNaMaal/aiv>aUizTaMa( )

NaUPaurEivRl/SaTPaad&k-aESTau>aPa[>aYaaYauTaMa( ))40))

ŰuMaiTk-rq$=k-$=k-k-i$=SaU}aa®daYauTaMa( )

SavaR®SauNdr&ôŰ&Pa[SaadSauMau%e+aNaMa( ))41))

Sauku-MaarMai>aDYaaYaeTSavaR®ezuMaNaae dDaTa( )

wiNd]YaaYaaeMaNaSaak*-ZYaTaNMaNa> )

buÖyaSaariQaNaaDaqr>Pa[ ))42))

hĺt-puëňarékam antaů-stham ürdhva-nälam adho-mukham

dhyätvordhva-mukham unnidram ańöa-patraŕ sa-karëikam
karëikäyäŕ nyaset sürya-somägnén uttarottaram

vahni-madhye smared rüpaŕmamaitad dhyäna-maěgalam
samaŕ praçäntaŕ su-mukhaŕdérgha-cäru-catur-bhujam

su-cäru-sundara-grévaŕsu-kapolaŕ çuci-smitam
samäna-karëa-vinyasta-sphuran-makara-kuëňalam

hemämbaraŕ ghana-çyämaŕçrévatsa-çré-niketanam

272

UDDHAVA-GÉTÄ

çaěkha-cakra-gadä-padma-vanamälä-vibhüńitam

nüpurair vilasat-pädaŕkaustubha-prabhayä yutam
dyumat-kiréöa-kaöaka-kaöi-süträěgadäyutam

sarväěga-sundaraŕ hĺdyaŕ prasäda-sumukhekńanam
su-kumäram abhidhyäyet sarväěgeńu mano dadhat

indriyäëéndriyärthebhyo manasäkĺńya tan manaů

buddhyä särathinä dhéraů praëayena mayi sarvataů

Keeping the eyes half closed and fixed on the tip of the nose, and being wide awake

and alert, one should meditate on the lotus flower that is situated within the heart, which

has eight petals and an erect stalk. One should meditate on the sun, moon, and fire,

placing them one after another within the whorl of the lotus flower. Then, placing My

transcendental form within the fire, one should meditate upon it as the auspicious goal of

all meditation. That transcendental form is perfectly proportioned, gentle, and cheerful,

and has four long arms, beautiful shoulders, a handsome forehead, a pure smile, and ears

that are decorated with shark-shaped earrings. That spiritual form has a complexion that

resembles that of a new rain cloud, and is dressed in golden-yellowish garments. The chest

of that form is the abode of Çrévatsa and Lakńmé, and is decorated with a conch shell, disc,

club, and lotus flower. That form of Mine is decorated with a garland of forest flowers.

The lotus feet are decorated with ankle bells, and this form exhibits the Kaustubha gem

and an effulgent crown. The upper hips are beautified by a golden belt, and the arms are

decorated with valuable bracelets. All of the limbs of this beautiful form captivate the

heart, and the face is beautified by merciful glancing. Withdrawing the senses from their

sense objects, one should be grave and self-controlled and should use the intelligence to

fix his mind upon all of the limbs of My transcendental body. Thus one should meditate

upon that most delicate transcendental form of Mine.

COMMENTARY

The lotus flower in the heart stands on an erect stalk. The word nyaset indicates

that one should apply one’s concentration to meditate on the form of the Supreme Lord.

The phrase dhyäna maěgala means “the auspicious object of meditation.” The word

sama indicates a similar form. The Lord is described as “peaceful,” meaning that He

is not harsh. The two marks of Çrévatsa and Lakńmé are situated on either side of Çré

Kĺńëa’s chest. For concentrated meditation, one should fix his mind with the help of

his intelligence, and in this way, one should gradually perfect his meditation upon the

Supreme Lord.

Lord Kĺńëa Explains the Yoga System to Çré Uddhava


TEXT 43

TaTSavRVYaaPak&-ictaMaak*-ZYaEk-}aDaarYaeTa( )

NaaNYaaiNaicNTaYaeŮUYa>SauiSMaTa&>aavYaeNMau%Ma( ))43))

tat sarva-vyäpakaŕ cittam äkĺńyaikatra dhärayet

Nänyäni cintayed bhüyaů su-smitaŕ bhävayen mukham

273

Thereafter, one should withdraw the mind from the limbs of that transcendental form

and fix it on the wonderful smiling face of the Lord.
COMMENTARY

The mind may be satisfied by viewing all of the limbs of the Lord’s body but for

further advancement, one should withdraw and fix it on the Lord’s smiling face.
TEXT 44

Ta}al/BDaPad&ictaMaak*-ZYaVYaaeiMNaDaarYaeTa( )

TaŔTYa¤-aMadaraehaeNaik-iÄdiPaicNTaYaeTa( ))44))

tatra labdha-padaŕ cittam äkĺńya vyomni dhärayet

tac ca tyaktvä mad-äroho na kiďcid api cintayet
Thereafter, one should withdraw the mind, which had been firmly fixed on the lotus

face of the Lord, and establish it in the sky, which is the cause of the gross cosmic

manifestation. Finally, one should relinquish that meditation as well and become fixed in

Me, thus giving up the process of meditation altogether.

COMMENTARY

Uddhava had inquired about the kind of meditation that would enable one to achieve

liberation from material existence. Here it is indicated that by meditating upon the

lotus-like face of the Lord, one easily attains supreme liberation. It should be understood

that devotional service to the Supreme Personality of Godhead is the activity of the

liberated souls, and thus is fully transcendental. Simply to be a meditator is considered

very insignificant for those who are engaged in the unalloyed devotional service of the

Lord.

274

UDDHAVA-GÉTÄ

TEXT 45

Wv&SaMaaihTaMaiTaMaaRMaevaTMaaNaMaaTMaiNa )

ivcíeMaiYaSavaRTMaNJYaaeiTaJYaaeRiTaizSa&YauTaMa( ))45))

evaŕ samähita-matir mäm evätmänam ätmani

vicańöe mayi sarvätman jyotir jyotińi saŕyutam

One who has fixed his mind on Me should see Me within his own self, and should see

the individual soul within Me, the Supreme Personality of Godhead. He should see how

he is situated within the Lord, just like rays of the sun are seen as united with the sun.
COMMENTARY

The Supreme Lord is situated within the hearts of all living entities, and the living

entities are situated within the gigantic universal body of the Lord. Still, the Supreme

Lord is the single maintainer of countless living entities.

TEXT 46

DYaaNaeNaeTQa&SauTaqv]e )

Sa&YaaSYaTYaaXauiNavaRa]Ma> ))46))

dhyänenetthaŕ su-tévreëa yuďjato yogino manaů

saŕyäsyaty äçu nirväëaŕ dravya jďäna-kriyä-bhramaů
When the yogé carefully controls his mind by complete absorption in meditation, his

false identification with material objects, mundane knowledge, and fruitive activities is

soon dispelled.
COMMENTARY

The result of intense meditation upon the form of the Lord is that one becomes

freed from all illusion, including the three-fold miseries— ädhibhautika, ädhidaivika,

and ädhyätmika.

PURPORT

Haöha-yoga, or karma-yoga, and vicära-yoga, or räja-yoga, are partial aspects of

bhakti-yoga. The non-devotee yogés engage in the cultivation of knowledge, but it is

only partial. The meditation which is performed in pure devotional service is absorption

in thought of the Supreme Lord’s transcendental names, forms, qualities, associates,

Lord Kĺńëa Explains the Yoga System to Çré Uddhava

275

and pastimes. Constant meditation is the result of absorption in the glorification of

the Lord, which is one of the nine processes of devotional service, known as kértana.

When one is ignorant of his spiritual identity as the eternal servant of the Supreme

Lord, he may be attracted to the performance of haöha-yoga. Such practice will enable

one to gradually come to realize his spiritual identity and so it may serve as a stepping

stone to the goal of devotional service. Those who take pleasure in mental speculation

to philosophically understand the Absolute Truth may, after many births and deaths,

come to the conclusion that the Supreme Lord is the cause of all causes and thus begin

to engage in devotional service. If one performs meditation without accepting the

transcendental form of the Lord as the Absolute Truth, then his meditation will not

award the results that have been described in this verse. I. In the haöha-yoga system,

one learns to control the body and in the jďäna-yoga system, one learns to control the

mind. In either case, one works for his own elevation, being impelled by selfish desires.

This kind of selfish activity is referred to in this verse as kriyä. One who desires the

perfection of yoga must give up materialistic dravya, jďäna and kriyä and ultimately

engage in the devotional service of the Lord.

Thus ends the translation of the eighth chapter of the Uddhava-géta entitled “Lord

Kĺńëa Explains the Yoga System to Çré Uddhava” with thecommentaries of ÇrélaViçvanätha

Cakravarté Öhäkura and chapter summary and purports by Çréla Bhaktisiddhänta

Sarasvaté Öhäkura.

CHAPTER 9
LORD KĹŃËA’S DESCRIPTION OF MYSTIC YOGA PERFECTIONS

CHAPTER SUMMARY
This chapter describes the eight primary and ten secondary mystic perfections. These

mystic perfections are developed by fixing one’s mind in yoga, but they are ultimately

detrimental to the achievement of Lord Vińëu’s lotus feet.

Being asked by Uddhava, Lord Çré Kĺńëa describes the eighteen mystic perfections,

their characteristics, and what type of meditation is to be practiced for the attainment of

each one. The Lord concludes by saying, “For one who desires to render pure devotional

service unto the Supreme Personality of Godhead, the attainment of these mystic

powers is simply a waste of time because they are impediments to the worship of the

Supreme Lord. All these mystic perfections are automatically offered to a pure devotee,

but he does not accept them. Unless employed in the devotional service of the Lord,

these mystic perfections have no value. A devotee simply sees that the Supreme Lord

is present everywhere, both externally and internally, and depends completely upon

Him.”

TEXT 1

é[q>aGavaNauvac

iJaTaeiNd]YaSYaYau˘-SYaiJaTaěaSaSYaYaaeiGaNa> )

MaiYaDaarYaTaęeTa oPaiTaďiNTaiSaÖYa> ))1))

277



278

UDDHAVA-GÉTÄ

çré-bhagavän uväca

jitendriyasya yuktasya jita-çväsasya yoginaů

mayi dhärayataç ceta upatińöhanti siddhayaů

The Supreme Lord said: My dear Uddhava, when a yogé has controlled his senses,

conquered his breathing process, steadied his mind, and concentrated his mind on Me,

then all mystic perfections automatically appear to him.
COMMENTARY

There are eight primary mystic yoga perfections, beginning with aëimä-siddhi, and

ten secondary yoga perfections. In this chapter, Lord Kĺńëa will explain that these yoga-

siddhis are stumbling blocks on the path of Kĺńëa consciousness.
TEXT 2

é[qoÖv ovac

k-YaaDaar

k-iTavaiSaÖYaaeb]UihYaaeiGaNaa&iSaiÖdae>avaNa( ))2))

çré-uddhava uväca

kayä dhäraëayä kä svit kathaŕ vä siddhir acyuta

kati vä siddhayo brühi yoginäŕ siddhi-do bhavän
Çré Uddhava said: My dear Lord Acyuta, You alone are the bestower of all types

of mystic perfections. Kindly tell me—by what process can the mystic perfections be

achieved, how many types of mystic perfections are there, and what is the nature of each

mystic perfection?
COMMENTARY

The word svit is employed while inquiring.

TEXT 3

é[q>aGavaNauvac

iSaÖYaae_íadXaPa[ae˘-aDaar )

TaaSaaMaíaEMaTPa[DaaNaadXaEvGau ))3))

Lord Kĺńëa’s Description of Mystic Yoga Perfections


çré-bhagavän uväca

siddhayo ‘ńöädaça proktä dhäraëä yoga-pära-gaiů

täsäm ańöau mat-pradhänä daçaiva guëa-hetavaů

279

The Supreme Lord said: The sages, who are masters of yoga, have declared that there

are eighteen kinds of siddhi (mystic perfection) and dhäraëä (meditation). Among these,

eight are primary, being sheltered in Me, and ten are secondary, appearing from the

material mode of goodness.
COMMENTARY

There are eighteen kinds of dhäraëä as well. The Supreme Lord is the shelter of the

eight primary dhäraëäs, because they have been manifested from His internal potency,

and are thus transcendental. The other ten meditations are mundane, being born from

the material mode of goodness.

PURPORT

Among the eighteen kinds of perfection, eight are transcendental and ten are within

the jurisdiction of the material modes of nature. The eight siddhis are aëimä, laghimä,

mahimä, präpti, präkämya, éçitä, vaçitä, and kämavasäyitä. Among them, the first three

pertain to the body, the fourth pertains to the senses, and the last four pertain to nature.

The ten minor perfections are anürminattva, düra-çravaëa, düradarçana, icchänurüpa

dehera gati, icchänurüpa äkära grahaëa, parakäya praveça, svecchämĺtyu, deva kĺéňä

darçana, saěkalpita padärtha präpti, and apratihatä äjďä, and they are all mundane.

TEXT 4-5

Ai )

Pa[ak-aMYa&é[uTad*íezuXai˘-Pa[er

Gau

WTaaMaeiSaÖYa>SaaEMYa AíavaETPaitak-aMaTaa> ))5))

aëimä mahimä mürter laghimä präptir indriyaiů

präkämyaŕ çruta-dĺńöeńu çakti-preraëam éçitä
guëeńv asaěgo vaçitä yat-kämas tad avasyati

etä me siddhayaů saumya ańöäv autpattikä matäů

280

UDDHAVA-GÉTÄ

Aëimä, becoming smaller than the smallest; mahimä, becoming greater than the

greatest; and laghimä, becoming lighter than the lightest, are mystic perfections by which

one transforms one’s body. Präpti-siddhi, by which one acquires whatever one desires, is

related to the senses. Präkämya-siddhi enables one to experience any enjoyable object,

in this world and in the next. Içitä-siddhi enables one to manipulate the sub-potencies

of Maya. Vaçita-siddhi enables one to be unimpeded by the three modes of nature.

Kämävasäyitä-siddhi enables one to obtain anything he may desire. My dear Uddhava,

these eight siddhis are considered as naturally existing and unexcelled within this world.

COMMENTARY

Among these eight mystic perfections, aëimä, mahimä, and laghimä, are related

to the body. Präpti-siddhi is related to the senses, because by utilizing the senses, one

can acquire anything. Präkämya-siddhi awards one the power to enjoy objects that one

may have heard about but cannot see, such as something buried underground. By the

éçitä-siddhi, one can manipulate the sub-potencies of nature. By the vaçitä-siddhi, one

can bring others under one’s control, and keep oneself beyond the influence of the

three modes of material nature. Kämävaçäyitä-siddhi gives one the maximum power of

control, acquisition, and enjoyment. These eight mystic perfections are certainly grand

accomplishments because they originally exist in the Supreme Personality of Godhead.

TEXT 6-7

ANaUiMaRMatv&dehe_iSMaNdUré[v

MaNaaeJav>k-aMaćPa&Park-aYaPa[veXaNaMa( ))6))

SvC^NdMa*TYaudeRvaNaa&Sah§-I@aNaudXaRNaMa( )

YaQaaSaŞLPaSa&iSaiÖrajaPa[iTahTaaGaiTa> ))7))

anürmimattvaŕ dehe ‘smin düra-çravaëa-darçanam

mano-javaů käma-rüpaŕ para-käya-praveçanam
svacchanda-mĺtyur devänäŕ saha-kréňänudarçanam

yathä-saěkalpa-saŕsiddhir äjďäpratihatä gatiů
The ten secondary mystic siddhis produced from the mode of material nature are

the power to free oneself from hunger and thirst, to hear and see things happening in

a distant place, to move one’s body at the speed of the mind, to assume any form one

desires, to enter the bodies of others, to die according to one’s will, to witness the pastimes

Lord Kĺńëa’s Description of Mystic Yoga Perfections

281

of the demigods with the Apsaräs, to act however one desires, and to give orders whose

fulfillment is unimpeded.
COMMENTARY

The ten secondary mystic perfections are herein described. These powers award one

freedom from the six urges of the body, such as hunger and thirst; seeing and hearing

what is happening at a distant place; moving the body at the speed of the mind; assuming

the form of one’s choice; witnessing the pleasure pastimes of the demigods and celestial

women; attaining whatever one desires; and the carrying out of one’s orders without

impediment.
TEXT 8-9

i}ak-al/jTvMaÜNÜ&ParictaaŰi>ajTaa )

AGanykRMbuivzadqNaa&Pa[iTaíM>aae_ParaJaYa> ))8))

WTaaęaeŐeXaTa>Pa[ae˘-aYaaeGaDaar )

YaYaaDaar
tri-käla-jďatvam advandvaŕ para-cittädy-abhijďatä

agny-arkämbu-vińädénäŕ pratińöambho ‘paräjayaů
etäç coddeçataů proktä yoga-dhäraëa-siddhayaů

yayä dhäraëayä yä syäd yathä vä syän nibodha me
The power to know past, present, and future; tolerance of dualities, such as heat and

cold; to know others’ minds; checking the influence of fire, sun, water, poison and so on;

and to remain undefeated by others—these constitute five perfections attained by the

practice of yoga and meditation. I have simply listed them here, giving their names and

characteristics. Now, please hear from Me about how one attains a particular siddhi by

performing a specific meditation.

COMMENTARY

The following are considered to be insignificant siddhis—knowing past, present

and future; not becoming overwhelmed by the dualities, such as heat and cold; and

checking the influence of fire, sun, poison, and so on.

282

UDDHAVA-GÉTÄ

PURPORT

Knowledge of past, present, and future; being undisturbed by heat and cold;

understanding the intentions of others; neutralization of the powers of fire, the sun, water,

poison, and so on; and to be unconquerable—these are five insignificant perfections.
TEXT 10

>aUTaSaU+MaaTMaiNaMaiYaTaNMaa}a&DaarYaeNa(MaNa> )

Ai
bhüta-sükńmätmani mayi tan-mätraŕ dhärayen manaů

aëimänam aväpnoti tan-mätropäsako mama