श्रीभगवानुवाच ।
सिद्धयोऽष्टादश प्रोक्ता धारणायोगपारगैः ।
तासामष्टौ मत्प्रधाना दशैव गुणहेतवः ॥ ३॥
अणिमा महिमा मूर्तेर्लघिमा प्राप्तिरिन्द्रियैः ।
प्राकाम्यं श्रुतदृष्टेषु शक्तिप्रेरणमीशिता ॥ ४॥
गुणेष्वसङ्गो वशिता यत्कामस्तदवस्यति ।
एता मे सिद्धयः सौम्य अष्टावौत्पत्तिका मताः ॥ ५॥
अनूर्मिमत्त्वं देहेऽस्मिन् दूरश्रवणदर्शनम् ।
मनोजवः कामरूपं परकायप्रवेशनम् ॥ ६॥
स्वच्छन्दमृत्युर्देवानां सहक्रीडानुदर्शनम् ।
यथासङ्कल्पसंसिद्धिराज्ञाप्रतिहतागतिः ॥ ७॥
त्रिकालज्ञत्वमद्वन्द्वं परचित्ताद्यभिज्ञता ।
अग्न्यर्काम्बुविषादीनां प्रतिष्टम्भोऽपराजयः ॥ ८॥
एताश्चोद्देशतः प्रोक्ता योगधारणसिद्धयः ।
यया धारणया या स्याद्यथा वा स्यान्निबोध मे ॥ ९॥
भूतसूक्ष्मात्मनि मयि तन्मात्रं धारयेन्मनः ।
अणिमानमवाप्नोति तन्मात्रोपासको मम ॥ १०॥
महत्यात्मन्मयि परे यथासंस्थं मनो दधत् ।
महिमानमवाप्नोति भूतानां च पृथक् पृथक् ॥ ११॥
परमाणुमये चित्तं भूतानां मयि रञ्जयन् ।
कालसूक्ष्मार्थतां योगी लघिमानमवाप्नुयात् ॥ १२॥
धारयन् मय्यहं तत्त्वे मनो वैकारिकेऽखिलम् ।
सर्वेन्द्रियाणामात्मत्वं प्राप्तिं प्राप्नोति मन्मनाः ॥ १३॥
महत्यात्मनि यः सूत्रे धारयेन्मयि मानसम् ।
प्राकाम्यं पारमेष्ठ्यं मे विन्दतेऽव्यक्तजन्मनः ॥ १४॥
विष्णौ त्र्यधीश्वरे चित्तं धारयेत्कालविग्रहे ।
स ईशित्वमवाप्नोति क्षेत्रज्ञक्षेत्रचोदनाम् ॥ १५॥
नारायणे तुरीयाख्ये भगवच्छब्दशब्दिते ।
मनो मय्यादधद्योगी मद्धर्मा वशितामियात् ॥ १६॥
निर्गुणे ब्रह्मणि मयि धारयन् विशदं मनः ।
परमानन्दमाप्नोति यत्र कामोऽवसीयते ॥ १७॥
श्वेतद्वीपपतौ चित्तं शुद्धे धर्ममये मयि ।
धारयञ्छ्वेततां याति षडूर्मिरहितो नरः ॥ १८॥
मय्याकाशात्मनि प्राणे मनसा घोषमुद्वहन् ।
तत्रोपलब्धा भूतानां हंसो वाचः शृणोत्यसौ ॥ १९॥
चक्षुस्त्वष्टरि संयोज्य त्वष्टारमपि चक्षुषि ।
मां तत्र मनसा ध्यायन् विश्वं पश्यति सूक्ष्मदृक् ॥ २०॥
मनो मयि सुसंयोज्य देहं तदनुवायुना ।
मद्धारणानुभावेन तत्रात्मा यत्र वै मनः ॥ २१॥
यदा मन उपादाय यद्यद्रूपं बुभूषति ।
तत्तद्भवेन्मनोरूपं मद्योगबलमाश्रयः ॥ २२॥
परकायं विशन् सिद्ध आत्मानं तत्र भावयेत् ।
पिण्डं हित्वा विशेत्प्राणो वायुभूतः षडङ्घ्रिवत् ॥ २३॥
पार्ष्ण्याऽऽपीड्य गुदं प्राणं हृदुरःकण्ठमूर्धसु ।
आरोप्य ब्रह्मरन्ध्रेण ब्रह्म नीत्वोत्सृजेत्तनुम् ॥ २४॥
विहरिष्यन् सुराक्रीडे मत्स्थं सत्त्वं विभावयेत् ।
विमानेनोपतिष्ठन्ति सत्त्ववृत्तीः सुरस्त्रियः ॥ २५॥
यथा सङ्कल्पयेद्बुद्ध्या यदा वा मत्परः पुमान् ।
मयि सत्ये मनो युञ्जंस्तथा तत्समुपाश्नुते ॥ २६॥
यो वै मद्भावमापन्न ईशितुर्वशितुः पुमान् ।
कुतश्चिन्न विहन्येत तस्य चाज्ञा यथा मम ॥ २७॥
मद्भक्त्या शुद्धसत्त्वस्य योगिनो धारणाविदः ।
तस्य त्रैकालिकी बुद्धिर्जन्ममृत्यूपबृंहिता ॥ २८॥
अग्न्यादिभिर्न हन्येत मुनेर्योगमयं वपुः ।
मद्योगश्रान्तचित्तस्य यादसामुदकं यथा ॥ २९॥
मद्विभूतीरभिध्यायन् श्रीवत्सास्त्रविभूषिताः ।
ध्वजातपत्रव्यजनैः स भवेदपराजितः ॥ ३०॥
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The glorious Lord replied : Eighteen (in all) are the Siddhis as well as the modes of concentration (leading to them) taught by those that have attained perfection in Yoga (the minor ones, such as insight into the past, present and future, being easily attainable by others too). Of the former, eight abide chiefly in Me (and in a lesser degree in those that have attained similarity of form with Me), (the other) ten being attainable through (mere development of) Sattvaguṇa. (3)
1-Aṇimā (reducing one's body to the size of an atom), 2-Mahimā (magnifying it to a gigantic size) and 3-Laghimā (extreme lightness of body)—these three pertain to the body; 4-Prāpti consists in establishing contact with the senses of the entire creation in form of the deities presiding over those senses. 5-Prākāmya means the capacity to enjoy pleasures heard of (through the scriptures as enjoyable in the other world alone) and capable of being seen (though enjoyed only in the subterranean regions); while 6-Iśītā consists in the capacity to impel Māyā and other subordinate potencies to function (according to one's will). (4)
7-Vaśītā means absence of attachment to the pleasures of sense; while the eighth Siddhi is Kāmāvasāyitā (according to which one is able to enjoy in the highest measure whatever pleasure one seeks to enjoy). These eight Siddhis, O gentle one, are considered as natural to Me (and unsurpassed). (5)
The other ten Siddhis are:—1-absence of hunger and thirst, old age etc., in this (very) body; 2 & 3-the capacity to see and hear from an unusual distance; 4-locomotion at a speed which can be increased according to one's will; 5-taking any form at will; 6-(leaving one's own body and) entering any other (untenanted) body; 7-giving up the ghost at will; 8-participation in the pastimes of gods (with the Apsarās or celestial nymphs); 9-attainment of one's desired ends; and 10-exercising authority unobstructed everywhere. (6-7)
The minor Siddhis (hinted at in verse 3 above) are:—to know things relating to the past, present and future; to remain unaffected by pairs of opposites (like heat and cold, joy and sorrow, likes and dislikes, etc.); to read others' mind etc; to neutralize the power of fire, the sun, water and poison etc., and to suffer no defeat (at the hands of anyone whatsoever). (8)
These are the Siddhis following from Yogic concentration, typically mentioned by Me. (Now) hear from Me what Siddhi can be acquired through which mode of concentration and how. (9)
He who focusses his mind, identified with the subtle elements, on Me as ensouling the subtle elements and worships (Me in) that form alone acquires My power of assuming an atomic size (and thereby attaining the capacity to enter even a slab of stone). (10)
(Even so) concentrating his mind, identified with Mahat-tattva (the principle of cosmic intelligence), on Me, the Supreme ensouling the (said) Mahat-tattva, he acquires the capacity to assume any magnitude (sought for by him); and, focussing his mind on Me as ensouling any of the (five gross) elements individually, he attains the magnitude (all-pervasive character) of that particular element. (11)
(Similarly) concentrating his mind on Me as ensouling the atoms of the (four) elements (other than ether), a Yogi attains (extreme) lightness (of body), viz., the capacity to become as subtle as the subtlest division of time. (12)
(Likewise) focussing his entire mind on Me as ensouling the (cosmic) Ego, born of Sattvaguṇa, the Yogi who has given his mind to Me attains the (Siddhi of) Prāpti in the shape of control over the senses of all. (13)
He who concentrates his mind on Me as ensouling the (Sūtra, the active aspect of) Mahat-tattva attains (the Siddhi known as) Prākāmya (easy access to all sorts of enjoyments of one's seeking), the highest Siddhi possessed by Me as presiding over the Sūtra, which is born of the Unmanifest. (14)
He who focusses his mind on (Me as) the all-pervading Witness, the Ruler of Māyā (consisting of the three Guṇas), attains (the Siddhi known as) Iśitva, viz., control over all bodies and conscious selves. (15)
The Yogi who concentrates his mind on Me as Lord Nārāyaṇa, spoken of as the fourth or transcendent principle* (existing beyond the three states of 1. Virat or the Cosmic Person, presiding over the physical plane, 2. Hiranyagarbha, presiding over the astral plane, and 3. the Causal Principle, presiding over the causal plane) and called by the name of Bhagavān (embodying in Himself the six divine properties of universal dominion, righteousness, glory, prosperity, wisdom and dispassion each in its entirety) acquires My virtues and attains (the Siddhi or) Vaśitā (non-attachment to all material objects). (16)
Focussing his pure mind (cleansed through Prāṇāyāma etc.), on Me as the transcendent Brahma, one attains supreme bliss (which is only another name for the Siddhi called Kāmāvasāyitā), in which all desire ceases (for good). (17)
Concentrating his mind on Me as Lord Aniruddha (the Lord of Śvetadwīpa), who is (absolutely) pure (untainted by the three Guṇas) and the embodiment of (or Propeller of) virtue, man attains (absolute) purity (in the form of no longer being subject to the three Guṇas or modes of Prakṛti) and is rid of the six waves or changes (viz., hunger and thirst, old age and death, grief and infatuation). (18)
Mentally perceiving the (unexpressed) sound in Me as conceived in the form of the cosmic breath, taintless and all pervading like the sky, the said Jiva is able to hear (from a distance) the (diverse) sounds of living beings manifested therein. (19)
Uniting the eye with the sun and the sun too with the eye, and contemplating on Me in the aforesaid (mutual) union (of the two), man is gifted with a penetrating vision and is (consequently) able to perceive the (whole) universe. (20)
By virtue of the concentration (of mind) practised after uniting with Me the mind and thereafter the body (too) alongwith the breath (accompanying the body), (one attains the Siddhi called Manojava, as a result of which) the body surely finds itself wherever the mind goes. (21)
The Yogi gets converted into the very form, sought for by his mind, that he would assume making the mind his material (for that form), the force of concentration of the mind on Me (whose potency is inconceivable and who appear in numerous forms) being the ground of all Siddhis. (22)
Seeking to enter another (soulless) body, the Yogi who has controlled his breath as well as his Indriyas and mind should conceive himself as present in that body. (As a result of such contemplation) his vital air (the chief constituent of his astral body, which makes for his Jivahood) leaves his (own) body and becoming one with the cosmic air, enters (alongwith it) the other (through its nostrils) as a black bee passes from one flower to another. (23)
Having blocked his rectum with his heel and pushed up the vital air (successfully to his heart, chest, throat and crown of head, and (mentally) forcing it upwards through the (aperture known as) Brahmarandhra to Brahma (or any other destination sought to be reached by him), the Yogi should shed the body (whenever he likes). (24)
Seeking to sport in the sport ground of the gods (in heaven), one should contemplate on Sattva (unmixed with Rajas and Tamas and) constituting My personality. (As a sequel to this contemplation) Apsarās (celestial damsels), representing (so many) rays of Sattva, wait on him with aerial cars (ready to take him bodily to heaven). (25)
Devoted to Me and focussing his mind on Me, true of resolve as I am, man duly attains that (very) object which he seeks with his intellect whenever and in whatever way he wants it. (26)
The command of a man who has acquired My disposition is not flouted anywhere any more than Mine, the Ruler of all and (absolutely) self-dependent as I am. (27)
(Direct) knowledge of the past, present and future, coupled with (that of) birth and death (etc., as well as of others' mind etc.), comes to that Yogi whose mind has been purified through devotion to Me and who knows how to concentrate his mind (on Me, the Knower of the past, present and future). (28)
Seasoned by Yoga (in the form of concentration on My Personality, which is incapable of being damaged even slightly by fire etc.) the body of a sage whose mind has found its repose in concentration on Me cannot (likewise be damaged by fire and other elements, which cannot harm him any more than water can prove harmful to aquatic creatures. (29)
Contemplating on My glorious manifestations (Avatāras) graced with (the marks of) Śrīvatsa (etc.), and decked with My weapons (viz., conch etc.), and distinguished by an ensign, umbrella and chowrie (etc.); the aforesaid sage turns out to be invincible. (30) (3-30)
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उपासकस्य मामेवं योगधारणया मुनेः ।
सिद्धयः पूर्वकथिता उपतिष्ठन्त्यशेषतः ॥ ३१॥
जितेन्द्रियस्य दान्तस्य जितश्वासात्मनो मुनेः ।
मद्धारणां धारयतः का सा सिद्धिः सुदुर्लभा ॥ ३२॥
अन्तरायान् वदन्त्येता युञ्जतो योगमुत्तमम् ।
मया सम्पद्यमानस्य कालक्षपणहेतवः ॥ ३३॥
जन्मौषधितपोमन्त्रैर्यावतीरिह सिद्धयः ।
योगेनाप्नोति ताः सर्वा नान्यैर्योगगतिं व्रजेत् ॥ ३४॥
सर्वासामपि सिद्धीनां हेतुः पतिरहं प्रभुः ।
अहं योगस्य साङ्ख्यस्य धर्मस्य ब्रह्मवादिनाम् ॥ ३५॥
अहमात्मान्तरो बाह्योऽनावृतः सर्वदेहिनाम् ।
यथा भूतानि भूतेषु बहिरन्तः स्वयं तथा ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे पञ्चदशोऽध्यायः ॥ १५॥
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The aforesaid Siddhis in their entirety wait upon the sage who worships Me through Yogic concentration as detailed in the foregoing verses. (31)
What is that (there is no) Siddhi which is very difficult to attain for the sage who, having conquered his senses, tamed his mind, and controlled his breath and body, practises concentration on Me ? (32)
The wise (however) speak of these as obstacles in the path of the man who is practising the highest (form of) Yoga (such as Jñānayoga or Bhaktiyoga) in that they cause delay in his getting united with Me (his true goal). (33)
One attains here through concentration (as aforesaid on Me) all those Siddhis that follow from birth, (the use of) drugs, austerity and (the utterance of) spells.* One cannot (however) obtain the supreme reward (in the shape of residence in the divine realm of the Lord etc.), of Yoga (concentration on Me) by recourse to other means. (34)
I am the Source (Bestower), I am the Custodian and Controller of all Siddhis, as well as of Yoga (union with God in the shape of final beatitude), Sāṅkhya (Knowledge leading to such union), Dharma (piety as taught by the exponents of Veda), nāy, of the teachers of Veda (themselves). (35)
I am the Self of all embodied souls, being their Inner Controller as well as enclosing them (from without) though unenclosed Myself, (even) as the (gross) elements both permeate and enclose the bodies of living beings. (36) (31-36)
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