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.

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

 

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

SIMPLIFIED SUMMARY

Chapter 3: The Saint with Two Bodies (Swami Pranabananda) from Autobiography of a Yogi

This chapter describes Yogananda’s youthful visit to Benares and his remarkable encounter with Swami Pranabananda, a disciple of Lahiri Mahasaya, who possessed the rare spiritual power of manifesting himself in two places at the same time. The narrator (Yogananda) begins by asking his father’s permission to visit Benares. His father, a kind and supportive man who worked in the railways, agreed and gave him a railway pass, money, and two important letters—one of introduction to Swami Pranabananda, and the other addressed to Kedar Nath Babu, a business associate in Benares. Yogananda was entrusted with delivering this second letter.

When the young Yogananda reaches Benares, he goes straight to the Swami’s house. He enters a hall-like room and meets Swami Pranabananda, a stout, clean-shaven monk with a peaceful smile. The Swami receives him warmly and surprisingly recognizes him as Bhagabati Charan Ghosh’s son even before Yogananda introduces himself or offers the letter. This clairvoyant awareness impresses the young boy.

The Swami explains that he enjoys “two pensions”—one from the railway office due to the recommendation of Yogananda’s father, and another from the “Heavenly Father.” He calls this second pension “fathomless peace,” a gift earned through lifelong meditation. The boy is too young to understand the deeper meaning but is fascinated.

After a short conversation, the Swami becomes completely silent and motionless, like a sphinx. Yogananda grows restless because the Swami has not yet told him how to meet his father’s friend Kedar Nath Babu. However, the Swami suddenly assures him that within half an hour the man will arrive. Exactly after thirty minutes, the Swami announces that Kedar Nath is approaching the stairs. As predicted, Yogananda meets a thin, fair man on the staircase, who introduces himself as Kedar Nath Babu.

What puzzles Yogananda is how the Swami managed to call Kedar Nath without sending any message or speaking to anyone. But Kedar Nath gives an astonishing explanation. He says that just an hour earlier, while taking his bath in the Ganges, the Swami appeared before him, called him by name, held his hand, and asked him to accompany him. They walked together for some time, and though Kedar Nath wore strong shoes, the Swami in wooden sandals walked faster and left him behind midway, telling him to join him at his apartment.

This shocks Yogananda deeply, because the Swami had been sitting before him in the room during that entire time. The Swami had never left the place. So how was he also at the Ganges simultaneously? Kedar Nath is equally amazed. Together they return to the room and confirm that the same wooden sandals are there under the seat. The Swami smiles and explains gently that true yogis can transcend the physical world and manifest their presence in multiple places at will. He refers to such powers as “astral radio and television.”

Although the Swami tries to inspire him, Yogananda feels fear rather than excitement because he is still young and not spiritually mature. He respects the Swami but knows intuitively that his destined guru is someone else—Sri Yukteswar.

The Swami then narrates the story of his own spiritual journey. For years he meditated every night for eight hours along with another disciple, despite having to work during the day. His devotion brought many high spiritual experiences, but he still felt a thin veil separating him from full union with God. At last, he went to his guru, Lahiri Mahasaya, and prayed all night for divine grace. Lahiri Mahasaya blessed him and promised that he had interceded with Brahma (the Creator). That night, the Swami attained complete spiritual realization and began living in a state of endless divine bliss.

 He later asked his guru for permission to leave his office job because he could no longer work while experiencing constant spiritual ecstasy. Following Lahiri Mahasaya’s guidance, he applied for a pension, describing the overwhelming sensation rising in his spine as the reason. The doctor immediately approved the pension, and the authorities, acting unconsciously under the guru’s spiritual influence, granted it. This “first pension” supported his material life; the “second pension” was the eternal peace he received from God.

Before Yogananda leaves, the Swami tells him that he is destined for the path of renunciation and yoga. He also predicts that he will meet him again with his father, and this prophecy later comes true.

Finally, Kedar Nath reads the business letter under a street lamp and jokingly says he too wishes he could have “two bodies” like the Swami so he could accept the job in Calcutta while still living in Benares. The chapter ends with wonder at the spiritual power of a saint who could appear in two places at once.

SHORT QUESTION–ANSWERS (40–45 words each)

1. Why did Yogananda travel to Benares, and what did his father give him?

Yogananda travelled to Benares for sightseeing and to meet his father’s spiritual friend, Swami Pranabananda. His father gave him a railway pass, some money, and two letters—one for introduction to the Swami and another for Kedar Nath Babu.

2. How did Swami Pranabananda show clairvoyance when Yogananda first met him?

Before Yogananda introduced himself or presented the letter, Swami Pranabananda recognized him as Bhagabati Charan Ghosh’s son and even mentioned the person Yogananda wanted to meet. This showed that he possessed insight beyond normal human perception.

 

3. What did Kedar Nath Babu say about meeting the Swami at the Ganges?

Kedar Nath explained that while bathing in the Ganges, the Swami suddenly appeared, held his hand, and asked him to come along. The Swami even walked faster than him and left midway, telling him to meet in his apartment—although he was simultaneously sitting with Yogananda.

4. What were the two “pensions” that Swami Pranabananda talked about?

The first pension was his material pension from the railway department, obtained through normal procedures. The second was a spiritual “pension of peace,” a state of unbroken divine bliss received from God after attaining complete spiritual realization through the blessing of his guru, Lahiri Mahasaya.

5. Why did Swami Pranabananda take early retirement from his job?

He experienced overwhelming spiritual ecstasy—an intense sensation rising in his spine—which made it impossible for him to work in the office. Acting on Lahiri Mahasaya’s advice, he applied for a pension and was granted early retirement without difficulty.

LONG QUESTION–ANSWERS (about 180 words each)

1. Describe the miraculous incident of Swami Pranabananda appearing in two places at the same time.

The central miracle of the chapter involves Swami Pranabananda’s power to be in two places simultaneously. When Yogananda visited him in Benares, the Swami remained seated before him continuously, absorbed in deep stillness. During this same period, he also appeared at the Ganges where Kedar Nath Babu was bathing. According to Kedar Nath, the Swami approached him, spoke to him, held his hand, and walked with him for some time. He then asked how long it would take to reach his house and said that he had something else to do. He left Kedar Nath in the crowd and instructed him to join him later at his apartment. When Kedar Nath arrived, he found the same Swami sitting in the room with Yogananda, exactly as he had been an hour earlier. This left both the boy and Kedar Nath amazed. The incident proved a yogi’s ability to manifest an “astral” or duplicate body, transcending physical limitations. The Swami later explained calmly that advanced yogis can overcome material boundaries and appear wherever necessary to guide their disciples.

2. How did Swami Pranabananda achieve spiritual realization, and what role did Lahiri Mahasaya play in it?

Swami Pranabananda’s spiritual realization was the result of many years of sincere and disciplined meditation. For eight years he practiced intense spiritual effort, meditating for eight hours every night while still working during the day in the railway office. Though he had many exalted experiences, he still felt a thin veil separating him from complete union with God. Finally, in deep spiritual anguish, he approached his guru, Lahiri Mahasaya, and prayed fervently throughout the night. He begged his guru to bless him with the ultimate experience of divine vision. Lahiri Mahasaya compassionately blessed him and said that he had interceded for him with Brahma, the Creator. Filled with hope, Pranabananda returned home, meditated, and achieved the long-awaited realization. From that day onward he lived in a state of uninterrupted divine bliss, which he called his “spiritual pension.” Lahiri Mahasaya also guided him in leaving his job, advising him to apply for a pension. Thus, both his spiritual awakening and material freedom came through the guru’s grace.

3. What impression does this chapter give about the relationship between a guru and a disciple?

The chapter highlights the deep trust, reverence, and dependence that exist between a true guru and disciple. Swami Pranabananda’s relationship with Lahiri Mahasaya is depicted as one of complete surrender and devotion. The disciple meditates tirelessly for years but still feels incomplete; it is only the guru’s grace that enables him to reach the final stage of realization. His prayerful night spent before Lahiri Mahasaya shows the emotional intensity and humility of a seeker who knows that divine grace comes through the guru. The guru does not perform miracles outwardly but silently intercedes with the Divine on behalf of the disciple. Pranabananda’s life transforms after this blessing—he attains unbroken bliss and even receives material support through events guided subtly by the guru’s spiritual power. The chapter also shows how a guru can awaken the spiritual potential of others; Pranabananda attempts to inspire the young Yogananda by revealing his abilities. Thus, the guru–disciple relationship is portrayed as sacred, transformative, and central to spiritual advancement.

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter II

 Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter II

Simplified Summary

Chapter 2: Mother’s Death and the Amulet

The narrator, Mukunda (later known as Paramahansa Yogananda), begins by describing his mother’s greatest desire—she wanted to see her elder son Ananta get married. For her, seeing her son’s bride would be like experiencing heaven on earth. This reflects the deep Indian belief in family unity and continuity.

At the time of Ananta’s engagement, Mukunda was around eleven years old. His mother had gone to Calcutta to prepare joyfully for the wedding. Their father stayed in Bareilly, where he had been transferred from Lahore, and young Mukunda remained with him. Mukunda had earlier seen the grand weddings of his older sisters Roma and Uma, but Ananta’s wedding was planned on a much larger scale because he was the eldest son.

In Calcutta, Mother arranged everything—food, decorations, musicians from different traditions, colourful lighting, and even cardboard figures of elephants and camels for the procession. Relatives kept pouring in from all over India, and she housed them in a big newly bought house at 50 Amherst Street. Everyone was excited for the celebration.

Meanwhile, in Bareilly, Father and Mukunda were preparing to travel to Calcutta for the marriage. But just before the ceremony, Mukunda had a strange and frightening vision that changed everything.

One midnight, while he and his father slept outside under a mosquito net, Mukunda suddenly woke up. The net parted, and he saw a ghost-like figure of his mother standing before him. In a soft voice she said, “Wake your father! Take the first train at 4 a.m. If you want to see me alive, come quickly.” Then the figure disappeared.

Panicked, Mukunda woke his father and begged him to take the early train. But Father dismissed it as a hallucination and refused to leave before receiving an actual message. Mukunda was heartbroken and warned that they would regret delaying.

The next morning, a telegram arrived with the devastating news: “Mother dangerously ill; marriage postponed; come at once.” Father and son rushed to Calcutta. On the way, at one station, a train approached with great speed. Overcome with grief and believing his mother was already dead, young Mukunda almost threw himself on the tracks. His uncle quickly stopped him, assuring him that she was still alive—but Mukunda could hardly believe it.

When they finally reached home, they discovered that Mother had already passed away. The shock crushed Mukunda, and he fell into deep sorrow that lasted for years. His mother had been his closest friend, always comforting him with her gentle eyes. Life felt empty without her.

Eventually, after much inner suffering, Mukunda felt a healing spiritual experience. He sensed the Divine Mother speaking to him, telling him that She had cared for him through many lifetimes in the form of all the mothers he had known. This divine message calmed his heart.

After the cremation, Father and Mukunda returned to Bareilly. Every morning the boy went alone to a large Sheoli tree in front of their house. The white flowers that fell felt like offerings to his mother’s memory. Amid the morning dew and light, he often felt a deep spiritual longing and an urge to go to the Himalayas in search of God.

One cousin who had recently travelled in the Himalayas told him inspiring stories of yogis and holy men living there. Mukunda felt so drawn to the mountains that he even tried to convince friends to run away with him. When one friend told Ananta about this plan, Ananta teased him, asking where his orange robe was if he wished to be a swami. Instead of discouraging him, the teasing strangely inspired Mukunda—he suddenly imagined himself as a wandering monk.

 

The spiritual desire grew strong. One day, while talking with his friend Dwarka, he felt an overwhelming love for God. That same afternoon he ran away toward Naini Tal in the Himalayan foothills. However, Ananta caught him and brought him back. The only journey allowed was his daily visit to the Sheoli tree.

Mother’s absence deeply changed the family. Father became both father and mother to the children. He grew gentler and more affectionate. He handled family problems patiently and spent his free time in meditation, practicing Kriya Yoga. Mukunda once tried hiring an English nurse to help Father, but Father refused, saying that service to him ended with his wife—he would not take help from any other woman.

Fourteen months after Mother’s death, Mukunda received the most important message she had left for him. Ananta finally handed him a small box and explained that Mother had asked him to give it to Mukunda a year after her passing. Ananta had delayed because he feared this message might intensify Mukunda’s desire to renounce the world.

Inside the box was a silver amulet, and along with it, Mother’s extraordinary dying message.

She had told Ananta that when Mukunda was a baby, she had taken him to see her guru, Lahiri Mahasaya, in Benares. Although the guru was deep in meditation, her silent prayer reached him. He opened his eyes, called her forward, placed baby Mukunda on his lap, blessed him, and announced that he would grow up to be a yogi who would help many souls reach God.

Mother also revealed that she had known about Mukunda’s spiritual visions even when he was a child. She and his sister Roma had once seen him glowing with inner light as he spoke of going to the Himalayas.

The most astonishing part of her message was about a meeting with a saint in Punjab while the family lived in Lahore. This sadhu asked specifically to meet “the mother of Mukunda.” He told her calmly that her next illness would be her last, but she should not fear. Then he said she would receive a silver amulet that would appear during meditation the next day. She must keep it until her death, then instruct Ananta to hold it for a year before giving it to Mukunda. The sadhu said the amulet came from great masters who guided the boy from past lives. One day, after serving its purpose, it would vanish on its own, no matter where it was kept.

Everything happened exactly as predicted. The amulet had appeared in her hands during meditation, and she had kept it safely until the end.

When Mukunda finally received the amulet, he felt suddenly illuminated. Forgotten memories seemed to come alive. The talisman was old, round, and covered with Sanskrit letters. He understood that it linked him to teachers from his past incarnations who were still watching over his journey.

 

Though the story of how the amulet later disappeared and how that loss led him to his guru is saved for another chapter, Mukunda ends by saying that though he could not yet travel to the Himalayas physically, his heart journeyed daily through the mysterious power of the amulet.

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter I

 

Autobiography of a Yogi, Paramhansa Yogananda-Summary-Chapter I

Summary of Chapter 1: My Parents and Early Life

India’s Spiritual Tradition and the Guru–Disciple Ideal

In the opening chapter of Autobiography of a Yogi, Paramhansa Yogananda introduces the reader to the spiritual background of India, his parents, and the extraordinary experiences of his childhood that shaped his lifelong quest for God. The chapter blends personal memory with philosophical reflection and sets the foundation for the spiritual journey narrated in the book.

Introduction: Spiritual Background of the Autobiography

Yogananda begins by describing a key feature of Indian culture: the search for ultimate truth and the sacred disciple–guru relationship. He explains that India’s true wealth lies not in material achievements but in her great spiritual masters, who appear in every age to preserve divine wisdom. These saints protect the spiritual heritage of India just as ancient civilizations like Babylon and Egypt failed to protect theirs. From the very beginning, Yogananda presents his life as inseparably connected with this timeless spiritual tradition.

3. Memories of Past Life and the Immortality of the Soul

He then recounts his earliest memories, which are unusual because they include vivid recollections of a previous life. He remembers himself as a yogi meditating in the Himalayan mountains. These memories convince him that human existence is not limited to one physical body or one lifetime. He argues that if human beings were only physical bodies, identity would end at death. However, the teachings of saints and prophets affirm that the soul is eternal and only temporarily connected to the body. Yogananda states that many yogis retain awareness even through death and rebirth, and his own early memories support this belief.

4. Inner Life, Struggles, and Awareness of Infancy

The author also recalls the frustrations of infancy. He vividly remembers the humiliation of being unable to walk, speak freely, or express his strong emotions. This inner struggle led him to spontaneous prayer, even before he had learned any formal religious practice. Though surrounded by confusion and multiple inner voices, he gradually learned the Bengali language spoken in his household. These reflections challenge the common belief that infants have no inner life, suggesting instead that even a child’s mind is vast and complex.

Alongside these struggles, Yogananda recalls tender memories of his mother’s affection and the joy of his early achievements, such as learning to speak and walk. These small victories, though often forgotten in adulthood, form the foundation of confidence and self-awareness. He also notes that clear memories of infancy are not as rare as commonly believed, as he later encountered many people across different countries who remembered their early childhood vividly.

5. Birth, Family Background, and Early Childhood Environment

Yogananda was born in the last decade of the nineteenth century in Gorakhpur, in northeastern India. His family consisted of eight children—four boys and four girls—and he was the fourth child and second son. His parents, Bhagabati Charan Ghosh and his mother, were Bengalis belonging to the Kshatriya caste. Both parents possessed saintly qualities and lived a life of discipline, simplicity, and spiritual values.

The relationship between his parents was calm, dignified, and deeply harmonious. Their love was never openly sentimental, yet it provided a stable emotional centre for the entire family. His father was serious, disciplined, and guided mainly by intellect. He was an excellent mathematician and logician and maintained a certain emotional distance that inspired respect in his children. His mother, in contrast, ruled through love and compassion. She taught her children not through strict discipline but through affection and moral example. After her death, Yogananda noticed that his father began to show greater tenderness, as if his mother’s loving spirit lived on in him.

 From an early age, Yogananda was introduced to India’s great epics, the Ramayana and the Mahabharata. His mother used stories from these scriptures to teach moral lessons and maintain discipline. Thus, religious instruction and daily life were closely connected in the household.

Every afternoon, the children were carefully dressed to welcome their father home from work, reflecting the respect shown to him. He held a high position in the Bengal-Nagpur Railway, similar to that of a vice-president, and his work required frequent transfers, causing the family to live in several cities.

6. Saintly Parents and a Harmonious Home

 One notable contrast between Yogananda’s parents was their approach to charity. His mother was extraordinarily generous and often gave freely to the poor without considering financial limits. His father, though kind, believed in moderation and careful budgeting. A memorable incident illustrates this difference: when his mother wished to give ten rupees to a needy woman, his father initially objected, suggesting one rupee was enough. He explained how he had once been denied even a single rupee during his own time of hardship. His mother, however, argued that refusing help would cause the woman lifelong pain, just as the denial had hurt him. Touched by her logic and compassion, his father agreed. This incident highlights the balance of reason and love that characterized their marriage.

Despite occasional differences, their relationship was remarkably peaceful. The only conflict Yogananda ever witnessed ended quickly through wise mediation by a relative. This reinforced the image of his parents as spiritually mature individuals.

His father lived an austere life. He avoided luxuries, entertainment, and personal indulgence, preferring spiritual study and meditation. He read the Bhagavad Gita regularly, wore old clothes until they were unusable, and used public transport even when his sons owned cars. He had no interest in accumulating wealth. After retiring, it was discovered that the railway company owed him a large sum in unpaid bonuses. When he finally received the money, he remained completely indifferent, teaching his children that true peace comes from even-mindedness, not material gain.

Both parents were disciples of the great yogi Lahiri Mahasaya. Yogananda narrates the remarkable story of how his father met this spiritual master. His father initially mocked an employee, Abinash Babu, for wanting leave to visit his guru. However, in a miraculous event, Lahiri Mahasaya appeared physically in a field and rebuked Yogananda’s father for his harshness. This supernatural encounter transformed his father’s life. Soon afterward, both parents travelled to Benares and were initiated into Kriya Yoga by Lahiri Mahasaya.

7. Contrasting Parental Influences: Discipline and Love

 Although Lahiri Mahasaya passed away shortly after Yogananda’s birth, his presence deeply influenced the family. His photograph was worshipped daily, and Yogananda felt a living spiritual connection with him. As he grew older, he often saw the guru’s image come alive during meditation and experienced his guidance inwardly. This relationship taught Yogananda that a true guru transcends physical presence.  surpass 

One of the most significant events of his childhood was his miraculous recovery from Asiatic cholera at the age of eight. When doctors gave up hope, his mother urged him to pray to Lahiri Mahasaya’s photograph. As he gazed at it, he saw a blinding light fill the room, and he was instantly healed. Both mother and son witnessed this divine light, strengthening Yogananda’s faith in the guru’s power.

 The chapter also recounts the unusual story of Lahiri Mahasaya’s photograph, which resisted being captured on camera until the guru consciously allowed it. This incident reinforces the idea that spiritual masters exist beyond physical laws.

Yogananda describes another powerful spiritual vision in which he saw Himalayan yogis and experienced divine light, hearing God identify Himself as “Light.” This experience left him with an unshakable desire to seek God and realize divine joy.

Finally, the chapter includes two childhood incidents demonstrating the power of will and prayer. In one, Yogananda unintentionally caused physical boils through strong verbal suggestion, teaching him the responsibility of speech. In another, he successfully prayed to the Divine Mother Kali to obtain two kites, convincing his sister of the power of sincere devotion.

The chapter concludes by firmly establishing Yogananda’s belief in God’s living presence, the power of faith, and the spiritual destiny that would guide his life. His early years, filled with divine experiences, saintly influences, and moral lessons, clearly foreshadow his future role as a great spiritual teacher.