Sivananda Yoga FAQ

Q 1: Are there, in the practice of Yoga, any definite indication to measure the aspirant’s progress?


A: Various Yogas give various experiences. The practice of Pranayama and Hatha Yogic Kriyas, for instance, would give a graded series of psychic experiences. Seeing all kinds of ethereal lights and hearing certain Anahata sounds belong to this category. Here, the sages who have propounded these Yogas have given very definite stages of spiritual experience. As the Kundalini passes from Chakra to Chakra, the Yogi has certain definite, verifiable experiences. That is because each Chakra governs a particular Tattva, and its mastery, therefore, gives specific experiences. Similarly, in Tantrik Sadhana also, they have been able to give a definite chart of spiritual experiences. Each Sadhana has its own particular Siddhi; and therefore, the experiences of all Sadhaks following a particular Sadhana are invariably the same. But, these are all lower experiences of an inferior type. They are psychic experiences which need not necessarily denote the aspirant’s spiritual progress. Even the Bhakta’s experiences of horripilation, shedding of tears, etc., though they are not so perfectly graded as those of the Hatha Yoga practitioner, do not necessarily indicate spiritual progress. When you enter the domain of the Spirit, you come into the sphere of the Infinite. Infinite are the Yogas and infinite are the experiences too. Each man’s Yoga is his own. For, he has brought his own Samskaras and Vasanas and he strives in his own way to reach the goal. These two, interacting on each other, give him his various experiences. For instance, as he approaches the transcendental, infinite, immortal Self, the aspirant would enjoy great inner peace and indescribable happiness. He is not easily affected by what goes on around him. Not only this, he is able to radiate peace and happiness to all those who come into contact with him. He becomes good and radiates goodness. This is the most important sign of spiritual progress. God is perfect goodness. The aspirant who progresses towards the realization of God, therefore, grows in goodness. His evil qualities slowly vanish and are replaced by sublime virtues. If this most essential element is not there, then all other visions and sounds are practically useless. By his mere presence the advanced Yogi is able to inspire people to lead a good life, free from hatred and malice. His heart is filled with cosmic love, and therefore, he serves all spontaneously and selflessly. These are all real signs of spiritual progress. But, beyond all these, is the ultimate experience. That is indescribable. Peace and happiness, undisturbed tranquillity of mind– these are all great signs of progress, but they do not constitute the goal. The goal is to become God. You must become one with God. This is achieved through ceaseless practice of meditation after establishing oneself in virtue and goodness. That supreme experience, when the Yogi feels he is one with God, no words can describe.

Q 2: Why did God embark on creation?

A: The Lord’s silence, in the Gita, about the purpose of creation, is truly a demonstration of His divine wisdom. There can be no answer to this question. It involves the understanding of the Ultimate Principle, the Intelligence that is behind and beyond these questions, the Cause of all causes, the Subject of all objects. It cannot be known as an object. And, when the subject (Self or Atman) knows Itself, speech and thought cease. The questioner and question vanish in the quest. The doubt disappears in the doubter. In that Supreme Silence, the problem is inexpressibly solved! The riddle is solved; but speech is baffled and the question remains unanswerable. Therefore, the Lord is silent about the transcendental question in the Gita; but, such is the divine wisdom of the Almighty that He gives ways and means of solving the problem. Don’t bother about why creation came into being, but try to know the Creator! Take creation for what it is and try to transcend it. This is wisdom. Trying to probe intellectually into the mystery is only buying psychological distress. There is no ‘Why?’ in respect of transcendental matters. ‘Why?’ is only for worldly things. Reason is finite and frail. God only knows the ‘Why?’. Realize the Self. Then you will get the answer. Then you will know the origin and nature of Maya and everything.

Q 3: After 10 minutes of meditation, my mind begins to wander on sensual objects. Kindly advise.


A: When you develop Ruchi or taste for Dhyana and Japa, you will be able to sit longer for Japa and meditation. Before going to bed, also in the morning at 4 o’clock, and before taking meal at noon, you should do Japa and meditation. Just as you take tea three or four times a day, so also, you should do Japa three or four times a day. Do not worry if the mind wanders. By gradual practice, it will come under your control. Do Kirtan when the mind wanders much. Do Nama-smaran while walking and working, for example, “Sri Ram, Sri Ram…”. If you are not able to sit in Padmasan for long, you can sit on a sofa and do Japa and meditation. It is not necessary that you should sit in Padmasana. Give up onions and garlic completely. Give it up entirely. Do not prepare it at all at home. If you try to reduce it, one day you will take a little, another day you will be tempted to take a good quantity! If you give nice cotton seeds and oil-cakes to your cow, it will cease to graze in your neighbour’s fields, it will give up its wandering habit in search of grass and herbs. Now your mind is running after Rasagulla and Peda which it has tasted. But if you give the mind the bliss of Japa and meditation, it will no more run after worldly objects. When you develop Ruchi for Japa and meditation, the mind will give up its wandering habit.

Rest peacefully in the transcendent Silence. – Sri Swami Sivananda