Mystic power (CC)

Expressions researched:
"mystic Yogamaya power" |"mystic power" |"mystic powers" |"mystic yoga powers" |"mystic yoga powers" |"mystic yogic power" |"mystic yogic powers"

CC Adi-lila

CC Adi 1.72, Translation and Purport:

"When Lord Kṛṣṇa, surrounded by groups of cowherd girls, began the festivities of the rāsa dance, the Lord of all mystic powers placed Himself between each two girls."

This verse is also quoted from Śrīmad-Bhāgavatam (10.33.3).

CC Adi 1.91, Purport:

The path of religion prescribed by Śrīmad-Bhāgavatam is different from all forms of imperfect religiosity. Religion can be considered in the following three divisions: (1) the path of fruitive work, (2) the path of knowledge and mystic powers, and (3) the path of worship and devotional service.

CC Adi 1.91, Purport:

The paths of the culture of knowledge (jñāna-mārga) and of mystic powers (yoga-mārga) are equally hazardous, for one does not know where one will go by following these uncertain methods. An empiric philosopher in search of spiritual knowledge may endeavor most laboriously for many, many births in mental speculation, but unless and until he reaches the stage of the purest quality of goodness—in other words, until he transcends the plane of material speculation—it is not possible for him to know that everything emanates from the Personality of Godhead Vāsudeva.

CC Adi 1.91, Purport:

This falldown takes place due to his want of a locus standi in the service of the Supreme Lord.

As far as the mystic powers of the yogīs are concerned, they are also material entanglements on the path of spiritual realization. One German scholar who became a devotee of Godhead in India said that material science had already made laudable progress in duplicating the mystic powers of the yogīs. He therefore came to India not to learn the methods of the yogīs' mystic powers but to learn the path of transcendental loving service to the Supreme Lord, as mentioned in the great scripture Śrīmad-Bhāgavatam. Mystic powers can make a yogī materially powerful and thus give temporary relief from the miseries of birth, death, old age and disease, as other material sciences can also do, but such mystic powers can never be a permanent source of relief from these miseries.

CC Adi 2.30, Purport:

This statement, which is from Śrīmad-Bhāgavatam (10.14.14), was spoken by Lord Brahmā in his prayers to Lord Kṛṣṇa after the Lord had defeated him by displaying His mystic powers. Brahmā had tried to test Lord Kṛṣṇa to see if He were really the Supreme Personality of Godhead playing as a cowherd boy. Brahmā stole all the other boys and their calves from the pasturing grounds, but when he returned to the pastures he saw that all the boys and calves were still there, for Lord Kṛṣṇa had created them all again. When Brahmā saw this mystic power of Lord Kṛṣṇa's, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all.

CC Adi 5.140, Translation and Purport:

"Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?"

The playful pastimes of the Lord caused suspicion in the mind of Lord Brahmā, and therefore Lord Brahmā, to test Kṛṣṇa's Lordship, stole all the Lord's calves and cowherd boys with his own mystic power. Śrī Kṛṣṇa responded, however, by replacing all the calves and boys in the field. Lord Balarāma's thoughts of astonishment at such wonderful retaliation are recorded in this verse (SB 10.13.37).

CC Adi 7.29-30, Purport:

For example, Kṛṣṇa taught Arjuna in the Bhagavad-gītā, and Arjuna also accepted Him as the Supreme Personality of Godhead, but for our understanding Arjuna requested the Lord to manifest His universal form, thus testing whether He was actually the Supreme Lord. Similarly, one must test a so-called incarnation of Godhead according to the standard criteria. To avoid being misled by an exhibition of mystic powers, it is best to examine a so-called incarnation of God in the light of the statements of the śāstras. Caitanya Mahāprabhu is described in the śāstras as an incarnation of Kṛṣṇa; therefore if one wants to imitate Lord Caitanya and claim to be an incarnation, he must show evidence from the śāstras about his appearance to substantiate his claim.

CC Adi 7.60, Translation and Purport:

After sitting on the ground, Caitanya Mahāprabhu exhibited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns.

Śrī Caitanya Mahāprabhu, as the Supreme Personality of Godhead Kṛṣṇa, is full of all potencies. Therefore it is not remarkable for Him to manifest the illumination of millions of suns. Lord Śrī Kṛṣṇa is known as Yogeśvara, the master of all mystic powers. Śrī Kṛṣṇa Caitanya Mahāprabhu is Lord Kṛṣṇa Himself; therefore He can exhibit any mystic power.

CC Adi 7.61, Purport:

Even a magician can exhibit extraordinary feats that are not understandable to common men, but this does not mean that the magician is God. It is a most sinful activity to attract attention by exhibiting mystic powers and then to utilize this opportunity to declare oneself to be God. A real saintly person never declares himself to be God but always places himself in the position of a servant of God. For a servant of God there is no need to exhibit mystic powers, and he does not like to do so, but on behalf of the Supreme Personality of Godhead a humble servant of God performs his activities in such a wonderful way that no common man can dare try to act like him. Yet a saintly person never takes credit for such actions because he knows very well that when wonderful things are done on his behalf by the grace of the Supreme Lord, all credit goes to the master and not to the servant.

CC Adi 14.39, Purport:

Therefore when Jagannātha Miśra, on the request of Śrī Caitanya Mahāprabhu, came to ask Jagadīśa and Hiraṇya for the prasādam, they were a little astonished. How could the boy understand that special prasādam was being prepared for Lord Viṣṇu? They immediately concluded that Nimāi must have supernatural mystic power. Otherwise how could He understand that they were preparing special prasādam? Therefore they immediately sent the food to Lord Caitanya Mahāprabhu through His father, Jagannātha Miśra. Nimāi was feeling sick, but immediately after eating the viṣṇu-prasādam He was cured, and He also distributed the prasādam among His playmates.

CC Madhya-lila

CC Madhya 9.244, Purport:

It is said that she wanted to discuss erotic principles and amorous love with Śaṅkarācārya, but Śaṅkarācārya had been a brahmacārī since birth and therefore had no experience in amorous love. He took a month's leave from Ubhaya-bhāratī and, by his mystic power, entered the body of a king who had just died. In this way Śaṅkarācārya experienced the erotic principles. After attaining this experience, he wanted to discuss erotic principles with Ubhaya-bhāratī, but without hearing his discussion she blessed him and assured the continuous existence of the Śṛṅgeri-maṭha. She then took leave of material life. Afterwards, Maṇḍana Miśra took the order of sannyāsa from Śaṅkarācārya and became known as Sureśvara. Śaṅkarācārya defeated many scholars throughout India and converted them to his Māyāvāda philosophy. He left his material body at the age of thirty-three.

CC Madhya 13.52, Translation:

Lord Caitanya Mahāprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.

CC Madhya 13.65, Purport:

rī Caitanya Mahāprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saṅkīrtana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saṅkīrtana groups. When Śrī Caitanya Mahāprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. But His internal potency arranged everything perfectly. This is the difference between the internal and external potency.

CC Madhya 17.118, Translation:

“Whoever sees Him accepts Him as the Supreme Personality of Godhead. Since He has some mystic power by which He hypnotizes people, everyone who sees Him becomes illusioned.

CC Madhya 18.196, Translation:

“In the Koran there are descriptions of fruitive activity, speculative knowledge, mystic power and union with the Supreme, but ultimately all this is refuted and the Lord's personal feature established, along with His devotional service.

CC Madhya 19.149, Purport:

Therefore the jñānī cannot be niṣkāma, desireless. Nor can the yogīs be desireless, for they desire yogic perfections in order to exhibit some magical feats and gain popularity. People gather around these yogīs, and the yogīs desire more and more adulation. Because they misuse their mystic power, they fall down again to the material platform. It is not possible for them to become niṣkāma, desireless.

CC Madhya 19.150, Purport:

One who desires nothing but Kṛṣṇa and who is not influenced by the process of jñāna-mārga (cultivation of knowledge) actually becomes free from ignorance. A first-class person is one who is not influenced by karma (fruitive activity) or yoga (mystic power). He simply depends on Kṛṣṇa and is satisfied in his devotional service. According to Śrīmad-Bhāgavatam (6.17.28): nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Such a person is never afraid of anything. For him, heaven and hell are the same. Not knowing the situation of a nārāyaṇa-parāyaṇa, rascals become envious. By the grace of Nārāyaṇa, a devotee is situated in the most opulent position in the material world.

CC Madhya 21.9, Translation:

“"O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing Your pastimes? No one can understand the mystery of these activities."

CC Madhya 23.24, Translation:

“In the material field, people are interested in material enjoyment, mystic power and sense gratification. But these things do not appeal to the devotee at all.

CC Madhya 23.29, Translation:

“"O my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiṣṇava, knowledge or pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess anything. Still, O beloved of the gopīs, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain."

CC Madhya 24.320, Translation:

“"Now that Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us by whom religious principles are presently protected."

CC Antya-lila

CC Antya 3.84, Translation:

“Kṛṣṇa, the unborn Supreme Personality of Godhead, master of all masters of mystic power, delivers all living entities, moving and nonmoving. Nothing is astonishing in the activities of the Lord.’

CC Antya 9.68, Purport:

When people become interested in their own sense gratification (bhukti-mukti-siddhi-kāmī), some of them desire to enjoy the material world to the fullest extent, some of them desire to be liberated and merge into the existence of Brahman, and others want to perform magic through mystic power and thus become incarnations of God. These are all against the principles of devotional service. One must be free from all material desires. The desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Kṛṣṇa instead of serving His lotus feet. Even if such a person merges into the Brahman effulgence, he falls down again into material existence. As stated in Śrīmad-Bhāgavatam (10.2.32):