In this Satsang, Tom offers a nuanced and insightful teaching on “Siddhis” — a Sanskrit term meaning “accomplishment,” “perfection,” or “attainment.” Siddhis often refer to extraordinary abilities or yogic powers said to arise through deep spiritual practice, such as levitation, invisibility, or telepathy. Tom explores how these phenomena are sometimes sought by spiritual seekers or arise spontaneously as by-products of genuine practice.
This video was recorded live during a Satsang meeting with Tom Das on November 20th , 2025 and put together by volunteers.
The Kumara asked the great Lord: “Please explain to me the nature of Jivanmukti and Videhamukti.” To which the great Shiva replied:
1. “I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the great. One who will simply stay in Atman is called a Jivanmukta.
2. He who realises: ‘I am beyond the three bodies, I am the pure consciousness and I am Brahman’, is said to be a Jivanmukta.
3. He is said to be a Jivanmukta, who realises: ‘I am of the nature of the blissful and of the supreme bliss, and I have neither body nor any other thing except the certitude ‘I am Brahman’ only.
4-6. He is said to be a Jivanmukta who has not at all got the ‘I’ in myself, but who stays in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atman is of the nature of the all-full, who has Atman left over in all, who is devoted to bliss, who is undifferentiated, who is all-full of the nature of consciousness, whose Atman is of the nature of pure consciousness, who has given up all affinities (for objects), who has unconditioned bliss, whose Atman is tranquil, who has got no other thought (than Itself) and who is devoid of the thought of the existence of anything.
7-11(a). He is said to be a Jivanmukta who realises: ‘I have no Chitta [mind], no Buddhi [intellect], no Ahamkara [ego, sense of doership and enjoyership], no senses, no body at any time, no Pranas, no Maya, no passion and no anger, I am the great, I have nothing of these objects or of the world and I have no sin, no characteristics, no eye, no Manas [mind], no ear, no nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.’
~ Tejobindu Upanishad
Tom: Tejo means radiant; Bindu means point (or drop)
Above is a nice presentation from Swami Sarvapriyananda, but this in my view this is actually a distortion of genuine vedanta teachings. I do want to be respectful towards Swamiji as I think he is doing a great job sharing Vedanta teachings – he is raising awareness of and popularising Vedanta in a very accessible and approachable way – and he is also a gifted teacher who is benefitting many – so I hope I will not offend anyone by merely stating an alternative view that I also hope will be of benefit to those seeking liberation (see the link above for more on my view of these types of teachings).
Imho these ‘Vedanta’ teachings are predominantly on the intellectual plane only and the genuinely infinite and blissful nature of the Self is not revealed with this type of teaching. The Jnana (knowledge) of the scriptures is not mere intellectual knowledge, as suggested by Swami Sarvapriyananda, but a synonym for Self-Realisation which is beyond any intellectual comprehension and does not depend on the mind/thought. Jnana is not merely a change in a point of view, but something much more radical and fundamental than this.
eg. there is a direct contrast between Swami S’s teaching in the video and with that of Sri Ramana Maharshi, who I consider to teach the genuine Vedanta teaching, as taught in the Upanishads and by Sri Shankaracharya. The following is taken from Sri Ramana’s text Who Am I? – can the teachings be any clearer? See how it contrasts to the exposition given, eg at around 23:40 mins into the video above where Swami S states the world/’what is seen’ need not be removed:
Questioner. When will the realization of the Self be gained? Sri Ramana Maharshi: When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
Questioner: Will there not be realization of the Self even while the world is there? Sri Ramana Maharshi: There will not be.
Questioner: When will the world which is the object seen be removed? Sri Ramana Maharshi: When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.
This teaching is given by Sri Ramana as ignorance is only removed when we turn away from Maya and towards the Subject-Self, and thus discover what we truly are beyond the mind and objective phenomena. Sri Ramana is also telling us that the entire world is in fact an illusory projection of the mind, something that he further explains in the text ‘Who am I?’.
Ironically, this teaching given by Swami Sarvapriyananda is also in direct contrast to Swami Vivekananda (the founder of the organisation Swami S is in) who again and again explained the need for Samadhi, eg:
‘The conclusion of the Vedanta is that when there is absolute [ie. nirvikalpa] samadhi and cessation of all modifications, there is no return from that state’
Or contrast this with Sri Shankara, the founder of ‘modern’ Advaita Vedanta, in his commentary on the Katha Upanishad 2.1.1:
‘…The group of sense organs, beginning with the ear, should be turned away from all sense-objects. Such a one, who is purified thus, sees the indwelling self. For it is not possible for the same person to be engaged in the thought of sense-objects and to have the vision of the Self as well‘
Guru Ramana gives a rather cutting teaching in Guru Vachaka Kovai verse 599:
599. The innocent girl-bride thinking that Betrothal is full conjugal union Is filled with joy. Even so the learned Who have yet to turn within and taste true bliss Claim that the verbal wisdom which they prattle Is advaita jnana.
We need to make an effort, but the primary effort we make is to let go and surrender ourselves to Him, and then it’s done by God’s Grace. You’ll find all the answers come, synchronicities happen, or a great difficulty will come your way and it will give rise to a Jewel.
Tom Das 