THE PHILOSOPHY OF SIVANANDA

Dr.P.N.Narayana RajaPrincipal,

Madurai Instituta of Social Sciences

Om Sahana vavatu, Sahanou bhunaktu,

Saha veeryam Karavavahai,

Tejesvinavadheetamastu, Ma vidvisavahai,

Om Shantih shantih shantih.

Om, May He perfect us both (teacher and taught), May

He nourish us both. May we both work together with

great energy (to findout the true meaning of the

scriptures). May our Studies be enlightening and

fruitful. May we not hate each other. Om Peace,

Peace, Peace - (Krishna Yajurveda, Katopanishad).

I express my gratefulness to my Guru Swami Padmanabananda Maharaj

whose inspiration and guidance made me to accept the task of delivering a

lecture on The Philosophy of Sivananda. The flow of my thoughts is fully

guided by Swami Krishnananda Maharaj whose writings are invariably used

in the whole lecture. I submit myself whole heartedly to the love of Swami

Sivananda and bow my head down at his Lotus feet for having given me a

courage and provided a purpose for my existence.

Those seekers who have little acquaintance with Hindu masters identify

Swami Sivananda by his famous saying “An ounce of practice is better than

tons of theories”. I consider Swamiji’s philosophical wisdom is crystallized in

these words. Masters who come after Swamiji gave more emphasis on

sadhana to attain self realization. Scientific experiments and explanations

proved that Swamiji was right in his wisdom. Theorizing or contemplation of

the ultimate can help but it is the sadhana which will unravel the true

‘knowledge that is structured in consciousness’ (Maharishi Mahesh Yogi).

Knowledge or Theories won’t automatically lead to empowerment or

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realization. It is through continuous practice, knowledge will become

meaningful. This is relevant not only to the seekers, but to every one.

Philosophy is generally defined as love of wisdom or the knowledge of

things in general by their ultimate causes, so far as reason can attain to such

knowledge. (Krishananda, p.12) All individuals in the society lead their life in

accordance with the Philosophy of life that they have established or carved

for themselves, consciously or unconsciously. This is true to all educated,

uneducated, cultured or uncultured and even so called uncultured or

uneducated persons have a rough and ready Philosophy of their own. A

person’s Philosophy of life creates a purpose of living and thus Life without

Philosophy is unimaginable. As the Philosophy is confined to the labored

edifices of academic men everyone is inclined to think that only a few in the

world have any philosophy or study or understand it. Swami Sivananda

framed a systematic, intelligent and integral philosophy of life after critically

examining and understanding the nature of the world and experience in it.

He asserted that the philosophies are not merely pet theories or private

affairs of few individuals and thus constructed a universal philosophy based

on experiences that are common to all persons. Sivananda’s Philosophy is

imparted in a rational and appealing way in its greatest fullness, imparting

right knowledge, true culture to men, to make him wise and useful both to him

and to other.

Philosophy is a systematic action that evaluates life and the universe as a

whole and attempts to understand the basic principle that is beneath all

things as their cause and is implicit in all experience. This means, it makes

an enquiry into the forms, contents and implication of experience. The

purpose of philosophy is to discover the ultimate meaning and essence of

existence. Philosophy aims to have highest generalization and in the final

grasping of the deepest meaning of existence taken as a whole as

constructed by the highest purified intellect of man. It is based on the higher

experience of reasoning and generalization.

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SWAMI SIVANANDA ON PHILOSOPHY:

Swami Sivananda considers philosophy to be the consummation of

knowledge. This knowledge is inseparable from yogasasthra. Swamiji differs

from some of the western thoughts of gaining knowledge through sense

experiences stating that such knowledge is confined only to appearances.

Swamiji asserts that philosophy is no doubt rests on the ‘higher purified

intellect of man” but it is not merely this; it is based on intuition and is meant

to justify rationally one’s faith in truth.

Hegal states that philosophy is not the knowledge which concerns

external mass or empirical evidence and life, but is knowledge of that which

is eternal. Swamiji also asserts that the supreme aim of philosophy is not

covered by the contents of empirical experience but extends to the final and

uncontradicted attainment of the absolute. It is the expression of the inner

urge to know the Atman. Hegel tried to exalt philosophy to view life as a

movement of Reason. Swamiji states that reason is only a “handmaid to the

higher intuition and a purely intellectual philosophy can never discover

Reality because unbridled reason can easily carry consciousness away from

truth”. Understanding Reality is only possible through super-sensory intuition.

‘Reason rests on the awareness of duality on the concept of the dichotomy of

existence, and the truth is non-duality’. Swami Sivananda considers

Philosophy that has to appeal not merely to the intellect of man, but to the

heart and the feeling as well. Thus Swamiji sees Philosophy as a practical

science as it has its root in the practical needs of man.

UNIQUENESS OF SWAMI SIVANANDA PHILOSOPHY:

Swami Sivananda philosophy of life is surrounded by one basic assertion

i.e. Philosophy must be practical. The Vedanda is the general term applies in

India to such a philosophy of wise adjustment of value based on an

undeleted perception of reality. Swamiji expects that one must be a practical

vedantins. Mere theorizing and lecturing is only intellectual gymnastics. If

Vedanda is not practicable, no theory is of any value. ‘Ounce of practice is

more than tons of theory”. Swamiji while explaining philosophy of life clearly

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indicates that ‘one must put the Vedanda into daily practice, in every action

that one does. The spiritual instructions, Sadana Tatva, the goal of life that

we are going to see in my part of lecture would suffice this point. The

Vedanda teaches the oneness or unity of the self. One must radiate love to

one and all. The spirit of the Vedanda must be ingrained in one’s cells or

tissues, veins, nerves and bones. It must become a part and parcel of one’s

nature. According to Swamiji the world is only a conglomeration of isolated

and abstract names and forms and it is wrong and futile considering it as

concrete and the absolute as abstract. The truth is that the reverse is the

case. In the absolute, all the physical, mental, moral, aesthetic and spiritual

aspirations of individuals find their true consummation and hence it cannot be

an abstract idea.

Kant’s contention that the knowledge is limited to the perceptional

categories of the sensibility and the conceptual categories of the

understanding and thus our knowledge of God is not a possibility was not

acceptable to Swamiji who stated that the philosophy is the embodiment in

reason of the intuitional wisdom of truth as it is. To him, the Absolute is not

the one that is colored by the functions of the senses and the understanding,

but the very presupposition of the senses, understanding and reason. The

Reality that is established in philosophy is to be experienced in the state of

deep meditation. Here consciousness and being become one. The

intuitional truths are rationally explained by philosophy, it does not pretend to

prove the nature of these truths through intellectual or scientific categories.

SWAMIJI ON SCIENCE AND PHILOSOPHY:

Indicating the importance of intuitional experiences, Swami

Sivananda exclaimed that though philosophy relay on intuitional experience,

it has no quarrel or differences with science which relay on reasoning.

Philosophy concedes that science is necessary and useful in reinforcing its

own conclusions, but strictly warns science that is limited to physical

phenomena. The senses, reason and intuition are our ways of knowledge in

the progressive unfoldment of our nature. Science, Philosophy and

mysticism are true and useful in their own places and together constitute the

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high road to knowledge of life as a whole. Intuition, however, has the special

advantage of being able to unfold all that the senses and reason can, and, in

addition, also that which these cannot hope to know with all their power.

The philosophy of Sivananda is not any partial approach to truth. It

is the grand integral method which combines in itself the principles and laws

discovered and established by science, metaphysics and the higher religion

and which embraces in its vast bosom whatever is true, good or beautiful in

the Universe. “Sensation, perception, inference, comparison, verbal

testimony, presumption, non-apprehension and non-relational intuition are

the various phases of the ways of right knowledge. Intuition, however, is not

to be classed an one of the ways of knowing, for it is the one supreme ways

of right knowledge, transcending all other empirical means”.

Swamiji used science for the purpose of instructing the great truths

to the modern man and he always considered philosophy is not merely a

logical study of the conclusion of science or a synthesis of different sciences.

He asserted that mere play of reason is useless in one’s search for spiritual

knowledge. Swamiji is a staunch follower of Sankara and hence his

philosophy focuses more on a lfie experience first and reason afterwards. His

foremost concern is the effort of a spiritual aspirant in effect at self realization.

One of the great principles of Swami Sivananda, as interpreted by

Krishnanda Maharaj, “is not to unsettle the minds of other or disturb the

beliefs of the ignorant. His method is very peaceful, harmonizing and

agreeable one; his philosophy is in this sense, universal in the scope.

Swamiji’s philosophy is not dominated by any particular system or school of

philosophy, it covers, engulfs all systems and all schools synthesized,

transmuted, absorbed and transcended. Swamiji either agrees or disagrees

with other viewpoints fully but consider every view point at the stage he is in

and comedown or rise up to the concern view points level in order to absorb

the viewpoint into him and prevent himself as a useful and compassionate

benefactor of all. To Swamiji, men are just phases of the appearance of the

Absolute, and their views, behavior and practices are but the natural and

necessary stages in the evolution of the universe towards the great

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consummation of the self in the Absolute. Swami Sivananda’s philosophy is

all love, friendliness and joy, not merely a bit of circumscribed logic or a cozy

dogma of personal preferences. Philosophy to Swamiji is the technique of

right living, of directing the course of life towards higher state of existence,

whether that is achieved consciously with the effort of understanding or by

faith, habit and tradition. Life is common to all, and so Swami Sivananda

philosophy, as the art of life, is applicable to all. Swami Sivananda

philosophy is as valuable as life itself, for it is the principle of rational

guidance in everyone’s life, and is based on an experience to which the

ordinary man has no access but which every man seeks to obtain, whether

he knows it or not, in everyone of his thoughts and actions ‘ (Krishnanda –

P15)

SWAMI SIVANANDA ON OTHER PHILOSOPHIES:

The philosophy of Swami Sivananda is mostly understood in the

sense of metaphysics, ethics and mysticism. Swamiji has also given

importance to other phases of philosophy in his writing and placed them in a

respected position. The basis of all knowledge, according to Swamiji, is the

existence of the Absolute self and the other ways of knowing are meaningful

on account of their being, illuminated by the light of this self.

Theories on philosophy either contemplates what is considered to

be indubitable and real or a searching analysis and critical study of empirical

experience of including all the methods and conclusions of science. It is the

wonder and the excitement resulted from such wonders kindled the man to

investigate, speculate, imagine, argue and to have a settled opinion to

develop his own philosophy. Dascartas started his philosophy with doubting

everything and the Skepticism as a method emerged. Similarly Agnosticism

advocated that knowledge of reality is impossible as we have no means of

knowing it. Empiricism, on the other hand, is mainly confined to sense-

Perceptions. It asserts that all knowledge obtained by the senses is of what

is already existent outside themselves and that reason has its function in

carefully judging the nature of the perceptive material provided by the

senses. Empiricism has a defect as the senses are untrustworthy as means

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of right knowledge. Sense percepts have being or reality only in relation to

the constitutions of the respective senses and never independently.

Rationalism revolves around reason to be the sole means of acquiring

knowledge. It asserts that objective universe is known, arranged and

controlled by the priori laws of reason. The universe is an expression of the

innate rational nature of the knowing subject. The criterion of truth is not

sensory but intellectual, rational and deductive. Here the knowledge is self

evident. It has been pointed out that many of the so called self evident truths

turn out to be private to their owners and do not enjoy universal acceptance.

The transcendental method of philosophy, propagated by Kant,

clearly indicates that the knowledge gained by senses has its own limitations.

He asserts that though the material of our knowledge is supplied by the

senses, the universality and the necessity about it comes from the very

nature and constitution of the understanding, which is the knower of all these

in the world. But the world which was thus known through synthetic a priori

knowledge is not the real world, for, it is built by the materials supplied by the

senses which gain the characters of universality and necessity when they are

brought into shape by the categories provided by the understanding. The

world of reality cannot be known by the powers that man possesses at

present. If men had been endowed with a consciousness–in–general or an

intellectual intuition uninfluenced by the Judgments and categories of the

understanding, it would have been possible for us to know the reality as such,

but as this kind of consciousness is not possessed by us, we cannot know

reality. The problem with Kant is in his thinking that ‘intuition is confined to

sense perception’. Swami Sivananda agrees with Kant in one sense that both

of them consider the world is phenomenal. Swami Sivananda differs from

Kant in stating that the intuition of Reality is not a mere intellectual possibility

but the very basis of life itself. Kant believes God as an object of faith, but

Swamiji considered God as on object of experience.

Hegel, in continuation of Kant, proposed dialectical method to know the

Reality. “The existence of the finite and its assertion of itself as such is the

thesis. This thesis naturally evokes the existence and assertion of the infinite

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that is its opposite. This is its antithesis. The relation between the thesis and

the antithesis implies a reconciliation of these two in a higher synthesis

brought about by the evolving force of the Whole, which transcends the

isolated factors of the existence and the assertion of the thesis and the

antithesis. This reconciliation results in the cooperation of the thesis and the

antithesis and in a blend of the existence and the assertion of the unity of the

synthesis. Then this synthesis itself becomes a thesis to which there is an

antithesis. The two again get unified and transcended in a still higher

synthesis. This process of dialectical unification in higher and higher

syntheses continues in various grades, progressively, until the Absolute is

reached, where all contradiction is finally and fully reconciled. According to

Hegel, logic and metaphysics are one and the same. The study of reason is

the study of reality, and metaphysics is the science of reality. The real is the

rational, and the rational is the real. Hegel dismisses Kant’s idea that the

categories of knowledge are outside reality and cannot be applied to the

realm of reality”. In criticism of Kant he says that “thoughts do not stand

between us and things, shutting us off from things; they rather shut us

together with them.” He contends that the categories of knowledge are

present in the universal nature of reality itself and are not confined merely to

the knowing subject. The categories become the processes of the

development of thought through the dialectical movement of thesis, antithesis

and synthesis, or affirmation, negation and reconciliation. Knowledge

becomes identical with reality. Thought and being get blended together in the

Absolute. Swami Krishananda on briefing the Hegel’s work as said above

further comments that though Hegel gives us a concept of Reality, he is not

concerned with the possibility of realizing it in one’s being. Further he asserts

that a careful study will show that the dialectic of Hegel does not give us

knowledge of Reality, but only tabulates and examines the categories

involved in one’s attempt to grasp rationally the nature of Reality. Swami

Sivananda’s absolutism is very different from Hegel’s, though there are many

resemblances between the two. Swami Sivananda stands for intuition and

realization or Anubhuti, and not merely for a rational concept of it. The

method of Hegel will not find it easy to establish how thought and reality, logic

and metaphysics, are ultimately one. It is only with difficulty that one can

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prove the presence of the categories of knowledge in the framework of

reality. The dialectic as conceived by Hegel will fail in this attempt. However,

as Swami Krishananda puts, Hegel, too, had a touch of a super-rational

inspiration in him, without which he could not have posited the unity of the

Absolute, which is beyond sense-perception, though he was very much

averse to anything that could not be subjected to the laws of reason. The real

is grasped only in being.

Indian Philosophical thoughts that are expressed in “Rig-Veda and the

earlier Upanishads are purely intuitional. Seers entered into the heart of

Reality in intense concentration of mind, in meditation, ecstasy, rapture and

attunement, and proclaimed to the world in their simple language and

powerful style that Nature is, in truth, one. The Nyaya, Vaiseshika, Sankhya

and Mimamsa philosophies bolstered up a thoroughly realistic method of the

analysis of experience. The Yoga system pursued the psychological

techniques of inner discipline, while the Vedanta followed the purely spiritual

approach to life, backing it up with a rigorous logical scrutiny and examination

of experience. But, all these Indian systems have one thing in common: to

them all, philosophy is an intensely practical affair, the art of wise living, the

way of the attainment of salvation and freedom of the self”. (Voice of

Sivananda). Thus according to Sivananda higher reflection is the function of

the philosopher, and it is this that distinguishes him from the mass of

mankind. The validity of genuine philosophical truths lies in their universality

and necessity, and is not in need of any further verification of their tenability.

They are illuminated by the torch of intuition, and hence any external

verification of their validity is not only not necessary but meaningless. They

are always characterized by immediacy, universality and necessity and,

consequently, by infallibility and perfect veracity. They hold good for all minds

in all conditions, for they spring from the depths of knowledge.

SWAMI SIVANANDA’S INTEGRAL METHOD OF PHILOSOPHY:

Swami Sivananda formulated an integral method of philosophy that

combined revelation, meditation and reason. The method suggested by other

philosophers based on sense function and the mental approaches to truth

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were kept aside by Swami Sivananda. He considered the deliverance of

these methods is untrustworthy. He asserted that the infallible knowledge is

to be had only in the intution of Reality. Swami Sivananda, as a follower of

Sankara, considered Philosophy as the way of attainment of Brahman. The

basis of Philosophical enquiry, according to Swamiji, lies in the experience of

the nature of the individual in relation to the universe which comes out of

spiritual Meditation and realizations. Sruti, Yukti and Anubhava i.e authority,

reason and intuition are the stages of the ascent of the soul aspiring for

eternal life. The practical method of spiritual aspirants needs to cover

Sravana (hearing or study), Manana (reflection) and Nididhyasana

(Mediation). The greatest incentive to Philosophical enquiry is on the

aspiration for the eternal and the aim is not TO KNOW but TO BE.

Living the highest life is the aim of the Sivananda Philosophy which gives

Peace and Joy. Swamiji asserts that such a life is possible only in the Divine

Being. The irresistible urge to contact Reality by such a Divine Being leads

to the glorious enterprise of true Philosophy. Swami Sivananda Philosophy

does not provide any new knowledge but elaborately narrate the ancient

wisdom and suggests practical way of attaining realization. He asserts that

the knowledge of the Self alone liberates men from bondage that results from

Samsara. The practical realization is possible only through profound

meditation on the nature of Brahman. He further states that such a profound

meditation is possible only with strict self discipline and self restraint. “

Philosophy to Swami Sivananda is the living of a life of deep insight and as

intense austerity consequent upon it, where final aim is to secure the Bliss of

Brahman in one‘s own life, which is to be realized as the being identical with

Brahman, and the rendering of help to humanity for reaching this glorious

consummation of life by teaching and personal example”.

“The Philosophy of Sivananda is not reserved for “intellectual pleasantry

during leisure hours’ and it doesn’t have any secret way. His philosophy is an

inclusive method which combines all existent means of communion with

Reality that provides food for the higher understanding and the light of the

innermost self of Man. It is applicable to every citizen of the world and can be

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practiced in different ages of life. Sivananda Philosophy is the “final

explanation of the yoga of action, of devotion, of concentration, of Wisdom

and of every conceivable religious, philosophic or mystic methodology”.

The practical Philosophy of Swami Sivananda stresses on doing one’s

worldly duties and not detests the world or isolated oneself. He asserts that

one should perform one’s prescribed duties with the spirit of non attachment

and dedication of oneself and one’s action to the Supreme Being. It is not of

abandoning something or holding on to some thing, but a change in the

Dristhi or the vision of life. The philosophy of Sivananda helps the individual

to have reorientation in the way of functioning of the volitional, the conceptual

and the perceptual consciousness. The spiritual instructions and sadana

prescribed by Swamiji helps the individual to analyze and study the nature of

Atman by using the inner technique and processes of Yoga, Bhakthi and

Karma. His integral method has simple practical ways.

SIVANANDA’S SPIRITUAL INSTRUCTIONS

Swami Sivananda prescribed twenty instructions to the spiritual aspirants

which covers Patanjali’s stages of Yoga in a simple practical way. He

instructs the spiritual aspirants to use Brahmamuhurta which is extremely

favorable for meditation on God and practice Asanas, Pranayamas and

simple exercises to keep up Brahmacharya and health. He is very particular

about keeping Japamala and doing Japa and repetition of any Mantra of

one’s choice and suggests having a separate room for Meditation and Sattvic

Food like milk and fruits, Suddha Agara. He asserts that eating for enjoyment

is sin. Charity, atleast 6% of ones earning, for the welfare of fellow human

beings and studying religious scriptures for an hour daily would bring

happiness, according to Swamiji. Preserving the vital force through

Bramacharya, Participating in Satsanga, fasting on Ekadesi, observing

mouna for a couple of hours daily, speaking the truth and reducing one’s

wants, according to Swamiji, would elevate the mind quickly. Swamiji

instructs not to hurt others and never depend upon servants and be self

reliant. Self analysis by maintaining a Spiritual diary, fulfilling one’s duty and

surrendering to God, Saranagati, are the most essential practices that will

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lead the seers to Moksha. Swamiji further elaborates his practical way by

explaining Sadana Tattva under Seven cultures that have to be imbibed in

one’s self.

SADHANA TATTVA:

The evolution of Human soul, as suggested by Swamiji, depends upon

the Science of Seven cultures. The word culture here implies that something

to be achieved by mental and moral training; Swamiji formulated thirty two

instructions that provide the essence of the Eternal Religion – Sanatana

Dharma – in its purest form He has formulated these instructions to suit the

modern busy householders with fixed hours of work.

. A. HEALTH CULTURE:

Health is an integral part of human life which determines the functioning

capacity of the individual. World Health Organization defined health as "a

state of complete physical, mental, and social well-being and not merely the

absence of disease or infirmity” Swamiji offered prime importance to the

health of the aspirants for which he suggested to eat moderately light and

simple food, Offering it to God prior to consumption and maintain always a

balanced diet. He suggested avoiding chillies, garlic, onions, tamarind, etc.,

as far as possible and abstaining from tea, coffee, smoking, betels, meat and

wine entirely. He stresses the importance of fasting during Ekadesi days and

regular practice of Yoga asanas or physical exercise for fifteen to thirty

minutes every day.

B. ENERGY CULTURE

The preservation and sustenance of life energy by the individual is

important to be active to achieve what one wants to achieve. Swamiji

suggests that observing silence (Mouna) for two hours daily and four to eight

hours on Sundays, Observing celibacy according to one’s age and

circumstances, restricting the indulgence to once a month and then

decreasing it gradually to once a year and finally, taking a vow of abstinence

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for whole life would help the person to keep the sustained in one’s self.

energy.

C. ETHICAL CULTURE

Ethical Culture is premised on the idea that honoring and living in

accordance with ethical principles is central to what it takes to live meaningful

and fulfilling lives, and to creating a world that is good for all. Practitioners of

Ethical Culture focus on supporting one another in becoming better people,

and on doing good in the world. Swamiji suggested a simple way to practice

such a culture by speaking the TRUTH, speaking little, speaking kindly,

speaking sweetly and not injuring anyone in thought, word or deed. Practicing

Ethical culture, according to Swamiji, requires sincerity, straight forwardness,

open heartedness in talks and dealings. He insists on honesty, earning by

the sweat of one’s brow, not accepting any money, things or favor unless

earned lawfully and developing nobility and integrity. Controlling fits of anger

by serenity, patience, love, mercy and tolerance is essential to practice

ethical culture.

D. WILL CULTURE

Will power is the ability to overcome laziness and procrastination. It is the

ability to control or reject unnecessary or harmful impulses. It is the ability to

arrive to a decision and follow it with perseverance until its successful

accomplishment. It is the inner power that overcomes the desire to indulge in

unnecessary and useless habits, and the inner strength that overcomes inner

emotional and mental resistance for taking action. It is one of the corner

stones of success, both spiritual and material. Swamiji suggests simple ways

to strengthen one’s will power by living without sugar for a week or month,

giving up salt on Sundays, giving up playing cards, novels, cinemas and

clubs, flying from evil company, avoiding discussions with materialists, not

mixing with persons who have no faith in God or who criticize one’s Sadhana,

curtailing one’s wants, reducing one’s possessions etc. Of course, the

modern day situations require support systems to sustain one’s will power. It

is possible to gain it through the improved educational system in a society.

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E. HEART CULTURE

Culturing one’s heart to develop the feeling of Love towards fellow human

being is considered to be foremost important. According to Swamiji doing

good to others is the highest religion. He expects that any loving person has

to do some selfless service for a few hours every week, without egoism or

expectation of reward. One must do his worldly duties in the same spirit and

should consider work as worship and dedicate all his deed to God. Sharing

atleast two to ten percent of one’s income to charity every month by

considering the world as one’s family and by removing one’s selfishness, is

important in one’s Sadana. Swamiji asserted that humbleness shall be

imbibed by prostrating oneself to all beings mentally and by feeling the Divine

Presence everywhere. Such a practice will make one to give up vanity, pride

and hypocrisy. Such humbleness is possible only when one has unwavering

faith in God, the Gita and his Guru. Swamiji says that one must pray that

"Thy Will be done; I want nothing”. Such surrender to God will lead one to see

God in all beings and love them as one’s own self.

F. PSYCHIC CULTURE

One must develop a positive mental status which requires culturing one’s

psyche. Swamiji suggests that the daily reading of one chapter or ten to

twenty-five verses of the Gita with meaning, slowly memorising the whole of

the Gita, reading the Idhikasas like Ramayana, the Bhagavata, the

Upanishads, the Yoga-vasishtha or other religious books daily or on holidays,

attending religious meetings, Kirtans and satsanga of saints at every

opportunity, Organizing such functions on Sundays or holidays, visiting a

temple or a place of worship at least once a week and arranging to hold

Kirtans or discourses there and spending holidays and leave-periods, when

possible, in the company of saints or practising sadhana at holy places in

seclusion and such acts would culture the Psyche of human being.

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G. SPIRITUAL CULTURE

Adhering spiritual practices shall be part of one’s daily routine. Swamiji

says that the spiritual culture shall be enriched with regular practice of going

to bed early, getting up at four o'clock. Answering calls of nature, cleaning

one’s mouth, taking a bath, reciting some prayers and Kirtan Dhvanis,

practising Pranayama, Japa and meditation by sitting on padma, siddha or

sukha Asana throughout, without movement, by gradual practice. He instructs

the Sadhaka to perform one’s daily Sandhya, Gayatri Japa, Nityakarma and

worship, if any, write his favorite Mantra or Name of God in a notebook for ten

to thirty minutes, daily, sing the Names of God (kirtan), prayers, stotras and

bhajans for half to one hour at night with family and friends and make annual

resolves on the above lines. Regularity, tenacity and fixity are essential to

attain spiritual culture and this is easier if one records his sadhana in a

spiritual diary daily and reviews it every month and corrects his failures.

SWAMI SIVANANDHA’S NATIONAL CODE OF CONDUCT:

Swamiji was perturbed on seeing the changing value system in the

country and wherever he goes for Padayatra or for conference or during his

Seva Yathra he stressed the need for following a code of conduct, especially

for the citizens of India. It covers the following areas:

1. Patriotism: Swamiji categorically pointed out that one’s Motherland should

be his/her first and highest consideration and its welfare is its citizens own

welfare. It means that the citizen must be willingly ready to offer up even

his/her own life for the country. He further asserts that such feeling should be

inculcated in children and members of one’s family and nourishes the feeling

of love for country, the spirit of patriotism and of service to the country and to

fellow citizens.

2. Duty: Our first and foremost duty is to God and Righteousness. Leading a

righteous life is the best and most valuable service of our Nation as it will add

to the glory of our Motherland.

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3.Character: It is the character, Swamiji considered as the greatest wealth

and a pure, incorruptible citizen is the greatest asset of our Nation. This is

vital and indispensable. Therefore, good character is to be given top priority

value; upon this depends our Nation's welfare and its future stability.

4. Health: Health is the basis of success. Health is wealth. Next to character,

it is the greatest national asset. As citizens, our primary duty to the Nation

should be building up character and safeguarding health.

5. Virtue: Swamiji gave a clarion call to people to join their hands to eradicate

the evils of gambling, liquor-drinking, drug-taking, tobacco-smoking and betel-

chewing. He further asserted that the unity of our people is necessary to

eradicate the evils of bribery, corruption, selfishness, immorality, dishonesty

and misconduct and considered disloyalty to Nation is a crime and

unpardonable anti-national offence.

6. Public Property: Swamiji requested the citizens of our country to perform

the sacred duty by acting as the custodians of all public property and restrain

from spoiling, misusing, stealing or destroying National property. It is our duty

to preserve it with love and care.

7. One Family: Treating the humanity as one family is dearer to the heart of

Swamiji. He considered all our citizens are brethren and expects every one to

feel this fraternity and urged us to love one another and be united.

8. Religion: India, as one know, is a multicultural country and people are

expected to have equal reverence for all religions, creeds and faiths. Let us

treat others as we wish to be treated by them. All communities should be

united by the bonds of mutual love.

9. Non-violence: Swamiji insisted that at all costs we must avoid every type of

violence and hatred, for this is a blot on the fair name of our Nation. Violence

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is soul-killing and causes great harm to our country's welfare and

development. It is totally opposed to our Nation's ideal.

10. Economy: Swamiji insisted the citizens to adopt simple living and high

thinking as one’s way of life and not be extravagant. The flow of Love in

one’s heart depends upon sharing what one has with less fortunate fellow

citizens. Swamiji considered it as a national virtue that India needs all the

times.

11. Law: Let us respect the Rule of Law and uphold social justice. In this lies

the guarantee of our Country's welfare and orderly progress towards a better

India today and tomorrow.

12. Ahimsa: Non-injury is our highest virtue (Ahimsa Paramo Dharmah)'

Compassion is a divine quality. Protection of animals is our sacred duty. This

is India's special teaching. Let us be compassionate towards all creatures.

Thus be a true Indian. Try and become the embodiment of kindness to

animals. Adopt compassion and goodness in your everyday life and activities.

13. Ecology and Environment: Man and Nature are inseparable. Man and his

natural environment are interrelated and mutually interdependent. Everything

in nature contributes to our protection and nourishment. Let us, therefore,

protect our natural environment. Helping in maintaining the ecological

balance is our duty. It is indispensable for our safe living and all-round

welfare. Polluting of public places and polluting of air and water of the country

is a national crime. In other words, the fundamental duties enshrined in our

constitution are practiced by every citizens of our country.

14. Unity: The more united the people of a country, the greater is their ability

to with stand all dangers and overcome all obstacles' United we stand,

divided we fall. This is particularly true about today's India. Therefore, let us

live in close harmony and loving goodwill with all our countrymen. Love of

our country means love of our countrymen. This is the most invaluable

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service a citizen of India can offer to his Motherland, Bharat. Unity is needed

to make our country invulnerable and strong.

l5.Education: The process of education should incorporate within it, the

imparting of the basic knowledge of lndia's great culture, its lofty ideals and

noble values and principles of living. Our education has to be oriented for

enriching and enhancing the quality of life of our youth and students' It should

make us true Indians.

THE GOAL OF LIFE

Swamiji, on talking the goal of life, categorically pointed out that the Goal

of life is God- realization. God-realization grants Supreme Joy, Peace and

Fearlessness. He considered human birth as most precious and urged the

mankind to utilize this birth to attain God. He warns mankind to realize life is

short, time is fleeting and hence waste not time and engage in noble deeds

by following the path of Divine Life. To attain this goal Swamiji gives a simple

manthra i.e ‘Serve, Love, Give, Purify, Meditate, Realize. Be good; do

good. Be kind; be compassionate. Practice non-injury, truth and purity .

According to him this is the foundation of Yoga and Vedanta. In explaining the

Divine Life he asks the mankind to ‘Adapt, adjust, accommodate; Bear insult;

bear injury; Serve all; Love all; Embrace all in the Oneness of the Spirit”

He instructs the mankind to enquire ‘Who am I?’ Know thy Self and be

free. Thou art not this body, not this mind. Thou art Immortal Self. Thou art

unborn, eternal, changeless, indestructible, ever-pure, all-perfect Spirit or

Atman. Realise this and be free. This is one’s foremost duty which has to be

done through selflessness, service, devotion and worship.

The Philosophy of Sivananda can be summarized by stating that the Goal

of Life is the Realization of the SELF. It is the attainment of Immortal Life and

Eternal Bliss. This is done through sadhana. Living one’s life in an ideal

manner where all his actions take him nearer and nearer to God each

moment is the surest means of growing into divinity spontaneously. This

implies a harmonious development of all faculties of head, heart and hand in

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man. Man is a complex being, varying vastly in temperament one from

another. It is through a beautiful, rational combination of the different

Sadhanas that such all round spiritual development is had. In order to

achieve such a development Sri Swami Sivananda has expounded the Yoga

of Synthesis, i.e., a combination of Seva, Bhakti, Yoga and Jnana. Thus to

enable everyone to have the knowledge of all these Sadhanas, the Divine

Life Society founded by him is ceaselessly working to disseminate this

knowledge of a Divine Life of service, love, meditation and realisation.

Swami Sivananda’s Philosophy is symbolically put forth in Divine Life

Society's crest beautifully. The central Pranava (OM) represents the ultimate

Goal, viz., the realisation of the Infinite Self. This is attained with the dawn of

time knowledge (Brahma Jnana) represented by the brilliant rising Sun. The

highest knowledge and the highest devotion (Para Bhakti) are identical.

Knowledge emerges spontaneously out of the fullness of mature love for the

Lord. The heaving ocean waves stand for this Bhakti. The multi-petalled lotus

surrounding the above symbolizes the mystical Chakras through which the

Kundalini passes to unite with Siva in Sahasrar Chakra in deep meditation. It

is untiring selfless service that purifies the heart thoroughly and qualifies one

for the practice of Bhakti, Dhyana and attains Knowledge. Such Karma Yoga

or service done as worship offered to the Lord is represented in the crest by

the two hands holding flowers. The Divine Life Society under the inspiration of

the saintly Founder Sri Swami Sivanandaji is propagating this integral Yoga of

the fourfold path to enable every type of person to achieve all-round

perfection in life. Let us all pray that the Lord might inspire us to engrave this

inspiring crest, the symbolic presentation of Swamiji Philosophy, upon the

tablets of our heart! May we all strive selflessly to awaken and illumine

humanity through this universally applicable Yoga of Synthesis!

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