Within this tantric scripture, siddhis are acknowledged as real and as arising from the very disciplines it prescribes, yet they are consistently subordinated to the higher aim of non-dual realization and liberation. They are treated as natural byproducts of mantra, yantra, nyāsa, ritual worship, and meditative disciplines such as dhyāna and prāṇāyāma, as well as of the awakening of śakti through proper initiation. In this sense, siddhis are manifestations of the power stirred by devotion, ritual precision, and inner absorption, but they are described as incidental attainments rather than the essence of the path. Even the classical great powers, such as those that alter one’s relation to space, time, or embodiment, are portrayed as insignificant when measured against the direct realization of one’s identity with Śiva-Śakti.

At the same time, the text frames these powers within a clear cautionary ethos. Attachment to siddhis, or the deliberate pursuit of them for egoic satisfaction, status, or worldly gain, is said to entangle the practitioner more deeply in saṃsāra and to obstruct genuine spiritual vision. Fascination with such abilities is likened to stopping at a wayside inn and forgetting the true destination, a vivid reminder that what appears as confirmation of progress can easily become a serious obstacle. For this reason, the ideal adept is urged to remain inwardly indifferent to any powers that arise, allowing them to appear and subside without pride, display, or exploitation.

The role of the guru is central in this framework. Through dīkṣā and the transmission of śakti, the guru not only catalyzes the processes that may give rise to siddhis but also provides the discernment needed to keep them in their proper place. The authentic teacher is portrayed as one who has transcended interest in such attainments, established instead in spontaneous non-dual awareness, and who guides the disciple to value jñāna-siddhi—the perfection of knowledge and abidance in Śiva-bhāva—above all lesser powers. Under this guidance, any extraordinary capacities that emerge are to be governed by dharma and compassion, never by personal whim.

Thus, the scripture presents a subtle balance: siddhis are neither denied nor romanticized. They are recognized as natural fruits of rigorous tantric discipline and deep realization, yet they are repeatedly framed as secondary, conditional, and potentially dangerous if clung to. The “great siddhi” is portrayed as freedom from duality, fear, and bondage, and the mature practitioner is one who allows all other powers to remain in the background, keeping unwavering attention on the non-dual truth that underlies them.