Aghori, Aghorī: 7 definitions
Introduction:
Aghori means something in Hinduism, Sanskrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Shaivism (Shaiva philosophy)
Source: Himalayan Academy: Dancing with SivaAghorī: अघोरी “Nonterrifying.” An order of Śaiva ascetics thought to be derived from the Kāpālika order (ca 14th century). Following the vāmāchāra, “left-hand” ritual of the tantras, they are widely censured for radical practices such as living in cemeteries and using human skulls as eating bowls.
Source: Brill: Śaivism and the Tantric Traditions1) Aghorī (अघोरी) refers to a form of the Goddess Caṇḍikā, who appears during the Amṛtamanthāna, according to chapter 46 of the Brahmayāmala-tantra (or Picumata), an early 7th century Śaiva text consisting of twelve-thousand verses.—It is in this chapter that the amṛta comes to fore again in ritual. For the main subject here is amṛta-manthāna, the churning and drinking of the amṛta. [...] Then the terrifying goddess, Caṇḍikā, receives homage. She appears in the form of Aghorī, offering the Sādhaka a boon. The practitioner chooses to drink the milk of Aghorī’s breasts. The chapter ends by saying that having produced the amṛta and having drunk left and right (probably meaning having drunk Aghorī’s milk from both breasts), one becomes omniscient, Bhairava himself. Although Aghorī’s milk and the amṛta that the Sādhaka prepares are not identified, they could well be the same thing.
2) Aghorī (अघोरी) (or Paramā, Yogeśī) (seed-syllable: hā) refers to one of the eight Mother-goddesses (Mātṛs) of the pantheon of Mantra-deities, according to the same Brahmayāmala.—Patterning the processes of inner and outer ritual is the Brahmayāmala’s pantheon of mantra-deities, whose core comprises the Four Goddesses or Guhyakās, Four Consorts or Handmaidens, and their lord, Kapālīśabhairava. Secondary members of the pantheon are a sextet of Yoginīs and an octad of Mother-goddesses [e.g., Paramā].
Note: The eighth Mātṛ, the supreme śakti, Paramā, also called Aghorī or Yogeśī, pervades the entire body, lacking a lotus base and being devoid of ancillary mantras.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Shaktism (Shakta philosophy)
Source: Google Books: ManthanabhairavatantramAghorī (अघोरी) is associated with Ārghīśa: one of the nine Bhairava associated with the nine energies of Navātman, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—[Note: this passage is drawn from the Gurukramasūtra]—Another way in which the nine energies of Navātman may be understood are as nine aspects of the Command that generates the Bhairavas corresponding to its nine letters. [...] In this case Navātman is SHKṢMLVRYŪ(Ṃ): [...] Ārghīśa (Ū) is (generated) by Aghorī. [...] (This) is the excellent teacher within the tradition. He who knows the teacher here is the delight of Kula.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
General definition (in Hinduism)
Source: HAL: The (un)dreadful goddessAghorī, literally ‘undreadful,’ is a frequently used name for the highest goddess in tantric as well as nontantric contexts, from the earliest period of tantrism. It could therefore be considered just another appellation or epithet of the supreme goddess, employed in a way similar to the word Śiva: in both cases, a potentially dangerous and frightening deity is called benig nor ‘undreadful’ by antiphrasis, to avert the deity’s wrath or to transform it into benevolence. Aghorī, however, seems to be more than just another epithet, at least in some early śākta Tantras
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryaghōrī (अघोरी).—a (aghōra) Horrible, frightful, hateful: also vile, filthy, disgusting, loathsome;--used freely of persons inspiring fear or amazement or exciting nausea. 2 An individual of the order aghōramārga.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionaryAghorī (अघोरी):—(a and nm) filthy, uncouth and unclean (man); detestable; one who indulges in indiscriminate eating; a member of the order of mendicants called 'aghor panth'.
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Kannada-English dictionary
Source: Alar: Kannada-English corpusAghōri (ಅಘೋರಿ):—[noun] a member of the sect ಅಘೋರಪಂಥ [aghorapamtha].
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Ends with: Laghori.
Full-text (+34): Kapaladhari, Aghorapamthiya, Aghora, Athara Akhade, Candika, Chaya, Sword, Invisibility, Yogeshi, Mercury, Immortality, Netherworld, Wish-fulfilling gem, Collyrium, Elixir, Hathasadhana, Samdal, Bhairavi, Prabhata, Pushpavrishti.
Relevant text
Search found 5 books and stories containing Aghori, Aghorī, Aghōrī, Aghōri; (plurals include: Aghoris, Aghorīs, Aghōrīs, Aghōris). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Kathasaritsagara (the Ocean of Story) (by Somadeva)
Note on vile magical practices < [Notes]
Chapter XIX < [Book III - Lāvānaka]
Chapter CXXI < [Book XVIII - Viṣamaśīla]
Lakulisha-Pashupata (Philosophy and Practice) (by Geetika Kaw Kher)
Samkaracarya and Kapalikas < [Chapter 2 - Spread and Transition]
Diksa (Initiation) < [Chapter 3 - The Ritualistic Context]
Shaiva Upanishads (A Critical Study) (by Arpita Chakraborty)
17. The esoteric significance of Five Faces of Lord Śiva < [Chapter 5 - Essence of Pañcabrahma Upaniṣad]
The Agni Purana (by N. Gangadharan)
Yoga Vasistha [English], Volume 1-4 (by Vihari-Lala Mitra)
Chapter XII - Different aspects of yoga < [The yoga philosophy]
Chapter XCIII - Universal indifference or insouciance < [Book V - Upasama khanda (upashama khanda)]
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