So this is the actual siddhi to understand, that "I am eternally part and parcel of Kṛṣṇa. I can enjoy eternally blissful life in knowledge with cooperation or in the association of Kṛṣṇa and His devotees." That is real life. Therefore Kṛṣṇa says, yatatām api siddhānām (BG 7.3). Some of them are thinking that by merging into the existence of the Supreme, that is siddhi. That is not siddhi. That is partial siddhi, and it will not exist. That is explained in the Śrīmad-Bhāgavatam. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). If you do not engage yourself in the service of the lotus feet of the Lord, then you cannot eternally remain in the brahmajyoti. You cannot remain in the brahmajyoti. You'll fall down. Therefore we see so many big, big sannyāsīs. They think that "I have become Nārāyaṇa." They address between themselves, "Nārāyaṇa, namo nārāyaṇāya." They have become Nārāyaṇa. But not, they cannot become Nārāyaṇa. Some of them have manufactured the word "daridra-nārāyaṇa." Nārāyaṇa is never daridra. These are manufactured things. Neither one can become Nārāyaṇa. But one can remain eternally the servant of Nārāyaṇa. That is possible. That is siddhi.
Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). First of all, to get out of the entanglement, this bodily conception of life. The bodily conception of life is meant for the animals. Even if he is human being, but if he is under the bodily concept of life... "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am fat," "I am thin," "I am white," "I am black," "I am..." If that is the identification, then he is not even human being. Ātma-tattva. Parābhavas tāvad abodha-jātaḥ. Abodha-jāta. Everyone is born that "I am this body," but if he continues to remain under the impression that "I am this body," then whatever he is doing under the bodily concept of life, he is parābhava. Parābhavas tāvad abodha-jātaḥ. Everything is defeat, because he is doing under the bodily concept of life. So this so-called nationalism, socialism, communism and this ism, that ism—they have manufactured—they are all defeat, defeating. They are being defeated because next life he does not know what he is going to become. There are 8,400,000 species of life, and according to your work, you will offer, you will be offered...
- prakṛteḥ kriyamāṇāni
- guṇaiḥ karmāṇi sarvaśaḥ
- kartāham iti manyate
- (BG 3.27)
So actually they do not know what is siddhi. They do not know. Therefore Kṛṣṇa says that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). He does not know what is siddhi. He does not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). These foolish persons, they do not know what is siddhi, and they are after siddhi. What is siddhi? Ignorance is not siddhi. It is parābhava. Siddhi is, real siddhi is, as Kṛṣṇa says, and in so many ways, that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate, vāsudevaḥ sarvam iti sa mahātmā.. (BG 7.19). This is siddhi, to know Kṛṣṇa, to know Kṛṣṇa, what is Kṛṣṇa. And Kṛṣṇa is describing Himself, what He is. The foolish person, they do not take to Kṛṣṇa's instruction. They manufacture their own way of explanation. He thinks that he has become Kṛṣṇa. This is foolishness. This is foolishness.
Therefore people do not know what is siddhi. It is not my version. Kṛṣṇa says. Manuṣyāṇāṁ sahasre... What is siddhi? If you do not know what is siddhi, what is the use? Śrama eva hi kevalam (SB 1.2.8). You do not know what is the ultimate goal of life, what is siddhi, and you're working so hard. So Bhāgavata says, śrama eva hi kevalam: "He is working uselessly, laboriously." That's all. They do not know siddhi. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām (BG 7.3). Yatatām api siddha, siddhānāṁ kaścit. These siddhas, those who are self-realized, athāto brahma jijñāsā... Even if he thinks that "I am the supreme," that is partially in the... That is also light. Just like if you come to the sunlight, sunshine, that is also light, but that is not perfection. If you can go within the sun globe and see the origin of shining, brightening principle, the sun-god, that is siddhi. Similarly, to merge into the Brahman is not siddhi. That is the verdict of Śrīmad-Bhāgavatam. Actually, it is a fact. Bhāgavata, whatever it says, that is real fact. Ye 'nye 'ravindākṣa vimukta-māninaḥ. If one thinks that "Now I am merged in the brahmajyoti, so I am now vimukta. I am now mukta. I am now liberated," so that Bhāgavata says, "He is thinking like that, he's liberated. He is not liberated." Vimukta-mānina. Just like if I think am millionaire, does it mean I have become millionaire. I am not millionaire. Vimukta-mānina. Why? Tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). Because these persons who are thinking that he has become liberated, their buddhi is not yet cleansed. Aviśuddha. Śuddhāśuddha. Aviśuddha-buddhayaḥ. Ye 'nye 'ravindākṣa vimukta-māninaḥ, vimukta-māninas tvayy asta-bhāvāt. Asta-bhāvāt. No information of the Supreme Personality of Godhead. He is thinking that the Absolute is imperson. Therefore, asta-bhāvāt, he has no information of the Supreme Person.
The ultimate, the last word of the Absolute Truth is the Supreme Person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Unless one realizes Bhagavān, the Supreme Personality of Godhead, there is no question of perfection. And because one is not in complete perfection, there is chance of coming down. Therefore Kṛṣṇa has said, kaścit, kaścid vetti mām. But there is chance. If an impersonalist becomes in association with a personalist devotee, then there is chance of siddhi. Otherwise there is no chance. This siddhi, the so-called siddhi, vimukta-māninaḥ, "I have become liberated," (break) ...that he can fall down. And that we see practically. Big, big sannyāsīs—brahma satyaṁ jagan mithyā—they give up this world as mithyā, but again they come to these worldly activities: opening schools, opening hospital and politics and sociology, so many things. But if it is mithyā, why you are engaged in this?
Therefore Bhāgavata says that "Although they got up to the platform, āruhya, after much penance and austerities, they fall down." Otherwise a common man, he is also opening hospital. And if a sannyāsī who has rejected this world as mithyā, and if he also wants to open hospital and school and college, then what is the difference between the common man and this learned scholar or learned self-realized brahma-jñānī? That means he has not realized what is actually siddhi, what is brahma-jñāna. Otherwise why he is coming? Paraṁ dṛṣṭvā nivartate (BG 9.59). You can cease yourself from all material activities when you actually realize the Supreme Brahman. Just like you see the Americans and European boys. They are no more interested with material activities. You bribe them that "Again come to material activities." They will refuse, because paraṁ dṛṣṭvā nivartate. They are actually liberated. Actually liberated. And simply talking big, big words and becoming engaged in material activities, what is this nonsense? You are thinking liberated? You cannot give up even the family affection, and you are liberated?
Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu (BG 7.3). Actually liberated person is a devotee. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Not these impersonalists. They do not know what is siddhi. They simply talk big words. That's all. Real siddhi is that, to be engaged. Why Brahman is mithyā, er, why this jagat is mithyā? The Vaiṣṇava who knows how to serve Kṛṣṇa, he does not take anything as mithyā. Because Kṛṣṇa is the Absolute Truth, why anything emanation from Kṛṣṇa should be mithyā? How it is possible? If something is prepared from gold, why it should be valueless? It is also gold. Similarly if this world, yato vā imāni bhūtāni jāyante, all these things have emanated from this Absolute Truth, then why it is mithyā? It is not mithyā. It is mithyā... The way in which we are, I mean to say, behaving, that is mithyā. We are behaving with this material world with an enjoying spirit, as our enjoyable things. That is mithyā. It is not your enjoyable thing. It is Kṛṣṇa's enjoyable thing. That is truth. We do not know what is truth. Therefore we do not know what is siddhi. Why should we...
That is the instruction of Rūpa Gosvāmī:
- prāpañcikatayā buddhyā
- mumukṣubhiḥ parityāgo
- vairāgyaṁ phalgu kathyate
Why? Now suppose if you construct a temple for Kṛṣṇa, the same spirit that as one, a karmī, is constructing a big skyscraper building, a bhakta is doing the same thing. He is also after the cement, after the iron, after the stone. Does it mean simply by handling this iron and stone and cement he becomes bhakta? No. He knows that cement is the property of Kṛṣṇa; it should be used for Kṛṣṇa. This is siddhi. He knows perfectly. The cement comes from Kṛṣṇa, iron comes from Kṛṣṇa. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ (BG 7.4). Everything comes from Kṛṣṇa. Yato vā imāni bhūtāni. Therefore it should be used for Kṛṣṇa. That is siddhi. That is siddhi. This secret, they do not know, and they claim they have become siddhas. No. Siddhi means that nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Everything should be used for Kṛṣṇa. That is siddhi. That is known to the bhaktas. Not so-called karmīs, jñānīs, yogis, no. They are not siddhas. Therefore pure devotion is
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttamā
- (Brs. 1.1.11)
Bhakti is the siddhi. Paramaṁ siddhim. Mām upetya tu kaunteya duḥkhālayam aśāśvatam, nāpnuvanti... (BG 8.15). What is that? Saṁsiddhiṁ paramāṁ gatāḥ. Saṁsiddhim. Samyak siddhi, paramam, paraṁ siddhi. That is paraṁ siddhi, to go back to Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). That is siddhi.