Sivananda Yoga FAQ

Q 1:  It is mentioned in our Puranas that in days of yore Akashvani was frequently heard by our ancestors who were forewarned of coming events. Is it credible? Or, was it only the voice of their own inner intuition?

A: There is some order in the four Yugas. The consciousness of man grows grosser and grosser as time rolls by. In the previous Yugas, man’s consciousness was subtler than it is in this Yuga. In the Satya Yuga, Bhagavan used to move amidst mankind. Human consciousness was not far removed from divine consciousness. In the Treta Yuga, man’s consciousness grew grosser. Though God was not constantly moving amidst human beings, there were frequent Avataras of the Lord. In the Dvapara Yuga, man’s consciousness grew grosser still; and only the immortal Brahma-Rishis like Narada, Visvamitra, etc., used to move amongst men, and also, Akashvanis used to warn people of coming events. Now we feel that Akashvani is a very rare and miraculous thing; in the previous Yugas it was not so. Devas themselves used to move amongst men. And Akashvani used to forewarn the people regularly. Just as we have our Government, the celestials also have their own Government. Whenever they wished to communicate with mankind, they used to do so through Akashvani. Nowadays the deity communicates with the people mainly through dreams and visions. That is practically the only form of communication with human beings that Devas have retained in this Yuga.

Q 2:  Swamiji! I find a few places like Nagore, Shirdi, Tiruvannamalai and Rishikesh ever full of Shanti and a kind of spiritual bliss. May it be, Swamiji, that these places which have had the impress of the saint’s personality, his Tapasya and Siddhi, on the very atmosphere, retain that sanctity for a long time?

A:  Yes, yes. And not only that. The saint himself may live in those places. The liberated sage has the option to merge in Brahman or to live in a subtle form and carry on the work of Lokasangraha, guiding aspirants, awakening in people a religious fervour and so on. This motive is manifested in some Jivanmuktas in accordance with God’s supreme will. Therefore, the place in which the saint practiced Tapas and attained Siddhi, which might again be chosen by the invisible spirit of the saint as its permanent abode, becomes the abode of the saint’s divine qualities– peace, bliss and wisdom.

Q 3:  In all matters with which it is connected, science gives us a precise account of how a particular thing is constructed and how it grows. We are also given the successive signs that mark the growth. Are there, in the practice of Yoga, any definite indication to measure the aspirant’s progress–for instance, some experiences that he would have after, say, three months of practice, others which he would come upon after a year, and so on?

A: Various Yogas give various experiences. The practice of Pranayam 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.

Do not hate the evil-hearted, the jealous and the selfish. It is they who promote your salvation. – Swami Vishnudevananda