20 May 2025
Miracles are the creation of certain objects, showing certain divine visions of intense radiance, etc., which are unimaginable events. These are related to the five inert elements (Pancha Bhūtas) and are therefore parts of the universe only. The creation of this world is the greatest miracle (Mahā Siddhi). Only a small part of this miracle is the Ashta Siddhis (eight superpowers). The second Brahma Sūtra says that even the creation of the world is not the inherent characteristic of Brahman but is only an associated characteristic.
Then, what does the inherent characteristic mean? The inherent characteristic is a particular bodily form, as in the case of “A cow is that having a loose skin hanging below its neck (dewlap).” Then what does the apparent characteristic mean? The apparent characteristic means a temporary characteristic attached to a form. Similarly, you say – "A cow is that having a garland of bells around the neck." If you take that garland of bells from the neck of a cow and put it around the neck of a donkey, will the donkey become a cow? No, no. You can't separate the inherent characteristic called dewlap from a cow, can you?
Like the ornaments on the body of a king, the miracles cannot be the identity marks of Brahman. Can an actor become a king simply by wearing ornaments? No, no. Similarly, did the demons, who are the rigid children of the Paramatman, who attained miraculous powers through the penance of rigid perseverance, like Ravana, etc., become the Paramatman? No, they could not.
Did not the Brahmarshis, like Vishvaamitra, etc., who created even heaven, recognize Shri Rama as the Paramatman, who did not show any miracles? Then, what are the inherent characteristics that identify the Paramatman? The divine qualities of spiritual knowledge, love, bliss, etc., are the inherent characteristics of the Paramatman as per the Shrutis “Satyaṃ Jñānam”, "Raso vai saḥ", and so on.
Even when the demons perform miracles, the Paramatman is the one Who performs them. It is the electricity flowing through the wire that lights the light and not the wire itself. Not knowing this, the demons, the Yogis, like Kartaviryarjuna, etc., were egoistic and thought that they, the wires, were the ones who were the doers and got destroyed. Even, Parashurama became egoistic, thinking that he had killed all the Kshatriyas and was humiliated by Shri Rama. Shri Rama never became egoistic.
No matter how many miraculous powers Hanuman displayed, He recognized that He was only a wire and attributed the doership of those miracles to the Paramatman by saying "Dāso'ham" (I am His servant) Therefore, Hanuman always achieved victory. He fought with the Paramatman, Shri Rama, and Rama gave final victory to Hanuman only! While Sage Taṇḍu was cutting the darbha (holy grass), a handful of Vibhuti (sacred ash) was created from his fist. He started jumping in joy, thinking that he had created it himself! Shankara then appeared in front of him and created a Vibhuti mountain from His thumb. Then, Taṇḍu fell at the feet of Shankara with embarrassment. A wise man (Jñānī) is the one who knows the difference between Parashurama, who was defeated by Lord Rama and Hanuman, who defeated Lord Rama. Even Shirdi Sai, who walked on the path of Hanuman and always said, “Allah Malik” (Dāso'ham) He claimed to be the adopted son (Datta putra) of Hanuman and despite the rain, did not sit on the higher step for shelter where Hanuman's idol was located but rather demonstrated His surrender (prapatti) to God. Therefore, Sai was able to receive always fame and victory from the Paramatman.
Even though the incarnations, like Lord Hanuman etc., have this sense of devotion (prapatti), the devotees who worship them should worship them as forms of the Paramatman. Why? Because they may be electric wires only. But electricity will give a shock wherever it is touched. Therefore, electricity and wire have monism (Advaita). Electricity separated from the wire is not available to us. We can touch and feel the existence of electricity only through the wire. This is the principle of incarnation. Although an electric wire has the properties of being thin and curved like an ordinary wire, one should not be under the illusion that an electric wire is an ordinary wire by looking at its external features. Similarly, although the incarnations of Rama, Krishna, etc., possess the same natural properties as other bodies, they should not be mistaken for ordinary human souls.
These miracles, which are performed to convert ignorant atheists into theists, belong to the beginning stage of spiritual progress. The theist should attain God with the two wings of knowledge and devotion. Therefore, miracles are not only unnecessary for him but also harmful. However, it is very easy for theists to attain these miraculous powers and become egoistic and be destroyed thereafter. Sometimes, they approach those who possess these miraculous powers, fulfill their selfish materialistic benefits, thus become even more selfish and go away from the Paramatman. The right path for them is devotion without expecting anything in return, which is attained through true spiritual knowledge.
The river Yamuna is blue in color. This blue color is indicative of the quality of Tamas. Since the miracles are related to the ignorant, which are predominant of Tamas, this book is named "Mahima Yamuna".
“What is the need of eight superpowers?
Why are ornaments required for a beautiful form?
Knowledge (bhakti) is My beauty.
Those possessing knowledge (devotees) recognize Datta.”
No matter how many miracles Swami performed, no matter how high His teachings were, Duryodhana did not believe in Him to be the God. The cosmic form expressed by Him was considered to be a magic trick by Duryodhana. Therefore, without the interest of the soul, even if the Paramatman tries, there is no benefit. The first step of the soul towards the Paramatman is to have this interest. Then the Paramatman walks 100 steps towards the soul. If the Paramatman takes the first step, the living beings will not even trust the Paramatman and neglect, as it is said in the Gita, “Avajānanti Māṃ mūḍhāḥ”. When the miracles are displayed, there is only fear and wonder, but not joy and love in experience of devotees. Joy and love are manifested through knowledge and devotion alone. Devotion is greater than fear. Rather than serving Paramatman thinking that the Paramatman will not protect at one’s last breath, out of fear, it is always better to serve the Paramatman without any expectation in return. By knowing the qualities of God, the service done with love that is manifested from the devotion is the best. “Bhaktyā tvananyayā labhyaḥ” – The Gita says that such devotion attains the Paramatman. Devotion generates from knowledge and the Paramatman is attained by this devotion. Therefore, knowledge is the root cause and devotion is the cause in attaining Paramatman. When Swami removes the diseases of the devotees, He postpones the fruits of their bad karma to their next births. Because of that, the fruits of those bad actions should be enjoyed with added interest by devotees. Swami Himself enjoys the fruits of the bad actions of great devotees who are devoid of any aspiration. A wise and devoted soul does not accept these two methods and therefore, wants to enjoy the fruits of bad actions for himself/herself in this very birth.
The radiance (tejas) created by Swami is even inferior compared to the radiance of the sun, moon and stars created by Swami. Therefore, the wise man considers this creation of the universe to be the greatest miracle (Mahā Siddhi) of Swami and does not want to see the insignificant ashta siddhis (eight superpowers).
“Knowledge is My natural true form,
Love is My natural, true beauty.
These two are My identity marks to recognise,
The eight superpowers are My ornaments.
I am resident of Sahyādri - I am Lord Datta.”
Swami
(Jannabhatla Venugopala Krishna Murthy)
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