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.