The difficulty is that they do not know what is siddhi. At the present moment, people are so ignorant that they do not know what is siddhi

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"The difficulty is that they do not know what is siddhi. At the present moment, people are so ignorant that they do not know what is siddhi"

Lectures

Bhagavad-gita As It Is Lectures

The difficulty is that they do not know what is siddhi. At the present moment, people are so ignorant that they do not know what is siddhi. The major problem of life, that is unsolved. Everyone is trying to make a solution of some temporary difficulties, politically, socially, economically. But real solution, as it is stated in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam... (BG 13.9). Janma, birth, mṛtyu, death, and jarā, old age, and vyādhi, disease—to get out of this entanglement. Duḥkha-doṣānudarśanam.
Lecture on BG 7.3 -- Vrndavana, October 31, 1973:

Prabhupāda: English. So manuṣyāṇāṁ sahasreṣu (BG 7.3). Out of many hundreds and thousands of men, kaścid yatati siddhaye (aside:) Thank you. The difficulty is that they do not know what is siddhi. At the present moment, people are so ignorant that they do not know what is siddhi. The major problem of life, that is unsolved. Everyone is trying to make a solution of some temporary difficulties, politically, socially, economically. But real solution, as it is stated in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam... (BG 13.9). Janma, birth, mṛtyu, death, and jarā, old age, and vyādhi, disease—to get out of this entanglement. Duḥkha-doṣānudarśanam.

This is our real miserable condition. We have to die. We have to take birth again, and again we have to become old, and there will be disease. Between birth and death... Birth is very miserable, To remain in the womb of the mother in a packed-up stage within a bag, and... That is miserable. Biting, the worms biting tender skin. We have forgotten, but these were the miseries for birth. In suffocated condition...But we have forgotten. So forgetfulness is not solution. Closing the eyes before the enemies is no solution. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). So long you are in material condition, you have to suffer all these miseries, either you become rich man or poor man. You may become American or Indian. The miseries of birth, death, old age and disease, they are all the same everywhere, not only within this planet, but also in other planets also. Ābrahma-bhuvanāl lokāḥ. This is the intelligence. They are trying to go to the moon planet, or somebody, by karma-kāṇḍīya consideration, they are trying to go to the heavenly planet. But wherever you go, you must know that these four conditions of material life, they are present. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).

So if you can conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi, that is siddhi. Otherwise it is not siddhi, that if I can construct a skyscraper building or even if I go to the Brahma-loka to get millions and millions of years as duration of life... Brahmā's life, it is stated in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). Millions of years. That is only twelve hours of Brahmā. Such twelve hours, night. Sahasra-yuga again, that is night. That is complete twenty-four hours. Then add thirty days like that. Then one year, twelve months. Such one hundred years is the duration of life of Brahmā. So you may go to the highest planetary system or in the heavenly planets. You can have better standard of life than this earthly planet or you can live for long, long years, but that is not the solution of your problems. That is not solution. But they do not know it. Therefore Kṛṣṇa has described them as mūḍhas. Mūḍhas. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They, these mūḍhas, they are very much proud of their education and knowledge, but if you ask them that "What solution you have made for these four miseries of life, janma-mṛtyu-jarā-vyādhi (BG 13.9)?" they have no answer. Therefore Kṛṣṇa says, that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). They do not know siddhi, what is siddhi. Yogis are engaged for aṣṭa-siddhi. Aṇimā-laghimā-prāpti-siddhi. They can become smaller than the smallest and heavier than the heaviest and they can get anything they desire. Prāpti, īśitā. They can control over, even they can create a planet also. Yoga-siddhi. Just like Viśvāmitra Muni, he was such a great yogi that he used to create human being from trees. So you can get all these siddhis by yoga-siddhi or by any other process, but real siddhi is how to get out of this entanglement of janma-mṛtyu-jarā-vyādhi. That is real siddhi.

So they do not know it. Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu (BG 7.3). Out of millions and millions of persons, one can understand what is siddhi. And even one is siddha... One who becomes merged into the Brahman effulgence, because paraṁ padam, so they are also not siddha. Suppose if you merge into the Brahman effulgence, the jñānīs' ultimate goal, to become one with the Brahman effulgence, sāyujya-mukti... That is also a siddhi. That is also partial siddhi. That is not perfect siddhi. Because we are spiritual sparks, small, very small. That magnitude has been described in the śāstras. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this... Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts. Similarly, brahmajyoti means combination of all the living entities, the spiritual sparks. To become one with the brahmajyoti means... Just like one bird enters into the green tree. It appears that it has become one. The tree is also green and the bird is also green. So when the bird enters the tree, it appears that the bird is now mixed up. But that is not the fact. The bird keeps his individuality, and at any time, when he wants, he can come out of the tree and fly anywhere. That independence is there, although apparently it seems that he has become one with the tree. Similarly, the sāyujya-mukti means apparently he is in Brahman, but factually it is not. Because each individual soul is different.