Introduction a Introduction
One who fixes his mind on Me in My atomic form, which pervades all subtle elements
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One who fixes his mind on Me in My atomic form, which pervades all subtle elements, worshiping that form alone, attains the mystic perfection known as aëimä siddhi. COMMENTARY The Supreme Lord possesses a tiny form whereby He resides within the atoms and atomic particles. One who can concentrate his mind on the Supersoul can obtain the mystic power called aëimä, which enables one to enter within any material object. PURPORT The Supreme Lord has covered the godless living entities with gross and subtle material designations made of the illusory energy. If one desires to free his mind from the gross material designations, then he must meditate on the subtle form of the Lord. Those who worship the Lord as He is situated within the subtle forms of sense objects can achieve the aëimä-siddhi. TEXT 11 MahtatvaTMaiNaMaiYaYaQaaSa&SQa&MaNaaedDaTa( ) MaihMaaNaMavaPanaeiTa>aUTaaNaa&cPa*Qak( Pa*Qak( ))11))
mahimä. By absorbing the mind in the existence of each material element, one can obtain their potencies. COMMENTARY The Supreme Personality of Godhead is in one sense non-different from the material creation. Considering this, one can meditate upon the mahat-tattva as a subtle manifestation of the Lord’s inferior potency. When one has actually realized that the universe is non-different from the Lord, he obtains the mystic perfection known as
elements, he obtains their potency. PURPORT One who meditates upon the Lord as the Supreme Soul of the total material existence, or mahat-tattva, can attain the mystic perfection called mahimä-siddhi. By realizing how the mahat-tattva is not different from the Supreme Lord, being the expansion of His energy, one can experience His presence within each of the element—earth, water, fire, air, and space. This awards one the siddhi of mahimä. TEXT 12 ParMaa k-al/SaU+MaaQaRTaa&YaaeGaql/igaMaaNaMavaPanuYaaTa(
elements are composed of atoms, and atomic particles are a subtle manifestation of the movements of time. The Personality of Godhead is more subtle than time and it is He who expands to become the time factor. By understanding this, one obtains the mystic power known as laghimä-siddhi, whereby he can become lighter than the lightest.
284 UDDHAVA-GÉTÄ PURPORT If the yogi fixes his mind in meditation on the subtle characteristics of the material elements, understanding them to be energetic expansions of the Supreme Lord, he can attain the laghimä siddhi. Those who are not devoted to the Supreme Lord will only achieve an illusory fragment of this mystic potency, however. TEXT 13 DaarYaNMaYYah&TatveMaNaaevEk-airke-_i%l/Ma( ) SaveRiNd]Yaa The yogi who fixes his mind on the Lord as He is situated within the false ego can attain the power whereby he can acquire any object he desires.
By reviving one’s relationship with the Absolute Personality of Godhead, all of one’s senses become engaged in the service of the master of the senses. This is the essence of understanding the mystic perfection called präpti. Those who try to attain mystic powers without meditating on the Supreme Lord are awarded a mere reflection of these siddhis. Because they are not in union with the Lord through devotion, they cannot partake of His mystic potencies, which are of cosmic proportions, and thus must be satisfied with mere reflections of those powers. TEXT 14 MahTYaaTMaiNaYa>SaU}aeDaarYaeNMaiYaMaaNaSaMa( ) Pa[ak-aMYa&PaarMaeď&MaeivNdTae_VYa˘-JaNMaNa> ))14))
Lord Kĺńëa’s Description of Mystic Yoga Perfections 285 One who concentrates his mind on Me as the Supersoul of that aspect of the mahat- tattva that manifests the wheel of karma obtains from Me, who is beyond material perception, the mystic perfection called präkämya. COMMENTARY The aspect of the mahat-tattva that produces the cycle of action and reaction is herein referred to as sütra. By fixed meditation on the Supreme Personality of Godhead, who is the soul of the mahat-tattva, one can achieve the most excellent perfection called präkämya. This opulence is especially employed by Brahmä. Avyakta-janmanaů indicates that the Supreme Personality of Godhead appears from the avyakta, or the spiritual sky, or that His birth is avyakta, beyond the perception of material senses.
Those who mistakenly consider the mahat-tattva to be more important than Hiraëyagarbha claim to have achieved the mystic perfection called präkämya. Those who have actually attained präkämya siddhi accept Hiraëyagarbha as the worshipable Lord of the mahat-tattva, lying on the ocean of milk.
ivZ Sa wRiXaTvMavaPanaeiTa+ae}aj+ae}acaedNaaMa( ))15))
The illusory energy of the Lord, which consists of the three modes of material nature, is under the control of time. By meditating on this form of the Supreme Lord,
one can obtain the éçitva siddhi. This siddhi enables one to exert his influence over the bodies of other conditioned souls.
286 UDDHAVA-GÉTÄ PURPORT The Supreme Lord’s illusory potency consists of three modes of material nature and it works fully under the supervision of time, which has also emanated from Him. The Supersoul of the manifested material elements is an expansion of the Supreme Personality of Godhead. Liberated souls absorbed in meditation upon the Supersoul attain the éçitva siddhi without separate endeavor. Those who consider the form of the Lord to be a manifestation of the three modes of material nature, and thus a product of matter under the control of eternal time, and consider themselves to be one in identity with the Supersoul, are understood to be bereft of all knowledge. Because of this, they cannot discriminate between the mäyädhéça Lord and the mäyävaça jéva. The hopes of such persons to master the éçitva siddhi is simply another manifestation of illusion. TEXT 16 NaaraYa MaNaaeMaYYaadDaŰaeGaqMaÖMaaRviXaTaaiMaYaaTa( ))16))
Here, the word turéya, or the fourth dimension, refers to the Personality of Godhead, who is beyond the influence of the three modes of material nature. He is known as Lord Näräyaëa and possesses all six opulences in full. By fixing one’s mind on Him, one can attain the mystic perfection called vaçitä. The Lord is known as Bhagavän, or the possessor of unlimited opulences, principally wealth, strength, fame, beauty, knowledge, and renunciation.
When a yogi realizes that all the objects of this world have a relationship of service with the Supreme Lord, he surpasses materialistic conceptions, such as length, breadth, height, and so on, and becomes situated in transcendence. This is the platform of knowledge of one’s eternal relationship with the Supreme Lord. While situated on the transcendental platform, such a yogi controls his senses, mind, and speech, and thus Lord Kĺńëa’s Description of Mystic Yoga Perfections 287 attains the siddhi known as vaçitä. Those who are servants of their bodily urges and thus come under the control of sense objects, even though they may advertise themselves as liberated souls, can never attain the vaçitä siddhi. TEXT 17 iNaGauR ParMaaNaNdMaaPanaeiTaYa}ak-aMaae_vSaqYaTae ))17))
Merging into the existence of Brahman is possible only when all material desires have ceased.
When a conditioned living entity comes in contact with the three modes of material nature, he exhibits various kinds of material desires. When the conditioned soul engages in the devotional service of the Supreme Personality of Godhead, who is the reservoir of all transcendental qualities, and who is situated beyond the modes of material nature, then all his material desires are vanquished, just as fog is dispelled as soon as the sun rises. The kämävasäyitä siddhi is obtained when one dovetails all of his desires in the service of the eternal Kämadeva, the Supreme Personality of Godhead. TEXT 18 ěeTaÜqPaPaTaaEicta&XauÖeDaMaRMaYaeMaiYa ) DaarYaH^(veTaTaa&YaaiTaz@UiMaRrihTaaeNar> ))18))
288 UDDHAVA-GÉTÄ purified form and freedom from the six waves of material disturbance—hunger, thirst, decay, death, grief, and illusion. COMMENTARY In this verse, Lord Kĺńëa begins His description of how one can attain the ten secondary mystic perfections.
By engaging in the devotional service of the Supreme Lord, who is transcendental to the material modes of nature, who is the form of the pure religious principles, and who is the Lord of Çvetadvépa, all of the contamination in one’s heart becomes cleansed. The Absolute Truth is the embodiment of pure goodness and He is the predominating Deity of the mode of goodness. By directing one’s heart toward the service of the Lord, one becomes purified, so that the black spot of “I am God” can no longer cause contamination. TEXT 19 MaYYaak-aXaaTMaiNaPa[a Ta}aaePal/BDaa>aUTaaNaa&h&Saaevac>Xa* By meditating on the transcendental sound vibration, oŕkara, one can achieve the mystic perfection of being able to hear the words of the living entities that are spread
in the sky. In the ekäyana worship of the paramahaŕsas, chanting the holy name of the Lord is considered to be the most important activity. It is the duty of all living entities to receive
the transcendental sound vibration of the Absolute Truth. When all words are aimed at glorifying the Supreme Lord, one becomes able to hear the speech originating from
Lord Kĺńëa’s Description of Mystic Yoga Perfections 289 liberated living entities far beyond the material universe. Liberated souls can visualize reality simply by the reception of the transcendental sound vibration.
c+auSTvíirSa&YaaeJYaTvíarMaiPac+auiz ) Maa&Ta}aMaNaSaaDYaaYaiNvě&PaXYaiTadUrTa> ))20))
There is an intimate relationship between the sun and the process of vision. The two are inseparable and are pervaded by the presence of the Supreme Lord in His all- pervading feature as the Supersoul. Here, the process for attaining the mystic perfection that enables one to see objects even though very distant is being described.
While casting one’s glance upon Lord Näräyäëa as He is situated within the sun globe, if, in reciprocation, one receives the auspicious glance of the Lord, one will see through purified vision that the objects of this world are meant for the Lord’s enjoyment, and not for one’s personal sense gratification. Without receiving the Lord’s glance, one will see the world as either meant for one’s enjoyment, or as the object of dry renunciation. TEXT 21 MaNaaeMaiYaSauSa&YaaeJYadeh&TadNauvaYauNaa ) MaÖar 290 UDDHAVA-GÉTÄ COMMENTARY This verse states that there is an air that adheres to the mind. When one absorbs this air, along with the mind, in meditation upon the Supreme Lord, his gross material body will be enabled to travel at the speed of mind to any destination he desires
When the yogi comes to see everything in relationship to Kĺńëa, then his mind will entertain no other thought than his engagement in devotional service. In that transcendental state, one loses all interest in attempts to enjoy gross material objects. This is the prerequisite for attaining genuine mystic perfections.
YadaMaNa oPaadaYaYaŰd]UPa&bu>aUziTa ) TataŮveNMaNaaećPa&MaŰaeGabl/Maaé[Ya> ))22))
If the mind desires to assume the form of a demigod, it can do so by transforming itself as the ingredient cause. If the yogi concentrates his mind on the Supreme Lord as prescribed in this verse, he can assume any form he desires. PURPORT Çré Gaurasundara has said: anyera hĺdaya—mana, mora mana—vĺndävana, ‘mane’ ‘vane’ eka kari’ jäni tähäě tomära pada-dvaya, karäha yadi udaya, tabe tomära pürëa kĺpä mäni For most people, the mind and heart are one, but because My mind is never separated from Vĺndävana, I consider My mind and Vĺndävana to be one. My mind is already Vĺndävana, and since You like Vĺndävana, will You please place Lord Kĺńëa’s Description of Mystic Yoga Perfections 291 Your lotus feet there? I would deem that Your full mercy. (Caitanya-caritämĺta Madhya 13.137) This mystic power is called käma-rüpa, or the ability to assume any form one desires. The pure devotees absorb their minds in a particular relationship with Lord Kĺńëa and thus a spiritual body is awarded to them for an eternal life in the Lord’s association. In this age, anyone who faithfully chants the holy names of Lord Kĺńëa and follows the regulative principles as instructed by the spiritual master can attain an eternal form in the supreme abode of the Lord. TEXT 23 Park-aYa&ivXaNa(iSaÖ AaTMaaNa&Ta}a>aavYaeTa( ) iPa<@&ihTvaivXaeTPa[a To enter into the body of another person, a yogi must relinquish his gross body and with the help of his subtle body, enter that body through the pathways of external air. It is something like a bumble bee, which travels from one flower to another. The siddhi of entering another body is called para-käya-praveçanam.
One may admire a heroic man or beautiful woman and desire to experience life within their extraordinary material body. One can enter the body of another person by availing himself of the mystic perfection called para-käya-praveçanam. However, pure devotees are never attracted to any kind of material body, knowing that even in the topmost planet there is material misery and death. Instead, they remain satisfied on the platform of eternal life. The spiritual air transfers a devotee to Goloka Vĺndävana, where he eternally engages in the Lord’s service as a member of His entourage. 292 UDDHAVA-GÉTÄ TEXT 24 PaaZ AaraePYab]řrNDa]e To achieve the mystic perfection called svacchanda-mĺtyu, a yogi should block his anus with the heel of his foot and then gradually lift the soul, along with the life air, from the heart to the chest, then to the neck, and finally to the head. Situated within the brahma-randhra, the yogi then gives up his material body and guides the spirit soul to his desired destination. COMMENTARY One who has attained the mystic perfection of çvecchä mĺtyu, the ability to die at will, can guide his soul, along with the life air, to either the impersonal Brahman or to any destination within the material world, through the brahma-randhra, by giving up his material body while blocking the anus with the heel of the foot.
Since the practice of giving up the body as described in this verse, by means of perfection in the practice of haöha yoga, or räja yoga, cannot enable one to surpass the kingdom of mundane existence, it is sensible to accept everything favorable for the practice of Kĺńëa consciousness. If one cultivates Kĺńëa consciousness within his heart while giving up all thoughts of sense gratification, thus detaching himself from the desire for material enjoyment, and giving up the propensity for either enjoying or renouncing the fruits of his karma while engaging in the service of the Supreme Lord, he will automatically attain this mystic perfection.
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