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The Aghoris are one of the principal Indian traditions and
the most extreme and fascinating form of the Tantra. Dattatreya, a divinity that
includes the Trimurti Brahma, Vishnu and
Shiva, are considered to be the founder of this school.
The sanscrit term Aghora is the combination among two words and has various
meanings: A is a negation; Ghora is the obscurity of the ignorance, but it also
means intense, deep; Aghora therefore means Light, absence of obscurity,
awareness, but it also symbolizes a style of life where a person of the Aghori
tradition doesn't have intense or deep feelings, it doesn't make difference
among the various feelings, seems to be indifferent to the various stories of
the life.
It is said that Aghoris drink liqueurs, smoke Ganja, eat meat (in some rites also human meat); they
use a human skull as a bowl, they wander among the funeral pyres, meditate at
night and don't have any sex inhibition. This path seems to be detached
completely from hinduist philosophies and it deceives the true nature of this
little known reality in the indian sadhus (ascetics) panorama.
They are also known for their knowledge of magic arts; many people believe they
owns magic powers and it is not difficult to hear histories of miraculous
recoveries. Among the people, the word Aghori always arouses a mixture between
respect and suspect; anyway they also have many devotees among the various
religion present in India. Together with an Aghori you can easily found hindus,
sicks, muslims, jains, Christians or other.
In reality when we are together with these sadhus seems to be in front of a
mystical crazy person,The Fools of the tarots,
all the rational thoughts seem to fade away for leaving place to an intense
spiritual experience, over every duality.
The death's theme, so recurrent among the Aghoris, constantly remembers us our
mortality but it is also a challenge to transcend the duality between life and
death. Breaking every mental scheme, going over every taboo makes aware of the
illusion of this world and becomes a path toward the liberation (moksha), the
realization of the itself with the absolute one. Also the conventional Hindu
distinction among pure and impure for the Aghoris is an illusion.
The site proposes to spread and to let know the Aghori culture too often
misunderstood and stigmatized as one dark "sect". It doesn't absolutely want to
make proselytism in accord with the conviction that any religion is pure
illusion, fruit of mental conjectures and that in sum it estranges the man from
the native spiritual message.
A Courtesy of www.aghori.it
Death is Not the End of Life, The Real Journey of Awareness Begins after the Death ! :) That's Why Death is Eternal Truth & We Should Welcome It with Peacefully & Respectively With Love . Aghori's are the Real searchers of Life ! That's Why I Love them So Much !!! :D This is A Little Tribute to Them . <3 <3 <3
"I DON’T WANT TO BECOME A WOMAN" RITUPARNO GHOSH DOESN’T WANT TO BECOME A WOMAN, BECAUSE HE FINDS UNIQUENESS IN HIS GENDER FLUIDITY. MAKING HIS ACTING DEBUT THIS FRIDAY AS A GAY FILMMAKER IN AAREKTI PREMER GALPO, GHOSH TELLS T2 HOW THE KAUSHIK GANGULY FILM MIRRORS HIS PERSONAL JOURNEY OF SELF-DISCOVERY.
Your cross-dressing has always raised eyebrows. Will Aarekti Premer Galpo give people more reason to talk about the ambiguity of your sexuality? There’s always been a lot of speculation about me on approaching femininity… whether I am going in for a sex change or a breast augmentation. All kinds of speculation. But I was never embarrassed. If I want to change my identity by changing my sex, I would be the first person to let the world know about my new identity. I consider myself privileged because of my gender fluidity, the fact that I am in between.
I don’t consider myself a woman and I don’t want to become a woman. I can wear kurta pyjama and direct a film; I can also wear kajal and jewellery and attend a social do.... The concept of unisex has been monopolised by women. Women can wear men’s clothes. The problem arises when men wear women’s clothes. Whatever I wear has always been worn by men. Wearing things like earrings and necklaces has always been a part of our sartorial history and tradition. These were tagged as feminine frills during colonial rule and I don’t see anything wrong in reinstating it. My point is why shouldn’t I celebrate my sexuality?
A COURTESY OF www.telegraphindia.com
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Trailanga Swami (also Tailang Swami, Telang Swami) 1529 or 1607 was a Hindu yogi famed for his spiritual powers who lived in Varanasi, India. He is regarded as a legendary figure in Bengal, with many stories told about his yogic powers, longevity. According to some accounts, Trailanga Swami lived to be around 300 years old, residing at Varanasi between 1737-1887. He is regarded as an incarnation of god Shiva, and Ramakrishna, a contemporary Bengali saint referred to him as the "The walking Shiva of Varanasi".
Trailanga Swami was from Vizianagaram in Andhra Pradesh and belonged to the Dashanami order. He became known as Trailanga Swami during his settlement in Varanasi. His biographers and his disciples differ on his birth date and the period of his longevity. According to one disciple biographer, he was born in 1529, while according to another biographer it was 1607. His pre-monastic name was Shivarama and was born in Holia at Vizianagaram in Andhra Pradesh. His parents were Narashingha Rao and Vidyavati Devi, who were devotees of god Shiva. After the death of his parents, at the age of forty, Shivaram renounced the world and lived the life of a recluse in a cottage near a cremation ground. After practicing sadhana (spiritual practice) for twenty years, he met his preceptor Swami Bhagirathananda Saraswati in 1679 from Punjab. Bhagirathananda initiated Shivaram into sannyasa (monastic vows) and named him Swami Ganapati Saraswati in 1685. Ganapati reportedly led a life of severe austerities and went on a pilgrimage, reaching Prayag in 1733, and finally settling in Varanasi in 1737.
Varanasi in 1922, where the Swami spent considerable part of his life.
Life
In Varanasi, till his death in 1887, he lived at different places including Asi Ghat, the Vedavyas Asharama at Hanuman Ghat, Dashashwamedh Ghat. The Swami was often found roaming the streets or the ghats, naked and "carefree as a child". He was reportedly seen swimming or floating on Ganges for hours. The Swami talked very little and at times not at all. A large number of people became attracted to him upon hearing of his yogic powers to ameliorate their sufferings. During his stay in Varanasi, several prominent contemporary Bengali saints met and described him, including Ramakrishna, Swami Vivekananda, Mahendranath Gupta, Lahiri Mahasaya, and Swami Abhedananda.,Swami Bhaskarananda Saraswati, Swami Vishuddhananda Saraswati, and Mahatma Vijaykrishna Goswami. After seeing Trailanga Swami, Ramakrishna said, "I saw that the universal Lord Himself was using his body as a vehicle for manifestation. He was in an exalted state of knowledge. There was no body-consciousness in him. Sand there became so hot in the sun that no one could set foot on it. But he lay comfortably on it." Ramakrishna also stated that Trailanga Swami was a real paramahansa (lit:"Supreme swan", used as a honorific for a spiritual teacher) and that "all Benares was illuminated by his stay there."
The Swami had taken the vow of ayachaka (non seeking) — remaining satisfied with whatever he received. In the later stage of his life, as his fame spread, pilgrims visited him in multitudes. During his last days, he took up ajagaravritti (living like a python) in which he sat still without any movement, and devotees poured water (abhisheka) on him from early morning till noon, looking upon him as a living incarnation of Shiva.He died on Monday evening, December 26, 1887. His body was given salilasamadhi in the Ganges river, according to the funeral customs of the monks of the Dashanami sect, in the presence of a multitude of mourning devotees standing on the ghats.
Legends and stories
There are many stories told about Telang Swami and his spiritual powers, such that he has become a nearly mythical figure in India. Robert Arnett writes that Telang Swami's miracles are "well documented" and "he displayed miraculous powers that cannot be dismissed as myth" and there were living witnesses to his "amazing feats". He was reputed to have lived to be around 300 years, and was a larger than life figure, reportedly weighing over 300 pounds (140 kg), though he seldom ate. One account said that he could "read people’s minds like books."
On many occasions, he was seen to drink deadly poisons with no ill effect. In one instance, a skeptic wanted to expose him as a fraud. The monk was accustomed to breaking his long fasts with buckets of clabbered milk, so the skeptic brought him a bucket of calcium-lime mixture used for whitewashing walls instead. The monk drank the entire bucket with no ill effect — instead, the skeptic fell to the ground writhing in pain. The monk broke his usual silence to explain the law of karma, of cause and effect.
According to another story, he often walked around without any clothes, much like the naga (or "sky-clad") sadhus. The Varanasi police were scandalized by his behaviour, and had him locked in a jail cell. He was soon seen on the prison roof, in all his 'sky-clad' glory. The police put him back into his locked cell, only to see him appear again on the jail roof. They soon gave up, and let him again walk the streets of Varanasi.
Thousands of people reportedly saw him levitating in a sitting position on the surface of the river Ganges for days at a time. He would also apparently disappear under the waves for long periods, and reappear unharmed. Swami Sivananda attributed some of his miracles to the siddhi or yogic power Bhutajaya — conquest over the five elements, "Fire will not burn such a Yogi. Water will not drown him."
With respect to his reportedly yogic powers, miracles abundant in his biographies and exceptionally long life, Swami Medhasananda writes that according to the "science of yoga", attainment of these is not "impossible".
Teachings
The teachings of Telang Swami are extant and are available in the biography of the Swami by Umacharan Mukhopadhyay, one of his disciples. Telang Swami describes bondage as "attachment to the world" and liberation as "renunciation of the world and absorption in God." He further says that after attaining the state of desirelessness, "this world is transformed into heaven" and one can be liberated from samsara (the Hindu belief that life is a cycle of birth and death) through "spiritual knowledge". He remarks that attachment to the "evanescent" world is "our chronic disease" and the medicine is "detachment".
The Swami describes man's senses as his enemy and his controlled senses as his friend. His description of a poor person is one who is "very greedy" and regards one who always remains content as rich. The Swami says that the greatest place of pilgrimage is "Our own pure mind" and instructs to follow the "Vedantic truth from the Guru." He describes a Sadhu as the one who is free from attachment and delusion.
Kashi Vishwanath Temple or Kashi Vishwanath Mandir is one of the most renowned temples of Lord Shiva, situated in the holy city of Varanasi (also known as Banaras or Benares), in the Eastern part of Uttar Pradesh state of India. Kashi Vishwanath Temple is also one of the 12 Jyotirlingas Shrines of Lord Shiva. It is said that the benefits gained by the darshan of other Jyotirlingas in various parts of India, goes to the devotee by a single visit to Kashi Vishwanath Temple. The main deity is known as Vishwanatha or Vishweshwara, which means the Ruler of the Universe. Situated on the western bank of the river Ganges, the temple is visited by millions of devotees to get blessings and devout peace. Kashi Vishwanatha Jyotirlinga Temple is sometimes referred as the Golden Temple because of the 15.5m high golden spire which adorns the temple, similar to the Sikh Gurudwara at Amritsar.
Varanasi is also famed for being one of the Shakti Peethas of India. It is said that the left hand of Sati fell at Varanasi. Goddess Annapurna or Visalakshi signifies the Shakti Peetham here.
History of Kashi Vishwanath Temple
The original Kasi Viswanath Temple was ruined by Aurangazeb and he built a mosque in its place. The traces of the old temple can be seen behind the mosque. During the 18th century, the present temple was built by Maharani Ahilya Bai of Indore. It was Maharaja Ranjit Singh of Indore who provided the gold plating on the towers of the temple.
Kashi Vishwanath Temple Architecture
The Kashi Vishwanath Temple Banaras consists of a mandapa and a sanctum, besides many subsidiary shrines. The sanctum has a linga made of black stone and is set into the center of the floor in a square silver altar. On the southern entrance of the temple, there are three temples in a row one behind the other, dedicated to Lord Vishnu, Virupakshi Gauri and Avimukta Vinayaka. There are a group of five lingas enclosed in the temple called Nilakantheshvar temple. Shanishchara and Virupaksha temples are seen just above the Avimuka Vinayaka temple. There is another linga called Avimukteshvara which is seen on the right, near the entrance. Some people suggest that original Jyotirlinga at the place is not the Vishwanatha but the Avimukteshvara Jyotirlinga. There is a well called Gyan-Kupor (the well of Knowledge), located beside the temple. Legend has it that when the Shiva Lingam was removed from the original temple, it was hidden in this well to protect it from Aurangazeb. Significance of Kashi Vishwanath Jyotirlinga Temple
Well regarded as the most important place of worship in Hindu religion, Kashi Vishwanath Temple is revered by important Hindu saints such as Adi Sankaracharya, Sri Ramakrishna Paramhamsa, Swami Vivekananda, Goswami Tulsidas, Swami Dayananda Saraswati and Gurunanak (Guru Nanak). It is believed that a visit to Kashi Vishwanath Jyotirlinga Temple and a bath in the river Ganga shows the way to Moksha (liberation). Another custom is that one should give up at least one wish, after a pilgrimage to the temple. A visit to the temple at Rameswaram in South India is also included in the pilgrimage. From there, people take the water of Ganga to perform prayer at Kashi and bring back the sand from that temple. Varanasi Ghats
Devotees take a ritual bath in the ghats and perform puja to the rising sun. Notable among them are Varanasi Ganga Ghat, Kedar Ghat, Tulsi Ghat, Mansarovar Ghat, Dasaswamedh Ghat, Panchaganga Ghat, Manikarnika Ghat, Manmandir Ghat, Dandi Ghat and Harishchandra Ghat.
A COURTESY OF www.hindudevotionalblog.com
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