FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 5.5.35

ఇతి నానాయోగచర్యాచరణో భగవాన్ కైవల్యపతిఋర్షభోఽవిరతపరమమహానన్దానుభవ ఆత్మని సర్వేషాం భూతానామాత్మభూతే భగవతి వాసుదేవ ఆత్మనోఽవ్యవధానానన్తరోదరభావేన సిద్ధసమస్తార్థపరిపూర్ణో యోగైశ్వర్యాణి వైహాయసమనోజవాన్తర్ధానపరకాయప్రవేశదూరగ్రహణాదీని యద‍ృచ్ఛయోపగతాని నాఞ్జసా నృప హృదయేనాభ్యనన్దత్ ॥ ౩౫ ॥
iti nānā-yoga-caryācaraṇo bhagavān kaivalya-patir ṛṣabho ’virata-parama-mahānandānubhava ātmani sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano ’vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūrṇo yogaiśvaryāṇi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaṇādīni yadṛcchayopagatāni nāṣjasā nṛpa hṛdayenābhyanandat.
[iti naanaa-yoga-charyaacharano bhagavaan kaivalya-patir rishabho ’virata-parama-mahaanandaanubhava aatmani sarveshaam bhootaanaam aatma-bhoote bhagavati vaasudeva aatmano ’vyavadhaanaananta-rodara-bhaavena siddha-samastaartha-paripoorno yogaishvaryaani vaihaayasa-mano-javaantardhaana-parakaaya-pravesha-doora-grahanaadeeni yadrichchayopagataani naashjasaa nripa hridayenaabhyanandat.]
Word-for-word
iti — thus nānā — various yoga — of mystic yoga caryā — performances ācaraṇaḥ — practicing bhagavān — the Supreme Personality of Godhead kaivalya-patiḥ — the master of kaivalya, oneness, or the giver of sāyujya-mukti ṛṣabhaḥ — Lord Ṛṣabha avirata — incessantly parama — supreme mahā — great ānanda-anubhavaḥ — feeling transcendental bliss ātmani — in the Supreme Soul sarveṣām — of all bhūtānām — living entities ātma-bhūte — situated in the heart bhagavati — unto the Supreme Personality of Godhead vāsudeve — Kṛṣṇa, the son of Vasudeva ātmanaḥ — of Himself avyavadhāna — by the nondifference of constitution ananta — unlimited rodara — like crying, laughing and shivering bhāvena — by the symptoms of love siddha — completely perfect samasta — all artha — with desirable opulences paripūrṇaḥ — full yoga-aiśvaryāṇi — the mystic powers vaihāyasa — flying in the sky manaḥ-java — traveling at the speed of mind antardhāna — the ability to disappear parakāya-praveśa — the ability to enter another’s body dūra-grahaṇa — the ability to perceive things far, far away ādīni — and others yadṛcchayā — without difficulty, automatically upagatāni — achieved na — not aṣjasā — directly nṛpa — O King Parīkṣit hṛdayena — within the heart abhyanandat — accepted.
Blended reading (Sanskrit + English inline)
iti nānā-yoga-caryācaraṇo bhagavān kaivalya-patir ṛṣabho ’virata-parama-mahānandānubhava ātmani sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano ’vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūrṇo yogaiśvaryāṇi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaṇādīni yadṛcchayopagatāni nāṣjasā nṛpa hṛdayenābhyanandat.
iti
thus
nānā
various
yoga
of mystic yoga
caryā
performances
ācaraṇaḥ
practicing
bhagavān
the Supreme Personality of Godhead
kaivalya-patiḥ
the master of kaivalya, oneness, or the giver of sāyujya-mukti
ṛṣabhaḥ
Lord Ṛṣabha
avirata
incessantly
parama
supreme
mahā
great
ānanda-anubhavaḥ
feeling transcendental bliss
ātmani
in the Supreme Soul
sarveṣām
of all
bhūtānām
living entities
ātma-bhūte
situated in the heart
bhagavati
unto the Supreme Personality of Godhead
vāsudeve
Kṛṣṇa, the son of Vasudeva
ātmanaḥ
of Himself
avyavadhāna
by the nondifference of constitution
ananta
unlimited
rodara
like crying, laughing and shivering
bhāvena
by the symptoms of love
siddha
completely perfect
samasta
all
artha
with desirable opulences
paripūrṇaḥ
full
yoga-aiśvaryāṇi
the mystic powers
vaihāyasa
flying in the sky
manaḥ-java
traveling at the speed of mind
antardhāna
the ability to disappear
parakāya-praveśa
the ability to enter another’s body
dūra-grahaṇa
the ability to perceive things far, far away
ādīni
and others
yadṛcchayā
without difficulty, automatically
upagatāni
achieved
na
not
aṣjasā
directly
nṛpa
O King Parīkṣit
hṛdayena
within the heart
abhyanandat
accepted.
O King Parīkṣit, just to show all the yogīs the mystic process, Lord Ṛṣabhadeva, the plenary expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Ṛṣabhadeva. There is no difference in Their constitution, and consequently Lord Ṛṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.
Purport

In the Caitanya-caritāmṛta ( Madhya 19.149) it is said:

kṛṣṇa-bhakta — niṣkāma, ataeva ‘śānta’ bhukti-mukti-siddhi-kāmī — sakali ‘aśānta’

The word śānta means completely peaceful. Unless all one’s desires are fulfilled, one cannot be peaceful. Everyone is trying to fulfill his aspirations and desires, be they material or spiritual. Those in the material world are aśānta (without peace) because they have so many desires to fulfill. The pure devotee, however, is without desire. Anyābhilāṣitā-śūnya: a pure devotee is completely free from all kinds of material desire. Karmīs, on the other hand, are simply full of desires because they try to enjoy sense gratification. They are not peaceful in this life, nor the next, during the past, present or future. Similarly, jṣānīs are always aspiring after liberation and trying to become one with the Supreme. Yogīs are aspiring after many siddhis (powers) — aṇimā, laghimā, prāpti, etc. However, a devotee is not at all interested in these things because he is fully dependent on the mercy of Kṛṣṇa. Kṛṣṇa is yogeśvara, the possessor of all mystic powers ( siddhis ), and He is ātmārāma, fully self-satisfied. The yoga-siddhis are described in this verse. One can fly in outer space without the aid of a machine, and he can travel at the speed of mind. This means that as soon as a yogī desires to go somewhere within this universe or even beyond this universe, he can do so immediately. One cannot estimate the speed of mind, for within a second the mind can go many millions of miles. Sometimes yogīs enter into the bodies of other people and act as they desire when their bodies are not working properly. When the body becomes old, a perfect yogī can find a young, able body. Giving up his old body, the yogī can enter into the young body and act as he pleases. Being a plenary expansion of Lord Vāsudeva, Lord Ṛṣabhadeva possessed all these mystic yoga powers, but He was satisfied with His devotional love of Kṛṣṇa, which was evinced by the ecstatic symptoms, such as crying, laughing and shivering.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled “Lord Ṛṣabhadeva’s Teachings to His Sons.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord Ṛṣabha, performing many types of yoga, the master who could award liberation, was always absorbed in the highest bliss. He was filled with perfection of all goals through prema directly experienced within himself, which produced unlimited tears directed to himself in the form of Vāsudeva, situated in all beings. O King! Thus he did not welcome in his mind the mystic powers such as flying in the sky, moving at the speed of the mind, the ability to disappear, entering other bodies, or seeing at a great distance, which suddenly appeared of their own accord within him. Kaivalya-patiḥ means that he gave merging in Brahman to others out of his mercy. One should consider that these pastimes are a meditation for teaching yogīs. They are not to be imitated. Though Ṛṣabha was the Supreme Lord, he developed prema for Vāsudeva, the son of Vasudeva, since Vāsudeva is the most worthy of worship among all the avatāras. Bhīṣma has said: asyānubhāvaṁ bhagavān veda guhyatamaṁ śivaḥ | devarṣir nāradaḥ sākṣād bhagavān kapilo nṛpa || O King! Lord Śiva, Nārada, sage of the heavens, and Lord Kapila, who is directly the Lord, know the most secret anubhāvas of Kṛṣṇa, though not his intentions. SB 1.9.19 The concept of many Supreme Lords is rejected and thus the word ātmani (self) is used in reference to Vāsudeva. Rodara means “giving tears.” He was filled with prema which produced unlimited tears, complete with all results, directly manifested in himself (ātmanaḥ avyavadhāna), directed to Vāsudeva (ātmani), who is non-different from himself, being his amśī. Vaihāyasaḥ means “having the ability to fly in the sky.” Manojava means “moving his body as fast as the mind.” Dūragrahaṇa means “seeing things far away.” Thus ends the commentary on the Fifth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Six Ṛṣabhadeva’s Disappearance
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