Talks with Sri Ramana Maharshi Complete ... - BrahminVoice.org

Talks with Sri Ramana Maharshi
The meaning is that, with Self-Realization, real and incessant tapas
results. With the maturing of such tapas some jnanis can make their
bodies intangible and invisible. They are known as siddhas.
Later, “the greatness of the siddhas is incomprehensible. They are
equal to Siva and can even grant boons.” So said Sri Bhagavan.
There is an Upanishad mantra, atmajnam hyarchayet bhutikamah
(one desirous of liberation or wealth must serve a Self-realised
Sage). Here is no mention of siddha for granting boons. The Jnani
can do so. The mantras again, swe mahimni pratishtitah (abiding
in his own grandeur), anantam Brahma (Brahman is infinite), will
seem confounding when read with the slokas cited above. Sarvam
Khalvidam Brahma (All this is Brahman); Brahmavid Brahmaiva
Bhavati (the knower of Brahman becomes Brahman Itself), show that
a Jnani is sarvajna (all-knower). What then is the distinction between
the Jnani and the siddha, and the ability of the latter to grant boons,
implying the absence of it in the former?
This was the doubt. The master explained: “The Gita questions were
asked in a certain spirit. The answers were according to it. People look
to the body only and they want siddhis also. With Self-Realisation
no powers can extend even into it, and how can they extend beyond?
People anxious for siddhis are not content with their idea of jnana
and so want siddhis associated with it. They are likely to neglect the
supreme happiness of jnana and aspire for siddhis. For this they are
going through the by-lanes instead of the royal path and so will likely
lose their way. In order to guide them aright and keep them on the
royal road alone the siddhis are said to accompany jnana. In fact jnana
comprises all, and a Jnani will not waste even a thought on them. Let
the people get jnana and then seek siddhis if they so desire.
I have said: sarira samsrayah siddhayah (the siddhis relate to the
body), because their outlook is concerning the body. A Jnani and
siddha are not different. In varan datum (to bestow boons) the boons
include atmalabha (the gain of Self) also. The siddhis are not merely
of an inferior order but of the highest order.
The sastras are meant to suit varying conditions. Their spirit remains
the same. In Halasya Mahima there is a chapter on the eightfold
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