Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter VI-QS-Ans

 

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter VI-QS-Ans                                 

Chapter 6: The Tiger Swami (from Autobiography of a Yogi)

The chapter begins when the narrator, a young Paramahansa Yogananda, is urged by his friend Chandi to visit the famous Tiger Swami, a saint who was once known for fighting wild tigers with his bare hands. Curious and excited, the boys visit him on a cold morning in Bhowanipur. After a long wait—typical of spiritual teachers who test a seeker’s patience—they are finally taken to his room. They are astonished to see his massive, powerful body: huge chest, enormous biceps, long flowing hair and beard, and a tiger skin wrapped around his waist.

 

The boys respectfully ask him how he could fight the most ferocious Royal Bengal tigers. The Swami replies with a laugh that tigers are “pussycats” to him. He explains that strength alone is not enough; confidence and mental power are essential. Many strong men faint at the sight of a tiger, while a man with strong will and determination can defeat the tiger mentally. The mind is the real controller of the body. Weakness, he says, originates in the mind and becomes a habit and then a physical state.

 

At their request, the Tiger Swami narrates his life. Surprisingly, he says that as a child he had a strong will but a weak body. Through persistent positive thinking he strengthened his body and fulfilled his dream of fighting tigers. He achieved fame and pride, performing public shows where he fought and controlled wild tigers.

 

Once, his father warned him after hearing a saint’s prophecy: the Swami would be severely injured in his next tiger encounter, suffer for six months, and then become a monk. The Swami ignored the warning, thinking it superstition.

 

Soon after, he visited Cooch Behar. The prince of the state invited him and challenged him to fight a newly caught tiger named Raja Begum. If he defeated the tiger, he would receive wealth and honours; if he refused, he would be publicly declared a fraud. Angered by the insult, the Swami accepted the challenge.

The prince arranged a huge pavilion to hold thousands of spectators. People were excited and terrified because Raja Begum was a fierce, roaring beast kept hungry to increase his ferocity. Rumours spread that this tiger was a demon sent to punish the Swami for humiliating the tiger race.

 

On the day of the fight, the Swami bravely entered the cage alone. The tiger immediately attacked and tore his right hand, causing blood to gush out. Summoning his mental power, the Swami hid his injured hand and fought with his left, delivering heavy blows. The battle was intense—both man and tiger were covered in blood. The audience cried out in terror, urging guards to shoot the tiger.

Finally, he delivered a powerful blow, momentarily stunning Raja Begum. He even forced open the tiger’s jaws and bound him with a chain. But the tiger returned with a final attack, biting the Swami’s shoulder. Again the Swami overpowered him and chained him securely before exiting the cage.

Though victorious, the Swami’s body was severely maimed. He fulfilled the three conditions: stunning the tiger, binding him, and leaving without assistance. The crowds celebrated him as a hero, showering him with gold and praise. He was given the tiger as a gift, but victory no longer brought him joy. A profound spiritual change had come over him.

Soon he fell dangerously ill with blood poisoning and remained near death for six months—exactly as the saint had predicted. After recovering, he admitted to his father that the saint must be his true guru. Miraculously, the saint arrived and told him it was time to leave tiger-taming and learn to conquer the inner “tigers”—the beasts of ignorance, desire, and ego. He initiated the Swami into yoga and took him to the Himalayas for spiritual training.

By the end of the chapter, Yogananda realizes he has witnessed a man who transformed from a physical hero to a spiritual hero. The Tiger Swami’s story shows the superiority of mental and spiritual power over brute strength.

✓ SHORT QUESTION–ANSWERS (40–45 words each)

1. Why did Yogananda and Chandi wish to meet the Tiger Swami?

 

They wished to meet him because they had heard thrilling stories about his ability to fight wild tigers with his bare hands. Their youthful imagination was excited by such extraordinary feats, and they wanted to see the remarkable man in person.

 

2. What impressed the boys when they first saw the Tiger Swami?

 

They were astonished by his huge, powerful body—broad chest, massive biceps, strong neck, and flowing hair and beard. His appearance, combined with the tiger skin around his waist, made him look both fierce and saintly, exactly matching his legendary reputation.

 

3. According to the Tiger Swami, what is the real source of strength?

 

He explained that the mind is the true wielder of muscles. Physical power alone is not enough; courage, determination, and confidence are essential. Weakness begins in the mind and becomes a habit. A strong will can control even the fiercest tiger.

 

4. What prediction did the saint make about the Swami’s future?

 

The saint predicted that the Swami’s next tiger fight would leave him severely wounded, followed by six months of deadly illness. After this suffering, he would give up tiger-taming and become a monk. The Swami initially dismissed this warning.

 

5. Why did the Cooch Behar prince challenge the Swami?

 

The prince doubted the Swami’s abilities and mocked him, suggesting he fought only opium-fed circus animals. To test him, he challenged him to fight a newly caught, ferocious tiger named Raja Begum. If he refused, he would be called a fraud.

 

✓ LONG QUESTION–ANSWERS (170–180 words each)

1. Describe the fight between the Tiger Swami and Raja Begum. Why was it a turning point in his life?

 

The fight between the Tiger Swami and Raja Begum was one of the most dramatic and dangerous events of his life. Raja Begum was a newly caught, extremely fierce Royal Bengal tiger, kept hungry to increase his anger. When the Swami entered the cage alone, the tiger immediately attacked, tearing his right hand and causing blood to gush out. Despite the shock, the Swami hid his wounded hand and fought with his left, delivering powerful blows. The battle was violent—both man and tiger were soon soaked in blood. The audience screamed in terror and begged the guards to shoot the tiger. After a long struggle, the Swami stunned Raja Begum, forced open his jaws, and chained him. Although the tiger attacked once more, the Swami overpowered him again. He left the cage without help, fulfilling every condition of the challenge.

However, the victory proved costly. His wounds led to six months of near-fatal illness, exactly as predicted by the saint. This suffering humbled him and awakened his spiritual consciousness. The fight became the turning point that transformed him from a proud tiger-tamer into a seeker of higher truth.

 

2. How did the Tiger Swami transform from a physical fighter to a spiritual seeker?

 

The Tiger Swami’s transformation was gradual but profound. In his early life, he had a strong desire to fight tigers even though his body was weak. Through persistent positive thinking, he strengthened himself and became famous for defeating wild tigers with his bare hands. His fame eventually filled him with pride, and he began public shows of tiger-taming. His father warned him, conveying a saint’s prophecy that he would be severely injured in a tiger encounter and later become a monk. The Swami ignored the prediction.

The prophecy came true when he fought the ferocious tiger Raja Begum. Although he won, he suffered terrible wounds and was bedridden for six months. This period of suffering broke his pride and awakened an inner longing for spiritual guidance. After recovering, he admitted that the saint must be his true guru. The saint appeared and invited him to give up fighting outer tigers and learn to conquer the “inner tigers” of desire, ego, and ignorance. The Swami accepted his guidance and went to the Himalayas for spiritual training, marking his transformation from physical heroism to spiritual mastery.

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter V-QS-Ans

 

Summary: Autobiography of a Yogi-Chapter V

This chapter tells the story of young Yogananda's search for his true guru. He quotes a Bible verse about seasons and times for everything, but he didn't feel wise like King Solomon. He kept looking for his destined teacher during trips from home, but didn't meet him until after high school.

Two years passed since his failed trip to the Himalayas with his brother Amar. In that time, he met several wise people, including the "Perfume Saint," called Gandha Baba. His meeting with the Perfume Saint had two parts: one deep talk and one funny adventure.

First, at the famous Kalighat Temple in Calcutta, Yogananda stood quietly before a statue of Goddess Kali. Kali shows both good and bad sides of nature, which confused him. A tall wandering holy man, a sadhu, spoke to him wisely. The sadhu said God is simple, but nature is complex. Don't look for perfect truth in the changing world. Life is like a riddle of good and evil, like the Sphinx in old stories. Most people fail to solve it and lose their lives. But a few strong souls see the truth beyond illusion (maya), that everything is one.

The sadhu explained that real wisdom comes from strict self-examination. Watching your own thoughts breaks the ego. Self-expression makes people proud and selfish. To know truth, free your mind from delusions and fight inner enemies like bad desires. These enemies are everywhere, even in sleep. Most people give up their ideals and become weak.

Yogananda asked if the sadhu felt sorry for confused people. The sadhu said loving God (who is perfect) and humans (who seem bad) is hard, but inner search shows all people share selfish motives. This leads to humility and kindness. Saints feel pity for the world. Self-study expands love for God. Pain drives people to God.

They left the temple. The sadhu said India's ancient rishis gave timeless spiritual rules that still work against modern materialism. As Yogananda said goodbye, the sadhu predicted an "unusual experience" soon.

Outside, Yogananda met an old friend who talked endlessly about the past six years. Yogananda wanted to escape and prayed to Kali for help. The friend suddenly left, then chased him back to say, "Meet Gandha Baba, the Perfume Saint, in that house. You'll have an unusual experience!" This matched the sadhu's words exactly.

 

Intrigued, Yogananda entered the house. People sat on a carpet, whispering about Gandha Baba on a leopard skin. He could make scentless flowers smell like any flower, revive wilted ones, or make skin smell nice. The saint was plump, bearded, dark-skinned, with big shiny eyes. He welcomed Yogananda and offered perfume.

Yogananda teased him, asking why waste time on smells when God already makes them. The saint said he took 12 years to learn from a Tibetan master over 1,000 years old. He materializes perfumes to show God's power, not to close scent factories.

Yogananda stretched out his hand without being touched. He asked for rose smell. Suddenly, his palm smelled strongly of roses! He took a scentless white flower and asked for jasmine. It instantly smelled like jasmine. A student said the saint does this in different ways for different people and has many smart followers in Calcutta.

Yogananda politely left, not impressed enough to become a follower. At home, his sister Uma noticed rose perfume on his hand and loved the jasmine flower, proving it wasn't his imagination.

Later, a friend Alakananda told another story. At a party, she asked for out-of-season tangerines. The saint made luchis (Indian flatbreads) puff up, each hiding a fresh peeled tangerine inside. Everyone ate them happily.

Yogananda later understood the science: senses come from tiny vibrations in atoms (electrons, protons), controlled by "lifetrons" (life forces). The saint tuned to cosmic energy via yoga to rearrange them and create real smells or fruits, not illusions.

But Yogananda says such miracles are fun but useless for true spirituality. They distract from finding God. Real saints change the world with will tuned to God, not showy powers. Hypnotism is harmful and fake compared to divine miracles.

He quotes Persian mystic Abu Said mocking fake holy men proud of powers over water, air, or space—a frog swims, birds fly, devil is everywhere. A true man lives righteously, remembers God always, gives up selfish wants, shares what he has, and faces hardship bravely.

 

Neither the temple sadhu nor Gandha Baba became Yogananda's guru. His heart knew a true master by example alone.

(Endnotes explain Kali as nature's dual force, maya as illusion, rishis as ancient seers, and modern science doing similar "miracles" like turning sand to gems with oxygen.)

(Word count: 998)

Short Questions and Answers (40-45 words each)

Q1: What prediction did the sadhu at Kalighat Temple make to Yogananda?

A: The sadhu predicted that after leaving the temple, Yogananda would have an unusual experience. This came true when his chatty friend led him to meet Gandha Baba, the Perfume Saint, matching the words exactly. (42 words)

Q2: How did Gandha Baba demonstrate his power on Yogananda's hand and flower?

A: Without touching, Gandha Baba made Yogananda's palm smell strongly of roses. Then, a scentless white flower from a vase instantly gave off jasmine fragrance when Yogananda asked, proving real materialization of perfumes. (43 words)

Q3: What did Alakananda witness at Gandha Baba's home in Burdwan?

A: At a party, Alakananda asked for out-of-season tangerines. Gandha Baba made luchis on plates puff up, each revealing a fresh peeled tangerine inside. Guests ate them, finding them delicious and real. (41 words)

Q4: Why does Yogananda say miracles like Gandha Baba's are spiritually useless?

A: Such shows entertain but distract from serious God-search. Real saints use powers quietly, tuned to God's will, not for display. Showy miracles are like hypnotism—harmful and not divine. (40 words)

Long Questions and Answers (180 words each)

Q1: Describe Yogananda's meeting with the sadhu at Kalighat Temple and the key lessons he learned.

A: At Kalighat Temple, Yogananda pondered Kali's mix of good and evil in nature. A wandering sadhu approached, saying God is simple but nature complex. He explained life's riddle of duality (maya); few solve it by seeing unity beyond illusion. True wisdom needs painful self-scrutiny to crush ego and fight inner enemies like lusts. This reveals human selfishness but grows compassion and love for God. Pain drives us to the Infinite. The sadhu praised India's ancient rishis for timeless spiritual rules against materialism and predicted an unusual experience. Yogananda valued the talk on humility, self-analysis over ego, and universal pity. It taught that saints feel world's sorrows deeply, expanding love on ego-free soil. Bricks don't inspire; human hearts do. This wise chat set up his next adventure, showing philosophy leads to real encounters. (182 words)

Q2: Narrate how Yogananda met Gandha Baba and the perfume miracles he performed.

A: After the temple, Yogananda's long-winded friend trapped him in talk but suddenly mentioned Gandha Baba and left, echoing the sadhu's prediction. Inside the house, people admired the saint on leopard skin for giving scents to scentless things. Plump Gandha Baba offered Yogananda perfume. Skeptical, Yogananda teased about wasting 12 years learned from a 1,000-year-old Tibetan yogi. He extended his untouched hand; it smelled of roses. A scentless flower then wafted jasmine. His sister later confirmed the smells. Alakananda's tale added: at a Burdwan party, luchis hid tangerines. Yogananda saw the science—yoga tunes lifetrons (subtle energies) to rearrange atomic vibrations for real sensory changes, not hypnosis. But he left unimpressed, seeking deeper spirituality. (179 words)

Q3: Explain Yogananda's view on miracles, with examples from saints and mystics.

A: Yogananda calls Gandha Baba's feats spectacular but useless, mere entertainment diverting from God. Real miracles come from saints awake in God, changing the dream-world via cosmic will, unlike harmful hypnotism. He quotes Abu Said mocking fakirs proud of water/air powers—a frog swims, birds fly, devil appears everywhere. True men live righteously amid daily life, never forgetting God, shedding selfish desires, sharing freely, facing blows bravely. Neither sadhu nor saint satisfied his guru quest; his heart recognized masters by sublime example. Endnotes link to science: oxygen turns sand to gems, like yogic transmutations. Miracles prove power but aren't spiritual goals; focus on inner realization over outer shows. (181 words)

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter IV-QS-Ans

 

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter IV-QS-Ans

CHAPTER 4: MY INTERRUPTED FLIGHT TOWARD THE HIMALAYA – SUMMARY (ABOUT 1000 WORDS)

(Simplified and student-friendly)

In this chapter of Autobiography of a Yogi, Yogananda (Mukunda) narrates his adventurous and emotional attempt to escape to the Himalayas in search of a true spiritual master. He was inspired by an inner longing for God, which had intensified ever since he received a sacred amulet. Living with his family in Calcutta at 4 Gurpar Road, Mukunda used the attic as his meditation room and constantly dreamed of finding a guru in the Himalayas. However, his elder brother Ananta watched him closely because he suspected Mukunda would try to run away.

Mukunda’s friend Amar Mitter agreed to accompany him. On the chosen morning, despite rain, Mukunda secretly packed a few essentials—a blanket, beads, photo of Lahiri Mahasaya, the Bhagavad Gita, and a couple of loincloths—and threw the bundle from the window. He slipped out quietly and met Amar. They had saved money to buy English clothes, hoping to disguise themselves so Ananta’s detective-like intelligence would not catch them. They picked up another companion, Jatin Ghosh (Jatinda), a new seeker who also wished to find a guru.

The three boys bought canvas shoes because leather was considered impure for a holy journey. They boarded a train for Burdwan, planning to catch another train for Hardwar. On the journey, Mukunda joyfully described how the Himalayan masters would initiate them, and how even wild animals would become harmless through spiritual power. Amar liked the idea, but Jatinda became uneasy.

At Burdwan station, Jatinda proposed they divide money and buy separate tickets. Mukunda innocently agreed. But when Jatinda went to the ticket office, he never returned. Terrified and heartbroken, Mukunda felt this was a bad omen and cried like a child. Amar strengthened him by saying this might be a divine test. Mukunda recovered and continued the journey.

During the journey, railway officials stopped them several times. Ananta had sent telegrams everywhere to catch the “three Bengali boys in English clothes.” Amar cleverly fooled the officers by pretending they were “half-English boys” named Thomas and Thompson. The officials believed the lie and even placed them in a European compartment. This amused Mukunda greatly.

They safely reached Hardwar, changed into native clothes, and prepared to go to Rishikesh, the land of saints. But at the station, a policeman stopped them, seized their money, and held them until their families arrived. The officer then narrated a miraculous incident: he had mistakenly attacked a saint he thought was a criminal. The saint’s arm was nearly severed, yet he calmly reattached it, and within three days it healed completely. Mukunda and Amar were amazed that such a great yogi existed, and regretted missing him.

While waiting, Mukunda planned an escape on foot to Rishikesh, but Amar lost courage now that they had no money. Soon Ananta arrived with Amar’s brother. Amar happily returned to his family, but Mukunda angrily accused Ananta of stopping his spiritual quest. Ananta promised that after visiting Benares and then Calcutta, Mukunda could resume his search.

In Benares, Ananta brought Mukunda to a pundit and his son, who tried to dissuade Mukunda from becoming a monk. The pundit's son claimed to have clairvoyant powers and warned that Mukunda would face misfortune if he renounced worldly life. Mukunda quoted Lord Krishna’s teachings that sincere devotion can overcome all past karma. Confused by mixed messages, he prayed intensely to God for a clear sign.

Suddenly, a saintly SADHU appeared outside the courtyard. He called Mukunda aside and told him that God had heard his prayer and that he was indeed born to be a renunciate. This instant answer deeply moved Mukunda. But when he returned, the pundit called the sadhu “crazy,” and Mukunda refused to continue the debate. They soon returned to Calcutta.

On the journey back, Ananta revealed how he had tracked the boys: by finding Amar’s timetable, following clues from the coachman, learning Jatinda’s secret trip, and sending telegrams to several stations. Mukunda now found the whole episode amusing rather than frustrating.

Back in Calcutta, Father lovingly tried another method to guide Mukunda. He arranged for a scholarly Sanskrit teacher, Swami Kebalananda, to teach him at home. But Swami Kebalananda turned out to be a highly advanced disciple of Lahiri Mahasaya and encouraged Mukunda’s spiritual thirst. Instead of discouraging him, the saintly teacher deepened his longing for God through Kriya Yoga and scriptural wisdom.

Thus, the chapter narrates Mukunda’s longing, failed escape, divine signs, and his continued spiritual preparation. Although his journey to the Himalayas was interrupted, it led him closer to finding his true guru, Sri Yukteswar, in later chapters.

 SHORT ANSWER QUESTIONS (40–45 words each)

1. Why did Mukunda plan to escape to the Himalayas?

Mukunda planned to escape to the Himalayas because he longed deeply for a true spiritual master who often appeared in his visions. The sacred amulet he had received intensified his desire, and he believed the Himalayas would lead him to his destined guru.

2. Why did the boys wear English clothes for the journey?

The boys wore English clothes to deceive Ananta, who they knew would try to track them. Since European clothes were uncommon for Bengali boys, they hoped this disguise would hide their identity and avoid suspicion from railway officials searching for them.

3. How did Jatinda betray the group at Burdwan?

At Burdwan, Jatinda suggested dividing the money and buying separate tickets. When he entered the ticket office, he never returned. His fear of tigers—after imagining them in Himalayan caves—made him abandon the plan, leaving the others shocked and disheartened.

4. How did Amar trick the railway officials?

Amar cleverly pretended that he and Mukunda were half-English boys named Thomas and Thompson. By boldly speaking to the officials and using their English disguises, he convinced them they were not the runaway Bengali boys described in Ananta’s telegram.

 

5. What miraculous story did the policeman narrate?

The policeman narrated how he mistakenly attacked a saint, almost severing his arm. The saint calmly pushed the arm back, and it healed completely within three days. The officer felt spiritually blessed, realizing he had encountered a highly advanced yogi.

 LONG ANSWER QUESTIONS (180 words each)

1. Describe Mukunda’s attempted escape to the Himalayas and the reasons for its failure.

Mukunda’s attempted escape to the Himalayas was driven by a powerful spiritual longing. Living in Calcutta, he felt an irresistible inner call to meet a true master in the Himalayan region. He secretly planned the journey with his friend Amar and a seeker named Jatinda. To avoid suspicion, the boys disguised themselves in English clothing and boarded a train for Burdwan. However, the first setback came when Jatinda, frightened by Mukunda’s mention of wild tigers and spiritual trances, disappeared from the station. Though deeply upset, Mukunda continued onward. During the journey, railway officials repeatedly questioned them because Ananta had sent telegrams warning that three Bengali boys in English dress were running away. Amar bravely fooled the officials by pretending they were half-English boys. Eventually, they reached Hardwar but were stopped by a policeman who had instructions to hold them until their families arrived. Their money was taken away, and escape became impossible. Thus, the escape failed due to Jatinda’s fear, Ananta’s detective-like pursuit, and the strict vigilance of the police. The interrupted journey, however, became an important spiritual lesson for Mukunda.

2. What roles do divine guidance and human obstacles play in this chapter?

This chapter beautifully balances human obstacles with divine guidance in Mukunda’s spiritual journey. On the human level, Mukunda faces several hindrances: Ananta’s close watch, Jatinda’s sudden disappearance, railway officials searching for the boys, and the policeman who finally detains them. These obstacles symbolize the worldly forces that resist renunciation and spiritual quests. Yet, alongside these difficulties, divine guidance appears repeatedly. Mukunda’s inner longing is itself a divine impulse. Amar’s encouragement strengthens him at critical moments. The policeman’s story of the miraculous saint reminds Mukunda that true spiritual greatness exists in the world. Most importantly, when Mukunda feels confused about becoming a monk, God answers instantly through a wandering sadhu, who tells him that renunciation is indeed his path. This moment confirms that divine help appears when devotion is sincere. Thus, the chapter shows that while worldly obstacles may interrupt one’s outer journey, they cannot stop the inner spiritual calling. God’s guidance remains stronger than human resistance.