10 FACTS ABOUT THE GRISLY AND MYSTIC AGHORI SADHUS OF INDIA

The most feared and the most respected clan of sadhus or ascetics of India , the Aghori sadhus are notorious for their uncommon and grisly rituals they perform as a part and parcel of their religious routine, enough to arouse curiosity and awe among the public. Before going to facts lets know who the are.

WHO ARE AGHORI?

Aghori is a peculiar clan of of sadhus or ascetics of India. The Aghoras is said to have been over 1000 years old, the first Aghora sadhu being Keenaram. They inhibit the city of Varanasi (Banaras), alongside the banks of the river Ganga, where the most revered temple of Kasi Vishwanath stand proudly. Aghoris are devotees of Shiva manifested as Bhairava, who seek moksha from the cycle of reincarnation. This freedom is a realization of the self’s identity with the absolute.

So, below is the list of odd and amazing facts about the lives of these Aghori Sadhus, a sect of people who revere and relish what we usually dread – Death.

• Profanity is the route to Nirvana:

For Dhuniwale Bhaba (as the locals call him) cursing in an utterly profane manner for virtually no reason. And is the only way he claims that can lead him to Nirvana or ultimate enlightenment. An incident reveals that when a man approached the baba seeking blessings regarding his daughter’s wedding, the baba cursed the man using utter obscenities and that his daughter would rot in hell. After three days the man was reported to have approached the baba again with some sweets stating that the baba’s blessings solved his problem. The Dhuniwale Bhaba is also notorious for throwing faeces on people who demand his blessings and the most awful yet unbelievable fact is that the people are very contended with his ‘prasad’ and some even take it home.

• The nasty appetite:

All over India and among other curious westerners, the Aghori are well known for their extremely revolting appetite. Their food habits include whatever a civilized human being will not eat at any cost, such as rotten foods, foods from dump site, animal faeces, animal urine and putrefying human corpses which are most often eaten in a cup made of human skull. But they seem to have their own reasons for their nasty appetite. Consumption of excreta is said to kill ego and derail the human perception of beauty, which is essential for a man to lead his life as an Aghora.

• Tailanga Swami:

Here comes another baba who did the unimaginable again. This baba is hailed as very powerful by the people of the locality. Records say that he was slapped and driven out of the Kasi Viswanath temple by a priest when he was worshipping and performing a puja on the sculpture of Lord Shiva using his own excreta. History says that Lord Shiva himself appeared in the dream of the local king of Benaras and complained about the insult meted out to Tailanga Swami, and also revealed that the swami was an incarnation of his holiness himself. The priest was also found dead mysteriously, later.

• Legitimate Cannibalism:

In spite of Varanasi being a densely populated city, Cannibalism is openly practiced by the Aghoras in Varanasi without any public upheaval as they usually do not kill humans for their necrophagic needs, but only consume corpses from cremating grounds. Corpses are eaten raw and at times they are roasted over open flame. After eating a certain quantity of flesh, they start meditating sitting atop a corpse which is continued all night. If cannibalism amidst a populated city is not awkward enough, move on to the next item in the list.

• A Creepy sense of fashion:

Aghoras are known for their spooky sense of fashion. They move about in the city with nothing more on their bodies except a skimpy jute loin cloth and at times, nude. Being nude, in their terms is complete renunciation from the material world and its attachments. Most often, they smear their bodies with ash from human cremated remains to cover their nakedness. Talking about accessories, Human skulls are worn as jewelry around their necks. Some Aghoras(or Aghori) are also reported to roam around with the femur (thigh bone) of cremated people as a Aghoran symbol. (May be as a walking stick). They never cut their hair, letting it to fall to their knees, making Agoras to be easily spotted anywhere amidst a hell of a crowd.

• Mysterious medicines:

To the surprise and awe of the scientists all over the world, The Aghoras claim they have medicines that can treat some of the most stubborn diseases such as Cancer and even AIDS. You guessed right. These medicines called ‘human oils’ come from burning the human body collected from the burning pyre. The babas claim that these medicines are very effective on curing the above mentioned diseases but are not used in modern medicine due to ethical considerations. However, the authenticity of their claim has never been tried and tested yet by the scientific community.

• Tantric powers and Black magic:

The healing powers of Aghori Sadhus are said to come from their expertise in Black magic. What they say about these practices is that they never use their powers for harmful deeds. instead they absorb the diseases that plague the victims who visit them into their bodies and eliminate the diseases by burning them using Black magic. Certain Aghori who intensely practice Black magic say the more they please Lord Shiva and goddess Kali, the more they gain powers of control over the environment and the forces of nature. But they never do it, as they adore and respect Mother Nature.

• The ‘left way’ to reach god:

It may seem a pun, but actually it isn’t. While the whole world follows the right way to reach god, these sadhus proudly assert that they follow the ‘left way’ to reach god which is far quicker than the former. According to them, true godliness lies in seeking the ‘purity in the filthiest’. One of those sadhus says they are true Aghoras if they were able to concentrate on god while performing the most perverted acts such as necrophilia, necrophagy and Coprophagy. To mention, the right ways to reach god include veganism, sanctity and abstinence from lust according to Hinduism.

• Mantras, Tantras and Marijuana:

No Aghora would ever abstain himself from smoking Marijuana because they believe it is marijuana that helps them concentrate on religious mantras and the strenuous yogic practices they perform by routine. In spite of being under the effect of marijuana all the time they appear very sober and calm. When asked by curious visitors that whether they consume weed for pleasure, they abruptly deny the assertion. The delusion and hallucinations provided by weeds are taken as religious ecstasies and heightened spiritual experiences.

• The ‘Five M’ Concept:

And finally, The Agoras are cool enough to compile their beliefs into a 5M protocol. The five M concept has many other different versions , but the Aghoric version of the 5M concept or Dakshinakara has its own translation of the original.

Madya – Wine (which means a heavenly fluid which drips from the glands of human brain.)

Mamsa – Meat (swallowing the tongue)

Matsya- fish (twin-fish an ‘8’ shaped structure which forms a part of the backbone)

Mudra- parched grain (positions of Kundalini yoga, followed by Aghori ascetics)

Maithuna- Sexual intercourse. (should be learnt from a Sriguru)

The Lost Hindu Empire of Cambodia

A visit to Cambodia is recommended or may even be de rigueur for any Indian with an interest in the erstwhile history of India. For nowhere in the world outside India one can see the glory of its past splendor so well exhibited as in Cambodia. There are several hundred Hindu and Buddhist temple ruins throughout the countryside, especially around the town of Siem Reap near the large lake Tonle Sap. Siem Reap is the heart of the country. Here is where the splendid temple Angkor Wat has stood for nearly nine hundred years.

Mostly neglected for centuries and then ransacked and looted by occupying forces, the treasures of Cambodia are scattered all over the world now, mostly taken by Europeans. Smuggling of artifacts continues to this day. Cambodia has a very checkered history of war and destruction. It is only in the last one hundred years that attempts have been made to preserve, excavate and study the chronology of history, first by the French, and now by the rest of the world community. Indian and United States governments are also assisting in refurbishing and preserving the temples.

Many of the temple ruins appear like they are right out of pages of Rudyard Kipling’s books. Many with crumbling walls and roofs have seen better days. Giant trees hover over many temple walls, threatening their very foundations. Large roots of Kapok trees twine around the temples like giant mythical birds gripping them in their talons. Yet there is an indescribable charm that one immediately imbibes at first sight. Many ruins may look similar but one is drawn to see more. Those, which are preserved, demonstrate exquisite works of art and sculpture.

The people of this impoverished country are graceful and charming. They are simple, honest people, (mostly fishermen and farmers. There are not many towns outside a few larger cities. Once you leave the city limits of Phnom Penh there are not many homes or buildings of significant magnitude. Two-wheelers are the main modes of transportation, often attached to trailers that are used to transport families and goods. The vendors selling books, shawls and skirts are mostly beautiful children at temple sites, who surprise the tourists with better English than one would expect them to speak. These children are not scrappy, but not pushovers either and they can drive a hard bargain. The scattered temples are mostly deserted reminders of the former glory of the Khmer people, the dominant people of the region. Their kingdoms waxed and waned, to include parts of Thailand (Siam), Vietnam (Champa) and Laos at various times. There have been wars and skirmishes between the Khmer people and their neighbors for centuries. The most recent involvement of Cambodia in the larger war in Vietnam, when the country was carpet bombed by the might of the American military, was just one of several wars in its history to cause much death and destruction. Following the American exit, civil war had kept the country impoverished and desperate until the year 2000 when it gained independence and now has a nascent socialist democracy. Pre-history of Cambodia starts with the legendary Khambujaraja, a Brahmanical king of India, who had come to the region and faced adversity from a beautiful lady on the mountain. After a brief fight between them, a truce was drawn and the beautiful lady, Mero by name, married Khambuja. The country they jointly ruled was called Khambujadesa and their descendants were called the Khmer people. Khambujadesa later became Kampuchea and then Cambodia. The original language spoken was Mon-Khmer. Later in the 6th century the ‘Mon’ people moved further west to Thailand and the Khmer remained in current day Cambodia.

Indian influence in the region began in the first century C. E. They traded goods with Khmer by way of sea, when spice and silk trade had flourished. Both Indians and Chinese exerted their influences on the local people but Indian culture took a firm foothold, perhaps through the efforts of Brahmin priests. The rulers of the time had a suffix of ‘Varman’ to their names, similar to the Pallava kings of Kanchipuram. Whilst the Cholas of Tanjavur in India eventually defeated the Pallava Varmans in the 8th century, the Khmer kingdoms flourished well into the 14th century. Though all the rulers of Cambodia bore the name ‘Varman,’ they did not necessarily belong to the same dynasty. At various periods in their history, the rulers and usurpers came from Siam (Thailand) or Champa (Vietnam) as well as Khambujadesa (Cambodia or Kampuchea).

ANCIENT HISTORY Of Chitrakoot

ANCIENT HISTORY

Celebrated in the entire Indian literature and sacred books; the abode of Lord Ram, his spouse Sitaji and his brother Lakshman during their exile for about eleven years and a half; capable of purifying the human heart and of attracting the tourists by its charms of nature. Chitrakoot is a holy place famous both for its natural scenery and its spiritual altitude. A tourist is as much thrilled by sighting its beautiful waterfalls, playful young deer and dancing peacocks as a pilgrim is overwhelmed by taking a dip in the Payaswani/ Mandakini and by immersing himself in the dust of the Kamadgiri. From times immemorial, the Chitrakoot area has been a live centre of inspiration for cosmic consciousness.Thousands of mendicants, hermits, sages and saints have attained higher and higher spiritual status and have exerted a beneficial impact on the world through their penance, sadhana, yoga, tapasya and various arduous spiritual endeavours. Nature has been very generous in bestowing over the area all the gifts in her power, which enable it to attract pilgrims and tourists alike from all over the world. Atri, Anasuya, Dattatreya, Maharshi Markandeya, Sarbhang, Sutikshna and various other sages, seers, devotees and thinkers have lived in this area through all the ages; and knowledgeable people say that many of such figures are still engaged in tapasya here in various caves and little known places. This lends the area a spiritual aroma which permeates its entire atmosphere and makes it spiritually alive to this day.

Chitrakoot is the teerth of all teerths. According to the Hindu belief, Prayagraj (modern name- Allahabad) is the king of all teerths; but Chitrakoot is rated as more elevated. When Chitrakoot did not go to him as all the other teearths did, Prayagraj was told that Chitrakoot enjoyed a higher status and it was Prayagraj who was expected to go to Chitrakoot and not vice versa. It is said that Prayagraj comes every year to wash off his sins by bathing in the Payaswini. It is also said that all the gods and goddesses came to Chitrakoot when Ram performed the Shraddha ceremony of his father to partake of the shuddhi (i.e. a feast given to all the relatives and friends on the thirteenth day of the a death in the family). They were captivated by the beauty of the place. Lord Ram's presence there added a spiritual dimension to it. So they were unwilling to depart. Vashishtha, the family priest sensing their desire to stay and in accordance with the wishes of Lord Ram, forgot to utter the visarjan (departure) mantra. Thus, all the gods and goddesses have made this place their permanent abode and are always present there. Today also, even when a mere tourist reaches this place strewn profusely with ancient rocks, caves, ashrams and temples with sages engaged in holy and spiritual sadhana, he loses himself unwittingly in the atmosphere charged with unceasing holy rites and enlightening sermons and partakes of the bliss of a world very different from our own. Thousands of pilgrims and seekers of the truth from all parts of the world resort to this place impelled by an irrepressible desire to improve and elevate their lives.

Chitrakoot has had its own identity and this very name since times immemorial. The first known mention of the place is in the Valmiki Ramayan, which is believed to be the first ever Mahakavya composed by the first ever poet. As an unwritten composition, an epic of growth, it was handed down from generation to generation by an oral tradition. As Valmiki is said to be contemporaneous with (or even earlier than) Ram and is believed to have composed the Ramayan before the birth of Ram, the antiquity of its fame can well be guaged. Valmiki speaks of Chitrakoot as an eminently holy place inhabited by the great sages, abounding in monkeys, bears and various other kinds of fauna and flora. Both the sages Bharadwaj and Valmiki speak of Chitrakoot in glowing terms and advise Ram to make it his abode during the period of his exile, as the place was capable of relieving a person of all his desires and of giving him a calm of mind that could make him achieve the highest of the goals in his life. Lord Ram himself admits this bewitching impact of this place. In the ‘Ramopakhyan’ and descriptions of teerthas at various places in the Mahabharat, Chitrakoot finds a favoured place. It ‘Adhyatma Ramayan’ and ‘Brihat Ramayan’ testify to the throbbing spiritually and natural beauty of Chitrakoot. The writer has been told that the latter work devotes as many as sixteen cantos to the description of Chitrakoot and its principal places. Entire Indian literature relating to Ram gives it a unique pride of place. The Rev. Father Kamil Bulke even mentions a ‘Chitrakoot—Mahatmya’; found among the collections of Mackenzie.Various Sanskrit and Hindi poets also have paid similar tributes to Chitrakoot. Mahakavi Kalidas has described this place beautifully in his epic ‘Raghuvansha’;. He was so much impressed with its charms that he made Chitrakoot (which he calls Ramgiri because of its time-honoured associations with lord Ram) the place of exile of his yaksha in Meghdoot. Tulsidas, the saint-poet of Hindi has spoken very reverently of this place in all his major works-Ramcharit Manas, Kavitawali, Dohawali and Vinay Patrika. The last-mentioned work contains many verses which show a deep personal bond between Tulsidas and Chitrakoot. He spent quite some part of his life here worshipping Ram and craving his darshan. It was here that he had what he must have considered the crowning moment of his achievements--ie. the darshan of his beloved deity Lord Ram at the intercession of Hanumanji. His eminent friend, the noted Hindi poet Rahim (i.e. Abdur Rahim Khankhana, the soldier-statesmen-saint-scholar-poet who was among the Nav-Ratnas of Akbar) also spent some time here, when he had fallen from favour with Akbar's son Emperor Jahangir. According to the Beetak literature of the Pranami sect, the saint-poet Mahamati Prannath wrote two of his books-Chhota Kayamatnama and Bara Kayamatnama here. The exact place where Prannath lived and composed these works interpretting the Quran and showing its similarities with Shrimad Bhagwat Mahapuran, could not be traced.

MODERN HISTORY

A newly district was created on 6th May 1997 in U.P. named Chhatrapati Shahuji Mahraj- Nager, which comprises of Karwi & Mau Tehsils and has been carved out from the Banda district. After some time, the district name was converted in Chirakoot on 4 th Sept. 1998. It falls in the northern Vindhya range of mountains spread over the states of Utter Pradesh and Madhya Pradesh. The larger part is included in the District Chitrakoot of U.P. and the District Satna of Madhya Pradesh. The word "Chitrakoot" has been used here to refer to this larger area and symbolizes the rich and varied cultural,religious, historical and archaelogical heritage of the various places and sites of this area. Lacs of peoole gather here at these sites on each Amavasya. Somwati Amavasyas, Deepawali, Sharad-Poornima, Makar-Sankranti and Ram Nawami are special occassions for such gatherings and celebrations.

Some Photos Of Chitrakoot