Meditation on Krishna

Lord Krishna said: “Keeping the eyes half closed and fixed on the tip of one’s nose, being enlivened and alert, one should meditate on the lotus flower situated within the heart. This lotus has eight petals and is situated on an erect lotus stalk. One should meditate on the sun, moon and fire, placing them one after the other within the whorl of that lotus flower. Placing My transcendental form within the fire, one should meditate upon it as the auspicious goal of all meditation. That form is perfectly proportioned, gentle and cheerful. It possesses four beautiful long arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing, shark-shaped earrings suspended from two identical ears. That spiritual form is the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest of that form is the abode of Srivatsa and the goddess of fortune, and that form is also decorated with a conchshell, disc, club, lotus flower and garland of forest flowers. The two brilliant lotus feet are decorated with ankle bells and bracelets, and that form exhibits the Kaustubha gem along with an effulgent crown. The upper hips are beautified by a golden belt, and the arms are decorated with valuable bracelets. All of the limbs of that beautiful form capture the heart, and the face is beautified by merciful glancing. Pulling the senses back from the sense objects, one should be grave and self-controlled and should use the intelligence to strongly fix the mind upon all of the limbs of My transcendental body. Thus one should meditate upon that most delicate transcendental form of Mine. One should then pull the consciousness back from all the limbs of that transcendental body. At that time, one should meditate only on the wonderfully smiling face of the Lord. Being established in meditation on the Lord’s face, one should then withdraw the consciousness and fix it in the sky. Then giving up such meditation, one should become established in Me and give up the process of meditation altogether. One who has completely fixed his mind on Me should see Me within his own soul and should see the individual soul within Me, the Supreme Personality of Godhead. Thus, he sees the individual souls united with the Supreme Soul, just as one sees the sun’s rays completely united with the sun. When the yogi thus controls his mind by intensely concentrated meditation, his illusory identification with material objects, knowledge and activities is very quickly extinguished.”

– Srimad Bhagavatam Mahapurana 11.14.42-46

Rishabhadeva

Rishabhadeva the Aghor incarnation of Lord Vasudeva

When Lord Rishabhadeva saw that the general populace was very antagonistic to His execution of mystic yoga, He accepted the behavior of a python in order to counteract their opposition. Thus He stayed in one place and lay down. While lying down, He ate and drank, and He passed stool and urine and rolled in it. Indeed, He smeared His whole body with His own stool and urine so that opposing elements might not come and disturb Him. Because Lord Risabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance. In this way Lord Rishabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way.
O King Pariksit, just to show all the yogis the mystic process, Lord Rishabhadeva, the plenary expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vasudeva, the son of Vasudeva, is the original source of Lord Rishabhadeva. There is no difference in Their constitution, and consequently Lord Risabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.

– Srimad Bhagavatam Mahapurana 5.5.32-35

Lord Rishabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhuta, He acted as if dull and materially bound. Consequently no one could observe His divine opulence. He adopted this behavior just to teach yogis how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vasudeva, Kṛṣṇa. Remaining always in that state, He gave up His pastimes as Lord Rishabhadeva within the material world. If, following in the footsteps of Lord Rishabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again. Actually Lord Rishabhadeva had no material body, but due to yoga-maya He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karnata in South India and passed through Konka, Venka and Kutaka. He had no plan to travel this way, but He arrived near Kutakacala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman. While He was wandering about, a wild forest fire began. This fire was caused by the friction of bamboos, which were being blown by the wind. In that fire, the entire forest near Kutakacala and the body of Lord Rishabhadeva were burnt to ashes.

– Srimad Bhagavatam Mahapurana 5.6.6-8

Narasimhadeva’s mouth

Lord Narasimhadeva’s mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Narasimhadeva, decorated with a garland of intestines taken from Hiraṇyakaśipu’s abdomen, resembled a lion that has just killed an elephant. The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiranyakasipu’s heart and then threw him aside and turned toward the demon’s soldiers. These soldiers had come in thousands to fight with Him with raised weapons and were very faithful followers of Hiranyakasipu, but Lord Narasimhadeva killed all of them merely with the ends of His nails.

– Srimad Bhagavatam Mahapurana 7.8.30-31

Bhakti

The greatest misconception about Bhakti is calling it dualistic.There is nothing dualistic about Bhakti. There are no oppositions in devotion. The concept of duality can never be applied to Bhakti, the eternal relationship between the soul and God. The individual soul and God are never separated because God is omnipresent.

– Aghoracharya Vishnuswami

Mother

“Come o mother, stand in the temple of my heart in the thrice bent pose of Krishna!
Come show yourself in your bent form with shri Radha at your side.Take off your skirt of human arms and put on the yellow dhoti. Stick a peacock feather on your head and put one feet across the other. Drop off your garland of skulls and please wear a garland of flowers. Reveal Yourself as the dark charmer and not the black destroyer! Just once, drop the sword and pick up the bamboo flute! Fulfill the yearning of the devotee, o mother.”

– Ramprasad Sen

On Aghoris

At the Aghor kuti in Shivapur I asked my Guru: Would you please tell me about the Aghors and the history of the lineage of the Aghor siddhas so that the Nepalese people would know the truth of the Aghoris. Baba said to me: “ I am happy to see your devotion, concern to the society of your country and I’m going to tell about the Aghor and the lineage of the aghor siddhas but I would like to warn that never tell the person who does’nt have the faith in the Aghor siddhas because they might insult you! So you have to tell those people who have faith in Aghors. The word Aghor literally means, that which is not difficult or terrible. Aghor is simple and natural state of consciousness. There is no place for feelings of fear, hatred, disgust or discrimination in the eyes of an Aghor.
Aghor with constant practice when the soul is established in that state, such a person becomes an Avadhut regardless of his path. An Aghoreshwar is an Avadhut who has gone through all the various stages of Aghor and then has returned to society for the benefit of others. Even though an Aghoreshwar remains above and beyond all social and material illusions, distinctions, and categories, he can bring many social reforms into effect.
Realizing his divine nature, retaining the carefree and unattached Aghor state of being, he may have at the same time the appearance of one observing the contemporary social norm rather than a recluse.
The term Aghor goes back to the farthest reaches of time. One of the five faces of Shiva was known as Aghor. The word is as old as the oldest of legends. There is a hymn to the glory of SHIVA in Shiva Purana, one of Hinduisms oldest legends. There is a hymn to the glory of Shiva by Pushpadanta, head of the Gandharvas, called the Shiva Mahima Stotram. One of its verses is: “Aghoranna paro mantra
nasti tatvam Guru param”. It means:
“The very name of Aghor (Shiva, or the one who has attained the state of Aghor) is a mantra that is above all other mantras. There is nothing higher to be known than the real nature of the Aghor 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.
After the prehistoric association of Aghor with Lord Shiva, another legendary being was not only considered by the ancients to have realized the state of Aghor but was also believed to have propounded and taught the knowledge of it to others. This was Lord Dattatreya. Many other saints and mahatmas who embodied this Aghor state arose at their destined times in history, while at other times the Lineage became to be communicated in Guru-disciple relationships. They lived alone, in seclusion. They lived in the caves in mountains. For some, their search to be alone drew them to cremation grounds where people go for a little time only.
A person cannot cross the boundary demarcated by the social arrangements called dharma and traditions. If he does, he is considered a fool, a man lacking in discrimination. However an Aghor Sannyasi, Aughad, Avadhut is under no such limitations. He does dismantle such boundaries. Take the Lord Buddha who also went into Aghor Sadhana. He set up a new order suited to those times climate. He spoke with crystal clarity. Just as we need a modern physician and a modern ruler,we need modern Aghor saints and Aghor Gurus who prescribe what is relevant to the present times. It is their prescription that will work. Such men are born in every age, in every society, in every religion. They know no boundaries, no limitations. They wear no threads, observe no rituals. They are beyond purity and impurity. We worship Shakti, so that we may gain strength and we may have new ecstasy that could turn our wrongs into rights. The timeless lineage of Aghor Siddhas in Nepal and India has been flowing like the Ganges of wisdom from time immemorial. Pashupati (Kathmandu) and Kashi is known as the City of Shiva. This lineage of the Aghor Siddhas of Kashi has emanated from Lord Shiva himself. This lineage has produced unparalleled spiritual giants at various times.
In Nepal Aghoracharya was the first known Siddha at the time of Aghor Bhairavacharya in kashi (5th-6th century). This lineage continued in a sleepy state, as if embers under ashes. In the 16th century Baba Kinaram after receiving darshan with Bhagwan Dattatreya in Girnar mountains, awakened it for the welfare of humanity at large – the embers hidden under the ashes began to glow again. In the presence of Baba Kinaram spontaneous relief was received by the suffering, answers to questions came automatically, and mind experienced calmness naturally. One would experience the higher Self merely by being in his presence. Baba Kinaram travelled far and wide in all the four corners of India and by witnessing the suffering of people, engaged himself whole –heartedly in alleviating their suffering. Finally on the bank of the river Ganges in Varanasi, he established his dhuni (sacred fire) and continued his sadhana of service. The akhand dhuni (continuos burning fire ) of Baba Kinaram fed by the leftover wood from the near by cremation grounds, and the samadhis (tombs) of all the siddhas of the lineage in the same compound, are witness to the continuum of this intact lineage of Aghor Siddhas. Today, this yoga – bhumi (land of sadhana ) of Aghor Siddhas of Kashi (Varanasi) is called Kring Kund. The recorded history of the Siddhas who headed the seat of Aghor in Varanasi at Kring Kund after Baba Kina Ram established the Akhand Dhuni is as follows: 1. Baba Kalu Ram (Bhagwan Dattatreya) 2. Aghoracharya Baba Kina Ram (16th century) 3. Baba Bija Ram 4. Baba Dhouta Ram 5. Baba Gaibi Ram 6. Baba Bhavani Ram 7. Baba Jainarayan Ram 8. Baba Mathura Ram 9. Baba Saryu Ram 10. Baba Dal Singar Ram 11. Baba Rajeshwar Ram 12. Aghoreshwar Baba Bhagwan Ramji 13.Baba Sidhartha Gautam Ram (Present)
In this lineage of Aghor Siddhas of North India, Baba Bhagwan Ram ji emerged as an Aghoreshwar for our modern times. Heeding to the call of our time, he gave a new turn to this safeguarded tradition of Siddhas and expanded its field of activity.

– Mangaldhan Ram

Austerity

Aghor austere practices, austerity and Aghor are complements of each other. On coming face to face with Aghor austerities even Brahma, Vishnu and Shiva, even the divinities become willing to give everything they have. Austere practices or Aghor can be adopted by divinities, demons, humans and spirits. Anyone can adopt them, and when one does the entity called God is obliged to fulfill one’s desires. Brahma, Vishnu and Shiva all bow before Aghor practices. They are ready to serve the Aghor. The treatise on Bhakti also says this.

– Aghoreshwar Baba Bhagavan Ram

Khanda Manda

Khanda Manda Yoga is said to be one of the most terrifying and difficult sadhana of all Aghora sadhanas. The practitioner of Khanda Manda Yoga cuts off her/his own limbs with a sharp cleaver, and throws them into a roaring fire while chanting a specific mantra. After twelve hours, these limbs re-emerge from the fire and rejoin the body. Most sadhus can do Eka Khanda Yoga that implies cutting of one part of a single limb, like a toe, a finger or a foot or hand. Few can do Teen Khanda Yoga, signifying three parts, like the foot, the lower leg, and the thigh. However, there are very few sadhaks who can perform the Nava Khanda Yoga, using nine body parts, including the head. The severe stage of Khanda Manda Yoga comes after the Nava Khanda Yoga, which is called the Agni Khanda Yoga, in which a guru heats the fire tong red-hot, and then inserts it under the disciple’s skin at the nape of the neck, running them down parallel to the spinal cord. A yogi who has reached the absolute point of spirituality does not even flinch when this happens.

Benefits of Khanda Manda Yoga

The benefits of the physical Khanda Manda Yoga are many, including imperviousness to any weapon, and even physical immortality. The evolvement of Khanda Manda Yoga was to abolish the love for body. One can only perform Khanda Manda Yoga, once one has developed certain objectivity about the body. Khanda Manda Yoga is possible once the sadhak have full control over Kundalini Shakti. However, the mental Khanda Manda Yoga is somewhat different; it has to be done with thought.

The true khandana is absolute and permanent destruction of false personality, which is composed of all the desires, tastes, aversions, and everything that have accumulated over millions of births. Only when all the imperfect projections are eliminated can one be able to see what is real. The other side of khandana is mandana, and the true mandana is projection of an everlasting form, construction of a true character. Mental khandana and mandana make up the real Khanda Manda Yoga. External and internal khandana are the two ways of performing Khanda Manda Yoga.