Yukteswar Teachings 5
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Yukteswar's Approach
Yukteswar (1855-1936) wrote the book The Holy Science (Kaivalya Darsanam) at the behest of a secretive guru in 1894.The Commision and How Yukteswar Solved It
And some time later Yukteswar started his introduction of the book thus:"At my request, Swamiji, please undertake another task," the great master [Babaji] said. "Will you not write a short book on the underlying basic unity between the Christian and Hindu scriptures? Show by parallel references that the inspired sons of God have spoken the same truths, now obscured by men's sectarian differences."
"Maharaj," [Great King] I answered diffidently, "what a command! Shall I be able to fulfil it?"
Babaji laughed softly. "My son, why do you doubt? . . . "Indeed, Whose work is all this, and Who is the Doer of all actions? Whatever the Lord has made me say is bound to materialise as truth."
I deemed myself empowered by the blessings of the saint, and agreed to write the book. [Ay, ch. 36]
For the benefit of the world it may be suggested that Hinduism is a conglomerate, full of unresolved, often conflicting issues. Many of the old works do not go well together, and contain ideas that may not be reconciled. The example: Some say the world is real, other that it is unreal. This issue is not solved by saying the world is "really unreal" . . . The Encyclopaedia Britannica says:This Kaivalya Darsanam (exposition of Final Truth) has been written by Priya Nath Swami [Sri Yukteswar] in 1894.
At the request in Allahabad of the Great Preceptor (Mahavatar Babaji) . . . this exposition has been published for the benefit of the world [Yukteswar, Hos 3].
Because it integrates a variety of elements, Hinduism constitutes a complex but largely continuous whole and has religious, social, economic, literary, and artistic aspects. As a religion, Hinduism is a composite of diverse doctrines, cults, and ways of life . . .To sum up: There are many facets of ripe discord within Hinduism. But suffice for now to draw attention to its complexity and inclusiveness of many forms of worship and doctrines. It is, to repeat, called "a congregation of religions". The disinclination to kill is not shared by all in it either. The way to freedom is likewise subject to disagreements within Hinduism.
In principle, Hinduism incorporates all forms of belief and worship without necessitating the selection or elimination of any. It is axiomatic that no religious idea in India ever dies or is superseded — it is merely combined with the new ideas that arise in response to it . . .
A Hindu may embrace a non-Hindu religion without ceasing to be a Hindu . . .
Hinduism is both a civilization and a congregation of religions; it has neither a beginning or founder, nor a central authority, hierarchy, or organization. Every attempt at a specific definition of Hinduism has proved unsatisfactory in one way or another . . . the finest scholars of Hinduism, including Hindus themselves, have emphasized different aspects of the whole . . .
As the All, brahman (ultimate Reality) causes the universe and all beings to emanate from itself, transforms itself into the universe, or assumes its appearance . . .
[And] two movements, ahimsa and vegetarianism, reinforced one another through the common concept of the disinclination to kill and eat animals, . . . together they contributed to the growing importance of the protection and veneration of the cow, which gives food without having to be killed. Neither ahimsa nor vegetarianism ever found full acceptance . . .
Hindus disagree about the way (marga) to final emancipation (moksha) . . . [Ebu "Hinduism"]
Babaji speaks of "the inspired sons of God", whereas the New Testament considers Jesus as God himself and part of an exclusive deal that allow no other Christs [Matthew 24:24-25 etc.]. As for the underlying basic unity of unspecified Hindu scriptures and Christianity, there is none if the earthly level is unreal, which Babaji is rendered to have decreed in Autobiography of a Yogi. The divine realm extends to the earthly, but the latter [is] illusory". [Ay ch. 34. LINK]
This goes to say that Yukteswar's given task was quite foolish. Still his disciple and emissary to the West, Yogananda, went further into misrepresentations years later. [LINK]
Yukteswar's Purpose
The purpose of this book is to show as clearly as possible that there is an essential unity in all religions; that there is no difference in the truths inculcated by the various faiths; that there is but one method by which the world, both external and internal, has evolved; and that there is but one Goal admitted by all scriptures [Sri Yukteswar, Hos 3].He further decrees that "The object of this book is to point out the harmony underlying the various religions, and to help in binding them together." He also speaks for "the essential unity in religion" [p. 4, 5-6]. Here is a helping hand: What humans experience, depends on themselves, how they are designed from bottom and up. This suggests that what you can experience as a Hindu and Christian, is restricted to what humans can possibly contain too. As for possible ranges of experiences, possible overloads, and so on, what is outside the range of what is cultivable, is futile. Good yoga tries to cultivate the "ground" (body-mind-soul) for extended, delicate and finer experiences. Christianity is not that marked by self-help efforts, but to some degree they are there too, in some circles, even Catholic orders.
The common ground of "the unity" is man, and not his many forms of dogmatism.
- All religions do not agree. Accept that.
How His Book is Organised
The book is divided into four sections, according to the four stages in the development of knowledge. The highest aim of religion is Atma-jnanam, Self-knowledge. But to attain this, knowledge of the external world is necessary. Therefore the first section of the book deals with the gospel (veda) the gospel, and seeks to establish fundamental truths of creation and to describe the evolution and involution of the world.To attain Self-knowledge, much knowledge of the outer world is not necessary. That is a main point of essential yoga doctrine. Yukteswar's teachings are largely at fault here.
All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Consciousness, and Bliss. These purposes or goals are the subject for discussion in the second section of the book. The third section deals with the method of realizing the three purposes of life. The fourth section discusses the revelations which come to those who have traveled far to realize the three ideals of life and who are very near their destination. [Yukteswar, Hos 6]
The Author's Method
First to enumerate a proposition in Sanskrit terms of the Oriental sages, and then to explain it by reference to the holy scriptures of the West. In this way I have tried my best to show that there is no real discrepancy, much less any real conflict, between the teachings of the East and the West. [Yukteswar, Hos 6-7]Yukteswar does not tell which sage outputs he has selected. That is a flaw. As well known should be, various denominations choose among a meny of sayings, and hail some of them as central - usually not to the disadvantage of the denomination that so chooses. To the contrary. They choose and call central the sayings they profit from. Selectivity is the trick. And Yukteswar does not tell which sages he calls "the Oriental sages". He has not cited all of them, and he does not tell which ones he has cited either. He has chosen and arranged selections that could support his Babaji-given task in the first place, and ignores much other material. It is good to be alerted to it.
A Closer Look
We will now consider some of the points above one by one.A short book on a postulated underlying harmony
"At my request, Swamiji," the great Mahavatar Babaji said, "will you not write a short book on the underlying harmony between Christian and Hindu scriptures? [Babaji, in Autobiography of a Yogi, ch. 36]As pointed out above, there is no great underlying harmony between all Hindu scriptures. To the contrary. And Christians hold that one should convert Hindus and all others to Christianity according to the Missionary Command at the end of Matthew. So the task given Yukteswar calls for sulking to be superceded by a recognition of how deperate Yukteswar's task was, as he gracefully accepted and surrendered to becoming a monk and write a book without a fit foundation. He accepted harsh self-sacrifice and a puny foundation given by Babaji. Opposite to that, true deeds should be awarded, and dedicating oneself to things of worth may be appreciated.
In the version by the publishers Self-Realization Fellowship (SRF), the book has 7 pages of preliminary matters, some pictures and illustrations, and a text of 98 pages. The format is not big, and the book is slim.
In an earlier Indian edition, the Sanskrit verses (called sutras) that Sri Yukteswar uses to such ends as put on him, are not translated into English. But in the SRF version the verses are translated for our possible benefit. However, there are no references to who actually wrote the Sanskrit sutras (aphorisms) that Yukteswar uses in his book, and where they are found. That is a weakness. As a result it becomes virtually impossible to check the quotations in their original contexts. And of course, ignoring to furnish appropriate references to sutras that one cites copiously and bases a work on, is not fit for scientific or scholarly studies of today. Indian traditions might have been different.
It also seems that Yukteswar uses a medley from Hindu canon. There are flaws of that design too, if we are right: The question of the representativeness of his quotations is ignored by him; he does not mention it. In these ways we arrive at Sri Yukteswar's preferred variant or variants of Hinduism to study. And there are very many other variants or forms or modes of Hinduism. That should be recognised. Gavin Flood has this to say in An Introduction to Hinduism [Ith]:
Hinduism is a term which denotes the religions of the majority of people in India and Nepal, and of some communities in other continents, who refer to themselves a 'Hindus' . . . the diversity of Hinduism is truly vast . . . Some might claim, both from within the tradition and from outside it, that because of this diversity there is 'no such thing as Hinduism', while others might claim that, in spite of its diversity, there is an 'essence' which structures or patterns its manifestations. The truth of the matter probably lies somewhere between these claims . . . and differences between Hindus might be as great as differences between Hindus and Buddhists or Christians [Ith 5].Yukteswar is not asked to discuss whether there is an underlying harmony between those major religions, and the choice of what scriptures to use, seems to Sri Yukteswar's own. It is standard procedure for researchers to question one's basic propositions (hypotheses) in order to arrive at something of possible value. The book by Yukteswar ignores such an approach too.
In consequence, trained researchers and scripture experts may question whether the task Yukteswar is allotted is really appropriate. The standard procedure in general science and scholarship would be much like this: "First study the scriptures and see whether there is any underlying harmony there. Then say it is there if you find it to be so without being told too - and in what parts, and so on." Gavin Flood has tried to, and has come up with a different conclusion (above). May this be added:
Hinduism does not have a single historical founder [and] it does not have a unified system of belief encoded in a creed or declaration of faith, it does not have a single system of soteriology [theology dealing with salvation], and it does not have a centralized authority . . .In order to determine better what is central to Hinduism or not, we have to look to (1) Hindu self-understandings; and (2) understandings of scholars from outside the tradition, says Flood. [Ith 7]
I take the view that while 'Hinduism' is not a category in the classical sense of an essence defined by certain properties, there are nevertheless prototypical forms of Hindu practice and beliefs . . . In other words, 'Hinduism' is not a category in the classical sense - to which something either belongs or it does not - but more in the sense of prototype theory.
Prototype theory, developed by George Lakoff, maintains that categories do not have rigid boundaries, but rather there are degrees of category membership; some members of a category are more prototypical than others . . . Hinduism can be seen as a category in this sense. It has fuzzy edges. Some forms of religion are central to Hinduism, while others are less clearly central but still within the category.
To say what is or is not central to the category of Hinduism is, of course, to make judgements about the degree of prototypicality. [Ith 6-7]
Flood also thinks that "what we understand by Hinduism as a religion partly depends upon what we mean by 'religion'." He grants that Western understanding of 'religion' is largely determined by Christianity in terms of beliefs. However, the sacred regarded as divine power manifested in images, rituals, people, and temples, is part of what is fairly often tied in with religion too, and Flood further assents that this power can exist independently, as is seen in popular religious festivals and and ascetic practices which result in states of inner ecstasy. So, according to Flood, the sacred in Hinduism is "mediated through innumerable, changings forms". [cf. Ith 8-9].
Hinduism has general features. Dharma (doing right) is a central construct in it; it connotes "ideas of 'truth', 'duty', 'ethics', 'law', and even 'natural law'. It is that power which upholds or supports society and the cosmos; that power which . . . makes things what they are," writes Flood [Ith 11]
"One striking feature of Hinduism is that practice takes precedence over belief. What a Hindu does is more important than what a Hindu believes. Hinduism is not credal." [Ith 12]
Hinduism allows for both the householder and the renouncer who abandons social life and seeks final release. "The purposes of the household and renouncer, as Louis Dumont has shown, are quite different . . . yet are both legitimated within Hindu traditions." [Ith 13]
Also,
"While there are pan-Hindu traditions of Vaisnavism, Saivism and Saktism alongside the renouncer tradition, there are also local or popular traditions, even within a particular village." [Ith 17]Historically, Hinduism has been put into a survey scheme "that has been divided into ancient, classical, medieval and modern periods" inside one tenacious or over-arching continuity [Ith 21-22]."
Back to Yukteswar's presentation. We have noted in passing that core elements of proper, rigid, procedures are lacking in his work. The premises he wrote on top of, were basically suggested to Yukteswar, and then accepted by him and others as "gospel truths". Alternative hypotheses were plainly ignored, and that is far from the way to tackle a solid study, where favourable steps must not be thoughtlessly done away with.
Yet Yukteswar talks for scientific stands in other contexts. And proper science rests on such procedures as hinted at, along with sound, well-bred consistency all the way, especially concerning the basis to built on: the premises given.
- The author uses a medley of obscure, unannotated references in his book to "show" decrees that are rather different from the facts of Hinduism.
No Grand Harmony among all Hindu Scriptures either
That there are many and different schools and views in Hinduism is much ignored in Yukteswar's book.In Hinduism there are many, many scriptures and many, many commentaries. They do not agree among themselves, and that has to be accepted, as it is a recognised part of the Hindu heritage. And hence there are six major Hindu philosophical systems that are called orthodox - and some others. There are very many different views inside Hinduism, also called sanatan dharma [the perennial righteousness, law, etc.].
So how would Yukteswar solve that problem? There are genuine solutions and window dressing solutions and others in between (mixtures etc.). Yukteswar chose to present one of the six orthodox philosophical systems of ancient India; the system is called samkhya, and is closely allied to the yoga philosophy as well.
Note a point: Among all he did not chose, many teach differently. What is more, even inside one and the same philosophical tradition there can be many rivalling, competing schools, or ways of seeing and interpreting terse, older sayings. Inside the same philosophical traditions some hold different views. And there are no mentions of that typical side of Hinduism either in Yukteswar's book.
- Many ancient, orthodox Hindu philosophies have been associated with yoga forms, not just one.
Odd Choice of Scriptures?
As you cry in a mountain pass, so will your echo be. As you inspect or do your research, so will your answers (results) be to some degree.The author decided to show a parallellism between the samkhya philosophy and the Book of Revelations in the Bible. The latter is in part derived from earlier revelations of Jews, as seen in the Book of Daniel and perhaps in gnostic books. Historically, there was much debate and disagreement among early Christians as to including the Book of Revelations in the New Testament. So Yukteswar's choice - Revelations - which is further marked by obscure, figurative mentions most of the time, is far from ideal. Figurative ways of wording leave the road open to a variety of interpretations, moreover. We should be informed about that possibility too, at the onset.
It seems perhaps a bit weird or off course to use obscure material in the place of "the real thing", the teachings of Jesus as shown in the four gospels, but passages such as his missionary command at the back of the gospel of Matthew, do not suit the Hindu "walkabout" in a few scriptures.
- Much use of figurative quotations does not solve and smooth the differences between Christianity and Hinduism(s).
Any Essential Basic Scripture Unity is hard to find
Their basic unity is now obscured by men's sectarian differences. [Babaji, in Autobiography of a Yogi, ch. 36.Sectarianism does not seem to be welcomed by Babaji in this piece of conversation. Yet the total approach he wants and enjoins on the coming swami, heavily induces or inculcates that, if we are not wrong. Both scientific rigour and candour may combat or hinder sectarianism from striking root, and need to be welcomed too.
- Sects are helped on and up where many give up their rights to inspect independently, perhaps also because the matter to inspect denies scientific or scholarly inspections.
Yukteswar Was Commissioned
When you are asked to do a certain thing and comply, then you are not free as a fiddle concerning alternatives or other options. As a result your line of approach and study may be tied up a bit or a lot. Many scientists try to consider options and alternatives before they commit themselves. And in basic science such freedom of mind is utterly needed, and there are very often conflicts between scientific rigour and objective dealings on the one hand, and more emotionially charged interests on the other. Emotional ties and strong personal interests and favours may distort the findings by interfering with clear-headedness in the process that leads to so-called findings.- Great emotional-devotional ties hinder free and fair inspections in cult and sect members, and in others too.
Parallell references based on nontypical selections could be the trick
Show by parallel references that the inspired sons of God have spoken the same truths." [Babaji, in Autobiography of a Yogi, ch. 36]What genuine scientists are to do: ask whether it is so first, and then proceed - but not by whim. And it is needed to make clear who "the inspired sons of God" are and were. And next, if their sayings differ - which some do - the proper approach is of course not to cover up all differences by saying they mean the same thing even if it looks otherwise.
As we have seen it, some sayings agree more or less, and others hardly, and still others strongly disagree. And there could be far more sayings that disagree than who agree with one another, and that goes for Hinduism as well.
- One has to disagree with improper methods that serve propaganda, when they are promoted in the name of truth and science, of course.
Who are inspired? Were not all Indian sages etc. inspired after all?
Many teachings are found inside the huge fold of Hinduism.Some inspirations are bogey. It is needed to see that in everyday life too. As for India, a great many teachings of ancient Hinduism are not in vogue at our times, and further, the teachings change with time, as in the philosophical system Vedanta. They teach different things inside Hinduism.
- "Variety is a spice of life -"
Four stages of development of knowledge is postulated - why not seven or twelve?
The book is divided into four sections, according to the four stages in the development of knowledge. [Yukteswar, Hos 6]In the field of transpersonal psychology, which Yukteswar moves into throughout parts of his book, there are many different outlooks and many divisions. Some do not stick to "four stages", and that is to say the least.
- Erik Erikson has found eight stages of life. They are linked to social-emotional development of the id system. Knowledge of these eight stages can be very useful.
Highest aim of some
The highest aim of religion is Atma-jnanam, Self-knowledge. But to attain this, knowledge of the external world is necessary. Therefore the first section of the book deals with the gospel (veda), and seeks to establish fundamental truths of creation and to describe the evolution and involution of the world. [Yukteswar, Hos 6]Not all gurus would agree that knowledge of the world is needed for reaching the goal of yoga, and there are examples to underline it. First, it is by largely ignoring the world one interiorizes the mind in good yoga. It is the fifth step in Patanjali's Yoga, which gurus of Yukteswar talk for - and he too, in other contexts. By progress in contemplation (meditation) one becomes oblivious of the world too. That is how yoga progress is to happen, the good sources tell us.
Ramakrishna can serve as an example of how to plunge inwards in contemplation. [Example]
Another word for atmajnana is self-realization. The meanings and spellings of words differ as well.
What Yukteswar calls the gospel here, is Hindu material, and not the "happy tidings of salvation or redemption through the sacrifice of Jesus".
- By diving inside one's mind, in turn he becomes oblivious of the world and of all its teachings.
The Question of Becoming "God, Gods, or God's Equal" Is Very Interesting
All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Consciousness, and Bliss [Emphasis added]. These purposes or goals are the subject for discussion in the second section of the book. [Yukteswar, Hos]In Hinduism God is defined as existence-consciousness-bliss (In Sanskrit: Sat-Chit-Ananda). It is one God-concept. There are others, such as Sat-Tat-Aum and Brahman ("All-God"). Further, to examine yoga states that culminate in one or more realms of Being etc, is hardly possible unless you get initiated. "Through inner progress one enters deeper (higher, more innermost) Being states."
- "Different strokes for different folks." Different God-concepts too.
The word 'realize' has many meanings
The third section deals with the method of realizing the three purposes of life. [Yukteswar, Hos]In this context it is good to bear in mind that the author talks for "Self-knowledge". Another term for it is "Self-realization", and the latter was preferred by his disciple Yogananda.
A dictionary could explain that the word 'realize' comes through the French réaliser, from Middle French realiser, from real. The word has been in use for over 300 years. Among its meanings are "to bring into concrete existence", "accomplish". It also means "to cause to seem real" and "make appear real". And third, "to convert into actual money", "to bring or get by sale, investment, or effort", and "gain". Fourth, "to conceive vividly as real", "be fully aware of". A synonym is "think".
To "realize the self" can have many meanings, then. And what is meant by "self"? That is another tricky term. In Yukteswar's wordings, atmajnana (self-knowledge) consists of atman (soul, self, godhead inside) and jnana (also gyana), which is knowledge, wisdom. In ancient Hindu scriptures atman and Brahman (God) are said to be two sides (aspects) of Oneness.
To realize the "three purposes of life" is to know God in the aspects that are shown: Being-Consciousness-Joy are the alternative terms you may come across in other contexts. Is that different from realizing the Self?
- In practial yoga, as suggested in Patanjali's Yoga Sutras, the aim of a life could be both to dive inside and to gain insights, handling knowledge, and prowess.
Note the different focus of Yukteswar at this place.
Attaining Siddhis
The awakened see and hear beyond the veil. - Patanjali's Yoga Sutras 3;42How to attain good things in life is in part through cultivating good assets, such as moral fibre, and also by samyana, a key yogi concept that is specified throughout chapter 3 of Patanjali's Yoga Sutras.
When these three, Attention [focus], Meditation [contemplation], Contemplation [deeper contemplation], are exercised at once, this is perfectly concentrated Meditation (sanyama). - Yoga Sutras 3;4. [LINK]It is holding the attention or focus on one idea for long, attuned to one body part or not, and keep at it for long in deep contemplation. This is not a full explanation of the yogi concept samyana (with variant spellings), only a beginner's briefing. What has to be observed, is that samyana for most part rests on accomplished dhyana (contemplation) to be fruitful, according to the teaching.
- First dive, then focus for a while in deep contemplation, and next go to work after a few minutes - that should be a good all-round recipe.
Why limit the goals of life to just three?
One goal of life: have fun. You do not find it in this book.In Hinduism, the goals of life are four in very basic scriptures. Artha (wealth), kama (lust, passions), dharma (doing right, duty), and moksha (freedom) are employed in a very wide scheme used for regulating the ongoing life of a believing Hindu. Self-knowledge is said to be much linked to moksha (freedom) as an end goal.
A jivanmukti is said to be a free soul (liberated while in the body), for example. Yogananda used that term too, and wanted disciples to become jivanmuktis, according to Yogananda's disciple Kriyananda, former vice-president of SRF.
- Freedom and bliss could serve the Self.
A Fit Selection of Revelations
The fourth section discusses the revelations which come to those who have travelled far to realize the three ideals of life and who are very near their destination. [Yukteswar, Hos]The idea of travelling far has to be overcome in "I am as I am" consciousness. They say that when Ramana Maharsi was about to die, or go away, he said, "Where can I go? I am here." Hence let us not go much into Yukteswar's ideas of travelling far, but just underline that it is not only a matter of travelling far, but of what direction(s) to travel, and what means to use in travelling. There are many different yoga methods, and they yield different results. "To go really far is to return to the original point. To reach far is a return. To go far away means to return. [Tao Te Ching, ch. 25 MORE]. Travelling and journeys and paths to travel in this context are subtle perceptions, and can be followed by figurative mentions. What matters is awakening in a here-and-now and keep awake. Ramana Maharsi stayed awake, or self-linked, for a life-time. You can read about him here. [LINK]
Yukteswar's study approach is one of making samples. Sampling items is an art, and there are some scientifically proper procedures one should look into also. This is needed because the conclusions you arrive at, depend on the methods and equipment employed. Conclusions tend to derive from it. Interestingly, it is somewhat like that in yoga training too, but not in all respects.
- Conclusion: Base people conclude as they like. Other people conclude as dictated to their loss. Yukteswar concludes according to the basic teachings he had been commisioned to make a book about.
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| Literature | SECTION | First Page |
Links
Sailendra Das
Gupta: Kriya Yoga and Sri Yukteswar Literature
Ak: Yogananda, Pa.: Man's Eternal Quest. SRF. Los Angeles, 1975.Ay: Yogananda, Paramahansa. Autobiography of a Yogi. 1st ed. New York: Philosophical Library, 1946. Online. [oaks.nvg.org/pv6bk12.html]
Ebu: Encyclopaedia Britannica. Encyclopaedia Britannica 2006 Ultimate Reference Suite DVD. London: Encyclopaedia Britannica, 2006.
Ha: Yogananda, Pa.: Autobiography of a Yogi. 12th ed. Self-Realization Fellowship (SRF). Los Angeles, 1981.
Him: Zaehner, R. C.: Hinduism. 2nd ed. Oxford University Press. London, 1966.
Hos: Yukteswar, sw: The Holy Science. 7th ed. Self-Realization Fellowship (SRF), Los Angeles, 1972.
Ins: Prabhavananda, sw: The Spiritual Heritage of India. 2nd ed. Vedanta. Hollywood, 1969.
Ith: Flood, Gavin: An introduction to Hinduism. Cambridge University Press. Cambridge, 1996.
Mux: Bühler, G. tr: The Laws of Manu. Banarsidass (Reprint from Oxford University's 1886-edition). Delhi, 1984.
Pa: Yogananda, Pa.: Autobiography of a Yogi. 11th ed. Self-Realization Fellowship (SRF). Los Angeles, 1971.
Say: Yogananda, Pa.: Sayings of Yogananda. Self-Realization Fellowship. Los Angeles, 1958.
Scf: Yogananda, Pa.: Scientific Healing Affirmations. Self-Realization Fellowship. Los Angeles, 1958.
Scp: Yogananda, Pa.: The Science of Religion. Self-Realization Fellowship. Los Angeles, 1953.
Sf: Klaus K. Klostermaier: A Survey of Hinduism. State University of New York Press. Albany, N.Y, 1989.
Sob: Self-Realization Fellowship: Paramahansa Yogananda in Memoriam. SRF. Los Angeles, 1958.
Viom: Jolly, Julius tr: The Institutes of Vishnu. Banarsidass. Delhi, 1965.
Wo: Chatterjee, Satischandra and Datta, Dhirendramohan: An Introduction to Indian Philosophy. 7th ed. University of Calcutta. Calcutta, 1968.
Xm: Radhakrishnan, S. ed: The Cultural Heritage of India, Vol. 3. Rev. ed. Ramakrishna Institute. Calcutta, 1953.
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