At the Aghor Kuti in Shivapur,I asked my GuruDeva -Would you please ! tell me about the “ Aghors” and the brief history of the lineage of the Aghor Siddhas so that Nepalese people would know the truth of the Aghors. Baba said to me , Dikshya ! “ I am happy to see your devotion, concern to the society of your country and I’m going to tell about the Aghor and the lineage of the aghor shiddhas but I would like to warn that never tell the person who does’nt have the faith on the Aghor siddhas because they might insult you! So you have to tell those people who have faith on Aghors .The word Aghor literally means, that which is not difficult or terrible. Aghor is simple and natural state of consciousness. There is no place for feelings of fear, hatred, disgust or discrimination in the eyes of an Aghor.Aghor with constant practice when the soul is established in that state, such a person becomes an Avadhut regardless of his path. An Aghoreshwar is an Avadhut who has gone through all the various stages of Aghor and ther has returned to society for the benefit of others.Even though an Aghoreshwar remains above and beyond all social and material illusions , distinctions, and categories , he can bring many social reforms into effect. Realizing his divine nature,retaining the carefree, unattached. Aghor state of being, he may have at the same time the appearance of one observing the contemporary social norm rather than a recluse.The term Aghor goes back to the farthest reaches of time. One of the five faces of Shiva was known as Aghor.The word is as oldest legends, there is a hymn to the glory of SHIVA PURANA one of HINDU`S oldest legends, there is a hymn to the glory of Shiva by Pushpadanta, head of the Gandharvas, called the SHIVA MAHIMA STOTRAM. One of its verses is AGHORANNA PARO MANTRA NASTI TATVAM GURO PARAM.” The very name of Aghor(Shiva, or the one who has attained the state of Aghor)is a mantra that is above all other mantras. There is nothing higher to be known than the real nature of the AghorGuru .In the past the word Aghor implied something mysterious. Slowly, over centuries, its meaning came to include methods and practices used by sadhus to overcome their limitations.After the prehistoric association of Aghor withLord Shiva, another legendary being was not only considered by the ancients to have realized the state of Aghor but was believed to have propounded and taught the knowledge of it to others. This was lord Dattatreya. Many other saints and mahatmas who embodied this Aghor state arose at their destined times in history , while at other time the Lineage became to be communicated in Guru-Disciple relationships. They lived alone, in seclusion. They lived in the caves in mountains. For some ,their search to be alone drew them to cremation grounds where people go for a little time only .A person cannot cross the boundary demarcated by the social arrangements called dharma and traditions. If he does, he is considered a fool, a man lacking in discrimination. How ever a Aghor Sanyasi , Aughad , Avadhut is under no such limitation. He does dismantle such boundaries . Take the Lord Buddha who also went Aghor Sadhana.He set up a new order suited to those time climate.He spoke with crystal clarity. Just as we need a modern physician and a modern ruler,we need modern Aghor saints and Aghor Gurus who who prescribe what is relevant to to the times. It is their prescription that will work. Such men are born in every age, in every society,in every religion.They know no boundaries, no limitations. They wear no threads, observe no rituals. They ae neither attached,nor limitations. They are beyond purity and impurity.We worship Shakti, so that we may gain strength and we may have new ecstasy that could turn our wrongs into rights. The timeless lineage of Aghor Siddhas in Nepal and India has been flowing like the Ganges of wisdom from time immemorial.Pashupati (Kathmandu) and Kashi is known as the City of Shiva. This lineage of the Aghor Siddhas of Kashi has emanated from LordShiva himself.This lineage has produced unparalleled spiritual giants at various times. In Nepal Aghoracharya was the first known Siddha at the time of Aghor Bhairavacharya in kashi(5th-6th century). This lineage had continued in a sleepy state, as if embers under ashes. In the 16th century Baba Kinaram after receiving darshan with Bhagwan Dattatreya in Girnar mountains, awakened it for the welfare of the humanity at large – embers hidden under the ashes began to glow again . In the presence of Baba Kinaram spontaneous relief was received by the suffering, answers to questions came automatically, and mind experienced calmness naturally.One would experience the higher Selfmerely by being in his presence. BabaKinaram travelled far and wide in all the four corners of India and witnessing the suffering of people, engaged himself whole –heartedly in alleviating their suffering . Finally on the bank of the river Ganges in Varanasi, he established his dhuni (sacred fire) and continued his sadhana of service. The akhand dhuni (continuos burning fire ) of Baba Kinaram fed by the leftover wood from the near by cremation grounds, and the samadhis (tombs) of all the siddhas of the lineage in the same compound, are witness to the continuum of this intact lineage of Aghor Siddhas. Today, this yoga - bhumi (land of sadhana ) of Aghor Siddhas of Kashi (Varanasi) is called Kring Kund. The recorded history of the Siddhas who headed the seat of Aghor in Varanasi at Kring Kund after Baba Kina Ram established the Akhand Dhuni is as follows: 1. Baba Kalu Ram (Bhagwan Dattatreya) 2. Aghoracharya Baba Kina Ram (16th century) 3. Baba Bija Ram 4. Baba Dhouta Ram 5. Baba Gaibi Ram 6. Baba Bhavani Ram 7. Baba Jainarayan Ram 8. Baba Mathura Ram 9. Baba Saryu Ram 10. Baba Dal Singar Ram 11. Baba Rajeshwar Ram 12. Aghoreshwar Baba Bhagwan Ramji 13.Baba Sidhartha Gautam Ram (Present)j
In this lineage of Aghor Siddhas of North India, Baba Bhagwan Ramji emerged as an Aghoreshwar for our modern times. Heeding to the call of our time, he gave a new turn to this safeguarded tradition of Siddhas and expanded its field of activity. He opened un andavailed the teachings and practices of Aghor to the all sincere seekers. Inspired by the teachings of Aghoreshwar, today there are over two hundred centers through out India and some in service. Other countries, actively engaged in the sadhana of Aghoreshwar Bhawan Ramji in Parou established Shree Sarveshwari samooh and started his service for the first time to all mankind.At present Baba Gurupad Sambha Ramji is the chair person of the Shree sarveshwari samooh. The First disciple of Aghoreshwar Bhawan Ramji Baba is Aughad Singh Savak Ramji (Sudharma Baba) esatablished Aghor sewa mandal in Gazipur and I was sent to Nepal by my Guru Sudharma Baba to establish the “AghorGadhi” and continue the tradition of Aghor Siddha which was during 5th and 6th century. To continue the Aghor tradition , I established Shree Parmashwari Kendra and Shree Ma Guru Nari Samooh (Nepal).This Kendra and Samooh will follow the Aghoreshwar`s teaching while working with the society. Now ! listen carefully , I am going to tell you the words told by Aghoreshwar to his discple and his followers” It was the second day of the spring Navaratri of 1964. Addressing to the seekers gathered before him, Aghoreshwar said,"Today, listen to the secret that even yogis keep craving for":Long,long time ago,when neither this creation nor I had emerged.Out of vibration in Aatmika Shakti, I manifested for the first time and it was only after my being that this creation emerged. At that time with my subtle body I was absorbed with in atoms of each molecule in the form of Shakti (energy). Because of my Ichha shakti (will power) I came on this earth in the form of Kalpa Vriksha. (wish fulfilling tree). Sitting under this tree, by their practices various sages, saints and realized beings like Buddha, Jesus and Mohammed obtained the knowledge of the Absolute and many more would obtain that knowledge in the future. When this creation in the form of vibration gets out of my sight, dissolution happens. At that moment, piercing the akasha (sky), I sit on the slab surrounded by various flowering bushes, in the mahakasha (the great void). It is I, in the form of various sages and saints, return to the earth and liberate the various creatures of this world. Emerging as flowers of those bushes that have obtained nirvana (liberation), I, keep, gazing, at, the ,great, void , Kapalika, atmika , shakti (self , contained all pervading power). Sitting on that slab together with my steadfast consort, bhava(deep sentiment) I obtain that inexhaustible knowledge. Merely by a fraction of a particle of this vast knowledge names and forms such as Buddha, Jesus, Mohammed , Rama and Krishna become popular on this earth . It is I who gave them the authority to deliver and also to alleviate the sufferings . These various boatsmen with various names and forms ferry the creatures, across the ocean of life on various boats. For example, Buddha boat, Christ boat, Muhammad boat, Rama boat, Krishna boat,etc.When passengers of these boats become aggravated , in order to give guidance for a peaceful and restful journey and when inspired by my atmika shakti I incarnate on this earth, in the form of Bhagwan Kapalika.When I incarnate on this earth in the form of Bhagwan Kapalika , making my dwelling under the kalpa vriksha, the wish-fulfilling tree located in the center of the earth, I tell my stories to my sincere and brahmnistha ( one established in the direct knowledge of the Brahman) seekers. Listening to my tales, those brahmnistha seekers become totally satisfied and blessed, and obtain nirvana. After they obtain nirvana, I call them back on the same sunya shila, the grand void slab where having finished their duties and time the earth, the sky, the sun and the moon etc return to and are absorbed into me. The medha-shakt,( capacity of retention of the obtained knowledge) which enables one to know about nirvana, is contained within me . It was through my inspiration that Krishna awakened Arjuna and Vashistha awakened Rama. Gita and Yoga Vashistha are till present today in the form of their history.Listening to this spontaneous spring of words, the brahmnistha seekers enquired, "O Bhagwan Kapalika, Aghoreshwar! The slab that you have just described, what is it?And what is the meaning of sitting on it"? Bhagwan Kapalika , Aghoreshwar replied , "A nirvasanic chitta, subconscious mind void of any vasanas (subtle desire) is that slab. This slab is the symbolic of atmika shakti (soul strength) and it is mahananda, the great bliss. I is the form of that atman, Self and being in a state of vibrationlessness is sitting on it. The great yogis, sages and saints keep searching for this knowledge life after life but are unable to obtain it without My wish. Who ever has been able to obtain it, it is because of My atmika shakti's telling."At that very moment a sage appeared on the scene it seemed as if Vishnu dismounting from Garuda or Shiva from Nandi descended from the heavens. All the devotees bowed to the sage, Bhagwan Kapalika, Aghoreshwar also got up and embracing the sage offering a seat next to him. The sage enquired, "O Bhagwan Kapalik! How can one see the formless atma, the Self which permeates us all? What is the difference between the Self and the mun , the conscious mind?" Bhagwan Kapalik spoke in a very sweet voice, " O sage! The Self can not be known by religious texts or by belonging to a certain caste. Just like empty space, the Self permeates all. No matter how hard one tries, it cannot be touched nor attained by any means. The Self can be experienced only by the memory-machine which is powered by the power of intelligence. When the consciousness of dualities emerges, such as the duality of knowing and not knowing, the duality of perceiving this or that, the knowledge of this duality is perceived only by the mental power of memory, which itself is the self determined power of the Self. When the awakened Yogis come to realize this form of the Self, they experience the eternal joy of the ultimate void, and they loose themselves in it." Word is the truth. Words dissolve unto themselves, whatever form may they have taken. No traces of this form remain once its concrete manifestation dissolves. This goes to show that the Self is beyond even the word. The Self is reflected in the highest state of samadhi and that is what should be known. This is one method that has just been described to you to experience the Self,although I know of even higher methods which can lead one face to face with the Self, but I am unable to put them in words because they pertain to experience .By putting them in words one can not understand them Just as no one has seen whether the conscious mind i black or white, so is the case with the Self. Everyone knows about the state of the mind but none can see it face to face. The Self should be understood in the same way.The conscious mind is a reflection of the Self and after mastering it one is able to experience the Self. There is as much difference between the mun, the conscious mind and the Self as between the sight and the scene. The sight is the scene. O' sage! You are very fortunate to have the curiosity about definition of the Self and its power of intelligence. The Self can be known only by mun, the conscious mind. That mind is a reflection of the Self. In the same way that there is no difference between the Sun and its sunlight , take the mun,the conscious mind and the Self to be the same.If there is no light,the Sun would not be there either. In the same way that one determines the presence of the Sun by seeing the sunlight, understand the Self through your conscious mind. Just as true renunciation strengthens true knowledge, take the conscious mind and the Self to be the same. True renunciation exists where there is no attachment or envy; where there is no heaven or hell; where the consciousness of me and mine does not exist anymore.When this happens,mental vibrations do not emerge. And when mental vibrations do not emerge, the existence of the world is not perceived either. This is the true knowledge. O' sage! Just as there is no difference between true knowledge and true renunciation, take the conscious mind and the Self to be the same. O' sage! Establish yourself in padmasan (lotus sitting pose) on the slab of conscious mind, and focusing your heart and mind experience that Atma-Ram (the Self). O' sage! Just as the lord in the form of Kapalika remains still, may all, having renounced the hunger of sensory organs , become peaceful. Just as the birds in flight spot a tree, descend to sit on it, and obtain rest and peace, may all obtain that rest and peace. Just as an individual detaching itself from mind, voice and body attains death and obtains peace from the chaos of the world, may all obtain such peace. This illusory form and sight appears visible like a mirage. Relinquishing it and entering into a pure heart-mind, may all become peaceful. Just as the ocean remains quiet on the New Moon night, let us be peaceful too. Just as the Himalayas are peaceful, sadhus having mastered their senses become peaceful, Avadhutas detaching themselves from praise or blame become peaceful and Brahmnisthas (those who have realized god-hood) seeing the Self in all creatures become peaceful, may we all obtain such peace. Just as after coming face to face with the Self, the mun, the conscious mind becomes like a roasted seed ( the seed that does notgerminate again ), may we all transform to that state. After saying so, Kapalika Aghoreshwar in the form of the Self, voiced the mantra, "Om Satchid Ekam Brahm" and stablized himself on the rock of the conscious mind. One of the seekers present at this discourse asked " Gurudeva! Please tell us What is the embodiment of divine beauty." The beauty which is unavailable even to the gods is the name of this moment that we just had. Such moments are rare even for the gods. Great sages and saints keep craving for momentary satsang (company of a realized being) like this"Who was the sage that you were referring to?" Sage was none but the mun, the conscious mind itself, sitting and listening. "Gurudeva Aghoreshwar, who were you?" I was the "memory" who was answering the questions of the sage; mun, the conscious mind. "Who was Bhagwan Kapalik?" The Self is the Bhagwan Kapalik. Further Aghoreshwar said , " As Buddha obtained peace after Buddhahood, may you all obtain peace by finding the Self within you through your mind, voice and action. Just as a turtle secures itself by with drawing all of its limbs under the shell, may you experience that peace by with drawing all your sensory organs from the world. Cravings torture humans and are the cause of all foul tendencies. In order to save yourselves from the fickleness of tendencies, behold Bhagwan Kapalik in the form of the Self, sitting on the rock of the conscious mind, just as you find me sitting here before you. This is the true essence. Buddha has called this knowledge Mahagyan, Christ has called it the teachings." Because of pollution in the conscious mind everything appears to be defiled. When the conscious mind is purified,the foodoffered byeven the lowest of human being appears to be pure. In contrast, if the conscious mind in defiled, even the purest food offered by holiest human being appears to be repelling. This knowledge was availed by Bhagwan Kapalik to beings like,Buddha,Jesus,Vashistha,Rama, Krishna, Muhammad, Nanaka, and Arhanna in the days of yore. O' Brahmnisthas (those in union with God)may you all obtain this knowledge at this moment with your memory that is being given to you through the voice of the Avadhuta. The knowledge that is given to you through the grace of your Guru is craved for even by the celestial beings. When we say there is a conflict between the heart and the mind, it is the mind that is in conflict. The heart knows what it wants. Whether to listen to the heart or not, is the conflict for the mind. Mind is always of two minds, at least! The heart by itself is always clean. The mind by itself is always confused. When actions are initiated by the mind, life's journey is full of doubts and conflicts. But when the heart is the source of action and the mind is employed to "make it happen", the mind will have no conflict in making decisions. Then the journey is joyful. "Going" becomes the "goal". It is easy to know whether the direction is set by the heart or the mind. If there is oscillation between "this" and "that", it is the mind.For the heart, there are no options.
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