123. How was it possible for Sri Sankaracharya to have devotion to Sakara Brahman when he was an Advaitin and his philosophical treatises prove that he believed in the nameless and formless One?

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.

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

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.

125. The senses are generally turned outside. It is said that if they are turned inside, one will be able to attain Mukti. What is meant by turning them inside?

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 The senses will be withdrawn.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.

126. Is it possible to become absolutely desireless? The Western psychologists say that it is impossible to give up all desires.

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.