OASIS Logo
Why is silence or being silent given importance on both the spiritual journey as well as in one’s daily life?
If we spend an hour in conversation with other people and then try sitting down to either some meaningful work or for meditation, we will observe that our mind is agitated and thinking about the many conversations we had. We might also feel that a short period is needed to redirect our focus to work or meditation or anything else that needs our attention. The whole process of talking externalises the mind to a great extent. Often we are too eager to express our opinions and are not so open to listening to others. By the end of it, we are more restless than before we started the conversation.
Most Vrittis or movements of the mind, present themselves as chatter of the mind, be it internal or external. We have little control over the internal chatter. However, if we can reduce the external, then perhaps we may be able to gain more control of the inner. The first step towards doing this, is to observe outward silence as much as possible and focus within. This whole practice is also called Pratyahara in Yogic parlance, where the practitioner is able to withdraw the mind within at will.
The objective of yoga is to conserve all the energy of the mind and direct it within. According to the Hatha Yoga Pradipika, excessive talking is one of the activities which acts as a hindrance to the practice. It results in energy dissipation and wastage of time.
For a practitioner of Yoga, who according to Sage Patanjali is aiming to achieve Chitta Vritti Nirodha or the restraint of the modifications of
the brain, silence or mouna plays a pivotal role.
All practices of yoga from the Yama, Niyamas, Asanas to Dhyana are meant to take the mind towards a state where all the Vrittis or disturbances cease to exist.
Silence is not the absence of sound. You can be in a completely solitary place with no sound whatsoever, but if the mind is active, there is no silence.
It is important to remember that we are aiming at inner silence which comes naturally when all the disturbances and the chatter of the mind has subsided. All the practices undertaken are to subside the mind so that one begins to experience the real inner silence which stays even amidst tremendous activity. Through this inner silence comes the true knowledge of one’s own Self.