Do we really have “free will” or is everything determined by Prarabdha?

Our will is only a concentrated aspect of our mind which exists only because it is supported by Chaitanya or the Mother Energy. Our will, as well as other aspects of our mind, will disappear one day, but the Chaitanya which supports it is permanent. In this context, our free will leads to actions in our lives which result in (and result from) attachments and aversions.

Prarabdha is the result of unfulfilled attachments and aversions remaining from our past lives which provides the context for who we are in our current lives. Our actions, attachments and aversions during this life which result from our free will, and our Prarabdha, together shape what we are. They can be thought of as accumulated layers or deposits around the permanent Chaitanya which resides within each of us. It is these layers of our Prarabdha, combined with our attachments and aversions arising out of our free will, which result in our Ego and which keeps us from experiencing our true selves which is made up of pure Chaitanya.

Sitting for Sadhana regularly will gradually remove these accumulated layers from this and previous lives, while at the same time reducing our ongoing attachments and aversions, thus leading to a reduction in the balance of our unfulfilled attachments and aversions. Once that balance goes to zero we become connected with the Chaitanya and one with the Gurutattwa.

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I have been practicing Kundalini Yoga, as taught by Yogi Bhajan, and participating in White Tantric Yoga on Winter Solstice. Do I have to give up my old yoga path if I decide to follow Maha Yoga? Should I be concerned that there is no Maha Yoga center in the town in the US where I live?

If you are a follower of a particular Yoga path or a practitioner of a particular approach to Sadhana, following the Introductory Approach to Maha Yoga (Purva-abhyas) will not create any problems or obstructions on your chosen path. In fact, doing so will further activate and accelerate your progress on your chosen path. Maha Yoga is a study of Prana, which is the underlying Universal Mother Energy which supports and enhances all worldly and spiritual activities of an individual. Therefore, the study of Maha Yoga will only serve to increase the intensity of whatever other Sadhana or Yoga path you are following.

However, if you want to get initiated into Maha Yoga, but have already been initiated into another spiritual Yoga path by a Guru/Master, as an ethical and spiritual norm of Yoga, you must ask for permission from your current Guru (if he/she is alive) prior to getting initiated into the path of Maha Yoga. This rule exists to confirm the acceptance by Sadhaks of the spiritual superiority of one’s Guru, regardless of the specific Yoga/spiritual path one is currently pursuing. If your current Guru/Master is not alive, you may look into your consciousness to decide on the matter. Of course, as mentioned above, one may practice the introductory path to Maha Yoga, without getting formally initiated into it.

Maha Yoga encompasses all forms of Yoga, including Kundalini Yoga as described in Yoga scriptures. All Sadhaks need to do after formal initiation into Maha Yoga is to regularly sit for Sadhan and surrender to the activated Mother Energy. They are not to do anything specific. Whatever forms of Yoga a Sadhak needs will automatically happen to the Sadhak as Kriyas (physical and spiritual activities) during Sadhan. The Sadhak’s only active role is to just observe what happens. We are not very familiar with the “Kundalini Yoga” path taught by Yogi Bhajan, so we are not in any position to comment on it. All we can tell you is that Maha Yoga is very simple and depending on the Sadhak’s spiritual situation and his/her diligence in its practice, will lead to spiritual progress at an unmatched rate. Please refer to our website www.mahayoga.org for further details about Maha Yoga.

We do not have a Maha Yoga center in your area at this time. However, the initiation and practice of Maha Yoga does not require you to be in the physical presence of the Guru. Initiation can happen anywhere in the world, in the privacy of your own home, and once initiated you can sit for Sadhan at home as well. We have an active community of Sadhaks in the US and around the world as well as an e-newsletter. You can also stay in contact by e-mail or by phone. Please visit the website for details about Deeksha (initiation), Purva-abhyas (Introductory Maha Yoga Approach) and the next Maha Yoga Global Trial.

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I want to get Siddhi powers. What would be your advice on how I could get Siddhi powers?

In India there are a lot of learned people who are experts in Tantra Vidya and the Shastras who can advise you on how to achieve Siddhis through great discipline, will power and the observance of rules. There are books on this topic, including some written by non-Indian authors such as Paul Brunton and others who describe hundreds of Siddhis, etc. You can pursue those sources if you wish.

Our approach to Maha Yoga and Siddha Yoga is not focused on such objectives at all. Adi Shankaracharya, in his famous treatise, “Vivek Chudamani” says that true seekers and others deserving of Atma Vidya (Spirituality) have a strong conviction and confirmation that only the Atma (Spirit/Pranashakti/Chaitanya) is the ultimate and permanent truth, and that worldly matters are Anatma (Avidya) and are therefore impermanent, just a mirage and therefore, not relevant to true seekers. Hence the question of how to seek Siddhi powers just does not arise for those following the path of Maha Yoga. Those who want to achieve Siddhi powers should lead a worldly life of Anatma and Avidya and satisfy whatever desires they have, and only then think about entering the field of Maha Yoga which is based on Atma Vidya.

Of course, Patanjali Yoga Sutras and other literature refer to the achievement of Siddhis as an automatic byproduct of the practice of Yoga. However, true Sadhaks should ignore these powers and never use them for achieving worldly desires. Such Siddhis are traps that keep a Sadhak attached to Anatma/Avidya and to one’s ego. They are to be avoided if one wants to make spiritual progress. Getting attached to them always leads to one’s spiritual downfall.

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If humans are Mukta (free) to begin with, then why do they become Baddha (bound)? Why should we try to become Mukta given our Baddha state?

Humans are Mukta (free) to begin with, as you say, but over multiple lifetimes we develop worldly and material attachments and aversions. It is these accumulated attachments and aversions that make us feel bound to the material world, define our egos and create the separateness we feel from others. This does not mean that we are actually bound in any real way to the material world, but without ever having experienced a true state of Mukti (freedom), we come to believe that our material experiences are all real and are all that matter, and that the material world is all there is. This is when we become virtually Baddha (bound). This does not mean that we are actually Baddha; each of us is equally free to realize at any instant that that we are truly Mukta.

Those of us who feel that we are in a Baddha state of course have a choice to remain feeling as if we are in that state, or figure out ways to realize that we are in fact Mukta (free). Most human beings have never even been exposed to concepts such as Mukta and Baddha, and many of those who have been exposed to these concepts have such strong worldly attachments and aversions that they choose to continue to remain in the virtual Baddha state. And it is perfectly alright if that is their choice. But, for those of us who want to come out from under this delusion of being in a Baddha state and wish to realize and actually experience that we are truly Mukta, Maha Yoga is a very easy and effective way to get there. It is not something to be achieved through external efforts on the Sadhak’s part but it is a realization that will come from within. Once a Sadhak experiences his true Mukta nature within himself, worldly attachments and aversions gradually disappear and the veil of Baddha (feeling bound) parts to reveal his true Mukta nature.

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Can a person become a perfect Siddha/Maha Yogi and still remain a Grihasta (householder)?

Yes, one can definitely achieve perfection as a Siddha/Maha Yogi and continue to remain a Grihasta. Prabhu Ramchandra is a wonderful example of such a person. Following Shaktipat Deeksha, which he received from Sage Vasistha, he achieved the Samadhi state, yet continued to remain a Grihasta. So please go ahead on your path of Siddha/Maha Yoga without being concerned that your Grihasta status will be an obstacle.

As you might be aware, there is an entire approach to Yoga called Karma Yoga (Path of Action). Under this approach, followers become Yogis by continuing to do Karma (action) but being detached from the fruits of their actions. This is what Grihastas are urged to follow in their day to day lives. Karma Yoga, however, is one of the most difficult approaches to Yoga for a Sadhak to pursue by himself. Fortunately, Siddha/Maha Yoga encompasses this and all the other approaches to Yoga within itself.

Once a Sadhak is initiated into Siddha/Maha Yoga, all he has to do is submit to the Prana Shakti which resides in us all. This enables the Sadhak to automatically follow whatever approaches to Yoga that are most appropriate and needed for his progress, given the Samskaras from his current and prior lives. With diligent practice of Sadhan a Siddha Yogi will gradually and automatically find himself becoming more and more detached from the fruits of his actions (Karma Yogi), develop a sense of devotion to God/ParamAtma (Bhakti Yogi), practice a more virtuous life with the automatic occurrence of needed Pranayam and Asanas during Sadhana (Raja Yoga), etc., etc. In other words, he will be well on his way to becoming a true Yogi in the simplest, effortless and most appropriate manner.

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What is the difference between Shaktipath and Bhaktipath?

“Bhaktipath” means literally, the “Path of Bhakti” or “Bhakti Marg” or the “Path/Yoga of Devotion”. Seekers on this path get so immersed in the object of their devotion (Lord/God/Goddess) that they eventually lose their ego, self identity and separateness, and become one with the Lord. They follow some or all of the nine Angas (limbs) of Bhakti Marg: Shravanam (listening to holy discourses etc.), Kirtanam (repetition and chanting), Smaranam (remembrance of the lord), Paad-Sevanam (service at the feet of the Lord), Archanam (worship), Vandanam (salutations, praise), Dasyam (unconditional service), Sakhyam (emotional closeness) and finally Atma-Nivedanam (self surrender). It is very difficult for an average person to follow Bhakti Marg. Either a person has an inherent sense of devotion/Bhakti from childhood or he has to have one or more events happen to him in his life that imbue in him a sense of Bhakti toward his object of devotion. Only then will he have the intense longing needed to follow the nine Angas (limbs) of Bhakti Marg.

“Shaktipath” means the “Path of Shakti” or the use of various Yoga approaches to awaken the Kundalini Energy. Most of these approaches such as Hatha Yoga, Laya Yoga, Raja Yoga, etc. require the Sadhak to undertake various difficult practices usually under the guidance of a Guru. However, there is one approach, “Shaktipat” or the “Descent of Shakti/Grace/Mother Energy” whereby a Siddha Guru can directly awaken the Sadhak’s Kundalini Energy or Shakti. (“Pat” in Shaktipat means “descent”, not “path”). This awakening of a Sadhak’s Kundalini by a Siddha Guru is the key element of Maha Yoga or Siddha Yoga.

Once a Sadhak’s Kundalini Shakti (Energy) is awakened through Shaktipat, he will automatically find himself undergoing, during Sadhan and otherwise, whatever practices he needs for his spiritual development, including elements of Hatha, Laya, Raja and Bhakti Yogas. Even though a Sadhak might not have an inherent sense of Bhakti, the practice of Maha Yoga through Kundalini Shaktipat will gradually enhance a Sadhak’s Bhakti, eventually leading him to Atma-Nivedanam (self surrender) and Self Realization. Thus, Maha Yoga and Shaktipat (as distinct from “Shaktipath”) subsume even Bhaktipath or Bhakti Marg.

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Is it possible for Siddha/Maha Yoga Sadhaks to relieve the pain of those who are suffering?

A Sadhak should not intentionally use Maha Yoga or Sadhan to heal others or attempt to relieve the pain of others, because it will retard the Sadhak’s spiritual progress for two reasons. First, it will dissipate the Sadhak’s Prana Shakti thus negating the purpose of Sadhan itself, which is to enhance the flow of Prana Shakti. And in some situations a Sadhak might even run the risk of attracting the ailment himself from the person he is trying to heal. Second, the role of a Sadhak during Sadhan should not be one of “doer” or “Karta”, because it will keep him from surrendering to the Mother Energy. If he assumes such a role it will only result in the boosting of his own ego, thus further retarding his spiritual progress. If healing happens spontaneously and unintentionally, the Sadhak should not give himself any credit for it or try to replicate it intentionally, because doing so will only lead him think of himself as the Karta (doer), thus hurting his spiritual progress.

Compassion is a virtue, and diligent and regular Sadhan will only enhance a Sadhak’s compassion for others. But it can also be a trap and when misapplied can retard a Sadhak’s spiritual progress.

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I am a Reiki master and I have also been initiated into Mahayoga. Is it possible for me to give Reiki Deeksha to others by following Mahayoga?

As discussed in an answer to a question earlier, on whether or not one should use Maha Yoga to relieve the pain of others, doing so is not a good idea because it has the potential to retard your own spiritual progress. You are free to give Reiki Deeksha, but you might risk dissipating the Prana Shakti which is generated during Sadhan as well as taking on more of a Karta (doer) role. This goes against the whole purpose of Sadhan, which is the eventual surrender of yourself to the Divinity within you.

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I am a Sadhak and more recently I have found myself not wanting to socialize much, wanting to avoid crowds and such other behavior? Am I becoming anti-social? Should I be concerned about this at all?

Many Sadhaks experience Virakti (disinterest/non-attachment to worldly things) whereby they begin to see no value in frivolous socializing, engaging in gossip, in uninvited and excessive talking and being in crowded situations. They find that they can enjoy solitude more than they have in the past, which also brings about a sense of calm and equanimity in their day-to-day lives.

This indicates that you are making progress on your spiritual path and in your Sadhan. It will help you develop a sense of non-attachment and this is a good thing, nothing to get concerned about.

Being non-attached does not mean that you will become anti-social and avoid any and all interactions with society. It means that you can continue to function in society as a fully-functioning member but without the attachment most members of society have to material and worldly things. In fact, this will enable you to function more efficiently and effectively in society compared to others who are solely driven by material advancement and in some of the superficial things society has to offer. You should not at all be concerned about this. It is indicative of the progress you are making toward achieving a state where your worldly attachments and aversions are gradually getting diminished.

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Is the statement “I think, therefore I am” sufficient and right to describing existence?

Existence is not defined either by our bodies or our minds. If you think your existence is defined by your body you are not correct. If you think your existence is defined by your mind, you are also wrong. You will continue to exist even if your body and mind do not. You exist because of the presence of the Prana Shakti (Mother Energy) alone. So you should think of your true existence as being defined by the Prana Shakti and not by your body or your mind!

Adi Shankaracharya says that our existence is beyond our mind and hence our thinking. If your mind is not there do you perish? No! If your mind is not there, no thoughts will emanate from your mind, but you will continue to exist. In fact when your awareness of your body and your mind goes away you will become aware of your true self, which is the Prana Shakti. That is our true existence. It is beyond our bodies and our minds.

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What are the different Chakras? What are the signs of a particular Chakra being opened?

When the Kundalini Shakti of a Sadhak gets awakened, it is said to rise from the Muladhar Chakra (node) at the base of his spine and eventually rise all the way to the Sahasrar Chakra which is located at the crown of his head. Most literature on Kundalini Shakti describes seven major Chakras including the Muladhar and the Sahasrar, each of which is assigned a resident deity, a number of sounds, a color and several other characteristics. Descriptions of the Chakras and their characteristics can be found in many different books and treatises on Kundalini Shakti and Yoga practices, and those who are interested can refer to them if they feel like it.

However, the path of Maha Yoga does not call for devoting any attention to this matter at all. Once we begin paying attention to it, it becomes a topic for our thoughts and for our conversation. And whenever we have a topic for our thoughts to get preoccupied with, it becomes difficult for Sadhan to happen. Sadhan happens only when our mind becomes calm and we become devoid of any thoughts. Concern for which Chakra has opened and what signs are evident for that having happened, will only keep true Sadhan from happening. So please do not get distracted by such concerns. Signs of progress along the path of Maha Yoga are the sense of calm one feels during Sadhan and otherwise, as well as a reduction in our attachments (wants and desires) and our aversions.

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Is it possible for a Maha Yoga Guru to perform miracles?

Miracles are events or happenings which go beyond rational thought. They are not “done” but they can sometimes happen. But it is important for Sadhaks not to pay much attention to such things because they will only result in being obstructions to Sadhan. For example, a Sadhak might experience a glowing light approaching him and he might respond to it by getting excited about this happening. But such a happening or “miracle” will only result in the Sadhak’s mind going in overdrive and it will only retard his Sadhan.

Sometimes one might encounter Gurus or others who have Siddhis (power to perform certain types of “miracles”). But please remember that such Siddhis are manifestations of the person’s mind. Our objective in Maha Yoga is to go beyond our minds, and to the extent our mental powers result in miracles happening, we need to have a completely detached attitude towards them and not devote any mental energy to them. Miracles can therefore become obstructions to progress on the path of Maha Yoga. So one has to go beyond such “miracles” and not look for them nor get excited by them if they happen.

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What is the attitude of a self-realized person towards the world around him? Does he feel the same emotions and have similar reactions to the world as do other human beings?

Outwardly, a self-realized person might appear to be just like any other human being. However, such a person is inward-focused, constantly living in the awareness of his true self, rather than being externally directed. He sees, but does not see. He is there, but he is not there. This means that he is physically present in the material world and his sense organs provide him sensory inputs from the material world, but his awareness is centered on his true self. There may be all kinds of chaos around him but he will always remain in the calm center within himself.

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Is Maha Yoga Sadhan good for children?

Maha Yoga Sadhan is good for everybody in this world, regardless of caste, creed, religion, age, gender, etc. because Chaitanya Shakti (Mother Energy) resides within each and every one of us! Let me give you a couple of examples about my experiences introducing Maha Yoga to children.

Recently, I was in Andhra Pradesh (a state in India) leading a group of about 50 people in the introductory Maha Yoga Sadhan, when I noticed a 10 year old boy participating in the meditation. So I approached him and asked him to describe what was happening to him during Sadhan. He described how he sensed his breath going in and coming out for a couple of breathing cycles, but after a few breaths he stopped talking and went into a meditative state. The energy he was using to express his thoughts in describing to me what was happening to him began turning inwards and he became “Antar-mukhi” (inward facing).

In another instance when I was at Ranikhet (a town in India) I was asked to introduce Maha Yoga Sadhan to about three hundred and fifty Kindergarten (KG) students, children of 5 or 6 years of age. They of course had no understanding about Yoga or meditation or any such thing. So I told them to just close their eyes and then to “worship the God within themselves”. Then I told them that the normal and automatic breath that goes in and out of their bodies is their God, and the way to worship this God is to just observe Him (the breath) going in and out. They all began doing this as told and after about 3 minutes of this I thought they might be ready to return back to their normally active and excited selves, so I asked them to open their eyes. But to my surprise most of them were reluctant to open their eyes! They were so engaged in the internal worship (Atma-Poojanam) that they did not want to stop it so quickly. They became absorbed in it even at such a tender age. It showed to me that introductory Maha Yoga Sadhan can also be practiced by young children!

Of course, the issue of Deeksha (formal initiation) is somewhat different. To receive Deeksha a child has to have some understanding of what he is doing. He has to have a strong internal desire for Deeksha to happen. This morning I had a mother come to see me with Deeksha application forms for two of her children, both boys, one 10 years old and the other 6 years old. I asked the 10 year old if he really wanted to receive Deeksha and he said he wanted it with all his heart. He wasn’t going to leave unless I agreed to pray to my Gurudev to grant him Deeksha. But when I asked the 6 year old he said that he did not want to receive Deeksha. It was clear to me that he was being pushed by his mother to receive Deeksha. So I agreed to pray to my Gurudev to grant Deeksha to the 10 year old but suggested to the mother that her younger son should wait for when he is ready. You have to hear a strong internal voice urging you to receive Deeksha for it to happen. You should not get coerced into asking for it because you are being pushed or prompted by your parent or some other person. If a child has such an internal urge then Deeksha will happen, but if he is being pushed by someone else it won’t.

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Would the wearing of Rudraksha (special type of rosary beads) aid my Sadhan (meditation)? What other external things can a Sadhak wear/do to help him progress spiritually?

The wearing of Rudraksha, etc. are external things. They are connected with the mind-stuff. So their use is not at all needed. To the extent that a Sadhak believes such external things can benefit him in his Sadhan, it is okay to use them. The benefit comes only because the Sadhak’s mind thinks that such external items will benefit him, and this can help his mind become calm, which might help him become more easily aware of his internal world. If you think it is good go ahead and do it. But Maha Yoga’s purpose is to go beyond good and bad. It is to become inward-facing (Antar-mukhi) so as to realize our true inner selves.

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We are very happy with our lives and we are also very young. Why should we bother with meditation, Sadhan and Maha Yoga? What benefit does it have for us?

The urge to sit for Sadhan (meditation) has to come from within. No one should tell you that you should sit for Sadhan and follow Maha Yoga, because without the internal urge Sadhan just won’t happen.

Having said that, Sadhan can be of benefit to everyone, regardless of whether you are presently successful and happy with your success, or are encountering obstacles in your day-to-day life. When you are successful and happy you will have a tendency to think that your current state will continue for ever. But as most of us are aware, our lives go through ups and downs. Even with material success most of us will encounter periods of unhappiness and stress at various points in their lives. But it is important to remember that it is our mind that becomes happy or sad, not our true self which is the Prana Shakti (Mother Energy). If we can become aware of the Prana Shakti within us, and experientially identify ourselves with the Prana Shakti, our ability to deal with the ups and downs of life will be greatly improved. Maha Yoga and Sadhan will help you experientially become aware of, and identify with, your true inner self. The sense of calm you will derive from this can help you maintain an even keel through the ups and downs in your life. In other words, Maha Yoga can take you beyond the successes and failures of our day-to-day lives.

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How do I know that Maha Yoga meditation is right for me?

There are many different approaches to Yoga and meditation, so you can try any or all of them. You can also try Maha Yoga and if you think it works for you go ahead and keep following it.

But remember one thing, all the different Yoga and meditation approaches are intended to get you in touch (union) with Prana Shakti (Mother Energy) through rigorous, supervised and long-term practices. For example Raja Yoga involves eventually achieving union with Prana Shakti by living a virtuous life and the long-term prescribed and supervised practices of Pranayam (regulated breathing), Asanas (physical postures) and meditation. Hatha Yoga involves the calming of one’s mind by the long-term and supervised practice of the slow and deliberate execution of Asanas, eventually leading to Raja Yoga. All these Yoga practices require their deliberate and long term pursuit under the supervision of a Guru in order for the Sadhak to eventually become one with the Prana Shakti, i.e. achieve Yoga union. All these practices also have the Sadhak in the role of the “doer” (Karta) which also makes it somewhat difficult for the Sadhak to shed his ego, which is a must for achieving self-enlightenment. In practice, most Sadhaks find these pursuits quite daunting and many of them give up along the way, although they often derive clear benefits from them.

Maha Yoga, on the other hand, directly connects the Sadhak with the Prana Shakti. And once that happens, Prana Shakti becomes his Guru. All a Sadhak needs to do is to sit for Sadhan and to let Prana Shakti do what is needed to eventually achieve Yoga union. Whatever practices are needed for the Sadhak’s spiritual progress, whether Pranayam or Asanas or Raja Yoga, will happen automatically. The Sadhak has to just let them happen and keep himself in the role of an observer. Since the Sadhak is not to consider himself as the “doer” during Sadhan, his ego does not come in the way of achieving self-realization.

So you can try any of the Yoga and meditation approaches if you want and pursue whatever approach works for you, given your proclivities and your situation. Regardless of which approach you pursue, you eventually have to come to Maha Yoga when you let Prana Shakti itself be your Guru.

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I understand that a person desirous of receiving Shaktipat Deeksha does not need to be physically in the presence of P. P. Kaka Maharaj during the Deeksha. How does this happen and work?

You are correct, physical proximity of the Sadhak and the Guru is not needed for Shaktipat Deeksha. There are various ways of administering Deeksha. P.P. Shri Kaka Maharaj gives a form of Deeksha called Sankalpa Deeksha (Deeksha through thought), in which he prays to his guru H.H. Shri Loknath Tirth Swami Maharaj and asks him to shower his blessings on the person seeking Deeksha.

The procedure is quite amazing in its nature. We have received reports of people involved in their day-to-day activities when they felt something suddenly happening to them. Later, when they thought about it, they realized that they had applied for Deeksha but they had forgotten to sit for Deeksha at the designated time. What they felt was the experience of receiving Deeksha without even having sat specifically to receive it at their homes as suggested.

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Does receiving Deeksha result in the Kundalini Shakti of the Sadhak being activated? Does it result in the automatic opening of the seven Chakras?

When a Sadhak receives Deeksha, his Kundalini Shakti, the Universal Life Energy which resides and lies dormant in all of us, gets activated and awakened. Signs of awakening are innumerable and can be unique to each Sadhak based on his Samskaras and his needs for further spiritual progress.

However, these signs cannot and should not be categorized as indicative of specific milestones or the opening of specific Chakras. The concepts and descriptions of Chakras definitely have their bases in Yogic practices, but followers of Maha/Siddha Yoga need not get involved in deciphering their experiences in terms of which specific Chakras have been opened, etc.

The path of Maha/Siddha Yoga does not call for a Sadhak to follow any specific Yogic practices or do anything in an active sense. In fact, once the Kundalini Shakti is activated, during Sadhan the Sadhak should just “sit” and surrender to the Shakti and let the Shakti do what it needs to do.

The Sadhak should not consider himself as the doer at all. He should rest assured that progress will happen automatically if he lets the Shakti do all the work. If a Sadhak begins to consider himself as the doer, his ego will get involved in his Sadhan and this will retard his progress. Since the Sadhak is not the doer, attempts to analyze progress of the path the Shakti takes will only lead to unnecessary confusion and distractions.

All the Sadhak needs to do is “sit” for Sadhan and let the Mother Shakti do what is needed. The more time a Sadhak spends in “sitting” for Sadhan instead of analyzing the progress of Mother Energy, the better off he will be.

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Does one need to receive Deeksha only once? Does it result in the continual purification of the Sadhak once he has received it? How long does it take to reach enlightenment after Deeksha? Is that unique to each Sadhak?

Deeksha needs to be received only once from a Guru who is capable of giving Shaktipat Deeksha (transfer of power). Once Deeksha is received (a better term is “Deeksha happens”), the Sadhak’s Prana Shakti (Universal Life Energy) gets awakened, and the moment it finds favorable conditions within the Sadhak it will display the signs of awakening.

In the normal course, in the case of initiated Sadhaks, the Prana Shakti may lie dormant until favorable conditions arise brought about by internal purification that comes from diligent Sadhan and pious and disciplined external behavior (Karma). Even if a Sadhak has bad habits and poor Karma to begin with, the awakened Prana Shakti will move him away from his bad habits and toward good Karma as long as he sits for Sadhan regularly and diligently and surrenders to the Prana Shakti. In that sense it is a continuous process of purification and the Prana Shakti will continually purify the Sadhak until he experientially achieves enlightenment.

All a Sadhak has to do after receiving Deeksha is to allow the Prana Shakti to do what it needs to do to take the Sadhak towards enlightenment. He simply needs to “Sit” regularly (every day say for about an hour) for Sadhan, during which time he should:

• sit comfortably
• close his eyes
• relax his body
• allow whatever happens to him, physically or mentally, to happen
• observe his automatic breathing and what happens to him physically and mentally, and not think of himself as the doer

He should only open his eyes when he feels compelled to do so and end his Sadhan for the day.

After Deeksha, a Sadhak’s progress will depend upon:

• the intensity of his desire to achieve enlightenment
• the regularity and consistency of his Sadhan
• his ability and willingness to surrender himself to his Prana Shakti as it purifies him through Kriyas (physical or mental actions) during Sadhan
• diligent observance of the rules and restrictions (as described in the Deeksha request form) designed to purify him further

Hence, those Sadhaks who are very strong in the above attributes will progress rapidly and achieve enlightenment in this birth. Others might need an additional birth or two to get there depending on their intensity, diligence and commitment. However, once awakened, the Sadhak’s Prana Shakti will take him toward enlightenment no matter what!

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Does the experience a Sadhak gets during the Global Trial Day or during Purva-abhyas (introductory approach to Maha Yoga) constitute a glimpse, or “zalak”, of Shaktipat? Does P. P. Kaka Maharaj make an intention (Sankalpa) for the Sadhak to have such a glimpse? Does the Sadhak’s Kundalini get awakened during such times even if he is not getting formal Deeksha, and will it stay awakened after the Global Trial Day or Purva-abhyas is over? Is the Global Trial Day or Purva-abhyas a type of Deeksha? If so, then why would Sadhaks need to take formal Deeksha? How is the Global Trial Day different from Purva-abhyas? And finally, if Sadhaks get some good experiences during Purva-abhyas or as they participate in Global Trials, should they consider P. P. Kaka Maharaj as their Guru, i.e. will he be responsible for guiding them as they progress on their spiritual paths?

Many Sadhaks who participate in the Global Maha Yoga Trials, or who practice Purva-abhyas, experience a glimpse or “zalak” of Shaktipat. P. P. Kaka Maharaj has designed and has intended the Global Trials and the Purva-abhyas approach just for the purpose of enabling aspirants all over the world to get such a glimpse without having to make any formal commitments for receiving Deeksha (initiation).

Sadhaks who approach the Global Trials or Purva-abhyas with faith, piousness and diligence, and surrender themselves to the Prana Shakti during such times, will experience an awakening of their Kundalini Shakti. Once a Sadhak’s Kundalini is awakened during a Global Trial or Purva-abhyas, and the Sadhak continues to sit diligently and with total surrender for Purva-abhyas thereafter, his Kundalini Energy will continue to progress further. However, given the worldly involvements of most such Sadhaks, the process of purification will be slow, and will likely require multiple births before enlightenment is experienced.

Formal Deeksha (Shaktipat initiation) is a major step beyond participation in Global Trials or Purva-abhyas. It requires commitment from Sadhaks to make changes in their lifestyle and to sit diligently for Sadhan. In that sense, it requires a greater degree of surrender to the Prana Shakti on part of the Sadhak, as well as providing his awakened Kundalini a more conducive path for making rapid progress. Since participating in the Global Maha Yoga Trials or sitting for Purva-abhyas do not require any kind of commitment on part of the Sadhak, they cannot be considered to be formal Deeksha.

It is P. P. Kaka Maharaj’s intent that the Global Trials and the Purva-abhyas approach give Sadhaks a glimpse of the divine experience of Maha Yoga so they get motivated to make the commitments and the level of surrender to the Prana Shakti needed to receive formal Deeksha. Receiving Deeksha will enable them to reach higher planes of divine experiences and to achieve enlightenment sooner.

Global Trials are held at times determined by P. P. Kaka Maharaj to be very auspicious periods for Sadhaks to get a glimpse of Maha Yoga and Shaktipat. While Purva-abhyas is not a specific event, it is an approach for the introductory study of Maha Yoga that can be undertaken by anyone at anytime. Once a Sadhak participates in a Global Trial event and he enjoys the experience, he may continue sitting for Sadhan every day. This is nothing but Purva-abhyas.

Surrender to Prana Shakti is the key for making progress in Maha Yoga. A Sadhak who feels a need or desire to approach a Global Trial event or Purva-abhyas with a sense of surrender toward the Guru, who represents the Prana Shakti, can consider P.P. Kaka Maharaj as his Guru. Moreover, P.P. Kaka Maharaj is very generous with what he has to offer and is extremely eager to embrace the entire world in his arms. He will be more than happy to guide any Sadhak on this path, regardless of whether the Sadhak is participating in Global Trial events, practicing Purva-abhyas or has received formal Deeksha.

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On the designated day for Deeksha, as instructed, I sat for Sadhana at 6:00 am for an hour. However I did not have any of the Shaktipat experiences described at the website or at other locations. Did I not do something right or did I miss something?

It is very important to keep in mind that each Sadhak’s experiences during Deeksha or during regular Sadhan are unique and depend on one’s Samskaras. They are beyond ones capacity to predict, and attempts to try to compares ones experiences with what one reads in books or on websites can be counter-productive.

It is interesting to note that you were able to sit calmly for an hour without having any physical disturbances, all the while observing yourself. You observed that no physical movements or kriyas of the type you read on the website were happening to you. The fact that you could sustain this while remaining in an observer role for an hour without experiencing an urge to get up is itself a good sign of sustained and stable meditation and is a clear sign of Kundalini awakening. If you ask non-Sadhaks to sit still for 10 minutes doing nothing you will find that most of them will be unable to do so. You will notice innumerable movements in their bodies because of the inability of most people to remain in a calm and stable mental and physical state for any significant length of time while awake, and they will want to get up and leave right away.

Very subtle bodily movements, such as a slight inclination of the neck, or the unintentional but gentle swaying of the body, often occur during Sadhan without the Sadhak noticing them. Such slight movements might have occurred without your notice, but even if they did not occur, it is clear that you had a good meditative experience. Please keep in mind that physical kriyas and experiences during Sadhan are not ends in themselves but are only the means by which the Prana Shakti achieves the spiritual purification needed by you. You will only experience those physical kriyas that are uniquely essential for your spiritual progress. Therefore you did nothing wrong, nor did you miss anything relevant. Nothing happened, and you observed this for one complete hour. That was indeed a marvelous meditative Sadhan!

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I was told to just sit for Sadhan at 6 am on Deeksha day. Is there anything else I should do other than sit on an asana as prescribed? Should I chant a Mantra? Should I do something specific?

On Deeksha Day, prior to 6:00 am you should do as suggested in the instructions you received. At 6:00 am please be seated on your asana, close your eyes and relax your body as much as you can. You don't need to "do" anything else. The Deeksha will happen. Just let the Deeksha "happen" and let the Prana Shakti (Universal Life Energy) do what it does. Your role is not to be the "doer"; it is just to be the "observer". In that role you can observe your natural breathing or whatever kriyas (involuntary and automatic physical actions such as body movements, asanas, pranayams, japa etc.) you might find your body compelled to do. Let whatever happens happen. Just be assured that it is the Prana Shakti which is automatically making the kriyas happen in order to purify your body, mind and spirit. Sit for an hour, or longer if the kriyas continue, or as long as you feel compelled to continue to sit.

Compared to many other forms of meditation where a Sadhak is expected to "do" something during meditation (like doing pranayam or asanas, or chanting a mantra, etc.), Maha Yoga does not ask the Sadhak to "do" anything. In fact the less a Sadhak associates himself as being the "doer" the more rapid will be his progress. His role during Deeksha and even beyond, during his daily Sadhan, is to not think of himself as the "doer" at all. His role during Sadhan is to just sit with his eyes closed and his body relaxed, to let the Prana Shakti do what she needs to do, and just observe what happens. He can observe his normal and automatic breathing, or if he finds specific pranayams (structured breathing) or other kriyas (body movements) happening, he should just let them happen and observe them.

Unlike other forms of meditation, where a Sadhak is making efforts to have his Kundalini (Universal Life Energy) awakened through strenuous and rigorous practices, Maha Yoga and Shaktipat Deeksha automatically awakens the Sadhak’s Kundalini through the grace of a qualified Guru/Master. Once the Sadhak's Kundalini is awakened, the Kundalini Energy guides the Sadhak through his Sadhan. All a Sadhak has to do is to sit for Sadhan regularly following Deeksha, and to allow the Kundalini Energy to do what is necessary for his spiritual progress. It is really that simple.

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Do I have to sit in my own home to receive Deeksha or during Sadhan after I have received Deeksha? Is it okay to sit for Deeksha or Sadhan in a hostel?

When receiving Deeksha it is preferable that you sit for it alone in your Puja (worship) room, if you have one, in your own home. But if that isn’t possible you can sit in any place that can give you the privacy you will need. When you receive Deeksha you should not sit in the presence of others, including those who might have already been initiated. It is very important that the place where you receive Deeksha be very private and exclusively yours, at least for the duration of the Deeksha.

When you sit for regular Sadhan it does not matter if you are not in your own place. The place should provide you with some level of privacy so you will not feel constrained about letting the physical and mental experiences or “kriyas” from happening to you during such times. If there are other people around you who do not know anything about Maha Yoga, they might feel that something abnormal is happening to you during Sadhan, especially if they see some of the physical kriyas that often happen to Sadhaks. And your concern about what others might think, might keep you at a conscious or sub-conscious level from allowing the kriyas to happen. For this reason we ask Sadhaks not to sit for Sadhan in front of others, especially in the presence of those who have not received Deeksha. You can sit for Sadhan in any place where you can have some privacy and not be in the presence of others who have not been initiated.

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I live in a one room flat (apartment) which I share with a few friends. As a result I am unable to sit for Sadhan by myself, without having anyone else in the room. Is it fine for me to sit for Sadhan in the presence of my friends or others who have not been initiated?

A Sadhak should not sit for Sadhan in the presence of others (who are not sitting for Sadhan themselves) as privacy is a very important element in our ability to let go of control over our bodies. This letting go of control over the body and allowing the automatic movements (kriyas) to happen is very important when we sit for Sadhan. The presence of uninitiated observers is very likely to inhibit a Sadhak from truly letting himself go during Sadhan. Samudayik (group) Sadhana with other Sadhaks is fine because all participants are involved in Sadhan themselves, and in the absence of uninitiated observers, Sadhaks can feel uninhibited in letting go of any control over their bodies. I would suggest that the Sadhak in this situation sit for Sadhan late at night, when his room-mates are asleep or at other times when they are not in the flat.

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I am unable to sit cross-legged on the floor for Sadhan because of stiffness in my body. Is it fine for me to sit for Sadhan in a comfortable chair or sofa? Are there any limitations or issues I should be concerned about when I do so?

When one sits for Sadhan it is very important for one’s body to be able to move freely and comfortably without having ones mind worry about falling off ones seat or hitting something. For that reason it is better for Sadhaks to sit on the floor on a soft rug covered by a plain cloth, so they do not have their minds occupied by discomfort, or the fear of falling, or hitting something if physical Kriyas (movements) happen automatically. One need not sit cross-legged or in any specific way. If one is not able to sit on the floor one may sit on a sofa or chair or whatever one is comfortable sitting on. Just make sure that your movements are as unrestricted as possible and that your mind is not preoccupied worrying about falling off the chair/sofa or of you hitting something. Sit in a normal, natural and simple posture and leave it up to the Mother Energy (Prana Shakti) to do the rest.

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Is it very beneficial to do Sadhana at Brahma Muhurta (about one and a half hours before sunrise, for example beginning at around 5:00 am if the sunrise is at 6:30 am)?

Sitting for Sadhan at any workable time, based on a Sadhak’s choice, is fine. But of course, one should not sit for Sadhan within four hours after a meal. Brahma Muhurta is a particularly auspicious and favorable time to sit for Sadhan. At that time, having just woken from sleep, our bodies are well-rested and fresh, and we have been removed for several hours from our day-to-day worldly affairs. This makes it somewhat easier for our minds to become calm and enables us to get into a meditative state somewhat quicker. But, any workable time, other than within four hours after a meal, is fine. Incidentally, we should never “do” Sadhana. We should just “sit” for Sadhan/Sadhana and let the Prana Shakti (Mother Energy) do what it needs to do. Our role during Sadhan is to just sit and to observe.

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I have been trying to follow the instructions for an Introductory Study of Maha Yoga. As suggested, I keep my body relaxed and try to observe my breathing. However, after a short while my mind gets distracted and I start thinking about all kinds of things. How can I keep my mind from getting distracted and to keep observing my breathing for longer periods?

It is very important for Sadhaks not to try to control their minds or their thoughts. Just as you observe your breath, observe your thoughts. As a thought arises, let it arise. Just observe it. The thoughts that arise are the result of past actions (Karmas) which result in the attachments and aversions stored on our “hard disks”.

During Sadhan, these thoughts arise as the processes for cleaning our hard disk begins. Just observe a thought as it arises, do not attach your mind to it, and just let it go. As you let a thought go another might come. Observe it as well, and let it go. This is just like standing on the side of a street observing the cars as they come and go. Gradually, the traffic will thin out and the moments between one thought going away and the next thought coming will begin to increase. These are the moments of calmness and bliss. When the hard disk of our attachments and aversions is cleaned through regular Sadhan, deep meditation will automatically follow and you will realize your true nature. This is essentially what Bhagwan Shri Krishna conveyed to Arjuna in the Bhagwad Geeta.

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Will Naam Japa (chanting of the name of God) help me meet my Aaradhya Daivat (favorite form of God)?

Naam Japa of Aaradhya Daivat or any Japa (chanting) is helpful in calming ones mind. Any Japa without any specific Pranav (Aum) can be performed anywhere and at any time. However, Japa of specific Mantras, or those with Pranav in them, should not be done at any random place without following the purification norms specified. For example, “Digambara, Digambara Shripad Vallabha Digambara” or “Hare Ram, Hare Ram, Ram Ram, Hare Hare” can be chanted anywhere because these Mantras do not include the Pranav sound. It is important to remember here also that when sitting for Sadhan, Sadhaks should never “do” Naam Japa or anything else. If Naam Japa “happens” automatically during Sadhan, that’s fine, but please refrain from being the “doer” during Sadhan.

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I have heard that Naam Japa (chanting of the name of God) should be obtained from one’s Guru. Does this mean that one should not chant the Naam (name) of one’s choice? Does one have to be careful about the Laya (speed and frequency) of chanting? Is it okay to chant mantras such as “Digambara, Digambara Shripad Vallabha Digambara” without Guru’s advice? Etc. etc.

Questions such as the above have been answered in previous issues of “Self Awakening”; but in the interest of clarifying this and other such issues which keep coming up, here is the answer to this and similar other questions.

It is very important to remember that the Maha Yoga approach does not require or ask the Sadhak to do anything. He is not asked to perform intentionally any of the Yoga practices such as Asanas, Mudras, Naam Japa, etc. All he is asked to do is “sit” for Sadhan, to relax his body, surrender to the Mother Energy and to observe his normal breathing.

If during Sadhan he finds himself automatically engaging in Naam Japa or Asanas or Mudras, or any of the other Yogic practices, he should let them happen and just play the role of an observer. It is important for him to let happen whatever happens automatically, but not intentionally do anything. Further, the question related to a Sadhak receiving a Mantra from P. P. Kaka Maharaj does not arise. P. P. Kaka Maharaj gives Sankalpa Deeksha (initiation by means of thought/intent), not Mantra Deeksha. During Sadhan, if a Sadhak finds himself automatically chanting a Mantra, he has nothing to worry about in terms of whether it is the right Mantra for him or is the frequency of his chanting right, etc. He can rest assured that when he surrenders his body and mind to the Mother Energy during Sadhan, She will not allow any harm to come to him. A Sadhak should always remember that he is not the “doer” when he sits for Sadhan; it is the Mother Energy which automatically makes things happen for the Sadhak’s spiritual progress.

Of course, at other times besides Sadhan, a Sadhak may chant a Mantra to calm his mind, if he wants to do so. As has been explained previously, Japa of Mantras without the Pranav (Aum) sound can be performed anywhere and at any time. So a Sadhak can perform the chant “Digambara, Digambara Shripad Vallabha Digambara” anywhere. However, Mantras with the Pranav sound should not be performed without following the norms specified; and there is literature available on this topic, including a book by Mr. V. K. Phadke. We, however, do not have any specific guidance on this topic. The Maha Yoga path we follow involves the Sadhak surrendering to the Mother Energy during Sadhan and letting things happen, not doing anything specific.

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I am doing Purva-abhyas (introductory approach to Maha Yoga) and when I sit for Sadhan I try to follow the instructions of observing my breath, etc. However, while I can feel my breath when I inhale (because it is cool) I cannot feel it when I exhale. Kindly advise me on how I can concentrate on my breath. Further, when I sit cross-legged for Sadhan, I am unable to relax my thighs and my back muscles. I also try to keep my spine erect when I sit. Please advise me on how I can relax my body when I sit cross-legged for Sadhan.

A Sadhak following the Maha Yoga approach should not consider himself the "doer" during Sadhan. Whether it is Sadhan after having received Deeksha or as Purva-abhyas, all a Sadhak should do during Sadhan is to close his eyes, sit, relax his body and observe his automatic breathing or Kriyas (physical or mental movements) if they happen.

A Sadhak who has received Deeksha might have physical kriyas happen to him during Sadhan. His role is to just be the observer of those kriyas, not consider himself the doer. A Sadhak sitting for Purva-abhyas may not have kriyas happen to him (most likely not in the initial stages of Purva-abhyas), so he should just sit in a relaxed position, close his eyes and observe the natural intake and exhalation of his breath or Prana. He should not do any specific type of Pranayam (structured breathing), but just let his automatic breathing happen, and he should just observe the breathing process. If distracting thoughts arise, he should not do anything other than redirect his attention back to observing his automatic breathing. He should not try to "concentrate" his thoughts on anything, not even on his breathing. He should just be an "observer". Therefore there is no need to "feel" your breath as it goes in and out. Just be aware of your body as you automatically inhale and exhale.

The natural breathing process is an involuntary process, so the Sadhak cannot consider himself as the intentional "doer" of his own automatic and involuntary breathing. By putting himself in the observer role of his own automatic and involuntary breathing, the Sadhak is taking the first step toward letting his Prana Shakti be the doer during Sadhan and himself being just the observer. This is an important step toward letting go of his ego and the conscious control over his body and mind. Only when he begins to do that will the Sadhak begin to get a feel for the Chaitanya Shakti that resides in us all. This is not just something to be read, it has to be experienced by sitting for Sadhan, whether as Purva-abhyas or after Deeksha.

About your posture during Sadhan we suggest that the Sadhak sit cross-legged on a comfortable asana, close his eyes, relax his body and observe his automatic breathing. The Sadhak should not try to keep his spine erect/straight at all. Just sit comfortably on an asana, cross-legged or otherwise and relax your body. Let your neck and spine be relaxed. If your leg muscles hurt if you try to sit cross-legged, then just sit comfortably without crossing your legs. The idea is to get your attention and direction away from your body, so trying to keep the spine erect, etc. and making your body do something specific is entirely unnecessary and in fact counter-productive. If during Sadhan you automatically and involuntarily find yourself doing some kriyas such as specific asanas or Pranayams, i.e. such kriyas start happening, then that is fine as long as you just observe the kriyas and don't willfully do them.

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I have recently received Deeksha, but when I sit for Sadhan I do not have Kriyas happening to me. I have been told to observe what is happening, but if I do not have physical kriyas happening to me what should I observe?

After Deeksha (initiation) a Sadhak should “sit” regularly for Sadhan for about 1 hour every day. He should not consider himself the “doer” during Sadhan but should play the role of an observer. If any kriyas such as Asanas, Pranayams, Mudras or Bandhas happen to him he should let them happen and he should just observe them. If specific physical kriyas do not happen, he should not be concerned about that because he is not the doer. He should just observe the kriya that happens to all living beings, which is his normal and automatic breathing. He should observe his breath, which is the physical manifestation of Prana Shakti (Mother Energy) as it goes in and out of his body. He should not try to control it or “do” Pranayam; just observe his normal breathing process. If a certain thought arises as a distraction, he should gently redirect his attention to his breathing. This will automatically result in his letting go of that thought. Over time he will find himself observing his thoughts, eventually leading to observing the interval between thoughts. When he begins to do that, i.e. be the observer during the thoughtless state between thoughts, he will begin to get a glimpse of true enlightenment.

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While doing dhyan, many times my body vibrates up and down uncontrollably as if I am a pneumatic drill (of the kind used to break rock). At times my breath gets choked and I feel that my head is going to burst outwards. What are these kriyas and what could be their purpose?

All Kriyas of various types are manifestations of the Mother Energy. A Sadhak should see them just as an observer or onlooker, not a doer. These are automatic activities manifested by the Mother Energy and should not cause any concern or fear.

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What is the third eye? How does it open? What happens after the third eye is opened? Does the opening of the third eye result in the sadhak getting everything he needs to get?

This is a higher stage of Sadhana/meditation where the Sadhak is experiencing some activity in his/her Ajna Chakra in the middle of the eyebrows. Once the Mother Energy (Kundalini) is activated she will give the Sadhak all the experiences he/she needs. The Sadhak should simply sit for Sadhana as an observer, without any material or specific spiritual desires or expectations.

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Often during Sadhana, Pranayam takes place automatically, but it does not follow any prescribed time ratios such as 1:4:2 for Poorak, Kumbhak and Rechak i.e. drawing in of the breath, holding it in and letting it go. In some Yoga scriptures it is said that Pranayam if not performed properly, can have deleterious effects on the body and the mind. Should I be concerned about experiencing such automatic but irregular Pranayam, or will the Divine Shakti protect me from any bad effects?

It is very important to understand that in Maha Yoga the Sadhak should not be doing anything intentionally during Sadhana, whether it is Pranayam or any other Kriya. Kriyas, including Pranayam, happen automatically during Sadhana and are “done” by the Mother Energy of her own course. Any such automatic Kriyas that happen without the ego of the Sadhak being involved will not in any way harm the Sadhak. If on the other hand, a Sadhak intentionally “does” Kriyas or Pranayam, instead of letting them just happen automatically, then there is a risk that the improper “doing” of Kriyas can create ailments or other difficulties. During Sadhana the Sadhak should just surrender to the Mother Energy and let her take over. Any Kriyas, including Pranayam, that happen (not “done”) during Sadhana will contribute to the process of self-purification and will eventually lead to bliss.

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During Sadhan, I occasionally see what I think is the bindu, i.e. a very tiny spot or dot, sometimes when my eyes are closed and sometimes when my eyes are open. Mostly it is blue in color but sometimes of a different hue and color. If I am only subconsciously aware of it, it may stay for 3-4 seconds but as soon as I become aware of it and try to see it, it disappears. What is it that I am seeing and what is its significance?

In Maha Yoga, different kinds of lights/sparks and dots (bindus) of various colors are often seen by Sadhaks during Sadhan. The duration of such experiences and the harmony of colors seen are in the hands of the Almighty, and hence should not be emphasized. However, such experiences are fortunate events and are clear signs that the Sadhan is progressing quite nicely. I pray to my Lord Gurudev that you have good and continuous progress in your Sadhan.

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I do Sadhana regularly for 30 to 40 minutes everyday. But I do not get any of the divine experiences I have heard others describe, or are written in books about Maha Yoga. And even after doing Sadhana, sometimes I experience an unexplained fear in my mind. Please advise.

You should continue to sit for your Sadhan regularly, keeping your body totally relaxed, just observing your natural and automatic breathing and whatever physical and mental activities (kriyas) happen to you. You should not “do” anything during Sadhan, but let whatever happens happen automatically. Sit for Sadhan with a prayer for total surrender and leave everything else that happens to the Mother Energy or Prana Shakti.

It is very important to keep in mind that each Sadhak’s experiences are unique and will depend to a large extent on one’s Karma and the diligence with which one sits for Sadhan. There is a tendency for Sadhaks to dwell on what experiences they are having and which ones they aren’t, and being concerned that they are not making appropriate progress if they are not experiencing all the experiences they have read about in books and magazines. This is very counter-productive because it is not at all necessary for each Sadhak to get all or any of the experiences one reads about in books and magazines.

It is very important to remember that experiences during Sadhan are not ends in themselves but are only the means by which the Prana Shakti achieves the specific type of spiritual purification needed by you. So you will only experience those activities/feelings/sensations that are uniquely essential for your spiritual progress. Focusing on the experiences themselves will only lead to enhancing one’s ego or to an unnecessary feeling of despair, both of which will detract from making further spiritual progress. It is important for you to observe your automatic breathing, be aware of what you are experiencing, and enjoy those experiences that are pleasant or blissful, but not dwell too much on the experiences per se.

Whatever “fear” you are experiencing is all a part of the Kriyas that happen, and which are unique to each individual depending on his/her needs. These Kriyas remove the effects of past Karmas (actions) and will quit occurring as the negative effects of past Karmas get erased through regular Sadhan. As one makes progress in ones Sadhan, meditation experiences will become more stable and peaceful. Gradually, only finer and subtle movements of Prana (Mother Energy) will be experienced leading to a profound sense of calmness and bliss. Rest assured that if you are diligent in sitting for Sadhan regularly, the awakened Kundalini Shakti will also be doing her job of spiritual purification with great diligence.

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Why are Kriyas (physical or energy/pranic movements) different for different Sadhaks when it is the same energy (Kundalini Shakti) that is awakened in all?

Although the energy that is awakened, the Kundalini Shakti, is the same in all Sadhaks, each Sadhak comes with different initial conditions. No two individuals have the same spiritual basis and Samskars (attachments, aversions and other characteristics that result from past Karma). Because of this, each individual comes with a different and unique “hard disk” and therefore the “cleanup process” required for each one of us is different. The Kriyas that arise during Sadhan are nothing more than manifestations of this “cleanup process”, therefore the Kriyas that each Sadhak experiences are unique to his/her needs. As the cleanup process continues the Kriyas experienced also change, becoming increasingly subtle as the Sadhak becomes more and more clear about his/her true nature.

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Since receiving Deeksha recently I have been doing Sadhana daily and have devotedly followed all restraints and rules. However, I have not yet had any feeling of rising currents of energy or other such extra-ordinary experiences. I know you will think I am being too impatient, but I was wondering how long it would take for such feelings and experiences to begin. I request your constant blessing and prayer to Mother Kundalini to give me speedy progress in my spiritual journey.

Experiences during Sadhan will vary from Sadhak to Sadhak depending on the individual’s accumulated Samskars from this and previous lives. A Sadhak should sit for Sadhan (not “do” Sadhan) without any expectations of specific or general experiences or Kriyas. Having such expectations will, in fact, obstruct the free flow of Prana (energy) and retard progress. One must be patient and be thankful to the Gurudev who has bestowed the gift of Shaktipat Deeksha out of compassion, without any consideration of whether the seeker is deserving of the Deeksha or not. As you allow the Shakti to do her work by surrendering to her completely and without judgment, you will gradually begin to see progress.

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During Sadhan I sometimes find myself getting sleepy. I am not sure if it is true sleep, but I seem to nod off which sometimes disrupts my Sadhan. Is this some kind of an obstacle (“Vighna”) to progress? How should I best deal with it?

If you feel sleepy during Sadhan, let “sleep happen”. There is nothing wrong in allowing it to happen. It is also a “Kriya” and you should just accept it without any guilt. Sometimes such sleep is useful in removing certain obstacles to progress in the brain itself; therefore such sleepiness should be taken to be an automatic sign of progress. When your sleepy mode ends just continue with your ongoing Sadhan.

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Guruji, how should we judge whether we are making progress in our Sadhan?

A simple way to judge our progress is - if our wants and desires have begun to reduce, then we can be sure that our Sadhana is on the right track. The effect of Sadhana is similar to that of pouring pure water into a pot full of mud. When you start pouring pure water in the pot, the mud starts flowing out and the turbidity starts reducing. Finally, a time will come when just pure water will remain in the pot. If we sit for Sadhana daily, the pure water of Sadhana will continually be poured into the muddy water within us. And, since the Shakti - i.e. Mother Energy - has entered the body, it will certainly continue the purification process. It doesn't depend on our specific actions or Kriyas. Just look inside, and you will know that Sadhana is going on and that you are progressing. Reduction in wants and desires, and reduction in the force or intensity of wants and desires, are clear indications of progress. It might take some time, but it will certainly happen.

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Is it possible to know how much progress one has made on the path of achieving Samadhi? For example, is it possible to know which Chakra ones Kundalini has penetrated?

When we try to assess our specific spiritual progress we put ourselves in the position of a judge, for which most of us are not truly qualified. A simple way to assess our progress is: if our attachments (wants and desires) and aversions have begun to reduce then we can be sure that our Sadhan is on the right track. Just look inside yourself and honestly judge if your attachments and aversions are reducing or increasing and you will know whether or not you are making progress. As one saintly lady told a Sadhak who was interested in finding out about his spiritual progress “A flower never asks others about how beautiful or fragrant it is, those who experience its beauty and fragrance know”.

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Is it fine for Sadhaks to meditate while travelling? If so what precautions should a Sadhak take?

Sadhaks who are in the early stages of Maha Yoga often have physical Kriyas (involuntary body movements and actions) as the Mother Energy is in the process of purifying the physical Koshas (layers surrounding the Sadhak’s Prana Shakti or true self). It would therefore be unwise for Sadhaks in the early stages of Maha Yoga to sit for Sadhan while travelling, because other travelers might not understand what’s going on and some of them might be inconvenienced because of the Sadhak experiencing physical Kriyas.

As a Sadhak progresses on the path of Maha Yoga, he will find that he automatically becomes calm and stable during Sadhan and the physical Kriyas disappear altogether or get markedly more subtle. When he is at this stage, a Sadhak could just close his eyes while travelling and experience and enjoy the blissful and calm inner flow of Prana Shakti (Mother Energy). In case he senses a physical Kriya beginning to happen, he can just open his eyes and come out of Sadhan. So, it is difficult to answer this question on a generalized basis applicable to all Sadhaks. A Sadhak will have to decide for himself based on the nature of his Sadhan whether or not to sit for Sadhan while travelling.

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Is it okay to meditate while lying on the floor?

Sadhan is basically the Puja (worship) of ones true self or Prana Shakti, therefore you should approach it with some devotion, and as far as possible sit for it as prescribed by the Guru. So, when you sit for Sadhan you should begin by sitting in a comfortable and relaxed position, preferably on an Asana (e.g. a thin mat or rug covered with a white sheet) on the floor. This way you can avoid/minimize hurting yourself in case you have physical Kriyas you may not be able to control. (If you cannot sit on the floor, sit in a comfortable chair with arms so as to keep yourself from falling off the chair if uncontrollable physical Kriyas happen.)

Once your Sadhan begins and you find yourself lying on the floor as part of a physical Kriya that is happening to you, by all means allow it to happen. What happens during Maha Yoga Sadhan is autonomous and automatic, so you should let it happen even if you find yourself lying on the floor. Your role during Sadhan should be that of an “observer”, not the “doer”.

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I often get angry, and because it is not a good emotion to have, I get depressed afterwards. How can I convert the negative energy of such emotions into a positive one that enhances my spiritual development?

Negative emotions such as anger, fear, certain types of aversions as well as some strong attachments, have deep seated roots and are often present in individuals from birth. Such emotions get further amplified by experiences one has in ones current life, but they often tend to get suppressed because of societal mores. That does not mean they disappear, they often lie lurking just below the surface, and unless they are dissipated in a constructive way, they will shape a person’s ongoing current life as well as contribute to his Samskaras (accumulated impressions) which will determine his onward journey even beyond this life.

The practice of Sadhan in Maha Yoga works to constructively dissipate such deep-seated negative emotions through automatic physical and pranic Kriyas (movements), but sometimes it results in bringing such emotions as anger and fear to the surface. Please do not get attached to such emotions or get dismayed and depressed because of them. The Sadhan is just bringing them to the surface in order to dissipate them so you can eventually be rid of them. Diligent and sustained Sadhan will get these emotions out of your system for good, thus rendering them incapable of affecting your spiritual journey. So continue to sit for Sadhan regularly and on a sustained basis and you will gradually find yourself losing your anger, fear, aversions and attachments.

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I practice Siddha Yoga daily for an hour. Is there anything else I should be concentrating on?

Regular and diligent Sadhan, as you seem to be practicing, is the key to progress on the path of Maha Yoga. When you sit for Sadhan, you should not be doing anything intentionally, but you should have an attitude of surrender, both of your body and your mind, to the Mother Energy. This is Ishwar Pranidhanatwa, or surrender to the Divinity within you, the most important of Patanjali’s Yoga Sutras. Having surrendered to the Divinity within yourself, all you have to do is to observe the physical Kriyas (involuntary movements) if they happen and/or the internal surges of Prana Shakti (Mother Energy), the external manifestation of which is your automatic and involuntary breathing. So, there is no need to concentrate on anything, just surrender totally to the Divinity within you and observe what happens. If you find Sadhan pleasurable and blissful you can sit for Sadhan for a longer period than an hour, or sit twice a day for that matter, if time permits.

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I understand that we should sit for Sadhan for one hour every day. Should I do this by having an alarm set for one hour? Or should I sit for Sadhan and pray that the Shakti will make Sadhan happen for the required time? Since I usually sit for Sadhan in the morning, following which I have to go work, how can I best time my Sadhan?

We recommend that Sadhaks sit for Sadhan for at least an hour each time they sit because an hour provides enough time for a Sadhak to let go of his body and his mind, to surrender to the Divine within himself, to observe the subtle internal movements of Prana Shakti as it works on eliminating the Koshas (layers) which keep him from experiencing his true self, and to enjoy the bliss and calm that come from actually experiencing it. We urge Sadhaks to do this daily so they can make rapid spiritual progress and have more prolonged and regular experiences of this bliss. If a Sadhak really begins to enjoy the blissful state, there is nothing to keep him from sitting for Sadhan for longer than an hour and perhaps even more frequently than once a day. With this in mind, we do not recommend using an alarm to time your Sadhan. However, if the time you can devote to Sadhan is restricted due to other commitments, you may use an alarm, especially if it will make it easier for you to relax and to let yourself surrender to Prana Shakti during Sadhan without worrying about being late for work.

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I have been sitting regularly for Sadhan for many years with a typical Sadhan session lasting for about 45 minutes to an hour. More recently, however, I have been getting the urge to get up and end my Sadhan after just five or ten minutes. What should I do about this recent development, because I would like to continue to be able to sit for Sadhan for longer durations as I had been in the past?

Sadhaks do sometimes experience such situations when they feel that their Sadhan does not last for as long as it did before, or the experiences they have during Sadhan are not the same or as intense as they had in the past. These are obstacles (Vighna) to Sadhan; and the best way to deal with them is not to get too distracted by them but to continue to sit regularly and diligently for Sadhan.

One thing you might try when you get the urge to get up is to direct your attention to your normal and automatic breathing. If you still feel like getting up, just ignore that feeling and redirect your attention back to your breath, and continue to sit for Sadhan. Continued Sadhan is the only way to overcome this obstacle. Gradually your Sadhan will get back on track and you will continue to progress spiritually. As long as you continue to feel the peace and calmness during Sadhan and during the rest of your day, you can be assured that you are on the right track.

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I am doing meditation for the past one year. I do experience different vibrations in my body, but still my mind is not calm. What might be the reason and what should I do about it?

To begin with, you should not think of yourself “doing” meditation. You should just sit for Sadhan and let meditation (Sadhan) happen. Your role during Sadhan is to just observe any Kriyas (activity), physical or mental, that happen without getting attached to them. If you find vibrations happening in any part of your body just observe that phenomenon without becoming attached to it. Let these Kriyas happen and as thoughts about them arise, just let them go. The key is to let go of your body awareness and also to let go of your mental attachments. As you gradually find yourself in the observer role, both in terms of observing your body (physical Kriyas) without any attachment, and also your mind, you will begin to experience a sense of calm and begin to identify yourself with that “observer” which is your true self.

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Is it more effective if sit for meditation near or in the physical presence of the Guru?

Maha Yoga Deeksha (initiation) comprises of Shaktipat, the transmission of Guru Tatva (spiritual essence of the Guru) from the Guru to the Sadhak. It is important to keep in mind that after Deeksha, the Guru Tatva will always be with the Sadhak regardless of whether or not he is near or in the presence of the Guru. And the Guru Tatva in the Sadhak is imperishable.

So if you believe that the Guru is always with you, there is no reason to think that you need to be in the presence of the Guru during Sadhan. The physical presence of the Guru may enhance the Sadhan for some Sadhaks whose mind-stuff gets calmed by such presence. However, for some other Sadhaks the very presence of the Guru might cause their minds to become preoccupied with the thought of being in the presence of the Guru, and it might keep them from reaching the calm state that happens during Sadhan. So please do not be very concerned about sitting for Sadhan in the presence of the Guru. Just remember that the Guru is always with you and the important thing is to sit for Sadhan diligently and regularly.

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Is it important to chant Stotras (prayer verses) regularly or is it more beneficial to use that time for Sadhan?

Sometimes the chanting of Stotras can be beneficial in calming the mind, especially if it results in bringing the Sadhak closer to the Guru Tatva (spiritual essence of the Guru). But the intentional and active recitation of Stotras will require a Sadhak to read them from a book or recite them from memory, both of which will put him in the role of a “doer” and his mind will become occupied with that activity.

In the Maha Yoga approach, the more time we devote to Sadhan, wherein we put ourselves in the “observer” role rather than in the “doer” role, the more rapid our spiritual progress. So sitting for Sadhan is preferable to chanting Stotras. If the recitation of Stotras or Mantras (chants) happens automatically during Sadhan as a Kriya (action without intention or ego-involvement) then the Sadhak should just let it happen and observe it as a Kriya that will bring him closer to Guru Tatva.

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Although I have given up eating fish, meat, onion and garlic, there are a few occasions when I am forced to eat preparations where onion and garlic are used, especially when I go for social occasions such as weddings, birthday parties, visits to friends and relatives or an occasional visit to a restaurant. Though I scrupulously avoid non-vegetarian food, I sometimes cannot avoid food, which though vegetarian may contain onions and/or garlic. What is the remedy for this?

Dietary restrictions and other rules are for Sadhan being safe and efficient and for achieving good and timely results. Therefore, the effectiveness of Sadhan will be better if one avoids eating non-vegetarian food and onion and garlic. There are many vegetarian foods such as rice, bread, milk, and milk-based products such as curd/yogurt, dals/pulses and lentils which can be eaten instead of non-vegetarian foods. Onion and garlic can be replaced by flavorful spices, chilies, etc. The strict observance of rules and restrictions will be rewarded by the Mother Energy in good coin through rapid spiritual progress. I pray to the Almighty to help all Sadhaks in this matter.

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Milk and milk products such as curds, buttermilk, ghee, etc., though from animal origin are considered acceptable for consumption by Sadhaks. What about eggs and egg products? Nowadays most of the eggs from poultry farms are not fertilized i.e. they would not hatch even if kept in an incubator. Can such eggs be considered as vegetarian?

Eggs are not considered as vegetarian (or Satvic) food, even if they are not fertilized. All eggs should therefore be avoided. However, the consumption of milk, especially milk from cows, is considered favorable for progress in Sadhana.

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Is it fine for women to read Guru-Charitra? And are there any benefits from reading it aloud?

The original Guru-Charitra was written in the form of Mantra. Mantras are generally chanted aloud, and through their sound patterns and the vibrations they create in the body and mind of the chanter, they are imbued with spiritual and physical powers. P. P. Swami Vasudevanand Saraswati Maharaj (Tembe Swami) specified that women should not read the Guru-Charitra in its original form since reading it can create certain health-related problems. This has been corroborated by women who have attempted to do so. There is a version of Guru-Charitra known as “Saptshiti Guru-Charitra Sar”, written by P. P. Swami Vasudevanand Saraswati Maharaj himself, which can be read aloud by all. The suggestion that women should not read aloud the Guru-Charitra in its original form has nothing to do with the spiritual status of women and men. It has only to do with their physical and physiological differences.

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Is it permissible for an initiated person to cook and serve food prepared with onion and garlic to other members of the family/ friends/ relations, etc. who are not initiated into Shaktipat? (Of course, the initiated person does not eat onion and garlic).

Restriction on eating onions, garlic and non-vegetarian food apply only to Sadhaks (initiates). As members of families and members of society, Sadhaks will of course have ongoing interactions with others who are not initiated into Maha Yoga. So there are no restrictions on Sadhaks cooking and serving food containing onion, garlic and/or non-vegetarian ingredients to others who have not been initiated.

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I have taken Deeksha, but due to a severe case of diabetes my doctor has advised me to include eggs and chicken in my diet. Please advise me on what I should do.

If your health needs require you to consume food that is considered detrimental to Sadhan but is prescribed by your doctor, you should feel free to follow your doctor’s prescription. While your inner faith and confidence in Maha Yoga might move you toward ignoring your doctor’s prescription, you need to keep in mind that health is paramount for maintaining a sound body. And although one cannot make generalized statements on this topic, it is best to follow your doctor’s advice in the interest of your health.

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I have received Deeksha a few years ago and now my sister is interested in receiving Deeksha. However, I am concerned she may not be able to strictly observe all the restrictions described in the Deeksha form, especially those concerning the consumption of onion and garlic. She is a housewife and in that role she prepares meals for her family. She is concerned that she might have to prepare her meals separately if she had to follow the restrictions on the consumption of onion and garlic and is therefore somewhat less enthusiastic about receiving Deeksha. I do not want her to not take Deeksha only for this reason. Will it be acceptable for her to not eat onion and garlic on purpose except when she has to in preparing meals for her family? Please guide me on this issue.

It seems from your questions that you are more interested in having your sister receive Deeksha than she is. Your sister needs to have a keen desire to receive Deeksha on her own; enough to be willing to do what it takes to avoid consuming onion and garlic. Preparing food with onion and garlic for others in her family will not pose a problem for her Sadhan at all. There are many Sadhaks who prepare food for others without consuming onion and garlic themselves.

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With all due respect to our Vedic traditions, I would like to know about the importance of Sadhaks avoiding the consumption of onion and garlic.

The consumption of Sattvik (spiritually enhancing) food improves a Sadhak's progress along the path of Maha Yoga whereas the consumption of Rajasik (action/activity promoting) and Tamasik (ignorance/laziness promoting) food such as meat, onion and garlic retards it. Practically, the more Sattvik a Sadhak's diet, the more easily will he find himself reaching a calm state during Sadhan. It has been found that the consumption of non-vegetarian food, onion and garlic causes a higher degree of mental activity in a Sadhak and creates unnecessary attachment to food. This causes an increase in the incidence of random thoughts arising during Sadhan, which can be very distracting and results in a Sadhak taking a much longer time to achieve a calm mental state during Sadhan, thus significantly retarding a Sadhak's progress.

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Is it okay for a Sadhak who has received Deeksha to donate blood?

Blood donation is fine if a Sadhak’s medical condition allows him to do so.

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Is it okay for a Siddha/Maha Yoga Sadhak to do Rakta Muksha, or is it forbidden?

Rakta Muksha is an Ayurvedic practice of blood-letting, usually done by attaching leeches to rid the body of certain types of toxins. Maha Yoga does not have a point of view, either for or against this practice. If a qualified physician or medical authority has prescribed it for a Sadhak’s health and it is in conformity with the local laws, then a Sadhak is free to undergo it, if he so desires.

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