Paramahansa Yogananda ---- A tribute

Dr N K Srinivasan

Paramahansa Yogananda [1893-1952] is one of the great Indian gurus/yogis who taught
for many years in the USA. The chief merit of his ministry is that he stayed in USA, near
Los Angeles, for more than three decades after founding the Self realization Fellowship
[SRF]. Though he had spent nearly 12 years in Boston and New York areas in the East
Coast, his work with main disciples was in his SRF ashram. He did give lot of speeches
and demonstrations throughout the USA to spread the knowledge and methods of yoga,
especially his form of “Kriya Yoga” in the early years.

His Book
Many know him only through his book---the classic book--part yoga lore, part
travelogue, part autobiography—called “Autobiography of a Yogi” which was published
in 1946, a few years before he attained eternal rest or “Mahasamadhi”. This book is still
popular among yoga seekers and general readers, though it has special appeal for those
who dwell into Hindu culture, philosophy and yogic methods. He talks of various
experiences he had as a boy and young man, studying in a college affliated to Calcutta
University in Serampore. His family background with devotional methods is brought out
in this book.
He also writes about his teachers , and yoga masters, and his line of gurus—Mahavatar
Babaji—the yogi-christ of India, Lahiri Mahasay who lived in Benaras and taught Kriya
yoga to hundreds of people, his own guru, the stern master Sri Yukteshwar in this book.
After this book was published, lot of interest was generated in India too---about Babaji
and more particularly about Lahiri Mahasay who had several disciples and house-holder-
devotees scattered in UP and Bengal, who were pursuing Kriya yoga with slight
modifications .In fact we can safely say that, as Yoganandaji himself would write—it was
given to him to chronicle the life of Lahiri Mahasay in a chapter in the far away west for
the first time.

His book also narrates his later experiences in USA and interaction with such luminaries
as Luther Burbank, his extensive travels in India in 1935 , his meeting with Bhagavan
Ramana Maharshi , Ananada-moyi Ma and Mahatma Gandhi , and his meeting with his
Guru, Sri Yukteshwar for the last time. It is significant that his guru attained Samadhi
while Yoganandaji was in India. In a sense ,the Guru transferred his mantle to
Yoganandaji. During this visit, he also established Yogoda Satsangha Society [YSS] with
head quarters in Ranchi, Jharkhand ,on a firm foundation.

His book has two chapters devoted to Kriya Yoga and other yoga knowledge wherein
the Yogi has briefly indicated the basis and methods of Kriya Yoga---the definitive
psycho-physical technique based on breath-control ,also called Pranayama—[Prana –life
force.] It should be noted that Pranayama as taught by hatha yogis have greater emphasis
or sole emphasis on physical breath techniques, while Yogananda’s technique is a unique
blend of psychological, devotional and pranic control. Only a deep student can fully
understand the import of this technique which is taught by authorized teachers and monks

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of SRF and a few other disciples of his in recent times. Yoganandaji cannot be expected
to give more than a mere indication of Kriya yoga in a general book of that kind. In fact
the present author when he read the book for the first time was surprised to find so much
material in the Autobiography which normally would not be revealed by a yogi in a book.

Another interesting aspect of this book is his narration of his conversation with his guru
after the Guru was no more in his physical body. The depiction of astral worlds, as told
by Sri Yukteshwar, evokes great interest to any reader of yoga, Hinduism and occult
sciences. Now with several researches on ‘life after death’ experiences made in the last
three decades, this account in AOY is like a summary. It is left to the reader to believe in
total or partially of what is written there or reject the material.

It should be remarked at this point that this book “Autobiography of a Yogi” amply
emphasizes the devotional path which I consider as a hallmark of Paramahansaji’s
ministry…It is not just doing thousands of kriyas or pranic cycles that elevate a person
towards the Supreme, but deep devotion and introspection. This is also clearly seen from
many of his lectures [which were always extempore] collected into book form by SRF in
later years: {the three compilations: ‘Man’s eternal quest’, ‘The Divine Romance’ and
‘The journey to self-realization’.] There is no such thing as a pure yoga path or pure
jnana [self-enquiry] path ,without an admixture of devotion while we practice
them….This was clearly brought out by Paramahansaji. This ,perhaps, his greatest
contribution to Yoga techniques. Born and brought up in Bengal, as a Bengalee, the
devotional streak is predominant in this yogi! What is more, he had extraordinary
experiences with great devotees such as Master Mahasay, the celebrated “M” who was a
disciple of Sri Ramakrishna Paramahansa , and the author of another classic: “The Gospel
of Sri Ramakrishna”.
It is remarkable how much he has packed in that book---with gentle humor sprinkled here
and there. He acknowledges the editorial help from Ms Laura Pratt, who became Tara
Mata later. It is clear that the context and manner of narration are Yoganandaji’s while
the English may be due to her.
[I must add that some of the websites in the internet had carried much scandalous
material on Paramahansaji and his disciples. It is difficult to verify or check those
statements after nearly 60 years of his Samadhi. Considering the quality of his work and
speeches and insight into Yoga/Vedanta/Hinduism, I would not put much credence into
such allegations.]

Following the publication of AOY, there has been several teachers and gurus who have
claimed to have been in touch with Mahavatar Babaji, somewhere in the Himalayas,
besides the original site at Ranikhet, mentioned in AOY. Much literature has been
generated. One teacher even claimed that Mahavatar Babaji hailed from Tamil Nadu and
spent sometime in Sri Lanka and so on. Yogi S A A Ramaiah popularized Babaji cult
with his own details of initiation by him. The present author is in no position to
vouchsafe or write about their claims. Unfortunately all these writers and yogis repeat
only what is found in Autobiography and what was told by Paramahansaji , to retell the
story of babaji with minor details…There is very little extra information or statements. It
is easy to cash in on the mighty work of Yoganandaji.

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My experiences

I was drawn to Paramahansaji at the age of 31 years, when my father suddenly passed
away in Chennai and I was serving as a professor in an engineering college in
Coimbatore in Tamil Nadu, India. I was very much depressed after the event, and became
highly introspective. My cousin who was also in Coimbatore, gave me the small orange
colored pamphlet of YSS, Ranchi about Paramahansaji. I saw the picture of
Paramahansaji sitting near a dilapidated house or wall, meditating or reflecting. That
picture made a tremendous impact in my mind. I immediately wrote to YSS, Ranchi to
send me a copy of AOY-- a cheap ,paperback edition that was published by Jaico in
India for about Rs 30/= .The book arrived in a Registered parcel on the day of
Mahasivarathri. I opened the book, read a few pages-- as a fine augury that it reached on
that sacred day for Shiva worshippers. I went to a famous Shiva temple, in Perur, near
Coimbatore, to worship, as I used to do often…that completed my formal introduction to
Paramahansaji.
Later I enrolled for the postal lessons from YSS, Ranchi which went on for nearly 5
years. I got mantra diksha [mantra initiation ceremony] from Swami Bhavananda Giri
when he visited Coimbatore.

I practised formal worship and kriya for nearly 7years. I felt spiritually uplifted many
times and my body also had excellent tune up. But I cannot admit that I was a strict
follower of Kriya Yoga during this period.…my practice slipped after about 7 years for
several reasons. I felt that kriya yoga as such was more mechanical, though one could
experience sublime feelings and thoughts. It is true that my creativity in mundane daily
activities and even professional work improved a great deal…I was pulled by certain
force to devotional path , unknown to me at that time. I visited the Sai Samadhi temple
in Shirdi which is actually a darga, in which Sai’s body is interred .[Shirdi is a small town
now ,in Ahmednagar district, about 220 Km from Mumbai.] From that point onwards, I
have been an ardent devotee of Shirdi Sainath, though Paramahansaji had remained the
first guru. I do read his works very often.

Yoganandaji’s Ministry in the West

There is considerable literature and documents on the work of Yoganandaji in USA.I

need not repeat this here. He was instrumental for making yoga a household word in the
USA---not the hatha yoga type , promoted in later years by B K S Iyengar and others---
but yoga for self-realization. SRF has been the main plank for his work. He built temples
or churches for regular service in the Christian style, as it suited the Americans. But his
ministry had other dimensions as well , which we will discuss here.

He ,under the guidance of his guru, Sri Yukteshwar, explained Jesus Christ and
Christianity in the light of Hindu doctrines. He even placed Jesus Christ picture in the
altar, along with Sri Krishna, the Hindu hero-turned God or avatar of Vishnu. In almost
all his lectures and writings, he quoted extensively from the Bible. Even his interpretation

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of the Bhagavad Gita or Lord’s song by Sri Krishna, is much enriched with similar
quotes from the Bible. This bringing together Christian doctrines and tenets of Hinduism
is a great contribution of Yoganandaji, almost unparalleled by any other Hindu
yogi/sage/philosopher. He did this at the behest of his Guru and Babaji, while Kriya was
a gift from Lahiri Mahasay’s teachings.

In this respect , we may recall that Swami Vivekananda traveled in USA in the last
decade of 19th century and the first two years of 20th century; brought Vedanta, the
philosophical underpinning of Hinduism and did yeoman service to spread Vedanta in
USA and England. His introduction, however, was in the light of Hindu faith only. He
had his own share of troubles with Christian theologians and priests that we need not go
into here. But Paramahansaji’s ministry was different. He embraced Christianity like
another sect of Hinduism or Hinduism was another denomination of Christianity for him.
Almost all his monks and nuns and lay preachers were born Christians only---
rechristened with certain Hindu names. This ministry has endured since his time and
expanded much. How far this has been accepted by the Christian theologians or clergy in
Protestant or Catholic churches---I cannot tell. In this respect, Paramahansaji seems to
have fully utilized the religious freedom in USA and the liberal atmosphere in California.
Did he feel constrained in any way in the East coast before he moved to the west?---I do
not know, but this aspect is worth examining by any interested student.

It is clear though that he wanted Christian disciples to take over all the activities of his
church--ashram and SRF. He moved away from the practice of introducing his chelas or
disciples from India into his ashram in USA or giving them any special position. In fact
one would discern that he had been disappointed with some bengalee friends who came
later to help him from Calcutta with his work in California and he had much problems
with them. The second president, Rajasri Janakananda, and the third and present
president Daya Mata are American born and trained disciples. To a large extent, this
approach of Yoganandaji seems to be significant---the SFR work and that of other groups
have expanded much in the last 60 years in USA and elsewhere.
Here again the approach of Swami Vivekananda and his brother –monks has been
different. They always brought Hindu born Indian swamis/monks of Sri Ramakrishna
math or order from India to establish and run the various Vedanta centers of RK mission
in USA and in Europe. These centers , though doing excellent work to spread Vedanta,
had been much less influential on the general public in these countries.

There is yet another difference between SRF and the RK mission of Swami Vivekananda.
In RK mission the male monks are the functionaries.The nuns introduced much later
remained in the background; in fact no nun had been elected to any office, though Sarada
ashrams/convents function as nunneries for several decades...In the case of Yogananda’s
ministry, women sanyasinis or nuns are prominent—especially Daya Mata and her sisters
and others--Tara Mata, Durga Mata and Gyanamata. Yogananda did not distinguish
between the genders in developing the organization. Perhaps he needed their support and
skills building it in USA;in India however, monks are more highly respected in religious
orders than women.

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 Other Disciples
There are many disciples of Paramahansaji who have carried on Kriya Yoga teachings
and satsanghas [sacred associations or meetings] outside the purview of SRF. The
foremost disciple who was a yoga teacher in Detroit ,Michigan, was Yogacharya Oliver
Black. He had his own following for well over 50 years after the passing of the master.
Dr M W Lewis was his first disciple;he was a dentist in Boston. He supported
Yogananadaji in all activities throughout his life.
There were others such as Swami Premananda in Washington DC who was ordained as a
monk by Paramahansaji. He was one of the few Indian swamis in this congregation in
USA. Roy Eugene Davis, one of the later disciples ,carries on his mission in Georgia
{Center for Spiritual Awareness]. Norman Paulson, another disciple has a quiet retreat
centre, Sunburst, near Santa Barbara. Donald Walters, under the name of Swami
Kriyananda, has been a controversial monk in this list.All these disciples and many more
have kept up the torch of Yogananda’s teachings with missionary zeal. It should be
admitted that there could be some deviations and alterations from the original teachings
of Yoganandaji or from Lahiri Mahasay’s Kriya techniques.This is to be expected as
there can be no such thing as ‘pure’ teachings over the course of a few decades. The
main purpose and earnestness alone count in much of spiritual practices.

His successor ?

Yoganandaji did not appoint any successor to his pontifical seat or peetam as in Hindu
tradition.The president of the society ,SRF, is only a titular head of the organization. He
made it clear that his writings and his works would constitute the “Guru”. He told clearly
that he was the last of his line of gurus. It is possible that other lineages of Lahiri
Mahasay may continue to spread the Kriya yoga tradition. This is not surprising in many
Hindu traditions that a branch of gurus gets closed.
Perhaps Yoganandaji wanted to avoid any conflicting claims by some of his disciples and
the resulting schism observed in many churches. He might have felt that the burden of
Gurudom would be too heavy for his western disciples, not fully trained as ascetics in
India, to bear. In India, most pontiffs are selected at a young age and undertake rigorous
training for 20 odd years.

The question , however, remains: how to spread the teachings and message through
written word only, with all misinterpretations possible in doing so. Here again we have to
rely on the master’s promise that as a boat man , he would visit often to ferry many souls
across the ocean of samsara or ignorance. This metaphor is commonly used by many
Hindu saints. We need not be surprised that Yoganandaji also used this metaphor.

His other works

Besides the compilation of his lectures, SRF has brought out two mighty works of his: his
commentary on the Bhagavad Gita “ God talks to Arjuna” and the “ Second coming of
Christ.” Regarding the Bhagavad Gita work, this appeared in small articles in the

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magazine of SRF in the early 60’s. I have seen some of them. The book is very profound
in many respects; Yogananda explains many verses from the viewpoint of the chakras
and the Kundalini; it is thought-provoking in many places. One wonders how the master
was inspired to write this. The second work ,I have read only in a cursory manner and do
not wish to make any remark.
Both are volumes that would bring many spiritual seekers closer to him. There is one
nagging question , however, in the minds of many—myself and some of my friends: Why
it took so long for these books to see the light of the day? Why SRF refrained from
publishing these works for nearly 5 decades after the passing of Yoganandaji. It cannot
be for want of money since any reputed publisher would have undertaken to publish
these, knowing the response given to AOY. If works were in raw form, some editing
would have been necessary..in that case,why editing took so long? Knowing the clarity
with which he spoke, I don’t think much editing would be necessary at all.

Paramahansaji left a great legacy in these books and lectures that one would like them
to be easily spread around the world. AOY has been translated into several languages,
including several Indian languages. It may be a decade or two before these works are
popularized and understood by the discerning readers. The spread of these works in India,
where we have many centers of YSS and several institutions devoted to religion, has
been very slow and perhaps of steady growth. In the west, thanks to the internet, the
spread of Yoganandaji’s works may be faster.

His Samadhi

His passing or Samadhi during the banquet given to the visiting Indian Ambassador B R
Sen, another Bengalee, while he collapsed after reading the poem “ My India” is always
thrilling to read and poignant. It is obvious to any spiritually minded person that
Yoganandaji had almost planned his final exit. As one of the books “In Memoriam” of
SRF describes, there were some indications of his departure from the physical world. One
would not be surprised at his premonition about his physical death. Afterall he had the
premonition of the death of his brother, as told in AOY. The occasion he chose for the
final exit could not have been more appropriate. Yet some critics may argue that it was a
case of heart failure due to overwork or exertion of some sort. It is also obvious that in
his last few years, his health had declined and he was in a retreat , away from the adoring
crowds at Los Angeles. Many of the later photographs also display the master in an
emaciated condition. SRF has been very reticent on his condition in later years. Was he
suffering from tuberculosis or any other illness which SRF would not talk about? Again
this is strange, because we know that many masters in India did suffer from ailments
which was common knowledge. Thus Ramana Maharshi had cancer in the left arm and
Sri Ramakrishna suffered from throat cancer as terminal illnesses; the devotees
understand that the body is subject to decay and disease, but not the soul within.

SRF also mentions that the body of the master did not show any sign of decay for many
days and the mortuary director had given testimonial that it was a strange experience
there. Whatever may be the clinical aspect of it, one would believe that the master’s body

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was special due to yogic practices. The hindus would attribute special powers to the body
due to life-long celibacy too.
One does not read about many miracles attributed to Yoganandaji…I have read one
account in SRF magazine in which a monk of SRF wanted to test whether the master’s
feet touched the ground ; yes, he found it did not at that moment when he walked into the
garden…this scene could be a hallucination due to fertile imagination of a devoted
disciple. Yogacharya Oliver Black gives another instance when a heavy downpour was
stopped when the master called him to enter his car.Masters like Yogananda do not
indulge in miracles like cheap display of powers or to impress visitors, but only to help
genuine disciples.

Closing remarks
Masters or Gurus like Yoganandaji appear once in a century. Their contributions to
humanity need to be measured over a period of several centuries , not in a brief span of
five or six decades. After all, the words of St Francis of Assisi or that of the Hindu
minstrel Purandaradasa reverberate over several centuries. While we try to preserve and
spread their written works, we also need to give meaning to their lives by proper
interpretation of their teachings to the current times as required in terms of charity and
love.

Contact: email : nksrinivasan@hotmail.com

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