Vani

• If something comes to you by itself, without your having desire for it, such as grains and cereals, then you are nor will anyone think so. But if you desire something and act on that desire by pulling something to yourself with effort, that effort neither is nor correct.
• Amass the wealth of peace, equanimity, non attachment and equal sight.
• Real happiness lies in giving up even giving up.
• Whatever is gone, is gone. Keep whatever you still have.
• Struggle is necessary for success.
• Act according to the inspiration from within. Do not be artificial. Don’t harbour conceit.
• Wishing does not beget anything. Act for it.
• Live a natural life. You will achieve the clear vision of knowledge.
• Do not amass too much by your livelihood. Share what you have with those who are without resources. This is the spirituality of equal vision; this is known as encompassing empathy.
• O virtuous one, O sudharma! Teaching without initiation widens a gap between guru and disciple.
• Vandewanagar, the home of aghor knowledge, is beautiful. It has been the Aghoreshwar’s place of spiritual practice. It is ever resonant with mantra. It has been the residence of Aghoreshwar’s, Aughars, saints, great souls, and good people. Spiritual practice here during appropriate time’s leads to great knowledge and merit. Here, one can even glimpse the Aghoreshwar; one can even glimpse the Kapaleshwar.
• Understand the indications sent by all liberating Tara. O seeker! Let spiritual unity generate within oneself during sleep. This will create absolute knowledge. What can be better than this?
• One who has given up the quest for prestige, status and praise needs neither to wear ashes on his body, nor to do austere practices, nor to look for recognition. Such a person keeps himself free even from the chains of caste, of lineage, and of regional, national or linguistic identification.
• I do not ask you to understanding only this and no more. Such is not a state of complete understanding. There is more beyond this, which you have to know and make your own. For complete understanding, you have to end all notions of ownership.
• Sudharma! Roam freely in a state of limitlessness. Accept the state of non acceptance.
• You can find a lot within yourself which you cannot find in history or literature, or in inscriptions or through rituals and devotion. What you can find by an exploration of yourself is better and higher than things achieved through other mediums. I exhort you to active toward this reachable goal.
• Free yourself from illusions induced by hearing, misunderstanding, produced by seeing, doubts created by smelling, tasting, touching and speaking.
• It is better to remain unburdened by metal [I, e. Gold and silver] or stones [gems and jewels] or papers full of ink [scriptures, the Vedas the puranas] than to lug them about. The mind should have to bear the burden of too many books.
• By doing pranayama (breathing exercises) and pranav (vibrations of the seed mantras), electrical currents are generated which will end the lethargy of your senses.




• When you meditate with a strong resolve you achieve all the things, substances, resources that you desire. How do you achieve them? Through the medium of vibrations. This is true. This is a characteristic of the truth. It is to achieve this knowledge that scholars, ascetics, and yogis do austere practices.
• What is wealth? At the beginning of prayers we say the mantra ‘tat sat’ (that which is true’). Your fulfilment of duty your sweet words, your good character, your inner absorption in spiritual strength this is your wealth. With this wealth you acquire all riches of divine existence.
• Let you prayers, practices, mantra recitation and meditation remain a mystery within yourself. By this effort only, by silent acceptance, one can achieve many special things which one cannot obtain by opening one’s mouth.
• Pray and meditate upon the inner soul of the supreme cosmic force, the Divine Mother. Keep performing your worldly duties so that your friends and relatives, children, grandchildren and all those who come in contact with you do not suffer in any way.
• By performing prayers to that supreme creative power, by taking time from your daily activities to meditate, you awaken your inner nature, your comprehension.
• Fully devoted to the great unknown, I never became restless; I had an unshakable faith that my vision would be enlightened, that my speech would be enlightened, that my voice would be invigorated to inspire the intellect that seeks reality.
• The brahma, (God) that you look for so eagerly is within you. By forgetting the distinction between ‘I’ and ‘you’ you will achieve brahma and will yourself, become brahma imbued. The feeling of ‘‘I’’ am brahma (I am that) is very far from the distinction between I and you.
• Sitting in meditation, the seeker becomes a triangular instrument. As a triangular instrument, whatever thoughts come to his mind, appropriate to the time and place, he offers to the Divine Mother. He prays to her. He meditates on her.
• If he has a physical image to meditate on, it is good. If he does not have a physical image of the divine and a special vibration begins to happen in his heart. That vibration remains with him. And, as soon as he sits in meditation posture, whether he meditates or not, whether he prays or not, that special vibration remains with him.
• The prayers and meditations we perform never go to waste. In one form or another they bear fruit and we will achieve the supreme gift of limitless peace and contentment.
• Things become available to people in different places in different ways, depending upon the way in which you make your resolve, and the strength you apply. Often, things happen the way you want them to, and then they are good for you. One can never say exactly how, where or in what form the Divine Mother will bestow her grace on us, or how she will reveal different things to us.
• If we remember the Divine Energy for even a moment while performing our daily activities by stabilizing our mind, by controlling our senses, by staying within ourselves for that moment it will truly qualify as ‘remembering the Divine’. It will bestow tremendous creative energy and insight on us. It is this creative energy, then, that takes us to different places and causes us to meet good people.
• Understand her as the same creative energy that is everywhere, in every form. If one cannot do that, then try to understand her in her different forms. But, definitely try to know her; try to be knowledgeable about her in one form or another. This very effort is devotion, prayer, meditation, and unshakable faith. If this effort is absent we lose so much that could be ours.
• Who do we pray to? We pray to the great unknown, the supreme cosmic force, or we pray to ourselves. We say, ‘‘O myself, if you are in a good state, if you are full of love, then I am not worried about anything’’. Then I do not have any reason to give place within me to thoughts and acts that are ephemeral.
• In a state of deep meditation, the seeker remains absolutely quiet. He lets the vibration, of his heart communicate everything. Within this vibration, the mantra given to him by the Guru resonates. Then, he manages everything in life easily.
• Our inner being should remain constantly with our divinity while we perform our duties with our eyes, nose, mouth and hands.
• O sudharma! Devoted to the unknowable Divinity, you will have explore and experiment in particular ways, because if philosophy alone keeps us, and our understanding, separate away from the truth. Truth and the grace of that unknown Divinity are matters of ultimate practicality.
• Aghoreshwar seekers do not have body oriented intellect or understanding. Their intellect and understanding are spiritually oriented. Because of this, and due to their strong resolve, aghoreshwar seekers can reach the deepest places, the deep understanding of everything. On reaching such a place such seekers become humble, and their voices then express only the best for everyone. They no longer have a place for distorted worlds in their vocabulary; such words do not arise in them.

• Aghoreshwar seekers do not wear specific attire, nor are they confined by caste, class or category. Nor do they have any great concern to fill their bellies. Because lay people do not understand this, they think the Aughar seeker eat anything. This is not so, aghoreshwar seekers take many form for survival.
• It is said, ‘‘for twelve years a seeker lives with the monks to learn to think and speak’’, speech, here, signifies the speech of welfare for everyone. The thoughts of such a person, their aura, their electrical charge, their vibrations are self activated without performing breathing exercises or rituals. They achieve the Divine in the flow of thought itself.
• Know the straight path is the path of the dear isht (the divinity to one’s heart). Dattatreya, Abhinavaguta, king Harshavardhan’s father’s Guru Aghor Bhairavacharya, Kaluram and Kinaram: all these self realized beings achieve success by walking the straight path. If you walk on a crooked path, you may hurt yourself; you might break your limbs; you will become a victim of distortions. You may be trampled by the unwary on the path. All these things are possible.
• The faith and devotion that you show the Divine Mother in her many forms is of utmost importance: she is noon other than that faith itself. By worshipping her, you worship your own faith and devotion outwardly. Faith and devotion arises within you and prompts you to worship.
• I want to be blessed with everyone’s blessings. Whether they be young or destitute, I have respect for everyone. This is the greatest worship. It is this devotion that manifests during the period of navaratri. We performed these rituals in times gone by, we perform them today, and we will perform them in times to come.
• If you are married, observe the principle of one spouse and a disciplined life. Then you will not untoward desires and you will begin to understand the Mother principle. Whatever you undertake then, you will succeed at.
• To achieve the great grace of the supreme soul, cosmic energy, all that we need practice is self control. Performing violent austerities does not qualify one as a true seeker. Maintaining good character and self discipline are the mark of a seeker’s authentic quest. Such a quest has great meaning. In Hinduism people who maintain good behaviour throughout life gain the respect of even brahma, Vishnu, and shiva, as well as other Divine beings. They bow their heads to such a seeker. If one strays from good behaviour, one may beseech the divinities, but they will not come. If one loses self discipline, one cannot follow one’s quest, one will not achieve the company of the Divine.
• True seeker resolve to accept the way of life of great souls. They do not relinquish this resolve under any circum stances. Such seekers worship Mother Lalita. She is the mother of intelligence, knowledge, expression. The voices of seekers of Lalita become so sweet, so beautiful that those who hear them melt at the sound. Such seekers do not say ‘‘we will do this’’ or ‘‘we will do that’’. They remain quiet within themselves. This silence is their biggest seed, their primary teaching.
• In our prayers, in our enunciation of words, in the things expressed by our speech there is great energy. This energy travels throughout the cosmos very quickly. In the same way that modern scientific tools produce vibrations. They vibrate through whole cosmos instantly.

mangaldhanram

If our mentality remains correct, we will learn every mystery [of the world] in the same way that a stage manager or an actor knows everything about a play but doesn’t get attached to it.
Afflicted by attachments and growing weak, we produce all kinds of troubles. We can’t sleep well. We can’t think straight, and we’re even afraid of our own shadows. Our own shadow has become a scary ghost for us. All this will improve only when we abandon egotistical people and welcome saints and seekers.
If you bow before the undesirables demands of your mind, you will lose your personality. If your personality does not remain, neither shall you. In such a state, you’ll be pretty far from getting anywhere or doing anything.
The first thing you should do is to isolate yourself from both praise and criticism. Never hanker after praise. Praise even those things that are criticized, and that which is praiseworthy is to be praised appropriately. It is not to be criticized.
Regarding good and bad deeds if we pay due attention to the inspiration we get from our guru and from our conscience, this can be very good for us.
A non jealous person being to witness every happening of life without getting attached, as would like a third person. In this way [you too will] stand and watch everything, like an actor or an acrobat, but instead of getting attached to it you’ll laugh. You won’t be surprised by the daily happenings of the village, the home, the city, the country, or the society. All your confusion will vanish.
O sudharma! The truth is that if we become anything which we really are not, then our being undone is also natural and in this process of becoming, and of becoming undone, we must keep burning. On becoming something it is absolutely necessary to become undone, this is certain.
Only once we stand in the presence of a saints, or in front of a holy temple, or before a divinity or sacred rivers like the Ganga or the Yamuna, only then does the other [the divinity] arrive there as well.
Our divinity passes right by us and we don’t realize it. Who praises excrement or muck, garbage, dirty clothes or dirty things? It is only a true saint who can praise even those.
You are very stable. Whoever might pass before you a king, a pauper, an emperor a Beautiful Woman it doesn’t matter to you at all? No waves arise in you. When the speeding turbulence of your mind beings to experience this, know, then, that you are in the company of God.
When you have no pride in your knowledge but have the feeling that you are absolutely poor, that you know only that you do not know, and when you have stability in thoughts with humility in your behaviour, then only will you be worthy of that reverence.
Instead of making friends with ourselves, we remain our own enemy. By going to the places of saints and Mahatmas, all that we learn is how to be a friend to our own selves.
If you are experiencing some kind of pain or sorrow, if your mind is giving rise to undesirable thoughts then try to go to the very root of it and seek the truth. This too you should learn.
In every peace in this universe, humans have their own faith in themselves, and with that faith they try to involve themselves in very respectable and praiseworthy acts. Those who know its value do so, but those who are ignorant and wander lost, they have a separate character of their own. Those who are young have an enthusiasm of a different kind.
Where you find the feeling service to others, and of learning and reaching, there you will have to accept everything in the same way that the river Ganga takes unto herself both the dirty drains of the towns and towards and cities as well as the sacred rivers coming from the mountains. They all merge together and flow with the flow of Ganga which redeems others; she provides service to others. Is she were alone, Ganga couldn’t have done so. Exactly the same is aghor.
Without the right determination, you will remain deprived of any benefit from your knowledge or from whatever prayers and worship you perform. Not having faith in yourself also leads to great loss and much damage to you. You cannot have faith in yourself as long as the effects of bad company stay with you.
Despite the waning of the light, your conscience has not been stolen. In the same way, effortlessly, a person of calm and stable mind achieves that supreme joy.
It is because of faith that we become respectable in our home, among friends and relationship to the good actions of a person, as well as to the ideal behaviour and conduct towards one’s mother and father, fathers and relatives, acquaintances, wife and children. It is also associated with our behaviour towards nature, from which vibrations constantly radiate.
A human being sees things according to his mentality and temperament. Bhagwati, Bhagawati, God or demigod whatever there is these are a gift of the mind. Due to mental troubles, diverse forms arise in our consciousness and we end up spending a lot of time in our life lost in them. This mind, together with being a symbol of man’s weakness, is also a vehicle of his capabilities, and efficacy. God, bhagwan, Bhagawati disciplined practice, meditation, or worship all these are done only through the mind.
This, the illusion of the world this system, this legality, this policy these rules which are known as ‘religious’ if you fault it, even if only a little your own mind begins to condemn you; society also condemns you and you yourself feel as if you have strayed from the path there you see no god, no goddess, nor do you see anyone who is your own, or anyone who is not.
Because of mental weaknesses, we are not able to understand what the truth is, exactly. This mind becomes the biggest obstacle in every disciplined practice of ours, on the path of everyone of our successes because of this obstacle we cannot see that reality; we don’t recognize that reality. It is because of this mind that we neither understand the essence of the sacred books, nor do we ever meet the knowledgeable people who know those sacred books. We are unable to learn about the entity to be revered, and we also never get to know the respectable people who know about it. As long as you’re easily lured by the illusions of the mind, you will never find peace and happiness.
The desire and determination that we make in the morning and in the evening should be a very pure resolve. If we let no under desire join with that pure determination, then we can get to know the hidden entity behind that disciplined practice confronted with whom, even demigods [i.e. Brahma, Vishnu, Mahesh] have been known to bow. But if your determination is not pure, if you listen to your mind, many kinds of conflicting thoughts arise in your mind; many kinds of conflicting thoughts arise in your mind, saying this is not so, that is not so, and so forth; then all your happiness and respite turns into uncertainty and sorrow. The mentality of jealousy and animosity then begins to destroy your home and your family.
These disciplined practices (tapasya) are not associated with torturing or destroying your body. These are actually mental disciplines. You really don’t have do these practices with your body too much. It is to be done through your mentality, through your consciousness, where you have to fill your senses with good character.
The advice and friendship of people with bad conduct is a cause of great sorrow. From listening to their advice we remain deprived of becoming virtuous ourselves.
Those people who consider themselves as having a big family and circle of friends, who consider themselves to be very rich, very scholarly and better than others in many ways these are actually very limited people. Few people are more limited than them. They are very parochial. It is this way of their thinking and understanding which, due to attachments, prompts them to act in wrong ways.
More than being insulted by others, we get insulted by ourselves. Because of flaws in our disciplined practice and good conduct, and because of our parochial mentality, we become deprived of happiness and joy, and are overlooked by others.
Living under a roof, we also live with cacophony.
If you are going to provide a good foundation to your family, if you are going to start something good, then for that you will have to consider the appropriate time your right determination your resolute desire; also you will have to encompass the mentality of the people who you support, for you will have to determine whether their minds are flawed. You will have to decide whether their breathe is heated up [in anger], or if, instead of a beautiful vision arising in their thoughts, an ugly vision emerges. Furthermore, shall they eventually be destructive to the whole endeavour?
The crow, the lion and the donkey, the elephant and the horse and so forth different animals and birds have been depicted as vehicles of the several of the various demigods, but that doesn’t mean you should think their actual vehicles are such. It is we who despite our tailless human form acquire beastly tendencies and then are assaulter or ridden by those demigods; due to this, we remain under their power forever. They pull us where they want; they take their us wherever they want. As they wish, so do we speak; as they want, so do we see. This is what is there by taught to us though the form those animals. We are unable faith in ourselves. That produces doubts regarding the success of our undertaking. When doubts arise in a project, it becomes difficult to complete it properly. All this depends upon our own mentality. If we doubts the know ledge, mantra or sacred words of our guru even just a little the hard labour of years disappears in a moment.
We people fight constantly, and become of jealousy and envy, we create perpetuating feuds. It is not as if we fight in one given moment and forget it the next, as water sport on white clothes disappear once they dry rather, we perpetuate these animosities for months or years, and sometimes until the last breath of our life. Because of those tendencies, our form changes, our character, virtues and temperament change, and we begin to attack our own friends and relatives. The result of all this is self destructive in every way.
When a person acquires the ecstatic consciousness (Samadhi) and he wake up, then he becomes capable of doing many things. His nights are not spent in dreams like those of people who are always moving and never stable, due to their own innocence and to Bed Company.
Let there be no scarcity; let there be nice sentiments everywhere. One whose mentality and way of thinking and understanding begins to like this, he shall find a skilful boatman knowledgeable about the coastlines as well as about the deep waters of the streams, rivers and tortuous valleys of home and family and society who will easily take him across the ocean of life. It has also been said: ‘‘Step only in that person’s boat who has a deep knowledge of both the shore as well as of the midstream’’.
This life is very valuable, and is full of unfathomable energy. We should banish hatred from our life become where there is hatred there is acrimony, and where there is acrimony, wisdom does not prevail. Then imprudence takes birth, an as a result, the passage of time which beats no one with a stick takes away the person’s intellect, prudence and good thoughts, and prompts him towards hateful actions. In this way, involved in wrong actions, the person smoulders like grain husk, burns up and destroys himself.
A stable consciousness is what the yogis have described as ‘Samadhi’’. Great saints have called it a ‘desire free consciousness. Aughar saints have called it ‘mahavibhuti (the great glory).
Even white living at home with a family and fulfilling every daily, we can acquire that state of change. In this way, being content with whatever is available due to past deeds; the person remains very calm from within and spends his life on the earth in this way. On leaving this earth he goes to a different solar system and stays there as a witness for eternal time. He does not get affected by ups and downs, the storms and hurricanes of the earth.
By nature, every person wants to get away from instability and become stable, and wants to avoid wrong company feelings of guilt. The day you have a stable mind, that day you will acquire forbearance, you will have no anger, you will have no tendencies towards unnecessary arguments you will become a saintly person. Your life will be spent in great purity. This is what purity really is. When we acquire that purity, our ill acting mind will become virtuous and self disciplined, we will be able to sculpt other forms in this way as well. Our children and grandchildren, and our disciples, will have ideals, virtues, traits, temperament and conduct similar to ours. They will be flawless.
We just say we are in your refuge, O Ma Sarweshwari! I am in your sanctuary. If I am in your refuge then my burden, my weight, the conduct of my life is now no longer in my hands. Now she is the one who directs everything. If she directs it then it will be miserable, for me to create disharmonious feelings. It’s because if such sorrows that we do not achieve those supreme successes. When we fail to achieve the supreme success we become afflicted by illusions, we become sorrowful, we have to face troubles and our improper actions appear threatening before us, O friends.
There are many people who bring alien thoughts in here and regurgitate them here, speak them here, hear them here. They don’t know what they’re doing. Why are they polluting someone else’s mind so much by saying all this? Why are they polluting another person’s mind, why are they polluting another’s intellect? They don’t know it, but they say it, and the ill effects of saying it are instantaneous for the other.
First we ask for fearlessness: Make me fearless, O Mother. From whom should you make me fearless? From those activities that are excessive; may I be unable to do them. Those tendencies and activities should never come to me: neither should I ever invite them, nor should I ever meet people who indulge in them. Neither should I see them, nor should they see me. Wouldn’t you like such a life? If you’d like such a life then you’ll be a very good sculptor. You can sculptor your coming generation very well.
I was sitting in the evening, looking at things, and I was also thinking about how this deep thoughts stream has been continuously flowing. Despite being so close, the seekers experience distant things, and how close and concentrated do they seem [to themselves]. They have no desires, no wishes, and no hankerings.
I feel great joy when I see you progressing towards that concentration and contemplation, when your mind is absolutely empty and you are sitting with a relaxed body in solitude. I also see that all around you radiates a circle of very nice vibrations, and that all around you scatters beautiful rays beautiful not only to you, but to everyone who sees without angry, envy, hate, or jealousy; also that peace [in which you repose] most be again and again begging you to become quiet and still. Become as quiet as we become in a procession of people carrying a cremation ground; how humble and non violent we become at that time, friends. Will you give away such joy in life?
Becoming internally still, you should definitely search for that quest for which you seek. The day you grow satisfied, nothing will happen in your awareness; nothing will arise therein; from that day on you will have a very calm, heart and mind. Thereafter you will never live an undisciplined life. With the advent of self discipline, you won’t do any wrongdoings. You won’t do any wrongdoings. You won’t have any accidents. But as soon as indiscipline returns, this whole argument will resume. Then, aggravation, restlessness, troubles and obstacles will re emerge.
In prayers, in worship and in this faith is hidden the great strength of faith which every day we see, but overlook. The day we pay attention to it, give due importance to it, we will automatically come into the category of ‘great souls’. Our thoughts will change our walking and moving and believing will change. Our old polluted thoughts will not come to us as they once did. Everything will change. It is that mental state of change that we look for, friends.
The person who remains aloof from all attachment of pride or prestige towards this ephemeral body, he is known as a saint. Someone in whom respect and disrespect, caste, lineage and religion and the like all do not exist that is to say, someone who shuns such social institutions that liberated saint can be tied to no one.
I pray to that unknown that he provide peace, happiness and prosperity to everyone, and that we might avoid all our bitterness and remain hate free. If we have to hate, let us hate ourselves. If we have to spit, let us spit upon ourselves. What will we gain by spitting at the sun, since that spit will just fall right back onto our own face?
Failure gives rise to anger.
It is not good to live like a loquacious spirit. Such a life is very rough and fearful. Fear arises due to ill advised actions.
Those people who want to live a happy and prosperous life, like kings, and who want their senses to live as their subjects, and who want all their well wishers to remain with them as friends these people avoid infighting, attachments and illusions. In front of this difficult mental discipline of theirs, even brahma, Vishnu and Mahesh bow down. They live unperturbed lives. In their consciousness arise not those things that produce sorrow.
You should be patient. You should use your courage. Do not be afraid of circumstances, and give importance to prayer, for in prayer there lies a great strength. It is on the strength of their prayer that our foes can attack us. So let us be united as well. If we sit and act together, we will have no retrogression within us and nobody will be able together, we will have no retrogression within us and act together, we will have no retrogression within us and nobody will be able to destroy us. We will be victorious. We will achieve what we desire.
That Mother is an epitome of faith and love, but she also can come before us in a very distorted form if our mentality itself is distorted. You do not how that mother will appear before you, because it depends upon your good thoughts and sentiments friends.
Up asana (worship) also means ‘a close place’ (up +as an), i. e. Let our place be next to where our dear divinity is, and let us mould our nature according to its nature. In such a situation, your mental state should be very bright and holy. You should not become sad, disappointed or sick if somebody says something [unseemly] to you. On hearing the worthless talk of various people doubts of your faith and devotion might arise. If you have doubts about the actions you have performed, then you will lose the fruits of those actions. Therefore, pay no attention to the bitter words that even I might say to you. I will request you only to keep working with diligence in your own field of work, and with that, to also be attentive towards those signs and indication which once we recognize what the stars foretelling tell us about the immanence of the day of the arrival of our dear divinity, our union with it, and our ecstasy in it. That the vibrations of that divinity are coming to us, and this is actually going to happen! We get to know of this sometime before it actually happens. When you receive this symbolic message you should become very alert. Then you will be able to properly recognize that entity, to properly see and hear it. I suppose you could even miss this experience.
We see demigods and demigoddesses, god and the goddess in the form of idols every day, but it does not profit us in any way. The reason is that our process of thinking and looking at things is faulty. Our sight itself is faulty. Our sight itself is faulty. If, while folding our hands our hands to them, or during our prayer and worship, when approaching them we perceive how great we have become, how great we have become, how humble we have become, and how the feelings of peace and happiness arise in us, only then can it be said that we gained something from prayers and worship. If we look at it from this point of view, and if we mould ourselves in this way, then everything will be easy for us.
With the arrival of the 21st century everyone will be happy, prosperous and able to carry a little cash in their pockets. But at that time their mentality will be so tormented that they will go out to seek those same things that the yogis, the mahatmas, the rishis and the munis would look for centuries ago, lighting their sacred fires. But then it will be very difficult to find. Then, they will need to go to such tiny huts. They will then look for such ashrams and huts where they can go and cleanse their mentalities.
We have anger within us, we have a hesitation within us, and we have many worthless ideas within us that do not allow us to stay with ourselves. We want to be with ourselves in silence, but our own subjugation does not allow us to do that. That is why when we are without any refuge; we cry for mercy and remember that great Unknown entity again and again. Then our own silence, our quiet makes us reach that place without wind or light or any other medium. But we are unable to remain silent; cannot stay alone.
We are tormented by fear. Even while watching. Listening and recognizing the meaninglessness of life, we are like that owl for whom the daytime sunlight is useless. The owl can’t see at all during the day despite that, in fact, sunlight exists for anyone with two eyes.
I hope that, slowly, as your intellect becomes mature and concentrated, and once dualities do not arise in it that is to say, when your intellect will not create any more doubts for you then you will achieve that state of joy. Whenever you have any doubts about anything, that thing will fail. Uncultivated intellect can give rise to weapons instead of social welfare and sacred texts. In such a situation, destruction becomes imminent.

AGHOR ASHRAM mangaldhanram

BABA ASHRAM
From the ancient times, the intellectuals and the learned people like sages, rishis etc lived away from the society and their residence were referred to as Ashram. Princes and the sons of rich and the influential people were sent to these ashrams for learning. But the Guru or the sages imparted their knowledge only to the worthy ones.
“Aa” + “Shram” = “Ashram.” “Aa” means “come” and “shram” means “labour.” That is, one must labour hard to gain the knowledge. Ashram has been the gift to the human society by the great and the noble souls. It is the place where one should learn how to meditate than do the actual meditation. It is important to learn to do things correctly than simple imitation.
Ashram actually is the outer (circumference) surroundings of the guru’s inner mental state. There resides the main energy and the most desirable object. There is always the presence of the guru in the symbol of knowledge and meditation. It’s the powerhouse of the energy. Ashram is such a pious and sacred place that its food, water, fruits and even its flowers scent is capable of arousing the spiritual energy of the living beings from its sleepy state. The Guru’s soul is found in the each and every particle of the ashram. To observe the rules and the regulations of the ashram, and to help and serve in the needy places of the ashram administration is the main duty of the followers of the Aghoreshwar.
So ashram is the place where the base of the human mental state is established for further learning. Good human thoughts are developed in the ashram. Ashram teaches about both religious and spiritual behaviour. After mastering that only human life’s ideals, character and behaviour can be developed. The person who has received the proper education only can make his life happy, and fulfil the real objectives of the human life.
So in order to become a better human being, a person has to keep the non discrimination view to understand the depth of the knowledge of the Ashram. By removing the discrimination about Brahman, Kshetri, Vaishya, Shudra, rich, poor etc. one can lead a peaceful life and understand the importance of the human life. Aghors achieved many types of siddhi, enlightenment, because of their better inner qualities and they continuously utilise their siddhi for the betterment of the society.
The place where the great souls like aghor sadhak or any yogi (mahatma) or a tapasvi do yoga or sadhana, and penance to achieve the enlightenment or mokchha; becomes sacred enough for worshipping the gods and goddesses, can also become a siddhapith to achieve siddhi by the blessings of the Guru. The ashrams of the famous sages and rishis of the Vedic age became the centres for learning and meditation.
Ashrams of famous rishis and sages have been described in both epics Ramayan and Mahabharata. The princes and ordinary people went to the ashrams for acquiring knowledge and also to learn the art of warfare and use of various weapons. During the time of Gautam Buddha the ashrams were known as bihar where vichhu, vichhumee (monks and nuns) were taught good behaviours, rule and regulations, and spent their life. Ashrams and the bihars have been established for the universal welfare and the benefit.
To clean the (“tapo bhumi”) ashram area is to cleanse our negative thoughts and sentiments. To water the plants and to apply fertilizers and look after the trees of the ashram means to make you grow healthy and spiritually like the plants. Guru might not be present physically but the micro state of his presence can be always felt. So Guru’s aasan (seat) has to be equally respected as the guru’s physical body. Ashram is the place where one achieves enlightment by using the spiritual knowledge and the proper guidance in performing correctly the religious rites and rituals, worship and meditation or sadhna.
The Objectives of the Ashram
To keep the national interest above all interests.
To maintain good relations with one another.
To respect all women like your own mother.
To create a favourable environment for the development of the children.
To help the helpless and underprivileged people and develop the feelings of respect in each other.
To eliminate bad habits like old social superstitions, drinking alcohol, taking drugs, dowry etc.

mangaldhanram

SPIRITUAL LAND NEPAL mangaldhanram

SPIRITUAL LAND NEPAL

Nestled in the cradle of the highest mountains on earth, it is not surprising that Nepal has come to be known as the country where deities mingle with the mortals. Here are the Himalayas, the “Abode of the Gods”. Here too is the Mount Everest, the world’s greatest peak, known as Sagarmatha, the Brow of the Oceans by the Nepalese. Sherpa artists picture the peak as the god Chomolungma riding a snow lion through clouds of many hues.
Ancient sages sought the highest climes for meditative seclusion, amongst gods who bestowed love or sudden anger on a worshipful people. Here are Gauri Shankar, home of Shiva and his consort, Parvati; Ganesh Himal named for their son, the elephant-headed god, Ganesh; and Annapurna, the goddess of plenty. The devotion of ages past remains among Nepalese today: whether Hindu, Buddhist or animist, the people of Nepal live close to their gods.
Saints, like the immortal Guru Padma Shambhra, walked the length of the Himalayas to Tibet from distant Swat in today’s northern most Pakistan. The guru spread the teachings of Tantric Buddhism as he journeyed, an example of how one man, let alone a migrating people, could influence the lands he visited. Another was the sadhu Ne Muni, who may have given his name to Nepal.
No fewer than thirty six languages and dialects are spoken in Nepal. Similar diversity is observed in rites and religions, with wide variations between one ethnic group and its immediate neighbor. The prevailing pattern is of Hinduism in the south and Buddhism in the north; but animist and shamanistic practices, known as jhankrism, has survived in a highly integrated form.
Both major religions coexist in most of the country. It is only in the heart of the land, in the Kathmandu valley, that they merge, so that Hindu and Buddhist share the same festivals and the same places of worship. This unique blend of religions has created a homogenous and sophisticated culture and civilization.
Nepal’s religions actually had their origins with the first Aryan invaders, who settled in the north of India about 1700 BC. They recorded the Vedas, a collection of over 1,000 hymns defining a polytheistic religion. Different sects have developed a particular affinity with one or the other deity – especially with Brahma “the creator,” Vishnu “the preserver,” and Shiva “the destroyer.”
Most Nepali Hindus regard Brahma’s role as being essentially completed. Having created the world, he can now sit back astride his swan and keep out of everyday affairs. Both Vishnu and Shiva are very important in Nepal, however. But for all the devotion paid to Vishnu and his avatars, it is Shiva who gets the most attention in Nepal. Those who worship Shiva do so not out of love of destruction, but because man must respect the fact that all things eventually come to an end, and from that end will come a new beginning.
Like Vishnu, Shiva takes different forms. He is Pashupati, who guides all species in their development and serves benevolently as the tutelary god of Nepal. He is Mahadev, lord of knowledge and procreation, symbolized by the lingam. And he is the terrifying Tantric Bhairav, depicted with huge teeth and a necklace of skulls. Intent on destroying everything he sees – including ignorance.
Shiva is a composite god. He is both Destroyer and Creator, at once the end of things and the beginning of the new ones. He is also Ardha – Nareshwor, half male, half female, symbolizing Maa Shakti and God Shiva. Throughout the year, Shiva is worshipped at Pashupatinath as a lingam, or phallus. His vehicle, Nandi the bull, is regarded as an ancient symbol of fecundity. Indeed, Shiva as Pashupati displays only his sweeter side: a shepherd of animals and humans, and prime inheritor of original Vedic beliefs of fertility.
Shiva is usually represented as a light skinned man with a blue throat, five faces, four arms and three eyes. Today many of his faithful sanyasins and sadhus forever on the same trip of dust, ashes and ganja, swarm from all over India and Nepal to celebrate the festival of Shivaratri, the night he was born, at Pashupatinath in February/March. It is here, at this most sacred of all Hindu shrines, that Shiva’s dual aspects are best depicted.
The lingam at Pashupatinath depicts all the five faces of Shiva. Though it is the most sacred shrine of the Hindus, the Buddhists too worship it on Buddha Purnima, the day Buddha was born. The Shiva’s south face is known as Aghoreshwor and is worshipped by the Aghors, one of the important Shaivite sects. Guru Gorakhnath, belonging to one path of the Aghors, is said to have blessed King Prithvi Narayan Shah, whose dynasty ruled Nepal for nearly 250 years.

BABA mangaldhanram

mangaldhanram

INTRODUCTION OF AUGHAD BABA MANGALDHAN RAM

The ancient history of the sacred land, Tribeni, Balmiki Nagar has been the birth place of the great souls where the sages and saints did penance and austere practice. In this pious land(Nepal-India boarder area) our revered Guru Aughad Baba Mangaldhan Ram was born in Raghu bansi kuleen zamindar's (landlord’s) kshatriya family in 1978 A.D by the blessing of the Aghoreshwar Bhagwan Ram(An aghor ascetic Guru).His religious, compassionate, sincere and dutiful father and the pious affaciniate mother were the devotee of Aghoreshwar.They had the Initiation(Diksha) from the Kapaleshwar Guru Singha Sawak Ram(first disciple of Aghoreshwar). The parents of our Baba are the active member of their family and of the Ashram management.Our revered baba was borne aghori ascetic to the world. He had extraordinary character from his childhood. one pecular aspect of Baba was it has been very hard to sleep from his childhood days. He was fond of roaming around the cremation ground and had special interest and respect towards the sages, saints, temples, god and goddesses.He was fond of studying the relegious books and use to feel blissfulness alone. He had the special quality of the service to the unpreviledges people from his childhood which must be due to his parent’s attitudes towards the welfare of the society. His studies been carried out in the schools and colleges of Bihar and Utterpradesh.While he was in the degree college he had the last darshan and received blessings from Aghoreshwar. After this darshan he had divine inspiration of service to all living being and by sacrificing everything went to the Kapalashwar Guru Singha Sawak Ram where he received his ‘Aghor Diksha’(Initation)and surrendering himself to the Guru started his Aghor sadhana in his supervision. He has been instructed by his Guru Kapaleshwar to leave India and go to Nepal for the one year “Secrete Sadhana” ( Aghast baas) so; he came to the most popular ancient Guru of the Aghors Mahadev Pashupati, Kathmandu,Nepal in 1995 A.D. As instructed by Guru then he started his aghor sadhana in various crimination places starting from the Pashupati crimination ground. During his stay in Pashupati area he was living in a cave situated above the Suryaghat (north side of Pashupati temple the bank of holy river Baghmati).Where he was meditating, performing spiritual practice keeping the discipline of silence and none attachment to rest of the world. At this cave his reputation as the aghor saint with divinity but very simple, soft spoken well behaved began to grow and more seekers started to visit him. Many devotees had the curiosity to know our baba’s background. As the time passed on many people came to know that he was the aghor saint from the Guru-Disciple tradition of Aghoracharya Kinarami lingage which made people to flow to the cave in Suryaghat like Ganga river.They were their with their varieties of problems which would be sometimes solved without uttering words infront of him.Slowly he was in direct contact with the Nepali society and experienced the problems of each and every single person.The root of the problems of the society were unfaithfulness, jealousy, hatred, egoist, deceitfulness, blaming, pointing towards somebody’s character without any cause, gambling, alcoholic, drug addict and womaniser. So to eradicate all these problems some of the old educated people requested our Baba to establish an organisation which could work on the problems as mentioned above. Feeling the need of such organisation in Nepal he then established “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).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.

Kapaleshwar Guru
Singha Sawak Ram

Our Guru Aughad Mangaldhan Ram Baba's Guru Shree Kapal eshwar Singha Sawak Ram was born i n magh krishna ashtami 1 921 A.D. in Pathar, Janapad – Bhojpur, Bihar (maternal house) to maintain the spiritual equilibrium and to keep the humanity alive in this modern age of science. He was born in Ujjan Bansha kshatriya Rajbansha in the famous Bikramaditya`s lin e age . He was very intelligent, loveable, truthful, sincere and had the sense of love for justice. He had his primary education in Ayar (parental house) and high school education in Pathar (maternal house). He scored 1 st division in his high school examination. His intellectual father Shree Gopi Singh sent Gurudev to the famous Vidhya Sagar College, Calcutta University for his Graduation. During his study in Calcutta he had to face many educational and social problems which forced him to think about his country's situation in that young age. He had seen people suffering unnecessarily at the hands of the rulers at the time. This developed in him the strong feeling to serve the helpless, poor and innocent people.
After his graduation (B.Sc.) he took the job in “the Indian Railways”. On his job he saw how corrupt the department was. He then thought of giving justice to the workers and got his L.Lb from the Bombay University while still serving in the Indian Railways. Due to the mismanagement, rampant corruption and the unfair treatment he resigned from the railways his job and headed north towards the Himalayas.
During his Himalayan journey he travelled through Tibet, Sikkim, Bhutan, Gadhwal, Kumaun, Assam and Nepal. While travelling he had this list of questions with him; like who is the unknown ruler of our life? How are the creatures born? How did the earth, sun, planets etc originate? How did the humans come to this earth? What is the aim of the whole universe? How do the changes take place in universe? Why is the present creature getting weaker and weaker? Who is the real administrator of the whole natural phenomena? What is the similarity between the animals? At last he had the curiosity to discover the basis to find all the answers of the questions? He came across many great souls during his tour but couldn't get the answers to his questions. He then decided to return to his own village to carry on the social work.
In 1966 when the auspicious time came in his life “The Darshan of the Aghoreshwar Bhagwan Ram Babajee ” in Parao Ashram where he was praying in the peaceful Brahmanisthalaya . At this time he did not even know how and why he was praying there ? At that very moment he had special experience that his eyes were dull , heart was beat less and he felt nothing in his body . He was not in himself . He was enlightened , He had all the answers of his questions .He had the satisfaction for his longing thirst and couldn`t express his feeling in words.
After this he left all his past life and getting the “Diksha Mantra and Gyan (Lesson)”on 10 th of October 1966 A.D in the Parao ashram from the Guru Aghoreshwar Bhagwan Ramjee.Then he was sent to “ Hariharpur Ashram” for 10 years Sadhana.He as a Aghor Sadak fulfilled all his spiritual duties and also gave the example of the social work to the people of Hariharpur.Once in Hariharpur ashram he made the room airtight and stayed for a week without eating and drinking this made Aghoreshwar Bhagwan Ram baba very restless and he sent the message telling that there are many work he has to perform so he should not do such thing so after,Guru`s instruction to leave the place and to make his own place he then again started his journey leaving the place immediately.
He then thought of giving people a systematic way of help and established “Aghor Sewa Mandal ” in 1977 A.D and the “Girnar Ashram” was also built there in Dildarnagar , Gazipur (Head Office). After this he started many more branches of the Aghor Sewa Mandal . Ashram Himalaya ki Godh,Campty (Masuree ) Uttarchal (last ashram) .Then Shree Guru Maharajjee for the fulfillment of the National education , he started the Primary education development programme. The Avadhut Bhagwan Ram MahaVidhyalaya was established in 1990 A.D and is in full bloom because of it`s excellent result .
Shree Guru Maharaj spread the Aghor message of the humanity for the mankind .He did many social reforms in the society . He helped during natural disasters like earthquakes, flood,Landslide,etc. He also helped the orphans, poor and the indigenous. He also organized many programmes for the preservation of cultural heritage and also for the social welfare . He had organized many eye clinic and distributed the medicines and eye glasses in free for the needy. Many eye operation were also performed free of the cost .
He also held many programmes to keep the healthy relation between the religions, Saints and the Monks .During his life time he went abroad many times . He has visited France , Britain ,Canada and United States of America. His last visit was when Aghoreshwar Baba was in Newjersy . During his stay in abroad he had his spiritual talk to his devotees, followers and blessed them all .
After his Guru`s Samadhi (Aghoreshwar Baba) he stayed in India only but he had visited Nepal several times. His last visit to Nepal in 2001 A.D was after the Ashrams were built by his beloved disciple our Baba . He was very happy and satisfied from the social work started by our Ashram (Nepal) based on the Aghoreshwar teaching in the leadership of our Aughad Baba Mangal Dhan Ram . He blessed many devotees' families of our Ashram .
He spent his last days of his this human life in “ Himalaya ki Godh ” Masuree (The last Ashram he had built ) .On the Bhadra Shukla Panchami (Rishi Panchami ) on Wednesday dated 11 th September 2002 A.D he left his human body and merged into the supreme being forever and ever. Although his human body is no more with us but he is always their to inspire us to perform the noble work for the welfare of all living being.

Dhyan moolam Guru moortim,
Darshan moolam Guru charanam,
Mantra moolam Guru vakyam,
Moksh moolam Guru Kripa.

Aghoreshwar Bhagwan Ram

Gurudev Kapaleshwar Singa Sawak Ram's Guru Shree Aghoreshwar Bhagwan Ram was one of the greatest souls took birth in this “Aghor Guru-Disciple” tradition. For the first time perhaps, spiritualism has been made applicable for the common men of the society in such a lucid way. The views may appear different from the orthodox ones, but they are significant, refreshing and enlightening to all. Aghor tradition in the simplest form is introduced to the society for the welfare of the human beings. There is no caste and creed in the ashrams based on the Aghoreshwar`s principles. He was born on September 21 , 1937 , in Gundi village of Bhojpur district of Bihar. He was born in a zamindar's (landlord's) family. Aghoreshwar was the only child of his parents mother Lakhraji Devi and father Baijnath Singh. Before his birth, the mother had a dream that the child she is going to give birth would not be an ordinary person.
After the completion of the nine months period he was born and as soon as he touched the earth he sat on his aasan and breathed fire from his mouth. Chamaran (the lady helper) ran away shouting that a demon has taken birth. At the same time his Grandma said, he must be the god and not the demon, so his father named him `Bhagwan' (God).
So Bhagwan is the name given by his father at the birth. His father passed away when he was just five years old. His grandmother and his mother looked after him. The tales, laced with morals and social values, narrated to Bhagwan by his grandmother during his early childhood left everlasting impression on his tender mind. Instead of going to school he used to gather children and perform prayers.
Noticing the child's spiritual inclination, the family members constructed a small temple in the village and he installed a 'Shivalinga' in it and started worshipping. Ever since then he devoted more and more time to prayers, chanting and meditation. The child, 'Bhagwan', left home at the age of seven. He began to travel on foot to various places of pilgrimage.
His first journey was to Gaya during the winter season, and since he had adopted the life of a mendicant, he had nothing to cover himself with during the night. Travelling during the day in this way was not very difficult, but his nights used to be cold and miserable. Baba would take shelter among the plants in arhar fields, and survive on whatever fruits or vegetables nature provided as food.
After spending time in Gaya visiting the temples, he left for Jagannathpuri on the east coast of India. Baba went into a state of ecstasy immediately on entering the temple, and while he was performing circumambulation of the deity with two paise clenched in his hands to buy food with, the temple priest hit him on the head and took the money away. But Bhagwan was not deterred. He spent some time at Jagannathpuri and returned back to his village.
Bhagwan had divine experiences while back at the village, and his wanderlust continued. At the age of fifteen he came to Banaras. He wandered on the banks of Ganges and Sonbhadra and in the valleys of Vindhya mountains performing strict penance.
He sought the way to the Kashi Vishwanath temple. As he stood on the road, uncertain of where to go, an old woman in a silk saree with a red border came to him and asked him where he wanted to go. When Bhagwan told her he wanted to go to the Kashi-Vishwanath temple she led him to the temple and had him perform the puja as he wanted to. The two then came out of the temple and started walking on the road.
The lady entered the temple of goddess Annapurna which, to young Bhagwan, looked like some prosperous person's house, and when the lady did not come out he left thinking that must be the lady's house. Young Bhagwan then walked towards the Dehri bridge but before he could reach it he saw the same lady standing there. She asked him again about his visit to Kashi and directed him to a monastery of God-realized seekers, the Kinaram Sthal, in the Ravindrapuri locality of Varanasi.
He took 'Aghor Diksha'(initiation) from Baba Rajeshwar Ram Jee (the 11th successor of Maharaj She ee Kinaramjee) at an early age. Baba spent many years in sadhana. He wandered as a sadhu from place to place, he undertook various practices until his self realization, while still in his early teens. After that time he turned his attention towards the society, particularly towards the poor and the suffering who sought him out wherever he went.
Many were relieved of their sufferings just by being in his presence. Words were not necessary. He would not take recognition for so called miracles, but the beneficiaries knew what really happened. His love for his fellow human beings was all encompassing. The devotees never had to express their feelings before Aghoreshwar. He would take no credit for the miracles. Baba roamed in every nook and corner of India. He visited Nepal, Afghanistan, Iran, Iraq, Saudi Arabia, Italy, Britain, America and Mexico. He directly contacted Aughar Siddhas(saints) and Siddha Peeths (holy places) and denounced various misgivings in society about the Aghor tradition owing to the erratic behaviour of some Aughar Sadhus (saints).
Like a true reformist, Aghoreshwar brought changes in the Aghori practices in tune with the modern times. He always challenged the myths and pomp and show associated with current religious, social customs and practices. "The Shastras (holy texts) have brainwashed you. Ignore them," Aghoreshwar would preach time and again.
The ashrams established by Aghoreshwar are not a burden to the society. The devotees labour themselves, produce crops and vegetables, which are more than sufficient to feed the inhabitants, devotees and visitors, and also gifted to well-wishers of Ashrams. "Unlike the temples of today, we do not sow seeds of conflict. We inspire people, irrespective of the religion, towards the common brotherhood and enlightenment," said the Aghoreshwar.
He established three institutions to enrich public life in the service of common man and develop mutual cooperation -- Baba Bhagwan Ram Trust (Registered under Trust Act on January 30, 1961), Shree Sarveshwari Samooh (Registered under Society Act on November 28, 1961) and Aghor Parishad Trust (Registered under Trust Act on March 26, 1985). In a nutshell He amalgamated Aghor sadhana with human service, which is practiced in the ashrams.
After rendering life long service to the destitute, depressed and the exploited people and lepers, Aghoreshwar Bhagwan Ram Jee took Maha-Nirvan on November 29, 1992 in Manhattan, New York, U S A.

Guru Brahma, Guru Bishnu
Gurudevo Maheshwarah
Guru sakshat para brahma
Tasmai shri guruve namah

Pujya Baba Rajeshwar Ramji

Aghoreshwar Bhagwan Ram's Guru Shri Pujya Rajeshwar Ram Babaji was born in Mahowar village in Janapad, Vanarasi ; in a kul i n kshetriya well to do family in March 1902 A.D. His father's name was Babu Pahalman Singh. Pleasant music was heard d uring his birth but stopped immediately after he was born. He use to visit Kathori Baba's Kuti (cottage) in his childhood days.
During his youth he could never accept torture of any innocent person around him and would always beat up the culprit . His family couldn't accept his quarrelsome behavior and forced him to leave the house. He was an e motional type by nature, and became a freedom fighter in the struggle for the independence of India.
During the struggle he stayed in the jungle s of Burma, Mansarovar and Tibet area. He also came in contact with the other freedom fighters. A fter some time he came to Kri ng K und where Pujya Baba Dalsingar Ramjee ini ti ated him and then he continued the Kinarami aghor tradition in Kri ng Kund.
H e had the image of an angry monk outwardly but tender at heart to his devotees and disciples. He was called the Budhau Baba by his favourite disciple , Shree Aghoreshwar Bhagwan Ramj i . He took Mahanirvan on 10th of February 1978 A.D.

Pujya Baba Dalsingar Ramjee

Pujya baba Rajeshwar Ramjee's Guru was Pujya Dalsingar Ramjee who use to remain absorbed in medition at a place and he took active part in the freedom struggle movement of India .

Pujya Baba Sarayu Ramjee

Pujya Dalsingar Ramjee's Guru was Baba Sarayu Ramjee who served the Gurupeeth Krim Kund for three years.

Pujya Baba Mathuraramjee

Baba Sarayu Ramjee's Guru was Pujya Mathuraramjee who served the Kringkund ashram for seven years.

Pujya Jai Narayan Ramjee

Pujya Mathuraramjee's Guru was Pujya Jai Narayan Ramjee who served the ashram for 45 years.In his time he developed ashram as the seat of sadhana and medition for the aughar monks of the time.

Pujya Bhawani Ramjee

Pujya Jai Narayanjee's Guru Pujya Bhawani Ramjee who served the ashram for 25 years.

Pujya Gaibi Ramjee

Pujya Bhawani Ramjee's Guru was pujya Gaibi Ramjee who served the ashram for 11years and he took attention on the water management so he dug the well,the water of the well cured the stone disease.

Pujya Dhautav Ramjee

Pujya Gaibi Ramjee's Guru was Dhautav Ramjee who served the ashram for 65years.

Pujya Baba Bijaramjee

Pujya Dhautav Ramjee's Guru was Pujya Baba Bijaramjee who was the first initiated disciple of Aghoracharya Maharaj Kinaramjee.He was the only son of his widow mother whom was saved by Maharaj Kinaram from Zimindar and out of devotion his mother offered her son in his service.He was well versed in playing on sitar and once on the evening of Lolark Khasti,Baba Bijaram exhibited a miracle. He flew into sky and brought back innumerable bats on the tamarind tree of Krim Kund.

Aghoracharya Maharaj Kinaram

Aghoracharya Maharaj Kinaram was born on Aghor Chaturdashi (Bhadrapad) in 1658 A.D in Ramgarh village Varanasi district. The entire region became overjoyed when the childless couple Shree Akbar Singh and Niyamansa Devi finally got their child.
After the birth this baby neither cried nor suckled at his mother's breast for three days. Then three monks (Sadhus), who were in reality the three manifestations of lord Sadashiva (Brahma, Vishnu, Mahesh) came there and they took the baby into their arms. They whispered something into his ears and that amazing baby began to cry. It is from this day onwards that the Lolark Shashthi festival (birthday of Shree Maharaja) began to be celebrated with great joy and ceremony.
Goddess Hingalaaj blessed Baba Kinaram in Girnar and followed him to the Kring Kunda in Varanasi. Baba Kinaram is the founding father of the ancient Aghor seat of Varanasi. Hinglaaj Ma is present in yantra form which is the representation of deity in mystical geometric pattern. Baba Kaluramji awakened the consciousness of aghor in Baba Kinaram in his Guru form. Later on he established himself in the city for the service of the people and rekindled the ancient wisdom amongst them. He has mentioned principles of aghor in his books Viveksar, Ramgita, Ramrasal and Unmuniram. The book called Viveksar written by Baba Kinaram is said to be the most authentic treatise on the principles of aghor .
During his tour Aghoracharya Kinaram Baba first halted at the residence of a “Grihast Saint”, Baba Shiva Das as a young boy. He stayed in the hut of Baba Shiva Das for few days and observed him closely. Baba Shiva Das was impressed by the child's extraordinary qualities and suspected that he was an Avtaar or a reincarnation. One day while on way to bathe in Ganga, Baba Shiva Das handed over his entire baggage to the boy Kinaram and hid himself in the nearby bushes. He observed that the river Ganga became very restless as the boy Kinaram approached it. The river level rose higher and settled down only after touching the boy's feet.
Moving ahead in his tour, he reached a village Karon. There he saw an old widow badly wailing and weeping. Kina Ram Babaji went to her and enquired about the cause of her anguish. She told him that the village Jamindar, landlord, in order to realize the remaining part of the revenue, had ordered his hoodlums to catch and tie down her only son ‘Vijaya' and then beat him down in the scorching heat. He immediately went to the jamindar and requested him to shun his cruelty in the name of humanity, but the landlord demanded his revenue in full. The baba then commanded him to dig the earth where he was standing and take the revenue from the wealth kept therein. The jamindar, out of anger started digging the earth by the heels of his shoes and to his wonder found a vessel full of wealth underneath. On seeing the wealth the jamindar fell down upon the feet of the Baba Kina Ram and released the boy Vijay. This boy remained in the company of Baba Kina Ram and in due time became the famous Bija Ram Baba. He later on succeeded Aghoracharya Maharaja Kinaram on the seat of Kring Kunda.
Taking Bija Ram along with him, Kinaram Baba continued his tour and reached Juna Garh. There he sent Bija Ram to collect alms from the people, but the Nawab of Juna Garh was very strict against begging. Once arrested the beggars were sent to the jail. Bija Ram was also arrested and sent to the jail. When it became too late and Bija Ram didn't return, the Baba meditated and found out the reason of the delay.
Babaji learnt that the Nawab had no children. Maharaja Shree Babaji thought out a plan and went out begging himself. He too was arrested and sent to the jail. In the jail, everyone had to grind the grain with the grind stones. He forbade the saints to stop grinding and he gently knobbed all the stones by his stick and said, “chal chal re chakki”. As a result all the grindstones started working on their own and grounded the grain. Soon the news reached the Nawab and he came running to the jail and saw the miracle himself.
He asked for pardon from Babaji and persuaded him to grace his fort by going there. He agreed and went with him. He was formally received at a grand reception organized by the Nawab. He then presented valuable gems to him. The Baba took a gem and put it in his mouth but then spit it out saying that it had no taste. He asked the Nawab to make sure that the beggars would be supplied with two and a half paav aata and salt without any cost. All the saints were freed from the jail and soon the Nawab was blessed with a son.
Once Maharaj Kina Ram Babaji, rode a donkey along with a cat, and reached Darbhanga a small town in Bihar. There the “Brahmins” were in a big majority and they were mostly “tantrik.” He told the Brahmins that since the backward classes liked to eat meat and fish hence if they shunned their aversion for these, the conversions to other religions will stop and the number of Hindus would not be depleted. Kinaram also explained to the Maithil Brahmins that due to their hatred for all the lower and the schedule castes they have been attracted by the other religions.
So if the lower castes were given a place in their hearts then they wouldn't feel neglected from the Hindu religion. In return they will give you love and respect and at same time will safe guard the society as well. The Maithils retorted that if he exhibited some extra-ordinary power, only then they would obey him. They challenged him to rejuvenate a dead elephant. Maharaj Shree Baba put the cat on the elephant and ordered his donkey to spur it. After sometime the cat disappeared and the elephant stood up. Seeing this wonder, the Maithils Brahmins began to eat meat and fish and their aversion for these disappeared.
It was the time of Mughal expansion when Hindus were forced to become Muslims. At that time Maharaj Shree Baba reached Kohleen city. This city was twice destroyed by Musalmans and Pindaris jointly. It was badly mauled, looted and burnt. Many left the city for other places. The old, the sick, the children and the women were dying of hunger. Maharaj Shree Babajee dedicated himself to ameliorate their suffering. He arranged for food and shelter, and rekindled hope and faith in them to be healthy. He departed from the place after assuring the people of his presence whenever they needed him in their suffering.
Once when Maharaj Shree was in Surat he heard that the inhabitants of the city were about to kill a young widow along with her newly born child by tying down their bodies and throwing them into the sea. Maharaj Shree Babaji forbade them from the act. He tried to teach them that the widows are to be respected in the society and they are to be treated with kindness and compassion. He also said that they have to be encouraged to live a simple life and if possible should be allowed to marry again. But the people said that this woman was corrupt. Maharaj Shree Babajee then said that they should also catch hold of the father of this illegitimate child, tie him down with them and throw them into the sea. “If you say I can pick him up; he is one of you and he is here”, said the Baba Shree.
All of them, walked away with heads bent with shame. Maharaj Shree Babaji ordered her to live on the Samadhi of Nar Singh. Later on a tornado destroyed the Surat city. Since then the people began to fear even the name of Maharaj Shree Kinaram Babaji.
Once there was a big feast organized by Baba Lota Das in Varanasi and all the saints and mahatamas were invited for the auspicious occasion. Maharaj Kinaram Babajee had helped the Baba Lota Das many times but he forgot to send him the invitation. Without the invitation also the Maharaj Kinaram Babajee reached the place and sat quietly in one place. The vegetarian food was being served but in the plates the alive fish started to move around and the water started to smell like alcohol.
Some people noticed Maharaj Kinaram Baba and told the host Lota Das Babajee that he has to request Maharajjee first for the prasad. Baba Lotadas went to Maharaj Kinaram and bowing to him asked for his forgiveness. He requested him to eat his prashad and they started putting the puri (round bread deep fried in oil) and the curd in his vessel made of the human skull. They started putting the food in the vessel (Paatra) and it vanished every time. The stored food were getting less and less and nobody has eaten.
The host Baba again came running to him and admitted the mistake that how can he feed the one who can feed everybody in the universe. Then Maharaj told him that the food will be back in his store. The food was four times more than they had cooked. He then blessed Baba Lota Das.
The Maharajjee always loved the saints and his only intention was to keep peace and harmony between all monks (saints) whether they were vegetarians or non-vegetarians. There is an Aghor saying that the god is not bothered about your food habits. He is concerned with the purity of the soul. So after this incident the members of the Baba Lotadas place started to respect the Maharajjee as the Guru Maharaj and his disciple as their Guru-bhai (brother). They also started to keep the prashad (the food offered first to the diety before being to others) for the Guru Maharajjee every time they have a feast organized .
Maharaj Kinaram Babajee invited many of his disciples and bhaktas on September 21 st , 1771. Addressing them he said, ‘O! My dear ‘bhaktas', after I die, put this mortal body near the ‘yantra' of the Goddess Hingalaaj, and during the Samadhi take care that the body should be placed facing east. Who ever prays, taking rounds of the ‘yantra' of Hingalaaj Devi near my mortal remains, shall have all his desires fulfilled'. After this he enjoyed his ‘hookka'. Suddenly a terrible roar as if in an earthquake was heard and simultaneously a bright light like an electric flame was also seen. A bright light appeared to come out from his head and rocketed high in the sky where it finally disappeared amidst a levy of musical notes. Men, women, birds and animals were all sad and wept.
In response a voice came from the sky, “Don't be in anguish. I shall always be staying in one form or the other near the eternal Dhuni. Leave aside your attachment”. The first three hours of the morning had passed. Pipes were playing in the sky. Flowers were showered, the aroma of the lot of smelling flowers gave a strange sweetness to the surrounding atmosphere. Drenched in the nectar of flowers, the mortal body of Gurudeva Maharaj Shree Kinaram Babajee was being put in Samadhi within the ambit of the ‘yantra' of Hinglaj Devi. At the same time a voice came from the sky, “Dear bhaktas and my beloved ones, whenever you remember me, while being attacked by mortal or spiritual suffering of any kind, I shall always come to your help.”

Avadhoot Guru Dattatraya

Avadhoot Guru Dattatraya was the son of Sati Anusuya and the sage Atri. Lord Dattatraya realized the state of Aghor, and propounded and taught the knowledge of Aghor to the others. Many saints and mahatmas, who embodied this aghor state arose at their destined times in the history, while at other times, the lineage became dormant, like the embers hidden under the ashes.
Eventually the methods and means to achieve this aghor state began to be communicated in the form of “Guru-Shishya Tradition” relationships. However, the practices continued to be little known even within the Hindu culture.
Their life was for the service of the mankind. The Lord's three heads represent Brahma Tatwa, (creative energy), Vishnu Tatwa (sustaining energy) and Shiva Tatwa (destructive energy). Primordial Guru Dattatraya took this name and form so that he may perform the role of the Warning Guru to the 16 th century Aghori incarnation, Lord Sadashiva Baba Kinaram.
Baba Kinaram, around 16 th century, had to take the human form in this earth to save it from the calamities of human disasters and give direction to the people towards the path of truth. Baba Kaluramji (Guru Dattatraya) reminded Baba Kinaram about the mother Goddess Hinglaaj who both met at mount Girnar in Gujarat in India. His holiness effected this by being physically present at the mountain and by bestowing divine vision to Baba Kinaram. Guru Dattatraya was the major influence on Baba Kinaram's life. Today also it is possible to get his darshan by having faith and devotion.
Baba Kaluram (Guru Dattatraya) used his spiritual powers to make human skulls active and was feeding them chana, at Harischandra Ghat in Kashi in India, when Baba Kinaram visited him. On seeing Baba Kinaram, Baba Kaluram asked him to satisfy his hunger. Baba Kinaram used his powers to make three large fish jump out of the river Ganga and land into a pyre and cooked the fish. Bijaramji prepared the Prasad for them by offering it to Goddess Shakti first.
Baba Kaluram then pointed towards a corpse floating in the river Ganga. Baba Kinaram understood and using his spiritual powers brought the corpse to life and ordered it out of the river. This corpse, after coming to life, later became famous as the disciple Ramjiyavanram. These four great Aghors, Baba Kaluramji, Baba Kinaramji, Baba Bijaramji and Baba Ramjiyavanram came to the cave shrine of the goddess Hingalaaj, and they lit the akhand dhuni from a half-burnt funeral pyre. Devotees began to swarm the place.
After sometime Baba Kaluram (Guru Dattatraya) merged himself into Baba Kinaram in the form of smoke. Then he quit the human form and took Samadhi there. A beautiful pond was formed at his Samadhi which is present now also and is known as the Krim Kund. Baba Kaluram`s charan paduka (sandals) are still present there and being worshipped regularly even now.
His holiness Avadhoot Dattatraya is the first guru of this Aghor Guru-based tradition. Aghoris have a lineage of aspirants and disciples. Aughars don't give importance to epics or scripture. For them the instructions of guru are most important because they believe that the Guru's spoken words are Mantras or Veda at the time. Aghor disciples, through close proximity of his Guru and with complete devotion and faith, automatically inherits the attributes and traits of this family and become just like his Guru. After Lord Shiva another legendary saint mentioned in the scriptures is Lord Dattatraya. A temple is dedicated to Guru Dattatreya, a god with three heads, in the Bhaktapur (Nepal) and has been worshipped from the ancient time till now. Even today in all auspicious occasions, like “Shivaratri”, mass of people visit the temple for the darshan.

The lord Shada Shiva

Aghor began with the existence of life in this earth. Aghor is an ancient spiritual discipline and has been practiced ever since the early days of the vedic era. It has been present at all the times. The OMKARA (AUM), the primordial sound is broken into three parts A, U and M. The first letter of the Hindu scriptures is composed of A-kara, the Creator/Initiator Brahma, U-kara, the Sustainer/Protector Vishnu and M-kara the Destroyer/Terminator Maheswara.
AUM or OM is an essential sound. With every breath our lungs resonate the Omkara. So-hum...So-hum... I am the world, I am the universe, I am Lord Shiva, I am Lord Vishnu and I am Lord Brahma. We are always chanting this mantra, even when we are walking, talking, eating or sleeping. The So-hum remains eternal. All living creatures, including the animals also, resonate this AUM in their body.
There is presence of Aghor state in each and every living creature in this universe. It has to be understood that the aghor is not a tantric tradition and their sadhana does not depend on tantric activities. The very name of Aghor is a mantra which is above all other mantras. There is nothing higher to be known than the real nature of the Guru.
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. Aghor is also the state of Shivattwa and Aughar is an embodiment of Shiva, who himself is the originator of Tantra. After the prehistoric association of aghor with the Lord Shiva, another legendary Aghor, Lord Dattatraya came into existence. He not only realized the state of Aghor but also propounded and taught, the knowledge of Aghor to the others. Many other saints and mahatmas who embodied this aghor state arose at their destined times in the history, while at other times the lineage became dormant, like the embers hidden under the ashes.
Eventually the methods and means to achieve this aghor state began to be communicated in the form of “Guru-Shishya” relationships. However, the practices continued to be little known even within the Hindu culture.
Shiva is worshipped as the Ultimate or the Supreme Being. Shiva is not complete without Shakti (spiritual power). Aghor is Madhya-Marga (middle path) which represents the union of Shiva and Shakti. Aughars apply Shiva's ashes on their body, carry a trishul or a trident, in hand, grow beard and moustache on their face, put a garland around the neck and roam the cremation or the burial grounds like the goddess Kali. An aghor is Shiva by appearance and Kali by activities.