miracles yogi
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miracles�yogi��
Sri�Vishuddhanand��Gandhbaba��
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contents�
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Mahatapasvi�Shri�Kumarswami���������������������2�
Paramhansa�Yogananda�������������������������������31�
Dr.�Paul�Brunton��������������������������������������������39���
Rishi�singh�gherwal����������������������������������������56��
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miracles�yogi��miracles yogiMiracles Yogi
Sri Vishuddhananda Gandhbaba
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contents�
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Mahatapasvi�Shri�Kumarswami���������������������2�
Paramhansa�Yogananda�������������������������������31�
Dr.�Paul�Brunton��������������������������������������������39���
Rishi�singh�gherwal����������������������������������������56��
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�
�
�
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�
Mahatapasvi�Shri�Kumarswami���������������������3�
�62
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��������111��
Mahatapasvi Shri Kumarswamiji
In�his�previous�life,�His�Holiness�Mahatapasvi�Shri�Kumarswamiji�was�in�
Gyanganj�(Jnanganj)�Ashram�in�the�Himalayas.�His�name�was�Swami�
Kshemananda�then�and�his�Guru�was�Paramhansa�Swami�Nemananda�
Ji.�In�Jnanganj�Ashram�there�are�two�branches�–�Yoga�and�Science.�
Swami�Kshemananda�Ji�was�a�student�in�Yoga�branch.�In�this�life,�as�Shri�
Kumarswamiji,�he�was�in�close�and�continuous�contact�with�Gyanganj�
Ashram.�Gyanganj�Ashram�has�many�adepts�working�for�the�benefit�of�
mankind�and�the�whole�universe.�To�mention�a�few�names�of�the�
adepts�of�Gyanganj�Ashram�–�Paramhansa�Maha�Tapa�Ji�Maharaj,�
Paramhansa�Bhrigu�Rama�Ji,�Paramhansa�Nemanand�Ji,�Paramhansa�
Abhayanand�Ji,�Paramhansa�Jnana-nanda�Ji,�Paramhansa�
Vishuddhananda�Ji.�There�are�many�Bhairavis�(women�adepts)�too�–�
Uma�Bhairavi,�Shama�Bhairavi,�Jnana�Bhairavi�etc.�While�Paramhansa�
MahaTapa�Ji�Maharaj�is�head�of�Jnangang�Ashram,�Uma�Bhairavi�is�head�
of�medical�unit�of�Jnanganj�Ashram.�
�
Paramhansa�Vishuddhanand�Ji�Gandhababa�is�His�Holiness�Shri�
Kumarswamiji’s�Guru-bandhu�(brother-disciple)�from�his�past�life.�
Towards�the�end�of�his�this�life,�Shri�Kumarswamiji�consulted�with�his�
Gurudeva�and�the�adepts�from�Gyanganj�Ashram;�for�his�Sadhana�
(penance�and�spiritual�practices)�in�this�life�was�not�complete�and�asked�
them�what�should�be�next�course�of�action�therefore.�The�adepts�asked�
Shri�Kumarswamiji�to�build�a�temple�with�his�own�money�and�place�the�
spiritual�power�which�he�had�accumulated�in�his�50-years�long�
penanace.�At�the�mandate�of�the�adepts�from�Gyanganj�Ashram,�Shri�
Kumarswamiji�built�Divya�Devalaya,�the�Divine�Temple�in�1995�at�
Tapovan,�Dharwad.�The�Divine�Temple�does�not�have�any�image�or�idol�
or�deity.�It�has�7�mantras�written�on�the�wall�which�holds�Shri�Swamiji’s�
spiritual�power.�The�adepts�also�told�Shri�Kumarswamiji�that�they�
would�send�one�of�their�adepts�(Siddha-purush)�from�Jnanganj�to�reside�
in�the�Divine�Temple.�Accordingly�Shri�Kumarswamiji’s�elder�Guru-
bandhu,�Paramhansa�Shri�Vishuddhanand�Ji�Gandhbaba�has�come�to�
stay�in�the�Divine�Temple�at�Dharwad�in�his�subtle�body.�
The�Divine�Temple�is�maintained�in�strict�accordance�with�the�rules�laid�
by�the�adepts�from�Jnanganj�ashram.�
�
Sri Gandhbabaji – birth and Childhood
�
There�is�a�small�village�by�the�name�of�Bandul�situated�fourteen�miles�
north-east�of�Burdwan�in�the�state�of�West�Bengal�(India)�near�a�place�
called�Bhandar-dihi.�There�lived,�since�a�very�long�time,�a�
Chattopadhyaya�Brahmin�family,�well-known�for�their�piety,�a�religious�
way�of�life�and�hospitality.�In�this�family�was�born,�in�1853,�a�son�to�Shri�
Akhil�Chandra�Chattopadhyaya�and�his�wife�Shrimati�Raj�Rajeshwari�
Devi.�The�whole�atmosphere�at�the�time�of�his�birth�was�supremely�
calm,�the�air�gentle�and�fragrant�and�everything�around�looking�at�its�
best�so�that�it�appeared�as�if�nature�too�was�rejoining�and�extremely�
happy�at�the�birth�of�this�great�soul.�From�its�very�birth,�the�baby�
exhibited�extraordinary�magnetic�attraction�for�his�parents�and�visitors�
through�his�charing�features,�smile�and�grace.�He�impressed�everyone�
Mahatapasvi Shri Kumarswamiji
In�his�previous�life,�His�Holiness�Mahatapasvi�Shri�Kumarswamiji�was�in�
Gyanganj�(Jnanganj)�Ashram�in�the�Himalayas.�His�name�was�Swami�
Kshemananda�then�and�his�Guru�was�Paramhansa�Swami�Nemananda�
Ji.�In�Jnanganj�Ashram�there�are�two�branches�–�Yoga�and�Science.�
Swami�Kshemananda�Ji�was�a�student�in�Yoga�branch.�In�this�life,�as�Shri�
Kumarswamiji,�he�was�in�close�and�continuous�contact�with�Gyanganj�
Ashram.�Gyanganj�Ashram�has�many�adepts�working�for�the�benefit�of�
mankind�and�the�whole�universe.�To�mention�a�few�names�of�the�
adepts�of�Gyanganj�Ashram�–�Paramhansa�Maha�Tapa�Ji�Maharaj,�
Paramhansa�Bhrigu�Rama�Ji,�Paramhansa�Nemanand�Ji,�Paramhansa�
Abhayanand�Ji,�Paramhansa�Jnana-nanda�Ji,�Paramhansa�
Vishuddhananda�Ji.�There�are�many�Bhairavis�(women�adepts)�too�–�
Uma�Bhairavi,�Shama�Bhairavi,�Jnana�Bhairavi�etc.�While�Paramhansa�
MahaTapa�Ji�Maharaj�is�head�of�Jnangang�Ashram,�Uma�Bhairavi�is�head�
of�medical�unit�of�Jnanganj�Ashram.�
�
Paramhansa�Vishuddhanand�Ji�Gandhababa�is�His�Holiness�Shri�
Kumarswamiji’s�Guru-bandhu�(brother-disciple)�from�his�past�life.�
Towards�the�end�of�his�this�life,�Shri�Kumarswamiji�consulted�with�his�
Gurudeva�and�the�adepts�from�Gyanganj�Ashram;�for�his�Sadhana�
(penance�and�spiritual�practices)�in�this�life�was�not�complete�and�asked�
them�what�should�be�next�course�of�action�therefore.�The�adepts�asked�
Shri�Kumarswamiji�to�build�a�temple�with�his�own�money�and�place�the�
spiritual�power�which�he�had�accumulated�in�his�50-years�long�
penanace.�At�the�mandate�of�the�adepts�from�Gyanganj�Ashram,�Shri�
Kumarswamiji�built�Divya�Devalaya,�the�Divine�Temple�in�1995�at�
Tapovan,�Dharwad.�The�Divine�Temple�does�not�have�any�image�or�idol�
or�deity.�It�has�7�mantras�written�on�the�wall�which�holds�Shri�Swamiji’s�
spiritual�power.�The�adepts�also�told�Shri�Kumarswamiji�that�they�
would�send�one�of�their�adepts�(Siddha-purush)�from�Jnanganj�to�reside�
in�the�Divine�Temple.�Accordingly�Shri�Kumarswamiji’s�elder�Guru-
bandhu,�Paramhansa�Shri�Vishuddhanand�Ji�Gandhbaba�has�come�to�
stay�in�the�Divine�Temple�at�Dharwad�in�his�subtle�body.�
The�Divine�Temple�is�maintained�in�strict�accordance�with�the�rules�laid�
by�the�adepts�from�Jnanganj�ashram.�
�
Sri Gandhbabaji – birth and Childhood
�
There�is�a�small�village�by�the�name�of�Bandul�situated�fourteen�miles�
north-east�of�Burdwan�in�the�state�of�West�Bengal�(India)�near�a�place�
called�Bhandar-dihi.�There�lived,�since�a�very�long�time,�a�
Chattopadhyaya�Brahmin�family,�well-known�for�their�piety,�a�religious�
way�of�life�and�hospitality.�In�this�family�was�born,�in�1853,�a�son�to�Shri�
Akhil�Chandra�Chattopadhyaya�and�his�wife�Shrimati�Raj�Rajeshwari�
Devi.�The�whole�atmosphere�at�the�time�of�his�birth�was�supremely�
calm,�the�air�gentle�and�fragrant�and�everything�around�looking�at�its�
best�so�that�it�appeared�as�if�nature�too�was�rejoining�and�extremely�
happy�at�the�birth�of�this�great�soul.�From�its�very�birth,�the�baby�
exhibited�extraordinary�magnetic�attraction�for�his�parents�and�visitors�
through�his�charing�features,�smile�and�grace.�He�impressed�everyone�
as�a�soul�descended�from�the�higher�world.�In�consideration�of�his�very�
simple�innocent�nature�his�parents�called�him�Bhola�Nath�–�Bhola�in�
Sanskrit�means�innocent.�
�
������������
Baba’s�birthplace�at�Bondul�
�
Glimpses of Greatness
�
From�his�very�childhood�Bholanath�gave�evidence�of�uncommon�
spiritual�and�moral�gifts.�He�exhibited�great�strength�of�character,�
determination,�untiring�strength�and�fearlessness.�Once�Bholanath�was�
severely�reprimanded�by�his�uncle�Chandranath�for�no�fault.�This�
uncalled-for�reprimand�touched�Bholanath’s�sensitivity�to�the�core.�His�
self-consciousness�was�aroused.�He�thought�that�since�a�man�is�only�an�
instrument�in�the�hands�of�God,�the�real�doer�being�God�himself,�so�the�
reprimand�that�his�uncle�had�given�him�must�really�be�the�doing�of�Shri�
Shyam�Sunder,�the�deity.�So�thinking,�he�took�hold�of�the�idol�of�Shyam�
Sunder�from�his�Puja-room,�clasped�it�to�his�chest�and�jumped�into�the�
house-pond�with�a�view�to�commit�suicide�for�the�insult�meted�out�to�
him�by�God�through�his�uncle�Chandranath.�
�
But�the�wonder�of�wonders�happened.�The�pond�was�full�of�deep�
water.�Nevertheless�whichever�way�Bholanath�moved,�the�water�
became�shallow�and�never�reached�above�his�knees.�Even�Bholanath�
was�surprised.�Soon�it�was�evening�time�and�the�lamp�in�the�puja-room�
was�lighted.�It�was�discovered�that�the�idol�of�Shri�Shyam�Sunder�was�
missing.�A�search�for�it�started.�When�the�search-party�came�to�the�
pond,�they�were�wonder�struck�to�withness�the�scene.�They�took�
Bholanath�with�the�idol�of�Shyam�Sunder�to�the�house�with�great�
jubilation.�Here�was�yet�another�example�of�Bholanath’s�belief�that�God�
alone�was�the�doer�of�everything.�
�
Complete change in the way of life
�
One�day,�in�about�1866�A.D.�or�so,�when�Bholanath�was�about�13�years�
old,�he�was�coming�down�the�steps�from�the�roof�of�his�house.�
Accidentally�he�stepped�upon�the�dog�sitting�at�the�foot�of�the�stairs.�
The�dog�instantly�bit�him.�It�was�a�mad�dog�and�its�poison�soon�spread�
throughout�the�body�causing�excruciating�pain.�The�pain�became�
intolerable�so�much�so�that�Bholanath�started�crying,�his�body�twisting,�
turning�and�smarting.�No�treatment�proved�to�be�of�any�avail�and�
finally�everybody�lost�hope�of�Bholanath’s�life.�Hindus�believe�that�if�
one�breathes�his�last�on�the�bank�of�the�pious�river�Ganga�or�in�its�
stream,�he�gets�salvation.�Accordingly�Bholanath,�having�despaired�of�
his�life,�one�evening�started�treading�towards�the�bank�of�the�Ganga�
(Gangaghat)�with�a�view�to�put�an�end�to�his�life�there,�as�his�end�now�
seemed�certain.�
����������
Baba’s�residence�at�Bondul�
as�a�soul�descended�from�the�higher�world.�In�consideration�of�his�very�
simple�innocent�nature�his�parents�called�him�Bhola�Nath�–�Bhola�in�
Sanskrit�means�innocent.�
�
������������
Baba’s�birthplace�at�Bondul�
�
Glimpses of Greatness
�
From�his�very�childhood�Bholanath�gave�evidence�of�uncommon�
spiritual�and�moral�gifts.�He�exhibited�great�strength�of�character,�
determination,�untiring�strength�and�fearlessness.�Once�Bholanath�was�
severely�reprimanded�by�his�uncle�Chandranath�for�no�fault.�This�
uncalled-for�reprimand�touched�Bholanath’s�sensitivity�to�the�core.�His�
self-consciousness�was�aroused.�He�thought�that�since�a�man�is�only�an�
instrument�in�the�hands�of�God,�the�real�doer�being�God�himself,�so�the�
reprimand�that�his�uncle�had�given�him�must�really�be�the�doing�of�Shri�
Shyam�Sunder,�the�deity.�So�thinking,�he�took�hold�of�the�idol�of�Shyam�
Sunder�from�his�Puja-room,�clasped�it�to�his�chest�and�jumped�into�the�
house-pond�with�a�view�to�commit�suicide�for�the�insult�meted�out�to�
him�by�God�through�his�uncle�Chandranath.�
�
But�the�wonder�of�wonders�happened.�The�pond�was�full�of�deep�
water.�Nevertheless�whichever�way�Bholanath�moved,�the�water�
became�shallow�and�never�reached�above�his�knees.�Even�Bholanath�
was�surprised.�Soon�it�was�evening�time�and�the�lamp�in�the�puja-room�
was�lighted.�It�was�discovered�that�the�idol�of�Shri�Shyam�Sunder�was�
missing.�A�search�for�it�started.�When�the�search-party�came�to�the�
pond,�they�were�wonder�struck�to�withness�the�scene.�They�took�
Bholanath�with�the�idol�of�Shyam�Sunder�to�the�house�with�great�
jubilation.�Here�was�yet�another�example�of�Bholanath’s�belief�that�God�
alone�was�the�doer�of�everything.�
�
Complete change in the way of life
�
One�day,�in�about�1866�A.D.�or�so,�when�Bholanath�was�about�13�years�
old,�he�was�coming�down�the�steps�from�the�roof�of�his�house.�
Accidentally�he�stepped�upon�the�dog�sitting�at�the�foot�of�the�stairs.�
The�dog�instantly�bit�him.�It�was�a�mad�dog�and�its�poison�soon�spread�
throughout�the�body�causing�excruciating�pain.�The�pain�became�
intolerable�so�much�so�that�Bholanath�started�crying,�his�body�twisting,�
turning�and�smarting.�No�treatment�proved�to�be�of�any�avail�and�
finally�everybody�lost�hope�of�Bholanath’s�life.�Hindus�believe�that�if�
one�breathes�his�last�on�the�bank�of�the�pious�river�Ganga�or�in�its�
stream,�he�gets�salvation.�Accordingly�Bholanath,�having�despaired�of�
his�life,�one�evening�started�treading�towards�the�bank�of�the�Ganga�
(Gangaghat)�with�a�view�to�put�an�end�to�his�life�there,�as�his�end�now�
seemed�certain.�
����������
Baba’s�residence�at�Bondul�
�
But�the�Almighty�had�some�other�plans�for�Bholanath.�On�reaching�the�
bank�he�saw�a�Sanyasi�taking�his�bath�in�the�river�Ganga.�He�was�struck�
with�wonder�to�see�that�a�column�of�water�would�rise�up�when�the�
Sanyasi�would�emerge�from�the�water�and�would�go�down�with�his�dip�
under�the�water�and�curiously�the�phenomenon�was�repeated�with�
every�dip.�The�Sanyasi�spotted�Bholanath�and�called�out�to�him�in�a�
deep�sweet�voice�saying,�”My�dear�child,�why�are�you�so�upset�with�the�
excrutiating�pain?�Just�wait�a�minute.�I�will�cure�you�of�this�in�no�time.”�
And�so�saying,�he�got�out�of�the�water�and�came�to�the�boy�on�the�bank�
and�placed�his�hand�on�the�boy’s�head.�Bholanath�felt�as�if�a�slab�of�ice�
had�been�placed�on�his�burning�head.�He�experienced�great�relief,�all�
the�unbearable�pain�vanished�and�hope�of�life�revived�in�him�once�
again.�Thereafter�the�Sanyasi�pulled�out�a�herb�from�the�shrubs�on�the�
bank�and�gave�it�to�Bholanath�to�chew�and�told�him�that�the�whole�
poison�of�the�mad-dog-bite�will�be�now�expelled�from�his�body�with�his�
urine�and�he�will�become�perfectly�fit�and�healthy�once�again.�He�also�
assured�him�of�a�long�life�and�told�him�that�he�will,�in�due�course�of�
time,�become�a�famous�Yogi.�Thereafter�he�told�him�to�return�home.�
�
Bholanath�felt�great�reverence�and�gratefulnesss�towards�the�Sanyasi.�
The�thought�of�taking�initiation�from�the�Sanyasi�and�living�with�him,�
the�one�who�had�bestowed�a�new�life�on�him,�came�to�his�mind.�
Apprehensively,�Bholanath�expressed�his�intense�desire�before�his�
reverent�mother.�Surprisingly�the�mother�gave�him�permission�to�go�
with�the�Sanyasi.�The�Sanyasi�taught�one�Yogasan�(yogic�posture)�to�
Bholanath�and�gave�him�a�bij-mantra.�He�also�told�him�that�he�was�not�
his�Guru.�For�the�present�he�should�stay�at�home,�practice�the�asan�and�
mantra.�These�will�purify�his�mind�and�body.�In�due�time,�he�shall�come�
and�take�him�to�his�Guru.�
�
By�and�by�two�years�passed�yet�there�was�no�trace�of�the�Sanyasi.�
Bholanath�used�to�visit�a�shop�in�Burdwan�market�for�purchasing�day-
to-day�requirements.�One�day�he�heard�a�story�about�a�strange�Sanyasi�
and�this�revived�his�old�memory.�He�longed�to�go�and�see�the�Sanyasi�
and�he�obtained�his�mother’s�permission�and�went�to�Bandul�with�his�
friend�Haripada.�On�reaching�their�destination�they�met�the�Sanyasi�in�
the�morning.�Bholanath�reverently�made�obeisance�and�his�friend�
Haripada�did�the�same.�Bholanath�requested�the�Sanyasi�to�take�him�
along�with�him�this�time�as�promised�earlier.�On�enquiry�Bholanath�
explained�to�the�Sanyasi�that�Haripada�was�an�intimate�friend�of�his�and�
he�too�was�very�earnest�to�stay�with�and�under�the�guidance�of�the�
Sanyasi�was�no�other�than�the�great�Siddha�Yogi�Swami�Nimanand�
Paramahansa�of�the�secret�Gyanganj�Yogashram�in�Tibet.�He�asked�
them�both�to�come�to�him�in�the�evening.�It�is�only�through�the�
Almighty’s�extreme�grace�and�compassion�that�one�out�of�a�million�
succeed�in�their�goal�of�self-realization�which�these�two�youths,�
Bholanath�and�Haripada,�set�for�themselves�that�day.�
�
All�set�for�the�great�journey�to�Gyanganj,�the�Sanyasi�asked�them�to�
confirm�if�they�were�still�keen�to�accompany�him�which�they�did�
without�the�slightest�hesitation.�He�once�again�emphatically�reiterated�
to�them�all�the�pit-falls,�difficulties�and�sufferings�likely�to�be�
encountered�on�the�way.�Thereupon,�Swami�Nimanand�tied�cloth�
�
But�the�Almighty�had�some�other�plans�for�Bholanath.�On�reaching�the�
bank�he�saw�a�Sanyasi�taking�his�bath�in�the�river�Ganga.�He�was�struck�
with�wonder�to�see�that�a�column�of�water�would�rise�up�when�the�
Sanyasi�would�emerge�from�the�water�and�would�go�down�with�his�dip�
under�the�water�and�curiously�the�phenomenon�was�repeated�with�
every�dip.�The�Sanyasi�spotted�Bholanath�and�called�out�to�him�in�a�
deep�sweet�voice�saying,�”My�dear�child,�why�are�you�so�upset�with�the�
excrutiating�pain?�Just�wait�a�minute.�I�will�cure�you�of�this�in�no�time.”�
And�so�saying,�he�got�out�of�the�water�and�came�to�the�boy�on�the�bank�
and�placed�his�hand�on�the�boy’s�head.�Bholanath�felt�as�if�a�slab�of�ice�
had�been�placed�on�his�burning�head.�He�experienced�great�relief,�all�
the�unbearable�pain�vanished�and�hope�of�life�revived�in�him�once�
again.�Thereafter�the�Sanyasi�pulled�out�a�herb�from�the�shrubs�on�the�
bank�and�gave�it�to�Bholanath�to�chew�and�told�him�that�the�whole�
poison�of�the�mad-dog-bite�will�be�now�expelled�from�his�body�with�his�
urine�and�he�will�become�perfectly�fit�and�healthy�once�again.�He�also�
assured�him�of�a�long�life�and�told�him�that�he�will,�in�due�course�of�
time,�become�a�famous�Yogi.�Thereafter�he�told�him�to�return�home.�
�
Bholanath�felt�great�reverence�and�gratefulnesss�towards�the�Sanyasi.�
The�thought�of�taking�initiation�from�the�Sanyasi�and�living�with�him,�
the�one�who�had�bestowed�a�new�life�on�him,�came�to�his�mind.�
Apprehensively,�Bholanath�expressed�his�intense�desire�before�his�
reverent�mother.�Surprisingly�the�mother�gave�him�permission�to�go�
with�the�Sanyasi.�The�Sanyasi�taught�one�Yogasan�(yogic�posture)�to�
Bholanath�and�gave�him�a�bij-mantra.�He�also�told�him�that�he�was�not�
his�Guru.�For�the�present�he�should�stay�at�home,�practice�the�asan�and�
mantra.�These�will�purify�his�mind�and�body.�In�due�time,�he�shall�come�
and�take�him�to�his�Guru.�
�
By�and�by�two�years�passed�yet�there�was�no�trace�of�the�Sanyasi.�
Bholanath�used�to�visit�a�shop�in�Burdwan�market�for�purchasing�day-
to-day�requirements.�One�day�he�heard�a�story�about�a�strange�Sanyasi�
and�this�revived�his�old�memory.�He�longed�to�go�and�see�the�Sanyasi�
and�he�obtained�his�mother’s�permission�and�went�to�Bandul�with�his�
friend�Haripada.�On�reaching�their�destination�they�met�the�Sanyasi�in�
the�morning.�Bholanath�reverently�made�obeisance�and�his�friend�
Haripada�did�the�same.�Bholanath�requested�the�Sanyasi�to�take�him�
along�with�him�this�time�as�promised�earlier.�On�enquiry�Bholanath�
explained�to�the�Sanyasi�that�Haripada�was�an�intimate�friend�of�his�and�
he�too�was�very�earnest�to�stay�with�and�under�the�guidance�of�the�
Sanyasi�was�no�other�than�the�great�Siddha�Yogi�Swami�Nimanand�
Paramahansa�of�the�secret�Gyanganj�Yogashram�in�Tibet.�He�asked�
them�both�to�come�to�him�in�the�evening.�It�is�only�through�the�
Almighty’s�extreme�grace�and�compassion�that�one�out�of�a�million�
succeed�in�their�goal�of�self-realization�which�these�two�youths,�
Bholanath�and�Haripada,�set�for�themselves�that�day.�
�
All�set�for�the�great�journey�to�Gyanganj,�the�Sanyasi�asked�them�to�
confirm�if�they�were�still�keen�to�accompany�him�which�they�did�
without�the�slightest�hesitation.�He�once�again�emphatically�reiterated�
to�them�all�the�pit-falls,�difficulties�and�sufferings�likely�to�be�
encountered�on�the�way.�Thereupon,�Swami�Nimanand�tied�cloth�
bandages�on�the�eyes�of�each�so�that�they�could�not�see�anything.�
Holding�one�on�either�side�by�each�hand,�he�let�them�over�forested�hills�
and�plains�by�air�route.�The�two�felt�as�if�they�were�walking�on�a�
smooth�silken�carpet.�By�morning�the�first�lap�of�the�journey�was�
covered.�Their�bandages�were�removed�and�they�found�themselves�on�
top�of�a�barren�hillock�on�which�stood�a�grand�temple,�surrounded�by�
hill�ranges�on�all�its�four�sides.�They�realized�that�they�had�reached�
some�place�far�away�from�Bengal.�On�enquiry�they�found�that�they�
were�at�the�temple�of�Vindhya-Vasini�Ahsta-Bhuja�Devi�in�Vindhyachal�
town�in�the�district�of�Mirzapur�in�Uttar�Pradesh�state�of�India.�From�
Dhaka�in�East�Bengal�they�had�thus�traversed�the�states�of�West�Bengal�
and�Bihar�and�a�part�of�Uttar�Pradesh�–�a�stretch�of�about�a�thousand�
kilometres�–�during�the�course�of�a�single�night.�This�occurrence�
enhanced�their�esteem�and�respect�for�Swami�Nimanand�many�fold.�
The�Sanyasi�then�asked�the�two�boys�to�stay�there�free�from�fear�as�no�
wild�beast�would�harm�them�and�not�to�lose�heart�till�his�return�to�take�
them�on�to�the�Ashram.�So�saying�he�suddenly�vanished�before�their�
very�eyes.�A�week�passed�before�the�Sanyasi�arrived�again�to�take�
them.�He�disclosed�his�name�to�them�as�Swami�Nimananda�
paramahansa.�As�before,�he�tied�bandages�over�their�eyes�and�took�
them�both�with�him�to�an�Ashram�situated�amongst�a�cluster�of�hills�
about�twenty�kilometres�away�from�Vindyachal,�where�some�saints�
were�residing.�He�left�the�two�children�at�this�Ashram�and�himself�went�
away�to�some�other�place.�He�returned�after�another�five�days�and�this�
time�took�the�children�with�him�by�the�air�route.�On�reaching�the�
destination�the�bandages�were�taken�off�their�eyes.�They�found�that�it�
was�morning�and�they�had�reached�a�charming�celestial�place�on�a�plain�
surrounded�on�allsides�by�snow-covere�high�hill�ranges,�calm,�majestic�
and�peaceful.�On�enquiry,�they�were�told�by�Swami�Nimanand,�”This�is�
the�normally�inaccessible�and�secret�Yogashram�situated�in�the�midst�of�
the�mid-asian�highlands,�Tibet,�known�by�the�name�of�Gyanganj�
Yogashram.�After�a�stay�of�nine�to�ten�days�at�the�Ashram,�Bholanath�
and�Haripada�were�both�presented�by�Swami�Nimanand�before�His�
Reverent�Holiness�Shri�Mahatapa,�for�initiation.�Shri�Mahatapa�first�
transmitted�spiritual�energy�into�each�one�of�them�by�placing�his�hand�
on�their�heads�and�thereafter�gave�Bij-mantra�to�each�of�them.�Both�of�
them�thus�became�Guru�Bhais�of�Swami�Nimanand,�who�was�an�earlier�
disciple�of�Mahatapa�Maharaj.”�
�
Baba’s Personality
�
The�Personality�of�Yogiraj�Vishuddhanand�Paramahansa�-��Shri�
Vishuddhanand�Paramahansadeva’s�physical�body�was�extraordinary,�
his�spiritual�practices�were�wonderful�and�his�way�of�life�exceptional�in�
many�ways.�His�character�was�spotless.�He�had�a�strict�sense�of�
discipline,�regularity�and�adherence�to�rules�and�regulations.�He�was�
very��kind-hearted�and�considerate.�He�possessed�a�very�keen�intellect�
and�would�accomplish�jobs�with�dexterity�and�skill.�He�had�an�
independent�nature�and�his�behaviour�with�all�was�always�very�
charming�and�courteous.�He�was�a�self-realized�Yogi�of�exemplary�
character.�Very�rarely�in�the�world�today,�do�you�come�across�a�pure�
and�pious�soul�like�him,�in�whom�you�find�a�very�balanced�mixture�of�
grandeur�coupled�with�extreme�compassion.�He�had�reached�the�very�
climax�in�all�three�Yogas�of�Karma,�Gyan�&�Bhakti�and�finally�attained�
Prem.�Through�very�austere�spiritual�practices�and�the�extraordinary�
bandages�on�the�eyes�of�each�so�that�they�could�not�see�anything.�
Holding�one�on�either�side�by�each�hand,�he�let�them�over�forested�hills�
and�plains�by�air�route.�The�two�felt�as�if�they�were�walking�on�a�
smooth�silken�carpet.�By�morning�the�first�lap�of�the�journey�was�
covered.�Their�bandages�were�removed�and�they�found�themselves�on�
top�of�a�barren�hillock�on�which�stood�a�grand�temple,�surrounded�by�
hill�ranges�on�all�its�four�sides.�They�realized�that�they�had�reached�
some�place�far�away�from�Bengal.�On�enquiry�they�found�that�they�
were�at�the�temple�of�Vindhya-Vasini�Ahsta-Bhuja�Devi�in�Vindhyachal�
town�in�the�district�of�Mirzapur�in�Uttar�Pradesh�state�of�India.�From�
Dhaka�in�East�Bengal�they�had�thus�traversed�the�states�of�West�Bengal�
and�Bihar�and�a�part�of�Uttar�Pradesh�–�a�stretch�of�about�a�thousand�
kilometres�–�during�the�course�of�a�single�night.�This�occurrence�
enhanced�their�esteem�and�respect�for�Swami�Nimanand�many�fold.�
The�Sanyasi�then�asked�the�two�boys�to�stay�there�free�from�fear�as�no�
wild�beast�would�harm�them�and�not�to�lose�heart�till�his�return�to�take�
them�on�to�the�Ashram.�So�saying�he�suddenly�vanished�before�their�
very�eyes.�A�week�passed�before�the�Sanyasi�arrived�again�to�take�
them.�He�disclosed�his�name�to�them�as�Swami�Nimananda�
paramahansa.�As�before,�he�tied�bandages�over�their�eyes�and�took�
them�both�with�him�to�an�Ashram�situated�amongst�a�cluster�of�hills�
about�twenty�kilometres�away�from�Vindyachal,�where�some�saints�
were�residing.�He�left�the�two�children�at�this�Ashram�and�himself�went�
away�to�some�other�place.�He�returned�after�another�five�days�and�this�
time�took�the�children�with�him�by�the�air�route.�On�reaching�the�
destination�the�bandages�were�taken�off�their�eyes.�They�found�that�it�
was�morning�and�they�had�reached�a�charming�celestial�place�on�a�plain�
surrounded�on�allsides�by�snow-covere�high�hill�ranges,�calm,�majestic�
and�peaceful.�On�enquiry,�they�were�told�by�Swami�Nimanand,�”This�is�
the�normally�inaccessible�and�secret�Yogashram�situated�in�the�midst�of�
the�mid-asian�highlands,�Tibet,�known�by�the�name�of�Gyanganj�
Yogashram.�After�a�stay�of�nine�to�ten�days�at�the�Ashram,�Bholanath�
and�Haripada�were�both�presented�by�Swami�Nimanand�before�His�
Reverent�Holiness�Shri�Mahatapa,�for�initiation.�Shri�Mahatapa�first�
transmitted�spiritual�energy�into�each�one�of�them�by�placing�his�hand�
on�their�heads�and�thereafter�gave�Bij-mantra�to�each�of�them.�Both�of�
them�thus�became�Guru�Bhais�of�Swami�Nimanand,�who�was�an�earlier�
disciple�of�Mahatapa�Maharaj.”�
�
Baba’s Personality
�
The�Personality�of�Yogiraj�Vishuddhanand�Paramahansa�-��Shri�
Vishuddhanand�Paramahansadeva’s�physical�body�was�extraordinary,�
his�spiritual�practices�were�wonderful�and�his�way�of�life�exceptional�in�
many�ways.�His�character�was�spotless.�He�had�a�strict�sense�of�
discipline,�regularity�and�adherence�to�rules�and�regulations.�He�was�
very��kind-hearted�and�considerate.�He�possessed�a�very�keen�intellect�
and�would�accomplish�jobs�with�dexterity�and�skill.�He�had�an�
independent�nature�and�his�behaviour�with�all�was�always�very�
charming�and�courteous.�He�was�a�self-realized�Yogi�of�exemplary�
character.�Very�rarely�in�the�world�today,�do�you�come�across�a�pure�
and�pious�soul�like�him,�in�whom�you�find�a�very�balanced�mixture�of�
grandeur�coupled�with�extreme�compassion.�He�had�reached�the�very�
climax�in�all�three�Yogas�of�Karma,�Gyan�&�Bhakti�and�finally�attained�
Prem.�Through�very�austere�spiritual�practices�and�the�extraordinary�
grace�of�Deities,�he�acquired�complete�knowledge�of�all�the�truths�and�
realities�of�the�inner�and�outer�worlds�and�thereafter�attained�the�
supreme�state�of�self-realization.�
�
Baba’s body
�
As�a�result�of�austere�practice,�Baba�did�not�need�to�inhale�the�polluted�
air�from�the�outside�atmosphere.�He�would�rather�breathe�self-purified�
air�from�within�his�body�and�that�too�through�his�navel�and�not�through�
the�nose�as�we�humans�normally�do.�His�body�had�been�highly�purified�
and�that�is�why�the�air�inside�his�body�was�pure�too.�His�body�always�
emitted�the�Padma�Gandha�(lotus�fragrance)�continuously.�This�stage�is�
reached�when�one�attains�the�ability�to�confine�the�movement�of�his�
breath�through�Sushumna�Nadi.�Thereafter�one’s�body,�breath�and�
mind�all�get�purified�serially�one�after�the�other.��Baba’s�perspiration�
and�faeces�matter�were�also�full�of�fragrance,�unlike�ours.�At�the�time�
of�worship�the�whole�worship-room�used�to�get�filled�with�lotus-
fragrance.�His�body�was�surcharged�with�electromagnetic�current�of�
such�high�intensity�that�poisonous�insects�like�wasps,�hornets,�black-
bees,�mosquitos�etc.�would�die�instantly�they�bit�him.�Once�a�disciple�
put�a�question�to�Baba,�”Baba,�is�there�any�difference�between�a�Yogi’s�
body�and�that�of�an�ordinary�person?�Seemingly�they�look�so�much�
alike.”�Baba�just�pushed�his�hand�through�a�wall�which�was�quite�a�
distance�away,�by�just�elongating�his�arm�and�his�hand�was�visible�on�
the�other�side�of�the�wall.�Similarly�on�another�occasion,�a�disciple,�
after�obtaining�special�permission,�was�pressing�Baba’s�legs�(Baba�
would�not�normally�allow�anybody�to�touch�his�feet�or�body).�Suddenly�
quite�a�few�‘sphatics’,�transparent�crystal�balls�oozed�out�of�Baba’s�legs.�
Baba�pushed�these�big�crystal�balls�back�into�his�legs�through�the�tiny�
pores�of�his�body.�
�
Baba’s Gaze
�
Through�the�intensity�of�his�gaze,�he�set�ablaze�the�silk�sheet�lying�on�
the�shoulders�of�the�astrologer-pundit�during�his�stay�at�Burdwan.�Also�
a�Shiva-Linga�crystal�brought�by�a�Sadhu�to�test�Baba’s�Yoga-Shakti�
could�not�withstand�Baba’s�gaze�and�was�blown�to�pieces.�On�another�
occasion,�Baba�extracted�the�chronic�disease�of�a�very�sick�person�
through�his�gaze.�When�he�fixed�it�on�to�a�Banalinga,�the�Banalinga�
could�not�withstand�the�intensity�of�Baba’s�gaze�and�burst.�
�
��������
Baba’s�residence�at�his�native�place,�Bondul�
�
Baba’s Food
�
Baba�used�to�eat�only�once�in�a�day,�at�about�10a.m.,�after�the�morning�
Bhog�and�Arati�of�the�Deities�was�over.�If�for�any�special�reason�he�
failed�to�take�his�meals�by�this�time,�he�used�to�forego�his�meals�
altogether�for�that�day.�His�food�usually�consisted�of�rice,�mung�or�
chana�dal,�cooked�along�with�raw�papaya�in�it.�Amongst�vegetables�he�
grace�of�Deities,�he�acquired�complete�knowledge�of�all�the�truths�and�
realities�of�the�inner�and�outer�worlds�and�thereafter�attained�the�
supreme�state�of�self-realization.�
�
Baba’s body
�
As�a�result�of�austere�practice,�Baba�did�not�need�to�inhale�the�polluted�
air�from�the�outside�atmosphere.�He�would�rather�breathe�self-purified�
air�from�within�his�body�and�that�too�through�his�navel�and�not�through�
the�nose�as�we�humans�normally�do.�His�body�had�been�highly�purified�
and�that�is�why�the�air�inside�his�body�was�pure�too.�His�body�always�
emitted�the�Padma�Gandha�(lotus�fragrance)�continuously.�This�stage�is�
reached�when�one�attains�the�ability�to�confine�the�movement�of�his�
breath�through�Sushumna�Nadi.�Thereafter�one’s�body,�breath�and�
mind�all�get�purified�serially�one�after�the�other.��Baba’s�perspiration�
and�faeces�matter�were�also�full�of�fragrance,�unlike�ours.�At�the�time�
of�worship�the�whole�worship-room�used�to�get�filled�with�lotus-
fragrance.�His�body�was�surcharged�with�electromagnetic�current�of�
such�high�intensity�that�poisonous�insects�like�wasps,�hornets,�black-
bees,�mosquitos�etc.�would�die�instantly�they�bit�him.�Once�a�disciple�
put�a�question�to�Baba,�”Baba,�is�there�any�difference�between�a�Yogi’s�
body�and�that�of�an�ordinary�person?�Seemingly�they�look�so�much�
alike.”�Baba�just�pushed�his�hand�through�a�wall�which�was�quite�a�
distance�away,�by�just�elongating�his�arm�and�his�hand�was�visible�on�
the�other�side�of�the�wall.�Similarly�on�another�occasion,�a�disciple,�
after�obtaining�special�permission,�was�pressing�Baba’s�legs�(Baba�
would�not�normally�allow�anybody�to�touch�his�feet�or�body).�Suddenly�
quite�a�few�‘sphatics’,�transparent�crystal�balls�oozed�out�of�Baba’s�legs.�
Baba�pushed�these�big�crystal�balls�back�into�his�legs�through�the�tiny�
pores�of�his�body.�
�
Baba’s Gaze
�
Through�the�intensity�of�his�gaze,�he�set�ablaze�the�silk�sheet�lying�on�
the�shoulders�of�the�astrologer-pundit�during�his�stay�at�Burdwan.�Also�
a�Shiva-Linga�crystal�brought�by�a�Sadhu�to�test�Baba’s�Yoga-Shakti�
could�not�withstand�Baba’s�gaze�and�was�blown�to�pieces.�On�another�
occasion,�Baba�extracted�the�chronic�disease�of�a�very�sick�person�
through�his�gaze.�When�he�fixed�it�on�to�a�Banalinga,�the�Banalinga�
could�not�withstand�the�intensity�of�Baba’s�gaze�and�burst.�
�
��������
Baba’s�residence�at�his�native�place,�Bondul�
�
Baba’s Food
�
Baba�used�to�eat�only�once�in�a�day,�at�about�10a.m.,�after�the�morning�
Bhog�and�Arati�of�the�Deities�was�over.�If�for�any�special�reason�he�
failed�to�take�his�meals�by�this�time,�he�used�to�forego�his�meals�
altogether�for�that�day.�His�food�usually�consisted�of�rice,�mung�or�
chana�dal,�cooked�along�with�raw�papaya�in�it.�Amongst�vegetables�he�
particularly�preferred�ochcha�(very�small�karela),�zamikand,�kashiphal�
or�sitaphal,�brinjal,�patal�or�parwal�and�ninua�or�torai.�Before�partaking�
his�food,�his�first��morsel�would�invariably�be�a�bit�of�‘Kumari�Prasad’.�
This�might�consist�of�one�or�two�batashas,�one�or�two�pieces�of�banana,�
a�rasogulla�or�chamcham�or�a�bit�of�bundi�or�khir�–�any�one�or�two�of�
these�picked�out�of�leftover�from�the�pattal�(plate�formed�of�big�leaves�
of�trees)�of�a�Kumari�after�she�had�finished�eating�plus�a�little�halwa�of�
Gopalji’s�Bhog.�Baba�considered�a�‘Kumari’�to�be�the�true�manifestation�
on�this�earth�of�God�mother,�‘Jagadamba’.�
�
Baba’s Sleep
�
Baba�would�go�to�sleep�at�9.00�p.m.�exactly�by�the�watch�and�get�up�at�
11.00�p.m.�He�used�to�say�that�sleep�during�these�two�hours�is�most�
refreshing�and�sound.�It�is�equal�to�four�hours�sleep�from�11.00�p.m.�to�
3.00�a.m.�and�equal�to�six�to�eight�hours�later�during�day�time.�After�
awaking�at�11.00�p.m.,�he�would�attend�the�call�of�nature,�brush�his�
teeth,�massage�oil�on�to�his�body�and�take�a�bath.�Thereafter�from�
11.30�p.m.�till�3.30�a.m.�he�would�sit�on�his�Asan�and�perform�his�Kriya�
worship.�Then�he�would�take�yet�another�half�an�hour�or�more�to�
descend�from�that�exhalted�supersensuous�state�of�trance�to�the�
normal�human�plane,�when�he�would�be�in�a�mood�and�like�to�converse�
with�disciples�and�devotees.�
�
�
His Nature
�
Baba�was�very�simple-hearted.�His�nature�was�like�that�of�a�child,�full�of�
innocence,�love,�humility,�straightforwardness,�truth�and�honesty.�
There�was�not�an�iota�of�deceit�or�conceit�in�him.�He�was�ever�gentle�
and�courteous�in�behaviour�and�familiarity�always�brought�him�closer�to�
you.�He�was�very�kind�and�compassionate�particularly�towards�the�poor�
and�those�in�distress.�Besides�being�very�generous�at�heart�he�had�a�
very�charitable�disposition.�
�
Baba’s truthfulness
�
Baba�was�inflexible�in�his�opposition�to�untruth.�He�is�never�known�to�
have�spoken�a�lie�throughout�his�whole�life.�He�advised�his�disciples�
also�never�to�take�the�line�of�untruth,�irrespective�of�the�consequences.�
But�if�any�truth�was�unpleasant,�he�advised�against�stating�it,�suggesting�
silence�in�such�cases.�If,�however,�a�fact�had�to�be�stated,�‘Truth�and�
nothing�but�the�Truth’�was�his�motto.�He�would�say�that�once�one�got�
established�in�Truth,�anything,�thereafter�coming�out�of�his�mouth,�
would�happen�exactly�as�uttered.�His�character�was�spotless�and�his�
conduct�exemplary.�
�
�
�
particularly�preferred�ochcha�(very�small�karela),�zamikand,�kashiphal�
or�sitaphal,�brinjal,�patal�or�parwal�and�ninua�or�torai.�Before�partaking�
his�food,�his�first��morsel�would�invariably�be�a�bit�of�‘Kumari�Prasad’.�
This�might�consist�of�one�or�two�batashas,�one�or�two�pieces�of�banana,�
a�rasogulla�or�chamcham�or�a�bit�of�bundi�or�khir�–�any�one�or�two�of�
these�picked�out�of�leftover�from�the�pattal�(plate�formed�of�big�leaves�
of�trees)�of�a�Kumari�after�she�had�finished�eating�plus�a�little�halwa�of�
Gopalji’s�Bhog.�Baba�considered�a�‘Kumari’�to�be�the�true�manifestation�
on�this�earth�of�God�mother,�‘Jagadamba’.�
�
Baba’s Sleep
�
Baba�would�go�to�sleep�at�9.00�p.m.�exactly�by�the�watch�and�get�up�at�
11.00�p.m.�He�used�to�say�that�sleep�during�these�two�hours�is�most�
refreshing�and�sound.�It�is�equal�to�four�hours�sleep�from�11.00�p.m.�to�
3.00�a.m.�and�equal�to�six�to�eight�hours�later�during�day�time.�After�
awaking�at�11.00�p.m.,�he�would�attend�the�call�of�nature,�brush�his�
teeth,�massage�oil�on�to�his�body�and�take�a�bath.�Thereafter�from�
11.30�p.m.�till�3.30�a.m.�he�would�sit�on�his�Asan�and�perform�his�Kriya�
worship.�Then�he�would�take�yet�another�half�an�hour�or�more�to�
descend�from�that�exhalted�supersensuous�state�of�trance�to�the�
normal�human�plane,�when�he�would�be�in�a�mood�and�like�to�converse�
with�disciples�and�devotees.�
�
�
His Nature
�
Baba�was�very�simple-hearted.�His�nature�was�like�that�of�a�child,�full�of�
innocence,�love,�humility,�straightforwardness,�truth�and�honesty.�
There�was�not�an�iota�of�deceit�or�conceit�in�him.�He�was�ever�gentle�
and�courteous�in�behaviour�and�familiarity�always�brought�him�closer�to�
you.�He�was�very�kind�and�compassionate�particularly�towards�the�poor�
and�those�in�distress.�Besides�being�very�generous�at�heart�he�had�a�
very�charitable�disposition.�
�
Baba’s truthfulness
�
Baba�was�inflexible�in�his�opposition�to�untruth.�He�is�never�known�to�
have�spoken�a�lie�throughout�his�whole�life.�He�advised�his�disciples�
also�never�to�take�the�line�of�untruth,�irrespective�of�the�consequences.�
But�if�any�truth�was�unpleasant,�he�advised�against�stating�it,�suggesting�
silence�in�such�cases.�If,�however,�a�fact�had�to�be�stated,�‘Truth�and�
nothing�but�the�Truth’�was�his�motto.�He�would�say�that�once�one�got�
established�in�Truth,�anything,�thereafter�coming�out�of�his�mouth,�
would�happen�exactly�as�uttered.�His�character�was�spotless�and�his�
conduct�exemplary.�
�
�
�
Simplicity of Nature
�
Baba�related�a�story�of�his�own�stupidity�as�follows:�”I�was�no�less�
foolish�than�the�poet�Kalidas.�Kalidas�was�cutting�that�very�branch�of�
the�tree�on�which�he�was�sitting;�my�performance�was�even�a�shade�
better�in�stupidity.”�It�was�like�this:�”Once�quite�a�few�of�us�Sanyasis�
had�gone�in�a�group�to�Vindhyachal�hills.�One�day�we�saw�a�ripe�mango�
on�the�branch�of�a�mango�tree,�on�top�of�the�hill.�Quite�a�few�of�us�
spotted�it�simultaneously�and�all�rushed�to�the�tree�and�climbed�up.�
Without�a�thought�of�consequences,�I�was�the�first�to�leap�from�the�
branch�to�catch�hold�of�the�mango,�but�came�crashing�down�on�to�the�
rocky�floor�fifty�feet�below�and�became�unconscious.�When�I�regained�
consciousness,�I�found�myself�being�flown�over�the�Vindhyachal�hills�by�
my�Guru�Swami�Bhriguram�Paramahansa.�Seeing�him,�I�got�a�bit�
frightened.�He�placed�me�there�and�called�me�‘a�stupid�fool’�for�the�way�
I�had�behaved.�I�just�kept�quiet.�Then�he�asked�me�to�eat�the�mango.�
On�first�impulse�I�refused.�At�this,�he�said,�”But�why�not?�Was�it�not�for�
this�very�mango�that�all�this�untoward�incident�has�taken�place?�Now�
eat�it�up.”�I�did�as�I�was�told.�Owing�to�the�fall�from�the�tree�on�to�the�
rocks,�I�had�received�many�cuts�and�bruises�on�my�body�and�thighs.�
After�applying�ointment�on�to�my�wounds,�he�said,�”Now�promise�that�
you�will�not�repeat�such�a�stupid�thing�again.”�I�replied,�”But�why�not?�I�
shall�do�so�again.”�He�was�aghast�at�hearing�my�reply�and�just�kept�
staring�at�me.�Seeing�him�wonder-struck,�I�just�said,�”Sir,�I�can�afford�to�
be�stupid�again.�After�all,�nothing�has�happened�to�me.�And�as�long�as�
you�are�there�to�protect�me,�I�see�absolutely�no�reason�for�me�to�be�
afraid�of�anything.”�Dada�Gurudeva,�Swami�Bhriguram�laughed�and�
after�placing�his�hand�of�blessing�over�my�head,�he�left.�This�shows�how�
stupidly�straightforward�and�simple-minded�Baba�Vishuddhanand�was.�
�
Baba’s Devotion to Duty – Karma
�
Baba�was�a�great�exponent�of�extreme�one-pointed�devotion�to�duty�as�
per�the�tenets�of�the�Shastras,�and�proper�conduct�in�every�sphere�of�
life.�He�was�never�satisfied�with�mere�showmanship�but�wanted�sincere�
service�and�unfailing�application�to�one’s�Karma�or�Kriya.�Baba�used�to�
say,�”Unless�you�do�your�duty�assiduously,�no�amount�of�reading�the�
Shastras,�even�for�a�million�of�years,�is�going�to�give�you�Gyan�
(knowledge).�Scriptures�can�only�show�you�the�way�but�you�shall�reach�
your�goal�only�by�treading�it�yourself�sincerely�and�steadily,�bit�by�bit.�
You�can�change�your�destiny�even�by�dint�of�persistent�arduous�
practice.�Unceasing�effort�is�of�inestimable�value.�Yogabhyas�is�the�real�
purpose�of�life�and�continuous�effort�in�that�direction,�the�real�Karma.”�
�
Baba’s Non-Attachment
�
As�per�the�orders�of�his�Guru,�Maharshi�Mahatapa,�Baba�adopted�the�
life�of�a�householder.�But�during�his�whole�lifetime�he�never�got�
engrossed�in�worldliness�(materialism)�and�false�attachment.�He�kept�
himself�mentally�aloof�from�all�attachment�to�worldly�beings�of�things.�
His�wife�bore�him�two�sons�and�a�daughter.�The�elder�son�was�named�
Durgadas�and�the�younger�Haridas.�In�the�year�1911,�a�little�after�the�
Simplicity of Nature
�
Baba�related�a�story�of�his�own�stupidity�as�follows:�”I�was�no�less�
foolish�than�the�poet�Kalidas.�Kalidas�was�cutting�that�very�branch�of�
the�tree�on�which�he�was�sitting;�my�performance�was�even�a�shade�
better�in�stupidity.”�It�was�like�this:�”Once�quite�a�few�of�us�Sanyasis�
had�gone�in�a�group�to�Vindhyachal�hills.�One�day�we�saw�a�ripe�mango�
on�the�branch�of�a�mango�tree,�on�top�of�the�hill.�Quite�a�few�of�us�
spotted�it�simultaneously�and�all�rushed�to�the�tree�and�climbed�up.�
Without�a�thought�of�consequences,�I�was�the�first�to�leap�from�the�
branch�to�catch�hold�of�the�mango,�but�came�crashing�down�on�to�the�
rocky�floor�fifty�feet�below�and�became�unconscious.�When�I�regained�
consciousness,�I�found�myself�being�flown�over�the�Vindhyachal�hills�by�
my�Guru�Swami�Bhriguram�Paramahansa.�Seeing�him,�I�got�a�bit�
frightened.�He�placed�me�there�and�called�me�‘a�stupid�fool’�for�the�way�
I�had�behaved.�I�just�kept�quiet.�Then�he�asked�me�to�eat�the�mango.�
On�first�impulse�I�refused.�At�this,�he�said,�”But�why�not?�Was�it�not�for�
this�very�mango�that�all�this�untoward�incident�has�taken�place?�Now�
eat�it�up.”�I�did�as�I�was�told.�Owing�to�the�fall�from�the�tree�on�to�the�
rocks,�I�had�received�many�cuts�and�bruises�on�my�body�and�thighs.�
After�applying�ointment�on�to�my�wounds,�he�said,�”Now�promise�that�
you�will�not�repeat�such�a�stupid�thing�again.”�I�replied,�”But�why�not?�I�
shall�do�so�again.”�He�was�aghast�at�hearing�my�reply�and�just�kept�
staring�at�me.�Seeing�him�wonder-struck,�I�just�said,�”Sir,�I�can�afford�to�
be�stupid�again.�After�all,�nothing�has�happened�to�me.�And�as�long�as�
you�are�there�to�protect�me,�I�see�absolutely�no�reason�for�me�to�be�
afraid�of�anything.”�Dada�Gurudeva,�Swami�Bhriguram�laughed�and�
after�placing�his�hand�of�blessing�over�my�head,�he�left.�This�shows�how�
stupidly�straightforward�and�simple-minded�Baba�Vishuddhanand�was.�
�
Baba’s Devotion to Duty – Karma
�
Baba�was�a�great�exponent�of�extreme�one-pointed�devotion�to�duty�as�
per�the�tenets�of�the�Shastras,�and�proper�conduct�in�every�sphere�of�
life.�He�was�never�satisfied�with�mere�showmanship�but�wanted�sincere�
service�and�unfailing�application�to�one’s�Karma�or�Kriya.�Baba�used�to�
say,�”Unless�you�do�your�duty�assiduously,�no�amount�of�reading�the�
Shastras,�even�for�a�million�of�years,�is�going�to�give�you�Gyan�
(knowledge).�Scriptures�can�only�show�you�the�way�but�you�shall�reach�
your�goal�only�by�treading�it�yourself�sincerely�and�steadily,�bit�by�bit.�
You�can�change�your�destiny�even�by�dint�of�persistent�arduous�
practice.�Unceasing�effort�is�of�inestimable�value.�Yogabhyas�is�the�real�
purpose�of�life�and�continuous�effort�in�that�direction,�the�real�Karma.”�
�
Baba’s Non-Attachment
�
As�per�the�orders�of�his�Guru,�Maharshi�Mahatapa,�Baba�adopted�the�
life�of�a�householder.�But�during�his�whole�lifetime�he�never�got�
engrossed�in�worldliness�(materialism)�and�false�attachment.�He�kept�
himself�mentally�aloof�from�all�attachment�to�worldly�beings�of�things.�
His�wife�bore�him�two�sons�and�a�daughter.�The�elder�son�was�named�
Durgadas�and�the�younger�Haridas.�In�the�year�1911,�a�little�after�the�
establishment�of�the�Ashram�at�Bondul,�Baba�lost�his�wife�and�the�same�
year�his�mother�also.�And�soon�after,�he�lost�his�son�Haridas�and�the�
daughter�also.�The�death�of�a�single�close�relative�causes�so�much�
mental�agony�and�here�Baba�had�to�face�the�death�of�wife,�mother,�son�
and�daughter,�four�of�them,�in�quick�succession.�This�could�have�turned�
any�human�being�insane,�but�Baba�bore�the�losses�and�grief�with�great�
fortitude.�Taking�it�all�very�philosophically�as�the�will�of�the�Creator,�he�
did�not�allow�his�mental�equilibrium�and�tranquility�of�mind�to�be�
disturbed�and�kept�calm�and�composed.�He�proved�to�the�hilt,�the�
dictum�of�the�Shastras�that�”One�who�has�attained�self-realization�is�no�
longer�affected�by�the�sad�happenings�and�griefs�of�this�world.”�Such�
was�Baba’s�non-attachment.�
�
Baba’s Implicit Faith In the Veracity of the Shastras (scriptures)
�
Shri�Baba�had�implicit�faith�in�the�veracity�of�the�Shastras.�He�used�to�
emphatically�state�that�every�word�of�what�was�stated�in�the�Hindu�
Shastras�was�true.�It�is�only�to�those�who�fail�to�interpret�them�
accurately�at�times,�that�some�statements�made�therein�appear�to�be�
wrong.�Whenever�anybody�brought�any�apparent�incongruity�to�Baba’s�
notice,�he�would�prove�the�veracity�of�the�Shastras�by�practical�
demonstration�and�remove�the�last�iota�of�doubt�from�hsi�mind.�
�
�
�
Baba’s Compassion
�
Once�when�asked�about�his�relationships�with�his�disciples,�i.e.,�Guru-
Shishya-Sambandh,�Baba�said,�”It�is�the�same�as�between�father�and�
son.�I�keep�watch�over�you�at�all�times,�save�you�from�pitfalls�and�
accidents,�cure�your�diseases,�help�you�out�from�difficult�situations�and�
am�all�the�time�engaged�in�forthering�your�spiritual�progress.”�
�
Baba’s Main Teachings
�
One�cannot�attain�divinity�without�devotion�and�pure�love.�Real�
devotion�gives�rise�to�true�love.�But�purpose-oriented�devotion�for�the�
fulfillment�of�a�desire�can�never�lead�to�true�love.�In�fact,�it�is�wrong�to�
term�it�as�‘devotion’.�Every�aspirant�should�keep�away�from�this�sort�of�
devotion.�
�
Evolution�of�true�knowledge�is�essential�for�the�achievement�of�real�
devotion.�The�knowledge�derived�from�the�study�of�scripture�is�empty�
purposeless�knowledge.�True�knowledge�is�not�acquired�till�the�mind�
(Chitta)�gets�purified�and�mind�purification�depends�on�the�appropriate�
performance�of�religious�rites�and�Kriya.�
�
One�who�implicitly�follows�the�Kriya�prescribed�by�the�Guru�with�
devotion,�steadiness,�regularity�and�faith,�while�keeping�his�conduct�
establishment�of�the�Ashram�at�Bondul,�Baba�lost�his�wife�and�the�same�
year�his�mother�also.�And�soon�after,�he�lost�his�son�Haridas�and�the�
daughter�also.�The�death�of�a�single�close�relative�causes�so�much�
mental�agony�and�here�Baba�had�to�face�the�death�of�wife,�mother,�son�
and�daughter,�four�of�them,�in�quick�succession.�This�could�have�turned�
any�human�being�insane,�but�Baba�bore�the�losses�and�grief�with�great�
fortitude.�Taking�it�all�very�philosophically�as�the�will�of�the�Creator,�he�
did�not�allow�his�mental�equilibrium�and�tranquility�of�mind�to�be�
disturbed�and�kept�calm�and�composed.�He�proved�to�the�hilt,�the�
dictum�of�the�Shastras�that�”One�who�has�attained�self-realization�is�no�
longer�affected�by�the�sad�happenings�and�griefs�of�this�world.”�Such�
was�Baba’s�non-attachment.�
�
Baba’s Implicit Faith In the Veracity of the Shastras (scriptures)
�
Shri�Baba�had�implicit�faith�in�the�veracity�of�the�Shastras.�He�used�to�
emphatically�state�that�every�word�of�what�was�stated�in�the�Hindu�
Shastras�was�true.�It�is�only�to�those�who�fail�to�interpret�them�
accurately�at�times,�that�some�statements�made�therein�appear�to�be�
wrong.�Whenever�anybody�brought�any�apparent�incongruity�to�Baba’s�
notice,�he�would�prove�the�veracity�of�the�Shastras�by�practical�
demonstration�and�remove�the�last�iota�of�doubt�from�hsi�mind.�
�
�
�
Baba’s Compassion
�
Once�when�asked�about�his�relationships�with�his�disciples,�i.e.,�Guru-
Shishya-Sambandh,�Baba�said,�”It�is�the�same�as�between�father�and�
son.�I�keep�watch�over�you�at�all�times,�save�you�from�pitfalls�and�
accidents,�cure�your�diseases,�help�you�out�from�difficult�situations�and�
am�all�the�time�engaged�in�forthering�your�spiritual�progress.”�
�
Baba’s Main Teachings
�
One�cannot�attain�divinity�without�devotion�and�pure�love.�Real�
devotion�gives�rise�to�true�love.�But�purpose-oriented�devotion�for�the�
fulfillment�of�a�desire�can�never�lead�to�true�love.�In�fact,�it�is�wrong�to�
term�it�as�‘devotion’.�Every�aspirant�should�keep�away�from�this�sort�of�
devotion.�
�
Evolution�of�true�knowledge�is�essential�for�the�achievement�of�real�
devotion.�The�knowledge�derived�from�the�study�of�scripture�is�empty�
purposeless�knowledge.�True�knowledge�is�not�acquired�till�the�mind�
(Chitta)�gets�purified�and�mind�purification�depends�on�the�appropriate�
performance�of�religious�rites�and�Kriya.�
�
One�who�implicitly�follows�the�Kriya�prescribed�by�the�Guru�with�
devotion,�steadiness,�regularity�and�faith,�while�keeping�his�conduct�
and�character�pure�and�above�board�at�the�same�time,�is�bound�to�
achieve�true�knowledge�(Jnan).�Yogis�call�this�aforesaid�action�itself�as�
yoga.�As�against�this,�to�engage�yourself�in�other�types�of�work�is�not�
Yoga�and�that�does�not�conduce�to�Chitta�purification�either.�Hence�if�
one�keeps�his�conduct�and�character�unblemished�and�applies�himself�
wholeheartedly�in�the�practice�of�Yoga,�steadfastly�without�a�break�for�
a�long�time,�he�is�bound�to�achieve�mind-purification�and�self-
realization.�The�knot�in�the�heart�gets�unfastened,�all�doubts�vanish�and�
aggregated�ill�effects�of�Karmas�of�innumerable�previous�births�get�
anihilated.�
�
Some of Baba’s Teachings and Instructions
�
1.�Perform�the�Kriya�(religious�commandment)�given�by�the�Guru�
regularly�and�implicitly�according�to�his�instructions�and�all�shall�be�
well.�The�grace�of�God�is�bound�to�descend�on�you�in�due�time.�
�
2.�Give�up�self-praise�and�talking�ill�of�others�completely.�These�traits�
are�very�harmful.�Never�waste�time�in�these.�
�
3.�When�tragedies�and�ill-times�overtake�you,�increase�your�mantra-
japa,�both�in�terms�of�time�and�number.�
�
4.�Never�trust�anybody�in�a�hurry.�Test�him�thoroughly�first,�else�you�
will�be�duped.�
�
5.�Every�bit�and�particle�of�this�world�is�against�your�interest.�You�are�
your�only�friend�and�well-wisher.�So�depend�on�your�own�efforts�and�
do�not�look�up�to�others�for�help�as�they�are�likely�to�fail�you�in�your�
times�of�need�and�distress.�
�
6.�During�your�Sadhana�(spiritual�endeavour)�constancy�and�regularity�
in�practice�are�of�prime�importance.�Reading�of�scriptures�is�only�dry�
intellectual�gymnastics.�Dramatised�Bhakti�is�also�not�Bhakti�in�the�real�
sense.�True�Jnan�and�real�Bhakti�are�very�prestigious�and�difficult-to-
attain�stages�in�spiritual�advancement.�These�develop�automatically�
one�after�the�other,�only�after�constant�and�regular�austere�spiritual�
practice�over�a�long�period.�
�
7.�To�depend�solely�on�the�grace�of�God�is�not�an�act�of�wisdom.�Grace�
is�no�doubt�very�sublime�and�is�also�being�showered�upon�us�by�
Mahashakti�all�the�time.�Without�it�there�is�no�hope�of�our�
advancement�towards�salvation�either.�But�this�grace�can�only�be�
attained�through�constant�practice�of�Yogic�Kriya�which�can�lead�to�the�
attainment�of�even�the�unattainable.�
�
8.�Do�not�let�anything�ever�worry�you.�”I�(your�Guru)�am�always�there�
with�you.”�After�performing�your�Kriya�properly�for�some�time,�you�will�
and�character�pure�and�above�board�at�the�same�time,�is�bound�to�
achieve�true�knowledge�(Jnan).�Yogis�call�this�aforesaid�action�itself�as�
yoga.�As�against�this,�to�engage�yourself�in�other�types�of�work�is�not�
Yoga�and�that�does�not�conduce�to�Chitta�purification�either.�Hence�if�
one�keeps�his�conduct�and�character�unblemished�and�applies�himself�
wholeheartedly�in�the�practice�of�Yoga,�steadfastly�without�a�break�for�
a�long�time,�he�is�bound�to�achieve�mind-purification�and�self-
realization.�The�knot�in�the�heart�gets�unfastened,�all�doubts�vanish�and�
aggregated�ill�effects�of�Karmas�of�innumerable�previous�births�get�
anihilated.�
�
Some of Baba’s Teachings and Instructions
�
1.�Perform�the�Kriya�(religious�commandment)�given�by�the�Guru�
regularly�and�implicitly�according�to�his�instructions�and�all�shall�be�
well.�The�grace�of�God�is�bound�to�descend�on�you�in�due�time.�
�
2.�Give�up�self-praise�and�talking�ill�of�others�completely.�These�traits�
are�very�harmful.�Never�waste�time�in�these.�
�
3.�When�tragedies�and�ill-times�overtake�you,�increase�your�mantra-
japa,�both�in�terms�of�time�and�number.�
�
4.�Never�trust�anybody�in�a�hurry.�Test�him�thoroughly�first,�else�you�
will�be�duped.�
�
5.�Every�bit�and�particle�of�this�world�is�against�your�interest.�You�are�
your�only�friend�and�well-wisher.�So�depend�on�your�own�efforts�and�
do�not�look�up�to�others�for�help�as�they�are�likely�to�fail�you�in�your�
times�of�need�and�distress.�
�
6.�During�your�Sadhana�(spiritual�endeavour)�constancy�and�regularity�
in�practice�are�of�prime�importance.�Reading�of�scriptures�is�only�dry�
intellectual�gymnastics.�Dramatised�Bhakti�is�also�not�Bhakti�in�the�real�
sense.�True�Jnan�and�real�Bhakti�are�very�prestigious�and�difficult-to-
attain�stages�in�spiritual�advancement.�These�develop�automatically�
one�after�the�other,�only�after�constant�and�regular�austere�spiritual�
practice�over�a�long�period.�
�
7.�To�depend�solely�on�the�grace�of�God�is�not�an�act�of�wisdom.�Grace�
is�no�doubt�very�sublime�and�is�also�being�showered�upon�us�by�
Mahashakti�all�the�time.�Without�it�there�is�no�hope�of�our�
advancement�towards�salvation�either.�But�this�grace�can�only�be�
attained�through�constant�practice�of�Yogic�Kriya�which�can�lead�to�the�
attainment�of�even�the�unattainable.�
�
8.�Do�not�let�anything�ever�worry�you.�”I�(your�Guru)�am�always�there�
with�you.”�After�performing�your�Kriya�properly�for�some�time,�you�will�
yourself�realize�the�truth�of�my�statement.�I�shall�see�that�all�your�
legitimate�wishes�are�fulfilled�and�you�are�never�in�want.�
�
9.�To�bring�a�mood�of�calm�repose�in�the�mind�before�you�start�your�
meditation�first�invite�the�following�thought:�”The�world�was�there�
before�I�was�born�and�it�will�be�there�even�after�I�am�gone.�So,�nothing�
really�depends�on�me,�hence�why�should�I�be�in�a�state�of�tension?�It�is�
only�with�calm�consciousness�that�I�can�help�myself�and�help�others.�
The�Divine�remains�calm�despite�all�the�turmoils�in�the�world.�It�is�the�
Divine�spark�in�me,�present�as�my�soul,�that�sustains�me.�Let�me�
concentrate�on�that.�Let�me�get�a�few�moments�of�leave�from�the�
demands�of�my�body,�from�the�desires�of�my�life�and�from�the�
restlessness�of�mind�and�enter�into�my�soul�–�my�true�Self.�Let�peace�
and�calm�sustain�me.”�
�
10.�I�am�aware�of�each�and�every�thing�that�you�do,�so�never�try�to�
deceive�me�by�telling�lies.�
�
11.�Electrical�energy�gets�accumulated�particularly�in�the�fore-finger�of�
the�right�hand,�which�should�not�therefore�be�used�for�rubbing�teeth�or�
pointing�out�the�direction,�else�it�leads�to�unneccessary�waste�of�the�
accumulated�electrical�energy.�
�
12.�Spiritual�progress�depends�upon�the�loftiness�of�character.�Never�
hurt�anybody’s�feelings.�Keep�your�senses�under�control�and�follow�the�
truth�in�body,�mind�and�speech.�Keep�unswerving�faith�in�the�Guru�and�
be�patient,�compassionate�and�forgiving.�
�
13.�Dear�Son,�all�your�happiness�or�suffering�is�a�result�of�your�earlier�
deeds.�Do�not�add�further�to�these.�Give�up�doing�bad�and�unholy�
deeds�now�at�least,�so�that�you�do�not�create�new�sins,�the�
consequences�of�which�you�will�have�to�suffer�in�future.�
�
�
14.�You�develop�interest�in�the�Kriya�through�constant�practice,�so�
much�so�that�in�due�course�of�time�you�will�not�be�able�to�give�it�up�
even�if�you�will�want�to.�In�the�beginning,�you�will�have�to�force�yourself�
to�sit�for�your�Kriya,�but�later�you�will�start�feeling�greatly�perturbed�
whenever�you�are�not�able�to�do�so.�The�Guru�can�only�advise�you,�
explain�to�you�and�demonstrate�the�technique�to�you�but�the�actual�
performance�will�have�to�be�done�by�you�and�you�alone.�So,�for�your�
own�benefit,�get�down�to�the�practice�of�Kriya�wholeheartedly�and�
arduously;�only�talking�will�not�help.�Once�you�get�firmly�established�in�
the�practice�of�Kriya,�you�will�not�be�able�to�leave�it�thereafter.�
�
15.�Through�the�practice�of�Kriya,�keep�meditating�upon�the�‘Mother’�in�
your�heart�all�the�time;�the�Mother�who�is�the�source�of�all�Creation,�
directly�perceptible.�Mother�who�cannot�otherwise�be�achieved�even�
through�Yoga�and�is�superior�even�to�‘Brahma’�and�is�the�reality�behind�
the�psychological�manifestation�of�the�Supreme�Emotion.�Instead�of�
getting�influenced�by�external�emotions,�always�keep�your�mind�in�
yourself�realize�the�truth�of�my�statement.�I�shall�see�that�all�your�
legitimate�wishes�are�fulfilled�and�you�are�never�in�want.�
�
9.�To�bring�a�mood�of�calm�repose�in�the�mind�before�you�start�your�
meditation�first�invite�the�following�thought:�”The�world�was�there�
before�I�was�born�and�it�will�be�there�even�after�I�am�gone.�So,�nothing�
really�depends�on�me,�hence�why�should�I�be�in�a�state�of�tension?�It�is�
only�with�calm�consciousness�that�I�can�help�myself�and�help�others.�
The�Divine�remains�calm�despite�all�the�turmoils�in�the�world.�It�is�the�
Divine�spark�in�me,�present�as�my�soul,�that�sustains�me.�Let�me�
concentrate�on�that.�Let�me�get�a�few�moments�of�leave�from�the�
demands�of�my�body,�from�the�desires�of�my�life�and�from�the�
restlessness�of�mind�and�enter�into�my�soul�–�my�true�Self.�Let�peace�
and�calm�sustain�me.”�
�
10.�I�am�aware�of�each�and�every�thing�that�you�do,�so�never�try�to�
deceive�me�by�telling�lies.�
�
11.�Electrical�energy�gets�accumulated�particularly�in�the�fore-finger�of�
the�right�hand,�which�should�not�therefore�be�used�for�rubbing�teeth�or�
pointing�out�the�direction,�else�it�leads�to�unneccessary�waste�of�the�
accumulated�electrical�energy.�
�
12.�Spiritual�progress�depends�upon�the�loftiness�of�character.�Never�
hurt�anybody’s�feelings.�Keep�your�senses�under�control�and�follow�the�
truth�in�body,�mind�and�speech.�Keep�unswerving�faith�in�the�Guru�and�
be�patient,�compassionate�and�forgiving.�
�
13.�Dear�Son,�all�your�happiness�or�suffering�is�a�result�of�your�earlier�
deeds.�Do�not�add�further�to�these.�Give�up�doing�bad�and�unholy�
deeds�now�at�least,�so�that�you�do�not�create�new�sins,�the�
consequences�of�which�you�will�have�to�suffer�in�future.�
�
�
14.�You�develop�interest�in�the�Kriya�through�constant�practice,�so�
much�so�that�in�due�course�of�time�you�will�not�be�able�to�give�it�up�
even�if�you�will�want�to.�In�the�beginning,�you�will�have�to�force�yourself�
to�sit�for�your�Kriya,�but�later�you�will�start�feeling�greatly�perturbed�
whenever�you�are�not�able�to�do�so.�The�Guru�can�only�advise�you,�
explain�to�you�and�demonstrate�the�technique�to�you�but�the�actual�
performance�will�have�to�be�done�by�you�and�you�alone.�So,�for�your�
own�benefit,�get�down�to�the�practice�of�Kriya�wholeheartedly�and�
arduously;�only�talking�will�not�help.�Once�you�get�firmly�established�in�
the�practice�of�Kriya,�you�will�not�be�able�to�leave�it�thereafter.�
�
15.�Through�the�practice�of�Kriya,�keep�meditating�upon�the�‘Mother’�in�
your�heart�all�the�time;�the�Mother�who�is�the�source�of�all�Creation,�
directly�perceptible.�Mother�who�cannot�otherwise�be�achieved�even�
through�Yoga�and�is�superior�even�to�‘Brahma’�and�is�the�reality�behind�
the�psychological�manifestation�of�the�Supreme�Emotion.�Instead�of�
getting�influenced�by�external�emotions,�always�keep�your�mind�in�
communion�with�the�Mother.�Once�you�are�able�to�stay�in�that�state,�
there�is�nothing�further�to�be�done.�
�
16.�While�you�are�in�the�physical�body,�you�cannot�but�be�doing�one�
thing�or�other.�Then�why�not�engage�yourself�in�the�pursuit�of�such�an�
act�as�will�absolve�your�all�binding�actions�for�all�time.�At�the�exact�
moments�of�sunrise�and�sunset,�sit�down�for�your�Kriya�daily�without�
fail.�Even�if�your�mind�is�not�steady,�do�not�bother�about�it.�Learn�to�
depend�solely�on�your�Guru,�then�no�demon�will�be�able�to�do�any�
harm�to�you�–�be�certain�about�it.�
�
17.�My�disciples�will�not�be�born�again�and�thus�will�not�have�to�
undergo�the�sufferings�in�a�mother’s�womb�again.�My�elder�Gurudeva�
Shri�Bhriguramji�Paramahansadeva�has�created�an�abode�for�them�
where�they�shall�all�reside,�after�their�death�in�this�world.�
�
18.�The�first�requirement�for�spiritual�advancement�is�character�which�
must�be�kept�unblemished�and�next�come�light�meals�and�less�sleep.�As�
you�progress�in�your�Kriya�the�last�two�come�by�themselves.�Peace�and�
tranquility�is�the�natural�outcome�of�spiritual�practice.�
�
19.�You�acquire�riches�and�property�as�a�result�of�your�past�actions.�
What�is�ordained�in�your�destiny,�that�much�you�will�certainly�get.�But�
even�so�it�is�not�wise�to�sit�back�aboslutely�inactive.�You�must�make�all�
efforts�to�procure�them.�
�
20.�Every�thing�is�within�your�very�self.�Only�it�has�become�overladen�
with�dirt�and�filth�as�an�outcome�of�undesirable�tendencies�and�
associations�of�previous�lives.�Once�you�are�able�to�get�rid�of�that�
covering,�you�will�be�able�to�see�and�recognize�your�real�self.�Just�as�
you�cannot�see�your�face�in�a�mirror�covered�with�dirt�and�to�do�so�you�
have�to�clean�the�mirror�by�rubbing,�wiping�and�washing,�so�also�once�
you�keep�rubbing�off�the�dirt�of�the�mind�through�the�constant�
repetition�of�the�Guru-given-mantra,�the�mind�will�become�purified�in�
due�course�and�then�you�will�be�able�to�see�your�real�self�once�again.�
The�aforesaid�‘rubbing,�wiping�and�washing�of�the�mind’�is�really�the�
Yogabhyas�Karma�viz�the�incessant�friction�between�the�mantra�and�the�
mind�through�constant�repetition�of�the�former.�Get�up�early�in�the�
morning�at�about�3.30�or�4.00�a.m.�and�try�to�do�your�Kriya�upto�
sunrise�for�two�to�three�hours�at�one�stretch�and�so�also�in�the�evening,�
daily.�In�the�evening�start�about�half�an�hour�before�sunset�and�
continue�for�an�hour�and�a�half�beyond�it.�Besides�this,�make�it�a�habit�
to�mentally�repeat�the�mantra�at�all�other�times�also�while�you�are�
working�with�your�hands�etc.�in�the�course�of�your�job.�Do�not�waste�
your�time�on�other�useless�things.�Your�japa�should�co-ordinate�with�
the�rhythm�of�exhalation�and�inhalation�of�breath�called�Ajapa�Jap.�
�
21.�It�is�not�proper�to�tell�anybody�about�your�Kriya,�or�vision�of�any�
deity,�or�any�spiritual�dream.�Any�discussion�on�these�subjects�may�
inhibit�further�expositions�of�a�similar�healthy�experiences�and�may�
even�prove�harmful.�These�indications�are�only�precursors�to�coming�
events�and�stabilization�of�certain�good�atributes�in�a�person.�In�such�an�
communion�with�the�Mother.�Once�you�are�able�to�stay�in�that�state,�
there�is�nothing�further�to�be�done.�
�
16.�While�you�are�in�the�physical�body,�you�cannot�but�be�doing�one�
thing�or�other.�Then�why�not�engage�yourself�in�the�pursuit�of�such�an�
act�as�will�absolve�your�all�binding�actions�for�all�time.�At�the�exact�
moments�of�sunrise�and�sunset,�sit�down�for�your�Kriya�daily�without�
fail.�Even�if�your�mind�is�not�steady,�do�not�bother�about�it.�Learn�to�
depend�solely�on�your�Guru,�then�no�demon�will�be�able�to�do�any�
harm�to�you�–�be�certain�about�it.�
�
17.�My�disciples�will�not�be�born�again�and�thus�will�not�have�to�
undergo�the�sufferings�in�a�mother’s�womb�again.�My�elder�Gurudeva�
Shri�Bhriguramji�Paramahansadeva�has�created�an�abode�for�them�
where�they�shall�all�reside,�after�their�death�in�this�world.�
�
18.�The�first�requirement�for�spiritual�advancement�is�character�which�
must�be�kept�unblemished�and�next�come�light�meals�and�less�sleep.�As�
you�progress�in�your�Kriya�the�last�two�come�by�themselves.�Peace�and�
tranquility�is�the�natural�outcome�of�spiritual�practice.�
�
19.�You�acquire�riches�and�property�as�a�result�of�your�past�actions.�
What�is�ordained�in�your�destiny,�that�much�you�will�certainly�get.�But�
even�so�it�is�not�wise�to�sit�back�aboslutely�inactive.�You�must�make�all�
efforts�to�procure�them.�
�
20.�Every�thing�is�within�your�very�self.�Only�it�has�become�overladen�
with�dirt�and�filth�as�an�outcome�of�undesirable�tendencies�and�
associations�of�previous�lives.�Once�you�are�able�to�get�rid�of�that�
covering,�you�will�be�able�to�see�and�recognize�your�real�self.�Just�as�
you�cannot�see�your�face�in�a�mirror�covered�with�dirt�and�to�do�so�you�
have�to�clean�the�mirror�by�rubbing,�wiping�and�washing,�so�also�once�
you�keep�rubbing�off�the�dirt�of�the�mind�through�the�constant�
repetition�of�the�Guru-given-mantra,�the�mind�will�become�purified�in�
due�course�and�then�you�will�be�able�to�see�your�real�self�once�again.�
The�aforesaid�‘rubbing,�wiping�and�washing�of�the�mind’�is�really�the�
Yogabhyas�Karma�viz�the�incessant�friction�between�the�mantra�and�the�
mind�through�constant�repetition�of�the�former.�Get�up�early�in�the�
morning�at�about�3.30�or�4.00�a.m.�and�try�to�do�your�Kriya�upto�
sunrise�for�two�to�three�hours�at�one�stretch�and�so�also�in�the�evening,�
daily.�In�the�evening�start�about�half�an�hour�before�sunset�and�
continue�for�an�hour�and�a�half�beyond�it.�Besides�this,�make�it�a�habit�
to�mentally�repeat�the�mantra�at�all�other�times�also�while�you�are�
working�with�your�hands�etc.�in�the�course�of�your�job.�Do�not�waste�
your�time�on�other�useless�things.�Your�japa�should�co-ordinate�with�
the�rhythm�of�exhalation�and�inhalation�of�breath�called�Ajapa�Jap.�
�
21.�It�is�not�proper�to�tell�anybody�about�your�Kriya,�or�vision�of�any�
deity,�or�any�spiritual�dream.�Any�discussion�on�these�subjects�may�
inhibit�further�expositions�of�a�similar�healthy�experiences�and�may�
even�prove�harmful.�These�indications�are�only�precursors�to�coming�
events�and�stabilization�of�certain�good�atributes�in�a�person.�In�such�an�
event,�you�must�preserve�these�most�secretly�within�yourself�and�
intensify�your�spiritual�practices�with�greater�vigour.�By�talking�about�
such�experiences�their�further�revelation�may�get�stopped,�it�may�then�
take�a�very�long�time�for�their�revival�and�even�never�repeat�in�this�life.�
�
22.�Whenever�you�have�to,�speak�the�truth�and�truth�only.�If�anybody�
feels�dissatisfied�at�your�speaking�the�truth�let�him�feel�so;�if�you�lose�a�
friend�thereby,�do�not�mind�it;�but�never�be�afraid�of�speaking�the�
truth.�Tell�the�truth�and�openly.�Of�course,�this�does�not�mean�that�you�
should�put�anybody�into�trouble�by�telling�the�truth�unasked�and�
without�any�purpose.�Do�not�tell�the�truth�even�if�it�is�unpalatable�
unless�compelled�to�do�so.�But�if�you�are�forced�to�relate,�tell�the�truth�
only�otherwise�keep�quiet.�
�
23.�Never�get�suddenly�agitated�over�an�issue.�Seeing�a�wee-bit�or�
hearing�a�part�of�an�incident,�to�flare�up�suddenly�is�not�right.�First�try�
to�understand�the�pros�and�cons�of�a�thing�wholly�and�properly,�
investigate�all�the�aspects�of�it,�think�over�it�intelligently,�try�to�get�to�
the�bottom�of�the�whole�affair,�before�losing�your�temper.�Otherwise�
many�a�time�one�has�to�repent�and�eat�the�humble�pie.�
�
24.�Do�not�feel�astonished�at�any�happening�in�this�world.�Difficulties�
arise�only�when�you�feel�flabbergasted�and�upset.�Householders�have�
to�do�and�arrange�for�all�sorts�of�things�for�the�satisfaction�of�their�
relations�–�wife,�sons,�daughters�and�wife’s�relations.�You�will�have�to�
behave�with�people�differently�according�to�the�relationship�you�have�
with�each�one�of�them�since�you�have�to�live�and�work�amongst�them.�
You�need�money�all�the�time,�irrespective�of�your�field�of�activity.�To�
procure�this�you�will�have�to�engage�yourself�in�some�type�of�business.�
But�be�careful�not�to�use�unfair�means�therein�and�spoil�your�name�and�
fame�by�falling�into�dishonest�ways.�Do�every�thing�honestly.�You�will�
have�to�perform�some�kind�of�work�to�earn�a�living,�but�you�must�not�
lose�your�sense�of�justice,�honesty�and�fair-play�during�its�performance.�
Work�in�an�unattached�manner�like�mercury�in�a�vessel�or�water�drops�
on�a�petal�of�lotus�which�stay�there�but�do�not�stick�and�keep�quite�
unattached.�All�the�time�that�you�are�working�with�your�hands,�feet�or�
other�limbs�of�the�body,�you�must�keep�your�mind�fixed�on�God�and�His�
name.�Keep�reciting�His�name�and�Mantra�uninterruptedly�with�each�
breath,�Ajapajap.�
�
As�a�Guru,�Yogiraj�Shri�Vishuddhanand�Paramahansadeva�was�soul�
personified,�the�over-soul-incarnate,�while�at�the�same�time�so�graceful�
and�surpassingly�human�–�a�quality�that�attracted�us�humans�so�much�
to�him.�
�
He�combined�an�inscrutable�mystery�with�an�inexhaustible�variety.�He�
enchanted�and�haunted,�soothed�and�sustained.�His�loving�touch�
chastened�and�exalted,�transmuted�and�exhilirated.�He�was�simple�as�a�
child�and�baffling�as�the�sphinx.�He�held�eternity�in�the�hollow�of�his�
palm.�He�raised�creatures�of�dust�to�the�heights�of�emphyrean.�In�him�
indeed,�incompatibles�automatically�reconciled�themselves.��Such�a�one�
was�Yogirajadhiraj�Shri�Vishuddhanand�Paramahansadeva,�popularly�
event,�you�must�preserve�these�most�secretly�within�yourself�and�
intensify�your�spiritual�practices�with�greater�vigour.�By�talking�about�
such�experiences�their�further�revelation�may�get�stopped,�it�may�then�
take�a�very�long�time�for�their�revival�and�even�never�repeat�in�this�life.�
�
22.�Whenever�you�have�to,�speak�the�truth�and�truth�only.�If�anybody�
feels�dissatisfied�at�your�speaking�the�truth�let�him�feel�so;�if�you�lose�a�
friend�thereby,�do�not�mind�it;�but�never�be�afraid�of�speaking�the�
truth.�Tell�the�truth�and�openly.�Of�course,�this�does�not�mean�that�you�
should�put�anybody�into�trouble�by�telling�the�truth�unasked�and�
without�any�purpose.�Do�not�tell�the�truth�even�if�it�is�unpalatable�
unless�compelled�to�do�so.�But�if�you�are�forced�to�relate,�tell�the�truth�
only�otherwise�keep�quiet.�
�
23.�Never�get�suddenly�agitated�over�an�issue.�Seeing�a�wee-bit�or�
hearing�a�part�of�an�incident,�to�flare�up�suddenly�is�not�right.�First�try�
to�understand�the�pros�and�cons�of�a�thing�wholly�and�properly,�
investigate�all�the�aspects�of�it,�think�over�it�intelligently,�try�to�get�to�
the�bottom�of�the�whole�affair,�before�losing�your�temper.�Otherwise�
many�a�time�one�has�to�repent�and�eat�the�humble�pie.�
�
24.�Do�not�feel�astonished�at�any�happening�in�this�world.�Difficulties�
arise�only�when�you�feel�flabbergasted�and�upset.�Householders�have�
to�do�and�arrange�for�all�sorts�of�things�for�the�satisfaction�of�their�
relations�–�wife,�sons,�daughters�and�wife’s�relations.�You�will�have�to�
behave�with�people�differently�according�to�the�relationship�you�have�
with�each�one�of�them�since�you�have�to�live�and�work�amongst�them.�
You�need�money�all�the�time,�irrespective�of�your�field�of�activity.�To�
procure�this�you�will�have�to�engage�yourself�in�some�type�of�business.�
But�be�careful�not�to�use�unfair�means�therein�and�spoil�your�name�and�
fame�by�falling�into�dishonest�ways.�Do�every�thing�honestly.�You�will�
have�to�perform�some�kind�of�work�to�earn�a�living,�but�you�must�not�
lose�your�sense�of�justice,�honesty�and�fair-play�during�its�performance.�
Work�in�an�unattached�manner�like�mercury�in�a�vessel�or�water�drops�
on�a�petal�of�lotus�which�stay�there�but�do�not�stick�and�keep�quite�
unattached.�All�the�time�that�you�are�working�with�your�hands,�feet�or�
other�limbs�of�the�body,�you�must�keep�your�mind�fixed�on�God�and�His�
name.�Keep�reciting�His�name�and�Mantra�uninterruptedly�with�each�
breath,�Ajapajap.�
�
As�a�Guru,�Yogiraj�Shri�Vishuddhanand�Paramahansadeva�was�soul�
personified,�the�over-soul-incarnate,�while�at�the�same�time�so�graceful�
and�surpassingly�human�–�a�quality�that�attracted�us�humans�so�much�
to�him.�
�
He�combined�an�inscrutable�mystery�with�an�inexhaustible�variety.�He�
enchanted�and�haunted,�soothed�and�sustained.�His�loving�touch�
chastened�and�exalted,�transmuted�and�exhilirated.�He�was�simple�as�a�
child�and�baffling�as�the�sphinx.�He�held�eternity�in�the�hollow�of�his�
palm.�He�raised�creatures�of�dust�to�the�heights�of�emphyrean.�In�him�
indeed,�incompatibles�automatically�reconciled�themselves.��Such�a�one�
was�Yogirajadhiraj�Shri�Vishuddhanand�Paramahansadeva,�popularly�
known�as�Gandha�Baba,�Perfume�Saint,�to�the�world�and�as�‘Baba’�to�
his�disciples.�
�
Yogis�of�his�calibre�have�been�very�few�in�this�world,�who�could�
transmit�spirituality�with�just�a�touch�or�a�look�and�convert�even�the�
most�degraded�amongst�men�into�saints�in�a�matter�of�moments.�Such�
Yogis�are�the�teachers�of�all�teachers,�the�highest�manifestation�of�God�
in�man.�We�cannot�see�God�except�through�them�and�hence�we�
worship�them.�Since�ages�India�has�been�the�home�of�true�Yogis,�people�
who�have�transcended�the�lower�self�and�have�attained�Siddhis�(extra-
sensory-perceptions)�and�psycho-kinesis,�i.e.,�the�power�of�man’s�mind�
and�will,�to�move�objects�at�a�distance,�what�in�common�parlance�are�
called�‘mirracles’.�
���
Paramhansa�Abhayananadji�from�Jnanganj�Ashram�
�
His�numberless�miracles�relate�to�subjects�like�travel�through�space;�
bringing�back�the�dead�to�life;�converting�one�form�of�matter�into�
another;�producing�scents,�sweets�and�fruits;�seeing�things�far�distant;�
multiplying�small�amounts�of�food�etc.�into�large�quantities;�appearing�
simultaneously�in�several�distant�places�at�the�same�instant;�healing�the�
sick�and�deformed;�telepathy;�clairvoyance;�precognition;�power�to�
read�minds;�to�see�through�walls�and�go�across�them�without�
hindrance;�to�foretell�future�events�and�even�to�mentally�cause�or�
change�the�motion�of�physical�objects.�These�miracles�go�to�prove�to�us�
mortals�his�super-human�powers�by�which�he�infused�‘Confidence�in�
Divinity’�for�the�upliftment�of�society�and�alleviated�its�sufferings.�
�
According�to�Yogiraj,�‘Religion�consists�of�realization;�not�of�reason,�
theories,�documents,�doctrines,�scriptures�and�rituals�–�which�all�are�
only�aids�to�religion.�We�have�to�realize�religion�through�constant�
practice�and�this�realization�is�a�long�process.�There�are�no�jumping�
steps,�we�have�to�work�up�the�ladder�step�by�step.�To�attain�
‘realization’�we�have�to�pass�through�the�concrete�and�then�come�to�
the�abstract,�like�the�children�learn�the�alphabet�through�pictures.�
�
From�the�age�of�fourteen,�Baba�spent�the�next�twelve�years�under�
rigorous�training�in�‘Yoga’�and�‘Natural�Sciences’�like�Surya-Vijnan,�solar�
science,�Chandra-vijnan,�lunar�science,Vayu-vijnan,�wind-science,�
Nakshatra-Vijnan,�stellar�science,�Shabda-Vijnan,�sound�science�and�
Kohana-Vijnan,�Instant�of�Time�Science,�etc.,�in�the�very�ancient�secret�
Gyanganj�Yogashram�in�Tibet,�and�attained�excellence�in�all�of�them.�
�
Shri�Vishuddhanand�was�an�exception�amongst�Yogis.�Through�his�yogic�
power�of�Iccha-shakti,�he�planted�grapes�on�the�branch�of�a�Jamun�tree�
and�that�of�a�castor�tree�and�transformed�an�old�Jawa-flower-tree�into�
one�of�rose.�While�enunciating�the�principle�of�Rishi�Patanjali,�
”Jatyantar�parinamah�prakrityapurat”,�viz.�that�one�thing�can�be�
converted�into�another�by�transplanting�into�it�the�deficient�particles�of�
the�latter�after�attracting�the�same�from�nature,�he�practically�
known�as�Gandha�Baba,�Perfume�Saint,�to�the�world�and�as�‘Baba’�to�
his�disciples.�
�
Yogis�of�his�calibre�have�been�very�few�in�this�world,�who�could�
transmit�spirituality�with�just�a�touch�or�a�look�and�convert�even�the�
most�degraded�amongst�men�into�saints�in�a�matter�of�moments.�Such�
Yogis�are�the�teachers�of�all�teachers,�the�highest�manifestation�of�God�
in�man.�We�cannot�see�God�except�through�them�and�hence�we�
worship�them.�Since�ages�India�has�been�the�home�of�true�Yogis,�people�
who�have�transcended�the�lower�self�and�have�attained�Siddhis�(extra-
sensory-perceptions)�and�psycho-kinesis,�i.e.,�the�power�of�man’s�mind�
and�will,�to�move�objects�at�a�distance,�what�in�common�parlance�are�
called�‘mirracles’.�
���
Paramhansa�Abhayananadji�from�Jnanganj�Ashram�
�
His�numberless�miracles�relate�to�subjects�like�travel�through�space;�
bringing�back�the�dead�to�life;�converting�one�form�of�matter�into�
another;�producing�scents,�sweets�and�fruits;�seeing�things�far�distant;�
multiplying�small�amounts�of�food�etc.�into�large�quantities;�appearing�
simultaneously�in�several�distant�places�at�the�same�instant;�healing�the�
sick�and�deformed;�telepathy;�clairvoyance;�precognition;�power�to�
read�minds;�to�see�through�walls�and�go�across�them�without�
hindrance;�to�foretell�future�events�and�even�to�mentally�cause�or�
change�the�motion�of�physical�objects.�These�miracles�go�to�prove�to�us�
mortals�his�super-human�powers�by�which�he�infused�‘Confidence�in�
Divinity’�for�the�upliftment�of�society�and�alleviated�its�sufferings.�
�
According�to�Yogiraj,�‘Religion�consists�of�realization;�not�of�reason,�
theories,�documents,�doctrines,�scriptures�and�rituals�–�which�all�are�
only�aids�to�religion.�We�have�to�realize�religion�through�constant�
practice�and�this�realization�is�a�long�process.�There�are�no�jumping�
steps,�we�have�to�work�up�the�ladder�step�by�step.�To�attain�
‘realization’�we�have�to�pass�through�the�concrete�and�then�come�to�
the�abstract,�like�the�children�learn�the�alphabet�through�pictures.�
�
From�the�age�of�fourteen,�Baba�spent�the�next�twelve�years�under�
rigorous�training�in�‘Yoga’�and�‘Natural�Sciences’�like�Surya-Vijnan,�solar�
science,�Chandra-vijnan,�lunar�science,Vayu-vijnan,�wind-science,�
Nakshatra-Vijnan,�stellar�science,�Shabda-Vijnan,�sound�science�and�
Kohana-Vijnan,�Instant�of�Time�Science,�etc.,�in�the�very�ancient�secret�
Gyanganj�Yogashram�in�Tibet,�and�attained�excellence�in�all�of�them.�
�
Shri�Vishuddhanand�was�an�exception�amongst�Yogis.�Through�his�yogic�
power�of�Iccha-shakti,�he�planted�grapes�on�the�branch�of�a�Jamun�tree�
and�that�of�a�castor�tree�and�transformed�an�old�Jawa-flower-tree�into�
one�of�rose.�While�enunciating�the�principle�of�Rishi�Patanjali,�
”Jatyantar�parinamah�prakrityapurat”,�viz.�that�one�thing�can�be�
converted�into�another�by�transplanting�into�it�the�deficient�particles�of�
the�latter�after�attracting�the�same�from�nature,�he�practically�
demonstrated�conversion�of�a�rose�flower�into�jawa,�a�jawa�flower�into�
a�coral�and�a�bela�flower�into�a�sphatik�(crystal�ball).�
�
���������������������������������������������
Paramhansa�Vishuddhanand�Ji’s�Life-size�statue�(built�during�HIS�life-
time)�at�Kali-ghat,�Kolkata�
�
Baba�shunned�fruitless�gossip.�He�would�sit�quietly�for�hours�in�the�
presence�of�his�disciples,�giving�them�time�and�opportunity�for�
introspection�and�nam-japa.�He�was�very�kind,�compassionate�and�
generous�at�heart�and�helpful�to�one�and�all.�He�had�developed�the�
feelings�of�friendship�and�happiness�(instead�of�jealousy)�at�seeing�the�
prosperity�of�others,�and�indifference�to�sin�instead�of�hate�and�
repulsion.�He�had�overcome�his�ego�completely.�He�was�never�after�
name�and�fame�and�did�not�like�making�disciples�indiscriminately.�Baba�
was�a�great�appreciator�of�fine�qualities�and�good�character�in�people.�
He�particularly�loved�children�and�enjoyed�their�company.�He�played�
with�them�and�showed�them�little�tricks�and�miracles.�He�entertained�
them�with�jokes�and�funny�stories�with�morals.�
�
In�effect,�Baba’s�greatness�comprised�of�a�combination�of�sweetness,�
affability,�great�super-natural�powers�to�do�things,�supreme�knowledge,�
compassion�for�all�and�assistance�to�the�needy.�Baba�used�to�say,�
”Attachment�is�the�cause�of�unhappiness�and�this�cycle�of�birth�and�
death.�Self-realization�through�the�control�of�mind�is�the�only�way�to�
salvation.”His�main�aim�was�to�wake�up�his�disciples�and�devotees�from�
the�slumber�caused�by�the�indriyas,�which�delude�one�first�into�thinking�
that�they�give�one�real�happiness,�to�find�later�that�the�happiness�was�
only�transient�and�unreal.�
�
Self-realization�is�possible�only�through�constant�practice�of�Yoga-kriya.�
Through�constancy�in�Kriya,�one�can�change�even�his�destiny.�One’s�
own�sadhana�(effort)�and�the�Kripa�(grace)�of�Mahashakti,�both�are�
necessary�for�success�in�God-realization.�However,�sadhana�by�itself�will�
beget�Kripa�and�provide�the�needed�prop�in�the�form�of�a�Guru�
(preceptor).�God�himself�descends�in�the�form�of�a�real�Guru,�takes�hold�
of�the�‘being’�and�helps�him�in�his�salvation.�One�only�needs�to�
surrender�completely�to�the�Guru�and�act�according�to�his�instructions.�
This�total�unqualified�surrender�is�the�key�to�success.�
�
Baba’s�main�stress�was�on�Kriya-karma.�He�would�say,�”Karmebhyo�
Namah‘�i.e.,�”Do�it�!���Do�it�!���Keep�doing�it�!”�
�
Baba�kept�a�constant�vigil�over�his�disciples.�He�knew�from�day-to-day�
nay�moment-to-moment,�what�they�were�thinking,�talking�and�doing,�
even�when�hundreds�of�miles�away�from�them.�In�times�of�emergency�
he�would�even�appear�before�them�in�physical�or�subtle�astral�form�as�
appropriate�and�help�them�out�of�a�difficult�situation,�e.g.,�in�the�form�
of�a�railway�porter,�a�beggar�or�a�mendicant,�etc.�Gurudeva�had�taken�
total�responsibility�for�his�disciples.�He�used�to�say,�”I�place�each�one�of�
you�in�the�state�and�situation�needed�for�your�advancement.�I�also�give�
demonstrated�conversion�of�a�rose�flower�into�jawa,�a�jawa�flower�into�
a�coral�and�a�bela�flower�into�a�sphatik�(crystal�ball).�
�
���������������������������������������������
Paramhansa�Vishuddhanand�Ji’s�Life-size�statue�(built�during�HIS�life-
time)�at�Kali-ghat,�Kolkata�
�
Baba�shunned�fruitless�gossip.�He�would�sit�quietly�for�hours�in�the�
presence�of�his�disciples,�giving�them�time�and�opportunity�for�
introspection�and�nam-japa.�He�was�very�kind,�compassionate�and�
generous�at�heart�and�helpful�to�one�and�all.�He�had�developed�the�
feelings�of�friendship�and�happiness�(instead�of�jealousy)�at�seeing�the�
prosperity�of�others,�and�indifference�to�sin�instead�of�hate�and�
repulsion.�He�had�overcome�his�ego�completely.�He�was�never�after�
name�and�fame�and�did�not�like�making�disciples�indiscriminately.�Baba�
was�a�great�appreciator�of�fine�qualities�and�good�character�in�people.�
He�particularly�loved�children�and�enjoyed�their�company.�He�played�
with�them�and�showed�them�little�tricks�and�miracles.�He�entertained�
them�with�jokes�and�funny�stories�with�morals.�
�
In�effect,�Baba’s�greatness�comprised�of�a�combination�of�sweetness,�
affability,�great�super-natural�powers�to�do�things,�supreme�knowledge,�
compassion�for�all�and�assistance�to�the�needy.�Baba�used�to�say,�
”Attachment�is�the�cause�of�unhappiness�and�this�cycle�of�birth�and�
death.�Self-realization�through�the�control�of�mind�is�the�only�way�to�
salvation.”His�main�aim�was�to�wake�up�his�disciples�and�devotees�from�
the�slumber�caused�by�the�indriyas,�which�delude�one�first�into�thinking�
that�they�give�one�real�happiness,�to�find�later�that�the�happiness�was�
only�transient�and�unreal.�
�
Self-realization�is�possible�only�through�constant�practice�of�Yoga-kriya.�
Through�constancy�in�Kriya,�one�can�change�even�his�destiny.�One’s�
own�sadhana�(effort)�and�the�Kripa�(grace)�of�Mahashakti,�both�are�
necessary�for�success�in�God-realization.�However,�sadhana�by�itself�will�
beget�Kripa�and�provide�the�needed�prop�in�the�form�of�a�Guru�
(preceptor).�God�himself�descends�in�the�form�of�a�real�Guru,�takes�hold�
of�the�‘being’�and�helps�him�in�his�salvation.�One�only�needs�to�
surrender�completely�to�the�Guru�and�act�according�to�his�instructions.�
This�total�unqualified�surrender�is�the�key�to�success.�
�
Baba’s�main�stress�was�on�Kriya-karma.�He�would�say,�”Karmebhyo�
Namah‘�i.e.,�”Do�it�!���Do�it�!���Keep�doing�it�!”�
�
Baba�kept�a�constant�vigil�over�his�disciples.�He�knew�from�day-to-day�
nay�moment-to-moment,�what�they�were�thinking,�talking�and�doing,�
even�when�hundreds�of�miles�away�from�them.�In�times�of�emergency�
he�would�even�appear�before�them�in�physical�or�subtle�astral�form�as�
appropriate�and�help�them�out�of�a�difficult�situation,�e.g.,�in�the�form�
of�a�railway�porter,�a�beggar�or�a�mendicant,�etc.�Gurudeva�had�taken�
total�responsibility�for�his�disciples.�He�used�to�say,�”I�place�each�one�of�
you�in�the�state�and�situation�needed�for�your�advancement.�I�also�give�
you�and�do�for�you�just�as�much�as�is�really�necessary.�The�sole�aim�of�
life�is�to�get�back�to�your�real�self�and�get�established�permanently�in�
your�own�conscious�self.�Man�is�suffering�because�he�has�got�torn�away�
from�his�moorings�–�his�real�self,�the�supreme�self.�Once�he�is�able�to�
establish�his�contact�with�the�self�again,�all�his�troubles�and�miseries�
will�automatically�come�to�an�end.”�
Yogis�never�die�!�
�
Shri�Vishuddhanand�Paramahansadeva�passed�away�in�July�1937,�but�
he�presents�himself�even�today�in�different�forms,�at�so�many�places�
simultaneously�before�his�disciples�and�devotees,�to�cure�them�of�their�
illnesses,�protect�them�against�accidents�and�help�them�out�of�their�
predicaments�and�troubles.�
�
It�appears�only�relevant�to�give�here�a�few�facts�about�Baba�for�a�
proper�understanding�of�the�personality�of�the�great�soul�in�the�correct�
perspective.�
�
1.���Baba�most�frequently�taught�through�actions�and�self-example�what�
most�preceptors�tried�to�teach�through�words.�
�
2.�He�could�sometimes�speak�in�parables,�leaving�his�devotees�to�work�
out�the�answer.�
�
3.�He�had�the�peculiar�art�of�giving�information�to�particular�individuals�
in�the�midst�of�a�group�in�a�way�that�they�alone�could�understand�and�
not�the�other�members�of�the�group.�
�
4.�Another�peculiarity�of�Baba�was�that�instead�of�answering�a�question�
directly�he�would�sometimes�send�the�questioner�to�someone�who�is�
found�to�be�reading�the�same�very�thing�in�a�scripture�and�thus�get�an�
answer�to�his�question.�
�
5.�Baba�was�living�and�operating�in�other�worlds�also�besides�this�world�
in�invisible�forms.�
�
6.�Shri�Baba�had�the�power�to�guide�the�dead�as�well�as�those�living.�
�
7.�He�belonged�to�a�hidden�spiritual�hierarchy.�He�travelled�at�will�in�
subtle�body�and�spoke�of�his�travels�over�great�distances�of�space�and�
time�to�his�disciples�at�times.�
�
8.�Even�when�in�flesh�in�this�earthly�life,�he�was�not�confined�to�his�
physical�body.�It�may�truly�be�said�of�him�that�he�is�alive�even�now�
though�he�took�mahasamadhi�in�1937.�
�
you�and�do�for�you�just�as�much�as�is�really�necessary.�The�sole�aim�of�
life�is�to�get�back�to�your�real�self�and�get�established�permanently�in�
your�own�conscious�self.�Man�is�suffering�because�he�has�got�torn�away�
from�his�moorings�–�his�real�self,�the�supreme�self.�Once�he�is�able�to�
establish�his�contact�with�the�self�again,�all�his�troubles�and�miseries�
will�automatically�come�to�an�end.”�
Yogis�never�die�!�
�
Shri�Vishuddhanand�Paramahansadeva�passed�away�in�July�1937,�but�
he�presents�himself�even�today�in�different�forms,�at�so�many�places�
simultaneously�before�his�disciples�and�devotees,�to�cure�them�of�their�
illnesses,�protect�them�against�accidents�and�help�them�out�of�their�
predicaments�and�troubles.�
�
It�appears�only�relevant�to�give�here�a�few�facts�about�Baba�for�a�
proper�understanding�of�the�personality�of�the�great�soul�in�the�correct�
perspective.�
�
1.���Baba�most�frequently�taught�through�actions�and�self-example�what�
most�preceptors�tried�to�teach�through�words.�
�
2.�He�could�sometimes�speak�in�parables,�leaving�his�devotees�to�work�
out�the�answer.�
�
3.�He�had�the�peculiar�art�of�giving�information�to�particular�individuals�
in�the�midst�of�a�group�in�a�way�that�they�alone�could�understand�and�
not�the�other�members�of�the�group.�
�
4.�Another�peculiarity�of�Baba�was�that�instead�of�answering�a�question�
directly�he�would�sometimes�send�the�questioner�to�someone�who�is�
found�to�be�reading�the�same�very�thing�in�a�scripture�and�thus�get�an�
answer�to�his�question.�
�
5.�Baba�was�living�and�operating�in�other�worlds�also�besides�this�world�
in�invisible�forms.�
�
6.�Shri�Baba�had�the�power�to�guide�the�dead�as�well�as�those�living.�
�
7.�He�belonged�to�a�hidden�spiritual�hierarchy.�He�travelled�at�will�in�
subtle�body�and�spoke�of�his�travels�over�great�distances�of�space�and�
time�to�his�disciples�at�times.�
�
8.�Even�when�in�flesh�in�this�earthly�life,�he�was�not�confined�to�his�
physical�body.�It�may�truly�be�said�of�him�that�he�is�alive�even�now�
though�he�took�mahasamadhi�in�1937.�
�
9.�He�never�spoke�untruth�and�meaningless�jargon.�Only�those�who�
were�familiar�with�his�ways�could�make�out�the�meaning�of�what�he�
said�or�did�and�that�too�only�when�it�was�intended�for�their�
understanding.�
�
10.�He�had�the�most�detailed�knowledge�of�distant�events�and�
circumstances.�Also,�whether�he�directed�the�actions�of�some�other�
person,�or�himself�materialized�in�a�distant�place�to�play�his�part�there,�
he�could�do�so�without�interrupting�his�normal�activities�at�his�ashrams�
at�Kashi,�Burdwan�or�Calcutta.�
�
11.�Baba�used�to�say,�”Having�undertaken�responsibility�for�you,�I�will�
never�allow�any�of�you�disciples�to�escape�from�me.�Only�keep�faith�and�
I�will�do�the�rest.�I�will�give�you�what�you�want�if�it�be�to�your�benefit�
and�wish�that�you�will�in�due�time�desire�what�I�want�to�give�you.�
Wherever�you�may�be,�think�of�me�and�I�will�be�with�you.”�
�
12.�Baba�exerted�a�tremendous�influence�over�his�devotees,�causing�a�
remarkable�change�in�their�life-style�for�their�spiritual�upliftment.�
�
�
�
�
�
P.Vishuddhanandji at Burdwan
�
�Swami�Vishuddhanand�Paramahansa�was�a�liberated,�realized�Yogi�of�
ideal�character,�pure�and�pious�in�his�day-to-day�living,�an�ideal�in�the�
practice�and�application�of�the�principles�of�Karma-yoga,�Gyan-yoga�and�
Bhakti-yoga,�an�extraordinaary�combination�of�grandeur�and�
sweetness.�He�attained�salvation,�the�highest�state�beyond�all�sense-
perception,�after�achieving�knowledge�and�mastery�over�all�the�
principles�and�philosophy�of�the�world�within�and�the�world�without�
through�strenuous�and�austere�spiritual�practices�and�extraordinary�
grace�of�God.�He�had�completely�annihilated�his�ego�and�established�
stable�and�perpetual�communion�(yoga)�with�Maha-Shakti.�There�was�
not�the�slightest�trace�of�self-ego�left�in�him,�it�was�all�pure�perception�
only.�
�
In�the�year�1911�Baba�shifted�to�Burdwan.�Many�extraordinary�
incidents�took�place�furing�his�stay�there.�In�Burdwan�people�respected�
Baba�with�great�devotion.�But�one�wily�person�got�obsessed�by�the�
wicked�desire�to�find�out�the�method�and�rituals�of�Baba’s�Puja,�even�
though�he�was�fully�aware�that�Baba�performed�his�Puja�in�a�closed�
room�and�nobody�was�permitted�to�see�how�and�what�he�did�then.�So�
one�day�this�gentleman�got�an�opportunity�and�surreptitiously�slipped�
into�Baba’s�prayer�room�and�hid�himself�inside�before�ahnik�time.�
�
At�the�appropriate�time,�Baba�entered�the�Puja-room�to�perform�his�
Puja-kriya�and�bolted�the�door�from�inside.�He�first�started�with�the�
9.�He�never�spoke�untruth�and�meaningless�jargon.�Only�those�who�
were�familiar�with�his�ways�could�make�out�the�meaning�of�what�he�
said�or�did�and�that�too�only�when�it�was�intended�for�their�
understanding.�
�
10.�He�had�the�most�detailed�knowledge�of�distant�events�and�
circumstances.�Also,�whether�he�directed�the�actions�of�some�other�
person,�or�himself�materialized�in�a�distant�place�to�play�his�part�there,�
he�could�do�so�without�interrupting�his�normal�activities�at�his�ashrams�
at�Kashi,�Burdwan�or�Calcutta.�
�
11.�Baba�used�to�say,�”Having�undertaken�responsibility�for�you,�I�will�
never�allow�any�of�you�disciples�to�escape�from�me.�Only�keep�faith�and�
I�will�do�the�rest.�I�will�give�you�what�you�want�if�it�be�to�your�benefit�
and�wish�that�you�will�in�due�time�desire�what�I�want�to�give�you.�
Wherever�you�may�be,�think�of�me�and�I�will�be�with�you.”�
�
12.�Baba�exerted�a�tremendous�influence�over�his�devotees,�causing�a�
remarkable�change�in�their�life-style�for�their�spiritual�upliftment.�
�
�
�
�
�
P.Vishuddhanandji at Burdwan
�
�Swami�Vishuddhanand�Paramahansa�was�a�liberated,�realized�Yogi�of�
ideal�character,�pure�and�pious�in�his�day-to-day�living,�an�ideal�in�the�
practice�and�application�of�the�principles�of�Karma-yoga,�Gyan-yoga�and�
Bhakti-yoga,�an�extraordinaary�combination�of�grandeur�and�
sweetness.�He�attained�salvation,�the�highest�state�beyond�all�sense-
perception,�after�achieving�knowledge�and�mastery�over�all�the�
principles�and�philosophy�of�the�world�within�and�the�world�without�
through�strenuous�and�austere�spiritual�practices�and�extraordinary�
grace�of�God.�He�had�completely�annihilated�his�ego�and�established�
stable�and�perpetual�communion�(yoga)�with�Maha-Shakti.�There�was�
not�the�slightest�trace�of�self-ego�left�in�him,�it�was�all�pure�perception�
only.�
�
In�the�year�1911�Baba�shifted�to�Burdwan.�Many�extraordinary�
incidents�took�place�furing�his�stay�there.�In�Burdwan�people�respected�
Baba�with�great�devotion.�But�one�wily�person�got�obsessed�by�the�
wicked�desire�to�find�out�the�method�and�rituals�of�Baba’s�Puja,�even�
though�he�was�fully�aware�that�Baba�performed�his�Puja�in�a�closed�
room�and�nobody�was�permitted�to�see�how�and�what�he�did�then.�So�
one�day�this�gentleman�got�an�opportunity�and�surreptitiously�slipped�
into�Baba’s�prayer�room�and�hid�himself�inside�before�ahnik�time.�
�
At�the�appropriate�time,�Baba�entered�the�Puja-room�to�perform�his�
Puja-kriya�and�bolted�the�door�from�inside.�He�first�started�with�the�
Paranayam-kriya�as�usual.�As�he�inhaled�air�from�the�atmosphere�and�
retained�it�within�himself,�all�the�air�in�the�room�got�transfixed�and�it�
became�impossible�for�the�hidden�person�to�breathe.�When�his�throat�
got�almost�suffocated�due�to�lack�of�air,�he�shouted,�”Baba�He!”.�
Hearing�the�yell�Baba�looked�in�that�direction�and�on�spotting�the�
fellow,�understood�what�the�matter�was.�He�immediately�released�the�
air�and�established�the�equilibrium�and�by�so�doing�saved�the�life�of�
that�individual.�
�
Thereafter�Baba�scolded�that�person�and�said,�”Look,�never�again�
should�you�dare�to�test�a�Yogi�or�try�to�see�his�Kriya�stealthily.�If�I�had�
not�noticed�you�instantly,�your�body�would�have�been�chaired�to�ashes�
in�a�jiffy.”�That�man�felt�very�ashamed,�humbly�begged�pardon�and�got�
out�of�the�room.�
�
Establishment�of�Ashrams,�to�mention�only�three�out�of�six�of�them�
�
1.�Vishuddhashram�at�Burdwan�
�
��������
Baba’s�rice�fields�at�beautiful�Bondul�
�
As�per�direction�of�Shri�Bhriguram�Paramahansa,�the�first�Ashram�was�
established�by�Baba�in�Burdwan.�It�was�named�after�Baba�as�
‘Vishuddhashram’.�Bhriguram�Swami�had�framed�and�sent�a�set�of�rules�
to�regulate�the�proper�working�of�this�Ashram,�which�apply�equally�to�
the�other�Ashrams�established�by�Baba.�Out�of�that�set�of�rules,�two�are�
particularly�important:�–�Whenever�any�subject�regarding�Yoga�or�
scriptures�or�of�a�confidential�nature�be�under�discussion�with�a�
particular�disciple,�nobody�else�should�be�there,�not�even�another�co-
disciple.�It�should�be�clearly�understood�and�kept�in�mind�that�the�
exposure�of�a�secret�subject�can�result�in�harm�to�the�whole�
congregation.�–�Permission�for�entry�and�stay�in�the�Ashram�must�not�
be�granted�to�anybody�who�comes�on�worldly�business,�or�mundane�
matter�or�for�pleasure�and�recreation.�
�
2.�The�Ashram�at�Bondul�(distt.�Burdwan)�
�
����������
Ashram�at�Bondul�
�
�Shri�Baba�established�the�second�Ashram�in�1911�at�his�native�village�
Bondul.�After�the�construction�of�the�Bondul�Ashram�was�completed,�
one�day�Baba�received�a�letter�from�Shri�Bhriguram�Paramahansa�which�
contained�the�following�directions�regarding�the�Ashrams:�”These�
Ashrams�do�not�belong�to�you.�They�are�the�property�of�your�disciples.�
This�rule�applies�not�only�to�Bondul�Ashram�but�to�the�Vishuddhashram�
at�Burdwan�and�to�all�other�Ashram.’�Baba�merely�acted�as�custodian,�
with�no�self-interest�or�attachment�to�these�Ashrams.�During�his�life-
Paranayam-kriya�as�usual.�As�he�inhaled�air�from�the�atmosphere�and�
retained�it�within�himself,�all�the�air�in�the�room�got�transfixed�and�it�
became�impossible�for�the�hidden�person�to�breathe.�When�his�throat�
got�almost�suffocated�due�to�lack�of�air,�he�shouted,�”Baba�He!”.�
Hearing�the�yell�Baba�looked�in�that�direction�and�on�spotting�the�
fellow,�understood�what�the�matter�was.�He�immediately�released�the�
air�and�established�the�equilibrium�and�by�so�doing�saved�the�life�of�
that�individual.�
�
Thereafter�Baba�scolded�that�person�and�said,�”Look,�never�again�
should�you�dare�to�test�a�Yogi�or�try�to�see�his�Kriya�stealthily.�If�I�had�
not�noticed�you�instantly,�your�body�would�have�been�chaired�to�ashes�
in�a�jiffy.”�That�man�felt�very�ashamed,�humbly�begged�pardon�and�got�
out�of�the�room.�
�
Establishment�of�Ashrams,�to�mention�only�three�out�of�six�of�them�
�
1.�Vishuddhashram�at�Burdwan�
�
��������
Baba’s�rice�fields�at�beautiful�Bondul�
�
As�per�direction�of�Shri�Bhriguram�Paramahansa,�the�first�Ashram�was�
established�by�Baba�in�Burdwan.�It�was�named�after�Baba�as�
‘Vishuddhashram’.�Bhriguram�Swami�had�framed�and�sent�a�set�of�rules�
to�regulate�the�proper�working�of�this�Ashram,�which�apply�equally�to�
the�other�Ashrams�established�by�Baba.�Out�of�that�set�of�rules,�two�are�
particularly�important:�–�Whenever�any�subject�regarding�Yoga�or�
scriptures�or�of�a�confidential�nature�be�under�discussion�with�a�
particular�disciple,�nobody�else�should�be�there,�not�even�another�co-
disciple.�It�should�be�clearly�understood�and�kept�in�mind�that�the�
exposure�of�a�secret�subject�can�result�in�harm�to�the�whole�
congregation.�–�Permission�for�entry�and�stay�in�the�Ashram�must�not�
be�granted�to�anybody�who�comes�on�worldly�business,�or�mundane�
matter�or�for�pleasure�and�recreation.�
�
2.�The�Ashram�at�Bondul�(distt.�Burdwan)�
�
����������
Ashram�at�Bondul�
�
�Shri�Baba�established�the�second�Ashram�in�1911�at�his�native�village�
Bondul.�After�the�construction�of�the�Bondul�Ashram�was�completed,�
one�day�Baba�received�a�letter�from�Shri�Bhriguram�Paramahansa�which�
contained�the�following�directions�regarding�the�Ashrams:�”These�
Ashrams�do�not�belong�to�you.�They�are�the�property�of�your�disciples.�
This�rule�applies�not�only�to�Bondul�Ashram�but�to�the�Vishuddhashram�
at�Burdwan�and�to�all�other�Ashram.’�Baba�merely�acted�as�custodian,�
with�no�self-interest�or�attachment�to�these�Ashrams.�During�his�life-
time�alone�he�formed�a�trust�and�set�of�rules�for�their�proper�working�
ad�management�after�his�death.�
�
3.�Vishuddhanand-Kanan-Ashram�at�Kashi�(Varanasi)�
�
Baba�desired�that�at�this�Ashram�also,�there�should�be�adequate�
provision�for�training�and�research�in�Yoga�and�natural�Sciences,�on�the�
same�pattern�as�in�Gyanganj�Yogashram.�But�due�to�some�unknown�
reason�(maybe�witholding�of�sanction�from�Gyanganj)�Baba�had�to�
finally�shelve�this�scheme.�
The�Nav-mundi�Asan�
�
��
�
���������������
������������������������������������������The�Nav-Mundi�Asan�at�Kashi�������������������������������������
Harihar�Banlinga�Banduleshwar�at�Bandul�
�
When�Shri�Baba�failed�to�get�the�approval�of�his�proposal�to�set�up�
‘Centre�for�training�in�Yoga�and�sciences’�at�Kashi�from�his�superior�
authorities�of�Gyanganj,�then�he�dedicated�the�fruits�of�over�forty�years�
of�his�arduous�penance�and�austerities�for�the�well-being�and�
upliftment�of�his�disciples�and�devotees�by�establishing�‘Navmundi�
Asan’�on�14th�February�1935�at�Kashi�Ashram.�But�unless�one�is�
endowed�with�purity�of�body,�good�samskaras�(vasanas�carried�over�
from�earlier�births)�and�the�special�grace�of�the�Guru,�it�is�not�possible�
to�sit�on�this�Siddhasan�and�perform�Kriya.�
�
Gyanganj (Jnan-ganj) Yogashram in Tibet
�
The�Gyanganj�(Jnanganj)�Yogashram�–�the�ancient�name�of�this�
Yogashram�was�‘Indra�Bhawan’.�This�ancient�Ashram�was�renovated�
and�restored�to�its�pristine�glory�again�by�Swami�Gyananand�
Paramahans,�a�disciple�of�Maharshi�Mahatapa.�Under�his�able�
administration�and�responsible�management�it�started�functioning�
properly�once�again�under�the�new�name�Gyanganj.�
�
Gyanganj�is�an�extraordinary�spiritual�training�centre.�The�
Brahmacharis,�Brahmacharinis�and�Paramahansas�of�this�centre,�after�
getting�established�in�the�state�Aham-Brahmasmi,�roam�about�in�the�
universe�as,�when�and�where�they�like.�
�
The�Gyanganj�(Jnanganj)�Yogashram�with�a�perimeter�of�about�16�
kilometres,�is�situated�in�the�western�region�of�Tibet,�an�upland�in�the�
Himalayas�to�the�north�of�India.�This�ancient�Ashram�was�renovated�
and�restored�to�its�pristine�glory�once�again�by�Swami�Gyananand�
Paramhans,�a�disciple�of�Maharshi�Mahatapa.�Under�his�able�
administration�and�responsible�management�it�started�functioning�
time�alone�he�formed�a�trust�and�set�of�rules�for�their�proper�working�
ad�management�after�his�death.�
�
3.�Vishuddhanand-Kanan-Ashram�at�Kashi�(Varanasi)�
�
Baba�desired�that�at�this�Ashram�also,�there�should�be�adequate�
provision�for�training�and�research�in�Yoga�and�natural�Sciences,�on�the�
same�pattern�as�in�Gyanganj�Yogashram.�But�due�to�some�unknown�
reason�(maybe�witholding�of�sanction�from�Gyanganj)�Baba�had�to�
finally�shelve�this�scheme.�
The�Nav-mundi�Asan�
�
��
�
���������������
������������������������������������������The�Nav-Mundi�Asan�at�Kashi�������������������������������������
Harihar�Banlinga�Banduleshwar�at�Bandul�
�
When�Shri�Baba�failed�to�get�the�approval�of�his�proposal�to�set�up�
‘Centre�for�training�in�Yoga�and�sciences’�at�Kashi�from�his�superior�
authorities�of�Gyanganj,�then�he�dedicated�the�fruits�of�over�forty�years�
of�his�arduous�penance�and�austerities�for�the�well-being�and�
upliftment�of�his�disciples�and�devotees�by�establishing�‘Navmundi�
Asan’�on�14th�February�1935�at�Kashi�Ashram.�But�unless�one�is�
endowed�with�purity�of�body,�good�samskaras�(vasanas�carried�over�
from�earlier�births)�and�the�special�grace�of�the�Guru,�it�is�not�possible�
to�sit�on�this�Siddhasan�and�perform�Kriya.�
�
Gyanganj (Jnan-ganj) Yogashram in Tibet
�
The�Gyanganj�(Jnanganj)�Yogashram�–�the�ancient�name�of�this�
Yogashram�was�‘Indra�Bhawan’.�This�ancient�Ashram�was�renovated�
and�restored�to�its�pristine�glory�again�by�Swami�Gyananand�
Paramahans,�a�disciple�of�Maharshi�Mahatapa.�Under�his�able�
administration�and�responsible�management�it�started�functioning�
properly�once�again�under�the�new�name�Gyanganj.�
�
Gyanganj�is�an�extraordinary�spiritual�training�centre.�The�
Brahmacharis,�Brahmacharinis�and�Paramahansas�of�this�centre,�after�
getting�established�in�the�state�Aham-Brahmasmi,�roam�about�in�the�
universe�as,�when�and�where�they�like.�
�
The�Gyanganj�(Jnanganj)�Yogashram�with�a�perimeter�of�about�16�
kilometres,�is�situated�in�the�western�region�of�Tibet,�an�upland�in�the�
Himalayas�to�the�north�of�India.�This�ancient�Ashram�was�renovated�
and�restored�to�its�pristine�glory�once�again�by�Swami�Gyananand�
Paramhans,�a�disciple�of�Maharshi�Mahatapa.�Under�his�able�
administration�and�responsible�management�it�started�functioning�
properly�once�again�under�the�new�name�of�Gyanganj.�All�this�
renovation�took�place�about�seven�hundred�years�earlier,�i.e.,�say�about�
1225�A.D.�Yogiraj�Shri�Vishuddhanand�had�eulogised�about�the�
eminence�of�Gyanganj�Yogashram�in�brief�at�times�about�the�
supernatural�experiences�and�powers�of�the�Yogis�of�this�Ashram.�
�
About the name ‘Gyanganj’
�
Now�‘Gyan’�is�a�Sanskrit�word�and�‘Gan’j�appears�to�be�a�Persian�word.�
How�come�that�the�words�of�these�two�different�languages�have�been�
joined�up�to�form�the�word�Gyan-ganj?�In�actual�fact�Ganj�is�a�word,�the�
root�of�which�is�Sanskrit�and�it�travelled�from�Bharat�(India)�to�Persia:�
Ganj�:�Gaji�(Bhwadi�ganiya�Dhatu)�+�Yan�(Pratyaya)�The�word�‘Ganj’�
means�‘Treasury�of�Jewels’�so�‘Gyanganj’�literally�means�‘Treasury�of�
Knowledge�of�All�Kinds’.�
�
A brief description of the Ashram
This�extensive�Yogashram,�having�a�perimeter�of�16�kilometres,�is�
situated�in�the�western�part�of�the�plateau�of�Tibet,�surrounded�by�hill-
ranges�on�all�sides.�It�has�a�rampart�all�around�it,�with�a�deep�ditch�full�
of�water,�running�all�along�the�rampart�on�the�outside,�having�arched�
bridges�across�it�for�purposes�of�communication.�Every�block�of�the�
Ashram�is�suitably�furnished�with�all�materials�necessary�for�instruction�
in�the�particular�discipline�to�be�taught�in�that�block.�The�arrangements�
for�instruction�in�Yoga�and�Science�are�indeed�exquisite.�The�two�
faculties�are�independent.�The�Yoga-faculty�is�under�the�charge�of�
Swami�Bhriguram�Paramahansa�and�that�of�Science�under�Swami�
Shyamanand�Paramahansa.�The�overall�incharge�or�the�Chief�Executive�
is�Swami�Gyananand�Paramahansa.�
�
It�seems�appropriate�to�give�here�a�brief�description�of�some�of�the�
yogis�intimately�connected�with�this�Ashram.�
�
Maharshi Mahatapa
�
He�is�the�Head�of�this�organization.�According�to�Swami�Vishuddhanand�
he�is�over�one�thousand�four�hundred�years�old.�His�body�is�beyond�
material�requirements�of�food,�water�and�air�and�has�become�sublime�
and�divine.�He�has�transcended�the�limitations�of�time�and�space.�He�
can�travel�unfettered�to�any�‘loka’�(world)�as�per�his�wish.�He�does�not�
stay�in�the�Ashram�itself,�but�generally�in�a�cave�amongst�the�hills�of�
Tibet.�An�idol�of�‘Raj-Rajeshwari�Devi’�is�installed�in�that�cave,�and�the�
cave�is�therefore�known�by�the�name�of�‘Raj-Rajeshwari�Math’.�There�
are�no�hutments�in�the�neighbourhood�and�the�yogis�who�stay�in�the�
Math�(monastery)�have�all�transcended�the�necessity�for�doors�or�
houses.�In�that�part�of�the�Himalayas�there�are�many�monasteries�
similar�to�Gyanganj�Yogashram.�All�these�are�under�the�administrative�
jurisdiction�of�Raj-Rajeshwari�Devi.�Maharshi�Mahatapa�does�not�
permanently�stay�in�any�particular�monastery.�He�occasionally�visits�the�
Gyanganj�Yogashram�and�sometimes�he�goes�to�Manohar-Tirtha�to�pay�
properly�once�again�under�the�new�name�of�Gyanganj.�All�this�
renovation�took�place�about�seven�hundred�years�earlier,�i.e.,�say�about�
1225�A.D.�Yogiraj�Shri�Vishuddhanand�had�eulogised�about�the�
eminence�of�Gyanganj�Yogashram�in�brief�at�times�about�the�
supernatural�experiences�and�powers�of�the�Yogis�of�this�Ashram.�
�
About the name ‘Gyanganj’
�
Now�‘Gyan’�is�a�Sanskrit�word�and�‘Gan’j�appears�to�be�a�Persian�word.�
How�come�that�the�words�of�these�two�different�languages�have�been�
joined�up�to�form�the�word�Gyan-ganj?�In�actual�fact�Ganj�is�a�word,�the�
root�of�which�is�Sanskrit�and�it�travelled�from�Bharat�(India)�to�Persia:�
Ganj�:�Gaji�(Bhwadi�ganiya�Dhatu)�+�Yan�(Pratyaya)�The�word�‘Ganj’�
means�‘Treasury�of�Jewels’�so�‘Gyanganj’�literally�means�‘Treasury�of�
Knowledge�of�All�Kinds’.�
�
A brief description of the Ashram
This�extensive�Yogashram,�having�a�perimeter�of�16�kilometres,�is�
situated�in�the�western�part�of�the�plateau�of�Tibet,�surrounded�by�hill-
ranges�on�all�sides.�It�has�a�rampart�all�around�it,�with�a�deep�ditch�full�
of�water,�running�all�along�the�rampart�on�the�outside,�having�arched�
bridges�across�it�for�purposes�of�communication.�Every�block�of�the�
Ashram�is�suitably�furnished�with�all�materials�necessary�for�instruction�
in�the�particular�discipline�to�be�taught�in�that�block.�The�arrangements�
for�instruction�in�Yoga�and�Science�are�indeed�exquisite.�The�two�
faculties�are�independent.�The�Yoga-faculty�is�under�the�charge�of�
Swami�Bhriguram�Paramahansa�and�that�of�Science�under�Swami�
Shyamanand�Paramahansa.�The�overall�incharge�or�the�Chief�Executive�
is�Swami�Gyananand�Paramahansa.�
�
It�seems�appropriate�to�give�here�a�brief�description�of�some�of�the�
yogis�intimately�connected�with�this�Ashram.�
�
Maharshi Mahatapa
�
He�is�the�Head�of�this�organization.�According�to�Swami�Vishuddhanand�
he�is�over�one�thousand�four�hundred�years�old.�His�body�is�beyond�
material�requirements�of�food,�water�and�air�and�has�become�sublime�
and�divine.�He�has�transcended�the�limitations�of�time�and�space.�He�
can�travel�unfettered�to�any�‘loka’�(world)�as�per�his�wish.�He�does�not�
stay�in�the�Ashram�itself,�but�generally�in�a�cave�amongst�the�hills�of�
Tibet.�An�idol�of�‘Raj-Rajeshwari�Devi’�is�installed�in�that�cave,�and�the�
cave�is�therefore�known�by�the�name�of�‘Raj-Rajeshwari�Math’.�There�
are�no�hutments�in�the�neighbourhood�and�the�yogis�who�stay�in�the�
Math�(monastery)�have�all�transcended�the�necessity�for�doors�or�
houses.�In�that�part�of�the�Himalayas�there�are�many�monasteries�
similar�to�Gyanganj�Yogashram.�All�these�are�under�the�administrative�
jurisdiction�of�Raj-Rajeshwari�Devi.�Maharshi�Mahatapa�does�not�
permanently�stay�in�any�particular�monastery.�He�occasionally�visits�the�
Gyanganj�Yogashram�and�sometimes�he�goes�to�Manohar-Tirtha�to�pay�
homage�to�his�Gurumata�‘Kshepa-Mai’.�He�is�all�the�time�in�a�sort�of�
trance�and�is�not�used�to�talking�much.�Amongst�his�disciples,�who�stay�
at�the�Gyanganj�Yogashram,�there�are�many�over�hundreds�of�years�of�
age.�The�main�ones�are�Paramanansas�Swami�Bhriguram,�Nimanand,�
Shyamanand�and�Gyananand.�
�
Swami Bhriguram Paramahansa
�
He�is�over�five�hundred�years�old�and�is�the�foremost�disciple�of�
Maharshi�Mahatapa�in�the�line�of�Yoga.�He�is�the�head�of�the�faculty�of�
Yoga�in�the�Ashram.�Swami�Vishuddhanand�got�his�Yoga�training�
directly�from�him.�He�is�the�chief�administrator�of�all�the�monasteries�
under�the�jurisdiction�of�Raj-Rajeshwari�Devi.�He�is�wholly�and�solely�
responsible�for�their�upkeep,�maintenance�of�law�and�order,�inspection,�
conducting�of�examinations�and�supervision.�The�heartfelt�prayer-
waves�from�the�distressed�souls�are�caught�by�his�ears�immediately�and�
he�has�the�capability�of�instantly�appearing�before�them�in�human�
form.�Swami�Bhriguram�Paramahansa�had�unobstructed�access�to�the�
innermost�recesses�of�the�mind�of�the�disciples.�His�mode�of�travel�is�
‘flying�through�space’.�His�feet�would�not�touch�the�ground.�He�is�the�
only�one�Yogi�on�the�face�of�this�earth�who�can�go�upto�‘Surya-loka’.�His�
body�is�no�longer�composed�of�the�five�elements�nor�of�the�six�Koshas�
(Pranamaya,�Gyanamaya�etc.).�It�is�a�supernatural�divine�body.�
�
�
Swami Nimanand Paramahansa
�
This�great�Swami’s�insight�was�responsible�for�detecting�the�latent�
spiritual�greatness�in�Bholanath�and�leading�him�up�finally�to�become�a�
Paramahansa.�When�Bholanath�lost�all�hope�of�life�and�had�excruciating�
pain�due�to�the�poison�of�a�mad-dog-bite�and�had�come�one�evening�to�
the�Hoogly�river�to�get�drowned,�this�was�the�Swami�who�had�saved�his�
life.�Again�after�two�years�Bholanath�and�Haripada�travelled�all�the�way�
from�Burdwan�to�Dacca�and�met�him.�When�they�entreated�him�and�
showed�great�keenness�to�tread�the�path�of�Yoga�to�become�Yogis,�it�
was�he�who�brought�them�along�to�Gyanganj.�Swami�Nimanand�Ji�is�
also�amongst�the�foremost�disciples�of�Maharshi�Mahatapa�and�is�a�
realised�Yogi�endowed�with�supernatural�powers.�Paramhansa�Swami�
Nemanand�Ji�is�also�Guru�of�Param�Poojya�Mahatapsvi�Shri�
Kumarswamiji.�
�
Swami Shyamanand Paramahansa
�
Swami�Shyamanand�is�another�disciple�of�Maharshi�Mahatapa�who�
excelled�in�the�knowledge�of�Natural�Sciences�under�the�tutelage�of�the�
Maharshi.�He�is�the�Head�of�the�faculty�of�Science�in�the�Yogashram.�He�
imparts�training�in�Solar�Science,�Astronomy�and�Astrology,�Etherial�
Science,�Lunar�Science�etc.�Solar�Science�is�the�most�superior�prime�
science�amongst�all�these�sciences.�After�attaining�knowledge�and�
proficiency�in�Solar�Science,�the�other�Sciences�can�be�learnt�
comparatively�easily.�Swami�Vishuddhanand�learnt�Surya-Vijnan�(Solar�
homage�to�his�Gurumata�‘Kshepa-Mai’.�He�is�all�the�time�in�a�sort�of�
trance�and�is�not�used�to�talking�much.�Amongst�his�disciples,�who�stay�
at�the�Gyanganj�Yogashram,�there�are�many�over�hundreds�of�years�of�
age.�The�main�ones�are�Paramanansas�Swami�Bhriguram,�Nimanand,�
Shyamanand�and�Gyananand.�
�
Swami Bhriguram Paramahansa
�
He�is�over�five�hundred�years�old�and�is�the�foremost�disciple�of�
Maharshi�Mahatapa�in�the�line�of�Yoga.�He�is�the�head�of�the�faculty�of�
Yoga�in�the�Ashram.�Swami�Vishuddhanand�got�his�Yoga�training�
directly�from�him.�He�is�the�chief�administrator�of�all�the�monasteries�
under�the�jurisdiction�of�Raj-Rajeshwari�Devi.�He�is�wholly�and�solely�
responsible�for�their�upkeep,�maintenance�of�law�and�order,�inspection,�
conducting�of�examinations�and�supervision.�The�heartfelt�prayer-
waves�from�the�distressed�souls�are�caught�by�his�ears�immediately�and�
he�has�the�capability�of�instantly�appearing�before�them�in�human�
form.�Swami�Bhriguram�Paramahansa�had�unobstructed�access�to�the�
innermost�recesses�of�the�mind�of�the�disciples.�His�mode�of�travel�is�
‘flying�through�space’.�His�feet�would�not�touch�the�ground.�He�is�the�
only�one�Yogi�on�the�face�of�this�earth�who�can�go�upto�‘Surya-loka’.�His�
body�is�no�longer�composed�of�the�five�elements�nor�of�the�six�Koshas�
(Pranamaya,�Gyanamaya�etc.).�It�is�a�supernatural�divine�body.�
�
�
Swami Nimanand Paramahansa
�
This�great�Swami’s�insight�was�responsible�for�detecting�the�latent�
spiritual�greatness�in�Bholanath�and�leading�him�up�finally�to�become�a�
Paramahansa.�When�Bholanath�lost�all�hope�of�life�and�had�excruciating�
pain�due�to�the�poison�of�a�mad-dog-bite�and�had�come�one�evening�to�
the�Hoogly�river�to�get�drowned,�this�was�the�Swami�who�had�saved�his�
life.�Again�after�two�years�Bholanath�and�Haripada�travelled�all�the�way�
from�Burdwan�to�Dacca�and�met�him.�When�they�entreated�him�and�
showed�great�keenness�to�tread�the�path�of�Yoga�to�become�Yogis,�it�
was�he�who�brought�them�along�to�Gyanganj.�Swami�Nimanand�Ji�is�
also�amongst�the�foremost�disciples�of�Maharshi�Mahatapa�and�is�a�
realised�Yogi�endowed�with�supernatural�powers.�Paramhansa�Swami�
Nemanand�Ji�is�also�Guru�of�Param�Poojya�Mahatapsvi�Shri�
Kumarswamiji.�
�
Swami Shyamanand Paramahansa
�
Swami�Shyamanand�is�another�disciple�of�Maharshi�Mahatapa�who�
excelled�in�the�knowledge�of�Natural�Sciences�under�the�tutelage�of�the�
Maharshi.�He�is�the�Head�of�the�faculty�of�Science�in�the�Yogashram.�He�
imparts�training�in�Solar�Science,�Astronomy�and�Astrology,�Etherial�
Science,�Lunar�Science�etc.�Solar�Science�is�the�most�superior�prime�
science�amongst�all�these�sciences.�After�attaining�knowledge�and�
proficiency�in�Solar�Science,�the�other�Sciences�can�be�learnt�
comparatively�easily.�Swami�Vishuddhanand�learnt�Surya-Vijnan�(Solar�
Science)�thoroughly�under�the�direct�tutelage�of�Swami�Shyamanand�
Paramahansa.�Swami�Vishuddhanand�was�the�first�one�to�throw�some�
light�on�Surya�Vijnan�and�bring�it�to�the�notice�of�our�world�for�the�first�
time.�Before�this,�nobody�on�this�earth�knew�anything�about�Surya-
Vijnan.�Surya-Vijnan�has�a�very�close�connection�with�Yoga.�Only�he,�
who�is�an�adept�at�the�Science�of�Yoga�can�attain�full�and�
comprehensive�knowledge�of�Surya�Vijnan.�So�you�will�now�be�able�to�
get�an�idea�of�the�depth�of�knowledge�and�high�status�of�Swami�
Shyamanand�Paramahansa�who�is�also�over�five�hundred�years�old.�
�
Swami Gyananand Paramahansa
�
As�aforesaid�Swami�Gyananand�is�one�of�the�foremost�disciples�of�
Maharshi�Mahatapa.�It�was�through�his�efforts�that�almost�seven�
hundred�years�earlier�the�ancient�Indra-Bhawan�was�resurrected�and�
named�Gyanganj�Yogashram.�Swami�Gyananand�had�already�become�
Paramahansa�before�he�resusciated�Indra�Bhawan.�At�that�time�he�
should�have�been�over�a�hundred�years�old.�So�his�present�age�will�be�
anywhere�over�eight�hundred�years.�Paramahansa�Gyananand�is�the�
chief�administrator�in�charge�of�Gyanganj�Yogashram.�He�is�endowed�
with�supreme�supernatural�spiritual�powers.�
�
�
�
�
Swami Abhayananda Paramahansa
Paramhansa�Abhayanand�Ji�pictured�above�at�the�top�of�this�webpage�
Paramhansa�Abhayananad�Ji,�a�brother-disciple�(Guru-bandhu)�of�
Paramhansa�Vishuddhananda�Ji�is�from�Jnanganj�ashram�and�disciple�of�
Maha�Tapa�Ji�Maharaj.�He�is�currently�in�deep�samadhi�state�
undergoing�spiritual�penance.�
Yogiraj�Vishuddhanand�Paramhansa�deva�
�
��
�
�
Paramhansa Vishuddhanand Ji Gandh-baba
�
Shri�Vishuddhananda’s�childhood�name�was�Bholanath�
Chattopadhyaya.�Siddha�Yogi�Swami�Nimanand�Paramahansa�of�the�
secret�Gyanganj�Yogashram�in�Tibet�took�Bholnath�to�Gyanganj�ashram.�
Yogiraj�Vishuddhanand�Paramhansadeva�was�the�first�Yogi-Saint�to�
introduce�and�propagate�Surya-Vijnan,�solar�science,�into�the�world�for�
the�first�time.�Up�till�then�this�science�was�confined�to�the�precints�of�
the�ancient�secrets�of�Yogashram�at�Gyanganj�in�the�Himalayas�in�Tibet�
and�was�known�only�to�the�ancients.�Baba�stayed�in�Gyanganj�Ashram�
for�12�years.�Surya�i.e.,�Sun�or�Savita�means�‘source�of�creation’.�
According�to�Surya-Vijnan�there�are�360�rays�of�the�sun�which�go�to�
Science)�thoroughly�under�the�direct�tutelage�of�Swami�Shyamanand�
Paramahansa.�Swami�Vishuddhanand�was�the�first�one�to�throw�some�
light�on�Surya�Vijnan�and�bring�it�to�the�notice�of�our�world�for�the�first�
time.�Before�this,�nobody�on�this�earth�knew�anything�about�Surya-
Vijnan.�Surya-Vijnan�has�a�very�close�connection�with�Yoga.�Only�he,�
who�is�an�adept�at�the�Science�of�Yoga�can�attain�full�and�
comprehensive�knowledge�of�Surya�Vijnan.�So�you�will�now�be�able�to�
get�an�idea�of�the�depth�of�knowledge�and�high�status�of�Swami�
Shyamanand�Paramahansa�who�is�also�over�five�hundred�years�old.�
�
Swami Gyananand Paramahansa
�
As�aforesaid�Swami�Gyananand�is�one�of�the�foremost�disciples�of�
Maharshi�Mahatapa.�It�was�through�his�efforts�that�almost�seven�
hundred�years�earlier�the�ancient�Indra-Bhawan�was�resurrected�and�
named�Gyanganj�Yogashram.�Swami�Gyananand�had�already�become�
Paramahansa�before�he�resusciated�Indra�Bhawan.�At�that�time�he�
should�have�been�over�a�hundred�years�old.�So�his�present�age�will�be�
anywhere�over�eight�hundred�years.�Paramahansa�Gyananand�is�the�
chief�administrator�in�charge�of�Gyanganj�Yogashram.�He�is�endowed�
with�supreme�supernatural�spiritual�powers.�
�
�
�
�
Swami Abhayananda Paramahansa
Paramhansa�Abhayanand�Ji�pictured�above�at�the�top�of�this�webpage�
Paramhansa�Abhayananad�Ji,�a�brother-disciple�(Guru-bandhu)�of�
Paramhansa�Vishuddhananda�Ji�is�from�Jnanganj�ashram�and�disciple�of�
Maha�Tapa�Ji�Maharaj.�He�is�currently�in�deep�samadhi�state�
undergoing�spiritual�penance.�
Yogiraj�Vishuddhanand�Paramhansa�deva�
�
��
�
�
Paramhansa Vishuddhanand Ji Gandh-baba
�
Shri�Vishuddhananda’s�childhood�name�was�Bholanath�
Chattopadhyaya.�Siddha�Yogi�Swami�Nimanand�Paramahansa�of�the�
secret�Gyanganj�Yogashram�in�Tibet�took�Bholnath�to�Gyanganj�ashram.�
Yogiraj�Vishuddhanand�Paramhansadeva�was�the�first�Yogi-Saint�to�
introduce�and�propagate�Surya-Vijnan,�solar�science,�into�the�world�for�
the�first�time.�Up�till�then�this�science�was�confined�to�the�precints�of�
the�ancient�secrets�of�Yogashram�at�Gyanganj�in�the�Himalayas�in�Tibet�
and�was�known�only�to�the�ancients.�Baba�stayed�in�Gyanganj�Ashram�
for�12�years.�Surya�i.e.,�Sun�or�Savita�means�‘source�of�creation’.�
According�to�Surya-Vijnan�there�are�360�rays�of�the�sun�which�go�to�
form�the�whole�creation�of�the�Universe.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�the�incidence�of�
appropriate�rays�of�the�Sun.�He�demonstrated�practically�how�minute�
particles�of�ingredients�of�various�objects�could�be�dispersed�or�
assembled�and�destroyed�or�created�through�the�proces�of�Surya-
Vijnan.�As�a�result�of�his�adherence�to�the�strict�rules�of�the�
Brahmacharya�period,�Bholanath�had�freed�himself�from�the�influence�
of�ego�and�had�also�developed�the�spirit�of�surrender�to�the�will�of�the�
Supreme�Power.�
�
Matter�is�indestructible�
�
Shri�Baba�demonstrated�practically�that�matter�is�indestructible.�
�
1st Instance
�
He�asked�Shri�Gopinath�to�write�something�on�a�piece�of�paper,�burn�it�
and�pulverize�the�ashes�by�his�hands.�Thereafter�he�resurrected�from�its�
ashes�that�very�same�paper�with�the�sentences�written�on�it�by�
Gopinath.�
�
�
�
2nd Instance
�
Another�day,�Baba�had�a�pail�full�of�milk�thrown�into�the�river�Ganga�in�
Varanasi�at�one�Ghat.�After�a�couple�of�days�he�reclaimed�that�pail-full�
of�milk�from�the�Ganga�at�another�ghat�of�Varanasi.�
�
3rd Instance
�
Even�if�a�person�passes�away�from�the�world�of�curse�(Mrityulok)�to�
heaven�(Brahmalok),�a�yogi�can�bring�him�back�in�the�world,�through�his�
yogic�power.�For�example,�Baba�brought�back�his�dead�father�in�bodily�
into�this�world�at�Bondul�at�the�earnest�request�of�his�elder�brother�Shri�
Bhutnath.�This�incident�has�been�described�later�in�chapter�6�of�this�
book.�The�above�proved�beyond�doubt�that�nothing�is�ever�lost�or�
destroyed�in�Nature.�
�
Materialization of the Dead Father in Physical Form
�
Once�Bhootnath�told�Vishuddhanand,�”Bholanath!�I�have�heard�that�
through�spiritual�practice�you�have�acquired�extraordinary�powers.�For�
a�long�time�I�have�a�yet�unfulfilled�desire�in�my�heart.�If�you�could�fulfil�
the�same,�I�will�consider�myself�blessed.�I�want�to�see�our�late�father�in�
physical�form�just�for�once,�I�hear�that�the�soul�is�eternal�though�man�is�
mortal.�The�changes�take�place�only�in�the�physical�form�of�the�body.�
form�the�whole�creation�of�the�Universe.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�the�incidence�of�
appropriate�rays�of�the�Sun.�He�demonstrated�practically�how�minute�
particles�of�ingredients�of�various�objects�could�be�dispersed�or�
assembled�and�destroyed�or�created�through�the�proces�of�Surya-
Vijnan.�As�a�result�of�his�adherence�to�the�strict�rules�of�the�
Brahmacharya�period,�Bholanath�had�freed�himself�from�the�influence�
of�ego�and�had�also�developed�the�spirit�of�surrender�to�the�will�of�the�
Supreme�Power.�
�
Matter�is�indestructible�
�
Shri�Baba�demonstrated�practically�that�matter�is�indestructible.�
�
1st Instance
�
He�asked�Shri�Gopinath�to�write�something�on�a�piece�of�paper,�burn�it�
and�pulverize�the�ashes�by�his�hands.�Thereafter�he�resurrected�from�its�
ashes�that�very�same�paper�with�the�sentences�written�on�it�by�
Gopinath.�
�
�
�
2nd Instance
�
Another�day,�Baba�had�a�pail�full�of�milk�thrown�into�the�river�Ganga�in�
Varanasi�at�one�Ghat.�After�a�couple�of�days�he�reclaimed�that�pail-full�
of�milk�from�the�Ganga�at�another�ghat�of�Varanasi.�
�
3rd Instance
�
Even�if�a�person�passes�away�from�the�world�of�curse�(Mrityulok)�to�
heaven�(Brahmalok),�a�yogi�can�bring�him�back�in�the�world,�through�his�
yogic�power.�For�example,�Baba�brought�back�his�dead�father�in�bodily�
into�this�world�at�Bondul�at�the�earnest�request�of�his�elder�brother�Shri�
Bhutnath.�This�incident�has�been�described�later�in�chapter�6�of�this�
book.�The�above�proved�beyond�doubt�that�nothing�is�ever�lost�or�
destroyed�in�Nature.�
�
Materialization of the Dead Father in Physical Form
�
Once�Bhootnath�told�Vishuddhanand,�”Bholanath!�I�have�heard�that�
through�spiritual�practice�you�have�acquired�extraordinary�powers.�For�
a�long�time�I�have�a�yet�unfulfilled�desire�in�my�heart.�If�you�could�fulfil�
the�same,�I�will�consider�myself�blessed.�I�want�to�see�our�late�father�in�
physical�form�just�for�once,�I�hear�that�the�soul�is�eternal�though�man�is�
mortal.�The�changes�take�place�only�in�the�physical�form�of�the�body.�
But�the�yogi,�through�his�yogic�powers,�can�resurrect�the�soul�in�its�
physical�bodily�form.�The�yogi,�through�his�yogic�powers,�can�resurrect�
the�same�as�it�were�in�the�past�at�any�time.�I�know�you�can�fulfil�my�
desire�if�you�so�wish.�I�have�no�other�wish.”�Bholanath�said,�”Dear�
brother,�what�you�have�stated�is�quite�true.�There�is�nothing�that�
cannot�be�accomplished�by�yogic�power�or�super-science.�After�the�
battle�of�Mahabharat�at�Kurukshetra,�Maharshi�Vyasadeva�had�
resurrected,�her�dead�relatives�before�the�very�eyes�of�the�grief-
stricken�Gandhari,�in�fulfilment�of�her�wish.�A�yogi�can�do�this�through�
his�will-power.�The�same�can�also�be�accomplished�by�the�application�of�
super-science.�But,�dear�brother,�what�will�you�gain�by�simply�seeing�
our�late�father?�Only�know�that�the�soul�never�dies.�Death�only�changes�
the�form.�You�will�not�be�able�to�keep�your�equanimity�at�seeing�our�
dead�father�now,�in�his�old�physical�form.�Therefore,�it�will�be�better�
that�you�accept�the�will�of�God�in�whatever�has�already�come�to�pass�
and�do�not�press�to�see�our�late�father�in�phyiscal�form�now.”�But�
Bhootnath�persisted�and�pressed�his�wish.�Bholanath�was�well�aware�
that�anybody,�on�seeing�his�dead�relative,�cannot�normally�keep�his�
sanity�intact�and�develops�insanity.�Hence�he�tried�very�hard�indeed�to�
dissuade�his�brother,�but�Bhootnath�was�insistent.�In�the�end,�
Bholanath�acceeded�to�his�request.�A�room�was�set�as�per�instructions�
of�Bholanath.�In�it�a�cot�was�placed�and�on�it�a�new�bedding�was�
spread.�At�the�appointed�hour,�their�late�father�appeared�in�his�usual�
physical�form�and�took�his�seat�on�the�bed.�He�even�replied�to�the�
questions�put�to�him.�He�stayed�thus�for�about�fifteen�minutes�and�
then�departed.�But�the�sight�in�bodily�form�of�the�late�father�left�a�deep�
harmful�impact�on�the�mind�of�Bhootnath.�
�
Pre-Knowledge of Future Events
�
Bholanath�(now�Swami�Vishuddhanand)�used�to�visit�Burdwan�now�and�
then.�Once�he�found�his�elder�brother�Bhootnath�suffering�from�a�
chronic�disease.�The�treatment�there�was�giving�him�no�relief.�
Bholanath�cured�him�by�his�yogic�power,�just�by�a�sheer�gaze�at�him.�
But�before�leaving,�he�told�Bhootnath�in�no�uncertain�terms�that�he�
was�not�ever�to�take�onions�or�eggs.�He�also�impressed�this�point�on�
Bhootnath’s�wife�and�warned�her�of�the�consequences.�But�Bhootnath�
was�never�a�person�to�follow�rules�or�restrictions�for�any�length�of�time.�
He�started�taking�onions�and�eggs�again.�After�some�time,�the�disease�
reappeared�in�Bhootnath�in�a�virulent�form.�He�became�worse�day�by�
day�and�no�medicine�was�able�to�provide�him�any�relief.�You�can�
imagine�the�feelings�of�the�mother�under�such�circumstances.�Although�
Bholanath�was�at�that�time�in�a�very�distant�place,�even�there�he�could�
get�the�inkling�of�his�brother’s�condition�and�the�state�of�mental�agony�
of�his�mother.�For�a�yogi,�distance�is�of�no�consequence�and�
Vishuddhanand�appeared�instantly�at�his�village�Bondul.�There�he�
explicitly�explained�to�his�mother�that�Bhootnath,�having�disobeyed�the�
instructions,�could�not�be�cured�anymore.�Simultaneously�he�indicated�
the�date�and�time�of�the�death�of�Bhootnath�to�the�mother�and�
disappeared.�Needless�to�say�that�Bhootnath�died�exactly�on�the�same�
day�and�time�as�had�been�prophecised�by�Bholanath.�The�mother�
became�miserably�grief�stricken.�Bholanath�again�appeared�on�the�
scene.�He�relieved�the�mother�of�the�grief�by�a�simple�touch�of�his�
hand.�Swami�Vishuddhanand�had�acquired�many�supernatural�powers�
through�the�constant�practice�of�Mantra�Jap�(meditation),�Tapasya�
(penance)�and�Samadhi�(superconsciousness).�But�he�used�to�utilize�
But�the�yogi,�through�his�yogic�powers,�can�resurrect�the�soul�in�its�
physical�bodily�form.�The�yogi,�through�his�yogic�powers,�can�resurrect�
the�same�as�it�were�in�the�past�at�any�time.�I�know�you�can�fulfil�my�
desire�if�you�so�wish.�I�have�no�other�wish.”�Bholanath�said,�”Dear�
brother,�what�you�have�stated�is�quite�true.�There�is�nothing�that�
cannot�be�accomplished�by�yogic�power�or�super-science.�After�the�
battle�of�Mahabharat�at�Kurukshetra,�Maharshi�Vyasadeva�had�
resurrected,�her�dead�relatives�before�the�very�eyes�of�the�grief-
stricken�Gandhari,�in�fulfilment�of�her�wish.�A�yogi�can�do�this�through�
his�will-power.�The�same�can�also�be�accomplished�by�the�application�of�
super-science.�But,�dear�brother,�what�will�you�gain�by�simply�seeing�
our�late�father?�Only�know�that�the�soul�never�dies.�Death�only�changes�
the�form.�You�will�not�be�able�to�keep�your�equanimity�at�seeing�our�
dead�father�now,�in�his�old�physical�form.�Therefore,�it�will�be�better�
that�you�accept�the�will�of�God�in�whatever�has�already�come�to�pass�
and�do�not�press�to�see�our�late�father�in�phyiscal�form�now.”�But�
Bhootnath�persisted�and�pressed�his�wish.�Bholanath�was�well�aware�
that�anybody,�on�seeing�his�dead�relative,�cannot�normally�keep�his�
sanity�intact�and�develops�insanity.�Hence�he�tried�very�hard�indeed�to�
dissuade�his�brother,�but�Bhootnath�was�insistent.�In�the�end,�
Bholanath�acceeded�to�his�request.�A�room�was�set�as�per�instructions�
of�Bholanath.�In�it�a�cot�was�placed�and�on�it�a�new�bedding�was�
spread.�At�the�appointed�hour,�their�late�father�appeared�in�his�usual�
physical�form�and�took�his�seat�on�the�bed.�He�even�replied�to�the�
questions�put�to�him.�He�stayed�thus�for�about�fifteen�minutes�and�
then�departed.�But�the�sight�in�bodily�form�of�the�late�father�left�a�deep�
harmful�impact�on�the�mind�of�Bhootnath.�
�
Pre-Knowledge of Future Events
�
Bholanath�(now�Swami�Vishuddhanand)�used�to�visit�Burdwan�now�and�
then.�Once�he�found�his�elder�brother�Bhootnath�suffering�from�a�
chronic�disease.�The�treatment�there�was�giving�him�no�relief.�
Bholanath�cured�him�by�his�yogic�power,�just�by�a�sheer�gaze�at�him.�
But�before�leaving,�he�told�Bhootnath�in�no�uncertain�terms�that�he�
was�not�ever�to�take�onions�or�eggs.�He�also�impressed�this�point�on�
Bhootnath’s�wife�and�warned�her�of�the�consequences.�But�Bhootnath�
was�never�a�person�to�follow�rules�or�restrictions�for�any�length�of�time.�
He�started�taking�onions�and�eggs�again.�After�some�time,�the�disease�
reappeared�in�Bhootnath�in�a�virulent�form.�He�became�worse�day�by�
day�and�no�medicine�was�able�to�provide�him�any�relief.�You�can�
imagine�the�feelings�of�the�mother�under�such�circumstances.�Although�
Bholanath�was�at�that�time�in�a�very�distant�place,�even�there�he�could�
get�the�inkling�of�his�brother’s�condition�and�the�state�of�mental�agony�
of�his�mother.�For�a�yogi,�distance�is�of�no�consequence�and�
Vishuddhanand�appeared�instantly�at�his�village�Bondul.�There�he�
explicitly�explained�to�his�mother�that�Bhootnath,�having�disobeyed�the�
instructions,�could�not�be�cured�anymore.�Simultaneously�he�indicated�
the�date�and�time�of�the�death�of�Bhootnath�to�the�mother�and�
disappeared.�Needless�to�say�that�Bhootnath�died�exactly�on�the�same�
day�and�time�as�had�been�prophecised�by�Bholanath.�The�mother�
became�miserably�grief�stricken.�Bholanath�again�appeared�on�the�
scene.�He�relieved�the�mother�of�the�grief�by�a�simple�touch�of�his�
hand.�Swami�Vishuddhanand�had�acquired�many�supernatural�powers�
through�the�constant�practice�of�Mantra�Jap�(meditation),�Tapasya�
(penance)�and�Samadhi�(superconsciousness).�But�he�used�to�utilize�
these�Siddhis�only�for�the�benefit�of�mankind.�Whenever�requested,�he�
used�to�provide�relief�to�all�relatives�or�non-relatives�in�their�bodily�and�
mental�sufferings�and�all�kinds�of�troubles.�Many�people�suffering�from�
chronic�and�virulent�diseases�were�cured�just�by�a�single�benevolent�
gaze�from�his�or�by�exercise�of�his�will-power.�There�was�no�end�to�his�
yogic�powers�and�it�is�impossible�to�comprehend,�leave�alone�describe�
all�of�them.�
�
Bholanath in Gyanganj (Jnanganj) Ashram
�
Bholanath�embarked�on�his�regular�training�in�Yoga�in�Gyanganj�
Yogashram,�under�the�expert�guidance�of�Shri�Bhriguram�Paramahansa.�
His�sharp�intellect�and�rigorous�application�enabled�him�to�atain�
complete�mastery�over�the�eight�stages�of�Yoga,�one�by�one,�in�a�period�
much�shorter�than�other�aspirants�who�inspite�of�having�started�earlier,�
had�not�yet�attained�the�same�proficiency.�
�
Shri�Bhriguram�Paramahansa�was�greatly�impressed�by�Bholanath’s�
intensity�of�purpose�and�dedication.�In�appreciation�thereof,�he�gave�
away�the�‘‘Harihara�Banalinga”�–�Shivalingam�which�was�in�use�in�the�
Ashram,�for�testing�the�progress�of�trainees�–�to�Bholanath�as�a�prize.�
�
This�was�a�Shivalinga�in�Gyanganj�Yogashram�which�was�exceptionally�
powerful.�It�was�used�for�testing�the�progress�of�trainees�in�Yogic�
Tratak.�Ordinary�aspirants�of�Yoga�could�not�fix�their�gaze�at�it�steadily�
for�any�length�of�time.�Only�Brahmacharis�and�Yogis�fully�established�in�
Yoga�technique�were�able�to�fix�their�gaze�upon�it�for�a�while.�Its�colour�
would�change�after�every�three�hours�interval�and�its�hue�would�thus�
change�eight�times�during�the�twenty-four�hours�of�day�and�night.�
Many�people�have�witnessed�the�two-fold�forms�of�the�Lord�viz.�Hari�
(Vishnu)�and�Hara�(Shiva)�in�it�and�hence�this�Shivalinga�had�been�
named�as�Harihara�Banalinga.�This�Banalinga�was�greatly�instrumental�
in�Bholanath’s�meteoric�rise�in�the�practice�of�Yoga.�The�residents�of�
the�Ashram�took�strong�objection�to�the�presentation�of�this�Banalinga�
by�Shri�Bhriguram�Paramahansa�to�Bholanath.�They�claimed�that�not�
only�was�it�the�property�of�the�Ashram,�but�it�was�in�constant�use�here�
as�an�instrument�for�testing�the�progress�i.e.,�the�stage�of�attainment�of�
Yoga-aspirants.�Hence�it�could�not�be�handed�over�to�an�individual.�
Bhriguram�Swami�explained�to�them�that�he�had�taken�the�decision�to�
present�this�Banalinga�to�Bholanath�because�he�deserved�it�fully�by�
virtue�of�his�excellent�performance�and�showing�in�Yoga-practice.�It�was�
also�quite�true�that�this�Banalinga�would�no�longer�be�available�at�
Gyanganj�Ashram,�but�it�would�soon�be�installed�at�a�very�auspicious�
place�in�Bengal.�And�any�one�of�you�could�go�there�and�offer�prayers�
and�concentrate�on�it,�as�distance�does�not�present�any�hindrance�or�
obstacle�and�is�therefore�of�no�consequence�to�a�Yogi.�Besides,�its�
installation�in�Bengal�would�be�of�immense�public-benefit.�
�
Gurudeva,�Shri�Mahatapa�Maharaj,�approved�the�action�of�Shri�
Bhriguram�and�blessed�Bholanath.�This�Banalinga�could�stand�the�gaze�
of�Bholanath�during�his�meditation.�Ordinary�Linga�could�not�normally�
stand�his�gaze�and�would�get�shattered�to�pieces.�After�some�time�
Bhriguram�Swami�directed�Bholanath�(Vishuddhanand)�to�instal�this�
these�Siddhis�only�for�the�benefit�of�mankind.�Whenever�requested,�he�
used�to�provide�relief�to�all�relatives�or�non-relatives�in�their�bodily�and�
mental�sufferings�and�all�kinds�of�troubles.�Many�people�suffering�from�
chronic�and�virulent�diseases�were�cured�just�by�a�single�benevolent�
gaze�from�his�or�by�exercise�of�his�will-power.�There�was�no�end�to�his�
yogic�powers�and�it�is�impossible�to�comprehend,�leave�alone�describe�
all�of�them.�
�
Bholanath in Gyanganj (Jnanganj) Ashram
�
Bholanath�embarked�on�his�regular�training�in�Yoga�in�Gyanganj�
Yogashram,�under�the�expert�guidance�of�Shri�Bhriguram�Paramahansa.�
His�sharp�intellect�and�rigorous�application�enabled�him�to�atain�
complete�mastery�over�the�eight�stages�of�Yoga,�one�by�one,�in�a�period�
much�shorter�than�other�aspirants�who�inspite�of�having�started�earlier,�
had�not�yet�attained�the�same�proficiency.�
�
Shri�Bhriguram�Paramahansa�was�greatly�impressed�by�Bholanath’s�
intensity�of�purpose�and�dedication.�In�appreciation�thereof,�he�gave�
away�the�‘‘Harihara�Banalinga”�–�Shivalingam�which�was�in�use�in�the�
Ashram,�for�testing�the�progress�of�trainees�–�to�Bholanath�as�a�prize.�
�
This�was�a�Shivalinga�in�Gyanganj�Yogashram�which�was�exceptionally�
powerful.�It�was�used�for�testing�the�progress�of�trainees�in�Yogic�
Tratak.�Ordinary�aspirants�of�Yoga�could�not�fix�their�gaze�at�it�steadily�
for�any�length�of�time.�Only�Brahmacharis�and�Yogis�fully�established�in�
Yoga�technique�were�able�to�fix�their�gaze�upon�it�for�a�while.�Its�colour�
would�change�after�every�three�hours�interval�and�its�hue�would�thus�
change�eight�times�during�the�twenty-four�hours�of�day�and�night.�
Many�people�have�witnessed�the�two-fold�forms�of�the�Lord�viz.�Hari�
(Vishnu)�and�Hara�(Shiva)�in�it�and�hence�this�Shivalinga�had�been�
named�as�Harihara�Banalinga.�This�Banalinga�was�greatly�instrumental�
in�Bholanath’s�meteoric�rise�in�the�practice�of�Yoga.�The�residents�of�
the�Ashram�took�strong�objection�to�the�presentation�of�this�Banalinga�
by�Shri�Bhriguram�Paramahansa�to�Bholanath.�They�claimed�that�not�
only�was�it�the�property�of�the�Ashram,�but�it�was�in�constant�use�here�
as�an�instrument�for�testing�the�progress�i.e.,�the�stage�of�attainment�of�
Yoga-aspirants.�Hence�it�could�not�be�handed�over�to�an�individual.�
Bhriguram�Swami�explained�to�them�that�he�had�taken�the�decision�to�
present�this�Banalinga�to�Bholanath�because�he�deserved�it�fully�by�
virtue�of�his�excellent�performance�and�showing�in�Yoga-practice.�It�was�
also�quite�true�that�this�Banalinga�would�no�longer�be�available�at�
Gyanganj�Ashram,�but�it�would�soon�be�installed�at�a�very�auspicious�
place�in�Bengal.�And�any�one�of�you�could�go�there�and�offer�prayers�
and�concentrate�on�it,�as�distance�does�not�present�any�hindrance�or�
obstacle�and�is�therefore�of�no�consequence�to�a�Yogi.�Besides,�its�
installation�in�Bengal�would�be�of�immense�public-benefit.�
�
Gurudeva,�Shri�Mahatapa�Maharaj,�approved�the�action�of�Shri�
Bhriguram�and�blessed�Bholanath.�This�Banalinga�could�stand�the�gaze�
of�Bholanath�during�his�meditation.�Ordinary�Linga�could�not�normally�
stand�his�gaze�and�would�get�shattered�to�pieces.�After�some�time�
Bhriguram�Swami�directed�Bholanath�(Vishuddhanand)�to�instal�this�
Banalinga�in�the�village�of�his�birth�viz.�Bondul,�in�a�temple�and�have�an�
Ashram�built�alongside.�The�Swami�made�it�clear�that�it�was�to�be�
installed�in�Bondul�and�Bondul�ony.�He�even�indicated�the�spot�for�its�
installation�saying�that�on�digging�at�the�mentioned�spot�Trishul�
(Trident)�would�be�found�about�two�metres�below�the�ground.�The�
Harihara�Banalinga�was�installed�during�auspicious�Muhurta�(moment)�
under�the�name�of�Bonduleshwara.�
�
����������������
Harihar�Jnanganj�Banlinga�(Banduleshwar)�at�Bandul�
�
In�this�way,�under�the�instructions�of�Swami�Bhriguram�Paramahansa,�
Bholanath�developed�into�a�perfect�Yogi.�He�spared�no�pains�to�learn�
natural�sciences�under�the�tutelage�of�Swami�Shyamanand�
Paramahansa.�He�learned�Vayu-Vijnan�(science�of�natural�sciences),�
Nakshatra-Vijnan�(astrology),�Chandra-Vijnan�(lunar�science),�Swara-
Vijnan�(science�of�sound�vibrations),�Kshana-Vijnan�(science�of�instant�
of�time)�and�Surya-Vijnan�(solar�science)�etc.�Like�in�Yoga,�Bholanath�
attained�great�prificiency�and�mastery�in�all�above�sciences�also.�
�
Yogiraj�Vishuddhanand�Paramhansadeva�was�the�first�Yogi-Saint�to�
introduce�and�propagate�Surya-Vijnan,�solar�science,�into�the�world�for�
the�first�time.�Up�till�then�this�science�was�confined�to�the�precints�of�
the�ancient�secrets�of�Yogashram�at�Gyanganj�in�the�Himalayas�in�Tibet�
and�was�known�only�to�the�ancients.�Baba�stayed�in�Gyanganj�Ashram�
for�12�years.�Surya�i.e.,�Sun�or�Savita�means�‘source�of�creation’.�
According�to�Surya-Vijnan�there�are�360�rays�of�the�sun�which�go�to�
form�the�whole�creation�of�the�Universe.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�the�incidence�of�
appropriate�rays�of�the�Sun.�He�demonstrated�practically�how�minute�
particles�of�ingredients�of�various�objects�could�be�dispersed�or�
assembled�and�destroyed�or�created�through�the�proces�of�Surya-
Vijnan.�As�a�result�of�his�adherence�to�the�strict�rules�of�the�
Brahmacharya�period,�Bholanath�had�freed�himself�from�the�influence�
of�ego�and�had�also�developed�the�spirit�of�surrender�to�the�will�of�the�
Supreme�Power.�
�
Bholanath,�now�Swami�Vishuddhanand,�had�acquired�many�super-
natural�powers�through�the�constant�practice�of�Mantra�Jap�
(meditation),�Tapasya�(penance)�and�Samadhi�(super-consciousness).�
But�he�used�to�utilize�these�Siddhis�only�for�the�benefit�of�mankind.�
Whenever�requested,�he�used�to�provide�relief�to�all�relatives�or�non-
relatives�in�their�bodily�and�mental�sufferings�and�all�kinds�of�troubles.�
Many�people�suffering�from�chronic�and�virulent�diseases�were�cured�
just�by�a�single�benevolent�gaze�from�him�or�by�the�exercise�of�his�will-
power.�
�
Vishuddhanand�had�unlimited�faith�in�his�Guru�and�he�accepted�the�
command�of�his�Guru�even�though�it�was�not�to�his�own�liking.�After�
having�lived�as�a�Sanyasi�for�four�years,�Swami�Vishuddhanand�did�not�
like�the�idea�of�marriage.�He,�however,�implicity�believed�in�the�dictum�
that�the�Guru’s�commands,�deeds�and�thoughts�are�always�directed�
Banalinga�in�the�village�of�his�birth�viz.�Bondul,�in�a�temple�and�have�an�
Ashram�built�alongside.�The�Swami�made�it�clear�that�it�was�to�be�
installed�in�Bondul�and�Bondul�ony.�He�even�indicated�the�spot�for�its�
installation�saying�that�on�digging�at�the�mentioned�spot�Trishul�
(Trident)�would�be�found�about�two�metres�below�the�ground.�The�
Harihara�Banalinga�was�installed�during�auspicious�Muhurta�(moment)�
under�the�name�of�Bonduleshwara.�
�
����������������
Harihar�Jnanganj�Banlinga�(Banduleshwar)�at�Bandul�
�
In�this�way,�under�the�instructions�of�Swami�Bhriguram�Paramahansa,�
Bholanath�developed�into�a�perfect�Yogi.�He�spared�no�pains�to�learn�
natural�sciences�under�the�tutelage�of�Swami�Shyamanand�
Paramahansa.�He�learned�Vayu-Vijnan�(science�of�natural�sciences),�
Nakshatra-Vijnan�(astrology),�Chandra-Vijnan�(lunar�science),�Swara-
Vijnan�(science�of�sound�vibrations),�Kshana-Vijnan�(science�of�instant�
of�time)�and�Surya-Vijnan�(solar�science)�etc.�Like�in�Yoga,�Bholanath�
attained�great�prificiency�and�mastery�in�all�above�sciences�also.�
�
Yogiraj�Vishuddhanand�Paramhansadeva�was�the�first�Yogi-Saint�to�
introduce�and�propagate�Surya-Vijnan,�solar�science,�into�the�world�for�
the�first�time.�Up�till�then�this�science�was�confined�to�the�precints�of�
the�ancient�secrets�of�Yogashram�at�Gyanganj�in�the�Himalayas�in�Tibet�
and�was�known�only�to�the�ancients.�Baba�stayed�in�Gyanganj�Ashram�
for�12�years.�Surya�i.e.,�Sun�or�Savita�means�‘source�of�creation’.�
According�to�Surya-Vijnan�there�are�360�rays�of�the�sun�which�go�to�
form�the�whole�creation�of�the�Universe.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�the�incidence�of�
appropriate�rays�of�the�Sun.�He�demonstrated�practically�how�minute�
particles�of�ingredients�of�various�objects�could�be�dispersed�or�
assembled�and�destroyed�or�created�through�the�proces�of�Surya-
Vijnan.�As�a�result�of�his�adherence�to�the�strict�rules�of�the�
Brahmacharya�period,�Bholanath�had�freed�himself�from�the�influence�
of�ego�and�had�also�developed�the�spirit�of�surrender�to�the�will�of�the�
Supreme�Power.�
�
Bholanath,�now�Swami�Vishuddhanand,�had�acquired�many�super-
natural�powers�through�the�constant�practice�of�Mantra�Jap�
(meditation),�Tapasya�(penance)�and�Samadhi�(super-consciousness).�
But�he�used�to�utilize�these�Siddhis�only�for�the�benefit�of�mankind.�
Whenever�requested,�he�used�to�provide�relief�to�all�relatives�or�non-
relatives�in�their�bodily�and�mental�sufferings�and�all�kinds�of�troubles.�
Many�people�suffering�from�chronic�and�virulent�diseases�were�cured�
just�by�a�single�benevolent�gaze�from�him�or�by�the�exercise�of�his�will-
power.�
�
Vishuddhanand�had�unlimited�faith�in�his�Guru�and�he�accepted�the�
command�of�his�Guru�even�though�it�was�not�to�his�own�liking.�After�
having�lived�as�a�Sanyasi�for�four�years,�Swami�Vishuddhanand�did�not�
like�the�idea�of�marriage.�He,�however,�implicity�believed�in�the�dictum�
that�the�Guru’s�commands,�deeds�and�thoughts�are�always�directed�
toward�promoting�the�good�of�the�disciple.�Hence,�when�his�Guru,�
Mahatapa�Maharaj,�asked�him�to�marry,�he�bowed�down�to�his�
command�and�agreed�to�lead�the�life�of�a�householder.�With�all�
humility,�he�only�enquired�of�his�Guru,�”Gurudeva,�I�hope�my�marriage�
will�not�stand�in�the�way�of�my�progress�in�Tapa,�i.e.,�practice�of�
austerity.”�The�Guru�replied,�”No,�with�my�blessings�the�influence�of�
your�Tapa�will�increase�day�by�day�after�marriage�instead�of�declining”�
and�this�proved�to�be�true.�After�his�marriage�Vishuddhanand�pursued�
his�spiritual�austerities�with�even�greater�vigour�and�tenacity.�He�soon�
attained�the�stage�of�Tirth-Swami�and�during�that�period�he�acquired�
many�additional�Yogic�Siddhis.�
�
�
Paramhansa Ji with Mata Ji
�
After�marriage,�Vishuddhanand�went�to�his�in-laws’�place�at�
Manteshwar.�There�he�went�to�the�pond�for�his�daily�bath.�The�pond�
was�overladen�with�water�weeds.�While�bathing,�he�was�bitten�on�his�
chest�by�a�snake.�He�immediately�came�out�of�the�pond.�Blood�was�
flowing�out�of�the�bitten�spot.�Vishuddhanand�entered�the�Shiva�
temple�at�the�pond�and�told�his�brother-in-law�to�ensure�that�nobody�
entered�the�temple�till�such�time�as�he�prayed�inside�it,�irrespective�
how�long�he�took�inside,�so�nobody�disturbed�him.�The�whole�day�went�
by,�the�whole�night�passed.�Only�on�the�second�day�in�the�morning,�the�
door�of�the�temple�was�opened�from�inside�and�he�emerged.�His�eyes�
were�blood-red�and�the�whole�body�was�wet�with�perspiration,�but�
there�was�no�visible�sign�of�snake-bite�poison,�except�the�dent’s�of�
snakes�fangs�on�his�chest.�
�
Paramahansa Vishuddhanandji’s Siddhis
�
��
Siddhis�–�super-natural�powers�
�
There�was�no�end�to�Shri�Baba’s�super-natural�powers.�But�he�did�not�
consider�those�to�be�of�much�intrinsic�value.�The�sole�purpose�behind�
his�exhibiting�them�to�his�disciples�and�devotees�was�to�increase�their�
faith�in�God�and�worship,�in�religion�and�in�the�unbounded�and�
unlimited�power�of�the�Mahashakti.�
�
During�his�life-time�his�disciples�and�devotees�had�witnessed�many�of�
his�miracles�at�different�times,�in�different�places�and�under�varying�
circumstances�and�environments.�Even�after�his�demise�on�14th�July�
1937,�his�disciples�and�devotees�till�today�continue�to�witness�them.�It�
has�thus�been�correctly�stated�in�our�scriptures�that�a�Guru�never�dies.�
He�lives�for�ever�in�astral�form�and�keeps�guiding�his�disciples.�
�
With�regards�to�these�miracles�Baba�one�day�told�his�disciples�,�”In�my�
childhood�I�used�to�think�that�all�this�talk�about�miracles�and�super-
natural�powers�in�our�scriptures�is�nothing�but�a�fabrication�of�
toward�promoting�the�good�of�the�disciple.�Hence,�when�his�Guru,�
Mahatapa�Maharaj,�asked�him�to�marry,�he�bowed�down�to�his�
command�and�agreed�to�lead�the�life�of�a�householder.�With�all�
humility,�he�only�enquired�of�his�Guru,�”Gurudeva,�I�hope�my�marriage�
will�not�stand�in�the�way�of�my�progress�in�Tapa,�i.e.,�practice�of�
austerity.”�The�Guru�replied,�”No,�with�my�blessings�the�influence�of�
your�Tapa�will�increase�day�by�day�after�marriage�instead�of�declining”�
and�this�proved�to�be�true.�After�his�marriage�Vishuddhanand�pursued�
his�spiritual�austerities�with�even�greater�vigour�and�tenacity.�He�soon�
attained�the�stage�of�Tirth-Swami�and�during�that�period�he�acquired�
many�additional�Yogic�Siddhis.�
�
�
Paramhansa Ji with Mata Ji
�
After�marriage,�Vishuddhanand�went�to�his�in-laws’�place�at�
Manteshwar.�There�he�went�to�the�pond�for�his�daily�bath.�The�pond�
was�overladen�with�water�weeds.�While�bathing,�he�was�bitten�on�his�
chest�by�a�snake.�He�immediately�came�out�of�the�pond.�Blood�was�
flowing�out�of�the�bitten�spot.�Vishuddhanand�entered�the�Shiva�
temple�at�the�pond�and�told�his�brother-in-law�to�ensure�that�nobody�
entered�the�temple�till�such�time�as�he�prayed�inside�it,�irrespective�
how�long�he�took�inside,�so�nobody�disturbed�him.�The�whole�day�went�
by,�the�whole�night�passed.�Only�on�the�second�day�in�the�morning,�the�
door�of�the�temple�was�opened�from�inside�and�he�emerged.�His�eyes�
were�blood-red�and�the�whole�body�was�wet�with�perspiration,�but�
there�was�no�visible�sign�of�snake-bite�poison,�except�the�dent’s�of�
snakes�fangs�on�his�chest.�
�
Paramahansa Vishuddhanandji’s Siddhis
�
��
Siddhis�–�super-natural�powers�
�
There�was�no�end�to�Shri�Baba’s�super-natural�powers.�But�he�did�not�
consider�those�to�be�of�much�intrinsic�value.�The�sole�purpose�behind�
his�exhibiting�them�to�his�disciples�and�devotees�was�to�increase�their�
faith�in�God�and�worship,�in�religion�and�in�the�unbounded�and�
unlimited�power�of�the�Mahashakti.�
�
During�his�life-time�his�disciples�and�devotees�had�witnessed�many�of�
his�miracles�at�different�times,�in�different�places�and�under�varying�
circumstances�and�environments.�Even�after�his�demise�on�14th�July�
1937,�his�disciples�and�devotees�till�today�continue�to�witness�them.�It�
has�thus�been�correctly�stated�in�our�scriptures�that�a�Guru�never�dies.�
He�lives�for�ever�in�astral�form�and�keeps�guiding�his�disciples.�
�
With�regards�to�these�miracles�Baba�one�day�told�his�disciples�,�”In�my�
childhood�I�used�to�think�that�all�this�talk�about�miracles�and�super-
natural�powers�in�our�scriptures�is�nothing�but�a�fabrication�of�
imagination.�But�after�going�to�Gyanganj,�I�was�stunned�to�see�what�all�
was�possible.�That�place�appeared�to�me�like�a�magic-land�full�of�
wonders.�Every�thing�and�event�seemed�to�come�within�the�scope�of�
possibility.”�
Baba�keeps�a�watch�over�his�disciples�at�all�times�
�
One�Sunday�during�his�stay�at�Vishuddhashram,�Burdwan,�Baba�was�
stressing�the�need�for�regular�practice�of�Kriya�and�the�surety�of�good�
outcome�therefrom.�One�of�the�disciples,�an�advocate�of�the�High�Court�
in�Calcutta,�who�had�come�to�visit�Baba,�complained�that�he�did�not�
seem�to�be�making�any�progress�in�the�spiritual�realm.�
�
Baba�enquired,�”Are�you�regular�and�sincere�in�the�performance�of�your�
Kriya?�He�replied,�”Yes,�Baba”.�Then�Baba�said,�‘Look,�only�the�day�
before,�as�you�were�going�to�sit�for�your�Kriya�in�your�Puja-room�in�
Calcutta,�a�client�called�for�you.�Did�you�not�instantly�wrap�up�your�Puja�
asan�and�come�out�to�meet�him?�And�then�you�kept�on�discussing�the�
client’s�legal�suit�with�him�for�full�two�hours�and�thereafter�never�did�
your�Kriya�that�night?�Now,�if�this�is�the�way�you�do�your�Kriya�how�do�
you�expect�any�progress?”�
�
The�advocate�admitted�the�fact�and�felt�very�ashamed.�Another�disciple�
asked,�”Baba,�do�you�keep�vigil�over�our�actions�all�the�while?”�Baba�
said,�”Yes,�I�have�to,�being�your�Guru.”�
���������
Paramhansa�Vishuddhananda�Ji�Gandh�Baba�(Perfume�Saint)�
�
The Attainment of Yogic Powers by Shri Vishuddhanand
�
Many�of�the�blessed�disciples�of�Yogiraj�Shri�Vishuddhanand�have�
variously�described�many�wonderful�miracles�brought�about�by�him.�
But�it�would�be�interesting�and�instructive�to�know�also�the�pains-taking�
and�sustained�practice�undergone�by�him�before�he�was�able�to�attain�
these�marvellous�powers.�Bholanath�spent�twelve�long�years�as�a�
Brahmachari�in�the�Gyanganj�Yogashram�in�Tibet�under�training�and�
strenuous�practice�of�the�various�branches�of�Science�and�Yoga.�After�
his�initiation�into�the�Yoga-technology�and�appropriate�instruction�and�
practice,�as�was�customary,�he�had�to�undertake�a�pilgrimage�to�all�the�
pilgrim�centres�throughout�the�length�and�breadth�of�India�and�stay�for�
long�periods�all�alone�in�the�mountain�caves,�depending�solely�on�the�
Divine�Mother�–�the�force�which�motivates�the�whole�universe.�He�
stayed�in�dense�forests,�in�caves�braving�the�severe�chilly�winds�and�
scorching�sun�and�amongst�ferrocious�beasts.�
�
The�purpose�of�these�stringent�rules�was�to�educate�the�aspirants�to�
learn�to�depend�on�and�have�faith�in�the�Divine.�Bholanath�was�
subjected�to�many�physical�obstructions�and�impediments�but�was�
always�saved�from�them�by�the�grace�of�his�Guru.�He�transcended�all�
the�good�and�evil�circumstances,�obeyed�all�the�stringent�rules�and�not�
for�once�even�swerved�from�his�cherished�path.�Being�bitten�by�a�dog�
imagination.�But�after�going�to�Gyanganj,�I�was�stunned�to�see�what�all�
was�possible.�That�place�appeared�to�me�like�a�magic-land�full�of�
wonders.�Every�thing�and�event�seemed�to�come�within�the�scope�of�
possibility.”�
Baba�keeps�a�watch�over�his�disciples�at�all�times�
�
One�Sunday�during�his�stay�at�Vishuddhashram,�Burdwan,�Baba�was�
stressing�the�need�for�regular�practice�of�Kriya�and�the�surety�of�good�
outcome�therefrom.�One�of�the�disciples,�an�advocate�of�the�High�Court�
in�Calcutta,�who�had�come�to�visit�Baba,�complained�that�he�did�not�
seem�to�be�making�any�progress�in�the�spiritual�realm.�
�
Baba�enquired,�”Are�you�regular�and�sincere�in�the�performance�of�your�
Kriya?�He�replied,�”Yes,�Baba”.�Then�Baba�said,�‘Look,�only�the�day�
before,�as�you�were�going�to�sit�for�your�Kriya�in�your�Puja-room�in�
Calcutta,�a�client�called�for�you.�Did�you�not�instantly�wrap�up�your�Puja�
asan�and�come�out�to�meet�him?�And�then�you�kept�on�discussing�the�
client’s�legal�suit�with�him�for�full�two�hours�and�thereafter�never�did�
your�Kriya�that�night?�Now,�if�this�is�the�way�you�do�your�Kriya�how�do�
you�expect�any�progress?”�
�
The�advocate�admitted�the�fact�and�felt�very�ashamed.�Another�disciple�
asked,�”Baba,�do�you�keep�vigil�over�our�actions�all�the�while?”�Baba�
said,�”Yes,�I�have�to,�being�your�Guru.”�
���������
Paramhansa�Vishuddhananda�Ji�Gandh�Baba�(Perfume�Saint)�
�
The Attainment of Yogic Powers by Shri Vishuddhanand
�
Many�of�the�blessed�disciples�of�Yogiraj�Shri�Vishuddhanand�have�
variously�described�many�wonderful�miracles�brought�about�by�him.�
But�it�would�be�interesting�and�instructive�to�know�also�the�pains-taking�
and�sustained�practice�undergone�by�him�before�he�was�able�to�attain�
these�marvellous�powers.�Bholanath�spent�twelve�long�years�as�a�
Brahmachari�in�the�Gyanganj�Yogashram�in�Tibet�under�training�and�
strenuous�practice�of�the�various�branches�of�Science�and�Yoga.�After�
his�initiation�into�the�Yoga-technology�and�appropriate�instruction�and�
practice,�as�was�customary,�he�had�to�undertake�a�pilgrimage�to�all�the�
pilgrim�centres�throughout�the�length�and�breadth�of�India�and�stay�for�
long�periods�all�alone�in�the�mountain�caves,�depending�solely�on�the�
Divine�Mother�–�the�force�which�motivates�the�whole�universe.�He�
stayed�in�dense�forests,�in�caves�braving�the�severe�chilly�winds�and�
scorching�sun�and�amongst�ferrocious�beasts.�
�
The�purpose�of�these�stringent�rules�was�to�educate�the�aspirants�to�
learn�to�depend�on�and�have�faith�in�the�Divine.�Bholanath�was�
subjected�to�many�physical�obstructions�and�impediments�but�was�
always�saved�from�them�by�the�grace�of�his�Guru.�He�transcended�all�
the�good�and�evil�circumstances,�obeyed�all�the�stringent�rules�and�not�
for�once�even�swerved�from�his�cherished�path.�Being�bitten�by�a�dog�
during�his�childhood�or�by�a�cobra�after�his�marriage�were�both�physical�
impediments.�
�
As�a�result�of�his�adherence�to�the�strict�rules�of�the�Brahmacharya-
period,�Bholanath�had�freed�himselef�from�the�influence�of�ego�and�had�
also�developed�the�spirit�of�surrender�to�the�will�of�the�Supreme�Power.�
He�did�not�now�suffer�from�any�kind�of�fear�or�any�form�of�agitation�like�
anger,�hatred,�jealousy.�God�alone�used�to�be�his�silent�guide�in�all�
matters.�
An Illustration of Vayu-Vijnan (Wind-Science)
Once�Shri�Gopinath’s�Rudraksha�rosary�broke�up.�He�took�the�beads�
and�silk�thread�to�Shri�Baba�for�getting�it�wreathed�in�the�way�
prescribed�in�the�Shastras�(scriptures)�Baba�kept�the�beads�and�the�silk�
thread�in�the�Gomukhi�(silk�bag�for�keeping�the�rosary)�and�clasped�the�
silk�bag�in�his�hand.�He�turned�round�the�Gomukhi�in�his�hand�a�couple�
of�times�and�handed�it�back�to�Gopinath.�The�whole�process�took�
hardly�a�couple�of�minutes.�On�examining�the�rosary�it�was�found�to�
have�been�beautifully�wreathed�with�the�silk�thread,�with�the�Sumeru�
bead�affixed�in�the�proper�place�and�style.�The�knots�were�also�tied�in�
proper�scriptural�fashion.�On�enquiry,�Baba�replied�that�the�job�had�
been�done�by�the�technology�of�Vayu-Vijnan�(Wind-Science).�Regarding�
the�short�time�taken,�Baba�explained�that�once�you�enter�into�the�state�
of�super-concentration,�even�long-time�consuming�acts�can�be�
accomplished�in�minutes.�
�
In�this�particular�case,�Baba�used�the�technique�of�Vayu-Vijnan�but�by�
and�large�Baba�would�display�and�talk�about�Surya-Vijnan�and�produce�
things�by�that�science.�
Production of Lord Krishna’s Fragrance through Surya-Vijnan
�
On�another�occasion�in�1920,�Shri�Gopinath�Kaviraj�was�sitting�with�
Baba�at�the�Ashram�at�Puri.�A�few�other�disciples�were�also�present.�He�
casually�mentioned�the�description�of�Lord�Krishna’s�Gandha�
(fragrance)�given�in�Chaitanya�Charitamrit�and�other�books�and�
enquired�if�that�was�so�in�reality�or�it�was�only�an�allegory�in�the�
Scriptures.�
�
Baba�told�Gopinath�Kaviraj�to�start�naming�ingredients,�one�by�one,�
which�formed�the�Krishna-Gandha,�as�per�description�given�in�Govind-
Lilamrit.�Gopinath�started�naming�them:�blue�lotus,�musk,�etc.�As�each�
name�was�being�pronounced,�so�also�Shri�Baba�moved�his�hand�each�
time�in�space.�By�the�time�Gopi�Dada�named�the�last�ingredient,�Baba�
brought�his�hand�close�to�Gopinath�and�other�disciples�and�asked�them�
to�smell�the�Krishna-Gandha�(Lord�Krishna’s�fragrance).�Baba�told�
Gopinath�that�as�he�kept�naming�each�ingredient�Baba�kept�attracting�
the�same�out�of�the�Sun’s�rays�by�the�process�of�Surya-Vijnan�and�by�
the�time�the�last�ingredient�was��added�the�fragrance�was�created.�
Gopinath�and�other�disciples�present�smelled�the�fragrance�which�was�
marvellously�sweet�and�enchanting.�
�
during�his�childhood�or�by�a�cobra�after�his�marriage�were�both�physical�
impediments.�
�
As�a�result�of�his�adherence�to�the�strict�rules�of�the�Brahmacharya-
period,�Bholanath�had�freed�himselef�from�the�influence�of�ego�and�had�
also�developed�the�spirit�of�surrender�to�the�will�of�the�Supreme�Power.�
He�did�not�now�suffer�from�any�kind�of�fear�or�any�form�of�agitation�like�
anger,�hatred,�jealousy.�God�alone�used�to�be�his�silent�guide�in�all�
matters.�
An Illustration of Vayu-Vijnan (Wind-Science)
Once�Shri�Gopinath’s�Rudraksha�rosary�broke�up.�He�took�the�beads�
and�silk�thread�to�Shri�Baba�for�getting�it�wreathed�in�the�way�
prescribed�in�the�Shastras�(scriptures)�Baba�kept�the�beads�and�the�silk�
thread�in�the�Gomukhi�(silk�bag�for�keeping�the�rosary)�and�clasped�the�
silk�bag�in�his�hand.�He�turned�round�the�Gomukhi�in�his�hand�a�couple�
of�times�and�handed�it�back�to�Gopinath.�The�whole�process�took�
hardly�a�couple�of�minutes.�On�examining�the�rosary�it�was�found�to�
have�been�beautifully�wreathed�with�the�silk�thread,�with�the�Sumeru�
bead�affixed�in�the�proper�place�and�style.�The�knots�were�also�tied�in�
proper�scriptural�fashion.�On�enquiry,�Baba�replied�that�the�job�had�
been�done�by�the�technology�of�Vayu-Vijnan�(Wind-Science).�Regarding�
the�short�time�taken,�Baba�explained�that�once�you�enter�into�the�state�
of�super-concentration,�even�long-time�consuming�acts�can�be�
accomplished�in�minutes.�
�
In�this�particular�case,�Baba�used�the�technique�of�Vayu-Vijnan�but�by�
and�large�Baba�would�display�and�talk�about�Surya-Vijnan�and�produce�
things�by�that�science.�
Production of Lord Krishna’s Fragrance through Surya-Vijnan
�
On�another�occasion�in�1920,�Shri�Gopinath�Kaviraj�was�sitting�with�
Baba�at�the�Ashram�at�Puri.�A�few�other�disciples�were�also�present.�He�
casually�mentioned�the�description�of�Lord�Krishna’s�Gandha�
(fragrance)�given�in�Chaitanya�Charitamrit�and�other�books�and�
enquired�if�that�was�so�in�reality�or�it�was�only�an�allegory�in�the�
Scriptures.�
�
Baba�told�Gopinath�Kaviraj�to�start�naming�ingredients,�one�by�one,�
which�formed�the�Krishna-Gandha,�as�per�description�given�in�Govind-
Lilamrit.�Gopinath�started�naming�them:�blue�lotus,�musk,�etc.�As�each�
name�was�being�pronounced,�so�also�Shri�Baba�moved�his�hand�each�
time�in�space.�By�the�time�Gopi�Dada�named�the�last�ingredient,�Baba�
brought�his�hand�close�to�Gopinath�and�other�disciples�and�asked�them�
to�smell�the�Krishna-Gandha�(Lord�Krishna’s�fragrance).�Baba�told�
Gopinath�that�as�he�kept�naming�each�ingredient�Baba�kept�attracting�
the�same�out�of�the�Sun’s�rays�by�the�process�of�Surya-Vijnan�and�by�
the�time�the�last�ingredient�was��added�the�fragrance�was�created.�
Gopinath�and�other�disciples�present�smelled�the�fragrance�which�was�
marvellously�sweet�and�enchanting.�
�
Immense Capabilities of Surya-Vijnan
�
�Shri�Gopinath�Kaviraj�and�scores�of�other�disciples�were�direct�
witnesses�to�the�creation�of�valuable�diamonds,�gems�and�pearls�of�
different�types�and�shades;�ornaments�of�gold;�sweets�of�various�
descriptions�like�Chamshams,�Rasogullas,�Sandes�etc.;�fruits�like�grapes,�
pomegranates,�apples�and�pine-apples�etc;�flowers�like�lotus,�rose,�
jasmine,�pandanus�(Kevra),�Parijat�(a�flower�of�paradise)�etc.;�cow’s�
ghee;�coconut�oil�and�numerous�other�articles,�through�Surya-Vijnan.�
�
�������
Mahamahopadhya Pandit Gopinath Kaviraj Ji
�
Baba�presented�all�these�articles,�prepared�through�Surya-Vijnan,�to�his�
disciples�some�of�whom�have�preserved�many�of�these�intact�in�their�
possession�even�till�today,�proving�beyond�doubt�thereby�that�it�was�
not�a�case�of�magic,�hypnotism�or�hallucination�but�one�of�pure�
scientific�knowledge�and�its�application.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�incidence�of�appropriate�
rays�of�the�Sun.�He�demonstrated�practically�how�minute�particles�of�
ingredients�of�various�objects�could�be�dispersed�or�assembled�and�
destroyed�or�created�through�the�process�of�Surya-Vijnan.�
�
�
�
Transformation of one object into another
Once�some�disciples�requested�Baba�to�elucidate�by�actual�
demonstration�how�one�object�is�converted�or�transformed�into�
another.�
�
Baba�picked�up�a�rose�out�of�the�flowers�offered�by�devotees,�lying�
before�him�on�the�bed�on�which�he�was�seated,�and�enquired,�”What�
do�you�want�this�rose�to�be�converted�into?”�Seeing�no�jawa�flower�
round�about,�a�disciple�requested�Baba�to�convert�the�rose�into�a�jawa�
flower.�Baba�held�the�rose�in�his�left�hand�and�by�means�of�magnifying�
glass�in�his�right�hand,�he�focussed�the�rays�of�the�Sun�on�to�the�rose.�A�
gradual�change�started�taking�place.�First�a�reddish�glow�appeared�and�
slowly�the�rose�started�disappearing�till�finally�a�fully�blossomed�jawa�
flower�appeared�in�its�place.�To�satisfy�his�lingering�doubt,�Gopinathji�
took�this�jawa�flower�to�his�home�and�it�remained�for�quite�a�few�days�
till�it�gradually�faded�away�in�the�normal�way.�On�being�asked�about�the�
process�employed,�Baba�replied�that�he�had�used�Surya-Vijnan�for�this�
transformation�although�the�same�transformation�could�have�been�
achieved,�though�more�slowly,�through�the�agency�of�any�other�natural�
science�such�as�Chandra-Vijnan�or�Vayu-Vijnan.�Also,�this�very�
transformation�from�a�rose�flower�into�a�jawa�flower�could�have�been�
brought�about�by�the�exercise�of�pure�Ichcha�Shakti�(will�power)�by�a�
Siddha�Yogi.�
�
Immense Capabilities of Surya-Vijnan
�
�Shri�Gopinath�Kaviraj�and�scores�of�other�disciples�were�direct�
witnesses�to�the�creation�of�valuable�diamonds,�gems�and�pearls�of�
different�types�and�shades;�ornaments�of�gold;�sweets�of�various�
descriptions�like�Chamshams,�Rasogullas,�Sandes�etc.;�fruits�like�grapes,�
pomegranates,�apples�and�pine-apples�etc;�flowers�like�lotus,�rose,�
jasmine,�pandanus�(Kevra),�Parijat�(a�flower�of�paradise)�etc.;�cow’s�
ghee;�coconut�oil�and�numerous�other�articles,�through�Surya-Vijnan.�
�
�������
Mahamahopadhya Pandit Gopinath Kaviraj Ji
�
Baba�presented�all�these�articles,�prepared�through�Surya-Vijnan,�to�his�
disciples�some�of�whom�have�preserved�many�of�these�intact�in�their�
possession�even�till�today,�proving�beyond�doubt�thereby�that�it�was�
not�a�case�of�magic,�hypnotism�or�hallucination�but�one�of�pure�
scientific�knowledge�and�its�application.�Baba�converted�cotton�wool,�
flowers�and�leaves�into�stones,�wood,�etc.�by�incidence�of�appropriate�
rays�of�the�Sun.�He�demonstrated�practically�how�minute�particles�of�
ingredients�of�various�objects�could�be�dispersed�or�assembled�and�
destroyed�or�created�through�the�process�of�Surya-Vijnan.�
�
�
�
Transformation of one object into another
Once�some�disciples�requested�Baba�to�elucidate�by�actual�
demonstration�how�one�object�is�converted�or�transformed�into�
another.�
�
Baba�picked�up�a�rose�out�of�the�flowers�offered�by�devotees,�lying�
before�him�on�the�bed�on�which�he�was�seated,�and�enquired,�”What�
do�you�want�this�rose�to�be�converted�into?”�Seeing�no�jawa�flower�
round�about,�a�disciple�requested�Baba�to�convert�the�rose�into�a�jawa�
flower.�Baba�held�the�rose�in�his�left�hand�and�by�means�of�magnifying�
glass�in�his�right�hand,�he�focussed�the�rays�of�the�Sun�on�to�the�rose.�A�
gradual�change�started�taking�place.�First�a�reddish�glow�appeared�and�
slowly�the�rose�started�disappearing�till�finally�a�fully�blossomed�jawa�
flower�appeared�in�its�place.�To�satisfy�his�lingering�doubt,�Gopinathji�
took�this�jawa�flower�to�his�home�and�it�remained�for�quite�a�few�days�
till�it�gradually�faded�away�in�the�normal�way.�On�being�asked�about�the�
process�employed,�Baba�replied�that�he�had�used�Surya-Vijnan�for�this�
transformation�although�the�same�transformation�could�have�been�
achieved,�though�more�slowly,�through�the�agency�of�any�other�natural�
science�such�as�Chandra-Vijnan�or�Vayu-Vijnan.�Also,�this�very�
transformation�from�a�rose�flower�into�a�jawa�flower�could�have�been�
brought�about�by�the�exercise�of�pure�Ichcha�Shakti�(will�power)�by�a�
Siddha�Yogi.�
�
Thus�any�and�everything�in�this�world�is�possible�as�regards�creation,�
maintenance�and�destruction,�either�by�Yoga�or�by�Natural�Science,�
both.�
�
�
�
�
�
�
�
�
�
�
�
�
�
�
�
�����������������������������������������������������������������������������������������������������������www.shivayoga.net�
�
Parahamsa yogananda
�
CHAPTER�5.�A�“PERFUME�SAINT”�DISPLAYS�HIS�WONDERS�
“To�every�thing�there�is�a�season,�and�a�time�to�every�purpose�under�
the�heaven.”�
I�did�not�have�this�wisdom�of�Solomon�to�comfort�me;�I�gazed�
searchingly�about�me,�on�any�excursion�from�
home,�for�the�face�of�my�destined�guru.�But�my�path�did�not�cross�his�
own�until�after�the�completion�of�my�
high�school�studies.�
Two�years�elapsed�between�my�flight�with�Amar�toward�the�Himalayas,�
and�the�great�day�of�Sri�Yukteswar's�
arrival�into�my�life.�During�that�interim�I�met�a�number�of�sages−the�
“Perfume�Saint,”�the�“Tiger�Swami,”�
Nagendra�Nath�Bhaduri,�Master�Mahasaya,�and�the�famous�Bengali�
scientist,�Jagadis�Chandra�Bose.�
My�encounter�with�the�“Perfume�Saint”�had�two�preambles,�one�
harmonious�and�the�other�humorous.�
“God�is�simple.�Everything�else�is�complex.�Do�not�seek�absolute�values�
in�the�relative�world�of�nature.”�
These�philosophical�finalities�gently�entered�my�ear�as�I�stood�silently�
before�a�temple�image�of�Kali.�Turning,�
Thus�any�and�everything�in�this�world�is�possible�as�regards�creation,�
maintenance�and�destruction,�either�by�Yoga�or�by�Natural�Science,�
both.�
�
�
�
�
�
�
�
�
�
�
�
�
�
�
�
�����������������������������������������������������������������������������������������������������������www.shivayoga.net�
�
Parahamsa yogananda
�
CHAPTER�5.�A�“PERFUME�SAINT”�DISPLAYS�HIS�WONDERS�
“To�every�thing�there�is�a�season,�and�a�time�to�every�purpose�under�
the�heaven.”�
I�did�not�have�this�wisdom�of�Solomon�to�comfort�me;�I�gazed�
searchingly�about�me,�on�any�excursion�from�
home,�for�the�face�of�my�destined�guru.�But�my�path�did�not�cross�his�
own�until�after�the�completion�of�my�
high�school�studies.�
Two�years�elapsed�between�my�flight�with�Amar�toward�the�Himalayas,�
and�the�great�day�of�Sri�Yukteswar's�
arrival�into�my�life.�During�that�interim�I�met�a�number�of�sages−the�
“Perfume�Saint,”�the�“Tiger�Swami,”�
Nagendra�Nath�Bhaduri,�Master�Mahasaya,�and�the�famous�Bengali�
scientist,�Jagadis�Chandra�Bose.�
My�encounter�with�the�“Perfume�Saint”�had�two�preambles,�one�
harmonious�and�the�other�humorous.�
“God�is�simple.�Everything�else�is�complex.�Do�not�seek�absolute�values�
in�the�relative�world�of�nature.”�
These�philosophical�finalities�gently�entered�my�ear�as�I�stood�silently�
before�a�temple�image�of�Kali.�Turning,�
I�confronted�a�tall�man�whose�garb,�or�lack�of�it,�revealed�him�a�
wandering�SADHU.�
“You�have�indeed�penetrated�the�bewilderment�of�my�thoughts!”�I�
smiled�gratefully.�“The�confusion�of�
benign�and�terrible�aspects�in�nature,�as�symbolized�by�Kali,�{FN5−1}�
has�puzzled�wiser�heads�than�mine!”�
“Few�there�be�who�solve�her�mystery!�Good�and�evil�is�the�challenging�
riddle�which�life�places�sphinxlike�
before�every�intelligence.�Attempting�no�solution,�most�men�pay�forfeit�
with�their�lives,�penalty�now�even�as�
in�the�days�of�Thebes.�Here�and�there,�a�towering�lonely�figure�never�
cries�defeat.�From�the�MAYA��
of�duality�he�plucks�the�cleaveless�truth�of�unity.”�
“You�speak�with�conviction,�sir.”�
“I�have�long�exercised�an�honest�introspection,�the�exquisitely�painful�
approach�to�wisdom.�Self−scrutiny,�
relentless�observance�of�one's�thoughts,�is�a�stark�and�shattering�
experience.�It�pulverizes�the�stoutest�ego.�But�
true�self−analysis�mathematically�operates�to�produce�seers.�The�way�
of�'self−expression,'�individual�
acknowledgments,�results�in�egotists,�sure�of�the�right�to�their�private�
interpretations�of�God�and�the�universe.”�
“Truth�humbly�retires,�no�doubt,�before�such�arrogant�originality.”�I�was�
enjoying�the�discussion.�
“Man�can�understand�no�eternal�verity�until�he�has�freed�himself�from�
pretensions.�The�human�mind,�bared�to�
a�centuried�slime,�is�teeming�with�repulsive�life�of�countless�
world−delusions.�Struggles�of�the�battlefields�
pale�into�insignificance�here,�when�man�first�contends�with�inward�
enemies!�No�mortal�foes�these,�to�be�
overcome�by�harrowing�array�of�might!�Omnipresent,�unresting,�
pursuing�man�even�in�sleep,�subtly�equipped�
with�a�miasmic�weapon,�these�soldiers�of�ignorant�lusts�seek�to�slay�us�
all.�Thoughtless�is�the�man�who�buries�
his�ideals,�surrendering�to�the�common�fate.�Can�he�seem�other�than�
impotent,�wooden,�ignominious?”�
“Respected�Sir,�have�you�no�sympathy�for�the�bewildered�masses?”�
The�sage�was�silent�for�a�moment,�then�answered�obliquely.�
“To�love�both�the�invisible�God,�Repository�of�All�Virtues,�and�visible�
man,�apparently�possessed�of�none,�is�
often�baffling!�But�ingenuity�is�equal�to�the�maze.�Inner�research�soon�
exposes�a�unity�in�all�human�minds−the�
stalwart�kinship�of�selfish�motive.�In�one�sense�at�least,�the�
brotherhood�of�man�stands�revealed.�An�aghast�
I�confronted�a�tall�man�whose�garb,�or�lack�of�it,�revealed�him�a�
wandering�SADHU.�
“You�have�indeed�penetrated�the�bewilderment�of�my�thoughts!”�I�
smiled�gratefully.�“The�confusion�of�
benign�and�terrible�aspects�in�nature,�as�symbolized�by�Kali,�{FN5−1}�
has�puzzled�wiser�heads�than�mine!”�
“Few�there�be�who�solve�her�mystery!�Good�and�evil�is�the�challenging�
riddle�which�life�places�sphinxlike�
before�every�intelligence.�Attempting�no�solution,�most�men�pay�forfeit�
with�their�lives,�penalty�now�even�as�
in�the�days�of�Thebes.�Here�and�there,�a�towering�lonely�figure�never�
cries�defeat.�From�the�MAYA��
of�duality�he�plucks�the�cleaveless�truth�of�unity.”�
“You�speak�with�conviction,�sir.”�
“I�have�long�exercised�an�honest�introspection,�the�exquisitely�painful�
approach�to�wisdom.�Self−scrutiny,�
relentless�observance�of�one's�thoughts,�is�a�stark�and�shattering�
experience.�It�pulverizes�the�stoutest�ego.�But�
true�self−analysis�mathematically�operates�to�produce�seers.�The�way�
of�'self−expression,'�individual�
acknowledgments,�results�in�egotists,�sure�of�the�right�to�their�private�
interpretations�of�God�and�the�universe.”�
“Truth�humbly�retires,�no�doubt,�before�such�arrogant�originality.”�I�was�
enjoying�the�discussion.�
“Man�can�understand�no�eternal�verity�until�he�has�freed�himself�from�
pretensions.�The�human�mind,�bared�to�
a�centuried�slime,�is�teeming�with�repulsive�life�of�countless�
world−delusions.�Struggles�of�the�battlefields�
pale�into�insignificance�here,�when�man�first�contends�with�inward�
enemies!�No�mortal�foes�these,�to�be�
overcome�by�harrowing�array�of�might!�Omnipresent,�unresting,�
pursuing�man�even�in�sleep,�subtly�equipped�
with�a�miasmic�weapon,�these�soldiers�of�ignorant�lusts�seek�to�slay�us�
all.�Thoughtless�is�the�man�who�buries�
his�ideals,�surrendering�to�the�common�fate.�Can�he�seem�other�than�
impotent,�wooden,�ignominious?”�
“Respected�Sir,�have�you�no�sympathy�for�the�bewildered�masses?”�
The�sage�was�silent�for�a�moment,�then�answered�obliquely.�
“To�love�both�the�invisible�God,�Repository�of�All�Virtues,�and�visible�
man,�apparently�possessed�of�none,�is�
often�baffling!�But�ingenuity�is�equal�to�the�maze.�Inner�research�soon�
exposes�a�unity�in�all�human�minds−the�
stalwart�kinship�of�selfish�motive.�In�one�sense�at�least,�the�
brotherhood�of�man�stands�revealed.�An�aghast�
humility�follows�this�leveling�discovery.�It�ripens�into�compassion�for�
one's�fellows,�blind�to�the�healing�
potencies�of�the�soul�awaiting�exploration.”�
“The�saints�of�every�age,�sir,�have�felt�like�yourself�for�the�sorrows�of�
the�world.”�
“Only�the�shallow�man�loses�responsiveness�to�the�woes�of�others'�
lives,�as�he�sinks�into�narrow�suffering�of�
his�own.”�The�SADHU'S�austere�face�was�noticeably�softened.�“The�one�
who�practices�a�scalpel�
self−dissection�will�know�an�expansion�of�universal�pity.�Release�is�
given�him�from�the�deafening�demands�of�
his�ego.�The�love�of�God�flowers�on�such�soil.�The�creature�finally�turns�
to�his�Creator,�if�for�no�other�reason�
than�to�ask�in�anguish:�'Why,�Lord,�why?'�By�ignoble�whips�of�pain,�man�
is�driven�at�last�into�the�Infinite�
Presence,�whose�beauty�alone�should�lure�him.”�
The�sage�and�I�were�present�in�Calcutta's�Kalighat�Temple,�whither�I�had�
gone�to�view�its�famed�
magnificence.�With�a�sweeping�gesture,�my�chance�companion�
dismissed�the�ornate�dignity.�
“Bricks�and�mortar�sing�us�no�audible�tune;�the�heart�opens�only�to�the�
human�chant�of�being.”�
We�strolled�to�the�inviting�sunshine�at�the�entrance,�where�throngs�of�
devotees�were�passing�to�and�fro.�
“You�are�young.”�The�sage�surveyed�me�thoughtfully.�“India�too�is�
young.�The�ancient�RISHIS�{FN5−3}�laid�
down�ineradicable�patterns�of�spiritual�living.�Their�hoary�dictums�
suffice�for�this�day�and�land.�Not�
outmoded,�not�unsophisticated�against�the�guiles�of�materialism,�the�
disciplinary�precepts�mold�India�still.�By�
millenniums−more�than�embarrassed�scholars�care�to�compute!−the�
skeptic�Time�has�validated�Vedic�worth.�
Take�it�for�your�heritage.”�
As�I�was�reverently�bidding�farewell�to�the�eloquent�SADHU,�he�
revealed�a�clairvoyant�perception:�
“After�you�leave�here�today,�an�unusual�experience�will�come�your�
way.”�
I�quitted�the�temple�precincts�and�wandered�along�aimlessly.�Turning�a�
corner,�I�ran�into�an�old�
acquaintance−one�of�those�long−winded�fellows�whose�conversational�
powers�ignore�time�and�embrace�
eternity.�
“I�will�let�you�go�in�a�very�short�while,�if�you�will�tell�me�all�that�has�
happened�during�the�six�years�of�our�
separation.”�
humility�follows�this�leveling�discovery.�It�ripens�into�compassion�for�
one's�fellows,�blind�to�the�healing�
potencies�of�the�soul�awaiting�exploration.”�
“The�saints�of�every�age,�sir,�have�felt�like�yourself�for�the�sorrows�of�
the�world.”�
“Only�the�shallow�man�loses�responsiveness�to�the�woes�of�others'�
lives,�as�he�sinks�into�narrow�suffering�of�
his�own.”�The�SADHU'S�austere�face�was�noticeably�softened.�“The�one�
who�practices�a�scalpel�
self−dissection�will�know�an�expansion�of�universal�pity.�Release�is�
given�him�from�the�deafening�demands�of�
his�ego.�The�love�of�God�flowers�on�such�soil.�The�creature�finally�turns�
to�his�Creator,�if�for�no�other�reason�
than�to�ask�in�anguish:�'Why,�Lord,�why?'�By�ignoble�whips�of�pain,�man�
is�driven�at�last�into�the�Infinite�
Presence,�whose�beauty�alone�should�lure�him.”�
The�sage�and�I�were�present�in�Calcutta's�Kalighat�Temple,�whither�I�had�
gone�to�view�its�famed�
magnificence.�With�a�sweeping�gesture,�my�chance�companion�
dismissed�the�ornate�dignity.�
“Bricks�and�mortar�sing�us�no�audible�tune;�the�heart�opens�only�to�the�
human�chant�of�being.”�
We�strolled�to�the�inviting�sunshine�at�the�entrance,�where�throngs�of�
devotees�were�passing�to�and�fro.�
“You�are�young.”�The�sage�surveyed�me�thoughtfully.�“India�too�is�
young.�The�ancient�RISHIS�{FN5−3}�laid�
down�ineradicable�patterns�of�spiritual�living.�Their�hoary�dictums�
suffice�for�this�day�and�land.�Not�
outmoded,�not�unsophisticated�against�the�guiles�of�materialism,�the�
disciplinary�precepts�mold�India�still.�By�
millenniums−more�than�embarrassed�scholars�care�to�compute!−the�
skeptic�Time�has�validated�Vedic�worth.�
Take�it�for�your�heritage.”�
As�I�was�reverently�bidding�farewell�to�the�eloquent�SADHU,�he�
revealed�a�clairvoyant�perception:�
“After�you�leave�here�today,�an�unusual�experience�will�come�your�
way.”�
I�quitted�the�temple�precincts�and�wandered�along�aimlessly.�Turning�a�
corner,�I�ran�into�an�old�
acquaintance−one�of�those�long−winded�fellows�whose�conversational�
powers�ignore�time�and�embrace�
eternity.�
“I�will�let�you�go�in�a�very�short�while,�if�you�will�tell�me�all�that�has�
happened�during�the�six�years�of�our�
separation.”�
“What�a�paradox!�I�must�leave�you�now.”�
But�he�held�me�by�the�hand,�forcing�out�tidbits�of�information.�He�was�
like�a�ravenous�wolf,�I�thought�in�
amusement;�the�longer�I�spoke,�the�more�hungrily�he�sniffed�for�news.�
Inwardly�I�petitioned�the�Goddess�Kali�
to�devise�a�graceful�means�of�escape.�
My�companion�left�me�abruptly.�I�sighed�with�relief�and�doubled�my�
pace,�dreading�any�relapse�into�the�
garrulous�fever.�Hearing�rapid�footsteps�behind�me,�I�quickened�my�
speed.�I�dared�not�look�back.�But�with�a�
bound,�the�youth�rejoined�me,�jovially�clasping�my�shoulder.�
“I�forgot�to�tell�you�of�Gandha�Baba�(Perfume�Saint),�who�is�gracing�
yonder�house.”�He�pointed�to�a�dwelling�
a�few�yards�distant.�“Do�meet�him;�he�is�interesting.�You�may�have�an�
unusual�experience.�Good−by,”�and�he�
actually�left�me.�
The�similarly�worded�prediction�of�the�SADHU�at�Kalighat�Temple�
flashed�to�my�mind.�Definitely�intrigued,�
I�entered�the�house�and�was�ushered�into�a�commodious�parlor.�A�
crowd�of�people�were�sitting,�Orient−wise,�
here�and�there�on�a�thick�orange−colored�carpet.�An�awed�whisper�
reached�my�ear:�
“Behold�Gandha�Baba�on�the�leopard�skin.�He�can�give�the�natural�
perfume�of�any�flower�to�a�scentless�one,�
or�revive�a�wilted�blossom,�or�make�a�person's�skin�exude�delightful�
fragrance.”�
I�looked�directly�at�the�saint;�his�quick�gaze�rested�on�mine.�He�was�
plump�and�bearded,�with�dark�skin�and�
large,�gleaming�eyes.�
“Son,�I�am�glad�to�see�you.�Say�what�you�want.�Would�you�like�some�
perfume?”�
“What�for?”�I�thought�his�remark�rather�childish.�
“To�experience�the�miraculous�way�of�enjoying�perfumes.”�
“Harnessing�God�to�make�odors?”�
“What�of�it?�God�makes�perfume�anyway.”�
“Yes,�but�He�fashions�frail�bottles�of�petals�for�fresh�use�and�discard.�
Can�you�materialize�flowers?”�
“I�materialize�perfumes,�little�friend.”�
“Then�scent�factories�will�go�out�of�business.”�
“I�will�permit�them�to�keep�their�trade!�My�own�purpose�is�to�
demonstrate�the�power�of�God.”�
“Sir,�is�it�necessary�to�prove�God?�Isn't�He�performing�miracles�in�
everything,�everywhere?”�
“Yes,�but�we�too�should�manifest�some�of�His�infinite�creative�variety.”�
“What�a�paradox!�I�must�leave�you�now.”�
But�he�held�me�by�the�hand,�forcing�out�tidbits�of�information.�He�was�
like�a�ravenous�wolf,�I�thought�in�
amusement;�the�longer�I�spoke,�the�more�hungrily�he�sniffed�for�news.�
Inwardly�I�petitioned�the�Goddess�Kali�
to�devise�a�graceful�means�of�escape.�
My�companion�left�me�abruptly.�I�sighed�with�relief�and�doubled�my�
pace,�dreading�any�relapse�into�the�
garrulous�fever.�Hearing�rapid�footsteps�behind�me,�I�quickened�my�
speed.�I�dared�not�look�back.�But�with�a�
bound,�the�youth�rejoined�me,�jovially�clasping�my�shoulder.�
“I�forgot�to�tell�you�of�Gandha�Baba�(Perfume�Saint),�who�is�gracing�
yonder�house.”�He�pointed�to�a�dwelling�
a�few�yards�distant.�“Do�meet�him;�he�is�interesting.�You�may�have�an�
unusual�experience.�Good−by,”�and�he�
actually�left�me.�
The�similarly�worded�prediction�of�the�SADHU�at�Kalighat�Temple�
flashed�to�my�mind.�Definitely�intrigued,�
I�entered�the�house�and�was�ushered�into�a�commodious�parlor.�A�
crowd�of�people�were�sitting,�Orient−wise,�
here�and�there�on�a�thick�orange−colored�carpet.�An�awed�whisper�
reached�my�ear:�
“Behold�Gandha�Baba�on�the�leopard�skin.�He�can�give�the�natural�
perfume�of�any�flower�to�a�scentless�one,�
or�revive�a�wilted�blossom,�or�make�a�person's�skin�exude�delightful�
fragrance.”�
I�looked�directly�at�the�saint;�his�quick�gaze�rested�on�mine.�He�was�
plump�and�bearded,�with�dark�skin�and�
large,�gleaming�eyes.�
“Son,�I�am�glad�to�see�you.�Say�what�you�want.�Would�you�like�some�
perfume?”�
“What�for?”�I�thought�his�remark�rather�childish.�
“To�experience�the�miraculous�way�of�enjoying�perfumes.”�
“Harnessing�God�to�make�odors?”�
“What�of�it?�God�makes�perfume�anyway.”�
“Yes,�but�He�fashions�frail�bottles�of�petals�for�fresh�use�and�discard.�
Can�you�materialize�flowers?”�
“I�materialize�perfumes,�little�friend.”�
“Then�scent�factories�will�go�out�of�business.”�
“I�will�permit�them�to�keep�their�trade!�My�own�purpose�is�to�
demonstrate�the�power�of�God.”�
“Sir,�is�it�necessary�to�prove�God?�Isn't�He�performing�miracles�in�
everything,�everywhere?”�
“Yes,�but�we�too�should�manifest�some�of�His�infinite�creative�variety.”�
“How�long�did�it�take�to�master�your�art?”�
“Twelve�years.”�
“For�manufacturing�scents�by�astral�means!�It�seems,�my�honored�saint,�
you�have�been�wasting�a�dozen�years�
for�fragrances�which�you�can�obtain�with�a�few�rupees�from�a�florist's�
shop.”�
“Perfumes�fade�with�flowers.”�
“Perfumes�fade�with�death.�Why�should�I�desire�that�which�pleases�the�
body�only?”�
“Mr.�Philosopher,�you�please�my�mind.�Now,�stretch�forth�your�right�
hand.”�He�made�a�gesture�of�blessing.�
I�was�a�few�feet�away�from�Gandha�Baba;�no�one�else�was�near�enough�
to�contact�my�body.�I�extended�my�
hand,�which�the�yogi�did�not�touch.�
“What�perfume�do�you�want?”�
“Rose.”�
“Be�it�so.”�
To�my�great�surprise,�the�charming�fragrance�of�rose�was�wafted�
strongly�from�the�center�of�my�palm.�I�
smilingly�took�a�large�white�scentless�flower�from�a�near−by�vase.�
“Can�this�odorless�blossom�be�permeated�with�jasmine?”�
�“Be�it�so.”�
A�jasmine�fragrance�instantly�shot�from�the�petals.�I�thanked�the�
wonder−worker�and�seated�myself�by�one�of�
his�students.�He�informed�me�that�Gandha�Baba,�whose�proper�name�
was�Vishudhananda,�had�learned�many�
astonishing�yoga�secrets�from�a�master�in�Tibet.�The�Tibetan�yogi,�I�was�
assured,�had�attained�the�age�of�over�
a�thousand�years.�
“His�disciple�Gandha�Baba�does�not�always�perform�his�perfume−feats�
in�the�simple�verbal�manner�you�have�
just�witnessed.”�The�student�spoke�with�obvious�pride�in�his�master.�
“His�procedure�differs�widely,�to�accord�
with�diversity�in�temperaments.�He�is�marvelous!�Many�members�of�the�
Calcutta�intelligentsia�are�among�his�
followers.”�
I�inwardly�resolved�not�to�add�myself�to�their�number.�A�guru�too�
literally�“marvelous”�was�not�to�my�liking.�
With�polite�thanks�to�Gandha�Baba,�I�departed.�Sauntering�home,�I�
reflected�on�the�three�varied�encounters�the�
day�had�brought�forth.�
My�sister�Uma�met�me�as�I�entered�our�Gurpar�Road�door.�
“You�are�getting�quite�stylish,�using�perfumes!”�
Without�a�word,�I�motioned�her�to�smell�my�hand.�
“How�long�did�it�take�to�master�your�art?”�
“Twelve�years.”�
“For�manufacturing�scents�by�astral�means!�It�seems,�my�honored�saint,�
you�have�been�wasting�a�dozen�years�
for�fragrances�which�you�can�obtain�with�a�few�rupees�from�a�florist's�
shop.”�
“Perfumes�fade�with�flowers.”�
“Perfumes�fade�with�death.�Why�should�I�desire�that�which�pleases�the�
body�only?”�
“Mr.�Philosopher,�you�please�my�mind.�Now,�stretch�forth�your�right�
hand.”�He�made�a�gesture�of�blessing.�
I�was�a�few�feet�away�from�Gandha�Baba;�no�one�else�was�near�enough�
to�contact�my�body.�I�extended�my�
hand,�which�the�yogi�did�not�touch.�
“What�perfume�do�you�want?”�
“Rose.”�
“Be�it�so.”�
To�my�great�surprise,�the�charming�fragrance�of�rose�was�wafted�
strongly�from�the�center�of�my�palm.�I�
smilingly�took�a�large�white�scentless�flower�from�a�near−by�vase.�
“Can�this�odorless�blossom�be�permeated�with�jasmine?”�
�“Be�it�so.”�
A�jasmine�fragrance�instantly�shot�from�the�petals.�I�thanked�the�
wonder−worker�and�seated�myself�by�one�of�
his�students.�He�informed�me�that�Gandha�Baba,�whose�proper�name�
was�Vishudhananda,�had�learned�many�
astonishing�yoga�secrets�from�a�master�in�Tibet.�The�Tibetan�yogi,�I�was�
assured,�had�attained�the�age�of�over�
a�thousand�years.�
“His�disciple�Gandha�Baba�does�not�always�perform�his�perfume−feats�
in�the�simple�verbal�manner�you�have�
just�witnessed.”�The�student�spoke�with�obvious�pride�in�his�master.�
“His�procedure�differs�widely,�to�accord�
with�diversity�in�temperaments.�He�is�marvelous!�Many�members�of�the�
Calcutta�intelligentsia�are�among�his�
followers.”�
I�inwardly�resolved�not�to�add�myself�to�their�number.�A�guru�too�
literally�“marvelous”�was�not�to�my�liking.�
With�polite�thanks�to�Gandha�Baba,�I�departed.�Sauntering�home,�I�
reflected�on�the�three�varied�encounters�the�
day�had�brought�forth.�
My�sister�Uma�met�me�as�I�entered�our�Gurpar�Road�door.�
“You�are�getting�quite�stylish,�using�perfumes!”�
Without�a�word,�I�motioned�her�to�smell�my�hand.�
“What�an�attractive�rose�fragrance!�It�is�unusually�strong!”�
Thinking�it�was�“strongly�unusual,”�I�silently�placed�the�astrally�scented�
blossom�under�her�nostrils.�
“Oh,�I�love�jasmine!”�She�seized�the�flower.�A�ludicrous�bafflement�
passed�over�her�face�as�she�repeatedly�
sniffed�the�odor�of�jasmine�from�a�type�of�flower�she�well�knew�to�be�
scentless.�Her�reactions�disarmed�my�
suspicion�that�Gandha�Baba�had�induced�an�auto−suggestive�state�
whereby�I�alone�could�detect�the�
fragrances.�
Later�I�heard�from�a�friend,�Alakananda,�that�the�“Perfume�Saint"�had�a�
power�which�I�wish�were�possessed�
by�the�starving�millions�of�Asia�and,�today,�of�Europe�as�well.�
“I�was�present�with�a�hundred�other�guests�at�Gandha�Baba's�home�in�
Burdwan,”�Alakananda�told�me.�“It�was�
a�gala�occasion.�Because�the�yogi�was�reputed�to�have�the�power�of�
extracting�objects�out�of�thin�air,�I�
laughingly�requested�him�to�materialize�some�out−of−season�
tangerines.�Immediately�the�LUCHIS�{FN5−4}�
which�were�present�on�all�the�banana−leaf�plates�became�puffed�up.�
Each�of�the�bread−envelopes�proved�to�
contain�a�peeled�tangerine.�I�bit�into�my�own�with�some�trepidation,�
but�found�it�delicious.”�
Years�later�I�understood�by�inner�realization�how�Gandha�Baba�
accomplished�his�materializations.�The�
method,�alas!�is�beyond�the�reach�of�the�world's�hungry�hordes.�
The�different�sensory�stimuli�to�which�man�reacts−tactual,�visual,�
gustatory,�auditory,�and�olfactory−are�
produced�by�vibratory�variations�in�electrons�and�protons.�The�
vibrations�in�turn�are�regulated�by�“lifetrons,”�
subtle�life�forces�or�finer−than−atomic�energies�intelligently�charged�
with�the�five�distinctive�sensory�
idea−substances.�
Gandha�Baba,�tuning�himself�with�the�cosmic�force�by�certain�yogic�
practices,�was�able�to�guide�the�lifetrons�
to�rearrange�their�vibratory�structure�and�objectivize�the�desired�result.�
His�perfume,�fruit�and�other�miracles�
were�actual�materializations�of�mundane�vibrations,�and�not�inner�
sensations�hypnotically�produced.�{FN5−5}�
Performances�of�miracles�such�as�shown�by�the�“Perfume�Saint”�are�
spectacular�but�spiritually�useless.�
Having�little�purpose�beyond�entertainment,�they�are�digressions�from�
a�serious�search�for�God.�
Hypnotism�has�been�used�by�physicians�in�minor�operations�as�a�sort�of�
psychical�chloroform�for�persons�who�
“What�an�attractive�rose�fragrance!�It�is�unusually�strong!”�
Thinking�it�was�“strongly�unusual,”�I�silently�placed�the�astrally�scented�
blossom�under�her�nostrils.�
“Oh,�I�love�jasmine!”�She�seized�the�flower.�A�ludicrous�bafflement�
passed�over�her�face�as�she�repeatedly�
sniffed�the�odor�of�jasmine�from�a�type�of�flower�she�well�knew�to�be�
scentless.�Her�reactions�disarmed�my�
suspicion�that�Gandha�Baba�had�induced�an�auto−suggestive�state�
whereby�I�alone�could�detect�the�
fragrances.�
Later�I�heard�from�a�friend,�Alakananda,�that�the�“Perfume�Saint"�had�a�
power�which�I�wish�were�possessed�
by�the�starving�millions�of�Asia�and,�today,�of�Europe�as�well.�
“I�was�present�with�a�hundred�other�guests�at�Gandha�Baba's�home�in�
Burdwan,”�Alakananda�told�me.�“It�was�
a�gala�occasion.�Because�the�yogi�was�reputed�to�have�the�power�of�
extracting�objects�out�of�thin�air,�I�
laughingly�requested�him�to�materialize�some�out−of−season�
tangerines.�Immediately�the�LUCHIS�{FN5−4}�
which�were�present�on�all�the�banana−leaf�plates�became�puffed�up.�
Each�of�the�bread−envelopes�proved�to�
contain�a�peeled�tangerine.�I�bit�into�my�own�with�some�trepidation,�
but�found�it�delicious.”�
Years�later�I�understood�by�inner�realization�how�Gandha�Baba�
accomplished�his�materializations.�The�
method,�alas!�is�beyond�the�reach�of�the�world's�hungry�hordes.�
The�different�sensory�stimuli�to�which�man�reacts−tactual,�visual,�
gustatory,�auditory,�and�olfactory−are�
produced�by�vibratory�variations�in�electrons�and�protons.�The�
vibrations�in�turn�are�regulated�by�“lifetrons,”�
subtle�life�forces�or�finer−than−atomic�energies�intelligently�charged�
with�the�five�distinctive�sensory�
idea−substances.�
Gandha�Baba,�tuning�himself�with�the�cosmic�force�by�certain�yogic�
practices,�was�able�to�guide�the�lifetrons�
to�rearrange�their�vibratory�structure�and�objectivize�the�desired�result.�
His�perfume,�fruit�and�other�miracles�
were�actual�materializations�of�mundane�vibrations,�and�not�inner�
sensations�hypnotically�produced.�{FN5−5}�
Performances�of�miracles�such�as�shown�by�the�“Perfume�Saint”�are�
spectacular�but�spiritually�useless.�
Having�little�purpose�beyond�entertainment,�they�are�digressions�from�
a�serious�search�for�God.�
Hypnotism�has�been�used�by�physicians�in�minor�operations�as�a�sort�of�
psychical�chloroform�for�persons�who�
might�be�endangered�by�an�anesthetic.�But�a�hypnotic�state�is�harmful�
to�those�often�subjected�to�it;�a�negative�
psychological�effect�ensues�which�in�time�deranges�the�brain�cells.�
Hypnotism�is�trespass�into�the�territory�of�
another's�consciousness.�Its�temporary�phenomena�have�nothing�in�
common�with�the�miracles�performed�by�
men�of�divine�realization.�Awake�in�God,�true�saints�effect�changes�in�
this�dream−world�by�means�of�a�will�
harmoniously�attuned�to�the�Creative�Cosmic�Dreamer.�
Ostentatious�display�of�unusual�powers�are�decried�by�masters.�The�
Persian�mystic,�Abu�Said,�once�laughed�at�
certain�FAKIRS�who�were�proud�of�their�miraculous�powers�over�water,�
air,�and�space.�
“A�frog�is�also�at�home�in�the�water!”�Abu�Said�pointed�out�in�gentle�
scorn.�“The�crow�and�the�vulture�easily�
fly�in�the�air;�the�Devil�is�simultaneously�present�in�the�East�and�in�the�
West!�A�true�man�is�he�who�dwells�in�
righteousness�among�his�fellow�men,�who�buys�and�sells,�yet�is�never�
for�a�single�instant�forgetful�of�God!”�
On�another�occasion�the�great�Persian�teacher�gave�his�views�on�the�
religious�life�thus:�“To�lay�aside�what�you�
have�in�your�head�(selfish�desires�and�ambitions);�to�freely�bestow�what�
you�have�in�your�hand;�and�never�to�
flinch�from�the�blows�of�adversity!”�
Neither�the�impartial�sage�at�Kalighat�Temple�nor�the�Tibetan−trained�
yogi�had�satisfied�my�yearning�for�a�
guru.�My�heart�needed�no�tutor�for�its�recognitions,�and�cried�its�own�
“Bravos!”�the�more�resoundingly�
because�unoften�summoned�from�silence.�When�I�finally�met�my�
master,�he�taught�me�by�sublimity�of�
example�alone�the�measure�of�a�true�man.�
{FN5−1}�Kali�represents�the�eternal�principle�in�nature.�She�is�
traditionally�pictured�as�a�four−armed�woman,�
standing�on�the�form�of�the�God�Shiva�or�the�Infinite,�because�nature�or�
the�phenomenal�world�is�rooted�in�the�
Noumenon.�The�four�arms�symbolize�cardinal�attributes,�two�
beneficent,�two�destructive,�indicating�the�
essential�duality�of�matter�or�creation.�
Cosmic�illusion;�literally,�“the�measurer.”�MAYA�is�the�magical�power�in�
creation�by�which�
limitations�and�divisions�are�apparently�present�in�the�Immeasurable�
and�Inseparable.�Emerson�wrote�the�
following�poem,�to�which�he�gave�the�title�of�MAYA:�
Illusion�works�impenetrable,�Weaving�webs�innumerable,�Her�gay�
pictures�never�fail,�Crowd�each�other,�veil�
might�be�endangered�by�an�anesthetic.�But�a�hypnotic�state�is�harmful�
to�those�often�subjected�to�it;�a�negative�
psychological�effect�ensues�which�in�time�deranges�the�brain�cells.�
Hypnotism�is�trespass�into�the�territory�of�
another's�consciousness.�Its�temporary�phenomena�have�nothing�in�
common�with�the�miracles�performed�by�
men�of�divine�realization.�Awake�in�God,�true�saints�effect�changes�in�
this�dream−world�by�means�of�a�will�
harmoniously�attuned�to�the�Creative�Cosmic�Dreamer.�
Ostentatious�display�of�unusual�powers�are�decried�by�masters.�The�
Persian�mystic,�Abu�Said,�once�laughed�at�
certain�FAKIRS�who�were�proud�of�their�miraculous�powers�over�water,�
air,�and�space.�
“A�frog�is�also�at�home�in�the�water!”�Abu�Said�pointed�out�in�gentle�
scorn.�“The�crow�and�the�vulture�easily�
fly�in�the�air;�the�Devil�is�simultaneously�present�in�the�East�and�in�the�
West!�A�true�man�is�he�who�dwells�in�
righteousness�among�his�fellow�men,�who�buys�and�sells,�yet�is�never�
for�a�single�instant�forgetful�of�God!”�
On�another�occasion�the�great�Persian�teacher�gave�his�views�on�the�
religious�life�thus:�“To�lay�aside�what�you�
have�in�your�head�(selfish�desires�and�ambitions);�to�freely�bestow�what�
you�have�in�your�hand;�and�never�to�
flinch�from�the�blows�of�adversity!”�
Neither�the�impartial�sage�at�Kalighat�Temple�nor�the�Tibetan−trained�
yogi�had�satisfied�my�yearning�for�a�
guru.�My�heart�needed�no�tutor�for�its�recognitions,�and�cried�its�own�
“Bravos!”�the�more�resoundingly�
because�unoften�summoned�from�silence.�When�I�finally�met�my�
master,�he�taught�me�by�sublimity�of�
example�alone�the�measure�of�a�true�man.�
{FN5−1}�Kali�represents�the�eternal�principle�in�nature.�She�is�
traditionally�pictured�as�a�four−armed�woman,�
standing�on�the�form�of�the�God�Shiva�or�the�Infinite,�because�nature�or�
the�phenomenal�world�is�rooted�in�the�
Noumenon.�The�four�arms�symbolize�cardinal�attributes,�two�
beneficent,�two�destructive,�indicating�the�
essential�duality�of�matter�or�creation.�
Cosmic�illusion;�literally,�“the�measurer.”�MAYA�is�the�magical�power�in�
creation�by�which�
limitations�and�divisions�are�apparently�present�in�the�Immeasurable�
and�Inseparable.�Emerson�wrote�the�
following�poem,�to�which�he�gave�the�title�of�MAYA:�
Illusion�works�impenetrable,�Weaving�webs�innumerable,�Her�gay�
pictures�never�fail,�Crowd�each�other,�veil�
on�veil,�Charmer�who�will�be�believed�By�man�who�thirsts�to�be�
deceived.�
The�RISHIS,�literally�“seers,”�were�the�authors�of�the�VEDAS�in�an�
indeterminable�antiquity..�
Flat,�round�Indian�bread..�
Laymen�scarcely�realize�the�vast�strides�of�twentieth−century�science.�
Transmutation�of�metals�and�
other�alchemical�dreams�are�seeing�fulfillment�every�day�in�centers�of�
scientific�research�over�the�world.�The�
eminent�French�chemist,�M.�Georges�Claude,�performed�“miracles”�at�
Fontainebleau�in�1928�before�a�
scientific�assemblage�through�his�chemical�knowledge�of�oxygen�
transformations.�His�“magician's�wand”�was�
simple�oxygen,�bubbling�in�a�tube�on�a�table.�The�scientist�“turned�a�
handful�of�sand�into�precious�stones,�iron�
into�a�state�resembling�melted�chocolate�and,�after�depriving�flowers�of�
their�tints,�turned�them�into�the�
consistency�of�glass.�
“M.�Claude�explained�how�the�sea�could�be�turned�by�oxygen�
transformations�into�many�millions�of�pounds�
of�horsepower;�how�water�which�boils�is�not�necessarily�burning;�how�
little�mounds�of�sand,�by�a�single�whiff�
of�the�oxygen�blowpipe,�could�be�changed�into�sapphires,�rubies,�and�
topazes;�and�he�predicted�the�time�when�
it�will�be�possible�for�men�to�walk�on�the�bottom�of�the�ocean�minus�
the�diver's�equipment.�Finally�the�
scientist�amazed�his�onlookers�by�turning�their�faces�black�by�taking�the�
red�out�of�the�sun's�rays.”�
This�noted�French�scientist�has�produced�liquid�air�by�an�expansion�
method�in�which�he�has�been�able�to�
separate�the�various�gases�of�the�air,�and�has�discovered�various�means�
of�mechanical�utilization�of�
differences�of�temperature�in�sea�water.�
�
�
�
�
�
�
�
�
�
���������������������������������������������������������������������������������������������������������������������������������Autobiography�of�a�Yogi�
�
on�veil,�Charmer�who�will�be�believed�By�man�who�thirsts�to�be�
deceived.�
The�RISHIS,�literally�“seers,”�were�the�authors�of�the�VEDAS�in�an�
indeterminable�antiquity..�
Flat,�round�Indian�bread..�
Laymen�scarcely�realize�the�vast�strides�of�twentieth−century�science.�
Transmutation�of�metals�and�
other�alchemical�dreams�are�seeing�fulfillment�every�day�in�centers�of�
scientific�research�over�the�world.�The�
eminent�French�chemist,�M.�Georges�Claude,�performed�“miracles”�at�
Fontainebleau�in�1928�before�a�
scientific�assemblage�through�his�chemical�knowledge�of�oxygen�
transformations.�His�“magician's�wand”�was�
simple�oxygen,�bubbling�in�a�tube�on�a�table.�The�scientist�“turned�a�
handful�of�sand�into�precious�stones,�iron�
into�a�state�resembling�melted�chocolate�and,�after�depriving�flowers�of�
their�tints,�turned�them�into�the�
consistency�of�glass.�
“M.�Claude�explained�how�the�sea�could�be�turned�by�oxygen�
transformations�into�many�millions�of�pounds�
of�horsepower;�how�water�which�boils�is�not�necessarily�burning;�how�
little�mounds�of�sand,�by�a�single�whiff�
of�the�oxygen�blowpipe,�could�be�changed�into�sapphires,�rubies,�and�
topazes;�and�he�predicted�the�time�when�
it�will�be�possible�for�men�to�walk�on�the�bottom�of�the�ocean�minus�
the�diver's�equipment.�Finally�the�
scientist�amazed�his�onlookers�by�turning�their�faces�black�by�taking�the�
red�out�of�the�sun's�rays.”�
This�noted�French�scientist�has�produced�liquid�air�by�an�expansion�
method�in�which�he�has�been�able�to�
separate�the�various�gases�of�the�air,�and�has�discovered�various�means�
of�mechanical�utilization�of�
differences�of�temperature�in�sea�water.�
�
�
�
�
�
�
�
�
�
���������������������������������������������������������������������������������������������������������������������������������Autobiography�of�a�Yogi�
�
Dr. Paul Brunton
CHAPTER�XI�
THE�WONDER-WORKER�OF�BENARES�
�
MY�wanderings�in�Bengal�must�hasten�into�the�limbo�of�
unrecorded�experience,�and�my�unexpected�contacts�
near�Buddha-Gaya�with�three�Tibetan�lamas,�who�
proffer�an�invitation�to�their�mountain�monastery,�must�likewise�
follow�suit,�for�I�am�eager�to�enter�the�sacred�city�of�Benares.�
The�train�thunders�across�the�great�iron�bridge�near�the�city,�
its�noise�heralding,�no�doubt,�modernity's�further�invasion�of�
an�antiquated�and�static�form�of�society.�The�holy�Ganges�can�
hardly�remain�holy�much�longer�when�alien�and�infidel�men�
send�snorting�fire-chariots�across�its�greyish-green�waters.�
So�this�is�Benares!�
A�huge�crowd�of�pilgrims�jostle�each�other�while�I�pass�out�
of�the�station�and�step�into�a�waiting�carriage.�As�we�drive�
along�the�dusty�road�I�become�aware�of�a�new�element�in�the�
atmosphere.�I�try�to�ignore�it�but,�with�increasing�insistence,�
it�forces�itself�upon�my�attention.�
So�this�is�India's�holiest�city!�Well,�it�possesses�a�most�
unholy�smell!�Benares�is�reputed�to�be�the�oldest�populated�
town�in�India.�Its�odour�fully�confirms�its�reputation.�The�
unsavoury�air�seems�insupportable.�I�begin�to�lose�courage.�
Shall�I�order�the�driver�to�take�me�back�to�the�station?�Is�it�
not�better�to�be�an�arrant�infidel�and�breathe�clean�air�than�
acquire�piety�at�such�a�monstrous�price?�And�then�I�reflect�
that�time�will�somehow�acclimatize�one�even�to�this�air,�as�it�
acclimatizes�one�to�more�unfamiliar�things�still�in�this�stale�
land.�But�Benares!�you�may�be�the�hub�of�Hindu�culture,�yet�
please�learn�something�from�the�infidel�whites�and�temper�your�
holiness�with�a�little�hygiene!�
I�learn�that�the�stench�arises�partly�because�the�roads�are�
paved�with�a�mixture�of�cow-dung�and�earth,�and�partly�
because�the�old�moat�which�surrounds�the�city�has�been�used�
by�the�people�of�many�generations�as�a�convenient�refuse�
heap.�
If�Indian�chronicles�can�be�credited,�Benares�was�an�established�
Dr. Paul Brunton
CHAPTER�XI�
THE�WONDER-WORKER�OF�BENARES�
�
MY�wanderings�in�Bengal�must�hasten�into�the�limbo�of�
unrecorded�experience,�and�my�unexpected�contacts�
near�Buddha-Gaya�with�three�Tibetan�lamas,�who�
proffer�an�invitation�to�their�mountain�monastery,�must�likewise�
follow�suit,�for�I�am�eager�to�enter�the�sacred�city�of�Benares.�
The�train�thunders�across�the�great�iron�bridge�near�the�city,�
its�noise�heralding,�no�doubt,�modernity's�further�invasion�of�
an�antiquated�and�static�form�of�society.�The�holy�Ganges�can�
hardly�remain�holy�much�longer�when�alien�and�infidel�men�
send�snorting�fire-chariots�across�its�greyish-green�waters.�
So�this�is�Benares!�
A�huge�crowd�of�pilgrims�jostle�each�other�while�I�pass�out�
of�the�station�and�step�into�a�waiting�carriage.�As�we�drive�
along�the�dusty�road�I�become�aware�of�a�new�element�in�the�
atmosphere.�I�try�to�ignore�it�but,�with�increasing�insistence,�
it�forces�itself�upon�my�attention.�
So�this�is�India's�holiest�city!�Well,�it�possesses�a�most�
unholy�smell!�Benares�is�reputed�to�be�the�oldest�populated�
town�in�India.�Its�odour�fully�confirms�its�reputation.�The�
unsavoury�air�seems�insupportable.�I�begin�to�lose�courage.�
Shall�I�order�the�driver�to�take�me�back�to�the�station?�Is�it�
not�better�to�be�an�arrant�infidel�and�breathe�clean�air�than�
acquire�piety�at�such�a�monstrous�price?�And�then�I�reflect�
that�time�will�somehow�acclimatize�one�even�to�this�air,�as�it�
acclimatizes�one�to�more�unfamiliar�things�still�in�this�stale�
land.�But�Benares!�you�may�be�the�hub�of�Hindu�culture,�yet�
please�learn�something�from�the�infidel�whites�and�temper�your�
holiness�with�a�little�hygiene!�
I�learn�that�the�stench�arises�partly�because�the�roads�are�
paved�with�a�mixture�of�cow-dung�and�earth,�and�partly�
because�the�old�moat�which�surrounds�the�city�has�been�used�
by�the�people�of�many�generations�as�a�convenient�refuse�
heap.�
If�Indian�chronicles�can�be�credited,�Benares�was�an�established�
city�as�long�ago�as�twelve�hundred�years�before�the�
Christian�Era.�Just�as�pious�Englishmen�journeyed�to�the�holy�
city�of�Canterbury�in�the�Middle�Ages,�so�have�Indians�flocked�
from�every�part�of�their�country�to�the�holy�city�of�Benares.�
Hindus�come�in�their�wealthy�state�or�poverty-stricken�
condition�to�receive�its�blessing,�while�the�ailing�come�to�eke�
out�their�last�days,�for�death�here�will�take�the�soul�straight�
into�Paradise.�
The�next�day�I�wander�afoot�through�old�Kashi�-�as�the�
Hindus�prefer�to�call�their�city�-�and�explore�the�labyrinth�of�
crooked�streets�which�compose�it.�There�is�a�purpose�behind�
my�aimless�wandering,�for�I�bear�in�my�pocket�a�paper�which�
describes�the�location�of�the�house�of�a�Yogi�wonder-worker,�
whose�disciple�I�met�in�Bombay.�
I�pass�through�stuffy�streets�along�which�a�carriage�would�be�
too�wide�to�pass.�I�make�my�way�through�crowded�bazaars,�
where�seethe�the�people�of�a�dozen�different�races,�and�where�
mangy�dogs�and�innumerable�flies�add�to�the�bustle.�Old�
women�with�grey�hair�and�shrunken�breasts;�young�women�
with�supple�figures�and�smooth,�brown�limbs;�pilgrims�fingering�
their�rosaries�and�muttering�the�same�sacred�words�which�
they�have�already�repeated�perhaps�fifty�thousand�times;�the�
gaunt�figures�of�ash-besmeared�elderly�ascetics;�all�these�and�
other�types�throng�the�narrow�ways.�Among�a�tangle�of�
streets�which�are�full�of�turmoil,�noise�and�colour,�I�come�
accidentally�upon�the�Golden�Temple,�which�is�famed�among�
the�orthodox�throughout�India.�Ash-bedabbled�ascetics,�whose�
uncouth�appearance�is�repellent�to�Western�eyes,�crouch�around�
the�entrance.�Worshippers�flow�in�and�out�in�an�endless�
stream.�Several�carry�lovely�flower�garlands�and�thus�give�a�
gay�colour�to�the�scene.�The�pious�touch�the�stone�door-posts�
with�their�foreheads�as�they�leave�the�temple�and�then,�turning,�
start�in�momentary�surprise�on�beholding�the�white�infidel.�I�
become�conscious�again�of�the�invisible�barrier�between�these�
men�and�myself,�the�profound�barrier�between�white�and�brown�
skin.�
Two�domes,�made�of�thick�sheets�of�gold,�glisten�in�the�quivering�
sunlight;�screeching�parrots�swarm�on�the�nearest�tower.�
The�Golden�Temple�is�given�over�to�the�god�Shiva.�Where�is�
he�now,�I�wonder,�this�god�to�whom�these�Hindus�cry,�before�
city�as�long�ago�as�twelve�hundred�years�before�the�
Christian�Era.�Just�as�pious�Englishmen�journeyed�to�the�holy�
city�of�Canterbury�in�the�Middle�Ages,�so�have�Indians�flocked�
from�every�part�of�their�country�to�the�holy�city�of�Benares.�
Hindus�come�in�their�wealthy�state�or�poverty-stricken�
condition�to�receive�its�blessing,�while�the�ailing�come�to�eke�
out�their�last�days,�for�death�here�will�take�the�soul�straight�
into�Paradise.�
The�next�day�I�wander�afoot�through�old�Kashi�-�as�the�
Hindus�prefer�to�call�their�city�-�and�explore�the�labyrinth�of�
crooked�streets�which�compose�it.�There�is�a�purpose�behind�
my�aimless�wandering,�for�I�bear�in�my�pocket�a�paper�which�
describes�the�location�of�the�house�of�a�Yogi�wonder-worker,�
whose�disciple�I�met�in�Bombay.�
I�pass�through�stuffy�streets�along�which�a�carriage�would�be�
too�wide�to�pass.�I�make�my�way�through�crowded�bazaars,�
where�seethe�the�people�of�a�dozen�different�races,�and�where�
mangy�dogs�and�innumerable�flies�add�to�the�bustle.�Old�
women�with�grey�hair�and�shrunken�breasts;�young�women�
with�supple�figures�and�smooth,�brown�limbs;�pilgrims�fingering�
their�rosaries�and�muttering�the�same�sacred�words�which�
they�have�already�repeated�perhaps�fifty�thousand�times;�the�
gaunt�figures�of�ash-besmeared�elderly�ascetics;�all�these�and�
other�types�throng�the�narrow�ways.�Among�a�tangle�of�
streets�which�are�full�of�turmoil,�noise�and�colour,�I�come�
accidentally�upon�the�Golden�Temple,�which�is�famed�among�
the�orthodox�throughout�India.�Ash-bedabbled�ascetics,�whose�
uncouth�appearance�is�repellent�to�Western�eyes,�crouch�around�
the�entrance.�Worshippers�flow�in�and�out�in�an�endless�
stream.�Several�carry�lovely�flower�garlands�and�thus�give�a�
gay�colour�to�the�scene.�The�pious�touch�the�stone�door-posts�
with�their�foreheads�as�they�leave�the�temple�and�then,�turning,�
start�in�momentary�surprise�on�beholding�the�white�infidel.�I�
become�conscious�again�of�the�invisible�barrier�between�these�
men�and�myself,�the�profound�barrier�between�white�and�brown�
skin.�
Two�domes,�made�of�thick�sheets�of�gold,�glisten�in�the�quivering�
sunlight;�screeching�parrots�swarm�on�the�nearest�tower.�
The�Golden�Temple�is�given�over�to�the�god�Shiva.�Where�is�
he�now,�I�wonder,�this�god�to�whom�these�Hindus�cry,�before�
whom�they�pray,�and�to�whose�stone�representations�I�have�
seen�them�offer�scented�flowers�and�cooked�rice?�
I�move�on�and�stand�near�the�threshold�of�another�temple,�
where�I�watch�the�god�Krishna�being�worshipped.�Lighted�
camphor�burns�before�a�golden�idol;�the�temple�bells�peal�out�
their�insistent�calls�for�his�attention;�and�the�sounds�of�conch�
horns�stray�up�to�his�unhearing�ears.�A�lean�and�austere�priest�
comes�out�and�looks�questioningly�at�me,�and�I�proceed�upon�
my�way.�
Who�can�count�the�multitude�of�images�and�idols�which�teem�
within�the�temples�and�houses�of�Benares?�Who�can�explain�
these�serious-looking�Hindus�-�so�often�childish,�yet�sometimes�
so�profoundly�philosophical?�
Through�the�dark�alleys�I�thread�my�way,�afoot�and�alone,�
seeking�the�house�of�the�wonder-worker.�At�length�I�emerge�
from�the�swarming�streets�into�wider�roads.�A�straggling,�
ragged�column�of�little�boys,�thin�youths�and�a�few�men,�swing�
past�me�in�single�file.�Their�leader�carries�a�makeshift�banner,�
with�something�indecipherable�inscribed�upon�the�flag.�They�
shout�queer�catchwords�and�occasional�snatches�of�song.�They�
look�at�me�with�hostile�faces�and�scowling�eyes�as�they�go�by,�
so�that�I�sense�the�political�nature�of�this�motley�procession.�
Last�night,�in�a�packed�bazaar,�with�no�European�or�policeman�
anywhere�in�sight,�someone�behind�me�hisses�out�a�threat�to�
shoot�me.�At�once�I�wheel�round�-�only�to�behold�a�crowd�of�
bland�faces,�for�the�young�fanatic�(I�guess�his�youth�by�the�
sound�of�his�voice)�has�disappeared�around�a�corner�into�the�
darkness.�And�so�I�gaze�with�pity�upon�this�ragged�procession�
which�now�disappears�down�the�road.�Politics,�that�deceptive�
siren�who�promises�everybody�everything,�has�gathered�a�few�
more�victims�into�her�insidious�arms.�
I�come�at�last�to�a�street�where�the�houses�are�large�and�well�
built�and�where�the�compounds�are�spacious�and�trimly�kept.�
I�quicken�my�pace�until�I�reach�a�gate,�upon�whose�post�the�
name�VISHUDHANANDA�is�inscribed�on�a�stone�tablet.�I�
enter�the�compound,�for�this�is�the�house�which�I�seek,�and�
approach�someone�who�lounges�on�the�veranda.�He�is�a�young�
man�with�an�unintelligent�face.�I�ask�him�in�Hindustani:�
"Where�is�the�teacher?"�but�he�shakes�his�head�and�gives�me�
to�understand�that�no�such�person�is�known�here.�I�utter�the�
whom�they�pray,�and�to�whose�stone�representations�I�have�
seen�them�offer�scented�flowers�and�cooked�rice?�
I�move�on�and�stand�near�the�threshold�of�another�temple,�
where�I�watch�the�god�Krishna�being�worshipped.�Lighted�
camphor�burns�before�a�golden�idol;�the�temple�bells�peal�out�
their�insistent�calls�for�his�attention;�and�the�sounds�of�conch�
horns�stray�up�to�his�unhearing�ears.�A�lean�and�austere�priest�
comes�out�and�looks�questioningly�at�me,�and�I�proceed�upon�
my�way.�
Who�can�count�the�multitude�of�images�and�idols�which�teem�
within�the�temples�and�houses�of�Benares?�Who�can�explain�
these�serious-looking�Hindus�-�so�often�childish,�yet�sometimes�
so�profoundly�philosophical?�
Through�the�dark�alleys�I�thread�my�way,�afoot�and�alone,�
seeking�the�house�of�the�wonder-worker.�At�length�I�emerge�
from�the�swarming�streets�into�wider�roads.�A�straggling,�
ragged�column�of�little�boys,�thin�youths�and�a�few�men,�swing�
past�me�in�single�file.�Their�leader�carries�a�makeshift�banner,�
with�something�indecipherable�inscribed�upon�the�flag.�They�
shout�queer�catchwords�and�occasional�snatches�of�song.�They�
look�at�me�with�hostile�faces�and�scowling�eyes�as�they�go�by,�
so�that�I�sense�the�political�nature�of�this�motley�procession.�
Last�night,�in�a�packed�bazaar,�with�no�European�or�policeman�
anywhere�in�sight,�someone�behind�me�hisses�out�a�threat�to�
shoot�me.�At�once�I�wheel�round�-�only�to�behold�a�crowd�of�
bland�faces,�for�the�young�fanatic�(I�guess�his�youth�by�the�
sound�of�his�voice)�has�disappeared�around�a�corner�into�the�
darkness.�And�so�I�gaze�with�pity�upon�this�ragged�procession�
which�now�disappears�down�the�road.�Politics,�that�deceptive�
siren�who�promises�everybody�everything,�has�gathered�a�few�
more�victims�into�her�insidious�arms.�
I�come�at�last�to�a�street�where�the�houses�are�large�and�well�
built�and�where�the�compounds�are�spacious�and�trimly�kept.�
I�quicken�my�pace�until�I�reach�a�gate,�upon�whose�post�the�
name�VISHUDHANANDA�is�inscribed�on�a�stone�tablet.�I�
enter�the�compound,�for�this�is�the�house�which�I�seek,�and�
approach�someone�who�lounges�on�the�veranda.�He�is�a�young�
man�with�an�unintelligent�face.�I�ask�him�in�Hindustani:�
"Where�is�the�teacher?"�but�he�shakes�his�head�and�gives�me�
to�understand�that�no�such�person�is�known�here.�I�utter�the�
teacher's�name,�but�again�receive�a�negative�reply.�The�result�
is�disappointing,�but�I�am�determined�not�to�be�beaten.�An�
inward�monitor�warns�me�that�the�young�man�thinks�no�
European�can�possibly�have�any�business�here,�and�that�he�has�
jumped�to�the�conclusion�I�am�really�seeking�some�other�house.�
I�look�again�at�his�face�and�write�him�down�as�stupid.�Ignoring�
his�gesticulations,�I�walk�straight�into�the�house.�
In�an�inner�room�I�come�upon�a�semicircle�of�dark�faces.�
A�group�of�well-dressed�Indians�squat�around�the�floor.�A�
bearded�old�man�reclines�upon�a�couch�at�the�far�end�of�the�
room.�His�venerable�appearance�and�seat�of�honour�are�enough�
to�inform�me�that�here�is�the�object�of�my�quest.�I�raise�my�
hands�in�salutation,�palms�touching.�
"Peace,�master!"�I�make�the�conventional�Hindustani�
greeting.�
I�proffer�my�introduction�and�present�myself�as�a�writer�
travelling�in�India,�yet�withal�a�student�of�their�native�philosophy�
and�mysticism.�I�make�it�clear�that�the�disciple�whom�I�
encountered�was�careful�to�explain�that�his�teacher�never�made�a�
public�exhibition�of�his�wonderful�powers,�and�that�even�under�
the�shadow�of�privacy�he�rarely�displayed�them�to�strangers.�
Nevertheless,�in�view�of�my�deep�interest�in�their�ancient�wisdom,�
I�crave�their�indulgence�and�beg�to�be�treated�as�an�
exception.�
The�students�stare�blankly�at�each�other�and�then�turn�
towards�the�teacher,�as�if�in�wonderment�at�his�response.�
Vishudhananda�is�a�man�of�more�than�seventy�years�of�age,�I�
judge.�A�short�nose�and�a�long�beard�adorn�his�face.�I�am�
struck�by�the�large�size�of�his�eyes,�which�are�deeply�pouched.�
The�sacred�thread�of�a�Brahmin�hangs�around�his�neck.�
The�old�man�fixes�his�eyes�coldly�upon�me,�as�though�I�were�a�
specimen�to�be�studied�under�a�microscope.�I�feel�something�
weird�and�uncanny�touch�my�heart.�Indeed,�some�strange�
force�seems�to�pervade�the�whole�room,�and�I�feel�slightly�
uneasy.�
At�length�he�addresses�some�words,�in�a�dialect�which�I�
recognize�as�Bengalee,�to�a�disciple,�who�turns�and�informs�me�
that�no�audience�can�be�granted�unless�I�bring�Pundit�Kavirj,�
who�is�Principal�of�the�Government�Sanskrit�College,�to�act�as�
interpreter.�The�pundit's�perfect�knowledge�of�English,�combined�
teacher's�name,�but�again�receive�a�negative�reply.�The�result�
is�disappointing,�but�I�am�determined�not�to�be�beaten.�An�
inward�monitor�warns�me�that�the�young�man�thinks�no�
European�can�possibly�have�any�business�here,�and�that�he�has�
jumped�to�the�conclusion�I�am�really�seeking�some�other�house.�
I�look�again�at�his�face�and�write�him�down�as�stupid.�Ignoring�
his�gesticulations,�I�walk�straight�into�the�house.�
In�an�inner�room�I�come�upon�a�semicircle�of�dark�faces.�
A�group�of�well-dressed�Indians�squat�around�the�floor.�A�
bearded�old�man�reclines�upon�a�couch�at�the�far�end�of�the�
room.�His�venerable�appearance�and�seat�of�honour�are�enough�
to�inform�me�that�here�is�the�object�of�my�quest.�I�raise�my�
hands�in�salutation,�palms�touching.�
"Peace,�master!"�I�make�the�conventional�Hindustani�
greeting.�
I�proffer�my�introduction�and�present�myself�as�a�writer�
travelling�in�India,�yet�withal�a�student�of�their�native�philosophy�
and�mysticism.�I�make�it�clear�that�the�disciple�whom�I�
encountered�was�careful�to�explain�that�his�teacher�never�made�a�
public�exhibition�of�his�wonderful�powers,�and�that�even�under�
the�shadow�of�privacy�he�rarely�displayed�them�to�strangers.�
Nevertheless,�in�view�of�my�deep�interest�in�their�ancient�wisdom,�
I�crave�their�indulgence�and�beg�to�be�treated�as�an�
exception.�
The�students�stare�blankly�at�each�other�and�then�turn�
towards�the�teacher,�as�if�in�wonderment�at�his�response.�
Vishudhananda�is�a�man�of�more�than�seventy�years�of�age,�I�
judge.�A�short�nose�and�a�long�beard�adorn�his�face.�I�am�
struck�by�the�large�size�of�his�eyes,�which�are�deeply�pouched.�
The�sacred�thread�of�a�Brahmin�hangs�around�his�neck.�
The�old�man�fixes�his�eyes�coldly�upon�me,�as�though�I�were�a�
specimen�to�be�studied�under�a�microscope.�I�feel�something�
weird�and�uncanny�touch�my�heart.�Indeed,�some�strange�
force�seems�to�pervade�the�whole�room,�and�I�feel�slightly�
uneasy.�
At�length�he�addresses�some�words,�in�a�dialect�which�I�
recognize�as�Bengalee,�to�a�disciple,�who�turns�and�informs�me�
that�no�audience�can�be�granted�unless�I�bring�Pundit�Kavirj,�
who�is�Principal�of�the�Government�Sanskrit�College,�to�act�as�
interpreter.�The�pundit's�perfect�knowledge�of�English,�combined�
with�his�long�standing�as�a�disciple�of�Vishudhananda,�
perfectly�fits�him�to�act�as�a�medium�between�us.�
"Come�with�him�to-morrow�afternoon,"�says�the�teacher.�
"I�shall�expect�you�at�the�hour�of�four."�
I�am�forced�to�retreat.�On�the�road�I�hail�a�passing�carriage�
and�drive�through�the�winding�streets�to�the�Sanskrit�College.�
The�Principal�is�not�there.�Someone�thinks�he�may�be�at�
home,�so�I�drive�on�for�another�half-hour�until�I�find�him�at�
last�in�a�tall,�ancient�house�with�a�projecting�upper�storey,�
whose�appearance�is�strangely�like�that�of�a�medieval�Italian�
building.�
The�pundit�sits�on�the�floor�of�a�top�room,�surrounded�on�
every�side�by�small�hills�of�books,�papers�and�scholastic�paraphernalia.�
He�has�the�Brahmin's�typical�high�brow,�thin�long�
nose�and�lighter�complexion.�His�face�is�refined�and�scholarly.�
I�explain�my�errand;�there�is�a�slight�hesitation�on�his�part;�
and�then�he�agrees�to�accompany�me�next�day.�The�appointment�
fixed,�I�withdraw.�
I�ride�down�to�the�Ganges�and�dismiss�the�carriage.�I�
saunter�along�the�river�bank�which,�for�the�benefit�of�bathing�
pilgrims,�is�built�into�long�rows�of�stone�steps.�The�feet�of�
many�centuries�have�worn�down�the�steps�until�they�are�rugged�
and�uneven.�How�untidy�and�irregular�is�the�water-front�of�
Benares!�Temples�tumble�into�the�water;�glistening�domes�
are�neighbours�to�squat,�square,�decorated�palaces�which�rise�
to�varying�heights;�while�the�whole�hotch-potch�of�buildings�
mingles�the�ancient�and�the�modern�indiscriminately.�
Priests�and�pilgrims�swarm�everywhere.�I�come�across�some�
pundits�teaching�their�pupils�in�small,�open�rooms.�The�walls�
are�plainly�whitewashed;�the�teachers�sit�on�rugs;�and�the�
pupils�squat�respectfully�around,�absorbing�the�cobwebbed�
doctrines�of�their�creed.�
A�bearded�ascetic's�appearance�causes�me�to�make�enquiries.�
He�has�rolled�over�and�over�in�the�dust�for�four�hundred�miles.�
A�strange�way�to�make�one's�pilgrimage�to�Benares!�Farther�
on�I�meet�another�weird-looking�individual.�He�has�held�one�
arm�aloft�for�years.�The�sinews�and�ligaments�of�his�unfortunate�
limb�have�almost�withered,�while�the�flesh�which�covers�
it�has�shrivelled�to�parchment.�How�account�for�such�futile�
austerities,�unless,�indeed,�the�unending�tropical�sun�has�made�
with�his�long�standing�as�a�disciple�of�Vishudhananda,�
perfectly�fits�him�to�act�as�a�medium�between�us.�
"Come�with�him�to-morrow�afternoon,"�says�the�teacher.�
"I�shall�expect�you�at�the�hour�of�four."�
I�am�forced�to�retreat.�On�the�road�I�hail�a�passing�carriage�
and�drive�through�the�winding�streets�to�the�Sanskrit�College.�
The�Principal�is�not�there.�Someone�thinks�he�may�be�at�
home,�so�I�drive�on�for�another�half-hour�until�I�find�him�at�
last�in�a�tall,�ancient�house�with�a�projecting�upper�storey,�
whose�appearance�is�strangely�like�that�of�a�medieval�Italian�
building.�
The�pundit�sits�on�the�floor�of�a�top�room,�surrounded�on�
every�side�by�small�hills�of�books,�papers�and�scholastic�paraphernalia.�
He�has�the�Brahmin's�typical�high�brow,�thin�long�
nose�and�lighter�complexion.�His�face�is�refined�and�scholarly.�
I�explain�my�errand;�there�is�a�slight�hesitation�on�his�part;�
and�then�he�agrees�to�accompany�me�next�day.�The�appointment�
fixed,�I�withdraw.�
I�ride�down�to�the�Ganges�and�dismiss�the�carriage.�I�
saunter�along�the�river�bank�which,�for�the�benefit�of�bathing�
pilgrims,�is�built�into�long�rows�of�stone�steps.�The�feet�of�
many�centuries�have�worn�down�the�steps�until�they�are�rugged�
and�uneven.�How�untidy�and�irregular�is�the�water-front�of�
Benares!�Temples�tumble�into�the�water;�glistening�domes�
are�neighbours�to�squat,�square,�decorated�palaces�which�rise�
to�varying�heights;�while�the�whole�hotch-potch�of�buildings�
mingles�the�ancient�and�the�modern�indiscriminately.�
Priests�and�pilgrims�swarm�everywhere.�I�come�across�some�
pundits�teaching�their�pupils�in�small,�open�rooms.�The�walls�
are�plainly�whitewashed;�the�teachers�sit�on�rugs;�and�the�
pupils�squat�respectfully�around,�absorbing�the�cobwebbed�
doctrines�of�their�creed.�
A�bearded�ascetic's�appearance�causes�me�to�make�enquiries.�
He�has�rolled�over�and�over�in�the�dust�for�four�hundred�miles.�
A�strange�way�to�make�one's�pilgrimage�to�Benares!�Farther�
on�I�meet�another�weird-looking�individual.�He�has�held�one�
arm�aloft�for�years.�The�sinews�and�ligaments�of�his�unfortunate�
limb�have�almost�withered,�while�the�flesh�which�covers�
it�has�shrivelled�to�parchment.�How�account�for�such�futile�
austerities,�unless,�indeed,�the�unending�tropical�sun�has�made�
the�minds�of�these�men�a�trifle�mad?�It�may�be�that�existence�
in�a�temperature�of�one�hundred�and�twenty�degrees�in�the�
shade�has�helped�to�unbalance�these�unfortunate�members�of�
a�race�which�is�already�so�prone�to�religious�hysteria.�
�
The�next�day,�precisely�at�four�o'clock,�Pundit�Kavirj�and�I�
drive�into�the�courtyard�of�the�teacher's�house.�We�enter�the�
large�room�and�greet�him.�About�six�other�disciples�are�
present.�
Vishudhananda�asks�me�to�come�a�little�closer,�so�I�squat�
down�a�few�feet�away�from�his�couch.�
"Do�you�desire�to�see�one�of�my�wonders?"�is�his�first�
question.�
"�I�f�the�master�wishes�to�grant�this�favour,�I�shall�be�
extremely�pleased."�
"Give�me�your�handkerchief,�then.�If�you�have�a�silk�one,�
so�much�the�better,"�translates�the�Pundit.�"Any�scent�which�
you�desire�will�be�created�for�you,�with�nothing�but�a�lens�and�
the�sun's�rays�as�equipment."�
Fortunately�I�do�carry�a�silk�handkerchief�and�pass�it�to�the�
wonder-worker.�He�takes�out�a�small�burning�lens�and�then�
explains�that�he�wishes�to�concentrate�the�sun's�rays�but,�owing�
to�the�orb's�present�position�and�the�sheltered�aspect�of�the�
room,�that�cannot�be�done�with�directness.�The�difficulty�will�
easily�be�overcome,�however,�by�sending�one�of�the�disciples�
outside�into�the�courtyard.�The�man�will�use�a�hand�mirror,�
catch�the�rays,�and�then�reflect�them�through�an�open�window�
into�the�room.�
"I�shall�now�create�a�scent�for�you�out�of�the�air!"�
announces�Vishudhananda.�"Which�would�you�like?"�
"Can�you�produce�white�jasmine?�"�
He�takes�up�my�handkerchief�in�his�left�hand�and�holds�the�
burning�lens�above�it.�For�the�brief�space�of�two�seconds,�
a�gleaming�ray�of�sunlight�hovers�upon�the�silken�fabric;�
then�he�puts�down�the�lens�and�hands�back�the�handkerchief.�
I�put�it�to�my�nose,�and�am�rewarded�with�the�delightful�fragrance�
of�white�jasmine!�
I�examine�the�handkerchief�but�can�discover�no�trace�of�
moisture,�no�evidence�that�some�liquid�perfume�has�been�
dropped�on�it.�I�am�puzzled�and�look�half-suspiciously�at�the�
the�minds�of�these�men�a�trifle�mad?�It�may�be�that�existence�
in�a�temperature�of�one�hundred�and�twenty�degrees�in�the�
shade�has�helped�to�unbalance�these�unfortunate�members�of�
a�race�which�is�already�so�prone�to�religious�hysteria.�
�
The�next�day,�precisely�at�four�o'clock,�Pundit�Kavirj�and�I�
drive�into�the�courtyard�of�the�teacher's�house.�We�enter�the�
large�room�and�greet�him.�About�six�other�disciples�are�
present.�
Vishudhananda�asks�me�to�come�a�little�closer,�so�I�squat�
down�a�few�feet�away�from�his�couch.�
"Do�you�desire�to�see�one�of�my�wonders?"�is�his�first�
question.�
"�I�f�the�master�wishes�to�grant�this�favour,�I�shall�be�
extremely�pleased."�
"Give�me�your�handkerchief,�then.�If�you�have�a�silk�one,�
so�much�the�better,"�translates�the�Pundit.�"Any�scent�which�
you�desire�will�be�created�for�you,�with�nothing�but�a�lens�and�
the�sun's�rays�as�equipment."�
Fortunately�I�do�carry�a�silk�handkerchief�and�pass�it�to�the�
wonder-worker.�He�takes�out�a�small�burning�lens�and�then�
explains�that�he�wishes�to�concentrate�the�sun's�rays�but,�owing�
to�the�orb's�present�position�and�the�sheltered�aspect�of�the�
room,�that�cannot�be�done�with�directness.�The�difficulty�will�
easily�be�overcome,�however,�by�sending�one�of�the�disciples�
outside�into�the�courtyard.�The�man�will�use�a�hand�mirror,�
catch�the�rays,�and�then�reflect�them�through�an�open�window�
into�the�room.�
"I�shall�now�create�a�scent�for�you�out�of�the�air!"�
announces�Vishudhananda.�"Which�would�you�like?"�
"Can�you�produce�white�jasmine?�"�
He�takes�up�my�handkerchief�in�his�left�hand�and�holds�the�
burning�lens�above�it.�For�the�brief�space�of�two�seconds,�
a�gleaming�ray�of�sunlight�hovers�upon�the�silken�fabric;�
then�he�puts�down�the�lens�and�hands�back�the�handkerchief.�
I�put�it�to�my�nose,�and�am�rewarded�with�the�delightful�fragrance�
of�white�jasmine!�
I�examine�the�handkerchief�but�can�discover�no�trace�of�
moisture,�no�evidence�that�some�liquid�perfume�has�been�
dropped�on�it.�I�am�puzzled�and�look�half-suspiciously�at�the�
old�man.�He�offers�to�repeat�the�demonstration.�
The�second�time�I�choose�attar�of�roses.�I�watch�him�
narrowly�during�the�further�experiment.�Every�move�which�he�
makes,�every�bit�of�space�around�him�is�scrutinized�with�all�the�
care�I�can�muster.�I�examine�his�puffy�hands�and�his�spotless�
white�robe�with�critical�eyes,�but�can�detect�nothing�suspicious.�
He�repeats�his�former�procedure�and�evokes�the�perfume�of�
attar�of�roses,�which�strongly�impregnates�another�corner�
of�the�handkerchief.�
My�third�choice�is�violets.�Here�again�he�is�equally�successful.�
Vishudhananda�is�quite�emotionless�about�his�triumph.�
He�treats�the�whole�demonstration�as�a�sort�of�everyday�affair,�
as�a�mere�minor�event.�His�grave�face�never�once�relaxes.�
"And�now�I�shall�choose�the�scent,"�he�unexpectedly�
declares.�"I�shall�create�the�perfume�of�a�flower�which�grows�
�
only�in�Tibet."�He�concentrates�some�sunlight�upon�the�last,�
unscented�corner�of�the�handkerchief�and�lo!�it�is�done�he�
has�evoked�a�fourth�perfume,�which�I�fail�to�recognize.�
Slightly�bewildered,�I�put�the�piece�of�white�silk�into�my�
pocket.�The�feat�appears�to�border�on�the�miraculous.�Has�
he�concealed�the�perfumes�upon�his�person?�Has�he�hidden�
them�in�his�robe?�Then�he�would�need�to�carry�a�formidable�
stock�because,�until�I�spoke,�he�could�not�know�which�scent�
I�should�choose.�His�simple�robe�could�hardly�contain�such�
an�ample�stock�as�would�be�requisite.�Besides,�not�once�has�
his�hand�disappeared�into�the�folds�of�his�robe.�
I�ask�for�permission�to�inspect�the�lens.�The�latter�proves�to�
be�quite�an�ordinary�magnifying�glass,�set�in�a�wire�frame�with�
a�small�wire�handle.�I�can�see�nothing�suspicious�about�it.�
There�is�an�additional�safeguard,�for�what�it�is�worth,�in�the�
fact�that�Vishudhananda�is�being�watched,�not�only�by�me�
but�also�by�the�half-dozen�disciples�around�us.�The�Pundit�
has�already�informed�me�that,�without�a�single�exception,�they�
are�all�men�of�high�standing,�good�education�and�responsibility.�
Hypnotism�offers�a�possible�explanation.�The�value�of�this�
explanation�can�be�simply�tested.�When�I�return�to�my�
quarters,�I�shall�show�the�handkerchief�to�other�persons.�
Vishudhananda�has�another�and�greater�piece�of�wonderworking�
to�show�me.�It�is�one�he�seldom�performs,�though.�
old�man.�He�offers�to�repeat�the�demonstration.�
The�second�time�I�choose�attar�of�roses.�I�watch�him�
narrowly�during�the�further�experiment.�Every�move�which�he�
makes,�every�bit�of�space�around�him�is�scrutinized�with�all�the�
care�I�can�muster.�I�examine�his�puffy�hands�and�his�spotless�
white�robe�with�critical�eyes,�but�can�detect�nothing�suspicious.�
He�repeats�his�former�procedure�and�evokes�the�perfume�of�
attar�of�roses,�which�strongly�impregnates�another�corner�
of�the�handkerchief.�
My�third�choice�is�violets.�Here�again�he�is�equally�successful.�
Vishudhananda�is�quite�emotionless�about�his�triumph.�
He�treats�the�whole�demonstration�as�a�sort�of�everyday�affair,�
as�a�mere�minor�event.�His�grave�face�never�once�relaxes.�
"And�now�I�shall�choose�the�scent,"�he�unexpectedly�
declares.�"I�shall�create�the�perfume�of�a�flower�which�grows�
�
only�in�Tibet."�He�concentrates�some�sunlight�upon�the�last,�
unscented�corner�of�the�handkerchief�and�lo!�it�is�done�he�
has�evoked�a�fourth�perfume,�which�I�fail�to�recognize.�
Slightly�bewildered,�I�put�the�piece�of�white�silk�into�my�
pocket.�The�feat�appears�to�border�on�the�miraculous.�Has�
he�concealed�the�perfumes�upon�his�person?�Has�he�hidden�
them�in�his�robe?�Then�he�would�need�to�carry�a�formidable�
stock�because,�until�I�spoke,�he�could�not�know�which�scent�
I�should�choose.�His�simple�robe�could�hardly�contain�such�
an�ample�stock�as�would�be�requisite.�Besides,�not�once�has�
his�hand�disappeared�into�the�folds�of�his�robe.�
I�ask�for�permission�to�inspect�the�lens.�The�latter�proves�to�
be�quite�an�ordinary�magnifying�glass,�set�in�a�wire�frame�with�
a�small�wire�handle.�I�can�see�nothing�suspicious�about�it.�
There�is�an�additional�safeguard,�for�what�it�is�worth,�in�the�
fact�that�Vishudhananda�is�being�watched,�not�only�by�me�
but�also�by�the�half-dozen�disciples�around�us.�The�Pundit�
has�already�informed�me�that,�without�a�single�exception,�they�
are�all�men�of�high�standing,�good�education�and�responsibility.�
Hypnotism�offers�a�possible�explanation.�The�value�of�this�
explanation�can�be�simply�tested.�When�I�return�to�my�
quarters,�I�shall�show�the�handkerchief�to�other�persons.�
Vishudhananda�has�another�and�greater�piece�of�wonderworking�
to�show�me.�It�is�one�he�seldom�performs,�though.�
He�tells�me�that�he�needs�strong�sunlight�for�this�second�feat;�
now,�the�sun�is�sinking�and�evening�is�approaching.�So�I�am�
to�come�again�at�high�noon�of�a�later�day�of�the�week.�He�will�
then�display�his�amazing�feat�of�temporarily�restoring�life�to�
the�dead!�
I�leave�him�and�drive�home,�where�I�show�the�handkerchief�
to�three�persons.�Each�one�finds�that�it�still�bears�strong�traces�
of�the�perfumes.�The�feat,�therefore,�cannot�be�accounted�for�
on�the�hypothesis�of�hypnotism.�Nor�is�it�much�easier�to�
regard�the�whole�affair�as�a�piece�of�trickery.�
��
Once�again�I�am�in�the�house�of�the�magician.�The�latter�
tells�me�that�he�can�restore�life�only�to�a�small�animal;�usually�
he�experiments�with�a�bird.�
A�sparrow�is�strangled�and�left�exposed�to�our�gaze�for�about�
an�hour,�so�that�we�can�assure�ourselves�that�it�is�really�dead.�
Its�eyes�are�motionless,�its�body�sad�and�stiff;�I�cannot�discover�
a�single�sign�which�might�betray�the�presence�of�life�in�the�little�
creature.�
The�magician�picks�up�his�magnifying�glass�and�concentrates�
a�ray�of�sunlight�into�an�eye�of�the�bird.�I�wait�while�a�few�
minutes�pass�uneventfully.�The�old�man�sits�bent�over�his�
strange�task,�his�large�eyes�fixed�in�a�glassy�stare,�his�face�cold,�
emotionless�and�non-committal.�Suddenly,�his�lips�open�and�
his�voice�breaks�out�into�a�weird,�crooning�chant�in�some�
language�which�is�unknown�to�me.�A�little�later�the�bird's�
body�begins�to�twitch.�I�have�seen�a�dog�twitch�its�suffering�
frame�in�the�same�manner,�when�the�spasms�of�approaching�
death�have�overtaken�it.�Then�comes�a�slight�fluttering�of�the�
feathers�and�within�a�few�minutes�the�sparrow�is�on�its�legs,�
hopping�around�the�floor.�Truly�the�dead�have�come�to�life!�
During�its�next�phase�of�this�strange�existence,�the�bird�
gathers�sufficient�strength�to�fly�up�into�the�air,�where�it�busies�
itself�for�a�while�in�finding�new�perching�points�as�it�flies�
around�the�room.�The�thing�seems�so�incredible�that�I�pull�
body�and�wits�together,�in�an�effort�to�reassure�myself�that�
everything�and�everyone�surrounding�me�is�real,�tangible�and�
not�hallucinatory.�
A�tense�half-hour�passes,�while�I�watch�the�fluttering�efforts�
of�the�revived�creature.�At�last�a�sudden�climax�provides�me�
He�tells�me�that�he�needs�strong�sunlight�for�this�second�feat;�
now,�the�sun�is�sinking�and�evening�is�approaching.�So�I�am�
to�come�again�at�high�noon�of�a�later�day�of�the�week.�He�will�
then�display�his�amazing�feat�of�temporarily�restoring�life�to�
the�dead!�
I�leave�him�and�drive�home,�where�I�show�the�handkerchief�
to�three�persons.�Each�one�finds�that�it�still�bears�strong�traces�
of�the�perfumes.�The�feat,�therefore,�cannot�be�accounted�for�
on�the�hypothesis�of�hypnotism.�Nor�is�it�much�easier�to�
regard�the�whole�affair�as�a�piece�of�trickery.�
��
Once�again�I�am�in�the�house�of�the�magician.�The�latter�
tells�me�that�he�can�restore�life�only�to�a�small�animal;�usually�
he�experiments�with�a�bird.�
A�sparrow�is�strangled�and�left�exposed�to�our�gaze�for�about�
an�hour,�so�that�we�can�assure�ourselves�that�it�is�really�dead.�
Its�eyes�are�motionless,�its�body�sad�and�stiff;�I�cannot�discover�
a�single�sign�which�might�betray�the�presence�of�life�in�the�little�
creature.�
The�magician�picks�up�his�magnifying�glass�and�concentrates�
a�ray�of�sunlight�into�an�eye�of�the�bird.�I�wait�while�a�few�
minutes�pass�uneventfully.�The�old�man�sits�bent�over�his�
strange�task,�his�large�eyes�fixed�in�a�glassy�stare,�his�face�cold,�
emotionless�and�non-committal.�Suddenly,�his�lips�open�and�
his�voice�breaks�out�into�a�weird,�crooning�chant�in�some�
language�which�is�unknown�to�me.�A�little�later�the�bird's�
body�begins�to�twitch.�I�have�seen�a�dog�twitch�its�suffering�
frame�in�the�same�manner,�when�the�spasms�of�approaching�
death�have�overtaken�it.�Then�comes�a�slight�fluttering�of�the�
feathers�and�within�a�few�minutes�the�sparrow�is�on�its�legs,�
hopping�around�the�floor.�Truly�the�dead�have�come�to�life!�
During�its�next�phase�of�this�strange�existence,�the�bird�
gathers�sufficient�strength�to�fly�up�into�the�air,�where�it�busies�
itself�for�a�while�in�finding�new�perching�points�as�it�flies�
around�the�room.�The�thing�seems�so�incredible�that�I�pull�
body�and�wits�together,�in�an�effort�to�reassure�myself�that�
everything�and�everyone�surrounding�me�is�real,�tangible�and�
not�hallucinatory.�
A�tense�half-hour�passes,�while�I�watch�the�fluttering�efforts�
of�the�revived�creature.�At�last�a�sudden�climax�provides�me�
with�a�fresh�surprise.�The�poor�sparrow�falls�through�the�air�
and�lies�motionless�at�our�feet.�It�remains�there�without�
stirring.�An�examination�reveals�it�as�breathless�and�quite�
dead.�
"Could�you�have�prolonged�its�life�still�further?"�I�ask�
the�magician.�
"That�is�the�most�I�can�show�you�at�present,"�he�replies,�
with�a�slight�shrug.�The�Pundit�whispers�that�greater�things�
are�hoped�for�from�future�experiments.�There�are�other�things�
his�master�can�do,�though�I�must�not�over-use�his�indulgence�
and�make�him�play�the�part�of�a�street�showman.�What�I�have�
seen�already�must�satisfy�me.�I�feel�once�again�the�pervading�
sense�of�mystery�which�fills�the�place.�The�stories�of�Vishudhananda's�
other�powers�only�heighten�this�feeling.�
I�learn�that�he�can�bring�fresh�grapes�seemingly�out�of�the�
air�and�deliver�sweetmeats�out�of�sheer�nothingness;�that�if�
he�takes�a�faded�flower�in�his�hand�it�will�soon�regain�its�pristine�
freshness.�
�
�
What�is�the�secret�of�these�apparent�miracles?�I�try�to�
elicit�some�hint�and�receive�an�extraordinary�reply.�It�is�one�
of�those�explanations�which�do�not�really�explain.�The�real�
secret�still�remains�hidden�behind�the�square�forehead�of�the�
Benares�wonder-worker,�and�he�has�so�far�not�revealed�it�
even�to�his�closest�disciple.�
He�tells�me�that�his�birthplace�was�in�Bengal.�At�the�age�
of�thirteen�he�was�bitten�by�a�poisonous�animal.�His�condition�
became�so�serious�that�his�mother�despaired�of�his�life�and�took�
him�down�to�the�Ganges�to�die.�According�to�the�Hindu�
religion,�there�can�be�no�holier�or�happier�death�than�beside�
this�river.�He�was�carried�into�the�sacred�stream�while�the�
mourning�family�gathered�on�the�banks�for�the�funeral�ceremonies.�
He�was�lowered�into�the�water.�And�then�a�miracle�
happened.�The�deeper�they�dipped�him,�the�more�the�water�
sank�around�his�body.�When�he�was�raised�again,�the�water�rose�
upward�in�harmony�until�it�reached�its�normal�level.�Again�
and�again�he�was�dipped;�again�and�again�the�waters�sank�of�
their�own�accord.�In�short,�the�Ganges�refused�to�receive�the�
boy�as�its�dying�guest!�
with�a�fresh�surprise.�The�poor�sparrow�falls�through�the�air�
and�lies�motionless�at�our�feet.�It�remains�there�without�
stirring.�An�examination�reveals�it�as�breathless�and�quite�
dead.�
"Could�you�have�prolonged�its�life�still�further?"�I�ask�
the�magician.�
"That�is�the�most�I�can�show�you�at�present,"�he�replies,�
with�a�slight�shrug.�The�Pundit�whispers�that�greater�things�
are�hoped�for�from�future�experiments.�There�are�other�things�
his�master�can�do,�though�I�must�not�over-use�his�indulgence�
and�make�him�play�the�part�of�a�street�showman.�What�I�have�
seen�already�must�satisfy�me.�I�feel�once�again�the�pervading�
sense�of�mystery�which�fills�the�place.�The�stories�of�Vishudhananda's�
other�powers�only�heighten�this�feeling.�
I�learn�that�he�can�bring�fresh�grapes�seemingly�out�of�the�
air�and�deliver�sweetmeats�out�of�sheer�nothingness;�that�if�
he�takes�a�faded�flower�in�his�hand�it�will�soon�regain�its�pristine�
freshness.�
�
�
What�is�the�secret�of�these�apparent�miracles?�I�try�to�
elicit�some�hint�and�receive�an�extraordinary�reply.�It�is�one�
of�those�explanations�which�do�not�really�explain.�The�real�
secret�still�remains�hidden�behind�the�square�forehead�of�the�
Benares�wonder-worker,�and�he�has�so�far�not�revealed�it�
even�to�his�closest�disciple.�
He�tells�me�that�his�birthplace�was�in�Bengal.�At�the�age�
of�thirteen�he�was�bitten�by�a�poisonous�animal.�His�condition�
became�so�serious�that�his�mother�despaired�of�his�life�and�took�
him�down�to�the�Ganges�to�die.�According�to�the�Hindu�
religion,�there�can�be�no�holier�or�happier�death�than�beside�
this�river.�He�was�carried�into�the�sacred�stream�while�the�
mourning�family�gathered�on�the�banks�for�the�funeral�ceremonies.�
He�was�lowered�into�the�water.�And�then�a�miracle�
happened.�The�deeper�they�dipped�him,�the�more�the�water�
sank�around�his�body.�When�he�was�raised�again,�the�water�rose�
upward�in�harmony�until�it�reached�its�normal�level.�Again�
and�again�he�was�dipped;�again�and�again�the�waters�sank�of�
their�own�accord.�In�short,�the�Ganges�refused�to�receive�the�
boy�as�its�dying�guest!�
A�Yogi�sat�on�the�banks�of�the�river�and�watched�the�proceedings.�
He�got�up�and�predicted�that�the�boy�was�reserved�
to�live�and�achieve�greatness,�and�that�his�destiny�was�most�
fortunate,�inasmuch�as�he�would�become�a�famous�Yogi.�
The�man�then�rubbed�some�herbs�on�the�poisoned�wound�and�
went�away.�Seven�days�later�he�returned�and�told�the�parents�
that�the�boy�was�now�quite�cured,�and�indeed�it�was�so.�But,�
during�the�interim�a�strange�thing�had�happened�to�the�child.�
His�entire�mentality�and�character�had�changed,�and�instead�
of�being�content�to�remain�at�home�with�his�parents,�he�thirsted�
to�become�a�wandering�Yogi.�Henceforth�he�worried�his�
mother�constantly�until,�a�few�years�later,�she�granted�him�
permission�to�leave�home.�He�went�forth�in�quest�of�the�Yoga�
adepts.�
He�made�his�way�to�Tibet,�that�trans-Himalayan�land�of�
mystery,�in�the�hope�of�finding�his�destined�teacher�among�its�
reputed�miracle-working�hermits.�For�it�is�an�idea�strongly�
inherent�in�the�Indian�mind�that�the�aspirant�must�become�a�
personal�disciple�of�someone�who�has�himself�mastered�the�
mysteries�of�Yoga,�if�he�is�to�succeed�in�the�same�quest.�The�
young�Bengalee�sought�for�such�a�man�among�the�solitary�
�hermits�who�dwell�in�huts�or�caves,�sometimes�when�the�
mountains�were�swept�by�howling,�icy�blizzards,�but�he�
returned�home�disappointed.�
Years�passed�uneventfully,�yet�his�desire�found�no�abatement.�
Once�more�he�crossed�the�border�and�wandered�the�
bleak�wastes�of�Southern�Tibet.�In�a�simple�habitation�among�
the�mountain�fastnesses�he�discovered�a�man�who�proved�
to�be�the�long-sought�teacher.�
I�hear,�next,�one�of�those�incredible�statements�which�might�
once�have�moved�me�to�satiric�laughter,�but�now�actually�
startles�me.�For�I�am�solemnly�assured�that�this�Tibetan�
master�is�no�less�than�one�thousand�two�hundred�years�old!�
The�assertion�is�made�as�calmly�as�a�prosaic�Westerner�might�
mention�that�he�is�forty.�
This�amazing�legend�of�longevity�has�cropped�up�at�least�
twice�before.�Brama,�the�Yogi�of�the�Adyar�river,�once�told�me�
that�his�master�in�Nepal�was�over�four�hundred�years�old,�
while�a�holy�man�whom�I�encountered�in�Western�India�said�
that�there�was�a�Yogi�living�in�an�almost�inaccessible�mountain�
A�Yogi�sat�on�the�banks�of�the�river�and�watched�the�proceedings.�
He�got�up�and�predicted�that�the�boy�was�reserved�
to�live�and�achieve�greatness,�and�that�his�destiny�was�most�
fortunate,�inasmuch�as�he�would�become�a�famous�Yogi.�
The�man�then�rubbed�some�herbs�on�the�poisoned�wound�and�
went�away.�Seven�days�later�he�returned�and�told�the�parents�
that�the�boy�was�now�quite�cured,�and�indeed�it�was�so.�But,�
during�the�interim�a�strange�thing�had�happened�to�the�child.�
His�entire�mentality�and�character�had�changed,�and�instead�
of�being�content�to�remain�at�home�with�his�parents,�he�thirsted�
to�become�a�wandering�Yogi.�Henceforth�he�worried�his�
mother�constantly�until,�a�few�years�later,�she�granted�him�
permission�to�leave�home.�He�went�forth�in�quest�of�the�Yoga�
adepts.�
He�made�his�way�to�Tibet,�that�trans-Himalayan�land�of�
mystery,�in�the�hope�of�finding�his�destined�teacher�among�its�
reputed�miracle-working�hermits.�For�it�is�an�idea�strongly�
inherent�in�the�Indian�mind�that�the�aspirant�must�become�a�
personal�disciple�of�someone�who�has�himself�mastered�the�
mysteries�of�Yoga,�if�he�is�to�succeed�in�the�same�quest.�The�
young�Bengalee�sought�for�such�a�man�among�the�solitary�
�hermits�who�dwell�in�huts�or�caves,�sometimes�when�the�
mountains�were�swept�by�howling,�icy�blizzards,�but�he�
returned�home�disappointed.�
Years�passed�uneventfully,�yet�his�desire�found�no�abatement.�
Once�more�he�crossed�the�border�and�wandered�the�
bleak�wastes�of�Southern�Tibet.�In�a�simple�habitation�among�
the�mountain�fastnesses�he�discovered�a�man�who�proved�
to�be�the�long-sought�teacher.�
I�hear,�next,�one�of�those�incredible�statements�which�might�
once�have�moved�me�to�satiric�laughter,�but�now�actually�
startles�me.�For�I�am�solemnly�assured�that�this�Tibetan�
master�is�no�less�than�one�thousand�two�hundred�years�old!�
The�assertion�is�made�as�calmly�as�a�prosaic�Westerner�might�
mention�that�he�is�forty.�
This�amazing�legend�of�longevity�has�cropped�up�at�least�
twice�before.�Brama,�the�Yogi�of�the�Adyar�river,�once�told�me�
that�his�master�in�Nepal�was�over�four�hundred�years�old,�
while�a�holy�man�whom�I�encountered�in�Western�India�said�
that�there�was�a�Yogi�living�in�an�almost�inaccessible�mountain�
cave�on�the�Himalayas�who�was�so�old�-�over�one�thousand�years,�
was�the�figure�given�me�-�that�the�lids�of�his�eyes�actually�
drooped�heavily�with�age!�I�had�dismissed�both�these�assertions�
as�being�too�fantastic,�but�now�I�must�again�entertain�
a�repetition�of�them,�for�this�man�before�me�hints�at�being�on�
the�track�of�the�elixir�of�life.�
The�Tibetan�teacher�initiated�young�Vishudhananda�into�the�
principles�and�practices�of�the�Yoga�of�Body�Control.�Under�
this�rigorous�training,�the�disciple�developed�powers�of�body�and�
mind�which�were�supernormal.�He�was�also�initiated�into�a�
strange�art�which�he�calls�Solar�Science.�For�twelve�years,�
despite�the�hardships�of�life�in�a�snow-bound�region,�he�
continued�his�pupilage�at�the�feet�of�the�Tibetan�possessor�of�
immortal�life.�His�training�finished,�he�was�sent�back�to�
India.�He�crossed�the�mountain�passes,�descended�into�the�
plains,�and�in�due�course�himself�became�a�teacher�of�Yoga.�
He�settled�for�a�while�at�Puri,�on�the�Bay�of�Bengal,�where�he�
still�maintains�a�large�bungalow.�The�flock�of�disciples�which�
gathered�around�him�belong�exclusively�to�the�higher�class�of�
Hindus.�They�comprise�wealthy�merchants,�rich�landowners,�
Government�officials�and�even�a�Rajah.�I�get�the�impression�
-�perhaps�I�am�wrong�-�that�humbler�folk�are�not�encouraged.�
How�did�you�perform�those�wonders�you�showed�me?"�
I�ask�bluntly.�
Vishudhananda�crosses�his�plump�hands.�
"What�you�have�been�shown�is�not�the�result�of�Yoga�
practice.�It�is�the�result�of�a�knowledge�of�Solar�Science.�
The�essence�of�Yoga�is�the�development�of�will�power�and�
mental�concentration�on�the�part�of�the�Yogi,�but�in�Solar�
Science�practice�those�qualities�are�not�required.�Solar�
Science�is�merely�a�collection�of�secrets�and�no�special�training�
is�necessary�to�make�use�of�them.�It�can�be�studied�in�exactly�
the�same�way�that�any�of�your�Western�material�sciences�are�
studied."�
Pundit�Kavirj�supplements�the�hint�that�this�strange�art�is�
more�akin�to�the�science�of�electricity�and�magnetism�than�to�
any�other.�
I�feel�as�much�in�the�dark�as�before,�so�the�master�vouchsafes�
some�further�information.�
"This�Solar�Science�which�now�comes�from�Tibet�is�nothing�
cave�on�the�Himalayas�who�was�so�old�-�over�one�thousand�years,�
was�the�figure�given�me�-�that�the�lids�of�his�eyes�actually�
drooped�heavily�with�age!�I�had�dismissed�both�these�assertions�
as�being�too�fantastic,�but�now�I�must�again�entertain�
a�repetition�of�them,�for�this�man�before�me�hints�at�being�on�
the�track�of�the�elixir�of�life.�
The�Tibetan�teacher�initiated�young�Vishudhananda�into�the�
principles�and�practices�of�the�Yoga�of�Body�Control.�Under�
this�rigorous�training,�the�disciple�developed�powers�of�body�and�
mind�which�were�supernormal.�He�was�also�initiated�into�a�
strange�art�which�he�calls�Solar�Science.�For�twelve�years,�
despite�the�hardships�of�life�in�a�snow-bound�region,�he�
continued�his�pupilage�at�the�feet�of�the�Tibetan�possessor�of�
immortal�life.�His�training�finished,�he�was�sent�back�to�
India.�He�crossed�the�mountain�passes,�descended�into�the�
plains,�and�in�due�course�himself�became�a�teacher�of�Yoga.�
He�settled�for�a�while�at�Puri,�on�the�Bay�of�Bengal,�where�he�
still�maintains�a�large�bungalow.�The�flock�of�disciples�which�
gathered�around�him�belong�exclusively�to�the�higher�class�of�
Hindus.�They�comprise�wealthy�merchants,�rich�landowners,�
Government�officials�and�even�a�Rajah.�I�get�the�impression�
-�perhaps�I�am�wrong�-�that�humbler�folk�are�not�encouraged.�
How�did�you�perform�those�wonders�you�showed�me?"�
I�ask�bluntly.�
Vishudhananda�crosses�his�plump�hands.�
"What�you�have�been�shown�is�not�the�result�of�Yoga�
practice.�It�is�the�result�of�a�knowledge�of�Solar�Science.�
The�essence�of�Yoga�is�the�development�of�will�power�and�
mental�concentration�on�the�part�of�the�Yogi,�but�in�Solar�
Science�practice�those�qualities�are�not�required.�Solar�
Science�is�merely�a�collection�of�secrets�and�no�special�training�
is�necessary�to�make�use�of�them.�It�can�be�studied�in�exactly�
the�same�way�that�any�of�your�Western�material�sciences�are�
studied."�
Pundit�Kavirj�supplements�the�hint�that�this�strange�art�is�
more�akin�to�the�science�of�electricity�and�magnetism�than�to�
any�other.�
I�feel�as�much�in�the�dark�as�before,�so�the�master�vouchsafes�
some�further�information.�
"This�Solar�Science�which�now�comes�from�Tibet�is�nothing�
new.�It�was�well�known�to�the�great�Yogis�of�India�in�very�
ancient�times.�But�now,�except�for�a�rare�few,�it�has�almost�
been�lost�to�this�country.�There�are�life-giving�elements�in�
the�sun's�rays,�and�if�you�knew�the�secret�of�separating�or�
selecting�those�elements,�you,�too,�could�do�wonders.�And�
there�are�etheric�forces�in�sunlight�which�have�a�magic�power,�
once�you�get�control�of�them."�
"Are�you�teaching�these�Solar�Science�secrets�to�your�
disciples?"�
"Not�yet,�but�I�am�preparing�to�do�so.�Certain�disciples�
will�be�selected�and�the�secrets�imparted�to�them.�Even�now�
we�are�building�a�large�laboratory�where�study�classes,�demonstrations�
and�experiments�will�be�carried�on."�
"Then�what�are�your�disciples�learning�at�present?"�
"They�are�being�initiated�into�Yoga."�
The�pundit�takes�me�to�inspect�the�laboratory.�It�is�a�
modern�structure�several�storeys�high�and�distinctly�European�
in�design.�The�walls�are�built�of�red�brick�and�large�gaps�take�
the�place�of�windows.�These�gaps�await�the�coming�of�huge�
sheets�of�plate�glass,�for�the�research�work�to�be�conducted�
in�the�laboratory�will�involve�the�reflection�of�sunlight�through�
red,�blue,�green,�yellow�and�colourless�glass.�
The�pundit�tells�me�that�no�Indian�works�can�make�glass�of�
the�size�required�to�form�the�giant�windows,�and�therefore�the�
edifice�cannot�be�completed.�He�asks�me�to�make�enquiries�
in�England,�but�emphasizes�that�Vishudhananda�wants�his�
specifications�to�be�adhered�to�completely.�These�include�the�
condition�that�the�makers�should�guarantee�their�glass�to�be�
absolutely�free�from�air�bubbles,�and�that�the�coloured�glass�
�
should�be�quite�transparent.�Each�sheet�is�to�measure�
twelve�feet�in�length,�eight�feet�in�width�and�one�inch�in�
thickness.1�
The�laboratory�building�is�surrounded�by�spacious�gardens,�
which�are�girdled�and�screened�from�prying�eyes�by�rows�of�
feather-branched�palm�trees.�
I�return�to�the�wonder-worker�and�sit�down�before�him.�The�
disciples�have�thinned�out;�only�two�or�three�are�left.�Pundit�
Kavirj�squats�beside�me,�his�study-worn�face�fixed�in�devoted�
regard�of�his�master.�
new.�It�was�well�known�to�the�great�Yogis�of�India�in�very�
ancient�times.�But�now,�except�for�a�rare�few,�it�has�almost�
been�lost�to�this�country.�There�are�life-giving�elements�in�
the�sun's�rays,�and�if�you�knew�the�secret�of�separating�or�
selecting�those�elements,�you,�too,�could�do�wonders.�And�
there�are�etheric�forces�in�sunlight�which�have�a�magic�power,�
once�you�get�control�of�them."�
"Are�you�teaching�these�Solar�Science�secrets�to�your�
disciples?"�
"Not�yet,�but�I�am�preparing�to�do�so.�Certain�disciples�
will�be�selected�and�the�secrets�imparted�to�them.�Even�now�
we�are�building�a�large�laboratory�where�study�classes,�demonstrations�
and�experiments�will�be�carried�on."�
"Then�what�are�your�disciples�learning�at�present?"�
"They�are�being�initiated�into�Yoga."�
The�pundit�takes�me�to�inspect�the�laboratory.�It�is�a�
modern�structure�several�storeys�high�and�distinctly�European�
in�design.�The�walls�are�built�of�red�brick�and�large�gaps�take�
the�place�of�windows.�These�gaps�await�the�coming�of�huge�
sheets�of�plate�glass,�for�the�research�work�to�be�conducted�
in�the�laboratory�will�involve�the�reflection�of�sunlight�through�
red,�blue,�green,�yellow�and�colourless�glass.�
The�pundit�tells�me�that�no�Indian�works�can�make�glass�of�
the�size�required�to�form�the�giant�windows,�and�therefore�the�
edifice�cannot�be�completed.�He�asks�me�to�make�enquiries�
in�England,�but�emphasizes�that�Vishudhananda�wants�his�
specifications�to�be�adhered�to�completely.�These�include�the�
condition�that�the�makers�should�guarantee�their�glass�to�be�
absolutely�free�from�air�bubbles,�and�that�the�coloured�glass�
�
should�be�quite�transparent.�Each�sheet�is�to�measure�
twelve�feet�in�length,�eight�feet�in�width�and�one�inch�in�
thickness.1�
The�laboratory�building�is�surrounded�by�spacious�gardens,�
which�are�girdled�and�screened�from�prying�eyes�by�rows�of�
feather-branched�palm�trees.�
I�return�to�the�wonder-worker�and�sit�down�before�him.�The�
disciples�have�thinned�out;�only�two�or�three�are�left.�Pundit�
Kavirj�squats�beside�me,�his�study-worn�face�fixed�in�devoted�
regard�of�his�master.�
Vishudhananda�momentarily�glances�at�me�and�then�studies�
the�floor.�Dignity�and�reserve�mingle�in�his�manner;�his�
face�is�preternaturally�solemn,�and�the�faces�of�his�disciples�
reflect�his�solemnity.�I�attempt�to�penetrate�behind�his�mask�
of�gravity,�but�can�perceive�nothing.�The�mind�of�this�man�
is�as�impenetrable�to�my�Western�mentality�as�is�the�inmost�
shrine�of�the�Golden�Temple�in�yonder�town.�He�is�steeped�
in�the�strange�lore�of�Oriental�magic.�I�feel�strongly�that�
though�he�has�shown�me�his�wonders�even�before�I�express�
a�second�request,�nevertheless�he�has�put�up�a�psychic�barrier�
between�us�which�I�shall�never�cross.�My�welcome�is�but�
a�surface�one;�Western�investigators�and�Western�disciples�
are�not�wanted�here.�
He�drops�an�unexpected�remark�quite�suddenly.�
"I�could�not�initiate�you�as�my�own�pupil�unless�I�secure�
permission�beforehand�from�my�Tibetan�master.�This�is�a�
condition�under�which�I�have�to�work."�
Has�he�read�the�thoughts�which�run�through�my�brain?�
I�gaze�at�him.�His�slightly�bulging�forehead�betrays�a�faint�
pucker.�Anyway,�I�have�expressed�no�desire�to�become�his�
disciple.�I�am�in�no�undue�hurry�to�become�anyone's�disciple.�
But�of�one�thing�I�feel�sure�-�such�a�request�would�bring�forth�
a�negative�answer.�
"But�how�can�you�communicate�with�your�master�if�he�is�
in�far-off�Tibet?"�I�query.�
1�I�wrote�to�the�largest�manufacturers�of�plate�glass�in�Great�
Britain,�but�they�refused�to�undertake�the�task�because�the�technical�
conditions�laid�down�by�Vishudhananda�were�impossible�of�fulfilment.�
They�declared�that�it�was�beyond�the�wit�of�any�manufacturer�to�
devise�a�process�which�would�guarantee�the�absence�of�any�air�bubbles�
in�the�sheets;�that�the�glass�could�not�be�coloured�without�diminishing�
its�transparency�to�the�sun's�rays;�that�plate�glass�could�not�be�made�
satisfactorily�thicker�than�one�quarter�of�an�inch;�and�that�the�sheets�
would�have�to�be�made�in�halves�if�breakage�on�the�long�journey�to�
Benares�was�to�be�avoided.�
"We�are�in�perfect�touch�upon�the�inner�planes,"�he�replies.�
I�am�conscious�of�listening,�but�not�of�comprehending.�Yet�
his�unexpected�remark�has�turned�my�mind�away�from�his�
miracles�for�a�while.�I�fall�into�a�pensive�mood.�Unwittingly�
I�find�myself�asking:�
Vishudhananda�momentarily�glances�at�me�and�then�studies�
the�floor.�Dignity�and�reserve�mingle�in�his�manner;�his�
face�is�preternaturally�solemn,�and�the�faces�of�his�disciples�
reflect�his�solemnity.�I�attempt�to�penetrate�behind�his�mask�
of�gravity,�but�can�perceive�nothing.�The�mind�of�this�man�
is�as�impenetrable�to�my�Western�mentality�as�is�the�inmost�
shrine�of�the�Golden�Temple�in�yonder�town.�He�is�steeped�
in�the�strange�lore�of�Oriental�magic.�I�feel�strongly�that�
though�he�has�shown�me�his�wonders�even�before�I�express�
a�second�request,�nevertheless�he�has�put�up�a�psychic�barrier�
between�us�which�I�shall�never�cross.�My�welcome�is�but�
a�surface�one;�Western�investigators�and�Western�disciples�
are�not�wanted�here.�
He�drops�an�unexpected�remark�quite�suddenly.�
"I�could�not�initiate�you�as�my�own�pupil�unless�I�secure�
permission�beforehand�from�my�Tibetan�master.�This�is�a�
condition�under�which�I�have�to�work."�
Has�he�read�the�thoughts�which�run�through�my�brain?�
I�gaze�at�him.�His�slightly�bulging�forehead�betrays�a�faint�
pucker.�Anyway,�I�have�expressed�no�desire�to�become�his�
disciple.�I�am�in�no�undue�hurry�to�become�anyone's�disciple.�
But�of�one�thing�I�feel�sure�-�such�a�request�would�bring�forth�
a�negative�answer.�
"But�how�can�you�communicate�with�your�master�if�he�is�
in�far-off�Tibet?"�I�query.�
1�I�wrote�to�the�largest�manufacturers�of�plate�glass�in�Great�
Britain,�but�they�refused�to�undertake�the�task�because�the�technical�
conditions�laid�down�by�Vishudhananda�were�impossible�of�fulfilment.�
They�declared�that�it�was�beyond�the�wit�of�any�manufacturer�to�
devise�a�process�which�would�guarantee�the�absence�of�any�air�bubbles�
in�the�sheets;�that�the�glass�could�not�be�coloured�without�diminishing�
its�transparency�to�the�sun's�rays;�that�plate�glass�could�not�be�made�
satisfactorily�thicker�than�one�quarter�of�an�inch;�and�that�the�sheets�
would�have�to�be�made�in�halves�if�breakage�on�the�long�journey�to�
Benares�was�to�be�avoided.�
"We�are�in�perfect�touch�upon�the�inner�planes,"�he�replies.�
I�am�conscious�of�listening,�but�not�of�comprehending.�Yet�
his�unexpected�remark�has�turned�my�mind�away�from�his�
miracles�for�a�while.�I�fall�into�a�pensive�mood.�Unwittingly�
I�find�myself�asking:�
"Master,�how�can�one�find�enlightenment?"�
Vishudhananda�does�not�reply;�instead,�he�puts�me�another�
question.�
"Unless�you�practise�Yoga,�how�can�you�obtain�enlightenment?"�
I�think�the�matter�over�for�a�few�seconds.�
"Yet�I�am�told�that�without�a�teacher�it�is�extremely�
difficult�to�understand�Yoga,�let�alone�practise�it�successfully.�
Genuine�teachers�are�hard�to�find."�
His�face�remains�indifferent�and�imperturbable.�
"When�the�seeker�is�ready,�the�master�always�appears."�
I�express�my�doubts.�He�spreads�out�a�plump�hand.�
"A�man�must�first�make�himself�ready;�then,�no�matter�
where�he�is,�he�will�eventually�find�a�teacher.�And�if�the�
master�does�not�come�in�the�flesh,�he�will�appear�to�the�inward�
eye�of�the�seeker."�
"How�shall�one�begin,�then?"�
"Mark�off�a�part�of�your�time�every�day�to�sit�in�the�simple�
posture�which�I�shall�show�you.�That�will�help�to�prepare�
you.�Take�care�also�to�curb�anger�and�control�passion."�
Vishudhananda�proceeds�to�show�me�the�Lotus�posture,�
with�which�I�am�already�familiar.�Why�he�calls�this�a�simple�
posture,�with�its�intertwined�and�folded�legs,�I�cannot�understand.�
"What�adult�European�can�achieve�such�a�contortion!"�
I�exclaim.�
"The�difficulty�lies�only�in�the�early�attempts.�It�becomes�
easy�if�practised�every�morning�and�evening.�The�important�
thing�is�to�fix�an�exact�time�of�the�day�for�this�Yoga�practice,�
and�to�keep�regularly�to�that�time.�At�first�five�minutes'�
effort�is�enough.�After�one�month,�you�can�lengthen�the�time�
to�ten�minutes;�after�three�months,�to�twenty�minutes,�and�
so�on.�Take�care�to�keep�the�spine�straight.�This�exercise�
will�enable�a�man�to�acquire�physical�poise�and�mental�calmness.�
Calmness�is�necessary�for�the�further�practice�of�Yoga."�
"Then�you�teach�the�Yoga�of�Body�Control?"�
"Yes.�Do�not�imagine�that�the�Yoga�of�Mind�Control�is�
superior�to�it.�Just�as�every�human�being�both�thinks�and�
acts,�so�there�must�be�training�for�both�sides�of�our�nature.�
The�body�acts�on�the�mind,�and�the�mind�inter-acts�on�the�
body;�they�cannot�be�separated�in�practical�development."�
I�become�aware�once�again�of�an�inner�reluctance�on�the�
"Master,�how�can�one�find�enlightenment?"�
Vishudhananda�does�not�reply;�instead,�he�puts�me�another�
question.�
"Unless�you�practise�Yoga,�how�can�you�obtain�enlightenment?"�
I�think�the�matter�over�for�a�few�seconds.�
"Yet�I�am�told�that�without�a�teacher�it�is�extremely�
difficult�to�understand�Yoga,�let�alone�practise�it�successfully.�
Genuine�teachers�are�hard�to�find."�
His�face�remains�indifferent�and�imperturbable.�
"When�the�seeker�is�ready,�the�master�always�appears."�
I�express�my�doubts.�He�spreads�out�a�plump�hand.�
"A�man�must�first�make�himself�ready;�then,�no�matter�
where�he�is,�he�will�eventually�find�a�teacher.�And�if�the�
master�does�not�come�in�the�flesh,�he�will�appear�to�the�inward�
eye�of�the�seeker."�
"How�shall�one�begin,�then?"�
"Mark�off�a�part�of�your�time�every�day�to�sit�in�the�simple�
posture�which�I�shall�show�you.�That�will�help�to�prepare�
you.�Take�care�also�to�curb�anger�and�control�passion."�
Vishudhananda�proceeds�to�show�me�the�Lotus�posture,�
with�which�I�am�already�familiar.�Why�he�calls�this�a�simple�
posture,�with�its�intertwined�and�folded�legs,�I�cannot�understand.�
"What�adult�European�can�achieve�such�a�contortion!"�
I�exclaim.�
"The�difficulty�lies�only�in�the�early�attempts.�It�becomes�
easy�if�practised�every�morning�and�evening.�The�important�
thing�is�to�fix�an�exact�time�of�the�day�for�this�Yoga�practice,�
and�to�keep�regularly�to�that�time.�At�first�five�minutes'�
effort�is�enough.�After�one�month,�you�can�lengthen�the�time�
to�ten�minutes;�after�three�months,�to�twenty�minutes,�and�
so�on.�Take�care�to�keep�the�spine�straight.�This�exercise�
will�enable�a�man�to�acquire�physical�poise�and�mental�calmness.�
Calmness�is�necessary�for�the�further�practice�of�Yoga."�
"Then�you�teach�the�Yoga�of�Body�Control?"�
"Yes.�Do�not�imagine�that�the�Yoga�of�Mind�Control�is�
superior�to�it.�Just�as�every�human�being�both�thinks�and�
acts,�so�there�must�be�training�for�both�sides�of�our�nature.�
The�body�acts�on�the�mind,�and�the�mind�inter-acts�on�the�
body;�they�cannot�be�separated�in�practical�development."�
I�become�aware�once�again�of�an�inner�reluctance�on�the�
part�of�this�man�to�submit�to�further�questioning.�A�mental�
coldness�fills�the�atmosphere.�I�decide�to�withdraw�soon,�but�
fling�a�last�question�at�him.�
"Have�you�discovered�whether�there�is�any�goal,�any�
purpose,�in�life?"�
The�disciples�break�their�gravity�and�smile�at�my�simplicity.�
Only�an�infidel,�ignorant�Westerner�could�ask�such�a�question.�
Do�not�all�the�sacred�Hindu�books,�without�exception,�indicate�
that�God�holds�this�world�in�His�hand�for�His�own�purpose?�
The�teacher�does�not�answer�me.�He�relapses�into�silence,�
but�glances�at�Kaviraj,�who�thereupon�supplies�the�answer.�
"Certainly,�there�is�a�purpose.�We�have�to�attain�spiritual�
perfection,�to�unite�with�God."�
And�then,�for�the�next�hour,�the�room�remains�silent.�
Vishudhananda�fingers�the�large�pages�of�a�thick�book,�whose�
paper�cover�is�printed�in�Bengalee.�The�disciples�stare,�sleep�
or�meditate.�A�soothing,�mesmeric�influence�begins�to�steal�
over�me.�I�feel�that�if�I�stay�long�enough,�I�shall�either�fall�
asleep�or�fall�into�some�kind�of�a�trance,�so�I�pull�my�faculties�
together,�thank�the�teacher,�and�take�my�departure.�
�
After�a�light�meal�I�pick�my�way�through�tortuous�alleys�in�
this�motley�city,�which�seems�to�attract�saints�and�sinners�alike.�
It�lures�the�pious�from�all�over�the�land�into�its�crowded�homes,�
but�it�also�draws�the�impious,�the�ruffianly�and�the�vicious,�to�
say�nothing�of�the�priestly�parasites.�
The�jingling�temple�bells�along�the�bank�of�the�Ganges�
peal�out�their�call�to�evening�worship.�Night�is�advancing�
rapidly�on�the�greying�sky.�Sunset�adds�another�to�its�own�
sounds,�for�the�muezzins�call�to�the�followers�of�the�Prophet�
to�come�to�prayer.�
I�sit�on�the�bank�of�this�ancient�river,�this�much-revered�
Ganges,�and�listen�to�the�rustling�fronds�of�palms,�which�sway�
slightly�in�the�temporary�breeze.�
An�ash-besmeared�beggar�approaches�me.�He�halts�and�I�
gaze�at�him.�He�is�some�sort�of�holy�man,�for�something�that�
is�not�of�this�world�glows�in�his�eyes.�I�begin�to�realize�that�I�
have�not�succeeded�in�understanding�this�old�India�so�well�as�
�
I�thought.�I�grope�among�the�few�coins�in�my�pocket,�wondering�
part�of�this�man�to�submit�to�further�questioning.�A�mental�
coldness�fills�the�atmosphere.�I�decide�to�withdraw�soon,�but�
fling�a�last�question�at�him.�
"Have�you�discovered�whether�there�is�any�goal,�any�
purpose,�in�life?"�
The�disciples�break�their�gravity�and�smile�at�my�simplicity.�
Only�an�infidel,�ignorant�Westerner�could�ask�such�a�question.�
Do�not�all�the�sacred�Hindu�books,�without�exception,�indicate�
that�God�holds�this�world�in�His�hand�for�His�own�purpose?�
The�teacher�does�not�answer�me.�He�relapses�into�silence,�
but�glances�at�Kaviraj,�who�thereupon�supplies�the�answer.�
"Certainly,�there�is�a�purpose.�We�have�to�attain�spiritual�
perfection,�to�unite�with�God."�
And�then,�for�the�next�hour,�the�room�remains�silent.�
Vishudhananda�fingers�the�large�pages�of�a�thick�book,�whose�
paper�cover�is�printed�in�Bengalee.�The�disciples�stare,�sleep�
or�meditate.�A�soothing,�mesmeric�influence�begins�to�steal�
over�me.�I�feel�that�if�I�stay�long�enough,�I�shall�either�fall�
asleep�or�fall�into�some�kind�of�a�trance,�so�I�pull�my�faculties�
together,�thank�the�teacher,�and�take�my�departure.�
�
After�a�light�meal�I�pick�my�way�through�tortuous�alleys�in�
this�motley�city,�which�seems�to�attract�saints�and�sinners�alike.�
It�lures�the�pious�from�all�over�the�land�into�its�crowded�homes,�
but�it�also�draws�the�impious,�the�ruffianly�and�the�vicious,�to�
say�nothing�of�the�priestly�parasites.�
The�jingling�temple�bells�along�the�bank�of�the�Ganges�
peal�out�their�call�to�evening�worship.�Night�is�advancing�
rapidly�on�the�greying�sky.�Sunset�adds�another�to�its�own�
sounds,�for�the�muezzins�call�to�the�followers�of�the�Prophet�
to�come�to�prayer.�
I�sit�on�the�bank�of�this�ancient�river,�this�much-revered�
Ganges,�and�listen�to�the�rustling�fronds�of�palms,�which�sway�
slightly�in�the�temporary�breeze.�
An�ash-besmeared�beggar�approaches�me.�He�halts�and�I�
gaze�at�him.�He�is�some�sort�of�holy�man,�for�something�that�
is�not�of�this�world�glows�in�his�eyes.�I�begin�to�realize�that�I�
have�not�succeeded�in�understanding�this�old�India�so�well�as�
�
I�thought.�I�grope�among�the�few�coins�in�my�pocket,�wondering�
the�while�whether�we�can�leap�across�the�abyss�of�civilization�
which�separates�us.�He�takes�the�alms�with�a�quiet�dignity,�
raises�his�hands�to�his�ash-covered�brow�in�salutation,�and�
withdraws.�
I�have�mused�for�long�over�the�mystery�of�the�wonderworker,�
who�plays�tricks�with�the�ether�and�restores�fleeting�
life�to�dead�birds.�His�plausible�but�brief�exposition�of�Solar�
Science�does�not�capture�me.�Only�a�thoughtless�man�would�
deny�that�modern�science�has�not�fully�explored�the�possibilities�
latent�in�the�sun's�light;�but�there�are�features�in�this�case�
which�incline�me�to�look�elsewhere�for�an�explanation.�
For,�in�Western�India,�I�had�learnt�of�the�existence�of�two�
Yogis�who�could�perform�one�of�Vishudhananda's�feats,�
namely,�the�extraction�of�different�scents�from�the�air.�Unfortunately�
for�my�investigation,�both�these�persons�died�
towards�the�close�of�last�century,�but�the�source�of�my�information�
seemed�reliable�enough.�In�both�cases�a�fragrant,�oily�
essence�was�made�to�appear�on�the�palm�of�the�Yogi's�hand,�
as�though�it�exuded�through�the�skin.�Sometimes�the�perfume�
was�strong�enough�to�scent�the�room.�
Now,�if�Vishudhananda�possesses�the�same�strange�gift,�
he�can�easily�transfer�some�scent�from�his�palm�to�the�handkerchief,�
whilst�appearing�to�fumble�with�the�magnifying�lens.�
In�short,�the�whole�performance�of�concentrating�the�sunlight�
may�be�nothing�more�than�a�piece�of�play-acting�to�cover�the�
transference�of�the�magically�produced�scent.�Another�point�
which�favours�this�view�is�the�fact�that�the�wonder-worker�has�
failed�to�reveal�the�secret�to�a�single�one�of�his�disciples�so�
far.�Their�hopes�have�been�kept�up,�meanwhile,�by�the�
protracted�building�of�costly�laboratories.�Even�this�work�has�
come�to�a�standstill�because�of�the�impossibility�of�procuring�
the�giant�sheets�of�glass�in�India.�And�so�they�wait�on�and�
hope.�
What�process�has�Vishudhananda�really�used,�if�the�concentration�
of�sunlight�is�merely�a�blind?�It�may�be�that�the�
production�of�fragrant�odours�is�another�of�the�Yoga�powers�
which�can�be�developed�by�personal�effort,�but�I�do�not�know.�
Nevertheless,�though�I�cannot�provide�a�tenable�theory�to�
account�for�the�wonder-worker's�feats,�I�need�not�jump�at�
the�theory�of�Solar�Science�which�he�offers.�Why�trouble�my�
the�while�whether�we�can�leap�across�the�abyss�of�civilization�
which�separates�us.�He�takes�the�alms�with�a�quiet�dignity,�
raises�his�hands�to�his�ash-covered�brow�in�salutation,�and�
withdraws.�
I�have�mused�for�long�over�the�mystery�of�the�wonderworker,�
who�plays�tricks�with�the�ether�and�restores�fleeting�
life�to�dead�birds.�His�plausible�but�brief�exposition�of�Solar�
Science�does�not�capture�me.�Only�a�thoughtless�man�would�
deny�that�modern�science�has�not�fully�explored�the�possibilities�
latent�in�the�sun's�light;�but�there�are�features�in�this�case�
which�incline�me�to�look�elsewhere�for�an�explanation.�
For,�in�Western�India,�I�had�learnt�of�the�existence�of�two�
Yogis�who�could�perform�one�of�Vishudhananda's�feats,�
namely,�the�extraction�of�different�scents�from�the�air.�Unfortunately�
for�my�investigation,�both�these�persons�died�
towards�the�close�of�last�century,�but�the�source�of�my�information�
seemed�reliable�enough.�In�both�cases�a�fragrant,�oily�
essence�was�made�to�appear�on�the�palm�of�the�Yogi's�hand,�
as�though�it�exuded�through�the�skin.�Sometimes�the�perfume�
was�strong�enough�to�scent�the�room.�
Now,�if�Vishudhananda�possesses�the�same�strange�gift,�
he�can�easily�transfer�some�scent�from�his�palm�to�the�handkerchief,�
whilst�appearing�to�fumble�with�the�magnifying�lens.�
In�short,�the�whole�performance�of�concentrating�the�sunlight�
may�be�nothing�more�than�a�piece�of�play-acting�to�cover�the�
transference�of�the�magically�produced�scent.�Another�point�
which�favours�this�view�is�the�fact�that�the�wonder-worker�has�
failed�to�reveal�the�secret�to�a�single�one�of�his�disciples�so�
far.�Their�hopes�have�been�kept�up,�meanwhile,�by�the�
protracted�building�of�costly�laboratories.�Even�this�work�has�
come�to�a�standstill�because�of�the�impossibility�of�procuring�
the�giant�sheets�of�glass�in�India.�And�so�they�wait�on�and�
hope.�
What�process�has�Vishudhananda�really�used,�if�the�concentration�
of�sunlight�is�merely�a�blind?�It�may�be�that�the�
production�of�fragrant�odours�is�another�of�the�Yoga�powers�
which�can�be�developed�by�personal�effort,�but�I�do�not�know.�
Nevertheless,�though�I�cannot�provide�a�tenable�theory�to�
account�for�the�wonder-worker's�feats,�I�need�not�jump�at�
the�theory�of�Solar�Science�which�he�offers.�Why�trouble�my�
head�further�My�duty�is�but�to�play�the�scribe�and�record�
these�happenings,�not�to�explain�the�inexplicable.�Here�is�
a�side�of�Indian�life�which�must�remain�sealed,�for�even�if�the�
plump�little�wonder-worker,�or�some�chosen�disciple,�demonstrates�
this�strange�art�to�the�outside�world�and�engages�the�
astounded�attention�of�scientists,�it�is�unlikely�that�the�secret�
will�be�made�known.�I�think�I�have�read�so�far�into�his�
character,�at�least.�
An�inner�voice�asks�me:�How�has�he�revived�the�dead�bird�
And�what�about�this�legend�of�a�perfected�Yogi's�ability�to�
extend�indefinitely�the�duration�of�his�life?�Have�some�
Eastern�men�really�discovered�the�secret�of�protracted�age?�
I�turn�my�head�away�from�the�inner�questioner�and�wearily�
look�up�at�the�heavens.�The�imponderable�immensity�of�the�
star-filled�sky�awes�me.�Nowhere�are�the�stars�so�bright�as�
in�the�tropical�sky.�I�continue�to�gaze�fixedly�at�the�twinkling�
points�of�light.�.�.�.�When�I�look�around�again�at�my�fellowcreatures�
and�at�the�amorphous�mass�of�houses,�I�begin�to�feel�
deeply�the�recondite�mystery�of�this�world.�Tangible�things�
and�ordinary�objects�recede�quickly�into�unreality,�and�the�
blend�of�shadowy,�moving�figures,�slowly�gliding�boats�and�
a�few�bright�lamps,�turn�both�night�and�environment�into�
some�enchanted�land�of�the�dream�world.�The�old�Indian�
philosophical�doctrine�that�the�universe�is�but�phantom-like�
in�its�real�nature�drifts�into�my�mind�and�begins�to�abet�this�
destruction�of�my�sense�of�reality.�I�become�ready�for�the�
strangest�experiences�that�this�planet,�which�hurries�so�swiftly�
through�the�abysses�of�space,�can�bring�me.�
But�some�creature�of�the�earth�world�breaks�rudely�into�my�
heavenly�dream�by�giving�loud�voice�to�the�monotonous�
rhythm�of�an�Indian�song,�and�I�return�rapidly�to�that�potpourri�
of�uncertain�pleasures�and�unexpected�sorrows�which�
men�call�life.�
�
�
�
�
�
��������������������������������������������������������������������������������A�SEARCH�IN�SECRET�INDIA�
head�further�My�duty�is�but�to�play�the�scribe�and�record�
these�happenings,�not�to�explain�the�inexplicable.�Here�is�
a�side�of�Indian�life�which�must�remain�sealed,�for�even�if�the�
plump�little�wonder-worker,�or�some�chosen�disciple,�demonstrates�
this�strange�art�to�the�outside�world�and�engages�the�
astounded�attention�of�scientists,�it�is�unlikely�that�the�secret�
will�be�made�known.�I�think�I�have�read�so�far�into�his�
character,�at�least.�
An�inner�voice�asks�me:�How�has�he�revived�the�dead�bird�
And�what�about�this�legend�of�a�perfected�Yogi's�ability�to�
extend�indefinitely�the�duration�of�his�life?�Have�some�
Eastern�men�really�discovered�the�secret�of�protracted�age?�
I�turn�my�head�away�from�the�inner�questioner�and�wearily�
look�up�at�the�heavens.�The�imponderable�immensity�of�the�
star-filled�sky�awes�me.�Nowhere�are�the�stars�so�bright�as�
in�the�tropical�sky.�I�continue�to�gaze�fixedly�at�the�twinkling�
points�of�light.�.�.�.�When�I�look�around�again�at�my�fellowcreatures�
and�at�the�amorphous�mass�of�houses,�I�begin�to�feel�
deeply�the�recondite�mystery�of�this�world.�Tangible�things�
and�ordinary�objects�recede�quickly�into�unreality,�and�the�
blend�of�shadowy,�moving�figures,�slowly�gliding�boats�and�
a�few�bright�lamps,�turn�both�night�and�environment�into�
some�enchanted�land�of�the�dream�world.�The�old�Indian�
philosophical�doctrine�that�the�universe�is�but�phantom-like�
in�its�real�nature�drifts�into�my�mind�and�begins�to�abet�this�
destruction�of�my�sense�of�reality.�I�become�ready�for�the�
strangest�experiences�that�this�planet,�which�hurries�so�swiftly�
through�the�abysses�of�space,�can�bring�me.�
But�some�creature�of�the�earth�world�breaks�rudely�into�my�
heavenly�dream�by�giving�loud�voice�to�the�monotonous�
rhythm�of�an�Indian�song,�and�I�return�rapidly�to�that�potpourri�
of�uncertain�pleasures�and�unexpected�sorrows�which�
men�call�life.�
�
�
�
�
�
��������������������������������������������������������������������������������A�SEARCH�IN�SECRET�INDIA�
Rishi singh gherwal
CHAPTER 11
FOOD AND SILVER MANIFESTED DIRECT FROM
THE ATMOSPHERE BY YOGI VISUDDHANANDA
Traveling�through�India�I�met�again�a�very�good�
friend�of�mine�of�many�years'�standing,�Yogi�Visuddhananda.�
It�was�around�1900�when�we�first�met,�and�at�
that�time�we�traveled�together�a�great�deal.�He�was�a�great�
Yogi�and�would�often�surprise�us�with�his�wonderful�
powers.�For�example-once�when�we�were�high�in�the�
mountains�with�no�food�and�I�was�extremely�hungry,�
I�turned�to�him�and�said,�"Would�it�do�any�harm�if�we�
should�take�some�money�with�us�to�buy�food�from�the�
villagers,�then�I�should�not�have�to�fast�unwillingly?"�
(See�illustration.)�
"You�want�some�silver?"�
"Yes."�Although�I�had�asked�for�a�small�amount�he�
handed�me�a�bar�of�silver�weighing�approximately�a�pound�
and�told�me,�''flow�you�can�eat�that."�
I�carried�that�bar�of�silver�on�a�rope�thrown�over�my�
shoulder�for�a�long�time,�and�its�swinging�against�my�back�
gave�me�many�an�ache�and�pain.�But�boylike�I�stubbornly�
kept�it�and�after�many�months�I�showed�it�to�a�silversmith�
who�upon�minute�examination�assured�me�of�its�
genuineness�and�purchased�it.�That�was�my�first�experience�
in�witnessing�the�extraordinary�powers�of�Yogi�Visuddhananda;�
after�,that�I�often�saw�displays�of�his�miraculous�
powers�in�producing�food,�clothing�and�many�other�
articles�for�our�use.�His�mental�telepathic�powers�also�
thrilled�me,�likewise�his�unfailing�ability�to�locate�the�
'now-hidden�caves�where�we�rested�each�night.�
One�day�I�asked�him,�"Will�you�produce�a�couple�of�
rupees�for�me?''�
"No,"�came�the�quick�response,�"the�rupee�is�made�by�
The�government�mint��;�if�you�want�another�piece�of�silver�
I�can�give�you�that,�but�I�am�not�starting�a�new�mint�
here."�
Each�time�when�I�queried�him�as�to�his�method�of�
Rishi singh gherwal
CHAPTER 11
FOOD AND SILVER MANIFESTED DIRECT FROM
THE ATMOSPHERE BY YOGI VISUDDHANANDA
Traveling�through�India�I�met�again�a�very�good�
friend�of�mine�of�many�years'�standing,�Yogi�Visuddhananda.�
It�was�around�1900�when�we�first�met,�and�at�
that�time�we�traveled�together�a�great�deal.�He�was�a�great�
Yogi�and�would�often�surprise�us�with�his�wonderful�
powers.�For�example-once�when�we�were�high�in�the�
mountains�with�no�food�and�I�was�extremely�hungry,�
I�turned�to�him�and�said,�"Would�it�do�any�harm�if�we�
should�take�some�money�with�us�to�buy�food�from�the�
villagers,�then�I�should�not�have�to�fast�unwillingly?"�
(See�illustration.)�
"You�want�some�silver?"�
"Yes."�Although�I�had�asked�for�a�small�amount�he�
handed�me�a�bar�of�silver�weighing�approximately�a�pound�
and�told�me,�''flow�you�can�eat�that."�
I�carried�that�bar�of�silver�on�a�rope�thrown�over�my�
shoulder�for�a�long�time,�and�its�swinging�against�my�back�
gave�me�many�an�ache�and�pain.�But�boylike�I�stubbornly�
kept�it�and�after�many�months�I�showed�it�to�a�silversmith�
who�upon�minute�examination�assured�me�of�its�
genuineness�and�purchased�it.�That�was�my�first�experience�
in�witnessing�the�extraordinary�powers�of�Yogi�Visuddhananda;�
after�,that�I�often�saw�displays�of�his�miraculous�
powers�in�producing�food,�clothing�and�many�other�
articles�for�our�use.�His�mental�telepathic�powers�also�
thrilled�me,�likewise�his�unfailing�ability�to�locate�the�
'now-hidden�caves�where�we�rested�each�night.�
One�day�I�asked�him,�"Will�you�produce�a�couple�of�
rupees�for�me?''�
"No,"�came�the�quick�response,�"the�rupee�is�made�by�
The�government�mint��;�if�you�want�another�piece�of�silver�
I�can�give�you�that,�but�I�am�not�starting�a�new�mint�
here."�
Each�time�when�I�queried�him�as�to�his�method�of�
production�his�reply�was,�"Simply�out�of�the�finer�elements�
contained�in�the�atmosphere�which�are�in�the�silver�
also.�I�can�concentrate�the�elements�and�produce�silver."�
It�was�one�of�the�outstanding�joys�of�my�trip�to�meet�
him�again�in�1936�after�these�many�years,�and�he�proved�
to�be�the�same�man�of�power�with�his�lovable�personality�
and�sense�of�humor�as�when�I�first�knew�him.�His�first�
question�to�me�was�to�inquire�if�I�wanted�another�bar�of�
silver.�"No,"�I�replied,�"food�will�be�more�satisfactory�
than�silver�right�now."�He�demonstrated�for�the�other�
visitors�by�producing�many�articles,�food,�etc.�
Later�he�settled�down�and�founded�an�ashrarna�near�
Calcutta.�I�was�indeed�sorry�to�read�in�the�newspapers�
six�months�after�my�return�to�America�that�this�great�Yogi�
had�passed�on�to�heaven.�Any�one�visiting�Calcutta�should�
include�a�visit�to�his�ashrama�as�there�are�many�fine�disciples�
of�his�living�there.�
I�am�quoting�below�an�article�pertaining�to�the�passing�
of�this�great�Yogi:�
Yogi�Visuddhananda�Paramhansa�Dev,�the�renowned�
Yogi�of�Bandul�(Burdwan)�who�had�his�ashrama�in�
Calcutta�at�6�Kundu�Road,�Bhowanipur�breathed�his�last�
yesterday.�The�news�quickly�spread�and�his�numerous�
disciples�and�followers�assembled�at�the�ashrama�and�carried�
his�body�bedecked�with�wreaths�and�flowers�to�the�
Keoratala�burning�ghat�where�his�last�rites�were�performed�
by�his�son,�Sj.�Durapada�Chatterjee.�
Yogi�Visuddhananda�was�an�enigmatic�personalitythe�
like�of�which�can�rarely�be�seen�in�the�world.�He�
represented�the�old�Indian�school�of�thought�and�had�
miraculous�powers�which�he�manifested�from�time�to�time�
t�s�his�disciples�when�explaining�the�esoteric�significance�of�
Indian�Yoga�to�them.�The�writer�of�these�lines�has�thus�
seen�him�converting�a�copper�coin�into�a�flower,�a�flower�
into�a�crystal�and�things�like�that�in�the�twinkling�of�an�
eye.�These�were�but�the�ABC�of�what�the�Yogi�could�
perform.�Volumes�could�be�written�if�his�disciples�narrated�
their�experiences�concerning�the�Yogic�powers�of�
their�Guru.�His�theory�was�that�atoms�of�all�things�were�
floating�in�the�air�and�a�man�could�by�will�power�collect�
production�his�reply�was,�"Simply�out�of�the�finer�elements�
contained�in�the�atmosphere�which�are�in�the�silver�
also.�I�can�concentrate�the�elements�and�produce�silver."�
It�was�one�of�the�outstanding�joys�of�my�trip�to�meet�
him�again�in�1936�after�these�many�years,�and�he�proved�
to�be�the�same�man�of�power�with�his�lovable�personality�
and�sense�of�humor�as�when�I�first�knew�him.�His�first�
question�to�me�was�to�inquire�if�I�wanted�another�bar�of�
silver.�"No,"�I�replied,�"food�will�be�more�satisfactory�
than�silver�right�now."�He�demonstrated�for�the�other�
visitors�by�producing�many�articles,�food,�etc.�
Later�he�settled�down�and�founded�an�ashrarna�near�
Calcutta.�I�was�indeed�sorry�to�read�in�the�newspapers�
six�months�after�my�return�to�America�that�this�great�Yogi�
had�passed�on�to�heaven.�Any�one�visiting�Calcutta�should�
include�a�visit�to�his�ashrama�as�there�are�many�fine�disciples�
of�his�living�there.�
I�am�quoting�below�an�article�pertaining�to�the�passing�
of�this�great�Yogi:�
Yogi�Visuddhananda�Paramhansa�Dev,�the�renowned�
Yogi�of�Bandul�(Burdwan)�who�had�his�ashrama�in�
Calcutta�at�6�Kundu�Road,�Bhowanipur�breathed�his�last�
yesterday.�The�news�quickly�spread�and�his�numerous�
disciples�and�followers�assembled�at�the�ashrama�and�carried�
his�body�bedecked�with�wreaths�and�flowers�to�the�
Keoratala�burning�ghat�where�his�last�rites�were�performed�
by�his�son,�Sj.�Durapada�Chatterjee.�
Yogi�Visuddhananda�was�an�enigmatic�personalitythe�
like�of�which�can�rarely�be�seen�in�the�world.�He�
represented�the�old�Indian�school�of�thought�and�had�
miraculous�powers�which�he�manifested�from�time�to�time�
t�s�his�disciples�when�explaining�the�esoteric�significance�of�
Indian�Yoga�to�them.�The�writer�of�these�lines�has�thus�
seen�him�converting�a�copper�coin�into�a�flower,�a�flower�
into�a�crystal�and�things�like�that�in�the�twinkling�of�an�
eye.�These�were�but�the�ABC�of�what�the�Yogi�could�
perform.�Volumes�could�be�written�if�his�disciples�narrated�
their�experiences�concerning�the�Yogic�powers�of�
their�Guru.�His�theory�was�that�atoms�of�all�things�were�
floating�in�the�air�and�a�man�could�by�will�power�collect�
them�and�convert�one�thing�into�another.�Thus�he�had�
transformed�lumps�of�cotton�into�pieces�of�diamond.�
The�early�life�of�Yogi�Visuddhananda�was�spent�in�
great�struggle�in�the�jungles�of�the�Himalayas�where�he�
passed�his�days�in�extreme�hardship�and�meditation.�After�
finishing�his�Yogic�course�he�returned�to�his�family�at�the�
instance�of�his�Guru�who�inculcated�in�him�the�duty�
of�teaching�his�disciples�the�Yogic�lore.�
With�the�passing�of�this�great�Yogi�a�void�has�been�
created�in�the�religious�life�of�India�which�can�hardly�be�
filled�in�the�near�future.-A.�B.�Patrika�
�
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them�and�convert�one�thing�into�another.�Thus�he�had�
transformed�lumps�of�cotton�into�pieces�of�diamond.�
The�early�life�of�Yogi�Visuddhananda�was�spent�in�
great�struggle�in�the�jungles�of�the�Himalayas�where�he�
passed�his�days�in�extreme�hardship�and�meditation.�After�
finishing�his�Yogic�course�he�returned�to�his�family�at�the�
instance�of�his�Guru�who�inculcated�in�him�the�duty�
of�teaching�his�disciples�the�Yogic�lore.�
With�the�passing�of�this�great�Yogi�a�void�has�been�
created�in�the�religious�life�of�India�which�can�hardly�be�
filled�in�the�near�future.-A.�B.�Patrika�
�
�
�
�
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