THE PHILOSOPHY OF SIVANANDA Dr.P.N.

Narayana Raja Principal, 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 Swamijis 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 wont automatically lead to empowerment or

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 persons 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. Sivanandas 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.

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 to justify rationally ones 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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higher purified

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

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 ones cells or tissues, veins, nerves and bones. It must become a part and parcel of ones 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. Kants 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 ones 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. Swamijis 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 Sivanandas 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 everyones 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 sensePerceptions. 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 consciousnessingeneral 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 Kants 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 Hegels 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 ones 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 ones attempt to grasp rationally the nature of Reality. Swami Sivanandas absolutism is very different from Hegels, 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 SIVANANDAS 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 ones 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 doesnt 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 ones worldly duties and not detests the world or isolated oneself. He asserts that one should perform ones prescribed duties with the spirit of non attachment and dedication of oneself and ones 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. SIVANANDAS SPIRITUAL INSTRUCTIONS Swami Sivananda prescribed twenty instructions to the spiritual aspirants which covers Patanjalis 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 ones 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 ones 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 ones duty and surrendering to God, Saranagati, are the most
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essential practices that will

lead the seers to Moksha. Swamiji further elaborates his practical way by explaining Sadana Tattva under Seven cultures that have to be imbibed in ones 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 ones 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 ones 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 ones 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 ones 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 ones Sadhana, curtailing ones wants, reducing ones possessions etc. Of course, the modern day situations require support systems to sustain ones will power. It is possible to gain it through the improved educational system in a society.

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E. HEART CULTURE Culturing ones 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 ones income to charity every month by considering the world as ones family and by removing ones selfishness, is important in ones 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 ones own self. F. PSYCHIC CULTURE One must develop a positive mental status which requires culturing ones 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 ones 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 ones 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 ones 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 SIVANANDHAS 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 ones 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 ones 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 betelchewing. 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 ones way of life and not be extravagant. The flow of Love in ones 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. our country means love of our countrymen. Love of 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 ones 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 ones 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 Sivanandas 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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