Just as the Sun collects all its rays at sunset and merges in the horizon, collect all the
scattered rays of your mind and merge into the Lotus Feet of the Almighty Lord.
Do not give indulgence or leniency to the mind. Cultivate the spirit of love and humility and
Divine Compassion and tenderness like Lord Buddha. Nurse the sick. Comfort and console the
distressed and disappointed. You will become Divine.
Develop the power of endurance. Open yourself to higher spiritual consciousness. Fix your
mind on the Lotus Feet of the Lord. Pray for mercy, light, strength, peace and knowledge. You will
surely get them. You will attain Supreme Joy.
From "Light, Power and Wisdom" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Do you really want God? Do you really thirst for His Darshan? Have you got real spiritual
hunger?
He who thirsts for the Darshan of God only will develop love. Unto him alone He will reveal
Himself. God is a question of supply and demand. If there is sincere demand for God, the supply
will come at once.
Pray fervently like Prahlada. Sing like Radha. Repeat His name like Valmiki, Tukaram and
Tulsidas. Do Kirtan like Gouranga. Weep in solitude like Mira over the separation from the Lord.
You will have Darshan of the Lord this very second,
From "Light, Power and Wisdom" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

I have been told that if I know this, I will find it easier to meditate. Could you tell me how to discover the answer to this?

The aim of life is God-realization. To become one with Jesus is the goal of life. To
transmute the brutal instincts and to become divine is the goal of life. If you control anger,
eradicate selfishness and develop tolerance, compassion, selflessness, generosity, courage,
forgiveness, you will become divine. Is selfishness good? No. So become selfless. Is greediness
good? Is anger good? Is lust good? Is vanity good? These form the lower nature of man. So
remove these and become selfless, generous, patient, tolerant, pure and humble. This is the goal.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

A Karma Yogi says: “Do all works without expectation of fruits. This will produce Chitta
Suddhi. Then you will get knowledge of the Self. You will get Moksha or Eternal Bliss and
Immortality.” This is his doctrine.
You will get purity of mind if you work in the spirit of the above doctrine. This is a very
great reward for your actions. You cannot imagine the exalted conditions of a man of pure mind. He
has unbounded peace, strength and joy. He is very near to God. He is dear to God. He will soon
receive the Divine Light.
Work without any sort of motive and feel its effects, purity and inner strength. What an
expanded heart you will have! Indescribable! Practise, feel and enjoy this state.

The notion that others depend on you is due to sheer delusion. God alone takes care of
everyone. Being deluded, you think that you are supporting your kith and kin and undergo
endless troubles, miseries and vexations. Even if you turn an anchorite, God will arrange
everything and maintain your family. And no sin will accrue to you, provided you have intense
Vairagya. Swami Ram Tirth had burning Vairagya; so he resigned his job, and leaving behind
his wife and two young sons, took to Sannyas. Similarly, Lord Buddha renounced his kingdom
and turned a recluse.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

When you develop Ruchi or taste for Dhyana and Japa, you will be able to sit longer for
Japa and meditation. Before going to bed, also in the morning at 4 o’clock, and before taking
meal at noon, you should do Japa and meditation. Just as you take tea three or four times a day,
so also, you should do Japa three or four times a day. Do not worry if the mind wanders. By
gradual practice, it will come under your control. Do Kirtan when the mind wanders much. Do
Nama-smaran while walking and working also¾Sri Ram, Sri Ram.
If you are not able to sit in Padmasan for long, you can sit on a sofa and do Japa and
meditation. It is not necessary that you should sit in Padmasan.
Give up onions and garlic completely. Give it up entirely. Do not prepare it at all at
home. If you try to reduce it, one day you will take a little, another day you will be tempted to
take a good quantity! A cigarette addict who wants to reduce cigarettes, takes a very few
cigarettes on some days, but on some other days he smokes heavily, with a vengeance as it were,
and more than compensates for the quantity foregone by him previously. Therefore, give up
onions completely.
If you give nice cotton seeds and oil-cakes to your cow, it will cease to graze in your
neighbour’s fields, it will give up its wandering habit in search of grass and herbs. Now your
mind is running after Rasagulla and Peda which it has tasted. But if you give the mind the bliss
of Japa and meditation, it will no more run after worldly objects. When you develop Ruchi for
Japa and meditation, the mind will give up its wandering habit.

An owl says, “There is no light”. Is there no light? Similarly, the ‘owl’ professor says
that there is no superconsciousness. Because an owl professor says that there is no
superconsciousness, does superconsciousness cease to be? Study Yoga Vasishtha which affirms
the existence of superconsciousness. He who denies superconsciousness is like the owl that
denies light simply because it cannot see light.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Be righteous always. Never deviate from the path of righteousness. Stand upright. Be bold.
Be fearless. Practise Truth. Proclaim it everywhere.
March forward in the spiritual path. The light is within you. Fix the mind on the Lord. Kill
egoism and pride. Cultivate fellow-feeling and universal brotherhood. Love all. You will have full
life.
Control the senses. Pray fervently with intense faith and sincerity. Have an unshakable
conviction in the existence of God and in the efficacy of spiritual practices. Be humble and simple.
You will attain Immortality.
From "Light, Power and Wisdom" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Western psychologists are babies. In the Yoga Vasishtha and in Patanjali’s Yoga Sutras, it
is mentioned that absolute desirelessness is Moksha. A Jivanmukta has no desires. Desire is
imperfection. A Jivanmukta is a perfected soul. How can there be desires in him? How can
perfection and imperfection go together? So, it is quite possible to be free from all desires.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Now, think of Lord Rama and repeat Ram, Ram. When you mentally repeat Ram, keep a
picture of Ram. The senses will be withdrawn.
Now the eyes run towards objects and the ears run to various sounds. When you repeat
Ram, Ram loudly, the ears hear only Ram, Ram; and they will not run. The inner eye will see
only Ram’s picture. The mind will be concentrated on God. It will not run towards objects. So,
gaze within, introspect. You can do Pranayam also. Stop the breath. It is Prana that gives
strength to the senses. You withdraw the Prana and try to centralize it so that the senses have no
vigour to run outside. By gradual practice, the senses will be absorbed in the mind. The mind
will be concentrated and will be absorbed in the Self. That is superconscious state, Samadhi.
Daily practice.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

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?

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.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

It is because Jnana and Bhakti are essentially the same! Look at the various Stotras that
he has composed. They indicate clearly that he had developed devotion to a very high degree.
Atmanivedan or self-surrender leads to Jnana; and Jnana is synonymous with Para Bhakti.
People nowadays condemn Bhakti and think that it is inferior to Jnana Yoga. They have
no understanding of Bhakti. They think that they can jump at once to Jnana Yoga Sadhana.
They have really no faith in God. They just acquire some intellectual conception of God. This
does not serve them. Jnana Yoga without the necessary preparation is of no use.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

I will become lethargic and lazy. On account of my
various ambitions, I move about hither and thither, I exert and I am energetic. Kindly
remove this doubt of mine. I am quite bewildered.
Contentment can never make you idle. It is a Sattvic virtue that propels man towards
God. It gives strength of mind and peace. It checks unnecessary and selfish exertions. It opens
the inner eye of man and moves his mind towards divine contemplation. It turns his energy in
the inner, Sattvic channels. It transmutes the gross energy, viz., greed, that is forcing man
towards selfish exertions into spiritual energy, Ojas. That man who is contented is full of Sattva.
He is more energetic now. He is inward. He has an inner life in the Atman. He is always
peaceful. He turns out more work calmly and with one-pointed mind. All the dissipated rays of
the mind are collected now. Do you understand the point now?
It is on the strength of contentment that the Sadhus and Sannyasins, and the Fakirs and
Bhikshus move about in the world in a care-free manner by living on Bhiksha. It is contentment
that gives strength to an aspirant to walk in the path of Self-realization and emboldens him to
march fearlessly in the rugged and thorny path of spirituality.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

This is an Ati-prasna or transcendental question. You will find this question coming up to
your mind in various forms: When did Karma begin? When and why was the world created?
Why is there evil in the world? Why did the Unmanifest manifest itself? And so on. The same
question is asked by Rama in Yoga Vasishtha and Vasishtha says: “You are putting the cart
before the horse. You will not be benefited by an enquiry into this question at all. Meditate and
realize Brahman. You Will then know the answer to this question. The problem itself will have
dissolved by then”. No one can answer this question. When Knowledge dawns, the question
itself vanishes. Therefore there is no answer to the question at all.
The Brahma Sutra says: Lokavat Tu Lila Kaivalyam. It is only to pacify your doubt. It is
really not an answer; for, there can be no answer. Yet, the question will arise in the case of every
seeker after Truth. You cannot help it. You will have to use your discrimination, pacify the
doubt, and then through intense Sadhana and meditation, realize God. Then the doubt will
vanish. A great Yogi and Jnani was worried with this doubt for twelve years. Then he told me:
“The worry is over now. It troubled me for twelve years. I could not find an answer. So I have
given up that pursuit and have taken to meditation, Japa and Kirtan. Now I find peace and
progress”. Faith in the Guru, in the Grant Sahib, Kirtan, Japa, meditation and practice of
righteousness - these will enable you to progress in the spiritual path and will take you to That
where there is no questioning possible.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Compared to the man-of-the-world, a philosopher is a mad person in the sense that the
latter cannot take a lively interest in external appearance as the former does. To the philosopher,
the external world is only an appearance, but to the man-of-the-world, it is all real and eternal.
There is nothing wrong with either of them, since the word ‘mad’ is used only as a mutual,
relative attribute. What the philosopher says, the layman cannot believe; and what the layman
experiences, the philosopher cannot.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

Don’t the sins and evil intentions of the giver of food get mixed up with his charity and thus spoil the mental peace of the Sadhus and Sannyasins by their contaminating influence?

A true Sadhu or a genuine Sannyasin is he who has no attachment to the world even in
the slightest degree. Such Sadhus are Brahma-Nishtha Purushas (persons in the constant thought
of the Divine or Brahman) unmindful of their bare needs even. They should not cook for
themselves. Self-cooking induces in any person a desire to prepare this dish or that, to relish this
sweet dainty or that. It causes Jihva Chapalya (unsteadiness of the tongue). The aim of all
Sadhanas being to control the mind, for which control of the tongue is the best means, selfcooking
is prohibited to the Sadhu and the Sannyasin; and in lieu thereof, begging, just to fill up
the belly moderately, is allowed. So, begging is no sin for a Sadhu and a Sannyasin.
The fire of Tapas consequent upon Japa, Pranayam, Svadhyaya of the Bhagavata and the
like burns all impurities that are likely to affect the God-intoxicated when they take food from illevolved
and undeveloped souls - be they Brahmins or Pariahs.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

It is difficult even to lie on the sides and breathing has become difficult. In spite of all this, I am
regularly carrying on my Yogic exercises and Kriyas. Kindly write immediately if there is
any cause for alarm. Also suggest some prescription to get rid of this excessive pain on
both sides of the lungs.

There is absolutely no cause for alarm owing to the pain that you experience now. Give
up Nauli and Uddiyan for three or four days. You can practice even Pranayam without any
break, but mind that the Bhastrik type is given up during this period. Have some respite. Do not
go to excesses. Bear in mind the saying, “Ati Sarvatra Varjayet”. Excess should ever be given
up in any matter. Stick to the golden mean.
As regards the type of Pranayam, Sukh Purvak will do for the present, i.e., till such time
as you feel better. You will be all right if you give some rest to the abdominal viscera.
When you consider yourself as having attained the normal condition, take to all the
Bandhas, Mudras, Kriyas and Bhastrik Pranayam which you may have been practicing. Be ever
moderate keeping in view that you achieve substantial progress only by modest and sincere
efforts and not by immediate, undesirable and indiscreet practices to gain blissful experiences in
the twinkling of an eye!
Have open-air walk. Lie on the back in Savasan (corpse pose). Repeat your Ishta Mantra
to invoke the blessings of the Lord. Foment the affected parts (ribs) with hot water, with a little
turpentine added to it. Sprinkle powder talcum. After fomentation, you can besmear some
greasy oil. Relief is sure to ensue.
From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

I will explain it to you. Listen attentively.
The first Mahavakya is: “Prajnanam Brahma. Consciousness is Brahman”. This is
Lakshana Vakya. The teacher gives the definition to the student that pure consciousness is
Brahman.
Then the teacher says: “Tat Tvam Asi. Thou art That. You are the all-pervading pure
consciousness”. This is known as Upadesa Vakya.
Then the student contemplates on what the teacher expounded, in the form of the idea,
“Aham Brahmasmi. I am Brahman”. This is Anusandhana Vakya.
Finally, the student realizes that this Self which is within him is Brahman: “Ayam Atma
Brahma. This Atma is Brahman”. This is Anubhava Vakya.
Have you understood now?

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

The technique of concentration as given by Sage Yajnavalkya involves a process of
withdrawing the mind and Prana gradually and step by step from one part of the body to another,
starting from the two big toes of the feet and progressing upward by a series of successive acts of
such concentration-cum-withdrawal, through the several occult centers of the body, leading
finally to the crown of the head.
By this process, the mind and Prana are totally drawn away from the entire body and
finally centered in the top of the head where the practitioner dives into deep meditation.
The 18 parts mentioned by Sage Yajnavalkya are given below:
1. The great toes
2. The ankles
3. The middles of the shanks
4. The parts above the shanks and below the knees
5. The centers of the knees
6. The centers of the thighs
7. The anus
8. The center of the body, just below the waist
9. The genitals
10. The navel
11. The heart
12. The pit of the throat
13. The root of the palate
14. The root of the nose
15. The eyeballs
16. The centre of the eyebrows
17. The forehead
18. The crown of the head.
It is when the senses are active that the mind becomes outgoing. Thus, concentration is
retarded. The senses are made active by the play of Prana. With the withdrawal of Prana, the
different parts of the body are rendered quiescent and their activity inhibited. Here, in this
technique, the effective withdrawal of Prana is achieved by the withdrawal of the mind. It is not
so much by a process of Pranayam as by making use of the interconnection between Prana and
the mind that this withdrawal of Prana is effected. When the mind is firmly withdrawn after a
short spell of deep concentration upon a particular part, automatically, together with the ingoing
mind, the Prana too gets withdrawn. Prana follows the mind.
Thus, stage by stage, the Prana is withdrawn from the big toes upwards right up until it
reaches the region of the crown of the head by which time the meditator is as it were, oblivious of
the body. In this state, the meditation proceeds undisturbed and becomes very effective.
This is one of the processes to enter into undisturbed and intense Dhyana. Sit upon your
Dhyana Asan. Create the right mood and Bhava by a little chanting of the Pranava Mantra, Om.
Next, negate the entire phenomenal universe, including this earth. When you reach the state
where you are aware only of the body, then commence this process of withdrawal.
Closing your eyes, first direct your entire mind upon the two big toes. Concentrate there.
Then gradually draw up the mind from the region of the toes to the next point, viz., the ankles.
Now concentrate here. Then withdraw yourself to the third point, i.e., the middle of the shanks.
Concentrate here. Next withdraw into the fourth part, and so on. After a few days’ progress,
depending upon the interest and the earnestness with which you do it, you will be able to go
through the entire series of 18 parts and reach the seat of meditation on the crown of the head
within a short time after taking up your seat in the meditation pose.

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda

If you lead a virtuous life and die, you will die as a good man, not as a saint. You will not
attain Moksha.
You have hundreds of good men. But, how many saints have you got? Even real
aspirants are rare in the world now. Even in your category of “good men”, there are grades.
How many good men have you got of Gandhiji’s type?
What do your good men do? They may be truthful and noble; they may be charitable and
pious. But, even they will be selfish at the core. They will hoard wealth and look after only their
own wife and children. Will they feel that all children are theirs? When they bring sweetmeats
from the bazaar, will they give to other people’s children first? No, no. Because they have no
knowledge of the truth that the One Self dwells in all beings. Unless this understanding of the
Truth dawns on them, unless they meditate upon this Supreme Reality and strive to realize It,
how can they develop renunciation and the true spirit of selfless service?
To be a good man is no doubt a better ideal than to be merely a human animal full of
vicious qualities. But it is only a means to an end; it is only a step nearer the goal, not the end or
the goal itself. The goal is Self-realization or Moksha. In order to achieve that, you must be
good and do good; and you must do more - you must cultivate discrimination, dispassion and a
correct attitude to life; you must meditate, do Japa and Kirtan, study scriptures. Then by the
grace of God, you will attain the goal!

From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda