श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: पञ्चदश: अध्याय: श्रीभगवान्-उवाच - The Lord said - जितेन्द्रियस्य युक्तस्य जितश्वासस्य योगिन: ।
मयि धारयतश्चेत उपतिष्ठन्ति सिद्धय: ॥१॥
जित-इन्द्रियस्य युक्तस्य winning over the senses, subdued in mind,
जित-श्वासस्य योगिन: controlled the breath, the Yogi, मयि धारयत:-चेत: in Me steadying the mind, उपतिष्ठन्ति सिद्धय: standing (in service) are Siddhis (mystic powers) When the Yogi has won over his senses, subdued his mind, controlled his breath, and has his mind steadily fixed in Me, many Siddhis wait in service upon him.


उद्धव उवाच - Uddhava said - कया धारणया कास्वित् कथंस्वित् सिद्धिरच्युत ।
कति वा सिद्धयो ब्रूहि योगिनां सिद्धिदो भवान् ॥२॥
कया धारणया कास्वित् by which type of concentration, which type,
कथंस्वित् सिद्धि:-अच्युत when, the Siddhi, O Krishna! कति वा सिद्धय: ब्रूहि how many or are Siddhis, do say, योगिनाम् सिद्धिद: भवान् to the Yogis, Siddhis giver are You O Krishna! You are the giver of Siddhis to the Yogis. Do say by what type of concentration, which type of Siddhi, and when is it attained, and also how many types of Siddhis are there?


सिद्धयोऽष्टादश प्रोक्ता धारणायोगपारगै: ।
तासामष्टौ मत्प्रधाना दशैव गुणहेतव: ॥३॥
सिद्धय:-अष्टादश प्रोक्ता: Siddhis are eighteen said to be
धारणा-योग-पारगै: in meditation and Yoga experts by, तासाम्-अष्टौ मत्-प्रधाना: of them, eight in Me are mainly, दश-एव गुण-हेतव: ten alone are pertaining to the Guna (Sattva) By the experts in meditation and Yoga, Siddhis are said to be eighteen. Of them, eight abide in Me, and the ten are pertaining to the Sattva Guna.


अणिमा महिमा मूर्तेर्लघिमा प्राप्तिरिन्द्रियै: ।
प्राकाम्यं श्रुतदृष्टेषु शक्तिप्रेरणमीशिता ॥४॥
अणिमा महिमा मूर्ते:-लघिमा Animaa, Mahimaa of the body Laghimaa,
प्राप्ति:-इन्द्रियै: Praapti is of the senses, प्राकाम्यम् श्रुत-दृष्टेषु Praakaamyam is in the heard and seen शक्ति-प्रेरणम्-ईशिता Shakti, is the drive at will Animaa, Mahimaa, Laghimaa, are of the body ability to change in volume, Praapti is the enjoying of the sense pleasure of the world, Praakaamyam is the enjoyments heard of and seen, and Shakti is the drive to act at will.


गुणेष्वसङ्गो वशिता यत्कामस्तदवस्यति ।
एता मे सिद्धय: सौम्य अष्टावौत्पत्तिका मता: ॥५॥
गुणेषु-असङ्ग: वशिता in the Gunas unattached, is Vashitaa,
यत्-काम:-तत्-अवस्यति what is desired, that enjoys to the full, एता: मे सिद्धय: सौम्य these are My Siddhis, O Gentle One! अष्टौ-औत्पत्तिका मता: the eight are natural considered To be unattached to the Gunas, is Vashitaa, to enjoy to the fullest what is desired, is Kaamaavasaayitaa. O Gentle One! These are the eight Siddhis of Mine, which are considered to be natural.


अनूर्मिमत्त्वं देहेऽस्मिन् दूरश्रवणदर्शनम् ।
मनोजव: कामरूपं परकायप्रवेशनम् ॥६॥
अनूर्मिमत्त्वम् देहे-अस्मिन् not having thirst, hunger, in the body this,
दूर-श्रवण-दर्शनम् from afar hearing and seeing, मन:-जव: काम-रूपम् at will, the speed of movement, at will taking form पर-काय-प्रवेशनम् in other body entering In this body having no feeling of thirst and hunger, being able to hear from afar, moving about at will according to the speed of the mind, taking form at will, and being able to enter another's body.


स्वच्छन्दमृत्युर्देवानां सहक्रीडानुदर्शनम् ।
यथासङ्कल्पसंसिद्धिराज्ञाप्रतिहतागति: ॥७॥
स्वच्छन्द-मृत्यु:-देवानाम् at will death, of the gods
सह-क्रीडा-अनुदर्शनम् with sporting, watching, यथा-सङ्कल्प-संसिद्धि:- as decided achieving that, आज्ञा-प्रतिहता-गति: as ordered and unobstructed entry every where The other Siddhis are, death at will, watching of the sportings of gods with Apsaras, achieving that which is desired for, and according to order and unobstructed entry everywhere.


त्रिकालज्ञत्वमद्वन्द्वं परचित्ताद्यभिज्ञता ।
अग्न्यर्काम्बुविषादीनां प्रतिष्टम्भोऽपराजय: ॥८॥
त्रि-काल-ज्ञत्वम्-अद्वन्द्वम् of three times the knowledge, of dualities without,
पर-चित्त-आदि-अभिज्ञता of others' minds knowing, अग्नि-अर्क-अम्बु-विष-आदीनाम् fire, Sun, water, poison and others, प्रतिष्टम्भ:-अपराजय: to render ineffective, not being defeated The Siddhis are, the knowledge of three times, past present and future, without being effected by dualities, being able to read others' minds, rendering the powers of fire, Sun, water poison and others, ineffective, and not being defeated.


एताश्चोद्देशत: प्रोक्ता योगधारणसिद्धय: ।
यया धारणया या स्याद् यथा वा स्यान्निबोध मे ॥९॥
एता:-च-उद्देशत: प्रोक्ता: these and as directed told of
योग-धारण-सिद्धय: by Yoga concentration the Siddhis यया धारणया या स्यात् by what concentration, which will be, यथा वा स्यात्-निबोध मे or how will be, hear from Me As directed these are the Siddhis which are told of, and which are got by Yogic concentration. By what other concentration, which Siddhi will be, and how it will be, that hear from Me.


भूतसूक्ष्मात्मनि मयि तन्मात्रं धारयेन्मन: ।
अणिमानमवाप्नोति तन्मात्रोपासको मम ॥१०॥
भूत-सूक्ष्म-आत्मनि मयि in the elements subtle ensouled in Me,
तत्-मात्रम् धारयेत्-मन: the Tat-Maatra focuses the mind, अणिमानम्-अवाप्नोति the atomic-ness attains, तन्मात्र-उपासक: मम the tat-maatric form worshipping Me He who knows that I am the subtle form of the elements in the Tan-Maatras, and worships Me, focusing his mind on that, he attains the atomic-ness.


महत्यात्मन्मयि परे यथासंस्थं मनो दधत् ।
महिमानमवाप्नोति भूतानां च पृथक् पृथक् ॥११॥
महति-आत्मन्-मयि परे on the Mahat-tatvas, form on Me, in the Supreme
यथा-संस्थम् मन: दधत् as ensouled, mind fixing, महिमानम्-अवाप्नोति the magnitude-ness attains भूतानाम् च पृथक् पृथक् of the elements individually Concentrating the mind on Me in the form of the Supreme Being in the Mahat-tatvas ensouled, he attains the Siddhi of magnitude-ness, of the elements individually.


परमाणुमये चित्तं भूतानां मयि रञ्जयन् ।
कालसूक्ष्मार्थतां योगी लघिमानमवाप्नुयात् ॥१२॥
परमाणुमये चित्तम् in atomic form, the mind,
भूतानाम् मयि रञ्जयन् of the elements in Me conceiving, काल-सूक्ष्म-अर्थताम् by time split subtleness achieving, योगी लघिमानम्-अवाप्नुयात् the yogi minuteness attains When a Yogi is able to concentrate his mind on My atomic form in the elements, and achieves the ultimate splitting of time subtle-ness, he attains the power to become the most minute.


धारयन् मय्यहंतत्त्वे मनो वैकारिकेऽखिलम् ।
सर्वेन्द्रियाणामात्मत्वं प्राप्तिं प्राप्नोति मन्मना: ॥१३॥
धारयन् मयि-अहम्-तत्त्वे fixing in Me, as the Ego cosmic,
मन: वैकारिके-अखिलम् the mind in the Saatvic the whole, सर्वेन्द्रियाणाम्-आत्मत्वम् of all the senses the controller, प्राप्तिम् प्राप्नोति मत्-मना: 'Praapti' (the Siddhi) attains, in Me minded The person whose mind is placed in Me, and understands Me as the whole of the Saatvic cosmic ego as engulfed by Me, becomes the controller of the senses and attains the Siddhi of 'Praapti'.


महत्यात्मनि य: सूत्रे धारयेन्मयि मानसम् ।
प्राकाम्यं पारमेष्ठ्यं मे विन्दतेऽव्यक्तजन्मन: ॥१४॥
महति-आत्मनि य: सूत्रे in the Mahat-tatva root who as the cord,
धारयेन्-मयि मानसम् contemplating in Me the mind, प्राकाम्यम् पारमेष्ठ्यम् मे 'Praakaamyam' the highest Mine विन्दते-अव्यक्त-जन्मन: attains of the undisclosed Manifested One who contemplates in his mind, on the cord of the root of the Mahat-tatva as Me, the undisclosed Manifested, attains the highest Siddhi, ' Praakaamyam'.


विष्णौ त्र्यधीश्वरे चित्तं धारयेत् कालविग्रहे ।
स ईशित्वमवाप्नोति क्षेत्रक्षेत्रज्ञचोदनाम् ॥१५॥
विष्णौ त्रि-अधीश्वरे in Vishnu, of the three (Gunas) the Supreme Ruler,
चित्तम् धारयेत् काल-विग्रहे mind places, in Time form स: ईशित्वम्-अवाप्नोति he, 'Sattva' attains, क्षेत्र-क्षेत्रज्ञ-चोदनाम् on bodies and conscious selves One who focuses his mind on Me, Vishnu, The Supreme Ruler of the three Gunas, Maayaa, in the form of Time, attains the Siddhi of 'Ishattvam', control over the bodies and the conscious selves.


नारायणे तुरीयाख्ये भगवच्छब्दशब्दिते ।
मनो मय्यादधद् योगी मद्धर्मा वशितामियात् ॥१६॥
नारायणे तुरीय-आख्ये in Naaraayana, Tureeya named,
भगवत्-शब्द-शब्दिते by Bhagavaan word called, मन: मयि-आदधत् योगी mind in Me places the yogi, मत्-धर्मा वशिताम्-इयात् of My virtues, 'Vashitaa' acquires The Yogi who places his mind in Me, Naaraayana, named as Tureeya, The One beyond the three, Viraat, Hiranyagarbha, and Causal Principle, and is called by the name of Bhagavaan, acquires the Siddhi of 'Vashitaa' comprising of My virtues.


निर्गुणे ब्रह्मणि मयि धारयन् विशदं मन: ।
परमानन्दमाप्नोति यत्र कामोऽवसीयते ॥१७॥
निर्गुणे ब्रह्मणि मयि in The Guna-less, Brahman, Me,
धारयन् विशदम् मन: fixing the purified mind, परम-आनन्दम्-आप्नोति Supreme bliss attains, यत्र काम:-अवसीयते where desires cease, 'Kaamaavasaayitaa' When the yogi fixes his purified mind in Me The Brahman, without the Gunas, he attains Supreme Bliss, the cessation of desires, that Siddhi is called, 'Kaamaavasaayitaa'.


श्वेतद्वीपपतौ चित्तं शुद्धे धर्ममये मयि ।
धारयञ्छ्वेततां याति षडूर्मिरहितो नर: ॥१८॥
श्वेत-द्वीप-पतौ चित्तम् in the Shveta-dweepa's Lord, the mind,
शुद्धे धर्ममये मयि pure, in the righteousness Me, धारयन्-श्वेतताम् याति attaining pureness, achieves षड्-ऊर्मि-रहित: नर: the six changes without man A man who fixes his pure mind on the Lord of the Shveta-Dweepa, Me, the embodiment of righteousness, attains pureness and becomes devoid of the six changes, of hunger, thirst, old age, death, grief and infatuation.


मय्याकाशात्मनि प्राणे मनसा घोषमुद्वहन् ।
तत्रोपलब्धा भूतानां हंसो वाच: शृणोत्यसौ ॥१९॥
मयि-आकाश-आत्मनि प्राणे in Me, the sky like all pervading self, in the life breath,
मनसा घोषम्-उद्वहन् by the mind, the sound mentally percieving, तत्र-उपलब्धा भूतानाम् there present, of the beings हंस: वाच: शृणोति-असौ the living sound hears he He, by his mind, mentally percieving the sound of the life breath Me, all pervading like the sky, hears the sound of the living beings present there.


चक्षुस्त्वष्टरि संयोज्य त्वष्टारमपि चक्षुषि ।
मां तत्र मनसा ध्यायन् विश्वं पश्यति सूक्ष्मदृक् ॥२०॥
चक्षु:-त्वष्टरि संयोज्य eyes, in the Sun attaching,
त्वष्टारम्-अपि चक्षुषि the Sun also in the eyes, माम् तत्र मनसा ध्यायन् Me, at that (point) contemplating on, विश्वम् पश्यति सूक्ष्म-दृक् the universe perceives the penetrating visioned When he, attaches his eyes to the Sun and the Sun also to the eyes, and contemplates on Me at that point, he, the penetrating visioned perceives the whole universe.


मनो मयि सुसंयोज्य देहं तदनु वायुना ।
मद्धारणानुभावेन तत्रात्मा यत्र वै मन: ॥२१॥
मन: मयि सुसंयोज्य the mind in Me well uniting,
देहम् तत्-अनु वायुना the body after that by the breath, मत्-धारणा-अनुभावेन by in Me concentration practicing, तत्र-आत्मा यत्र वै मन: there the body is where indeed the mind By the practicing of concentrating on Me, and uniting well the mind with Me, and then uniting the body with the breath, the body of the yogi goes where the mind is. This is Manojava Siddhi.


यदा मन उपादाय यद् यद् रूपं बुभूषति ।
तत्तद् भवेन्मनोरूपं मद्योगबलमाश्रय: ॥२२॥
यदा मन: उपादाय when the mind, the material
यत् यत् रूपम् बुभूषति that which form wants to obtain, तत्-तत् भवेत्-मन:-रूपम् that all becomes the mind the form मत्-योग-बलम्-आश्रय: by My Yogas power supported When the Yogi wants to take on a particular form by making his mind the material for that form, he is able to take that form as his mind is supported by the power of My Yoga.


परकायं विशन् सिद्ध आत्मानं तत्र भावयेत् ।
पिण्डं हित्वाविशेत् प्राणो वायुभूत: षडङ्घ्रिवत् ॥२३॥
पर-कायम् विशन् सिद्ध: in another body, entering, a Siddha,
आत्मानम् तत्र भावयेत् himself should there conceive, पिण्डम् हित्वा आविशेत् (his) body leaving, should enter प्राण: वायु-भूत: षडङ्घ्रि-वत् the life breath becoming, black bee like A Siddha desiring to enter a soul-less body, should conceive himself being therein, and leaving his own body becoming one with the vital breath should enter it, like the black bee does from one flower to the other.


पार्ष्ण्याऽऽपीड्य गुदं प्राणं हृदुर:कण्ठमूर्धसु ।
आरोप्य ब्रह्मरन्ध्रेण ब्रह्म नीत्वोत्सृजेत्तनुम् ॥२४॥
पार्ष्ण्या-आपीड्य गुदम् प्राणम् by the heels, blocking the rectum, the vital air
हृत्-उर:-कण्ठम्-मूर्धसु in the heart, chest, throat, crown, आरोप्य ब्रह्म-रन्ध्रेण placing, by Brahamarandhra, the opening, ब्रह्म नीत्वा-उत्सृजेत्-तनुम् to Brahma taking, shed the body The Yogi should block the rectum by the heels, and taking the vital air up to the heart, then to the chest, throat and then placing it in the opening in the skull, Brahamarandhra, take it out to Brahma, and then shed the body.


विहरिष्यन् सुराक्रीडे मत्स्थं सत्त्वं विभावयेत् ।
विमानेनोपतिष्ठन्ति सत्त्ववृत्ती: सुरस्त्रिय: ॥२५॥
विहरिष्यन् सुर-आक्रीडे seeking to sport in the divine sports grounds,
मत्-स्थम् सत्त्वम् विभावयेत् in Me established Sattva should contemplate on, विमानेन-उपतिष्ठन्ति by Ariel cars reach सत्त्व-वृत्ती: सुर-स्त्रिय: Sattva representing, the divine damsels If the yogi seeks to sport in the divine sports grounds, he should concentrate on Me established in Sattva. Then the divine damsels, representing Sattva, go to him in Ariel cars.


यथा सङ्कल्पयेद् बुद्ध्या यदा वा मत्पर: पुमान् ।
मयि सत्ये मनो युञ्जंस्तथा तत् समुपाश्नुते ॥२६॥
यथा सङ्कल्पयेत् बुद्ध्या as determined with the mind,
यदा वा मत्-पर: पुमान् when or to Me devoted, a man, मयि सत्ये मन: युञ्जन्- in Me The Truth focuses तथा तत् समुपाश्नुते then that achieves When a man determines with his mind to achieve something, and is devoted to Me, and focuses on Me, The Truth, then, he achieves that.


यो वै मद्भावमापन्न ईशितुर्वशितु: पुमान् ।
कुतश्चिन्न विहन्येत तस्य चाज्ञा यथा मम ॥२७॥
य: वै मत्-भावम्-आपन्न who indeed, My disposition attained,
ईशितु:-वशितु: पुमान् desiring and controlling, a man, कुत:-चित्-न विहन्येत anywhere is not ignored तस्य च-आज्ञा यथा मम his and order like Mine A man who has attained My disposition, and is in control of desires, his orders are not ignored anywhere, just like Mine.


मद्भक्त्या शुद्धसत्त्वस्य योगिनो धारणाविद: ।
तस्य त्रैकालिकी बुद्धिर्जन्ममृत्यूपबृंहिता ॥२८॥
मत्-भक्त्या शुद्ध-सत्त्वस्य by to Me devotion, of the purified minded,
योगिन: धारणा-विद: Yogi, by concentration acquired knowledge, तस्य त्रैकालिकी बुद्धि:- his of the three times, mind, जन्म-मृत्यु-उपबृंहिता birth death knowing A Yogi, whose mind is purified by devotion to Me, and has acquired the knowledge by concentrating on Me, knows the three states of time, the past, present and future, and also of the time of birth and death.


अग्न्यादिभिर्न हन्येत मुनेर्योगमयं वपु: ।
मद्योगश्रान्तचित्तस्य यादसामुदकं यथा ॥२९॥
अग्नि-आदिभि:-न हन्येत by fire and others is not destroyed
मुने:-योगमयम् वपु: of the Yogi the yoga seasoned body, मत्-योग-श्रान्त-चित्तस्य by My Yoga reposed minded, यादसाम्-उदकम् यथा of the aquatic creatures, water like A Yogi, whose body is seasoned by Yoga, and whose mind is reposed by My Yoga, cannot be destroyed by fire and other elements, just as aquatic creatures cannot be destroyed by water.


मद्विभूतीरभिध्यायन् श्रीवत्सास्त्रविभूषिता: ।
ध्वजातपत्रव्यजनै: स भवेदपराजित: ॥३०॥
मत्-विभूती:-अभिध्यायन् My manifestations, meditating on,
श्रीवत्स-अस्त्र-विभूषिता: with Shree Vatsa, weapons, decked, ध्वज-आतपत्र-व्यजनै: ensign, umbrella, chawries etc., स: भवेत्-अपराजित: he becomes unconquerable A person, meditating on My manifestation, decked with Shree Vats, the weapons, and ensign, umbrella chawries etc., becomes unconquerable.


उपासकस्य मामेवं योगधारणया मुने: ।
सिद्धय: पूर्वकथिता उपतिष्ठन्त्यशेषत: ॥३१॥
उपासकस्य माम्-एवम् of the worshipper, who Me thus
योग-धारणया मुने: by Yoga concentration, the sage, सिद्धय: पूर्व-कथिता: Siddhis, formerly told of, उपतिष्ठन्ति-अशेषत: come one and all To a sage who thus worships Me by concentrating on My Yoga, the Siddhis, which are told of before, come to him, one and all.


जितेन्द्रियस्य दान्तस्य जितश्वासात्मनो मुने: ।
मद्धारणां धारयत: का सा सिद्धि: सुदुर्लभा ॥३२॥
जितेन्द्रियस्य दान्तस्य to the conqueror of the senses, tamed minded,
जित-श्वास-आत्मन: मुने: controlled breath, and body, the sage, मत्-धारणाम् धारयत: My thought concentrating on, का: सा सिद्धि: सुदुर्लभा which is that Siddhi, that is unattainable To the sage who has conquered the senses, tamed the mind, controlled the breath and concentrates on Me, which is that Siddhi that is unattainable?


अन्तरायान् वदन्त्येता युञ्जतो योगमुत्तमम् ।
मया सम्पद्यमानस्य कालक्षपणहेतव: ॥३३॥
अन्तरायान् वदन्ति-एता: obstacles, call these,
युञ्जत: योगम्-उत्तमम् applying Yoga, the highest, मया सम्पद्यमानस्य by Me union striving for, काल-क्षपण-हेतव: time wasting causes The wise, who strive union with Me and practice the highest of the Yoga, call these Siddhis to be obstacles and time wasting in acquiring the higher goals.


जन्मौषधितपोमन्त्रैर्यावतीरिह सिद्धय: ।
योगेनाप्नोति ता: सर्वा नान्यैर्योगगतिं व्रजेत् ॥३४॥
जन्म-औषधि-तप:-मन्त्रै:- by birth, drugs, austerities, Mantras,
यावती:-इह सिद्धय: all those here Siddhis, योगेन-आप्नोति ता: सर्वा: by Yoga are attainable, they all न-अन्यै:-योग-गतिम् व्रजेत् not by any Yoga's supreme state is taken to All those Siddhis which are available here, are attainable by birth, drugs, austerities, Mantras, and by Yoga, but no other source can take one to the supreme state, but Yoga, beatitude, etc,.


सर्वासामपि सिद्धीनां हेतु: पतिरहं प्रभु: ।
अहं योगस्य सांख्ह्यस्य धर्मस्य ब्रह्मवादिनाम् ॥३५॥
सर्वासाम्-अपि सिद्धीनाम् of all also, the Siddhis,
हेतु: पति:-अहम् प्रभु: the Cause, the Controller, am I, and Lord अहम् योगस्य सांख्ह्यस्य I of Yoga, Saankhya knowledge, धर्मस्य ब्रह्मवादिनाम् of righteousness, and of Veda's knowers I am also, the Cause, the Controller, and the Lord of all the Siddhis, of the Saankhya knowledge, of righteousness, and of the exponents of the Vedas.


अहमात्माऽऽन्तरो बाह्योऽनावृत: सर्वदेहिनाम् ।
यथा भूतानि भूतेषु बहिरन्त: स्वयम् तथा ॥३६॥
अहम्-आत्मा-आन्तर: बाह्य:- I am the soul, the inner Controller, the outside (enclosure)
अनावृत: सर्व-देहिनाम् Unenclosed of all living beings, यथा भूतानि भूतेषु like the elements, in the elements बहि:-अन्त: स्वयम् तथा are outside and inside themselves, like that I am the soul, the Inner Controller and The Un-enclosed outer enclosure of all the living beings, just as the elements are inside and outside of themselves, like that.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे पञ्चदश: अध्याय: ॥१५॥
Thus ends the fifteenth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.