"Very well; tomorrow I will initiate2 you into swamiship." He went on quietly, "I am happy that you have persisted in your desire to be a monk. Lahiri Mahasaya often said: 'If you don't invite God to be your summer Guest, He won't come in the winter of your life.'"
"Dear master, I could never falter3 in my goal to belong to the Swami Order like your revered4 self." I smiled at him with measureless affection.
"He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things of the world, how he may please his wife." 24-1 I had analyzed5 the lives of many of my friends who, after undergoing certain spiritual discipline, had then married. Launched on the sea of worldly responsibilities, they had forgotten their resolutions to meditate6 deeply.
To allot7 God a secondary place in life was, to me, inconceivable. Though He is the sole Owner of the cosmos8, silently showering us with gifts from life to life, one thing yet remains9 which He does not own, and which each human heart is empowered to withhold10 or bestow-man's love. The Creator, in taking infinite pains to shroud11 with mystery His presence in every atom of creation, could have had but one motive12-a sensitive desire that men seek Him only through free will. With what velvet13 glove of every humility14 has He not covered the iron hand of omnipotence15!
The following day was one of the most memorable16 in my life. It was a sunny Thursday, I remember, in July, 1914, a few weeks after my graduation from college. On the inner balcony of his Serampore hermitage, Master dipped a new piece of white silk into a dye of ocher, the traditional color of the Swami Order. After the cloth had dried, my guru draped it around me as a renunciate's robe.
"Someday you will go to the West, where silk is preferred," he said. "As a symbol, I have chosen for you this silk material instead of the customary cotton."
In India, where monks17 embrace the ideal of poverty, a silk-clad swami is an unusual sight. Many yogis, however, wear garments of silk, which preserves certain subtle bodily currents better than cotton.
"I am averse18 to ceremonies," Sri Yukteswar remarked. "I will make you a swami in the bidwat (non-ceremonious) manner."
The bibidisa or elaborate initiation19 into swamiship includes a fire ceremony, during which symbolical20 funeral rites21 are performed. The physical body of the disciple22 is represented as dead, cremated23 in the flame of wisdom. The newly-made swami is then given a chant, such as: "This atma is Brahma" 24-2 or "Thou art That" or "I am He." Sri Yukteswar, however, with his love of simplicity24, dispensed25 with all formal rites and merely asked me to select a new name.
"I will give you the privilege of choosing it yourself," he said, smiling.
"Yogananda," I replied, after a moment's thought. The name literally26 means "Bliss27 (ananda ) through divine union (yoga )."
"Be it so. Forsaking28 your family name of Mukunda Lal Ghosh, henceforth you shall be called Yogananda of the Giri branch of the Swami Order."
As I knelt before Sri Yukteswar, and for the first time heard him pronounce my new name, my heart overflowed30 with gratitude31. How lovingly and tirelessly had he labored32, that the boy Mukunda be someday transformed into the monk Yogananda! I joyfully33 sang a few verses from the long Sanskrit chant of Lord Shankara:
Sky nor earth nor metals am I.
I am He, I am He, Blessed Spirit, I am He!
No birth, no death, no caste have I;
Father, mother, have I none.
I am He, I am He, Blessed Spirit, I am He!
Beyond the flights of fancy, formless am I,
Permeating35 the limbs of all life;
I am He, I am He, Blessed Spirit, I am He!"
Every swami belongs to the ancient monastic order which was organized in its present form by Shankara. 24-3 Because it is a formal order, with an unbroken line of saintly representatives serving as active leaders, no man can give himself the title of swami. He rightfully receives it only from another swami; all monks thus trace their spiritual lineage to one common guru, Lord Shankara. By vows37 of poverty, chastity, and obedience38 to the spiritual teacher, many Catholic Christian39 monastic orders resemble the Order of Swamis.
In addition to his new name, usually ending in ananda , the swami takes a title which indicates his formal connection with one of the ten subdivisions of the Swami Order. These dasanamis or ten agnomens include the Giri (mountain), to which Sri Yukteswar, and hence myself, belong. Among the other branches are the Sagar (sea), Bharati (land), Aranya (forest), Puri (tract), Tirtha (place of pilgrimage), and Saraswati (wisdom of nature).
The new name received by a swami thus has a twofold significance, and represents the attainment40 of supreme41 bliss (ananda ) through some divine quality or state-love, wisdom, devotion, service, yoga-and through a harmony with nature, as expressed in her infinite vastness of oceans, mountains, skies.
The ideal of selfless service to all mankind, and of renunciation of personal ties and ambitions, leads the majority of swamis to engage actively42 in humanitarian43 and educational work in India, or occasionally in foreign lands. Ignoring all prejudices of caste, creed44, class, color, sex, or race, a swami follows the precepts45 of human brotherhood46. His goal is absolute unity47 with Spirit. Imbuing48 his waking and sleeping consciousness with the thought, "I am He," he roams contentedly49, in the world but not of it. Thus only may he justify50 his title of swami-one who seeks to achieve union with the Swa or Self. It is needless to add that not all formally titled swamis are equally successful in reaching their high goal.
Sri Yukteswar was both a swami and a yogi. A swami, formally a monk by virtue51 of his connection with the ancient order, is not always a yogi. Anyone who practices a scientific technique of God-contact is a yogi; he may be either married or unmarried, either a worldly man or one of formal religious ties. A swami may conceivably follow only the path of dry reasoning, of cold renunciation; but a yogi engages himself in a definite, step-by-step procedure by which the body and mind are disciplined, and the soul liberated53. Taking nothing for granted on emotional grounds, or by faith, a yogi practices a thoroughly54 tested series of exercises which were first mapped out by the early rishis. Yoga has produced, in every age of India, men who became truly free, truly Yogi-Christs.
Like any other science, yoga is applicable to people of every clime and time. The theory advanced by certain ignorant writers that yoga is "unsuitable for Westerners" is wholly false, and has lamentably55 prevented many sincere students from seeking its manifold blessings56. Yoga is a method for restraining the natural turbulence57 of thoughts, which otherwise impartially58 prevent all men, of all lands, from glimpsing their true nature of Spirit. Yoga cannot know a barrier of East and West any more than does the healing and equitable59 light of the sun. So long as man possesses a mind with its restless thoughts, so long will there be a universal need for yoga or control.
shiva
-by B. K. Mitra in "Kalyana-Kalpatur"
THE LORD IN HIS ASPECT AS SHIVA
Not a historical personage like Krishna, Shiva is the name given to God in the last aspect of His threefold nature (Creator-Preserver-Destroyer). Shiva, the Annihilator60 of maya or delusion61, is symbolically62 represented in the scriptures63 as the Lord of Renunciates, the King of Yogis. In Hindu art He is always shown with the new moon in His hair, and wearing a garland of hooded64 snakes, ancient emblem65 of evil overcome and perfect wisdom. The "single" eye of omniscience66 is open on His forehead.
The ancient rishi Patanjali defines "yoga" as "control of the fluctuations67 of the mind-stuff." 24-4 His very short and masterly expositions, the Yoga Sutras , form one of the six systems of Hindu philosophy. 24-5 In contradistinction to Western philosophies, all six Hindu systems embody68 not only theoretical but practical teachings. In addition to every conceivable ontological inquiry69, the six systems formulate70 six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss.
The common thread linking all six systems is the declaration that no true freedom for man is possible without knowledge of the ultimate Reality. The later Upanishads uphold the Yoga Sutras , among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation71 and cognizes in experience the veritable Essence.
The Yoga system as outlined by Patanjali is known as the Eightfold Path. The first steps, (1) yama and (2) niyama , require observance of ten negative and positive moralities-avoidance of injury to others, of untruthfulness, of stealing, of incontinence, of gift-receiving (which brings obligations); and purity of body and mind, contentment, self- discipline, study, and devotion to God.
The next steps are (3) asana (right posture); the spinal72 column must be held straight, and the body firm in a comfortable position for meditation73; (4) pranayama (control of prana , subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects).
The last steps are forms of yoga proper: (6) dharana (concentration); holding the mind to one thought; (7) dhyana (meditation), and (8) samadhi (superconscious perception). This is the Eightfold Path of Yoga 24-6 which leads one to the final goal of Kaivalya (Absoluteness), a term which might be more comprehensibly put as "realization74 of the Truth beyond all intellectual apprehension75."
"Which is greater," one may ask, "a swami or a yogi?" If and when final oneness with God is achieved, the distinctions of the various paths disappear. The Bhagavad Gita, however, points out that the methods of yoga are all-embracive. Its techniques are not meant only for certain types and temperaments76, such as those few who incline toward the monastic life; yoga requires no formal allegiance. Because the yogic science satisfies a universal need, it has a natural universal applicability.
A true yogi may remain dutifully in the world; there he is like butter on water, and not like the easily-diluted milk of unchurned and undisciplined humanity. To fulfill77 one's earthly responsibilities is indeed the higher path, provided the yogi, maintaining a mental uninvolvement with egotistical desires, plays his part as a willing instrument of God.
There are a number of great souls, living in American or European or other non-Hindu bodies today who, though they may never have heard the words yogi and swami , are yet true exemplars of those terms. Through their disinterested78 service to mankind, or through their mastery over passions and thoughts, or through their single hearted love of God, or through their great powers of concentration, they are, in a sense, yogis; they have set themselves the goal of yoga-self-control. These men could rise to even greater heights if they were taught the definite science of yoga, which makes possible a more conscious direction of one's mind and life.
Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners79. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist.
"When a religious method recommends itself as 'scientific,' it can be certain of its public in the West. Yoga fulfills80 this expectation," Dr. Jung writes. 24-7 "Quite apart from the charm of the new, and the fascination81 of the half-understood, there is good cause for Yoga to have many adherents82. It offers the possibility of controllable experience, and thus satisfies the scientific need of 'facts,' and besides this, by reason of its breadth and depth, its venerable age, its doctrine83 and method, which include every phase of life, it promises undreamed-of possibilities.
"Every religious or philosophical84 practice means a psychological discipline, that is, a method of mental hygiene85. The manifold, purely86 bodily procedures of Yoga 24-8 also mean a physiological87 hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics88 of the cosmos.
"When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily89 complete way.
"In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition90 which makes possible intuitions that transcend91 consciousness."
The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men's minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate52 energies greater than those within stones and metals, lest the material atomic giant, newly unleashed92, turn on the world in mindless destruction. 24-9
24-1: I Corinthians 7:32-33.
24-2: Literally, "This soul is Spirit." The Supreme Spirit, the Uncreated, is wholly unconditioned (neti, neti not this, not that) but is often referred to in Vedanta as Sat-Chit-Ananda, that is, Being-Intelligence-Bliss.
24-3: Sometimes called Shankaracharya. Acharya means "religious teacher." Shankara's date is a center of the usual scholastic93 dispute. A few records indicate that the peerless monist lived from 510 to 478 B.C.; Western historians assign him to the late eighth century A.D. Readers who are interested in Shankara's famous exposition of the Brahma Sutras will find a careful English translation in Dr. Paul Deussen's System Of The Vedanta (Chicago: Open Court Publishing Company, 1912). Short extracts from his writings will be found in Selected Works Of Sri Shankaracharya (Natesan & Co., Madras).
24-4: "Chitta vritti nirodha"-Yoga Sutra I:2. Patanjali's date is unknown, though a number of scholars place him in the second century B.C. The rishis gave forth29 treatises94 on all subjects with such insight that ages have been powerless to outmode them; yet, to the subsequent consternation95 of historians, the sages96 made no effort to attach their own dates and personalities97 to their literary works. They knew their lives were only temporarily important as flashes of the great infinite Life; and that truth is timeless, impossible to trademark98, and no private possession of their own.
24-5: The six orthodox systems (saddarsana) are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent99 will delight in the subtleties100 and broad scope of these ancient formulations as summarized, in English, in History Of Indian Philosophy, Vol. I, by Prof. Surendranath DasGupta (Cambridge University Press, 1922).
24-6: Not to be confused with the "Noble Eightfold Path" of Buddhism101, a guide to man's conduct of life, as follows (1) Right Ideals, (2) Right Motive, (3) Right Speech, (4) Right Action, (5) Right Means of Livelihood102, (6) Right Effort, (7) Right Remembrance (of the Self), (8) Right Realization (samadhi).
24-7: Dr. Jung attended the Indian Science Congress in 1937 and received an honorary degree from the University of Calcutta.
24-8: Dr. Jung is here referring to Hatha Yoga, a specialized103 branch of bodily postures104 and techniques for health and longevity105. Hatha is useful, and produces spectacular physical results, but this branch of yoga is little used by yogis bent on spiritual liberation.
24-9: In Plato's Timaeus story of Atlantis, he tells of the inhabitants' advanced state of scientific knowledge. The lost continent is believed to have vanished about 9500 B.C. through a cataclysm106 of nature; certain metaphysical writers, however, state that the Atlanteans were destroyed as a result of their misuse107 of atomic power. Two French writers have recently compiled a Bibliography108 Of Atlantis, listing over 1700 historical and other references.
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1
monk
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| n.和尚，僧侣，修道士 | |
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initiate
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| vt.开始，创始，发动；启蒙，使入门；引入 | |
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falter
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| vi.(嗓音)颤抖，结巴地说；犹豫；蹒跚 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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allot
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| v.分配；拨给；n.部分；小块菜地 | |
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cosmos
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| n.宇宙；秩序，和谐 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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withhold
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| v.拒绝，不给；使停止，阻挡 | |
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shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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humility
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| n.谦逊，谦恭 | |
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omnipotence
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| n.全能，万能，无限威力 | |
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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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averse
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| adj.厌恶的；反对的，不乐意的 | |
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initiation
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| n.开始 | |
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symbolical
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| a.象征性的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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disciple
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| n.信徒，门徒，追随者 | |
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cremated
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| v.火葬，火化（尸体）( cremate的过去式和过去分词 ) | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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forsaking
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| 放弃( forsake的现在分词 )； 弃绝； 抛弃； 摒弃 | |
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forth
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| adv.向前；向外，往外 | |
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overflowed
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| 溢出的 | |
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gratitude
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| adj.感激，感谢 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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joyfully
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| adv. 喜悦地, 高兴地 | |
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ego
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| n.自我，自己，自尊 | |
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permeating
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| 弥漫( permeate的现在分词 )； 遍布； 渗入； 渗透 | |
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bondage
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| n.奴役，束缚 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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obedience
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| n.服从，顺从 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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actively
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| adv.积极地，勤奋地 | |
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humanitarian
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| n.人道主义者，博爱者，基督凡人论者 | |
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creed
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| n.信条；信念，纲领 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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imbuing
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| v.使（某人/某事）充满或激起（感情等）( imbue的现在分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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contentedly
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| adv.心满意足地 | |
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justify
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| vt.证明…正当(或有理)，为…辩护 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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liberate
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| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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liberated
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| a.无拘束的，放纵的 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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lamentably
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| adv.哀伤地，拙劣地 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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turbulence
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| n.喧嚣，狂暴，骚乱，湍流 | |
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impartially
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| adv.公平地，无私地 | |
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equitable
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| adj.公平的；公正的 | |
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annihilator
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| n.歼灭者，消灭者；灭火器；零化子 | |
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delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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symbolically
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| ad.象征地，象征性地 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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hooded
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| adj.戴头巾的；有罩盖的；颈部因肋骨运动而膨胀的 | |
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emblem
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| n.象征，标志；徽章 | |
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omniscience
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| n.全知，全知者，上帝 | |
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fluctuations
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| 波动，涨落，起伏( fluctuation的名词复数 ) | |
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embody
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| vt.具体表达，使具体化；包含，收录 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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formulate
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| v.用公式表示；规划；设计；系统地阐述 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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spinal
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| adj.针的，尖刺的，尖刺状突起的；adj.脊骨的，脊髓的 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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realization
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| n.实现；认识到，深刻了解 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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temperaments
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| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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practitioners
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| n.习艺者，实习者( practitioner的名词复数 )；从业者（尤指医师） | |
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80
fulfills
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| v.履行（诺言等）( fulfill的第三人称单数 )；执行（命令等）；达到（目的）；使结束 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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doctrine
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| n.教义；主义；学说 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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hygiene
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| n.健康法，卫生学 （a.hygienic） | |
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purely
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| adv.纯粹地，完全地 | |
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physiological
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| adj.生理学的，生理学上的 | |
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dynamics
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| n.力学，动力学，动力，原动力；动态 | |
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extraordinarily
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| adv.格外地；极端地 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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transcend
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| vt.超出，超越(理性等)的范围 | |
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unleashed
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| v.把（感情、力量等）释放出来，发泄( unleash的过去式和过去分词 ) | |
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scholastic
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| adj.学校的，学院的，学术上的 | |
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treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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consternation
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| n.大为吃惊，惊骇 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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personalities
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| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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trademark
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| n.商标；特征；vt.注册的…商标 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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Buddhism
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| n.佛教（教义） | |
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102
livelihood
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| n.生计，谋生之道 | |
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103
specialized
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| adj.专门的，专业化的 | |
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postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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longevity
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| n.长命；长寿 | |
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cataclysm
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| n.洪水，剧变，大灾难 | |
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misuse
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| n.误用，滥用；vt.误用，滥用 | |
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108
bibliography
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| n.参考书目；(有关某一专题的)书目 | |
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