http://www.crystalclarity.com/yogananda/notes.asp Autobiography of a Yogi (Original 1946 Edition) by Paramhansa Yogananda Notes from the Publisher, Crystal Clarity Publishers Introduction Notes on the Original First Edition Frequently Asked Questions About the First Edition Introduction Autobiography of a Yogi is not an ordinary book. It is a spiritual treasure. To read its message of hope to all truthseekers is to begin a great adventure. Paramhansa Yogananda was the first yoga master of India to take up permanent residence in the West.t. In the 1920's, as he criss-crossed the United States on what he called his "spiritual campaigns," his enthusiastic audiences filled the largest halls in America. His initial impact was truly impressive. But his lasting influence is greater still. This single volume, Autobiography of a Yogi, first published in 1946, helped launch, and continues to inspire, a spiritual revolution in the West. Only rarely does a sage of Paramhansa Yogananda's stature write a firsthand account of his life experiences. Childhood revelations, his visits to saints and masters of India, the years of training he received in the ashram of his guru, and long-secret teachings of Self-Realization are all made available to the Western reader. Followers of many religious traditions have come to recognize Autobiography of a Yogi as a masterpiece of spiritual literature. Yet for all its depth, it is full of gentle humor, lively stories, and practical common sense. Notes on the Original First Edition This online edition is identical to the text of the first edition, published in 1946, by Philosophical Library in New York City. This volume also contains reproductions of the photographs from the original edition. Although Yogananda himself participated in preparing both the second and third editions of the Autobiography of a Yogi, correcting spelling and grammatical errors and addressing questions raised by his readers, there is a unique power to the original that we feel is particularly worth preserving. In order to be faithful to the original edition, we have not corrected errors of spelling, grammar, or punctuation. Editions past the third have been prepared since the author's passing in 1952. In 1953, Self-Realization Fellowship, the organization founded by Paramhansa Yogananda in Los Angeles, California, acquired the rights to Autobiography of a Yogi from Philosophical Library; it has been the publisher of all subsequent editions, until the reprint of the first edition by Crystal Clarity Publishers in 1993. 1 Crystal Clarity, Publishers, is the publishing house of Ananda Church of Self-Realization. Ananda, dedicated to the dissemination of the teachings of Paramhansa Yogananda, was founded in 1968 by one of Yogananda's direct disciples, J. Donald Walters (Kriyananda). If you find this book inspiring and would like to learn more of the life and teachings of Paramhansa Yogananda, Crystal Clarity has many resources to share with you. For more information, visit the Crystal Clarity website, or write Crystal Clarity, Publishers, 14618 Tyler Foote Rd., Nevada City, California, 95959, 1-800-424-1055. Frequently Asked Questions Who owns the copyright on the Autobiography of a Yogi? The first edition is in the public domain. Why do you spell Paramhansa Yogananda's name differently than most people? We've chosen to honor the way Yogananda himself wrote his name. Some years after his passing, editors decided to change the spelling of his name by adding an extra 'a', turning it into 'Paramahansa'. According to some pundits in India, the extra 'a' makes the spelling a proper translation from the original Sanskrit. Other noted Sanskrit scholars say the way Yogananda wrote his name is the correct way. Ananda chooses to respect the way that Sri Yukteswar (who gave Yogananda the title 'Paramhansa') and Yogananda spelled it. You can see Yogananda's original signature in the first edition, reproduced on the title page, just as he wrote it. How much has been changed in later editions? Yogananda made a fewchanges leading up to the third edition. Later editors made changes numbering i n the hundreds after Yogananda's passing. PREFACE By W. Y. EVANS-WENTZ, M.A., D.Litt., D. Sc. Jesus College, Oxford; Author of The Tibetan Book of the Dead, Tibet's Great Yogi Milarepa, Tibetan Yoga and Secret Doctrines, etc. The value of Yogananda's Autobiography is greatly enhanced by the fact that it is one of the few books in English about the wise men of India which has been written, not by a journalist or foreigner, but by one of their own race and training—in short, a book about yogis by a yogi. As an eyewitness recountal of the extraordinary lives and powers of modern Hindu saints, the book has importance both timely and timeless. To its illustrious author, whom I have had the pleasure of knowing both in India and America, may every reader render due appreciation and gratitude. His unusual life-document is certainly one of the most revealing of the depths of the Hindu mind and heart, and of the spiritual wealth of India, ever to be published in the West. It has been my privilege to have met one of the sages whose life-history is herein narrated—Sri Yukteswar Giri. A likeness of the venerable saint appeared as part of the frontispiece of my Tibetan Yoga and Secret Doctrines.1 It was at Puri, in Orissa, on the Bay of Bengal, that I encountered Sri Yukteswar. He was then the head of a quiet ashrama near the seashore there, and was chiefly occupied in the spiritual training of a group of youthful disciples. He expressed keen interest in the 2 welfare of the people of the United States and of all the Americas, and of England, too, and questioned me concerning the distant activities, particularly those in California, of his chief disciple, Paramhansa Yogananda, whom he dearly loved, and whom he had sent, in 1920, as his emissary to the West. Sri Yukteswar was of gentle mien and voice, of pleasing presence, and worthy of the veneration which his followers spontaneously accorded to him. Every person who knew him, whether of his own community or not, held him in the highest esteem. I vividly recall his tall, straight, ascetic figure, garbed in the saffron-colored garb of one who has renounced worldly quests, as he stood at the entrance of the hermitage to give me welcome. His hair was long and somewhat curly, and his face bearded. His body was muscularly firm, but slender and well-formed, and his step energetic. He had chosen as his place of earthly abode the holy city of Puri, whither multitudes of pious Hindus, representative of every province of India, come daily on pilgrimage to the famed Temple of Jagannath, "Lord of the World." It was at Puri that Sri Yukteswar closed his mortal eyes, in 1936, to the scenes of this transitory state of being and passed on, knowing that his incarnation had been carried to a triumphant completion. I am glad, indeed, to be able to record this testimony to the high character and holiness of Sri Yukteswar. Content to remain afar from the multitude, he gave himself unreservedly and in tranquillity to that ideal life which Paramhansa Yogananda, his disciple, has now described for the ages. W. Y. EVANS-WENTZ Author's Acknowledgments I am deeply indebted to Miss L. V. Pratt for her long editorial labors over the manuscript of this book. My thanks are due also to Miss Ruth Zahn for preparation of the index, to Mr. C. Richard Wright for permission to use extracts from his Indian travel diary, and to Dr. W. Y. Evans-Wentz for suggestions and encouragement. PARAMHANSA YOGANANDA October 28, 1945 Encinitas, California 1 Oxford University Press, 1935. Table of Contents 3 Chapter 1. My Parents and Early Life 2. Mother's Death and the Amulet 3. The Saint with Two Bodies (Swami Pranabananda) 4. My Interrupted Flight Toward the Himalaya 5. A "Perfume Saint" Performs his Wonders 6. The Tiger Swami 7. The Levitating Saint (Nagendra Nath Bhaduri) 8. India's Great Scientist and Inventor, Jagadis Chandra Bose 9. The Blissful Devotee and his Cosmic Romance (Master Mahasaya) 10. I Meet my Master, Sri Yukteswar 11. Two Penniless Boys in Brindaban 12. Years in my Master's Hermitage 13. The Sleepless Saint (Ram Gopal Muzumdar) 14. An Experience in Cosmic Consciousness 15. The Cauliflower Robbery 16. Outwitting the Stars 17. Sasi and the Three Sapphires 18. A Mohammedan Wonder-Worker (Afzal Khan) 19. My Guru Appears Simultaneously in Calcutta and Serampore 20. We Do Not Visit Kashmir 21. We Visit Kashmir 22. The Heart of a Stone Image 23. My University Degree 24. I Become a Monk of the Swami Order 25. Brother Ananta and Sister Nalini 26. The Science of Kriya Yoga 27. Founding of a Yoga School at Ranchi 28. Kashi, Reborn and Rediscovered 29. Rabindranath Tagore and I Compare Schools 30. The Law of Miracles 31. An Interview with the Sacred Mother (Kashi Moni Lahiri) 32. Rama is Raised from the Dead 33. Babaji, the Yogi-Christ of Modern India 34. Materializing a Palace in the Himalayas 35. The Christlike Life of Lahiri Mahasaya 36. Babaji's Interest in the West 37. I Go to America 38. Luther Burbank -- An American Saint 39. Therese Neumann, the Catholic Stigmatist of Bavaria 40. I Return to India 41. An Idyl in South India 4 42. Last Days with my Guru 43. The Resurrection of Sri Yukteswar 44. With Mahatma Gandhi at Wardha 45. The Bengali "Joy-Permeated Mother" (Ananda Moyi Ma) 46. The Woman Yogi who Never Eats (Giri Bala) 47. I Return to the West 48. At Encinitas in California Illustrations -Map of India -My Father, Bhagabati Charan Ghosh -My Mother -Swami Pranabananda, "The Saint With Two Bodies" -My Elder Brother, Ananta -Festival Gathering in the Courtyard of my Guru's Hermitage in Serampore -Nagendra Nath Bhaduri, "The Levitating Saint" -Myself at Age Six -Jagadis Chandra Bose, Famous Scientist -Two Brothers of Therese Neumann, at Konnersreuth -Master Mahasaya, the Blissful Devotee -Jitendra Mazumdar, my Companion on the "Penniless Test" at Brindaban -Swami Kebalananda, my Saintly Sanskrit Tutor 5 -Ananda Moyi Ma, the "Joy-Permeated Mother" -Himalayan Cave Occupied by Babaji -Sri Yukteswar, My Master -Self-Realization Fellowship, Los Angeles Headquarters -Self-Realization Church of All Religions, Hollywood -My Guru's Seaside Hermitage at Puri -My Sisters -- Roma, Nalini, and Uma -Self-Realization Church of All Religions, San Diego -The Lord in His Aspect as Shiva -Yogoda Math , Hermitage at Dakshineswar -Ranchi School, Main Building -Kashi, Reborn and Rediscovered -Bishnu, Motilal Mukherji, my Father, Mr. Wright, T.N. Bose, Swami Satyananda -Group of Delegates to the International Congress of Religious Liberals, Boston, 1920 -A Guru and Disciple in an Ancient Hermitage -Babaji, the Yogi-Christ of Modern India -Lahiri Mahasaya -A Yoga Class in Washington, D.C. -Luther Burbank -Therese Neumann of Konnersreuth, Bavaria -The Taj Mahal at Agra -Shankari Mai Jiew, Only Living Disciple of the great Trailanga Swami -Krishnananda with his Tame Lioness -Group on the Dining Patio of my Guru's Serampore Hermitage -Miss Bletch, Mr. Wright, and myself -- in Egypt 6 -Rabindranath Tagore -Swami Keshabananda, at his Hermitage in Brindaban -Krishna, Ancient Prophet of India -Mahatma Gandhi, at Wardha -Giri Bala, the Woman Yogi Who Never Eats - Group of Ranchi Students, with the Maharaja of Kasimbazar -My Guru and Myself, Calcutta, 1935 -Mr. E. E. Dickinson of Los Angeles -Self-Realization Fellowship at Encinitas, California -My Father, in 1936 -Swami Premananda, before the Self-Realization Church of All Religions in Washington, D. C. -Speakers at a 1945 Interracial Meeting in San Francisco, California CHAPTER 1 My Parents and Early Life The characteristic features of Indian culture have long been a search for ultimate verities and the concomitant disciple-guru1 relationship. My own path led me to a Christlike sage whose beautiful life was chiseled for the ages. He was one of the great masters who are India's sole remaining wealth. Emerging in every generation, they have bulwarked their land against the fate of Babylon and Egypt. I find my earliest memories covering the anachronistic features of a previous incarnation. Clear recollections came to me of a distant life, a yogi2 amidst the Himalayan snows. These glimpses of the past, by some dimensionless link, also afforded me a glimpse of the future. The helpless humiliations of infancy are not banished from my mind. I was resentfully conscious of not being able to walk or express myself freely. Prayerful surges arose within me as I realized my bodily impotence. My strong emotional life took silent form as words in many languages. Among the inward confusion of tongues, my ear gradually accustomed itself to the circumambient Bengali syllables of my people. The beguiling scope of an infant's mind! adultly considered limited to toys and toes. Psychological ferment and my unresponsive body brought me to many obstinate crying-spells. I recall the general family bewilderment at my distress. Happier memories, too, crowd in on me: my mother's 7 caresses, and my first attempts at lisping phrase and toddling step. These early triumphs, usually forgotten quickly, are yet a natural basis of self-confidence. My far-reaching memories are not unique. Many yogis are known to have retained their self- consciousness without interruption by the dramatic transition to and from "life" and "death." If man be solely a body, its loss indeed places the final period to identity. But if prophets down the millenniums spake with truth, man is essentially of incorporeal nature. The persistent core of human egoity is only temporarily allied with sense perception. Although odd, clear memories of infancy are not extremely rare. During travels in numerous lands, I have listened to early recollections from the lips of veracious men and women. I was born in the last decade of the nineteenth century, and passed my first eight years at Gorakhpur. This was my birthplace in the United Provinces of northeastern India. We were eight children: four boys and four girls. I, Mukunda Lal Ghosh3 , was the second son and the fourth child. Father and Mother were Bengalis, of the Kshatriya caste.4 Both were blessed with saintly nature. Their mutual love, tranquil and dignified, never expressed itself frivolously. A perfect parental harmony was the calm center for the revolving tumult of eight young lives. Father, Bhagabati Charan Ghosh, was kind, grave, at times stern. Loving him dearly, we children yet observed a certain reverential distance. An outstanding mathematician and logician, he was guided principally by his intellect. But Mother was a queen of hearts, and taught us only through love. After her death, Father displayed more of his inner tenderness. I noticed then that his gaze often metamorphosed into my mother's. In Mother's presence we tasted our earliest bitter-sweet acquaintance with the scriptures. Tales from the Mahabharata and Ramayana 5 were resourcefully summoned to meet the exigencies of discipline. Instruction and chastisement went hand in hand. A daily gesture of respect to Father was given by Mother's dressing us carefully in the afternoons to welcome him home from the office. His position was similar to that of a vice-president, in the Bengal- Nagpur Railway, one of India's large companies. His work involved traveling, and our family lived in several cities during my childhood. Mother held an open hand toward the needy. Father was also kindly disposed, but his respect for law and order extended to the budget. One fortnight Mother spent, in feeding the poor, more than Father's monthly income. "All I ask, please, is to keep your charities within a reasonable limit." Even a gentle rebuke from her husband was grievous to Mother. She ordered a hackney carriage, not hinting to the children at any disagreement. "Good-by; I am going away to my mother's home." Ancient ultimatum! We broke into astounded lamentations. Our maternal uncle arrived opportunely; he whispered to Father some sage counsel, garnered no doubt from the ages. After Father had made a few conciliatory remarks, Mother happily dismissed the cab. Thus ended the only trouble I ever noticed between my parents. But I recall a characteristic discussion. "Please give me ten rupees for a hapless woman who has just arrived at the house." Mother's smile had its own persuasion. "Why ten rupees? One is enough." Father added a justification: "When my father and grandparents died suddenly, I had my first taste of poverty. My only breakfast, before walking miles to my school, was a small banana. Later, at the university, I was in such need that I applied to a wealthy judge for aid of one rupee per month. He declined, remarking that even a rupee is important." 8 "How bitterly you recall the denial of that rupee!" Mother's heart had an instant logic. "Do you want this woman also to remember painfully your refusal of ten rupees which she needs urgently?" "You win!" With the immemorial gesture of vanquished husbands, he opened his wallet. "Here is a ten- rupee note. Give it to her with my good will." Father tended to first say "No" to any new proposal. His attitude toward the strange woman who so readily enlisted Mother's sympathy was an example of his customary caution. Aversion to instant acceptance—typical of the French mind in the West—is really only honoring the principle of "due reflection." I always found Father reasonable and evenly balanced in his judgments. If I could bolster up my numerous requests with one or two good arguments, he invariably put the coveted goal within my reach, whether it were a vacation trip or a new motorcycle. Father was a strict disciplinarian to his children in their early years, but his attitude toward himself was truly Spartan. He never visited the theater, for instance, but sought his recreation in various spiritual practices and in reading the Bhagavad Gita.6 Shunning all luxuries, he would cling to one old pair of shoes until they were useless. His sons bought automobiles after they came into popular use, but Father was always content with the trolley car for his daily ride to the office. The accumulation of money for the sake of power was alien to his nature. Once, after organizing the Calcutta Urban Bank, he refused to benefit himself by holding any of its shares. He had simply wished to perform a civic duty in his spare time. Several years after Father had retired on a pension, an English accountant arrived to examine the books of the Bengal-Nagpur Railway Company. The amazed investigator discovered that Father had never applied for overdue bonuses. "He did the work of three men!" the accountant told the company. "He has rupees 125,000 (about $41,250.) owing to him as back compensation." The officials presented Father with a check for this amount. He thought so little about it that he overlooked any mention to the family. Much later he was questioned by my youngest brother Bishnu, who noticed the large deposit on a bank statement. "Why be elated by material profit?" Father replied. "The one who pursues a goal of evenmindedness is neither jubilant with gain nor depressed by loss. He knows that man arrives penniless in this world, and departs without a single rupee." Early in their married life, my parents became disciples of a great master, Lahiri Mahasaya of Benares. This contact strengthened Father's naturally ascetical temperament. Mother made a remarkable admission to my eldest sister Roma: "Your father and myself live together as man and wife only once a year, for the purpose of having children." Father first met Lahiri Mahasaya through Abinash Babu,7 an employee in the Gorakhpur office of the Bengal-Nagpur Railway. Abinash instructed my young ears with engrossing tales of many Indian saints. He invariably concluded with a tribute to the superior glories of his own guru. "Did you ever hear of the extraordinary circumstances under which your father became a disciple of Lahiri Mahasaya?" It was on a lazy summer afternoon, as Abinash and I sat together in the compound of my home, that he put this intriguing question. I shook my head with a smile of anticipation. "Years ago, before you were born, I asked my superior officer—your father—to give me a week's leave from my Gorakhpur duties in order to visit my guru in Benares. Your father ridiculed my plan. "'Are you going to become a religious fanatic?' he inquired. 'Concentrate on your office work if you want to forge ahead.' "Sadly walking home along a woodland path that day, I met your father in a palanquin. He dismissed his servants and conveyance, and fell into step beside me. Seeking to console me, he pointed out the 9 advantages of striving for worldly success. But I heard him listlessly. My heart was repeating: 'Lahiri Mahasaya! I cannot live without seeing you!' "Our path took us to the edge of a tranquil field, where the rays of the late afternoon sun were still crowning the tall ripple of the wild grass. We paused in admiration. There in the field, only a few yards from us, the form of my great guru suddenly appeared!8 "'Bhagabati, you are too hard on your employee!' His voice was resonant in our astounded ears. He vanished as mysteriously as he had come. On my knees I was exclaiming, 'Lahiri Mahasaya! Lahiri Mahasaya!' Your father was motionless with stupefaction for a few moments. "'Abinash, not only do I give you leave, but I give myself leave to start for Benares tomorrow. I must know this great Lahiri Mahasaya, who is able to materialize himself at will in order to intercede for you! I will take my wife and ask this master to initiate us in his spiritual path. Will you guide us to him?' "'Of course.' Joy filled me at the miraculous answer to my prayer, and the quick, favorable turn of events. "The next evening your parents and I entrained for Benares. We took a horse cart the following day, and then had to walk through narrow lanes to my guru's secluded home. Entering his little parlor, we bowed before the master, enlocked in his habitual lotus posture. He blinked his piercing eyes and leveled them on your father. "'Bhagabati, you are too hard on your employee!' His words were the same as those he had used two days before in the Gorakhpur field. He added, 'I am glad that you have allowed Abinash to visit me, and that you and your wife have accompanied him.' "To their joy, he initiated your parents in the spiritual practice of Kriya Yoga.9 Your father and I, as brother disciples, have been close friends since the memorable day of the vision. Lahiri Mahasaya took a definite interest in your own birth. Your life shall surely be linked with his own: the master's blessing never fails." Lahiri Mahasaya left this world shortly after I had entered it. His picture, in an ornate frame, always graced our family altar in the various cities to which Father was transferred by his office. Many a morning and evening found Mother and me meditating before an improvised shrine, offering flowers dipped in fragrant sandalwood paste. With frankincense and myrrh as well as our united devotions, we honored the divinity which had found full expression in Lahiri Mahasaya. His picture had a surpassing influence over my life. As I grew, the thought of the master grew with me. In meditation I would often see his photographic image emerge from its small frame and, taking a living form, sit before me. When I attempted to touch the feet of his luminous body, it would change and again become the picture. As childhood slipped into boyhood, I found Lahiri Mahasaya transformed in my mind from a little image, cribbed in a frame, to a living, enlightening presence. I frequently prayed to him in moments of trial or confusion, finding within me his solacing direction. At first I grieved because he was no longer physically living. As I began to discover his secret omnipresence, I lamented no more. He had often written to those of his disciples who were over- anxious to see him: "Why come to view my bones and flesh, when I am ever within range of your kutastha (spiritual sight)?" I was blessed about the age of eight with a wonderful healing through the photograph of Lahiri Mahasaya. This experience gave intensification to my love. While at our family estate in Ichapur, Bengal, I was stricken with Asiatic cholera. My life was despaired of; the doctors could do nothing. At my bedside, Mother frantically motioned me to look at Lahiri Mahasaya's picture on the wall above my head. "Bow to him mentally!" She knew I was too feeble even to lift my hands in salutation. "If you really show your devotion and inwardly kneel before him, your life will be spared!" 10