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Showing posts sorted by relevance for query Kabir. Sort by date Show all posts

Hinduism - What Is Bijak?





    Bijak means "inventory." 



    The Adigranth and the manuscripts of the religious institution Dadupanth include the other two major collections of poetry attributed to the poet-saint Kabir (mid-15th century?). 


    • Kabir is the most well-known of the sants, a group of poet-saints from central and northern India who share several concepts, including a focus on individualized, interior religion leading to a personal experience of the divine, a dislike for external ritual, particularly image worship, faith in the power of the divine Name, and a tendency to disregard traditional caste distinctions. 
    • In terms of established religious rituals and authority, Kabir is the most iconoclastic of all the sants. 
    • He always stresses the need of personal seeking and fulfillment. 


    What Is The Bijak?


    The Bijak is the scripture of the Kabirpanth, a religious group claiming to be Kabir's followers, which is noteworthy given the nature of Kabir's message. 


    • Certainly, the idea of declaring Kabir the founder of anything, or of his words acquiring the authority of a scripture, would have been rejected by him. 
    • The Bijak includes a variety of poems, including brief epigrams that have become proverbial wisdom, lengthier chaupai stanzas, and shorter two-line poetry (doha). 
    • The Bijak has linguistic characteristics that place it in the eastern portion of the Hindi language area, thus its popular moniker of "eastern" recension. 


    NOTE: Linda Hess and Shukdev Singh (trans. ), The Bijak of Kabir, 1983, contains translations of the text itself.


    Kabir Bijak Pdf 


    Kabir Bijak Pdf - In English


    Kabir Bijak Pdf - In Hindi

    Frequently Asked Questions:


    What is Bijak according to Kabir?

    A document containing holy writings is referred to as a bijak. It is also one of the oldest important writings in contemporary Hindi. According to Kabir, the True God is with the individual who is following the path of justice, views every living thing as his own self, and maintains a passive detachment from worldly matters.


    How many parts are there in Bijak?

    All renditions of the Bijak include a fourth portion that contains other folk song types in addition to the three major sections known as Ramaini, Sabda, and Sakhi.


    What are the followers of Kabir called? Name the three main sections of the Bijak?

    The Bijak is divided into four sections: Ramain, Shabda, Skh, and another segment with other folk music.


    What is Bijak?

    The sacred text for adherents of the Kabirpanthi faith, Bijak is the most well-known of the Kabir's collections. There are also other folk tunes in it. One of the first important texts in contemporary Bagheli is the Bijak.


    Kabir worships which God?

    He adored the Nirguna form of God, whom he refers to by several names, including Rama, Allah, Hari, Sain, and Sahib. Thus, Kabir is the subject of all the claims.


    What is Bijak in history?

    The word "Bijak" refers to a book that contains religious passages. Kabir Das was an Indian mystic poet and saint who lived in the 15th century. His poetry may be found in the Sikhism holy book Guru Granth Sahib and his works had an impact on the Bhakti movement in Hinduism.


    What does the Bijak mention as two main teachings of Kabir?

    (1) He stressed the word "Bhakti." (2) According to him, only true love and devotion to God, which he termed Bhakti, could free a person from the cycle of life and death and bring them closer to God.


    What were the major four teachings of Saint Kabir?

    rejection of the great religions. criticism of all manifestations of Brahmanical Hinduism and Islam's exterior worship. criticism of the caste system and the priesthood classes. belief in a supreme being without form.


    What was Kabir's followers known as?

    Its Kabir panthis, or members, number in in the neighborhood of 9.6 million. Up from 843,171 in the 1901 census, they are distributed across north and central India as well as abroad with the Indian diaspora.


    What is Bijak? how it is divided?

    Bijak: A bijak is a collection of Kabir's poetry. It is divided into three major portions, Sakhi, Ramaini, and Shabda.


    Who wrote the Bijak?

    For the Kabir Panthis, the holy text known as Bijak was written by Kabir Das. Dohas and poetry of Kabir made up the majority of bijak.


    What is the meaning of ultimate reality concept of Kabir?

    By using a variety of traditions, including those from Islam, Kabir portrayed the "Ultimate Reality," depicting it as Allah, Khuda, Hazrat, and Pir. The names Alakh, Nirakar, Brahmana, and Atman were all adopted from the Vedantic traditions. outline of a heart


    What is God according to Sant Kabir?

    According to Sant Kabir, the genuine God is with the one who is on the road of righteousness, loves all living things as his own, and is uninvolved in the events of this world.


    What was the theme of Kabir's illusion and reality?

    A typical human is caught in the struggle between illusion and reality. The One Inexpressible God, the One and Only Truth, is manifestly incomprehensible. In this stanza, Kabir asserts that the only way to break free from the traps of illusion is to become conscious and govern one's affairs with awareness.


    Where is Kabir buried?

    In January 1518, which is known as Magh Shukl Ekadashi in Hindu tradition, the enlightened teacher Kabir departed his body in Maghar. This was followed by Vikram Samvat 1575. He was equally adored by Muslims and Hindus, and after his passing, each religion constructed a mazaar (tomb) and a samadhi in his honor.


    Why was Kabir abandoned?

    His mother was said to have been a Brahman who became pregnant after visiting a Hindu temple, according to one version. She left Kabir behind since she wasn't married, and a Muslim weaver later discovered and adopted him.


    What was Kabir's poetry influenced by?

    Though he was critical of certain parts of both religions, Kabir's poetry incorporates elements of both Islam and Hinduism. The Adi Granth, a collection of Sikh texts, contains some of his poems. His mystical poetry are rooted on the specifics and worldly elements of daily existence.


    Why Kabir Doha is famous?

    Songs known as padas, rhymed couplets known as dohas, words of wisdom known as shabd, and "witnesses" known as sakhis are among Kabir's works. Kabir did not adhere to the practices of idol worship or the caste system. His lyrics are straightforward and easy to grasp, and his ideology is founded on total devotion to one God.


    What is the contribution of Kabir to Bhakti movement?

    Kabir Das made an effort to harmonize the many faiths by presenting a universal path that all people might follow. He asserts that there is a connection between the two spiritual laws and every life (Jivatma and Paramatma).


    References And Further Reading:


    1. Grierson, George A. Review of The BÄ«jak of KabÄ«r, by Ahmad Shah. The Journal of the Royal Asiatic Society of Great Britain and Ireland, 1918, 151–60. http://www.jstor.org/stable/25209368.
    2. Meena, Pooran Lal. “THE ANCIENT REMAINS ON THE BIJAK-KIPAHADI ‘THE GREAT CENTRE OF BUDDHISM.’” Proceedings of the Indian History Congress 77 (2016): 928–32. https://www.jstor.org/stable/26552725.
    3. Gold, Daniel. History of Religions 43, no. 1 (2003): 80–81. https://doi.org/10.1086/381332.
    4. VAUDEVILLE, CHARLOTTE. “KABĪR’S LANGUAGE AND LANGUAGES, HINDUĪ AS THE LANGUAGE OF NON-CONFORMITY.” Indo-Iranian Journal 33, no. 4 (1990): 259–66. http://www.jstor.org/stable/24655578.
    5. Ranjan, Purnendu. “HISTORICAL EVIDENCE FOR THE STUDY OF KABIRPANTH.” Proceedings of the Indian History Congress 68 (2007): 1041–47. http://www.jstor.org/stable/44147909.
    6. Singh, R.P. “Kabir: The Articulator Par Excellence of Indigenous Indian Modernity.” Social Scientist 47, no. 5/6 (2019): 71–78. https://www.jstor.org/stable/26786189.
    7. Kalyani, Kalyani. “Tathagata Buddha Songs: Buddhism as Religion and Cultural-Resistance Among Dalit Women Singers of Uttar Pradesh.” CASTE: A Global Journal on Social Exclusion 1, no. 2 (2020): 51–62. https://www.jstor.org/stable/48643564.
    8. Cort, John. Review of WILL THE REAL KABIR PLEASE STAND UP?, by LINDA HESS and SUKHDEV SINGH. Journal of South Asian Literature 20, no. 1 (1985): 249–50. http://www.jstor.org/stable/40872765.
    9. Hess, Linda, and Sukhdev Singh. The Bijak of Kabir. Motilal Banarsidass, 2015.
    10. The Bijak of Kabir. Oxford University Press, USA, 2002.
    11. Lorenzen, David N. Kabir legends and Ananta-das's Kabir Parachai. SUNY Press, 1991.
    12. The Bijak of Kabir. A. Shah, 1917.
    13. Lorenzen, David N. "Traditions of non-caste Hinduism: the Kabir Panth." Contributions to Indian Sociology 21, no. 2 (1987): 263-283.
    14. Grierson, George A. "The BÄ«jak of KabÄ«r-The Bijak of Kabir. Edited by the RevAhmad Shah. Cawnpore, 1911.-The Bijak of Kabir. Translated into English by the RevAhmad Shah, according to his edited Hindi text published in 1911. Hamirpur, 1917." Journal of the Royal Asiatic Society 50, no. 1 (1918): 151-160.
    15. Lorenzen, David N. "Dissent in Kabir and the Kabir Panth." Devotion and Dissent in Indian History (2014): 169-187.

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    Hinduism - Who Was Kabir?


     (middle of the 15th century?) A poet is considered as one of the most important religious personalities in northern India.

    Kabir belonged to the Sants, a group of poet-saints from central and northern India who shared several characteristics: an emphasis on individualized, interior religion leading to a personal experience of the divine; disdain for external ritual, particularly image worship; belief in the power of the divine Name; and a tendency to ignore caste hierarchies.

    Kabir was a devout follower of these ideas, and in his works, he openly criticizes any religious practice based on habit or custom, such as asceticism, unique ways of clothing, fasting (upavasa), image worship, caste, and text.

    Kabir describes himself as a weaver (julaha) in his poems, and according to legend, he supported himself via this employment.

    Kabir's background makes it impossible to associate him with a certain faith.

    In Arabic, the name Kabir ("Great") is one of Allah's names in the Qur'an, indicating that he is a Muslim.

    His poetry, on the other hand, demonstrates his extensive understanding of Hindu religious life.

    The members of Kabir's julaha society were supposed to be new converts to Islam who had not yet completely integrated.

    Kabir's poetry, on the other hand, plainly demonstrates that he was neither Hindu nor Muslim.

    Kabir's appeal is probably due to his forthright, impassioned assertion that true religious accomplishment can only be attained via inward, individual experiences of the divine, which he refers to as Ram.

    This is a word for the incomprehensible, ultimate Supreme Reality, not the god-king who is the hero of the Ramayana.

    Both of these emphasizes reflect the Nathpanthi ascetics' influence, who also emphasized inward experience and yoga.

    Kabir reportedly claimed in one of his songs that he had never put pen to paper since he was so engaged in the holy.

    Many of his shorter epigrams have become conventional sayings, and his songs are still popular today.

    Kabir's oldest attested poetry can be found in three major collections: one in the Adigranth, the Sikh scripture also known as the "Primal Book," another compiled by the Dadupanth, the religious organization founded by the Sant poet-saint Dadu, and the Bijak, compiled by the Kabirpanth, a religious community that claimed Kabir as its guru (religious preceptor).

    These collections show substantial variances, indicating that they are not all from the same source.

    For more information, see Charlotte Vaudeville's Kabir (1974); Linda Hess and Shukdev Singh's The Bijak of Kabir (1983); John S.

    Hawley and Mark Juergensmeyer's Songs of the Saints of India (1988); Nirmal Dass' Songs of Kabir from the Adi Granth (1991); and David Lorenzen's Kabir Legends and Ananta-Das' Kabir Parachai (1991). 


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    Hinduism - Who Are The Kabirpanth?


    Followers of the northern Indian poet-saint Kabir form a religious group.

    Some Kabirpanthis are ascetics, while others live in houses.

    The group's most prominent center, which houses an austere community, is at Benares (where Kabir is said to have resided).

    Although Kabir opposes ceremony, worship, and dependence on anything other than one's own unmediated experience in his poetry—a background that suggests yoga practice—the Kabirpanth has adopted all of these traditional religious trappings.

    The Bijak, a collection of poetry and epigrams ascribed to Kabir, is the community's holy scripture.

    Kabir, who has become an object of adoration, is depicted in its holy centers.

    On particular days, elaborate rites are carried out.

    This is odd since many of the activities that Kabir criticized seem to have been accepted by the group that claims to follow his teachings.

    Given Kabir's constant emphasis on the necessity for direct, intimate encounters with the divine, the idea of his being regarded as the founder of a sect would have been absurd to him.

    See David Lorenzen, “Traditions of Non-Caste Hinduism: The Kabir Panth,” Contributions to Indian Sociology, Vol. 21, No. 2, 1987, for more information.



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    Hinduism And Hindu Theology - Who Was Anantadas?



    Anantadas is a Hindu poet-saint from the late 16th century. 


    • Ravidas, Kabir, Namdev, Trilochan, Angada, and Pipa are among the most well-known northern Indian religious (bhakti) poet-saints for whom he composed "introductions" (parchais). 
    • Because Anantadas cites 1588 C. E. as the date of writing for his Namdev Parchai, his period may be determined with fair certainty. 
    • Anantadas lived at the same time as another renowned hagiographer, Nabhadas, whom Anantadas refers to as a "guru brother" to his own guru, thus making Nabhadas Anantadas' "spiritual uncle." 
    • Although both hagiographers offer important information, Nabhadas' descriptions are very short, and Anantadas' descriptions are extremely detailed. 
    • Although the wonderful occurrences contained in the introductions make them dubious as historical sources, Anantadas' writings are by far the first comprehensive descriptions of these literary giants. 



    He is practically unknown since his complete works have never been published. David Lorenzen, Kabir Legends and Ananta-Das' Kabir Parachai, 1991; and Winand Callewaert and Peter G. Friedlander (trans. ), The Life and Works of Raidas, 1992.



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    13 Notable Yogis



    1. BRAHMAN SADASIVA

    One hundred and twenty years ago, Sri Sadasiva Brahman, a renowned Yogi, lived in Nerur, near Karur, in the Trichinopolly district. He wrote the books "Atma Vilas," "Brahma Sutras," and other works. He was in Samadhi at the time. Floods in the Cauveri river engulfed him, burying him in earth. His body was frozen under the soil for many months. The agriculturists plowed the ground, injuring the Yogi's head. A small amount of blood dripped from the wound. They were completely taken aback. They dug the ground up. Sadasiva Brahman stood up and stepped out from his Samadhi. Any obnoxious people once came to beat him with sticks. They attempted to lift their hands, but they were unable to do so.

    They remained as if they were sculptures. When he was walking about as an Avadhuta, he visited the Zenana of a Nawab almost nude. The Nawab became angry and used a large knife to sever his side.

    Sadasiva Brahman smiled as he walked away. The guy, according to the Nawab, should be a great Sage. He took the maiden's hand in his and walked after the Sage. “O my Lord!” the Nawab exclaimed on the third day. As a result of my folly, I had to cut off your wrist. Please excuse me.” With the other side, Sadasiva merely touched the cut piece. A new hand appeared. Sadasiva forgave and blessed the Nawab.


    2. JNANADEV 

    Jnaneswar is another name for Sri Jnanadev. He was the world's greatest Yogin of all time. He was born in Alandi, which is about seven miles from Poona. His Samadhi is already there. All suspicions are dispelled if one reads the Gita penned by him by the hand of the Samadhi. Lord Krishna considers him to be an Avatara. He merely touched a buffalo when he was a kid. It was a recitation of the Vedas.

    He had complete command of the elements. When he didn't have a vessel to cook in, his sister baked bread on his lap. At the age of 22, he joined Samadhi while still alive. He drew up all of the Prana and surrendered his physical body to the Brahmarandhra. He started writing Gita commentary when he was 14 years old. His Gita commentary is widely regarded as one of the greatest. He was elected President by a large assembly of Sanskrit Pandits in Benares.


    3. SWAMI TRILINGA

    Sri Trilinga Swami of Benares, who was born in Andhra Pradesh, lived in the 1950s. He existed for a total of 280 years. In Manasarovar, he made his Tapas (Tibet). He was once seen by Ramakrishna Paramahamsa in Benares. When he first came in for Tapas, he took some money with him. He opened a milk shop and gave away free milk to the homeless, Sadhus, and Sannyasins. He used to remain under the Ganga for up to six months at a time. He used to sleep with his foot over the Sivalinga in Kashi Visvanath's Temple. He once snatched the Governor's sword and hurled it into the Ganges. When the Governor ordered it back, he dove into the sea and returned with two knives, which the Governor couldn't spot. Any nefarious characters sprayed lime-water into his mouth. Sang Pachar Kriya immediately pumped it out of his anus.


    4. GORAKHNATH 

    Sri Gorakhnath, like Sri Jnanadev of Alandi, was a brilliant Yogi. Suraj, a Brahmin, lived in Chandragiri village, on the banks of the Godavari. Sarasvati was the name of his wife. They didn't have any girls. Yogi Matsyendranath went to Suraj's house for Bhiksha. Sarasvati pampered the Yogi with delicious food and Sraddha. She cried in front of him because she didn't have a kid. Yogi Matsyendranath blessed her with a pinch of holy ash and child blessings. She gave birth to a son afterwards. When Matsyendranath was twelve years old, he returned to Sarasvati and took the boy with him. He dispatched the youngster to Badrinarayan to perform Tapas. Apsaras and other Devatas descended upon him to molest him. He remained steadfast and triumphed over all temptations. He possessed incredible Siddhis. Matsyendranath also gave Gorakhnath, his disciple, all of his powers and Vidyas.

    Sri Gorakhnath went to Badrinarayan in his 12th year and performed Tapas for 12 years, surviving solely on air. Gorakhnath had incredible Yogic abilities. Gorakhnath took the form of a lady by his Yogic powers and entered the inner apartments of the palace when his Guru Matsyendranath entered the dead body of a Raja (Parakaya Pravesh) to follow the instructions of Sri Hanuman to bear an offspring for a certain Rani (Kamarupa Siddhi). In another case, he created a clay toy child and gave it to the children of a particular village as a playmate. He turned a part of a mountain into gold and then returned it to its original state. On a rock, he urinated. It was transformed into gold. He fed everyone by spreading only leaves in a Kumbhamela on the banks of the Godavari, but he served various rich meals to everyone's taste. In the same Mela, he gradually shrank in size and took the shape of a mosquito (Anima Siddhi). He burned himself to ashes with his own Yogic strength and reverted to his original form. He completed Akasagamanam (walking in the sky). In this way, he was able to do several Siddhis. His disciple was Raja Bhartrihari.


    5. SWAMI KRISHNA ASHRAM

    At Daroli village, 14 miles below Gangotri, the Ganges' source, Swami Krishna Ashram is a living saint. He's been living there for the past eight years, naked in an icy area where an average man would need a woollen coat, a Gothma, and a half-dozen blankets. He was a Siva Bhakta, a devotee of Siva. He threw away all of his Puja vessels and traveled to Varanasi, where he took Sannyasa and stayed for a year. After that, he went to Hardwar and abandoned the Danda to become an Avadhuta. He was also in Uttarkashi. When he was bitten by sharp, large flies and blood was dripping from his body, he would never harass the flies. His stamina was incredible. Once in the Kshetra, an ignorant servant mocked him by pouring very hot Dhal on his hands for not carrying any vessel for Dhal. Swami Krishna Ashram drank the Dhal despite his scalded lips and paws.

    Another Swami by the name of Bhuma Ashram lives in Daroli in a naked state. Krishna Ashram considers him a mentor.

    Both Sadhakas must possess Titiksha, or the strength of stamina. This is one of Sadhana Chatushtaya's sixfold virtues. Read Chapter II of the Gita, Slokas 14 and l5. Titiksha, you will realize the significance of this virtue.


    6. YOGI BHUSUNDA

    Among the Yogins, Yogi Bhusunda is one of the Chiranjivis. He was an expert in the art of Pranayama. He is said to have constructed a large nest, resembling a mountain, on the southern branch of the Kalpa Vriksha, near the Mahameru's northern summit. This was Bhusunda's home. He was a Trikala Jnani Trikala Jnani Trikala Jnani Trikala Jnani Tri He could stay in Samadhi for as long as he wanted. He lacked interest.

    He had ascended to the level of supreme Santi and Jnana. He was there, blissed out by his own Self, and he is still there as a Chiranjivi. He knew everything there was to know about the five Dharanas. By using the five techniques of concentrating, he had found himself immune to the five elements. It is said that when all twelve Adityas scorch the earth with their fiery rays, he would reach up to the Akasa through his Apas Dharana. He'd be in the Akasa via Agni Dharana as fierce gales shattered the rocks to splinters. When the earth and the Mahameru were submerged, he would float on top of them by Vayu Dharana.



    7. TIRUMULA NAYANAR

    In Kailas, Tirumula Nayanar was a brilliant Yogi. Through the grace of Nandi, Lord Siva's Vahana, he possessed all eight great Siddhis. He was Agastya Muni's mate. He traveled from Kailas to Varanasi and remained there. He then traveled to Chidambaram, Tiruvavaduturai, and other nearby towns. He went to Tiruvavaduturai's temple to worship Lord Siva and remained there for a while.

    He once visited a garden on the Cauveri River's shores. He discovered the remains of a caretaker of a herd of cows there. He found that all of the cows had gathered around the cowherd's body, weeping bitterly. Tirumular's heart was moved by this. He felt terrible for the cows. He left his body in a certain location and joined the cowherd's dead body. Throughout the day, he looked after the cows and returned them to their homes. The cowherd's widow, who was unaware of her husband's death, hosted Tirumular, who was dressed as her husband's actual body. Tirumular turned down the bid. He desired to return to his own body. When he went looking for his body, he didn't find it where he expected it to be. And he realized it was all due to Lord Siva's goodness. He then went to Avaduturai with the cowherd's body and sat underneath an Asvattha tree on the temple's western side, writing a precious book called "Tirumantram" in Tamil. It is a 3000 verse book that contains the Vedas' meaning.


    8. MANSOOR

    Mansoor was a Brahma-Jnani Sufist. Four hundred years before, he lived in Persia. “Anal-haq! Anal-haq!” he kept chanting. This refers to the Vedantins' "Soham" or "Aham Brahma Asmi." The Badshah received reports that Mansoor was an atheist (Kafir) who was always saying "Anal-haq." The Badshah erupted in frustration. Mansoor was to be cut into sections, he ordered. His commands were carried out. And back then, the flesh fragments were uttering "Anal-haq." Since he was a full-fledged Samadhi Jnani and had complete identification with Brahman, he felt no harm. He was unconcerned with his appearance. The bits of flesh and bones were then thrown into the flames and reduced to ashes. Even back then, the ashes said, "Anal-haq." Throughout his life, he performed several miracles. Even Jnanis have the ability to perform miracles if they so wish and deem it appropriate for the situation. Sadasiva Brahman and the other Jnanis performed miracles. Every day, reflect on the lives of great men. You'll make it on the spiritual journey.


    9. MILAREPA

    Milarepa had been deeply impressed since his childhood by the impermanence and transience of all circumstances of earthly life, as well as the sufferings and wretchedness in which all beings were submerged. To him, life resembled a massive furnace in which all living things were roasting. This filled his heart with such piercing anguish that he was unable to feel even a fraction of the divine bliss experienced by Brahma and Indra in their heavens, let alone the earthly joys and delights afforded by a life of worldly glory.

    In the other hand, he was so enthralled by the vision of immaculate purity, by the chaste beauty in the description of the state of perfect freedom and omniscience associated with the attainment of Nirvana, that he didn't care if he died in the search for which he had set out, endowed as he was with full faith, keen intellect, and a heart overflowing with all-pervading awe.

    He was able to demonstrate transcendental knowledge in the control of the ethereal and spiritual nature of the mind by soaring across the sky, walking, sitting, and sleeping on the air until obtaining transcendental knowledge in the control of the ethereal and spiritual nature of the mind. He could also create fires of fire and springs of water from his body, as well as convert his body into whatever entity he wished, persuading nonbelievers and leading them to religious pursuits.

    He was flawless in the four stages of meditation, and as a result, he was able to project his subtle body and be present as the presiding Yogi in twenty-four holy places where gods and angels congregate like clouds for divine communion.

    He had the ability to direct gods to elementals and have them carry out his orders instantly, in order to complete all tasks. He was a master of spiritual abilities. He was able to traverse and frequent all of the Buddhas' myriad holy paradises and heavens, where the Buddhas and Bodhisattvas reigning therein favored him with Dharma discourses and listened to his in exchange, such that his travels and sojourns there sanctified the heaven-worlds.


    12. BONAPARTE, NAPOLEON

    Napoleon Bonaparte was a highly focused person. His popularity was entirely due to his ability to concentrate. He had a variety of illnesses, including epileptic episodes, Brady cardia, and so on. He would have been much more effective if not for these afflictions. He was free to sleep wherever he wanted. He'd start snoring as soon as he got into bed. He'd wake up at the same second the alarm clock went off.

    It's a form of Siddhi. He didn't have any Vikshepa or shilly-shallying on him. He possessed a Yogi's highly evolved Ekagrata. He could pull any single idea from the brain pigeon-hole, focus on it for as long as he wanted, and then push it back until he was done. In the middle of a busy war, he will sleep soundly at night and never worry. This was all due to his ability to focus.

    Concentration has the ability to do something. Nothing can be accomplished without mental focus.

    Mr. and Mrs. Gladstone and Balfour possessed a high level of mental acuity. They will fall asleep as soon as they went to bed. Make a mental note of the phrase "at this very moment." They'd never throw a ball.


    As in the case of worldly people, for perhaps 15 to 20 minutes in bed. Consider how tough it is to fall asleep quickly after lying down. They had complete say of their sleeping patterns. They could even get out of bed whenever they wanted without the use of an alarm clock. Sleeping and waking up at the same time is only one indication of the influence of focus to a certain extent. Some people can fall asleep immediately after a long day's work, but they are unable to rise at the prescribed time. This is also an example of a very common occurrence. Concentration allows us to do miracles.


    11. KABIR'S TEACHINGS

    Kabir once tied a large pig to the front post of his house's verandah. Kabir invited an orthodox Brahmin Pundit to his home to discuss a philosophical problem. In front of the building, he saw a pig. He was agitated, impatient, and frustrated. “Dear Sir, how is it that you have tied a nasty animal that eats human excreta so close to your house?” he asked Kabir. You \shave no Achara. You are a scumbag. You are unfamiliar with the Shastras. You are illiterate.” “O Shastriji, you are dirtier than I am,” Kabir answered. I've bound the pig to the front post of my building, but you've tied the pig to your mind.” The Brahmin was irritated and left without saying anything. “If the mind is pure, you will find the Ganges in the cup,” says Man changa katorie me ganga. The value of mental purification cannot be overstated. Nothing will be accomplished on the spiritual journey without it.


    12. A FRAUDULENT LATIN SCHOLARSHIP

    To learn Latin, a certain man went to a Latin teacher. He spent a week with the instructor.

    He found that the majority of the terms had a ‘o' at the top. He believed he needed to add the letter 'o' to the end of every word. He was fluent in English. He assured the teacher that he learned Latin and, with the teacher's permission, he returned to his hometown. He arrived at his home and tapped the handle, saying, "O, dear-o, wife-o, open-o, door-o." He assumed it was all in Latin.

    Many scholars in Yoga and Vedanta are close to the learned Latin scholar mentioned above. They remain in the Ram Ashram Library or with Sadhus for a few days, learning the names Kundalini, Mula Chakra, Nadi, Pranayama, Maya, or Pratibimbavada, and then moving from place to place. Yoga and Vedanta are philosophies that can be practiced for 12 years under the guidance of a Guru. Then only one person would be able to master the subjects. Yoga and Vedanta can never be seen as a source of income. One need not mix with worldly people after learning a few words about Yoga and Vedanta. Perfection of Yoga needs a lot of practice time under the guidance of a great teacher.


    13. AN ASPIRANT'S STORY

    An aspirant approached a Gorakhnath Panth Mahant. Those who worship Gorakhnath wear large black celluloid or glass earrings. The Mahant pierced the aspirant's head, installed large earrings, and bestowed upon him the lovely name Yogi Ishvarananda. For three months, he stayed in the Ashram. He didn't make any moral strides. “This is not the proper path,” he thought to himself. Let me take a different route.” He then left the Ashram, wandered through dense jungles, and approached a Fakir, begging for initiation. The Fakir circumcised him, gave him a Mantra, and sent him on his way.


    I requested that he grow a long beard. This did not please him either. Take a look at this bad aspirant's pitiful state. The ulcers in the ears have not yet recovered. He was in a lot of discomfort due to septic inflammation. There was a lot of pus coming out. He was still in a disturbed state of mind, and this situation further added to his fears. He commented thoughtfully that this was not the way to find the Guru. He made the clear decision that he would not wander, that he would stay in one solitary location and practice Tapas with continuous prayers to God. He chose a location and performed Tapas with honesty. This cleansed him and prepared him for the next stage. After a two-year time, a Guru emerged in front of him and introduced him into the profound mysteries of Yoga. Aspirants today are doing the same thing, hopping from place to place in search of a Guru. It's pointless. They must purify themselves in order to live a Yogic life. And if they come into touch with an Avatara by accident, they would not gain much if they do not have a solid base for a Yogic existence.


    OTHER YOGINS

    The yogi maintains mental power over the organs and functions of the body through different activities. He sculpts his body as though it were concrete. In front of the King, a Swami in London demonstrated how to stop his heart. A large number of capable doctors were present at the time and treated him. Desabandhu halted the radial and temporal pulses on both sides at will in 1926, as well as the heart's beatings for a brief while. 

    In the Bombay Medical Union, he staged a protest. Hatha Yogi Hari Das, who buried himself underneath the earth for forty days after closely closing his nose, lips, ears, and eyes with wax, came back alive in Maharajah Ranjit Singh's Court in Lahore. Gunangudi Mastan, a Mohammedan Yogi, was buried in Madras.

    Any Yogins are able to glide. Khechari Mudra is to blame for this.

    Yogi Pratap was doing Viparitakarani Mudra at the time. Onlookers were asked to cover his head with mud on both directions. He stayed in that spot for the whole two hours. In Varanasi, German traveller Paul Deussen observed this firsthand. Varanasi's Sri Swami Vishuddhananda once brought a dead sparrow back to life. 


    For a true Yogi, nothing is unlikely.







    Letting Go of Me and Mine

     


    This Knowledge (Jnana) is so complex that simply stating it is insufficient. Telling someone that sugar is sweet isn't the same as really tasting it. It must be consumed. Only by experiencing Brahman can one comprehend it, and only by Grace is this possible. 

    The Master's Grace can only come to blossom in the proper fertile ground, the seeker's mind. 

    The fruit of the Master's Blessings is reaped by the seeker of his own Self. One who understands himself truly "understands," and is "liberated" by Self-Knowledge. 


    He who has realized himself has no need for anything and has no desire to own anything. 


    Paramatman, who is the "Supreme Self," has no use for Illusion. Due to your feeling of "my," you are currently incredibly haughty. You have two wives, both of whom are "wealthy" and "womanly."

     Nobody will encounter God if they believe that nothing is possible without money. Because God is formless, money and a spouse are designed for the ego, or person (Jiva), rather than God (Shiva). He is Spirit in its purest form. 

    There is a common misconception that devotion to God Almighty is impossible without money. Money isn't necessary for spirituality. 

    When we explore within ourselves, we might meet our Higher Self, and it is then that we know the Illusion is meaningless. 


    Leave the concepts of "I" and "my" behind. 


    The realization that "nothing is mine" is the core of the Master's Grace. You must consider, "I am not my physical body. The body, not me, the pure unqualified Self, owns the children and the family." Slaves of Illusion are those who live by the concepts of "I" and "my." 

    How can they know what a Saint is truly worth? Illusion is not allowed to approach the Saint. 

    "Riches of Illusion" pale in comparison to "Riches of Freedom." Laxmi, the Goddess of Prosperity, turns the one who wants her into a beggar, but humbly serves the one who does not care for her. The dignity comes from not expecting anything in return from the Illusion. It is an insult to say, "I want, I want." 


    Demanding anything is insulting. 


    It is more honorable to not demand than it is to demand. All that is required for knowledge (Jnana) is renunciation. Make it a practice to say no to everything. 

    "The intellect dies, illusion dies, and the body dies as well," Saint Kabir stated, "but hope and desire do not die." 

    You will become Saint Kabir if hope and longing vanish. You shall sip the Nectar of Immortality after the poison of desire has been removed from your head. "Let no desire for sense objects exist," Saint Ramdas states. 


    You can be free if you let go of the idea of "my."



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    Hinduism - What Is Ulatbamsi?

     


    ("inverted language") "The cow is sucking the calf's teat," "Mouse stalks cat," and "Rain pours from ground to sky" are examples of paradoxical language in which the speaker's words are reversals of "normal" occurrences.

    The devout (bhakti) poet saint Kabir, who inherited a legacy of coded language (sandhabhasha) from the Nathpanthi and Sahajiya religious sects, was the most renowned creator of such utterances.

    Ulatbamsi utterances aren't meant to be meaningless, nor are they meant to be a coded language in which one phrase stands for another; rather, they're meant to encourage attentive listening, interpretation, and looking for a reality that lies beyond right side up and upside down.

    See Appendix A in Linda Hess and Shukdev Singh (trans. ), The Bijak of Kabir, 1983, for a detailed explanation of ulatbamsi.

    ~Kiran Atma


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    Ramananda

     

    Ramananda  (14th century?)

    Traditional references to him as the spiritual teacher (guru) of poet-saints Kabir, Ravidas, Pipa, and others.

    The Sants were a group of poet-saints from central and northern India who shared a number of common traits, including a focus on individualized, interior religion leading to a personal experience of the divine, a dislike for external ritual, particularly image worship, faith in the power of the divine name, and a willingness to disregard traditional caste distinctions.

    Ramananda was a prominent spiritual leader who was reported to be a direct pupil of Ramanuja, a southern Indian philosopher who sent Ramananda north to assist promote the devotional movement.

    Given that the single passage incontrovertibly attributed to Ramananda is contained in the Adigranth, the Sikh community's scripture, the latter assertion is probably definitely untrue.

    This poem indicates the impact of the Nathpanthi ascetics, who emphasised yoga, rather than Ramanuja's Shrivaishnava tradition, in which Vishnu is the major god.

    Other lines attributed to Ramananda have been found in subsequent sources, although their validity is disputed, and nothing is known about his life.

    Renunciant ascetics, worshippers of the deity Vishnu (bhakta), who are by far the most numerous and influential of the Vaishnava ascetics.

    The Ramanandis believe that their order was created by Ramananda, a religious teacher about whom nothing is known for certain.

    For a while, the Ramanandis claimed that Ramananda was a student of the southern Indian philosopher Ramanuja, and that their sect sprang from Ramanuja's Shrivaishnava religious society, but this claim was falsely denied following a disagreement during the Kumbha Mela event in Ujjain in 1921.

    Ramananda is also claimed to have been the guru of a number of northern Indian bhakti personalities, including Kabir, Ravidas, Pipa, and Sen, however there is little strong historical evidence for this.

    All of the anecdotes about Ramananda, on the other hand, indicate to a guy who was steadfast in his dedication and eager to initiate individuals from all areas of life.

    Rama, as depicted in the Ramcharitmanas, a vernacular version of the epic Ramayana penned by the poet-saint Tulsidas (1532–1623? ), is the tutelary god for the Ramanandi ascetics.

    The text's principal topic is the power of devotion, and Tulsidas presents Rama as God incarnate, who has come to earth for the sake of his believers.

    Within the greater Ramanandi fold, however, there are various diverse variants on practice that have little in common with one another.

    The tyagis, for example, emphasize renunciation and austerity.

    A second thread is that of the Nagas, who fought ascetics in the past but whose military structure is now mainly prominent during the Kumbha Mela bathing (snana) processions.

    The fourth strand is that of the rasiks ("aesthetes"), whose religious practice is based on very intricate vision patterns in which they see themselves in Rama's palace; this kind of visualization was definitely adopted from Krishna devotion patterns in the Braj area.

    The rasik tradition is by far the most literate and sophisticated; the tyagis and Nagas execute comparable ceremonies to other ascetics, but their inter pretation and deity are unique to their order.

    For further detail, read Peter van der Veer's 1988 book, Gods on Earth.

    Hinduism - Who Are The Nathpanthi?

     


    Renunciant ascetic society formed by the sage Gorakhnath.

    The Nathpanthis are also known as jogis (due to their emphasis on yoga), Gorakhnathis (due to their founder's name), Kanphatas (due to the signature earrings placed in the split cartilage of both ears), Gosains ("master of the senses"), and simply as Naths ("lord") due to the characteristic suffix taken as part of their names during ascetic initiation.

    Although the Nathpanthis are an ancient institution with a lengthy history in northern India, their historical record is scant.

    The group has no centralized administration; its concentration on yoga has resulted in an inner practice rather than a focus on temples or other tangible artifacts.

    Despite the fact that the Nathpanthis are Shiva worshippers (bhakta), they are distinct from the Shaiva Sanyasis.

    The Naths' spiritual practice has always emphasized the mastery of the subtle body as a path to ultimate soul freedom.

    The Naths believe that liberation is bodily immortality, rather than the more commonly acknowledged escape from the cycle of transmigration.

    The subtle body is a physiological system that is thought to exist on a separate level than coarse matter yet is related to the material body.

    It is shown as a collection of six psychic centers (chakras) running approximately down the spine, with two divine principles, Shiva (consciousness) and Shakti (power), residing above and below these centers (power).

    The seeker aspires to unite these two principles at the summit of the head, thereby changing the gross body's perishable parts into immortality.

    The Nathpanthis' dominant metaphor for discussing this process is the merger of the sun and the moon.

    The sun, which is associated with Shakti, represents change and destruction, while the moon, which is associated with Shiva, represents stability and immortality.

    In certain circumstances, the union of the sun and the moon is stated in highly abstract terms; for example, "ha" refers to the sun and "tha" refers to the moon in the description of hatha yoga.

    Other abstract definitions of this process refer to achieving vital wind (prana) balance or yogic unity in the subtle body.

    In other circumstances, such as in the practice of vajroli mudra, this oneness is symbolized in tangible ways.

    This sexual practice involves urethral suction, often known as the "fountain-pen method," in which a man sucks his sperm back into his body after ejaculating into his female partner.

    Through interaction with the woman's uterine blood, the sperm has been purified.

    The Nathpanthis have been influential on many northern Indian bhakti poet-saints, including Kabir, as well as as an ascetic society in their own right.

    Internal religion has always been emphasized in their religious practice, with individual fulfillment viewed much more significant than societal obligations or institutionalized worship.

    Gorakhnath and the Kanphata Yogis, by George Weston Briggs, is the most comprehensive source on Gorakhnath and his disciples.

    ~Kiran Atma


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    Hinduism - What Is Bhaktavijaya?



    (“Triumph of [God's] Devotees”) Bhaktavijaya. 


    Mahipati, an eighteenth-century writer and hagiographer of devotional (bhakti) poet-saints, penned the text. 


    • The saints associated with the Varkari Panth, a religious organization focused on the worship of the deity Vithoba at his temple in Pandharpur, are the subject of the Bhaktavijaya's tales. 
    • Because Mahipati was a Varkari himself, this emphasis is natural. 
    • He also incorporated stories of other famous devotees (bhakta), most notably Kabir, Namdev, Jnaneshvar, and Narsi Mehta, in line with the devotional movement's tendency toward unity. 



    The Bhaktavijaya's tales portray each of these saints as a model of devotion, emphasizing the ability of piety to transcend any difficulties. 


    • The Bhaktililamrta, Mahipati's other significant work, is likewise based on this subject. 



    Justin E. Abbott and Narhar R. Godbole translated the Bhaktavijaya as Stories of Indian Saints in 1988.


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    Hinduism - Who Was Garibdasi? What Is The Garibdasi Community?

     

    Founder of the Garibdasi religious group (early 18th century).

    Garibdas was born in what is now the state of Haryana, in the Rohtak district.

    There was no human guru for Garibdas.

    Instead, he said that the poet-saint Kabir came to him in a dream and gave him his religious initiation.

    Garibdas, like his immediate students, was a householder.

    The Garibdasis became an austere group under one of their later leaders, who discarded their wealth.

    Garibdas was a well-respected and powerful religious reformer who lectured and taught on a variety of topics.


    Garibdasi community  is a religious group formed by Garibdas, a religious reformer (early 18th c.).

    The Garibdasi community was initially made up of householders, but one of the later leaders, Swami Dayaludasa, substantially changed it.

    The society discarded their possessions and established an austere cult under his guidance.

    The Garibdasis have over a hundred centers in northern India, most of which are centered in the Uttar Pradesh and Haryana districts near present-day New Delhi, where Garibdas resided.


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