SIVANANDA’S VISION OF DIVINE LIFE
BY Dewan Bahadur
Sri K.S. Ramaswami Sastriar, M.S.G.S, S.D.L.S.
Published by
The Yoga-Vedanta Forest Academy
(THE DIVINE LIFE SOCIETY)
P.O. Sivanandanagar, via Rishikesh
Dt. Tehri-Garhwal, U.P., Himalayas
Price ]. 1962. [1.25
Published By Swami Krishnananda for the Yoga-Vedanta Forest Academy (The Divine Life Society),
Sivanandanagar, and Printed by him at the Yoga-Vedanta Forest Academy Press, Sivanandanagar, via
Rishikesh, Dist. Tehri-Garhwal, U.P., Himalayas, M
First Edition: 1962
(2000 Copies)
All Rights Reserved By The Divine Life Trust Society
Printed in recognition of the meritorious services rendered to the Divine Life Society by SRI NIEK
PAASSCHIER, JOHANNESBURG.
Dewan Bahadur Sri K.S. Ramaswami Sastriar, M.S.G.S, S.D.L.S.
Contents
PUBLISHERS NOTE ......................................................................................................................................... 5
FOREWORD ................................................................................................................................................... 6
BOOK ONE ..................................................................................................................................................... 8
A VISION OF GURUDEV SIVANANDA ............................................................................................................. 8
MY VISION OF GURUDEV SIVANANDA ...................................................................................................... 9
GURUDEV SIVANANDA’S VISION OF HIMSELF ........................................................................................ 13
THE WORLD’S VISION OF GURUDEV SIVANANDA .................................................................................. 18
BOOK TWO .................................................................................................................................................. 20
THE ESSENCE OF DIVINE LIFE ...................................................................................................................... 20
I ............................................................................................................................................................... 20
DIVINE LIFE SUTRAS (APHORISMS) ......................................................................................................... 20
II ESSENCE OF DIVINE LIFE ...................................................................................................................... 23
BOOK THREE................................................................................................................................................ 31
GURUDEV SIVANANDA ON DIVINE LIFE ...................................................................................................... 31
.................................................................................................................. 54
......................................................................................................................... 56
VOICE OF THE DEVOTEES ........................................................................................................................ 58
PUBLISHERS NOTE
THIS illustrious eighty-five-year old author, Inanabhaskara Sri K.S. Ramaswami Sastri, is admired for his
powerful popular speeches and numberless presidential addresses, adored for his vast erudition and
spiritual knowledge, respected profoundly for his saintly life, and renowned for his distinguishing
services in the judicial, social, political and educational fields.
Numerous are this great author’s contributions to contemporary India’s philosophic and cultural
literature, and to the thousands of the members of the Divine Life Society, all over the world, he is
known, through his inspiring and invaluable publications on Sivananda’s life and thought, as a versatile
scholar who commands a divine mastery over several fields of modern and ancient knowledge, and as a
venerable Sannyasin-in-household-life. Every work that he writes, every theme that he treats, reveals his
gifts for facility and felicity of literary expression, rare efficiency, thoroughness, and high comparative
scholarship.
This little book bears markedly some of the delightful features of his preceding works, and will be
received and read with great admiration and profit by all those who seek to gain illumination on the
various aspects and nature of the Divine Life as conceived, represented and illustrated in the life and
teachings of the Sage of the Himalayas, the Worldteacher Sivananda.
8th September 1962
-THE PUBLISHERS.
FOREWORD
Sri K. S. Ramaswami Sastriar has been a pillar of Divine Life Society at all times and has shown great
interest in the sublime work of the propagation of the higher knowledge which I have been endeavouring
to share with the world of seekers since years. I am glad that Sastriar has, in the several books that he has
written, presented my position correctly, and has tried to strengthen his presentation with elaborate
quotations from various works and scriptures, and enriched the same with his method of comparative
study in all subjects. The present work, though small, makes a succinct analysis of the multi-faceted
gospel of divine living, and gives in small doses the much-needed panacea for the ills of human life today.
8God alone is Truth. The world is but relative truth. The latter is dependent on the former completely.
Man is made in the image of God, but he has to overcome the brute in him in order to be heir to the
Immortal Seat of God. This effort towards the conquest of his lower nature, man understands as Sadhana.
Human birth has only one supreme goal before it. And that is the realisation of the infinite and eternal
bliss of the Absolute or Brahman. Here is the cream of the Divine Life Teaching. I cangratulate the
venerable author of this beautiful book on his successful handling of intricate themes for the benefit of the
beginners on the Path. May the Grace of the Lord be upon him!
Swami Sivananda
SRI SWAMI SIVANANDA SARASWATI
Sivananda’s Vision of Divine Life
BOOK ONE
A VISION OF GURUDEV SIVANANDA
MY VISION OF GURUDEV SIVANANDA
1. May we get the grace of Sivananda who was born in South India in a lovely place near the
Tamraparni river.
2. May we get the grace of Sivananda who was born in the holy line of Appayya Dikshitar in
Pattamadai village.
3. May we get the grace of Sivananda who was born in the year Sarvajit by the grace of Siva and
Shakti to conquer the whole world by love.
4. May we get the grace of Sivananda who was born as the Lord of the kingdom of the world’s
Virtue under the star Bharani which gives blessinga to the world.
5. May we get the grace of Sivananda who was named Kuppuswami, who was born with courage
and enthusiasm and who became a master of all arts and sciences.
6. May we get the grace of Sivananda who was full of humour and contentment and the spirit of
service and who was loved by all the teachers and boys.
7. May we get the grace of Sivananda who excelled in all sports and in Yoga Asanas and who was
tall and strong.
8. May we get the grace of Sivananda who was a master of the medical science and who prac tised
as a physician for many years in Malays (Johore).
9. May we get the grace of Sivananda who disseminated a knowledge of the laws of health through
his magazine ‘Ambrosia.’
10. May we get the grace of Sivananda who had no passion for wealth, who served the sick and who
sought to heal all diseases.
11. May we get the grace of Sivananda, who conquered the physical and mental ailments of all ailing
persons and who served all with zeal.
12. May we get the grace of Sivananda who, even when he was a physician, was full of devotion to
God and sang songs of adoration of God.
13. May we get the grace of Sivananda who, owing to the grace of God, gave up his profession in a
passion of world-service:
14. May we have the grace of Sivananda who ached Madras and divested himself of all his posssions
and went to Benares.
15. May we get the grace of Sivananda who performed intense austerities in a hut near
Swargashrama in Rishikesh in the Himalayas.
16. May we get the grace of Sivananda who was initiated as an ascetic by Swami Viswananda and
was full of love of God.
17. May we get the grace of Sivananda who has his happy permanent abode in Ananda Kutir on the
banks of the Ganges to do good to the whole world.
18. May we get the grace of Sivananda who went on foot on pilgrimage to Kailasa to get the rision
and grace of God.
19. May we get the grace of Sivananda who has established in the Himalayas the Divine Life Society
to give the Divine Knowledge to the whole world.
20. May we get the grace of Sivananda who has established the magazine ‘Divine Life’ to give the
Divine Knowledge to all.
21. May we get the grace of Sivananda who has built in joy the Viswanath Mandir for the good of
the whole world.
22. May we get the grace of Sivananda who has established many institutions for the attainment of
health and knowledge by all and who does good to all.
23. May we get the grace of Sivananda who has attained a perfect knowledge of Yoga and Vedanta
and has written over four hundred works to give divine knowledge to all.
24. May we get the grace of Sivananda who teaches the Yoga of Synthesis to all and who has the
synthesis of Jnana (divine wisdom) and Bhakti (devotion to God).
25. May we get the grace of Sivananda who has disciples in all lands and whose works are in the
hands of all and whose songs are sung everywhere.
GURUDEV SIVANANDA’S VISION OF HIMSELF
(The late Sri Swami Sadananda says in his foreword to Gurudev Sivananda’s epistolary Autobiography
‘Siva Gita’:
“He realises that even a little bit of his autobiography serves as so much precious spiritual instruction,
because it throws the much-needed light on the path that leads to the goal of Self-realisation. None knows
better than he that virtues develop in a saint only as a result of severe mental discipline and long and
arduous endeavour. If we, his disciples, are to escape the dangers on our journey to the region of eternal
bliss, we must walk in the footsteps of the Guru; steep and slippery cliffs can be scaled only by planting
our feet with the same steadiness and determination with which our Master trod along the rugged weary
path before he reached the pinnacle of perfection and purity on which he now stands. To achieve this end,
there can be no better guide than his own autobiographical sketch. The inner workings of a realised sage
are known only to himself and unless he reveals them, they will ever remain unknown. Our Swami has,
therefore, decided to give us a glimpse of his inner nature. Yet the picture is clear, the outline bold, and
the features stand out very prominent. He who has eyes can see the crystal purity of his thoughts, the
sublimity of his spiritual ideals and the unmatched simplicity of his faith in the one everlasting existence
Satchidananda. We, his disciples, will forever and ever treasure in our hearts the rarest of his gifts ‘The
Sivananda Gita.”
(1) SIVA GITA: REVELATION OF PERSONALITY
I took Sannyasa in 1924 in Rishikesh. I did Tapas and meditation for 15 years. I went on lecturing tours
for 10 years. I founded the Divine Life Society in 1936 and the All-World Religions’ Federation in 1945.
Am childlike in my Swabhava. So I mix with all. I become one with all. I am ever happy and joyful and
make others also happy and joyful. I am full of educative humour. I radiate joy through humour. I respect
all. I do salutations to all first. I always speak sweetly. I walk quickly. I do Japa and meditation while
walking and while at work also.
I am ever hard-working. I have intense application to work. I never leave a work till it is finished. I am
very quick in doing things. I cannot suppress the spirit of service in me. I cannot live without service. I
take immense delight in service. Service has elevated me. Service has purified me. I am very megular in
doing Asanas and exercises. I even now Mirshasana, Sarvangasana and other Asanas. I ranayama also
regularly. These give me wonerful health and energy. I rejoice in giving. I always give.
I am quite young. I am full of vigour, vim and vitality. I am ever cheerful. I sing, dance, run and jump in
joy. I am robust and strong. I can digest any kind of food. I continuously work, read and write. Change of
work gives me rest. Meditation gives me abundant rest. Work gives me delight. Service gives me
happiness, writing bestows joy. Meditation energises and invigorates me. Kirtan vivifies me.
“Aham Brahma Asmi, Sivoham, Soham, Satchidananda-Swaroopoham” this is my favourite formula for
Vedantic meditation.
“Song of Chidanand” is my favourite song for singing.
“Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare
Hare.”
This Mahamantra Kirtan is my favourite Kirtan.
At the present moment I am the richest man in the whole world. My heart is full. Further, all the wealth
of the Lord belongs to me now... My wealth is inexhaustible. My joy is inexpressible. My treasure is
immeasurable. I attained this through Sannyasa, renunciation, untiring selfless service, Japa, Kirtan and
meditation.
I am tall. My height is six feet. I have a sinewy frame. I have symmetrical limbs. I was a first class
gymnast. I fast on Ekadasi. I do not take even a drop of water. I take milk and fruits on Sundays. I do not
take salt on Sundays. I lead a simple natural life. There is a fountain of youth in me. I beam with joy, I
observe fasting, resting, airing, bathing, breathing, exercising, sun-bathing, and enjoy freedom, power,
beauty, courage, poise and health.
I love nature, music, art, poetry, philosophy, beauty, goodness, solitude, meditation, Yoga and Vedanta,
I am humble and simple. I am frank and straightforward. I am perfectly tolerant and catho lic. I am
merciful and sympathetic. I have spontane ous and unrestrained generosity. I am bold and cheerful. I am
patient. I can bear insult and injury. I am forgiving. I am free from vindictive nature. I return good for
evil. I serve that man, who has injured me, with joy. I love Ganga and the Himala ya. Ganga is Mother
Divine. Himalaya is my Father Divine. They inspire and guide me. I take bath in Ganga. I swim in Ganga.
I adore Ganga. I feed the fishes of Ganga.
I wave light to Mother Ganga. I pray to Ganga. I do salutations to Ganga. I sing the glory of Ganga. I
write about the grandeur and glory of Ganga.
Ganga has nourished me. Ganga has comforted me. Ganga has taught me the Truths of the Upani shads,
Glory to Ganga. My daily routine is like that of Lord Buddha, I always remain in the room. I do Japa,
Kirtan and meditation. I study sacred books. I write. I come out of the room for a short time for work,
service and interview.
I talk a little. I think much. I meditate much. I try to do much and serve much. I do not waste even a
single minute. I ever keep myself fully occupied. I lead a well-regulated life. I perform worship of Atma
at all times. I work for the good of others. Gita, Upanishads, Bhagavata, Yoga-Vasishtha, Avadhuta Gita,
Vivekachudamani are my constant companions.
I am a strange mixture of service, devotion, Yoga and wisdom. I am a follower of Sri Sankara. I am not
at all a dry lip-Vedantin. I am a practical Vedantin. I practise and advocate the Yoga of synthesis. I
practise Ahimsa, Satyam and Brahmacharya.
I respect all saints and prophets of all religions. I respect all religions, all cults, all faiths and all creeds.
I serve all, love all, mix with all and see the Lord in all. I stick to my promise. I serve the poor. This is
my delight. I respect elders and Sadhus. I please all through sincere, selfless service. I attend on guests
very carefully.
I give very prompt reply to all my letters. I do several things at a time. I write with electric speed.
I spend everything. I do a lot of charity. I do not keep anything. I take immense delight in feeding the
poor and my students. I try to be a mother to them.
I talk to them on things which I have myself practised. I look within, introspect, analyse and examine. I
hold the Trisul, spiritual diary, daily routine and resolve.
I ever served my masters with sincerity and intense faith and devotion. I learnt many useful les-sons in
life. I developed many virtues. I wandered
Without food during my Parivrajaka life. I slept
On the roadside at night without clothing during
Winter. I ate dried bread with water.
I stick tenaciously to my principles and ideals. I do not argue much. I live in silence.
I pray and do Kirtan for the peace of the whole world, for the health and peace of all people, and for the
peace of the departed souls and the earthbound spirits also.
I take a dip in the Ganges in the name of all those who are longing for a bath in the Ganges.
I sing the names of all the saints of all the religions in the Bhajan Hall. I observe All-Saints’ day and All-
Souls’ day.
I constantly meditate on the following:
Prajnanam Brahma, Aham Brahmasmi, Tattwamasi, Ayamatma Brahma, Satyam Jnanam Anantam
Brahma, Santam Sivam Advaitam, Aham Atma Gudakesa, Aham Atma Nirakarah Sarvavyapee
Swabhavatah, Brahma Satyam Jaganmithya Jeevo Brahmaiva Naparah, Akarta Abhokta Sakshee, Ajo
Nityah Saswatoyam Puranah, Jyotishamapi Tat Jyotih.
To raise the fallen, to lead the blind, to share what I have with others, to bring solace to the afflicted, to
cheer up the suffering-are my ideals. To have perfect faith in God, to love my neighbours as my own self,
to love God with all my heart and soul, to protect cows, animals, women and children-are my aims.
My watchword is love. My goal is Sahaja-Samadhi Avastha or the natural, continuous superconscious
state.
(2) AUTOBIOGRAPHY: REVELATION OF WORK
I led the life of a wandering monk, just for a short period in search of my Guru and of a suitable place
charged with spiritual vibrations for spending my life in seclusion and to do rigorous Sadhana
(Autobiography, pp. 23, 24)
From the sacred hands of Paramahamsa Viswananda Saraswati I received holy initiation on the banks of
the Ganges on 1st June 1924. The religious rite of Viraja Homa was done for me by my Acharya Guru Sri
Swami Vishnudevanandaji Maharaj at Kailasa Ashram. (Ibid. P. 24)
I came to Rishikesh in June 1924 and found it my destination. My Guru gave me initiation and enough
spiritual strength and blessings. Guru can do this much only. It is the student who has to do intense and
rigorous Sadhana. (Ibid. Pp. 25, 26)
I found Rishikesh an ideal place for intense and undisturbed spiritual practices true for all seekers after
truth. (Ibid. P. 26)
I started a small dispensary, Satyasevashram, at Lakshman Jhula on the way to Badari-Kedar, and served
the devotees with great love and devotion. Spiritual evolution is quicker through service done with proper
Bhava and attitude, (Ibid, p. 30)
For maintaining a high standard of health, I practised Asanas, Pranayamas, Mudras and Bandhas-I
combined physical exercises such as Dand and Bhaitak also. I paid special attention to simple living, high
thinking, light food, deep study, silent meditation and regular prayers. I loved seclusion and observed
Mouna. With a view to devoting more time to prayer and meditation, I moved to the Swargashram. I lived
in a small Kutir, 8 feet by 10 feet. I kept a sign-board at the entrance of my compound “Interview between
4 and 5 p.m. Only for five minutes at a time.” I became one with the na. Ture. In the early years of my
Sadhana at Rishikesh, I decided to see Kailas. (Ibid. Pp. 30-35)
(3) DIVINE LIFE SOCIETY
Systematically to carry on the Divine Mission on a large scale I established the Divine Life Trust Society
in 1936 and registered the Trust Deed at Ambala. Thirty aspirants in all parts of the world, receive
guidance through post. Many foreigners come to the Ashram and spend some weeks or months and
admire the wonderful work turned out at the Ashram. The inhabitants of Sivanandanagar, young and old
men and women enjoy the peace and bliss of the holy centre and help the world in a va riety of ways.
They all receive my careful, personal attention.
When man gets entangled in selfishness, greed, lust, passion he naturally forgets all about God. He
always thinks of his body, family and children. He constantly attends to his food, drink, comforts and
conveniences. He is drowned in the ocean of Samsara. Materialism and scepticism reign supreme. He gets
irritated by little things and begins to fight. There is restlessness, misery, panic and chaos everywhere.
Now the whole world seems to be in the grip of materialism. The invention of new kinds of bombs causes
terror everywhere. People have lost faith in holy scriptures and the teachings of the sages and saints.
People have become irreligious owing to wrong education and evil influence. Millions were eagerly
looking for guidance. ToThis silent prayer was heard and I saw the birth of the Divine Life Mission with
its task of rescuing man from the forces of bestiality and brutality and divinising his life upon this planet.
Just at this critical juncture, I started the Divine Life Society. Now people consider it as a blessing to the
world. It has as its basis the quintessence of the teachings of all religions and of all saints and prophets of
the world. Its principles are broad, universal, all-embracing, and in accordance with science and reason. It
has set for itself the task of raising man above the sorrows and miseries of this mundane life by making
him see the blissful Divinity that is hidden behind all outward forms. Good thoughts pervade and
influence all good people. The thought-currents generated by the Divine Life movement have had their
effect upon the people of Europe and America, and now there is a great thirst for peace all over the world.
Millions dread the speedy termination of the race by nuclear weapons. The Divine Life Society is an all-
embracing and allinclusive institution; its objects, ideals and aims are very broad and universal. It does
not condemn any of the principles or tenets of any cult. It includes all the fundamental principles of all
religions and cults. There are no pet dogmas or sectarian tenets, st It leads people to the spiritual path. It
enables peoR ple to take easily to the Divine Life even while livce ing in the world and following the
teachings of some th particular cult or religion.
The Society has brought about a vigorous awakening throughout the world and has contributed much to a
new life of freedom in action, a life of harmony amidst worldly turmoils and a life of bliss through mental
non-attachment and mental renunciation of desire, egoism and mine-ness. There is a L universal
appreciation of the principles and ideals of c the Society and the method of its work. It lays great i stress
on the practical side of Sadhana. It expounds in a rational and scientific manner the Yoga of Synthesis.
Members belonging to various institutions and organisations in all parts of the world become members of
the Divine Life Society and write to me for spiritual guidance. I take special care of them and give them
lessons through post for their spiritual progress and welfare. The Divine Life Society proclaims that any
man can attain wisdom in his own station of life, be he a Brahmachari, Grihastha, Vanaprastha or
Sannyasi, be he a scavenger, Brahmin, Sudra or Kshatriya, be he a busy man of the world or a silent
Sadhaka of the Himalayas. Divine knowledge is not the sole property of Sannyasins, recluses. It explains
how although the central basis is Jnana Yoga, Vedanta, it is necessary for one practise Karma Yoga for
purification of mind and heart, Hatha Yoga to keep up good health and strength and purify the Prana and
steady the mind; Raja Yoga to destroy the Sankalpas and induce concentration in meditation, and Jnana
Yoga to remove the veil of ignorance and ultimately to rest in one’s own Satchidananda Swaroopa. (Pp.
53-55, 64-67)
Over thirty typewriters work day and night for – attending to correspondence and book-work. The Yoga-
Vedanta Forest University trains a large number of students through able and qualified professors and
teachers. The students become well-versed in all the scriptures. The University Press is now equipped
with several electrically operated automatic machines. The Sivananda Hospital is a blessing. The General
Hospital is equipped with modern apparatus like X-ray Diathermy and a high frequency apparatus for
E.N.T. and eye cases.
Special worship in the Viswanath Mandir has given a life to the sick persons all over the world. Leaders
and followers of other religions and cults also come and stay at the Ashram and find this an ideal centre a
common platform to serve the world.
Provincial Divine Life Conferences are organised in important cities of India. I teach visitors music,
Bhajan, Kirtan and philosophy. Collective Sadhana took the shape of Sadhana Weeks during Easter and
Christmas holidays (Ibid. Pp. 55-60)
THE WORLD’S VISION OF GURUDEV SIVANANDA
(A few samples out of thousands of tributes)
The vision of the holy ascetic inmates of the Ashram and disciples and devotees of Gurudev:
1. We were transformed by his touch. Implicitly we followed his footsteps. Our existence is to
serve mankind unselfishly without expecting anything in return. By service to our master, we
become part and parcel of his Divine Form. Om Namo Namah Sri Gurupadukabhyam. (Swami
Paramananda in 1959 in ‘Philosophy and Teachings of Swami Sivananda’)
2. Service, glorious service, shines in his personality as an ornament. He is carrying on the great
work of flooding the earth with the knowledge of the Great Reality. He is doing exactly for the
past 25 or 30 years the great work that Vyasa did long ago. (Swami Chidananda in ‘Sivananda
Regalia,1958)
3. Sri Swamiji is a powerful advocate of the need for expressing the Divine force of the
contemplation in dynamic spiritual action.... The complete works of Sri Swamiji cover all
possible problems of religious philosophy.... Sri Swamiji acts as a spiritual Liaison between the
East and the West. (Swami Krishnananda)
4. If the sage encourages dance, drama and music in the Ashram it is because he puts them to proper
use, by giving them a divine touch by making them useful mediums for propagating spiritual
truths. (Swami Gurusaranananda)
5. Do virtuous actions. Cease from doing evil deeds. Purify your mind. Control the senses. Enquire,
meditate. This is Sivanandaism indeed. (Swami Satchidananda in ‘Sivanandaism’ in 1957)
6. Swami Sivananda has written 3,500 poems, 1,500 aphorisms, 3,000 letters in his own hand, 372
stories, 115 parables, 32 dramas, 12 dialogues, 285 biographies, 3 autobiographies, 6
commentaries on ancient texts (Gita, Upanishads and Brahma Sutras). 120 songs, 32,000 sayings,
35 lessons, 1 dictionary and 352 messages. (Swami Satchidananda in ‘Elixir of Life’, 1959)
7. The mind of the master is ever engaged in ceaselessly transmitting thoughts of power. He is a
spiritual Avatara, a man with a multiple mission, a revealer of the inner Reality, a man with a
transfiguring touch, a superman, an Impersonal personality. (Swami Omkarananda)
8. Siva’s psychology is unlike the western psychologies, a practical recognition of the soul’s
supremacy over mind and intellect. May mankind heed the message of Sri Swami Sivananda and
walk the path of righteousness, of harmony, of Divinity (Swami Venkatesananda)
9. To shed the animal in man and to subl mate the human in him into the Divine, to expre this
sublimation in his daily life this is divine lif. Have one Yoga as the basic Yoga. Combine othe
Yogas also. This is the Yoga of Synthesis. (Swam Raghavananda)
10. Many have been transformed into spiritual luminaries by reading his invaluable works. Men
immersed in worldly pursuits have suddenly changed into earnest spiritual aspirants after reading
his books. (Swami Sivananda-Hridayananda in ‘Gospel of My God Sivananda’)
11. Many people in different parts of the world profit by Swami Sivananda’s instructions. (Dr. S.
Radhakrishnan)
12. Swamiji’s spiritual victory in the West is a foregone conclusion. (Dr. Sir C.P. Ramaswami Iyer)
13. He has seen modern life in all its aspect now he acts like a Rishi on the banks of the sacred Ganga
presiding over his Ashram which consists of devout followers, joining in hymns and Kirtans,
uplifting those who meet him by his personality and message. (K.M. Munshi, Ex-Governor of
U.P.)
14. I wish Swami Sivanandaji long life so that he may continue to do his great selfless work, spe
cially in the field of the dissemination of knowledge and Yoga and divinity in this country and
abroad (Sri V.V. Giri, Ex-Governor of U.P.)
15. Your forceful talks, your Kirtans, your lectures and your own personal devotion stand out as a
beacon-light to all. Your prolific writings spread your message of truth and love to the whole
universe. Your activities and your spiritual uplifts include all and exclude none. You have
attained Divine Consciousness and have identified your personal interests with the whole world.
The welfare of the universe is close to your pure heart. (MajorGeneral A.N. Sharma, I.M.S.)
16. Let us realise inwardly the meaning of those profound mysteries that God has expressed to us
through Swami Sivananda. We have our responsibility for the further development of mankind as
illustrated in the marvellous personality, enormous work, and unparalleled zest of the Swami.
(Prof. Frederic Spiegelberg, San Francisco)
17. The world is very much indebted to Swamiji for the practical Vedanta and Yoga Sadhana that
spark out of the inner Chaitanya of Siva. (Kavi Yogi Shuddhananda Bharati)
18. Siva’s name is rapidly becoming popular in India, Europe, Africa. Hail! Hail! To such an exalted
soul, the Lord of Compassion, the all-merciful Siva. Siva is a world-teacher or world-saviour in
the truest sense of the word. Sri Siva is the best example of the Samuchchaya (Synthesis) doctrine
himself. (Yogiraj Harry Dickman)
19. O Swamiji! Only an Ishwara could have done all this. (His Highness the Maharaja of Mysore)
20. He radiates love and spirituality in a mysterious manner. The force of his magnetism is irre
sistible. (Miss Ram Pyari Shastri)
21. Your books are like a treasure-house. They are a source of unfailing guidance. (Mrs. Janaki Sharma,
M.B.B.S.)
22. I always have your illuminating books at my side. They are my best friends in moments of
despair and in moments of happiness. Swamiji’s personality is unique and he has no parallels in
the world. (Mrs. Liliane Shamash)
23. I daily read Swami Sivananda’s divine books; and I am very much gratified and happy beyond words
to receive such divine thoughts from the holy sage. His thoughts are a great benediction. They
ennoble, they elevate, they spiritualise; they take the aspirant to the very Abode of Bliss. (Marie
Bernard Coaris)
24. His ideas have become a permanent teaching, not only for eastern but also to western minds.
(Mrs. Anna Dolfi, Latvia)
25. Swami Sivananda enlightened my heart. He is my guide. (Edith Enna, Copenhagen)
BOOK TWO
THE ESSENCE OF DIVINE LIFE
I
DIVINE LIFE SUTRAS (APHORISMS)
ADHYAYA I-TRUTH
1. Hence therefore this desire to know Divine Life
2. Divine Life is the attainment of spiritual liberation by the knowledge of God.
3. God is eternal Truth.
4. God is calm, auspicious, one, supreme.
5. God is beyond attributes and forms and also with attributes and forms.
,
6. He is the Trinity. There is no higher or lower among Brahma and Vishnu and Siva.
,
7. God is within and beyond the universe. God is the Supreme Soul and One with all divine attri. Butes.
8. God is Being, Consciousness, Bliss, Love and Beauty. God is the Lord and Friend of the universe. He
incarnates only for the welfare of the world.
9. God and His Shakti are one. God’s Shakti is Triune, i.e., Uma, Lakshmi and Saraswati.
, , ,
10. God and Soul are one. Atomic. Self-limited He is Self-liberated He is Infinite.
ADHYAYA II-SYNTHESIS
11. The universe of names and forms is the
Changing evolute of the changeless God.
12. Maya is God’s Shakti. As the universe She is the Apara (lower) aspect and as Soul She is the higher
aspect.
13. God is the efficient and material cause of the universe.
,
14. God is the Independent, Eternal, Changeless Reality. The world is the dependent, fleeting, changing
reality.
15. Perception, inference and scripture (namely, Vedas, Smritis, Puranas, Itihasas and Agamas) are the
sources of true and valid knowledge. The synthesis of all proofs and faiths depends on their conformity to
Sruti (scripture).
ADHYAYA III-WAY
16. Realisation is dependent on the means.
17. Karma Yoga, Dhyana Yoga, Bhakti Yoga, Prapatti Yoga, Kundalini Yoga, Mantra Yoga, Laya Yoga,
Japa Yoga, Sankirtan Yoga, etc. Are means. The
18. Realisation is by one of them or by a combination of some of them.
19. The Yoga of Synthesis is the best means.
20. Ahimsa (non-injury), Satyam (Truth), Brahmacharya (continence), good moderate food excluding
flesh and wine, and devotion to Guru (teacher), cow-worship, image-worship, Sankirtan are the best
means of Divine Life.
ADHYAYA IV-GOAL –
21. Moksha (spiritual liberation) is union with God
,
22. Moksha is the realisation of the Infinite in unity or the attainment of Paradise along with
The vision of God and nearness to God and similarity to God and enjoying the infinite bliss of God.
23. Enjoyment of Divine Bliss is with body or without body.
24. Union with God is identity or similarity.
25. All are eligible for liberation. All are eligible for liberation.
II ESSENCE OF DIVINE LIFE
1. A great English writer of the nineteenth century said: “We are all in the gutter; but some of us are
looking at the stars.” Looking at the stars will lead to a vision of their glory, to a passion to reach
them, to find out the way to the goal and to attainment of the goal. This is the aim of the Brahma
Sutras and the four sections of that immortal work are styled Samanvaya (truth of God), Avirodha
(harmony), Sadhana (way) and Phala (goal). The Vaishnava doctrine of Tattwa, Hita and
Purushartha (truth, way, goal) means the same ideology. I affirm that the aim of Sanskrit Divya
Jivana Sutras (Aphorisms of Divine Life) and their commentary which is the Sanskrit parallel of
this volume and of their translation into English in this second part of the book is the same.
2. The Gita Vision of the Divine Life.The contrast as between Divine Life (Daivi Sampat) and
undivine life (Asuri Sampat) has been expressed in deathless words by Divine lips in Chapter
XVI of the Gita. Divine life leads to liberation, undivine life leads to bondage.
They can be also described as Vidya (knowledge) and Avidya (ignorance). What is the essence of Divine
Life?
(Gita, XVI, 1-3, 5)
In these verses, though all the words are important four words are specially important, viz., Abhaya,
Ahimsa, Akrodha and Adroha (fearlessness, non-injury, non-anger and non-evil). We must get rid of fear,
harm, anger and hatred and have faith, service, compassion and love to all. This divine lesson is taught
also by Gurudev Sivananda who is Himalaya Jyoti (the Light of Himalayas).
3. Divine Life as the combination of Wisdom and Intuition and Experience.
Divine life is not mere learning which is abundant like the leaves of trees. Such learning must lead to
righteous conduct which will blossom as wisdom. Such blossom will become the fruit of intuition which
in its turn will become the right sweet fruit of divine inner experience.
4. Divine Life as the combination of love, renunciation, service and spirituality.
Gurudev Sivananda says again and again that in the same way a real test of divine life is cosmic love.
The test of such love is a burning spirit of renunciation. It is the man of altruism who will dedicate
himself to the service of all. It is such service which will kindle the undying flame of spirituality which is
the essence of divine life.
5. Divine life as the integration of Dharma, Artha. Kama and Moksha.
Divine life is not a mere running away from rights and duties. It is seeing life steadily and seeing it
whole. It is subordinating wealth and pleasure to Dharma or righteousness and abandoning unrighteous
wealth and pleasure. Such pursuit of the Trivarga (Dharma, Artha and Kama) will result in poise and
peace, and turn our inner nature Godward and lead to the goal of God-realisation.
6. Divine Life as the supreme and ultimate Goal of life.
The proper attitude to life is one of the optimistic altruism. God is the father of all living beings and
bestower of life as a probation for perfection and a training ground for infinite eternal supreme bliss. The
last verse in Tennyson’s “In Memorium” says in ringing tones of cheerful faith:
That God which ever lives and loves
One God, one law, one element
And one far-off Divine event
To which the whole creation moves
7. Aldous Huxley on Divine Life.
The significance of this contrast with divine life and the undivine life is thus brought out by Aldous
Huxley as what he calls the “Perennial Philosophy”: “Man possesses a double nature, a phenomenal ego,
and an eternal Self, which is the inner man, the spirit, the spark of Divinity within the soul. It is possible
for a man if he so desires, to identify himself with the spirit and therefore with the divine ground which is
of the same or like nature with the spirit.”
If we wish to live the divine life we must rise from egoism to altruism. Morals must lead to metaphysics.
8. Divine Life as man’s special privilege and glory.
Animals and birds have no sense of the state of existence before birth or after death. They live from day
to day. During the day-time they eat, during the night they rest. They live the sex-life and have offsprings.
But they have no desire to know whence? Why? And whither? Man alone has a thirst for universal
knowledge. He alone has universal love. He alone seeks to know and love and adore God. He alone seeks
eternal, infinite supreme happiness. He yearns to live the divine life.
9. The Hindu view of divine life.
The Hindu view of divine life is broad-based and universal in its outlook. The Gospel of Gita is
addressed to all humanity at all times and in all places. The words used in it are Nara, Manushya, Jana,
etc., which signify man as such. No one is held to be ineligible for salvation. It takes its stand on eternal
and universal virtues, while prescribing also separate Dharmas for separate groups, stages and conditions.
It has no hostility to any other faith and is against proselytisation. Its attitude to all other religions is one
of tolerance; nay, it is one of appreciation and fraternity. The vital point in the Hindu view of life, is the
doctrine of Karma. That doctrine when rightly understood is not one of inexorable destiny but is one
which gives full scope for human freedom because man is free to pursue the divine life and break the
fetters of past evil Karma by good action and universal love and Godward devotion.
10. Hindu Source Books of Divine Life.
The scriptures of the various world faiths and the experience of saints are the source books of the divine
life. So far as Hinduism is concerned the Pramanas or source books are Sruti (Vedas), Smritis, Itihasas,
Puranas, Agamas or Darsanas. The Prasthana Traya or the three scriptures, viz., Upanishads, Bhagavad
Gita and Brahma Sutras are the most important and authoritative among them. Gurudev Sivananda calls
them as Swadhyaya Yoga. Amongst them Bhagavad Gita occupies the supreme p’ace as it contains the
authoritative declarations of Sri Krishna who was the supreme Incarnation of God.
11. Divine Life as spiritual renaissance and efflorescence.
All the philosophies and religions of the world and especially all the scriptures of the world which
contain God’s self-revelation of Himself to man stress the element of rebirth or ebullient efflorescence
and renaissance in Divine life. Devotion to God brings about spiritual renaissance which in its turn is
inevitably linked to physical, mental, ethical, social, economic and religious renaissance as well. In fact
our entire life is and must be a Divine Sadhana. Life is an ought-to-be philosophy in action. The
enrichment of the spiritual values of life goes with the enrichment of all other values in life.
12. Divine Life as Physical Renaissance.
I shall show presently how according to Purna Advaita which is essential integral dynamic Hinduism
which is also the universal religion for all times and climes, inanimate nature and animate beings are but
aspects or Prakaras of God. We, no doubt, regard matter, life and mind as separate and disconnected but
they are all beams of increasing splendour from the divine glory. Spiritual renaissance implies also a
physical renaissance. A well-known Hindu prayer to the sun says:
(Give me longevity, health, prosperity and bliss of emancipation.) Kalidasa says in his Kumarasambhava:
The body is the first and foremost organ of virtue. Charaka says:
Gurudev Sivananda stresses again and again the im-
Perativeness of Yogasanas, Pranayama, sun-cure, water-cure and air-cure, herbal cure and diet-cure, etc.
He specially emphasizes Suryanamaskaras.
13. Divine Life as mental renaissance.
There is a famous saying that in the world there is nothing great but man; in man there is nothing great
but mind. Man has a limitless passion to know the laws of nature. His mental hunger has no limits. But
intellect will fulfil itself only when it flowers in intuition. Gurudev Sivananda says: “Everyone should
acquire the eye of intuition. Intuition transcends but does not contradict pure reason.”
14. Divine Life as moral renaissance.
The greatness of a nation, nay, the greatness of humanity depends upon its fund of altruism. Man’s
capacity for love is as infinite as his capacity for knowledge. Moral and religious education must
accompany and fulfil mental education. Gurudev Sivananda says: “Life without religion is a waste.
Education loses all its value if it does not have ethical discipline and spiritual culture as its foundations.
The soul is the root. The mind is the trunk. The body constitutes the leaves.
(Dharma is the basis of the universal Being)
15. Divine Life as aesthetic renaissance.
The sweetest and highest aspect of divine lifean aspect which appeals most to Gurudev Sivananda _ is
that in which there is a happy and divine interfusion of devotion and music. In Srimad Bhagavata this
divine Sadhana is described thus:
(Those supreme devotees surrender everything to the Lord; they do not ask him for anything. They sing
His supreme and wonderful glory and are immersed in the ocean of bliss.)
Such music is vocal devotion. Such devotion is silent music, though music is based on the science of
music and on musical traditions it is not a mere matter of Raga and Tala,, it is based on Swaras (notes) but
transcends them; it cannot be taught in lessons by teacher to pupil or transmitted over the radio or sung in
concerts for publicity or fame or wealth. It is a mode of divine communion, and demands both dedication
and creative imagination. It is an overflow of the surging flood of inner bliss. It, while hearing the taught
notes, overhears the untaught melodies because as Keats says:
“Heard melodies are sweet, but those unheard are sweeter.” It is the unconscious self-utterance wrapt
soul. It is creative like God whom it adores while taught music is based on mere repetition and tradition.
It filled the soul and Veena of Narada and overflowed. In our times, it filled the soul of Tyagaraja and
overflowed. Vyasa describes Narada’s fu. Sion of music and devotion in a famous verse. The song made
Narada’s heart mad with devotion; devo. Tion made his heart mad with music. The fusion of music and
devotion banished the sorrows of man and filled his heart with the sweetest raptures of melody and the
sweetest melodies of rapture.
It is about such melody sweetened by devotion and such devotion sweetened by melody that Yajnavalkya
says that he knows how to evoke such music from the Veena and knows the Sruti Sastra (Sruti being note
as well as scripture, and the rapture of rhythm that will attain Moksha).
Gurudev Sivananda says in ‘Music as Yoga’ about Nadopasana:
“There are various ways to God-realisationBhakti Yoga, Raja Yoga and other Yogas. But the easiest,
cheapest and quickest, safest and surest way to attain God-realisation, is Sankirtan Yoga. By the singing
of Kirtans and songs in praise of the Lord, the mind melts and becomes one with the Lord. Nritya that
accompanies Kirtan is an inseparable, sacred movement of the various limbs of the body in accordance
with the inner Bhava... Music is the synthesis of the various Yogas or paths of God. Realisation.”
(I do not reside in Vaikuntha or in the Yogin’s heart or in the orb of the sun. I am where my devotees
sing.)
16. Divine Life as social renaissance.
Such physical, mental, moral and aesthetic renaissance must precede and will result in an integral social
renaissance. Social ethics and social unity and social progress are and must be a unity in trinity and a
trinity in unity. Gurudev Sivananda denounces social hatreds and tensions and untouchability as being not
only anti-social and socially devitalising factors, but also as being hindrances to spiritual realisation and
bliss.
17. Divine Life as economic and political renaissance.
Social renaissance must lead to economic renaissance which is based on economic prosperity and justice
and autonomy. We must pursue a middle way between capitalism and communism, preserve our hard-
won independence which we won under the incomparable leadership of Mahatma Gandhi, the father of
the nation, by the method of non-violence which was new in the annals of universal history.
18. Divine Life as universal amity and peace.
We have realised the unity of the world. We must preach the goal of the one world. We must reach the
goal of “the Parliament of Man, the Fede. Ration of the World.”
Equal privileges should be given to all nations. 0 The U.N.O. must become a World-Government for U a
World-State. (One World Message). Gurudev Siva. Nanda says: “All the powers concerned should resign
some of their authority and power to the oneworld state.” Ramarajya must be established every. Where. If
the summit conferences achieve this and F result in the destruction of nuclear weapons and the
disbandment of the national armies barring the 1 world-state alone, an army to establish peace
everywhere, there would be real Ramarajya.
19. Divine Life as universal religion based on inter-religious concord.
We must immediately establish a U.R.O. (United Religions Organisation) along with the U.N.O. All the
world religions are but aspects of one world religion and must live in the light of this sublime and
supreme truth.
20. The essence of Divine Life Truth.
According to Hindu scriptures, and especially according to the Prasthanatraya (Vedas, Gita and Brahma
Sutras) the most important aspect of divine life is a vision of Truth. God is Truth and Truth is God.
Gurudev Sivananda refers to various proofs of God’s Being (ontological, teleological and cosmo logical
proofs). God is the creator, preserver and destroyer of the universe (Brahma, Vishnu and Siva). There is
no higher or lower among the trinity (Trimurtis). He is Omniscience, Omnipotence and Omnipresence.
He is the ruler and friend of the Universe
...
(Gita, V-29)
He is Infinite Eternal Satchidananda. He is without form and with form, just as electricity is formless and
yet shines as light. He is immanent and transcendent. He and His Shakti, which becomes Maya and
Prakriti and evolves into the created world are identical in essence. He is static Shakti. Shakti is dynamic
God. The three Shaktis (Saraswati, Lakshmi and Uma) are one.
21. The essence of Divine Life: harmony of doctrines.
This vision of Truth is not fully expressed by any one sect of Hinduism. That is why this vision is best
described as Purna Advaita. God has become the universe, is immanent in the universe and transcends the
universe. This is, in the language of the highest Hindu philosophy, the doctrine of Abhinna
Nimittopadana, i.e., view that God is both the material cause of the universe and the efficient cause of the
universe. God is the same and undergoes no alteration at any time. The Shakta philo sophy calls this view
as Avikari Parinama (change. Less change). Just as the aqueous vapour and rain are one and the same,
Brahman and Bhagawan are one and the same. Essential Integral Hinduism is not polytheism or
pantheism but is a blend of monotheism and monism. It is a blend of Shaivism and Vaishnavism and
Shaktism, though the Saiva and Shakta and Vaishnava cults disagree. In the same way though the Advaita
and Visishtadvaita cults and sects disagree, integral Hinduism is a harmoni ous integration of them. As
God has form and is at the same time essentially beyond form, both the views about God are in harmony.
Gurudev Siva nanda says well:
“I fully believe in the theory of Maya of Sri Sankara but I am not a Maya-Vadin like the Vedantins of the
old school of thought who have misunderstood the doctrine. I believe in the integral development of
synthetic Yoga. I be lieve in the harmonious development of head heart and hand. The central teaching of
Gita is Self-realisation in and through the world. The world is the best teacher and a silent Guru.”
(Sure Ways of Success in Life and God-realisation)
The concept of Maya is not the concept of dream or illusion or mirage. As Swami Viveka nanda says:
“Maya is a fact and not a theory. The world is from God, rests in God and will merge in God. Its being
does not affect the infiniteness and integrality of Brahman.”
In fact Brahman and Maya correspond to Being and Becoming. The Bhagavad Gita as well as the
Swetaswatara Upanishad describe Maya Shakti of Godas the
(Gita, IV-6)
(Swetaswatara Upanishad)
Sri Sankaracharya propounds the Anirvachaneeya Khyati. He says in his world-famous Bhashya on the
Brahma Sutras that Maya is Bhava Roopa (positive fact and category). Maya is the phenomenal reality
whereas Brahman is noumenal reality. It is the principle of self-finitisation of the infinite.
The Brihadaranyaka Upanishad says that the aloneness of God was not a source of joy ( )
and that hence God created the diversity of the universe. In fact the re-ascent of the diversity into unity
and finite pleasure into infinite bliss has an added joy and glory and sweetness (Rasavattaram)
(Kalidasa Vikramorvasiya)
22. The essence of the Divine Life: the way (harmony of the Sadhana)
Gurudev Sivananda’s greatest contribution the concept of the Divine Life is his affirmation that Bhakti
Yoga is the sweetest and the most po werful of all Yogas (Karma Yoga, Dhyana Yoga, Prapatti Yoga,
Jnana Yoga, Hatha Yoga, etc.) and the best and most potent form of Sadhana is a com bination of all the
Yogas which he calls as the Yoga of Synthesis.
“From Sadhana Bhakti he develops Nishtha (devoutness). From Nishtha comes Ruchi, then comes Rati
(intense attachment). When Rati is intensified it is called Sthayi Bhava (permanent form of Bhakti Rasa).
When Sthayi Bhava is intensified it is called Maha Bhava (Premamaya). Now the devotee drinks the
Prema Rasa and lives in the Lord.” (‘Sivananda Yoga Samhita’, p. 227)
“The three paths are in fact one. The four Yogas are inseparable. Religion must educate and develop the
whole man, his head, heart and hand.” (‘Religion and Philosophy’)
The Gita refers to (VII-17). (See also XVIII, 51-55).
23. The essence of Divine Life: goal (spiritual liberation and bliss)
The goal is termed Moksha, i.e., liberation or emancipation or supreme eternal infinite bliss. The Gita
calls it Sadharmya (XIV) and Madbhava (IV, 10). The Cchandogya Upanishad says that the libe rated
souls are free from birth and death yaka Upanishad says The Brihadaran
The last Sutra in the Brahma Sutras says:
says: Gita (XV-6)
Such infinite bliss is either oneness with the Absolute, or Salokya and Sameepya and Saroopya or
Sayujya in paradise. This is stressed in Muktikopanishad. Oneness with the Absolute is stressed in the
Mandukya Upanishad-
This type of the finite bliss and the type of infinite bliss in paradise are not grades of bliss but co-ordinate
and equal types. In the latter the governance of the universe belongs to God alone
(Brahma Sutras, IV, 4, 17 and 21). Vyasa says in the Brahma Sutras that the bliss of emancipation can be
with or without body (IV-4-12). Sri Sankara says in his Bhashya on that Sutra that this is because of the
aspirant’s desire above to the verse in Bhagavata about singing the glories
of God. The infinite bliss of serving God is stated in another verse in it.
(III-29-13)
Rantideva sought the redemption of all from sorrow Bhagavata, IX-21,12)
24. Divine Life as integral Hinduism.
I declare that the greatest truth of all is that integral Hinduism is Divine Life and Divine Life is integral
Hinduism. In India, philosophy is not a theory of life but a vision and realisation of Truth (Darshana).
Gurudev Sivananda says well:
“Hinduism is neither asceticism nor illusionism, neither polytheism nor pantheism. It is a syn thesis of all
types of religious experience. It is a whole and complete view of life. It is cha racterised by wide
toleration, deep humanity and high spiritual purpose.”
25. A final view of Divine Life.
Thus Divine Life is spiritual sublimation, all round perfection, universal peace and love. The fa therhood
of God and brotherhood of man-in short Infinite Satchidananda.
Let us all attain it.
BOOK THREE
GURUDEV SIVANANDA ON DIVINE LIFE
1. DIVINE LIFE
Life is of two kinds, viz., life in matter and life in Atma or spirit or Pure Consciousness. Biologists,
physiologists and psychologists hold that life consists of thinking, feeling, knowing, willing, digestion,
excretion, circulation, respiration, etc. This kind of life is not everlasting. This is attended with dangers,
pains, fears, cares, anxieties, worries, exertion, sin, birth and death with their concomitant evils viz., old
age, disease, etc. Therefore sages and seers and Rishis, prophets and saints, who have realised their inner
self by the discipline of the mind and the organs by Tyaga and Tapas, by Vairagya and Abhyasa, by
leading a life of self-denial, self-sacrifice and self-abnegation, have emphatically, without a shadow of
doubt, like Amalaka fruit in hand, declared that a life in the Atman or pure spirit alone can bring
everlasting peace, infinite bliss, supreme joy, external satisfaction and Immortality.
(‘Divine Life’, pp. 1-2)
This does not mean that we should ignore the life in the physical plane of matter. Matter is the expression
of God or Brahman for His own Leela. Matter and spirit are inseparable like heat and fire, cold and ice,
and flower and fragrance. Shakti and Shakta (Power and He who possesses power) are one. Brahman and
Maya are inseparable and one.
A life in the physical plane is a definite preparation for the eternal life in Brahman. The world is your best
teacher; the five elements are your Gurus. Na ture is your mother and director. Prakriti is your silent
master. The world is the best training ground for the development of various divine virtues such as mercy,
forgiveness, tolerance, universal love, gene. Rosity, nobility, courage, magnanimity, patience, strong will,
etc. The world is an arena for fighting with the diabolical nature and for expressing divi. Nity from
within. The central teaching of the Gita and Yoga-Vedanta is that one should realise his self by remaining
in the world. Be in the world, but be out of the world. Behave like the water on the lotusleaf. Give up the
lower Asuric nature which consists of selfishness, lust, anger, greed, hatred, jealousy and assert the divine
nature, a life of mental renunciation and self-sacrifice. (Ibid)
Kindle the light of love in your heart. Love all. Include all creatures in the warm embrace of your love.
Cultivate Viswaprem or all-embracing, all-inclusive cosmic love. Love is a mysterious divine glue that
unites the hearts of all. It is a divine magical healing balm of very high potency. Charge every action with
pure love. Kill cunningness, greed, crookedness and selfishness. The Immortal can be attained only by
performing acts of kindness continuously. Hatred, anger and jealousy are removed by continuous service
with a loving heart. You will get more strength, more joy, more satisFaction by doing kind acts. You will
be loved by 11. Practice of compassion, charitable acts, and kind services, purifies and softens the heart,
turns the heart-lotus upwards, and prepares the aspirant for the reception of the Divine Light. (Ibid)
Man’s life in this universe is in the nature of a ceaseless quest and adventure. Man wishes to obtain
happiness and freedom from limitations. (Yoga’)
2. SCIENCE, PHILOSOPHY AND RELIGION FOR THE NEW AGE
Religion must educate and develop the whole man-his head, heart and hand. Then only there will be
perfection. (‘Philosophy and Religion’)
Philosophy ought to lead the way. The modern materialistic trend has awed the quest after truth in
general into lethargy. The result has been disastrous like a rudderless ship; the ship of human civilisation
is heading fast towards the rocks of selfaggrandisement, hatred, aimless living and eventually self-
destruction.
The world-process is one of intense dynamism and ceaseless motion. Nothing is ever static. That is the
very nature of creation. This is the law that governs the universe. This applies to the world of thought,
too... It is the foremost duty of philosophers to bestir themselves and rediscover the ancient philosophic
truths through the very instruments of the scientist, and present these truths in language that the modern
man will understand and appreciate. Some have asserted that the spirit alone is true and that the world is a
false appearance. Others have held the contrary view..... From the Absolute point of view God, Self or
Spirit alone is real and the world is but a fleeting, changing, finite appearance. From the relative angle,
from the empiric view. F point the world exists. These two are not two diffe rent things in themselves.
They are two views of the same thing. Hence a possibility must be explored of blending the two into a
single coherent philoso phy.... Practical affairs should not be neglected But the relative values of spirit
and matter must be correctly assessed and applied. The one immediate advantage of such a blend is that
man is ennobled and spiritually enriched and his base instincts and emotions are annihilated or sublimated
into exalted Cosmic love and selflessness.
Selflessness is a virtue that blends individual a good with the welfare of society. On this loom of
selflessness, individual good and the good of society t become the warp and woof.
Science is not the enemy of culture; science and t culture are sisters.... Technology will be a branch of
national culture.... Then science itself will pro 1 mote culture. Religion is at its very core the application
of spiritual values to the day-to-day life of man. Different environmental conditions, diffe rent levels of
intellectual and cultural evolution. Have necessitated different formulae for the applica tion of spiritual
values to the life of man. That ex plains why there have been many religions through out the world.... The
state of affairs will continue for all time to come.
Educate the people in spiritual values. Create the moral standards. Ethics is that discipline which
subserves the highest spiritual ideal. Ethics endeavours to harmonise the heart, mind and hands of man
with the Soul.... The fundamental ethics does not vary at all. The law of interdependence governs the
entire universe...... Love begets love, and hatred can only beget hatred. The New Era Economics will
concern itself solely with the prosperity of the entire mankind.
There is one common consciousness that pervades all creatures. That is the Truth. (Gurudev Sivananda’s
message for the Third East-West Philosophers’ Conference, Hawaii, 1959)
The reality must be rediscovered.... Thus will a world order emerge through a world religion. Thus
guided by the philosophers, scientists will work for the happiness and welfare of humanity, economists
will plan for the common wealth, politicians will discover ways and means of living at peace and
maintaining the peace of the world. (Gurudev Sivananda’s message to the World Philosophers’
Conference, 1959)
3. YOGA-VEDANTA AS UNIVERSAL PHILOSOPHY AND RELIGION
Perform Yoga-Asanas, especially Sirshasan and Sarvangasan. (‘Yogic Home Exercises’)
Yoga is a perfect practical system of self-culture. Yoga is an exact science. It aims at the harmonious
development of the body, the mind and the soul. (‘Essence of Yoga’, 1959)
Yoga is union with the Infinite through medita. Tion and Samadhi. (‘Yoga Teachings, 1959)
Follow the proportion 1:4:2 for inhalation, re tention and exhalation. (‘Autobiography of Siva nanda, p.
192)
‘Yoga Maharnava’ (1958) describes 54 Yogas, He says “Yoga awakens your dominant powers.” (‘Yoga
for the West’) po-
Vedanta is no creed, no ceremony or form of worship. It boldly proclaims with emphasis that you are the
immortal, all-pervading soul or Brahman in essence. (‘Words of Ancient Wisdom’)
Vedanta wants you to destroy Moha or selfish love and passion for the body and to develop pure
disinterested cosmic love. It never preaches the principle of pessimism but it preaches the principle of
optimism.... Be a practical Vedantin. Vedanta teaches oneness or unity of self... You must radiate love to
one and all....It (OM) will represent all the symbols of God. On OM’) (‘Philosophy and Meditation
Cosmic Consciousness is rising from bodily consciousness to universal consciousness. (‘Spiritual
Experiences’)
Brahma Vidya is the Science of sciences. (‘Lord Siva and His Worship’)
The highest mental realisation of the Absolute beyond all names and forms is as Nada (Omkar) or Jyoti.
(‘Philosophy and Meditation on OM’)
Vedanta is the only universal religion. (‘Vedanta and Freedom’, p. 3)
4. YOGA-VEDANTA FOREST UNIVERSITY
(FOUNDED IN 1948)
In ‘Yoga Vedanta Forest University’ (1952) Gurudev gives at pages 183-228 an elaborate description of
the new phase of the working of the university. The course of studies extends over three years. The course
will be a combined one of theory and practice of both Yoga and Vedanta. Provision will also be made for
research. The Yoga-Vedanta Forest University is located on the right bank of the Ganges at Ananda Kutir,
Sivanandanagar, on the route to Badri, midway between Rishikesh and Lakshman Jhula. It was on this
hill and its immediate vicinity that in past centuries, great Munis or ascetics did hard penance for the sake
of God-realisation. That was why the locality goes by the name of Muni-ki-reti which means the dust of
the feet of ascetics. The University contains the Yoga Museum, a religious library, Bhajan hall, and a
press. There are daily lectures, night Keertans, Sadhana weeks and selfless service. There are also
correspondence courses.
5. DIVINE LIFE SOCIETY
The aims of Divine Life Society are: (1) to have Self-realisation through Yoga; (2) to regenerate youths
through Yoga Asanas, Pranayama and ethical training; (3) to disseminate the knowledge of
*In 1958 the ‘University’ was brought to the status of ‘Academy, and since then it bears the appellation
of “The YogaVedanta Forest Academy’.
Rishis and Yogins far and near; and (4) to develop universal brotherhood, and cosmic divine love.
(‘Autobiography of Swami Sivananda’, pp. 77, 78)
6. SIVANANDA ASHRAM
I never thought of starting an Ashram....In course of time I found around me a huge Ashram and an ideal
institution with congenial environment a big spiritual colony-Sivanandanagar. (Ibid. P. 90)
The spiritual vibrations of the Ashram have a great beneficial effect in moulding people in the path of
Yoga. (Ibid. P. 92)
Sadhus and perfected Mahatmas should conti nue Sadhana till the last moment of their lives. (Ibid. P.
150)
7. ALL-WORLD RELIGIONS’ FEDERATION
It was founded in December 1945. Its motto is unity for perfection. It will unite all faiths. Its president is
Gurudev Sivananda. (Swami Sivananda’s ‘All-World Religions’ Federation’, 1948)
8. THE PHYSICAL BASIS OF THE DIVINE LIFE
Even for spiritual pursuits, good health is a prerequisite. Without good health you cannot pray and
meditate. Without good health, you cannot do Asanas and Pranayama. Without good health you cannot do
public service. (‘Health and Happiness’) They (the Rishis) used water-cure, air-cure, herbal cure, fast-
cure, sun-cure and diet-cure. (‘Health and Long Life’)
9. THE MENTAL BASIS OF THE DIVINE LIFE
1. Education must be thoroughly national and rational. The ideal of education is man-making,
character-making. True culture is the discipline of head, heart and hand. (‘Sivananda Yoga
Samhitaf
2. Every Indian student must learn Sanskrit... It (Sanskrit) should be taught as a compulsory
language in all schools and colleges.
3. The students should take to constructive work, go to villages and instruct people in health,
hygiene and serve them. (‘Moral and Spiritual Regeneration of the World’)
4.
10. THE ETHICAL BASIS OF THE DIVINE LIFE
Education should teach pupils to love God and man.... The students should have perfect ethical
discipline. (‘Real Education’)
11. THE SOCIAL AND POLITICAL BASIS OF THE DIVINE LIFE
There is no safer and better solution for the restriction of population than self-restraint. (‘Moral and
Spiritual Regeneration of the World’)
Use indigenous articles and help the growth of village industries. Economic independence is
indispensable.
The cow is the mother of prosperity. Heartless exploitation of labour is a grave transgression of the moral
laws. (‘Health and Happiness’) If there is no economic independence, if there is no freedom and peace in
the country, how can the spiritual seeds be sown?
12. THE INTERNATIONAL BASIS OF THE DIVINE LIFE
A World Federal Government vested with powers to make and enforce international or rather universal
laws to be obeyed by not only the govern. Ments of the member-states but also by the individual citizens,
alone can prevent war and preserve peace and security. The U.N.O. can be easily transformed into a
super-state with the member-nations relegating parts of their sovereignty to the superstate. (‘The One-
World Message’)
13. THE AESTHETIC BASIS OF THE DIVINE LIFE
The artist should be moved by the beauty of Truth; and his art should be progressively creative and
spiritually suggestive. One can enter into Bhaya Samadhi through devotional music
.
14. THE SPIRITUAL BASIS OF THE DIVINE LIFE
Matter is the expression of God or Brahman for His Leela. A life on the physical plane is a definite
preparation for the eternal life in Brahman. (‘Vedanta for Beginners’)
15. INTER-RELIGIOUS HARMONY AS THE BASIS OF THE DIVINE LIFE
All religions contain a mixture of truth which is divine and error which is human. The fundamentals or
essentials of all religions are the same. There is difference only in the non-essentials, (‘World’s
Religions’)
All religions are one. Religion has many doors. Religion shows the way to God. The source of religion is
God.
16. UNIVERSAL RELIGION
Religion in effect begins with the opening of the eye of intuition. Intuition leads to God-realisation.
Religious discipline aims at the opening of the eye of intuition. (‘Wisdom Nectar, 1958, p. 19)
In the switch-board there are several keys to light the different electric bulbs and put them out. If you
remove the plug, all the lights can be put out instantaneously. Even so, if you destroy egoism all the other
Vrittis such as lust, anger, greed, pride, etc., will die of themselves. You need not attempt to destroy
Vrittis one by one separately. (Ibid. P. 54)
Real religion is one; it is the religion of the heart. It is the religion of love. (‘World’s Religions’)
17. ASPECTS OF DIVINE LIFE TRUTH
1. God exists.... God is the unseen seer, the unheard listener, the unthought thinker, the unknown
knower....God’s will will express itself everywhere as law. God is beyond the reach of the senses
but you can realise Him, know and feel Him, here and now....The goal of life is God-realisation,
(‘Yoga for the West’)
2. God is Satchidananda. God is Truth. God is Love. God is Light of lights. God is all-pervading
Intelligence or Goodness. God is all-pervading power who governs this universe and keeps it in
perfect order. He is the inner Ruler of this body and mind (Antaryamin). He is Omnipotent,
Omniscient and Omnipresent. He is the silent Sakshi of your mind. He exists in the past, present
and future. He is un. Changing amidst the changing phenomena. He is Swatantra (independent).
Nitya Sukha and Parama Shanti can be had only in God. (‘Sure Ways of Success in Life and God-
realisation,’ 1957)
3. God is Swayambhu (self-existent). Exists, 1958) (‘God
18. ASPECTS OF DIVINE LIFE-HARMONY
They (Advaita, Visishtadwaita and Dwaita) are not at all contradictory. On the contrary they are
complementary to one another. They are based on Adhikari Bheda, diversity of aspiration. (‘Religion and
Philosophy’)
19. ASPECTS OF DIVINE LIFE: WAY: SYNTHESIS OF YOGA-SADHANAS
1. I do not encourage lop-sided development but urge my disciples to combine the important branches of
Yoga with emphasis on dynamic selfless service and cultivation of virtues while yet giving the full scope
of individual discretion to the aspirant. (‘Autobiography of Swami Sivananda’, p. 82)
2. The four main spiritual paths for God-realisation are Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana
Yoga. Karma Yoga is suitable for a man of active temperament, Bhakti Yoga for a man of devotional
temperament, Raja Yoga for a man of mystic temperament, and Jnana Yoga for a man of rational and
philosophic temperament or enquiry.... The Yoga of Synthesis is the most suitable and potent form of
Sadhana.... The Yoga Traya or Triple Yoga of service, devotion and knowledge is very essential for Self-
realisation. The one does not contradict the other. On the other hand they help the growth and harmonious
development of the heart, mind and the intellect. The Yoga of Synthesis is suitable for the modern age.
The four Yogas are inseparable (‘Yoga of Synthesis’)
3. Religion must educate and develop the whole man-his head, heart and hand. Then only there will be
perfection. One-sided development is not commendable. You must have the head of Sankara, the heart of
Buddha, and the hand of Janaka. Karma, Bhakti and Yoga ultimately culminate in Jnana. (‘Religion and
Philosophy, pp. 1, 2)
4. There is no difference between Vedanta and the highest form of Bhakti. Bhakta surrenders the ego, and
a Vedantin disintegrates the ego. (‘Essence of Bhakti Yoga’, p. 8)
5. The easiest, cheapest, quickest, safest and surest way to attain God-realisation is Sankirtan Yoga.
Music is a synthesis of the various Yogas or paths to God-realisation. (‘Music as Yoga’)
6. Action, emotion and intelligence are three horses that are linked to this body-chariot. They should work
in perfect harmony or unison. Perfect knowledge is love. Perfect love is knowledge. Para Bhakti and
Jnana are one and the same. (‘Sadhana’, 1958)
20. ASPECTS OF DIVINE LIFE THE GOAL
The goal is Moksha, i.e., spiritual emancipation and eternal, infinite, supreme divine bliss.
21. GURUDEV SIVANANDA’S TEN COMMANDMENTS
1. Practise truthfulness, non-violence and celibacy.
2. Be good; do good.
3. Be tolerant, bear insult, bear injury.
4. Be kind to all.
5. Love all, serve the Lord in all, love all.
6. Share with others what you have.
7. Give, purify, meditate, realise.
8. Think rightly, act rightly.
9. Behold the one self in all, see God in every form.
10. Feel ‘I am the all-pervading Immortal Self.’
22. GURUDEV SIVANANDA’S ADVICE TO STUDENTS
1. Have a burning desire to know God.
2. Rest your mind in God and live in Truth.
3. Feel the presence of God everywhere and in all beings.
4. Always think: “God is working through me. I am only an instrument in His hands”.
5. Never say: “I have done this. I achieved that. I helped that man.”
6. Always say: “It is all God’s work and he did it. The Lord gave me an opportunity to serve that
man.”
7. Share what you have with others.
8. Be ever ready to serve. Lose no opportunity Always feel: “I am serving God in others.”
9. Let the thought of God keep you away from worldly thoughts.
10. See God in every face.
11. Service of parents is service of God. Let your first work in the morning, and the last work for the
day be prostrations before and service to your parents.
12. Never oppose the parents. Be strictly obedient and humble.
13. Reduce your wants to the utmost minimum.
14. Adapt yourself to circumstances.
15. Have patience and perseverance.
16. Never leave remembrance of God and schoo-work even for a day.
17. Regularity is of paramount importance for both material and spiritual success.
18. Do not complain.
19. Where there is a will there is a way.
20. Do not exhibit or boast of your abilities. Be simple and modest.
21. Tomorrow never comes. Never postpone any good thing to be done.
22. Be always cheerful.
23. Give up greediness, jealousy and hoarding.
24. Control emotions by discrimination and dispassion.
25. Maintain equilibrium of mind.
26. Think twice before you speak and thrice before you act.
27. Give up back-biting, criticising, and faultfinding
28. Find out and eradicate your own faults and weaknesses,
29. See only good in others. Praise the virtues of others.
30. Forgive and forget the others to harm done by
31. Do good to those who hate you.
32. Be indifferent to things that do not concern you.
33. Be alone for a few hours daily and contemplate, reflect, analyse and meditate.
34. Shun lust, anger, egoism, greed and infatuation.
35. Be prepared to suffer for the sake of others,
36. Sleep separately.
37. Face problems boldly and coolly.
38. Respect your teachers. Be courteous to them.
39. Admit your faults plainly. Do not be rude to those that point them out to you.
40. Take care of your health. Be regular in your exercises and moderate in your diet.
41. Be active and nimble.
42. Develop your heart by giving and serving
23 GURUDEV SIVANANDA’S TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS
1. Get up at 4 a.m. daily. This is Brahma Mu hurta which is extremely favourable to Sadhana. Do
all your morning spiritual Sadhana, during this period, i.e., from 4 a.m. to 6.30 am, or 7 a.m. Such
Sadhana gives quick and maximum progress,
2. Asana: Sit on Padma, Siddha or Sukha Asana for Japa and meditation, for half an hour, facing the
East or North. Increase the period gra dually to three hours. Do Sirshasan and Sarvanga san for
Brahmacharya and health. Take light physical exercises as walking, etc., regularly. Do twenty
rounds of easy comfortable Pranayama.
3. JAPA: Repeat any Mantra as pure Om or Om Namo Narayanaya, Om Namo Bhagavate
Vasudevaya, Om Saravanabhavaya Namah, Sita Ram, Sri Ram. Hari Om, or the Gayatri
according to your taste or inclination from 108 to 21,600 times daily (200 Malas into 108 is
21,600). Devotees of Christ may repeat the name of Jesus or Hail Mary, the mother of Jesus.
Parsis, Sikhs and Mohammedans shou’d select a name or Mantra from the Zend Avesta, Granth
Sahib or Koran respectively.
4. TAKE SATTWIC FOOD: Give up chillies, tamarind, garlic, onion, sour articles, mustard oil and
asafoetida. Observe moderation in diet (Mitahara). Do not overload the stomach; give up those
things which the mind likes best for a fortnight once or twice in a year. Eat simple food. Milk and
fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is
sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, daal and
bread without any pickle. Do not ask for extra salt for daal and surar for tea, coffee or milk.
People taking nonvegetarian diet should try their best to gradually give un ment as complete’y as
possible. They will be immensely benefited.
5. Have a separate meditation room under lock and key. If this is not possible then a corner of the
room should be set apart with a small screen or cur. Tain drawn across.
6. CHARITY: Do charity regularly every month or even daily according to your means or one anna
per rupee of your income. Never fail in this item. If necessary forego some personal wants but
keep up charity regularly.
7. SWADHYAYA: Study systematically Gitsi, Ramayana, Bhagawata, Vishnusahasranama, Lalita
Sahasranama, Adityahridaya, Upanishads, YogaVasishtha, Bible, Imitation of Christ, Koran,
Zend Avesta, Granth Sahib, Gatha, Tripitaka and other religious books according to your
temperament from half an hour to one hour daily and have Suddha Vichara (pure thought).
8. BRAHMACHARYA: Preserve the vital force (Veerya) very, very carefully. Veerya is God (in
motion or manifestation or Vibhuti). Veerya is power; Veerya is the essence of life, thought and
intel. Ligence. This instruction is not for bachelors only. Householders also must follow this as
far as possible. They must be extremely moderate in their marital connection with their wives.
9. Get by heart some prayer Slokas or Stotras and repeat them as soon as you sit on the Asana
before starting Japa or meditation. This will elevate the mind quickly.
10. Give up bad company, smoking, meat and alcohol or liquor strictly. Have constant Satsanga.
Do not develop any evil liabit. Diligently exert yourself to develop the positive virtuous qualities.
11. Fast on Ekadasi or live on milk and fruits only. Christians should fast on alternate Sundays.
Muslims on alternate Fridays and Parsis on a suitable day every fortnight.
12. Have a Japamala in your neck or pocket or underneath your pillow at night.
13. Observe Mowna (vow of silence) for a couple of hours daily. Do not make gestures and
inarticulate noises during the silence period.
14. DISCIPLINE OF SPEECH: Speak the truth at any cost. Speak little. Speak sweet (Madhura
Bhashana). Always utter encouraging words. Never condemn or discourage; do not raise your
voice and shout at little children or your subordinates.
15. Reduce your wants. If you have four shirts reduce the number to three or two. Lead a happy,
contented life. Avoid unnecessary worries. Be mentally detached. Have simple living and high
thinking. Think of those people who do not possess even one-tenth of what you have. Share what
you have with others.
16. Never hurt anybody (Ahimsa Paramo Dharmah). Control anger by love, Kshama (forgiveness)
and Daya (compassion).
17. Do not depend upon servants. Self-reliance is the highest of yirtues.
18. Think of the mistakes you have committed during the course of the day just before retiring to bed
(self-analysis). Keep daily spiritual diary and Self-correction register as Benjamin Franklin did
Maintain a daily routine and a resolve form.
19. Remember that death is waiting for you at every moment. Never fail to fulfil your duties. Have
pure conduct (Sadachara).
20. Think of God as soon as you wake up and just before you go to sleep.
24. QUINTESSENCE OF DIVINE LIFE
1. Serve, love, give, purify, meditate, realise.
2. Be good; do good; be kind; be compassionate.
3. Enquire ‘who am I?’ Know the Self and be free.
4. Fear not; grieve not; you are Satchidananda Rupa Atma.
5. Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna
Hare Hare.
6. MRITYUNJAYAMANTRA: Trayambakam Yajamahe Sugandhim Pushtivardhanam,
Urvarukamiva Bhandhanath Mrityor Muksheeya Mamritaat.
25.DIVINE LIFE IN TWO WORDS
Detach. Attach. Do Satsanga. Be good; do good.
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VOICE OF THE DEVOTEES
For sometime I have been praying for guidance -that I would be shown the right way to worship God.
Last week I was in a book store and picked up two books, one is by Pierce Gervis entitled: “Naked They
Pray” and the other “Concentration and meditation” by Swami Sivananda. As I read “Naked They Pray”,
I became very excited or I should say filled with a kind of joy. Reading about Swamiji, I just knew it must
be about Swami Sivananda. The book did not mention the name. I feel that the way for me lies eventually
at Rishikesh. Somehow I feel that I will find myself at Sivananda Ashram. I know it is difficult to say
much in letters unless one knows the person. But I feel that this letter will help me keep my aim uutil at
last I am able to come to you.
-Sri John Harrington McDonnell, Hammond, Indiana, USA.
It was a real joy to receive your letter, I feel that I have been led to you. Be my Guru, I will try to be a
real disciple. Though the distance between us is great, perhaps a real connection can be established. I read
your book: ‘Concentration and Meditation’ along with ‘Naked They Pray’ by Gervis, in which he wrote
about you. Then I bought Complete Illustrated Book of Yoga by Swami Vishnudevananda. I discovered
that you were his Guru. I feel this points me to you. You can help me. Some people seem to find their
own way, but I think 1 must learn from one who knows the Truth.
-Sri John McDonnell, Hammond, Indiana, USA.
All your devoted admirers and loving disciples of Greenwood Park are striving to put into practice your
divine teachings. Devotees who visited your Ashram write to me in very glowing terms the wonderful
treatment meted to them at the Ashram. They are greatly impressed by the work done at the Ashram.
After hearing these reports I sit and think of the time when the Lord will grant me an opportu. Nity of
prostrating at Your Lotus Feet and obtaining Your Divine Darshan. Although we are parted by big
stretches of land and water, Your Holiness is ever in my heart. I am determined more than ever to go out
into the world in search of truth, which I shall ultimately find at Your Lotus Feet.
-Sri Dhasaratha, Durban, S.Africa.
During my stay in India I felt his good name pure and Sivananda is esteemed all over the world. I only
want to assure the Swami that his students will always prove faith to him wherever his name is attached in
publicity. He is an Apostle of truth and his is the Holy Mission on earth. Swami Sivananda is love and He
is the living Truth. His whole life has been dedicated to dissemination of Truth.
Sri Swami Paramananda (Hertha), Berlin West, Germany.
The “Digest” comes out with Swamiji’s Message for Guru Purnima as the opening article in that issue. It
has come out beautifully with a proper heading and note of introduction. I take this opportunity to offer
my heart-felt thanks for the several books, the Holy Prasad and the Tulsi Mala. I have started Sadhana
with this sacred Mala. Since reading your book: “Correspondence course in Yoga”, I am assiduously
trying to purify my mind. As instructed by Thee in one of Thy letters, I am working without expecting
reward and offering all my work as my Yajna to the Lord. Thanks to Thee, Gurudev, I am enjoying peace
of mind. I shall keep Thee informed of my progress in the path which Thou hast shown me through your
books and publications.
-Sri T.R.Vivekananda, Nugegoda, Ceylon.
With delight I am following your instructions. My mind is changing from depression to happiness.
Trying my utmost to lead on the right track through your Grace. Thanks for your blessings and prayers.
By your Grace I hope to achieve proper health and sound mind.
-Sri Lincoln D.Rajmoolie, Trinidad, B.W.I.
Gurudev, the dust of Thy Feet divine is in London now. I like to be able to continue my Sadhana in
London to worship Thee and walk in Thy footsteps more than Maurtius. I have brought with me my
Mala, Gita, Bible, Thy photo and thy books. I will
Consecrate a part of my house to be Thy shrine. Help to remain always a Brahmachari and later one day
to your Sannyasi Disciple. Forget not, O Master I need your Grace. You have done wonderful things for
me. The day before reading Marseill, O Lord, I prayed, Siva, grant me Thy Darshan. In my heart there
was great yearning and faith. I slept in Thy arms. I had Satsang with an invisible and blissful VOICE. I
heard something so beautiful and elevat. Ing. I can still remember some of the words of the VOICE: “The
quiet soul likes peaceful surroundings. It finds its pleasure in the beauty of a clear sky. He (Sivananda) is
Krishna.” I woke up. There was rain, darkness and thunder outside, but in my heart there was Sivananda,
Light and Divinity.
-Sri Cyril D’Audine, London, England.
I am very anxious to get some of your teachings, whereby I may attain spiritual consciousness. I am
ready for a spiritual Master, but I have not got any. If you can be the Captain, I have great hope that I
shall reach the shore of success. With your grace I shall be able to get over all worldly ties and attain the
Truth. Accept me as your disciple.
-Sri Heeralall Sharma, Berbice, Br. Guiana.
Last month I had meditation and study in Winterthur, with Sri Hanna Herrmann (Swami Om karananda).
Your book on Ten Upanishads is so very interesting. My Sadhana is regular. My thoughts are very often
seeking the Divine Presence, and especially last night I was happy in my meditation, feeling that I had
grasped a new truth. I will be able more and more to open myself for your spiritual help.
-Sri Ines Soring, Winterthuur, Switzerland.
After a long time of darkness in my soul, I had a real joy with your nice letter. It was difficult for me to
believe that the Lord could bless me with such Divine Grace. I express you my gratitude for all and
especially for your generous offer to help me in my spiritual path. I suffered deeply-I began to study your
books: Science of Pranayam, Hatha Yoga -they helped me very much and therefore I began to know and
love you. You are in my heart. I met you through books and please take my heart for ever. I will follow
your instructions. I am reading the Essence of Principal Upanishads, and it is the book that gave me a real
divine help. When I study the book, it seems to me that I am out of this world, identifying myself with
something that I can’t explain. I wish to thank you again for all your great kindness towards me. Please
receive the best of myself.
-Sri Olga de Monasterics, Gautemala City, S. America.
I have your photograph beside me always as a remembrance of your Healing and Inspiration. My health
improves with each day. I read the Twelve Blessings daily and am gathering together people of spiritual
inclination. I look forward to every day and every experience with a new inner growing and
understanding.
Sri Elise E. Chalmers, Queensland, Australia.
May I first thank our Father in Heaven who showed me a way to correspond with you. I feel to join you
in spirit to obtain from you some of your spiritual books to feed my soul. In other words I wish you to
lead me to everlasting life in the name of our Lord.
-Sri K.N.Quartey, Accra, Ghana.
Earnestly and sincerely I wish to become your disciple and beg Your Holiness to accept me as one of the
ever-growing family of your pupils and devotees. Mr.Zlabec gave me several books on your teachings
such as the Mantra Shakti, The Right Path to Success in Life. I finished reading them with great
enthusiasm and am greatly benefited. Master Eckehart says: “Don’t desire anything”. I followed him and
took to breathing exercises. I long to have a spiritual preceptor, a living Guru and asked in my prayer for
Grace, Truth and Light. I got an intuitive hint. I have a genuine desire to walk the Path to God sincerely. I
know it requires tremendous courage to be united with Him. I am convinced that Your Holiness will
accept my humble application for discipleship. Give me instructions to follow and exercises to practise. I
am happy to know God is guiding my thoughts and has brought me to you.
Sri (Mrs.) B.Jermarova, Praha, Czechoslovia.
Thousands of Sashtanga Dandavat Pranams to Thy Lotus Feet. After a long period miracle has happened
in my daily life and it has inspired me to write for Thy Holy guidance. Before three years, I had Your
Holy Darshan. I prayed to learn Yoga, and you replied with smile and asked me to keep a pencil and a
notebook ready. I experienced great joy and gained spiritual energy through Thy blessings. On August 21,
1961, I had a vision-Your Holy Darshan. You came to me, put your hands on my head and blessed me.
Lastly while going off, you pointed out the Mala for more Japa. Gurudev, I have experienced tremendous
pleasure which I am unable to express in words. Now in my spiritual path, I find progress more and more
day by day.
VIDHYA
-Sri Bahadur Singh, Nairobi, E.Africa.
My gratitude for your kindness in sending books and periodicals. So often in thought one is in Rishikesh,
one imagines what it must be like to be in the presence of the Holy Master; would that it were possible for
me to accompany the Group of the Divine Life Society from Montreal on their trip to Rishikesh. Lord!
May I yet have the grace of sitting at the feet of the Master? How thorny is the path, how steep and
precipitous the ascent. There is at present, such a great dryness. To still the mind is so difficult, that one
despairs; because without this stillness, I cannot hear the inner Voice or feel His Presence. I pray: “Lord,
lead me from darkness to light. Grant me freedom from lust, anger, egoism and greed. One has great need
of your help, one prays for your Grace.
-Sri Eva Katzuman, Ottwa, Ontario, Canada.
I still look forward to my visit to your Ashram and meeting you. I am hopeful I can stay a while and learn
something of your way of life. I feel I would love to serve Mother India and hence need some preparation.
I enjoy reading your magazines. It is a joy to write to you, and wish you much health, long life and
happiness. You are doing magnificent work.
-Sri Ina Selin, Hollywood, California, U.S.A.
My hearty thanks for your kind letter, containing blessings and good wishes. Your letter gave me
strength and consolation. I try my best to work further in the sense of Akarta Bhav and Abhokta Bhav.
Now I am preparing for the examination. Education should show me the way of right thingking and right
living. I must take interest in my work; it is all for the divine purpose. Your letter always fills my heart
with joy and gives me to face all the difficulties that may come. Whatever you do, is always good for me.
Really your Kripa is boundless and infinite.
-Sri Sanat Hanover, Germany.
I thank you very much for your letter. I try to follow your instructions. I am not yet advanced in the
meditation, but in my daily life Guru Mantra proves to be a great help. I remember God more, feel nearer
Him and that makes me feel more peaceful. Give me your blessings to overcome Tamas and make my
meditation progress.
-Sri Ngupadi, Surabaya, Indonesia.
Swamiji’s very kind letter full of divine Grace to hand. This humble soul is indeed very fortunate to
receive the blessings bestowed by His Holiness out of his immense Grace. I feel highly elated. There is a
sense of confidence and hope. There is a feeling of added strength and keenness for Sadhana. A very
heavy addict to coffee has been since given up. I take instead lime juice. I have taken up the vow of
celibacy for life. I feel that Swamiji has passed some power to me. I am trying to cultivate love and
patience with a view to get over anger. I wish to acknowledge receipt of Vibhuti Prasad, Japa Mala,
Photo, Membership Card, Spiritual Diary Forms,etc. With Guruji’s Grace I hope to succeed in fulfilling
my resolves,
-Sri R.V.Kandaiah, Klang, Malaya,
Your letter was a real present to me. Your kind words went directly to my heart bringing peace and joy. I
am sure that I will make a good progress in my practices because I know that you will kindly help and
guide me. There is an inside feeling that makes me to realise That from now on I am really blessed.
-Sri Rua Sonza Lima,
25-Faft. FO2, Rio Esta Doda Guanabara, Brazil.
Beloved Master, Your letter is filled with love and wisdom. I do wish I could sit at your feet and humbly
earn some of your great wisdom. I do try and live the life of a Yogin in this material world. I have given
up all worldly possessions; the Lord has indeed been good to me. There are occasions when I feel a strong
mental contact with you Swamiji, and have been much uplifted and strengthened. I send you all my love.
May the Lord spare you for many years in this life so that His children may come to you, and hear thy
wisdom and receive love and strength. May all happiness be yours.
-Sri Evelyn Yeatman, Bulavayo, S. Rhodesia.
Best wishes to You for YOUR BIRTHDAY from the members of the Italian Section of the YogaVedanta
Academy. You are the LIGHT that world wants, to save itself. You are the LIGHT we want. The books
that YOU have been sending us are most interesting. The Magazine YOGA has just come out. On page 8
we have your Photo and an article:
“Lo Yoga per l’azione”. I am preparing a lecture about YOUR HOLINESS for our October Service to be
held at the Theosofic House in Corso Trieste in Rome. I am always deeply touched by YOUR very kind
blessings.
-Sri Marcella Miconi, Accademia Italiana di Yoga-Vedanta, Rome, Italy.
