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97-445: The modern teachings and practices of Aghor are known as Aghor Yoga. Aghor Yoga can be practiced by anyone without regard to religious or ethnic background and irrespective of whether s/he adopts traditional Aghori dietary practices. The essence of Aghor Yoga is that fundamentally humans are each an individual whole, at one with divine consciousness. Aghor Yoga believes that by learning to identify with one's wholeness, one becomes free from

194-536: A Rigvedic deity with fearsome powers, was the god of the roaring storm . He is usually portrayed in accordance with the element he represents as a fierce, destructive deity. In RV 2.33, he is described as the "Father of the Rudras ", a group of storm gods. Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins. Nevertheless, both Rudra and Shiva are akin to Wodan ,

291-435: A vamachara tradition of spirituality by helping people who have been shunned from mainstream society, such as lepers and orphans. When Baba Bhagwan Ramji attained Aghor in this lineage, he was compared to Baba Kinaram because he had a strong sense of social responsibility, identifying himself with suffering humanity. Numerous accounts describe how he helped struggling people to battle social injustices. The direct lineage of

388-590: A German Indologist and professor of philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BCE), according to Gavin Flood, presenting

485-459: A balanced personal practice, placing importance on both sadhana (one's own spiritual practice) as well as seva (selfless service) . Recognizing the need for change within his society, Baba Bhagwan Ramji renewed the socially conscious spirit of Baba Kinaram when he established a new ashram named Awadhut Bhagwan Ram Kusht Sewa Ashram (The Awadhut Bhagwan Ram Leprosy Service Ashram) at Parao, Varanasi. Baba Bhagwan Ramji dedicated Parao Ashram to helping

582-452: A conscious connection to one's own Self, a Guru is chosen for guidance. Eventually, it is hoped that an understanding of Gurupeeth (literally, the seat of the Guru) in oneself is formed. There is no restriction of any kind in accepting a Guru. A Guru is a person in whose company one feels inspired and reminded of one's divinity and wholeness. In Aghor Yoga, a Guru is commonly a person who has walked

679-448: A couple of his specialties of this figure does not match with Rudra. Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. The interpretation of the seal continues to be disputed. McEvilley , for example, states that it is not possible to "account for this posture outside the yogic account". Asko Parpola states that other archaeological finds such as

776-640: A fusing of the two deities. Agni is said to be a bull, and Shiva possesses a bull as his vehicle, Nandi . The horns of Agni , who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature. According to Wendy Doniger , the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from Indra . Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare,

873-434: A householder with his wife Parvati and his two children, Ganesha and Kartikeya . In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first Yogi ), regarded as the patron god of yoga , meditation and the arts. The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair,

970-411: A limited way of being. As a result, the energy that was previously invested in limitation becomes accessible for being directed towards the greater good. The teachings and practices of Aghor defy easy categorization. Some adherents classify Aghor as a non-dualistic (advaita) Hindu philosophy. Classic nondualism explains that only the one eternal Self – alternately referred to as God, Brahman, or Atman –

1067-475: A manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva. A few texts such as Atharvashiras Upanishad mention Rudra , and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible. The Kaivalya Upanishad similarly, states Paul Deussen –

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1164-427: A more immediate, intuitive form of knowledge. Nondualism is distinct from monism , another philosophical concept that deals with the nature of reality . While both philosophies challenge the conventional understanding of dualism, they approach it differently. Nondualism emphasizes unity amid diversity. In contrast, monism posits that reality is ultimately grounded in a singular substance or principle , reducing

1261-402: A number of philosophical and spiritual traditions that emphasize the absence of fundamental duality or separation in existence . This viewpoint questions the boundaries conventionally imposed between self and other , mind and body , observer and observed , and other dichotomies that shape our perception of reality. As a field of study, nondualism delves into the concept of nonduality and

1358-635: A part of ritual. In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self-liberation. The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme,

1455-505: A proto-Shiva would "go too far". The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion , and the pre-Islamic Indo-Iranian religion. The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva, or lateral exchanges with ancient central Asian cultures. His contrasting aspects such as being terrifying or blissful depending on

1552-755: A single major deity. Shiva is a pan-Hindu deity, revered widely by Hindus in India , Nepal , Bangladesh , Sri Lanka and Indonesia (especially in Java and Bali ). Saiddhantika Non - Saiddhantika According to the Monier-Williams Sanskrit dictionary, the word " śiva " ( Devanagari : शिव , also transliterated as shiva ) means "auspicious, propitious, gracious, benign, kind, benevolent, friendly". The root words of śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace". The word Shiva

1649-438: A state of Aghor. Any disciplined effort that one makes to connect with one's wholeness is called sadhana (spiritual practice). A consistent effort that is in tune with human nature, simple to comprehend, and easy to practice bears fruit. Such a spiritual practice is thought to connect one with fullness, and when one is full, that fullness overflows into the outward action of seva . Seva is the selfless service one contributes to

1746-608: A wide variety of spiritualities and religions , ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality. Loy sees non-dualism as a common thread in Taoism , Mahayana Buddhism , and Advaita Vedanta , and distinguishes "Five Flavors Of Nonduality": In his book Nonduality , which focuses on nondual awareness, Loy discusses three of them, namely thinking without dualistic concepts,

1843-505: Is a non-conceptual nondual awareness, whose essential property is non-representational reflexivity. This property makes consciousness-as-such phenomenologically, cognitively and neurobiologically a unique kind, different from and irreducible to any contents, functions and states." It is the pure consciousness or witness-consciousness of the Purusha of Samkhya and the Atman of Advaita Vedanta, which

1940-582: Is a patron deity of farming and herding castes . The foremost center of worship of Khandoba in Maharashtra is in Jejuri . Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya . Myths about Shiva that were "roughly contemporary with early Christianity " existed that portrayed Shiva with many differences than how he

2037-521: Is also a Sanskrit word that means "identity, unique, not two, without a second", and typically refers to the two truths doctrine of Mahayana Buddhism , especially Madhyamaka . The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of " advaita " subsequent to

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2134-406: Is aware of prakriti , the entanglements of the muddled mind and cognitive apparatus. Different theories and concepts which can be linked to nonduality and nondual awareness are taught in a wide variety of religious traditions, including some western religions and philosophies. While their metaphysical systems differ, they may refer to a similar experience. These include: According to Signe Cohen,

2231-458: Is central to contemplative wisdom traditions, "a state of consciousness that rests in the background of all conscious experiencing – a background field of awareness that is unified, immutable, and empty of mental content, yet retains a quality of cognizant bliss [...] This field of awareness is thought to be ever present, yet typically unrecognized, obscured by discursive thought, emotion, and perception." According to Josipovic, "consciousness-as-such

2328-836: Is everything and everywhere. Shiva is the primal Self, the pure consciousness and Absolute Reality in the Shaiva traditions. Shiva is also Part of 'Om' (ॐ) as a 'U' (उ). The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( Advaita ) and devotional traditions ( Dvaita ), such as Tamil Shaiva Siddhanta and Lingayatism . Shiva temples feature items such as linga, Shiva-Parvati iconography, bull Nandi within

2425-462: Is kind and tranquil (Shiva). The term Shiva also appears simply as an epithet, that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him. This healing, nurturing, life-enabling aspect emerges in

2522-531: Is known today is an amalgamation of various older deities into a single figure, due to the process of Sanskritization and the emergence of the Hindu synthesis in post-Vedic times. How the persona of Shiva converged as a composite deity is not well documented, a challenge to trace and has attracted much speculation. According to Vijay Nath: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent

2619-432: Is no one but Shiva, and he who is called Shiva is but identical with Vishnu. Both traditions include legends about who is superior, about Shiva paying homage to Vishnu, and Vishnu paying homage to Shiva. However, in texts and artwork of either tradition, the mutual salutes are symbolism for complementarity. The Mahabharata declares the unchanging Ultimate Reality (Brahman) to be identical to Shiva and to Vishnu, that Vishnu

2716-471: Is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)". Shiva is known by many names such as Viswanatha (lord of the universe), Mahadeva, Mahandeo, Mahasu, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms), and Ghrneshwar (lord of compassion). The highest reverence for Shiva in Shaivism

2813-453: Is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull . John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but

2910-723: Is one of the principal deities of Hinduism . He is the Supreme Being in Shaivism , one of the major traditions within Hinduism. Shiva is known as The Destroyer within the Trimurti , the Hindu trinity which also includes Brahma and Vishnu . In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe. In the goddess-oriented Shakta tradition,

3007-522: Is one of the four major sects of Hinduism , the others being Vaishnavism , Shaktism and the Smarta Tradition . Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. He is not only the creator in Shaivism, but he is also the creation that results from him, he

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3104-399: Is real. Accordingly, Aghor believes that all of humanity is a part of this higher Self. Beyond this, everything else in the universe is mere illusion (maya). The teachings of Aghor are meant to be universal, transcending all particularities of Hinduism or Indian culture. The contemporary Aghor lineage of Baba Kinaram includes people from many religious faiths and countries of origin, including

3201-640: Is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord"). Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama , devotional hymns ( stotras ) listing many names of Shiva. The version appearing in Book 13 ( Anuśāsanaparvan ) of

3298-525: Is the "creator, reproducer and dissolver". Sharma presents another etymology with the Sanskrit root śarv - , which means "to injure" or "to kill", interpreting the name to connote "one who can kill the forces of darkness". The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It

3395-562: Is the current seat of Aghor Yoga in the United States. The mission of Sonoma Ashram is to foster spiritual growth in individuals. The Sonoma Ashram's sister ashram, Aghor Foundation, was established in 2001 on the bank of the Ganges River in the Varanasi, India and offers a safe home for orphaned and abandoned children. The Aghor Foundation also operates other social service projects, including

3492-406: Is thought of now, and these mythical portrayals of Shiva were incorporated into later versions of him. For instance, he and the other gods , from the highest gods to the least powerful gods, were thought of as somewhat human in nature, creating emotions they had limited control over and having the ability to get in touch with their inner natures through asceticism like humans. In that era, Shiva

3589-582: Is used as an adjective in the Rig Veda ( c.  1700–1100 BCE ), as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one"; this adjectival usage is addressed to many deities in Vedic literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who

3686-666: Is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun ( śivan , "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda. The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who

3783-713: The Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa . The Shri Rudram Chamakam , also known as the Śatarudriya , is a devotional hymn to Shiva hailing him by many names. The Shiva-related tradition is a major part of Hinduism, found all over the Indian subcontinent , such as India, Nepal , Sri Lanka , and Southeast Asia , such as Bali, Indonesia . Shiva has pre-Vedic tribal roots, having "his origins in primitive tribes, signs and symbols." The figure of Shiva as he

3880-542: The Nirukta , an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. In the Śatarudrīya , some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest

3977-503: The Bactria–Margiana Culture . According to Anthony, Many of the qualities of Indo-Iranian god of might/victory, Verethraghna , were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda . He was associated more than any other deity with Soma , a stimulant drug (perhaps derived from Ephedra ) probably borrowed from

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4074-458: The Linga Purana , present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( Tirtha ) associated with him. The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti . Dualistic Shaiva Agamas which consider Self within each living being and Shiva as two separate realities (dualism, dvaita ), are

4171-487: The third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru . He is usually worshiped in the aniconic form of lingam . Shiva has pre-Vedic roots, and the figure of Shiva evolved as an amalgamation of various older non-Vedic and Vedic deities, including the Rigvedic storm god Rudra who may also have non-Vedic origins, into

4268-424: The transformative power of firsthand encounters with the underlying unity of existence. Through practices like meditation and self-inquiry , practitioners aim to bypass the limitations of conceptual understanding and directly apprehend the interconnectedness that transcends superficial distinctions. This experiential aspect of nondualism challenges the limitations of language and rational thought , aiming for

4365-431: The Īśā , imply a similar quest for an undifferentiated oneness as the ultimate objective of human spiritual pursuit. According to the Īśā Upanishad, this goal transcends both the processes of becoming (saṃbhūti) and non-becoming (asaṃbhūti). The Isha Upanishad (second half of the first millennium BCE) employs a series of paradoxes to describe the supreme entity. The divine being is depicted as immovable, yet swifter than

4462-410: The 1st millennium BCE, with the notion of Purusha , the witness-conscious or 'pure consciousness'. Proto-samkhya ideas can be found in the earliest Upanishads, but are not restricted to the Vedic tradition. Brahmanical and non-Brahmanical (Buddhism, Jainism) ascetic traditions of the first millennium BCE developed in close interaction, utilizing proto-Samkhya enumerations (lists) analyzing experience in

4559-512: The 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. Shaivism gained immense popularity in Tamilakam as early as the 7th century CE, with poets such as Appar and Sambandar composing rich poetry that is replete with present features associated with the deity, such as his tandava dance, the mulavam (dumru), the aspect of holding fire, and restraining

4656-614: The Aghor lineage. The Krim Kund and Parao ashrams are situated on the opposite sides of the Ganges River in Varanasi, India. Baba Bhagwan Ramji also established Sri Sarveshwari Samooh Ashram, a secular social service organization that has worked throughout northern India. The Aghor lineage now includes many Ashrams in various locations in India and a number of centers and Ashrams in other countries. During his life, Aghoreshwar Bhagwan Ramji also guided

4753-508: The Aghor path. One distinguishing feature of the Aghor Yoga path is that the Guru is very accessible to the students. A bridge does not just provide a means of passage between two realms of thought; it is also a lookout point from which one can see the blessings floating on a sustenance-giving river. The Guru is also believed to reside within all beings in the form of a higher Self . In order to form

4850-736: The Anjali School, a tuition-free school for neighborhood children living in poverty and Vision Varanasi, a free eye clinic. Notably, The Aghor Foundation also runs Project Shakti, which offers vocational training for underprivileged women in Varanasi. The Aghor Foundation recently began to construct the Amrit Sagar Environmental Center, "a working model of the best environmental practices and a teaching center demonstrating… sustainable practices." Nonduality (spirituality) Antiquity Medieval Early modern Modern Iran India East-Asia Nondualism includes

4947-549: The BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers. The texts and artwork of Jainism show Indra as a dancer, although not identical generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras. For example, in the Jain caves at Ellora , extensive carvings show dancing Indra next to the images of Tirthankaras in

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5044-568: The Germanic God of rage ("wütte") and the wild hunt . According to Sadasivan, during the development of the Hindu synthesis attributes of the Buddha were transferred by Brahmins to Shiva, who was also linked with Rudra . The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text. Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that

5141-399: The Guru instructs the seeker in the basics of sadhana (cultivation of a daily personal practice) and seva (their selfless service in the world). By incorporating the practices of sadhana and seva into everyday life, the student seeks to achieve a sense of peace and fulfillment through becoming better equipped to meet the challenges of modern life with calmness, grace and skill. The Guru starts

5238-679: The Indian people were being persecuted. The early devotees of Aghor comprised a diffuse network of wandering ascetics who passed down their beliefs and practices through oral teaching in many different lineages. In the 1960s, the then-guru of the Baba Kina Ram lineage, Baba Bhagwan Ramji (1937-1992), instituted reforms of the Aghor tradition, banning taboo substances such as alcohol, marijuana, and ashes. Baba Bhagwan Ramji "challenged his devotees to embrace polluted people instead of polluted substances." Aghor instead became focused on social reform, maintaining

5335-449: The Nandi bull, the Indian zebu , in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same. Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual transformation into Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in

5432-442: The Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni ) . "Advaita" (अद्वैत) is from Sanskrit roots a , not; dvaita , dual. As Advaita , it means "not-two". or "one without a second", and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term " advaita " from which it originates are polyvalent terms. "Advaya" (अद्वय)

5529-574: The Supreme Goddess ( Devi ) is regarded as the energy and creative power ( Shakti ) and the equal complementary partner of Shiva. Shiva is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Kailasa as well as

5626-455: The United States and Europe. The lineage also recognizes great spiritual beings of all religions (such as Moses , Buddha , Jesus , and Mohammed ) as abiding in the realized state of Aghor – that is existing in wholeness and at one with the Divine. Aghor focuses on the idea of jivanmukta , or reaching liberation from material issues in this lifetime. Thus, one does not have to die before reaching

5723-660: The Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form an equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu

5820-458: The Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the gentle, as the ultimate recycler and rejuvenator of all existence. The Vedic texts do not mention bull or any animal as the transport vehicle ( vahana ) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state

5917-496: The beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism , or henotheism , rather than being a text just on Shiva theism. Self-realization and Shaiva Upanishads He who sees himself in all beings, And all beings in him, attains

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6014-508: The community and world. Sadhana and seva form the two foundational aspects of the Aghor Yoga Path. A disciple of Aghor Yoga often relies on a Guru – a capable spiritual teacher – to provide guidance when forming their practice of sadhana and seva . The Aghor definition of the word Guru is "remover of doubt." The Guru is meant to function both as a bridge between outward action and spiritual wisdom, as well as an example of realization of

6111-535: The context of meditative practices providing liberating insight into the nature of experience. The first millennium CE saw a movement towards postulating an underlying "basis of unity", both in the Buddhist Madhyamaka and Yogacara schools, and in Advaita Vedanta , collapsing phenomenal reality into a "single substrate or underlying principle". According to Hanley, Nakamura and Garland, nondual awareness

6208-441: The earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of Selfs from the birth-rebirth cycle. The Svetasvatara Upanishad set the tone for early Shaivite thought, especially in chapter 3 verse 2 where Shiva is equated with Brahman: "Rudra is truly one; for the knowers of Brahman do not admit the existence of a second". The period of 200 BC to 100 AD also marks

6305-400: The early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate. Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as

6402-647: The emphasis is on the direct experience of interconnectedness that goes beyond conventional thought constructs. Dzogchen , found in Tibetan Buddhism , highlights the recognition of an innate nature free from dualistic limitations. Taoism embodies nondualism by emphasizing the harmony and interconnectedness of all phenomena, transcending dualistic distinctions, towards a pure state of awareness free of conceptualizations. "Dual" comes from Latin "duo", two, prefixed with "non-" meaning "not"; "non-dual" means "not-two". When referring to nonduality, Hinduism generally uses

6499-487: The enlightened beings from the Aghor lineage, thus the practitioner gains a sense of belonging to the family of enlightened beings. It is said, "You are never alone after receiving a mantra." Developing a friendship with one's mantra becomes the preoccupation of the practitioner. Students of the Aghor Yoga tradition seek to attain Aghor, a state of consciousness in which one does not experience fear, hatred, disgust, discrimination, or hunger. One who achieves Aghor does not view

6596-533: The figures in a group dance can be interpreted in many different ways. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic , seated in a posture reminiscent of the Lotus position , surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati ), an epithet of

6693-564: The first wave of English translations of the Upanishads . These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). He rendered "advaita" as " Monism ", as have many recent scholars. However, some scholars state that "advaita" is not really monism. Nonduality is a fuzzy concept , for which many definitions can be found. According to David Loy , since there are similar ideas and terms in

6790-471: The foundational texts for Shaiva Siddhanta . Other Shaiva Agamas teach that these are one reality (monism, advaita ), and that Shiva is the Self, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty-four monism Agama texts. Shiva-related literature developed extensively across India in

6887-536: The great saint Baba Kinaram . The life story of Baba Kinaram tells of his wandering for years until he attained complete knowledge upon encountering Bhagwan Dattatreya, who appeared to him in the Girnar Mountains, a holy place in Gujarat state in northwest India . Later in his life, Baba Kinaram settled in the holy city of Varanasi and wrote a book called Viveksar , recognized now as the most authentic treatise on

6984-463: The highest Brahman , not by any other means. Shaiva devotees and ascetics are mentioned in Patanjali 's Mahābhāṣya (2nd-century BCE) and in the Mahabharata . The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but

7081-425: The human mind, surpassing even the fastest runners. It exists both far and near, within and outside. The term " eka " is used to convey that this entity transcends all dichotomies, encompassing wisdom and ignorance, existence and non-existence, and creation and destruction. It emphasizes that not only is the divine entity beyond dualities, but human seekers of immortality must also transcend their dualistic perception of

7178-533: The interconnectedness of everything that exists, and the non-difference of subject and object. According to Loy, "all three claims are found in Mahaya Buddhism, Advaita Vedanta, and Taoism, arguing that "the nondual experience 'behind' these contradictory systems is the same, and that the differences between them may be seen as due primarily to the nature of language." Indian ideas of nondual awareness developed as proto- Samkhya speculations in ascetic milieus in

7275-423: The later Hindu deities Shiva and Rudra. Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a " yoga posture" with the knees out and feet joined. Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood , John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion. Gavin Flood states that it

7372-477: The multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara." An example of assimilation took place in Maharashtra , where a regional deity named Khandoba

7469-467: The multiplicity of existence to a singular foundation. The distinction lies in their approach to the relationship between the many and the one . Each nondual tradition presents unique interpretations of nonduality. Advaita Vedanta , a school of thought within Hindu philosophy, focuses on the realization of the unity between the individual self ( Ātman ) and the ultimate reality ( Brahman ). In Zen Buddhism ,

7566-413: The notion of the highest truth lying beyond all dualistic constructs of reality finds its origins in ancient Indian philosophical thought. One of the earliest articulations of this concept is evident in the renowned Nasadiya ("Non-Being") hymn of the Ṛigveda , which contemplates a primordial state of undifferentiated existence, devoid of both being and non-being. Concurrently, several Upanishads, including

7663-414: 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 Guru (spiritual teacher). Thus, the hagiographic roots of the Aghor tradition are traced to Lord Dattatreya , an avatar of Shiva. Aghor tradition believes that Jagadguru Dattatreya propounded the tradition of Aghor later followed in the sixteenth century by

7760-475: The path and is willing and available to guide the practitioner in their own practice. A Guru suggests a formal practice to the seeker. It is the responsibility of the seeker to cultivate their practice by aligning with the teachings. Though one is not required to follow the Guru's exact prescriptions, it is commonly accepted that one will pay careful attention to their Guru's teachings regarding spiritual practice and not try to modify or dilute them. In Aghor Yoga

7857-403: The poor and the afflicted, and included a leprosy hospital within the ashram grounds. By shifting Aghor Yoga's focus to helping those who are suffering within society, Baba Bhagwan Ramji modernized the ancient Aghor tradition. In order to maintain the continuum of the Aghor tradition, Baba Bhagwan Ramji initiated one of his disciples, Baba Siddharth Gautam Ram, to be the head of Krim Kund and of

7954-405: The practitioner on the path of Aghor Yoga through formal initiation by giving a personal mantra (a sound, syllable, or group of words that, with repetition, become spiritually transformative). In Aghor Yoga, one's mantra is regarded as a personal friend with its own personality, presence and characteristic. A mantra is also a thread that connects the practitioner with the spiritual powerhouse of all

8051-506: The premises, and relief artwork showing aspects of Shiva. The Tantric Shiva ( "शिव ") tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a variety of practices. For example, historical records suggest the tantric Kapalikas (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, and sometimes used meat as

8148-507: The presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva. Numismatics research suggests that numerous coins of the ancient Kushan Empire (30–375 CE) that have survived, were images of a god who is probably Shiva. The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by

8245-462: The principles of Aghor. He claimed that the contents of Viveksar were revealed to him by Lord Dattatreya. Through this revelation, he saw that the whole world, the whole universe, is situated in each human body, a vast world perfect in all respects. Baba Kinaram later established an ashram in Varanasi, called Krim Kund. He initiated many social reforms during the tumultuous times of the Moghul invasion when

8342-724: The proud flow of the Ganga upon his braid. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Shaivism

8439-593: The reform of ancient Kina Ram Aghori practices. All of the ashrams started by Baba Bhagwan Ramji and his disciples around the world are continually dedicated to service. Contemporary Aghor practices focus especially on providing help and services to those who are downtrodden. Sri Sarveshwari Samooh Ashram remains invested in social issues, notably working to eliminate the dowry system, offering free leprosy treatment, and providing free schooling for impoverished children. The Sonoma Ashram in Sonoma, California, founded in 1990,

8536-583: The situation, are similar to those of the Greek god Dionysus , as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life. The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus "god of the Orient" . Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus ) and Roman deities, as

8633-528: The start of the Kushan Empire. The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (Self), and include sections about rites and symbolisms related to Shiva. The Shaiva Puranas , particularly the Shiva Purana and

8730-453: The state of nondual awareness , encompassing a diverse array of interpretations, not limited to a particular cultural or religious context; instead, nondualism emerges as a central teaching across various belief systems, inviting individuals to examine reality beyond the confines of dualistic thinking. Nondualism emphasizes direct experience as a path to understanding . While intellectual comprehension has its place, nondualism emphasizes

8827-656: The state of Aghor consciousness, regardless of the path that led to this state, is an Avadhut. The term "Aghor" has ancient origins which likely precede written history. One of the five faces of Shiva was known as Aghor. In the Shiva Purana, one of India's oldest legends, there is a hymn to the glory of Shiva by Pushpadanta, head of the Gandharva clan, called the Shiva Mahimnah Stotram. One of its Sanskrit verses reads: The translation is: The very name of Aghor (Shiva, or

8924-656: The transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3. ) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts , but he is never associated with their warlike exploits as is Indra. Indra himself may have been adopted by the Vedic Aryans from

9021-427: The twelve Aghoreshwars that began with Bhagwan Dattatreya extends from the sixteenth century until the present day. The Aghor tradition, which originated as confined and reclusive, has transformed since Baba Bhagwan Ramji's reforms to Aghor Yoga practices. By changing practices that have traditionally been shunned by conventional norms, Aghor Yoga now has entered mainstream society. Today, Aghor Yoga focuses upon forming

9118-463: The world in dualistic terms such as "dead" and "alive" or "edible" and "inedible", and so does not cast judgment upon themselves or others. A person who conscientiously practices these virtues is called an Aughar. With constant practice, when one is established unwaveringly in the state of Aghor consciousness, a person becomes an Avadhut – a spiritually realized human being. Anyone from any religious, spiritual or ethnic background who has come to abide in

9215-899: The world. Confucianism Persons Topics Neo Confucianism New Confucianism Daoism Persons Topics Legalism Mohism Military and Strategy Han Buddhism Tibetan Buddhism Maoism General topics Vedic philosophy Mimamsa Vedanta Samkhya Yoga Nyaya Navya-Nyāya Vaisheshika Nāstika (heterodox) Tamil Other General topics Jainism Buddhism Shiva Shiva ( / ˈ ʃ ɪ v ə / ; Sanskrit : शिव , lit.   'The Auspicious One', IAST : Śiva [ɕɪʋɐ] ), also known as Mahadeva ( / m ə ˈ h ɑː ˈ d eɪ v ə / ; Sanskrit : महादेव: , lit.   'The Great God', IAST : Mahādevaḥ , [mɐɦaːd̪eːʋɐh ) or Hara ,

9312-424: Was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward. Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins. Shiva as we know him today shares many features with the Vedic god Rudra , and both Shiva and Rudra are viewed as the same personality in Hindu scriptures . The two names are used synonymously. Rudra,

9409-576: Was widely viewed as both the god of lust and of asceticism. In one story, he was seduced by a prostitute sent by the other gods, who were jealous of Shiva's ascetic lifestyle he had lived for 1000 years. Prehistoric rock paintings dating to the Mesolithic from Bhimbetka rock shelters have been interpreted by some authors as depictions of Shiva. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that

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