Aghor Guru Ashram: Avadhoot baba Mangaldhanram

Thursday, November 13, 2008

Avadhoot baba Mangaldhanram

Aghor Ashram
Why do we need Aghor Ashram ?
Aghor Ashram is the need of the human life. It teaches us the importance of our life.Ashram make us believe that our life is not our only individual life, but is the life which can be the importance to the family, nation and the society. Ashram tells us the value of the human life with regard to the other creature. The human life which we have is for the benefit of all living creature been taught by the Aghor Ashram. Aghor Ashram is special Ashram where Guru's presence been felt everywhere all the time where Guru may not be physical present.
The Aghor Ashram shows the utilization of the human being's work. The guideance to live a simple life been taught by the Aghor Ashram. The unnecessary action of the human is been taught to sacrifice by the aghor ashram. The aghor ashram teaches us the importance of the good character and utilization of the time. Aghor Ashram teaches us to live in present life. The history of the mankind tells us that the Ashram is the god gift to the human society. The wealthiest person of the time also could not deny the presence of the almighty lord which been proved by the Ashram of the ancient time.

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THE SHAIVA SHAKTA TRADITION

Aghora represents a tradition which, in the present day, can be placed within the Shiva Shakti school of thought. Without going into the debates about the finer nature of its myriad streams, we will take a broad look at the Shaiva Shakti tradition as enunciated by scholars based on the writing sources derived from derived from various scriptural texts consisting of the Vedas, the Upanishads and the puranas that describe the number of shiva and his relation to Shakti. For example, the rig vada (approximately 1200 BCE) describes a fiery and terrifying God named Rudra, a god who is fierce but who provides blessings and rules benevolently over herbs. The rudradhyaya chapter of the yajur Veda describes rudra’s auspicious form, which is innately united with his feminine power, and is called Shiva (shiva). Within this description, shiva is embellished with the adjective Aghora. According followers of the tradition, the illustration implies that Rudra is shiva and shiva is aghora, a Sanskrit word which is known as ‘Aughar’ in the present times. Another name for Rudra Shiva in the rig Veda is pashupati, a god who protects the sheep, cows and horses. Agama and Tantra scriptures consider Shiva and Shakti to be inseparable. The illustration mentioned above from the yajur Veda leads to the conclusion that Rudra is Shiva only because he is inseparably joined with the feminine Shakti, Aghora. A huge cornucopia of Tantra literature has been composed to expand upon Rudra’s Shiva /Aghora from. It can be said that worshippers of Rudra’s Shiva or Aghora from are, interestingly, Shakti worshippers. Aughars, observers of the Shiva Shakti tradition, therefore, are regarded as a personified embodiment of Rudra, auspicious form, which is in constant union with his feminine power Shiva other scriptures mention several names for Rudra, namely Sadashiva, Ishana, Tatpurusha, Aghora, Vamdeva, Sadyojata, Harparvatirupa, Neelkanth, Ardhanarishwar pashupati, Neelagreeva, and chadeshwar. Quite commonly Shiva is attributed with five faces namely sadyojata, vamadeva, Aghora, Tatpursh with air and Ishana. Each one of these faces, according to the vishnudharmottara puruna, is associated with one of the five constituent elements of the cosmos. Sadyojata is associated with the earth element, vamadeva with water, Aghora with fire, Tatpursh and air and Ishana with space. When these five faces of Shiva are thought of in conjunction with these five constituent elements of the cosmos, then emerge the five name of shiva which are widely known today, namely Mahadeva which represent the earth, Bhairava which represents fire, Nandi representing air, Uma, for water and sadashiva, space.
Based on the specific doctrinal inclinations of practitioners, in the context of the various forms of shiva, ancient scriptures delineate four major shaiva sects named, pashupati, kapadaman and kapalika, or pashupati, Shaiva kalamukh, and kapalika. 6 The major literature of these four shaiva sects is known collectively as shaivagam. This literature, though, is sometimes further locally subdivided in the regions where they became popular, such as pashupata though, propounded by nakulish or lakulish, popular in Gujarat and the rajputana in the 3rd or 2nd century B.C., Shaiva siddhanta, revered in the Tamil region of south India, vir shaiva thought known in the Karnataka region of south India, and the prettyabhigya thought, which was centred in Kashmir and which is said to have been propounded primarily by the son of Rishi durwasa a sage by the name of Tryambak. All these name of Shiva and the various sects associated with them mentioned in the Vedic, tantric and puranic literature point to the fact that the populace worshipped rudra or shiva in various forms though a large part of India over the centuries, leading too many different traditions of Shiva Shakti worship. One amongst these was that of Aghora.

mangaldhanram

Aghoreshwar Ashram in NepalAvadhoot Baba Mangal Dhan Ram is the founder Patron of these three organizations.(1) Shree Parameshwari Sewa Kendra, Sudharma Ashram.(2) Shree Ma-Guru Nari Samooh ,Aghor Kuti.(3) Shree Aghoreshwar Maanav Sewa Mandal, Bhagwan Ram Ashram.
The Kendra ,Samooh and Sewa mandal are all charitable organizations. Our Avadhoot Mangaldhanram Baba changed the mentality of the ‘Aghor’ word which has been occupied in the mind of the Nepali society as the tantric only who performs the different tantric activity, who lives in crimination ground only who eats anything. The people who finds unusual quality in children would scold the word using ‘Aghor’ to them. The society of Nepal have not understand the ‘Aghor’ word which actually Aghor Saints are doing in today’s world after the guidance of Aghoreshwar Bhagwan Ram. The tradition of the “Guru-Shishya”of the Aghoreshwar Bhagwan Ram which been spread more in India and through out the world. Our revered Gurudevajee has introduced these objective of Aghoreshwar Bhagwan in Nepal and has taught the real meaning of the ‘Aghor’ to the society since 1996. Our Ashram is in Nepal which is one of the unique Ashram known to the Nepali society where people are given the instruction by baba to have a good family first then all other services to the society. Where the Avadhoot Baba our Gurudevajee sent back the person who try to come and stay in Ashram without fulfilling their duties of their family. Our Baba gave the introduction of the Tatwa knowledge for the first time and spread the Aughad,Aghoreshwar’s tradition in Nepal where the aghori saint were only known to be the tantric practitioner.Our baba emphasized people to build good character and think the nationality the main religion where the spirituality comes as the individual religion which has to be practiced by each and every person alone.
“Shree Parameshwari Sewa Kendra” in 1996 A.D.After the establishment of the organisation the “Guru Gaddi(Throne)” was established in Nepal by the blessings of Guru Kapaleshwar.While working in the society for some years Baba came to face many problems of women whom he always respected with the word ‘Ma’ from his very first cave.He felt essential of the woman organisation which could concentrate on women’s problems and give relief to them directly and to their offspring indirectly. So to face the women’s problems such as insult, ignored, tortured and even girl trafficking by their own family members, he thought of a special organisation only for women. By his kindness to the suffered women and the children he established the special organisation called “Shree Ma-Guru Nari Samooh” in 2002 A.D and the other “Aghor Gaddi” for the woman in first time of the history of Aghor Gaddi in the world. By the establishment of two thrones (Gaddi) one for the monk and one for the Kumari (unmarried girl(who becomes yoginee by the blessings of the Guru).Our Baba gave the introduction of the Tatwa knowledge for the first time and spread the Aughad,Aghoreshwar’s tradition in Nepal where the aghori saint were only known to be the tantric practitioner. Our baba emphasized people to build good character and think the nationality the main religion where the spirituality comes as the individual religion which has to be practiced by each and every person alone. If anybody wants to know about the life of Baba then either the person has to be like him or they have to be blessed by him as we have a proverb that even the god and goddesses cannot know the behaviour of the saint as it is never the same.
Avadhoot Vani:-
Ø The person with good character is the wealthiest person in the world.
Ø The disciplined person comes in the category of the great men.
Ø The ego of a person destroys all good qualities.
Ø The virtuous people always keep away themselves from bad deeds and preserves their good qualities till the last breath of their life.
Ø An evil person always run away from the good deeds and try to destroy the virtuous person by conspiracy.
Ø An alcoholic, gamblers and a womaniser are the poison of the society whether they are educated or not. If we can eradicate these bad habits from these people than only the future of the society could be bright.
Ø The person who has chosen the path of the truth will be always rewarded by the lord.
Ø People will meet with each other’s due to the previous life’s (karma) action and they will depart with each other due to this life’s karma.
Ø The person who helps and wish other’s happiness by being themselves in sorrow are always blessed by the almighty lord and with his blessing everything will be alright.
Ø Why can’t a person leave their bad habits and take the shelter of ‘Ma-Guru’ instead of being the slave of the sensory organs and giving pain to the beloved ones.
Ø An ignorant person never wants to know the truth of the life.

mangaldhanram

Guru's conversation
THE WORLD IS MEANINGLESSP
lease tell us about your divine experiences with your Guru?There are lots of things but I am unable to express them in words. I will tell you whatever I can. After I went to him. I stayed with him in a very simple way. He proved it to me that everyone has the capacity to experience and sees the Great power. There are several related incidents but I would rather not talk about them.Why not?Because it spreads misunderstanding among people. They doubt whether it is really true or I just make stories for him because he is my Guru.Would you please say something?Alright, I will tell you about on incident. While I was at Hariharpur ashram, my Guru once gave me a hint that I should go for a tour. Although I did not understand what he really meant by that, I put on my langotee and was on my way? I walked whole night from Hariharpur and reached Mughalsarai Railway station. I decided to board the first train that would leave Mughalsarai. My mind was so full of vigour and excitements that I really felt like going to somewhere. I saw a train at the railway station and got into it. It was going west. I was just in my Langotee; I had nothing with me, not even the train ticket. Ticket inspectors came but they never asked me for the ticket.After several hours, it suddenly came to my mind that I should change train in Agra. So, I got off at Agra and got into another train that was going to Joonagarh. When I reached Ajmer, an old lady came in and asked me, ‘‘aren’t you cold? Did you eat anything?’’ she gave me a rupee and asked me to drink milk. ‘‘I just came for this,’’ she said, and went away.Many things happened during that journey that is a long story. When the train was approaching Joonagarh, a Moslem gentleman came and stopped right in front of me’’ ‘‘would you like to taste it’’ he said. I kept quite. He said, ‘I brought it just for you, it has meat and parathas. I had not eaten for three days. I said, ‘‘put it down’’, and then asked him for some water. The train was about to leave the platform and suddenly a panditji (Brahman) hopped into the compartment in his robes and safa. Here is water’’, panditji said and gave his thermos to me. Just to make sure that panditji knew that I was going to see his container with a non vegetarian meal, I said to him, ‘‘But this is meat.’’ He said, ‘’Does not matter, go ahead.’’ Here I was eating and those two people were quietly looking at me. I was just amazed. Panditji asked me just one thing, ‘‘were you going?’’ said, ‘‘to visit Guru Dattatratreya’’ He said, ‘‘that is good.’’ That is all the conversation we had during the whole time we were together. In spite of their generous hospitality no one said anything to anybody although we continued the journey together.I got off the train at night and went to rest in Girnar Mountains. Whatever happend after that, I could not quite understand. One moment I thought I was sleeping, and next moment I felt as if I was walking in sleep. And this kind of confusion went on in my mind though out the night. And what I saw at dawn was that I was standing about ten steps down from the Guru Dattatreya Tekari. (This place is said to be about 10,000 steps high). And then three huge dogs came to me. Two of them got hold of my hands and started licking my face. All three started climbing with me and after walking about 10-15 feet, they went away. When I reached there, that place was being cleaned at the time. I was in my langotee, my body was covered with dust, my beard had grown long and also I was all with dust, my beard had grown long and also I was all soaked in with dirty sweat. I went and stopped in front of the temple. The priest of the charan paduka thought that I was Dattatreya. He came to me with a Deepak and start doing my Arati. I was looking at him and he was looking at me. Arati went on for about five minutes. I was absolutely stunned to receive such a great honour from that place, where everyone else comes to worship. I expressed my gratitude to him and sat down quietly in a subconscious state. I didn’t know what to do next.Later I decided to walk to a cave to spend the night. I was standing on top of the mountains. Amidst the vastness of the nature and the clouds, I felt as if I am emerging from the heavens; there is no man, no god, nothing; and here I am, standing naked in the middle, above me is the sky and earth underneath. After that experience, I thought: this is where I should end my life; there is nothing else to be realized. Then a sound was repeated heard in my ears: come on let’s go. I could not resist the sound and with my eyes closed, I started walking. When I was coming down, I suddenly noticed a lady in white clothes sitting there. She called me by name and uttered my Guru’s name. Before we could talk to each other, she went away. That was the supreme experience of my life. I realized that this world is meaningless indeed. Thus, I learnt what is Sadhana and what is realization.

Aughad Guru

Thursday, November 13, 2008

Avadhoot baba Mangaldhanram

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mangaldhanram

mangaldhanram