The characteristics of the Abhyadhars


Dialogue between the Old Grandmother and Aghoreshwar. Gurudev’s house in Brahmanisthalaya, Village of Sogra (Shakradhar), near the City of Jashpur, District of Raigarh (Madhya Pradesh).

March 27th, 1982; 3.45 am

Once when I met the Old Grandmother, she told me: “Oh, Ascetic! One day I met Chethariya Vir Baba. That time, while he was speaking about a Sadhu Gurudev living in an Ashram in Shakradhar, he told me that this was an Audhar (Odhar), an Abhyadhar. The syllable ‘Dha’ in the word ‘Audhar’ was used in ancient times; now it has been replaced with ‘Gha’, and, in this way, this word has turned into ‘Aughar’.

Chethariya Vir Baba told me that Abhyadhars’ firm determination actually is Abhyadhar. I too knew it but I understood it better when Chethariya Vir Baba explained it to me. The ‘Abhyadhars’ are those beings who, renouncing all God’s material creations, wander in the freedom of Pran.

Their name shouldn’t be ‘Aughars’ but ‘Abhyadhars’. Oh, they have very little to do with Hatha Yogis. They are innocent like you and consider the Divine Mother to be their very mother.

The Abhyadhars are rare and it isn’t so easy to find them.  Are you too living there?”

After I confirmed it to her, the Old Grandmother started again: “This is a strange situation, Baba. Virtues and vices are like morning and night. Sometimes one’s legs are on one’s head, and sometimes one’s head is on one’s legs. The arrogant cloud makes it always rain. After we have met our needs, we should rightly live our life.

Baba! In truth restrained needs are the stairs that lead to heaven, but what is heaven? Heaven is nothing but a degenerate, rotten, artificial and empty imagination. One day by tolerance and patience you will root out every desire and ambition living inside your body; at that moment your mental state will be like the state of heaven, a divine happiness! Even wishing a straw makes a man poor. Here poverty doesn’t involve religion but the feelings of being sad. Wishing a straw brings great pain and trouble. The one who renounces even this wish is called Sadhu, he is the only one who can live an easy and simple life. The one who takes no interest in the complications of ambition is called Abhyadhar or Oghar.”

Telling these wise things the Old Grandmother started again, smiling, and said: “I think that you are that Abhyadhar Sadhu Chethariya Vir Baba told me but how can I say? He too knows that you aren’t careless but that you are very wise and prudent instead. I wonder if this short meeting can have gladdened you.” I said: “Yes, Grandmother! Speaking isn’t a sin. Grandmother! In truth isn’t the mastery of Mantra (Mantrodhar) called harmonizing and leading the limitless illusion like stars of the unbounded mind? The mastery of Mantra is indicative of the Abhyadhar.”

The Old Grandmother replied: “Yes, it is complementary to the Aughar. A renewed and changed conduct is complementary to the Aughar as well. If you meet the Abhyadhars again after a long time, their conduct and attitudes will be different compared to the previous meeting. For instance, in the same way, you should understand how the name ‘Mara’ (death) turns into ‘Rama’. When you repeat a name to infinity its original shape will change and it will turn into a different name. So people yield and absorb this change, they turn for the worse and the original reality of the name disappears. Moreover this reality seems a patched piece of clothing of which is very hard to see the entire extent of its former cloth. The end of vice is called ‘treasure’. So how can we obtain the treasure of virtues? With holy company (satsang), seeing pious people.”

I said to her: “Old Grandmother! When your eyebrow are like the bow, then the fresh sound coming from your nostrils is the incarnation of purity. At that moment the natural beauty of your face under your nostrils goes beyond the meaning of any word. When you speak, the sky falls silent and, as enraptured, enjoys the ecstasy that the pleasant and joyful sound of your mouth brings, even repeating any mantras cannot give such a delight.

Old Grandmother! Your blessing has led me to the highest top of siddhis. Old Grandmother! In you I see the immortal being. You are the very immortal creature where time stops existing. Yes, in practice a life made of possible and impossible things doesn’t touch the mind. Old Grandmother! You open and reveal to us the complex literary language held in the book of our heart. Now I feel only the need to understand this very grace. Grandmother, Old Grandmother! It’s true, you are Saraswati!”.