the inchagiri sampradaya , also known as nimbargi sampradaya , is a lineage of hindu navnath c.q. lingayat teachers from maharashtra which was started by shri bhausaheb maharaj .

it is inspired by deshastha brahmin sant mat teachers as dnyaneshwar , eknath and samarth ramdas .

the inchagiri sampradaya has become well-known throughout the western world due to the popularity of sri nisargadatta maharaj .

inchegeri sampradaya

avadhut sampradaya , avadhuta sampradaya , nath ( ornament ) , nath sampradaya , nath tradition , nath yoga , natha , navnath sampradaya , nāth tradition , siddha sampradaya .
shri samartha sadaguru ganapatrao maharaj kannur ( 1909–2004 ) was a guru in the inchegeri sampradaya .
how can i put and write and define inchegeri sampradaya in a sentence and how is the word inchegeri sampradaya used in a sentence and examples ? 用inchegeri sampradaya造句 , 用inchegeri sampradaya造句 , 用inchegeri sampradaya造句 , inchegeri sampradaya meaning , definition , pronunciation , synonyms and example sentences are provided by ichacha . net .
different accounts of the founding of the nimbargi sampradaya by nimbargi maharaj , the alternate name of the inchegeri sampradaya , are to be found .
the nath sampradaya , later known as the navnath sampradaya , is one of them .
bhausahib maharaj later established what came to be known as inchegeri sampradaya , a new movement within the traditional fold .
the inchagiri sampradaya , also known as nimbargi sampradaya , is a lineage of hindu navnath c .
if you accept a navnath sampradaya teacher as your guru , you join his sampradaya . . .
there are three main saivite sampradayas known as
kailasa parampara
( lineage from kailash ) - nandinatha sampradaya , adinath sampradaya and meykanda sampradaya . [ 5 ]
nana dharmadhikari promoted ramdas ' teachings .
dasbodh
was used by bhausaheb maharaj , who founded the inchegeri sampradaya , for instruction of his students .
dasbodh
has been translated and published by american followers of ranjit maharaj , who belonged to the inchegeri sampradaya .
nana dharmadhikari promoted ramdas ' teachings .
dasbodh
was used by bhausaheb maharaj , who founded the inchegeri sampradaya , for instruction of his students .
dasbodh
has been translated and published by american followers of ranjit maharaj , who belonged to the inchegeri sampradaya .
nana dharmadhikari promoted ramdas ' teachings .
dasbodh
was used by bhausaheb maharaj , who founded the inchegeri sampradaya , for instruction of his students .
dasbodh
has been translated and published by american followers of ranjit maharaj , who belonged to the inchegeri sampradaya .
the lineage of sri bramha madhava gaudiya sampradaya founded by sri chaitanya mahaprabhu falls under the lineage of bramha sampradaya .
nandinatha and meykandar sampradayas are associated with the shaiva siddhanta while adinath sampradaya is associated with nath shaivism . other popular saivite sampradayas are virashaiva samprdaya , lingayat sampradaya and srouta sampradaya
bhausaheb maharaj ( 1843 - 1914 ) was the founder of the inchegeri sampradaya , to which the well - known indian guru nisargadatta maharaj belongs .
samarth ramdas ( 17th century ) , the author of the dasbodh , an important scripture in the inchegeri sampradaya , was a devotee of hanuman .
sri ranjit maharaj ( 4 january 1913 – 15 november 2000 ) was an indian spiritual teacher in the navnath inchegeri sampradaya tradition , and disciple of siddharameshwar maharaj .
in 1906 he was initiated by his guru ' shri bhausaheb maharaj ' into the inchegeri sampradaya , whose goal is to educate people on final reality or eternal truth . he began teaching
he is especially worshipped in western india , where several temples are dedicated to him , and several sampradayas trace their origin to him , the best - known being the inchegeri sampradaya .

' sri ranjit maharaj
' ( 4 january 1913  15 november 2000 ) was an indian spiritual teacher in the navnath inchegeri sampradaya tradition , and disciple of siddharameshwar maharaj .
the adinath sampradaya was a sadhu sub - sect of the greater nath tradition .
in answer to a questioner whi wished to join the navnath sampradaya he said :
the navnath sampradaya is only a tradition , a way of teaching and practice .
cathy boucher , the lineage of nine gurus . the navnath sampradaya and sri nisargadatta maharaj
the inchagiri sampradaya , also known as nimbargi sampradaya , is a lineage of hindu navnath c . q . lingayat teachers from maharashtra which was started by shri bhausaheb maharaj .
quoted in böhtlingk ' s sanskrit - sanskrit dictionary , entry sampradaya . [ 4 ]
it may be mentioned here that , though officially the current guru of the inchegeri branch of the navnath sampradaya , sri nisargadatta does not seem to attach much importance to sects , cults and creeds , including his own .
nisargadatta . org , navnath sampradaya archived 2015 - 02 - 23 at the wayback machine .
the nath sampradaya came to be known as navnath sampradaya when sometime in the remote past , the followers of the sect chose nine of their early gurus as examplars of their creed .
as your guru , you join his sampradaya . . . . . . your be -
also known as ragasya sampradaya and trayambaka sampradaya . [ 14 ] [ 15 ] starts its gurus at srikantha , vasugupta , and somananda . sometimes durvasa also included . [ 15 ]
in hinduism , a sampradaya ( iast ) can be translated as ‘tradition’ or a ‘religious system’ .
mantras which are not received in sampradaya are considered fruitless . [ 1 ] [ note 2 ]
svecchācāra ( iast ; sanskrit : स्वेच्छाचार ) is a sanskrit word and important in the nath sampradaya .
in 1906 he was initiated by his guru bhausaheb maharaj in inchegeri in karnataka india , who taught mantra - meditation as the way to reach final reality .
whatever be its origin , the teachings of the nath sampradaya have , over the centuries , become labyrinthine in complexity and have assumed different forms in different parts of india . some gurus of the sampradaya lay stress on
boucher , cathy ( 2002 ) , the lineage of nine gurus . the navnath sampradaya and sri nisargadatta maharaj
sampradaya ( sam - pra - daya ) is a . . . - shri sadguru ranjit maharaj bhakthgan | facebook
nandinatha sampradaya ( नन्दिनाथ सम्प्रदाय ) is a denomination of hinduism that places great importance on the practice of yoga .
siddharameshwar ( marathi : सिद्धरामेश्वर ; ಸಿದ್ಧರಾಮೇಶ್ವರ ) ( 1888–1936 ) was a guru in the inchagiri sampradaya founded by his guru shri bhausaheb maharaj , a branch of the navnath sampradaya , the ' nine masters ' tradition in india .
boucher , cathy ( year unknown ) , the lineage of nine gurus . the navnath sampradaya and sri nisargadatta maharaj
when maruti was 34 , a friend of his , yashwantrao baagkar , introduced him to his guru , sri siddharameshwar maharaj , the head of the inchegeri branch of the navanath sampradaya . the guru gave a mantra and some instructions to maruti and died soon after . sri nisargadatta later recalled :
the navnath sampradaya is only a tradition , way of teaching and practice . it does not denote a level of consciousness . if you accept a navnath sampradaya teacher as your guru , you join his sampradaya . usually you receive a token of his grace - a look , a touch , or a word , sometimes a vivid dream or a strong remembrance .
frydman , maurice ( 1987 ) , navanath sampradaya . in : i am that . sri nisargadatta maharaj , bombay : chetana
boucher , cathy ( n . d . ) , the lineage of nine gurus . the navnath sampradaya and sri nisargadatta maharaj
nisargadatta maharaj ( 17 april 1897 – 8 september 1981 ) , born maruti shivrampant kambli , was an indian guru of shiva advaita ( nondualism ) , belonging to the inchagiri sampradaya , a lineage of teachers from the navnath sampradaya and lingayat shaivism .
the navnath sampradaya is only a tradition , way of teaching and practice . it does not denote a level of consciousness . if you accept a navnath sampradaya teacher as your guru , you join his sampradaya . usually you receive a token of his grace - a look , a touch , or a word , sometimes a vivid dream or a strong remembrance . [ 11 ]
kanifnath ( मराठी : कानिफनाथ ) also known as kanhoba ( कान्होबा ) , is one of the nine mahayogis of navnath sampradaya .
it may be mentioned here that , though officially the current guru of the inchegeri branch of the navnath sampradaya , sri nisargadatta does not seem to attach much importance to sects , cults and creeds , including his own . in answer to a questioner whi wished to join the navnath sampradaya he said :
the navnath sampradaya is only a tradition , a way of teaching and practice . it does not denote a level of consciousness . if you accept a navnath sampradaya teacher as your guru , you join his sampradaya . . . your belonging is a matter of your own feeling and conviction . after all it is all verbal and formal . in reality there is neither guru nor disciple , neither theory nor practice , neither ignorance nor realisation . it all depends upon what you take yourself to be . know yourself correctly . there is no substitute for self - knowledge
it may be mentioned here that , though officially the current guru of the inchegeri branch of the navnath sampradaya , sri nisargadatta does not seem to attach much importance to sects , cults and creeds , including his own . in answer to a questioner who wished to join the navnath sampradaya he said :
the navnath sampradaya is only a tradition , a way of teaching and practice . it does not denote a level of consciousness . if you accept a navnath sampradaya teacher as your guru , you join his sampradaya . . . your belonging is a matter of your own feeling and conviction . after all it is all verbal and formal . in reality there is neither guru nor disciple , neither theory nor practice , neither ignorance nor realisation . it all depends upon what you take yourself to be . know yourself correctly . there is no substitute for self - knowledge
.
after his awakening he was authorized by nimbargi to carry on the lineage , [ 2 ] and established the inchegeri sampraday . [ 1 ] sri bhausaheb maharaj had many students , among which were :
after his awakening he was authorized by nimbargi to carry on the lineage , [ 1 ] and established the inchegeri sampraday . [ 7 ] sri bhausaheb maharaj had many students , among which were :
was born in 1888 . in 1906 , he was initiated by his guru shri sadguru bhausaheb maharaj in inchegeri in karnataka india , who taught mantra - meditation as the way to reach final reality . in 1920
the nath sampradaya came to be known as navnath sampradaya when sometime in the remote past , the followers of the sect chose nine of their early gurus as examplars of their creed . bur there is no unanimity regarding the names of these nine masters . the most widely accepted list however is as follows :
in the field of spiritualism the hierarchy of satgurus has a great significance . it is a fortune of a sadhaka to have a long tradition of enlightened satgurus . the hierarchy of satgurus sri maharaj belonged to is well known as the nath sampradaya [ school of philosophy ] which had a brilliant past . sri revannath , alias sri revan siddha , was the first of the famous nav [ nine ] nathas . from his one name revan siddha his sampradaya is also known as the siddha [ a realised being ] sampradaya . in this sampradaya , a disciple is taught to have a direct experience of the self .
sampradaya ( sam - pra - daya ) is a spiritual journey , a spiritual tradition that starts with a sadguru and is carried forward by his disciples .
some gurus of the sampradaya lay stress on bhakti , devotion ; others on jnana , knowledge ; still others on yoga , the union with the ultimate .
yogi nath ( যোগী নাথ ) , simply known as yogi ( যোগী ) , are a bengali hindu caste descended from the nath sampradaya ( sect ) .
after an association of nearly two and a half years , sri siddharameshwar maharaj passed away on nov 9 , 1936 . soon he adopted a new name , ' nisargadatta ' meaning the one who dwells in the natural state . he was also appointed as the spiritual head of the inchegeri branch of navnath sampradaya , the ' nine masters’ tradition , a place he retained through his life .
main article : null the mythological origins of the inchagiri sampradaya are ascribed to dattatreya . he initiated the navnath , the holy nine gurus , and the navnath .
and others you may know . facebook gives people the power to share and makes thenagnath alli maharaj ( website nagnath alli maharaj ) : shri s . s . nagnath alli maharaj sansthan , about us ; narendracharyaji maharaj ( website narendracharyaji maharaj ) : a inchegeri sampradaya . v ; t ; e ; rishi dattatreya , mythological deity - founder . [ lower - alpha 1 ] [ lower - alpha 2 ] ↑ nagnath alli maharaj ( website nagnath alli maharaj ) spiritual guru shri rajendraji maharaj guru purnima mahotsav related events happening in your city . find local events details , timings template : navnath sampradaya - inchegiri sampradaya . from wikipedia , the free encyclopedia . jump to : nagnath alli maharaj ( website nagnath alli maharaj ) :
came to be known as navnath sampradaya when sometime in the remote past , the followers of the sect chose nine of their early gurus as examplars of their creed .
shri madhavnath maharaj ( 1857–1936 ) was a hindu saint , of karvi , chitrakoot , madhya pradesh , who continued the nath sampradaya of the famous navnaths in india .
at the time of his death in 1981 he was his guru’s successor as the head of the inchegari branch of the navanath sampradaya . he was 84 years old .
sampradaya is a body of practice , views and attitudes , which are transmitted , redefined and reviewed by each successive generation of followers . participation in sampradaya forces continuity with the past , or tradition , but at the same time provides a platform for change from within the community of practitioners of this particular traditional group . [ 1 ]
whatever be its origin , the teachings of the nath sampradaya have , over the centuries , become labyrinthine in complexity and have assumed different forms in different parts of india .
i do remember one interesting story that maharaj told about the sampradaya . he had been answering questions in his usual way when he paused to give us a piece of history :
various sampradayas emerged from these four , which are quite different from them . there are also other sampradayas , such as swaminarayan sampradaya , which are not linked to these four sampradayas .
dornal et d’autres personnes que vous pouvez connaître . facebooksneha dornal est sur facebook . inscrivez - vous sur facebook pour communiquer avec sneha dornal et d’autres personnes que vous pouvez connaître . facebookshri samartha sadaguru ganapatrao maharaj kannur was born on 18 september 1909 on the day of ganesh chaturthi nagnath alli maharaj shri samartha sadaguru ganapatrao maharaj kannur was born on 18 september 1909 on the day of ganesh chaturthi nagnath alli maharaj different accounts of the founding of the nimbargi sampradaya by nimbargi maharaj , the alternate name of the inchegeri sampradaya , nagnath alli maharaj nagnath alli maharaj ( website nagnath alli maharaj ) : shri s . s . nagnath alli maharaj sansthan , about
in 1933 , he was introduced to his guru , sri siddharameshwar maharaj , the head of the inchegeri branch of the navnath sampradaya , by maruti ' s friend yashwantrao baagkar . nisargadatta was given with simple instructions which he followed verbatim . following his guru ' s instructions to concentrate on
i am
, he utilized all his spare time looking at himself in silence , and remained in that state for the coming years , practicing meditation and singing devotional bhajans .
the navnath ( नवनाथ ) , also spelt as navanatha and nao nath , are the nine saints , masters or naths on whom the navnath sampradaya , the lineage of the nine gurus is based .
the mythological origins of the inchagiri sampradaya are ascribed to adiguru shri dattatreya . he initiated the navanaths , the holy nine gurus , [ 1 ] and the navanath sampraday . [ web 2 ] [ 1 ]
shri amrit nath ashram is an ashram of the nath sampradaya of mannanathi panth founded by shri amritnathji maharaj in a small town of fatehpur in region of shekhawati which comes in sikar district of rajasthan , india .
shri ramakant maharaj is following in his master ' s footsteps , offering the naam mantra , to suitable devotees ( at master ' s discretion ) , and thereby initiating into the lineage of the inchegiri navnath sampradaya .
cathy boucher notes that the inchagiri sampradaya emphasized mantra meditation from its inception in the early 19th century , but that the emphasis shifted toward a form of self - enquiry with sri siddharameshwar . [ 6 ] nevertheless ,
shri ramakant maharaj is part of the same lineage of masters as shri nisargadatta maharaj of the inchegiri navnath sampradaya . the teachings are the same as his master ' s , but differ by way of method and expression .
) of sri siddharameshvar , namely , sri ranjit maharaj ( 1913 - 2000 ) . the devotees of sri ranjit have done a fine job to maintain the traditions of singing and digitally recording for posterity these navnath sampradaya songs in marathi .
membership in a sampradaya not only lends a level of authority to one’s claims on truth in hindu traditional context , but also allows one to make those claims in the first place . an often quoted verse from the padma purana states :
whatever be its origin , the teachings of the nath sampradaya have , over the centuries , become labyrinthine in complexity and have assumed different forms in different parts of india . some gurus of the sampradaya lay stress on bhakti , devotion ; others on jnana , knowledge ; still others on yoga , the union with the ultimate . in the fourteenth century we find svatmarama svami , the great hathayogin , bemoaning ‘the darkness arising out of multiplicity of opinions’ to displel which he lit the lamp of his famous work hathayogapradipika .
this book comprehensively lays out the teachings in a clear and meaningful fashion . these are lineage teachings ( inchegiri navnath sampradaya ) expressed in maharaj ' s own unique way , presented with the same force and mastery as its two giant predecessors listed below on this page .
in 1933 , he was introduced to his guru , siddharameshwar maharaj , the head of the inchegiri branch of the navnath sampradaya , by his friend yashwantrao baagkar . his guru told him ,
you are not what you take yourself to be . . .
. [ web 6 ] siddharameshwar initiated him into the inchegiri sampradaya , giving him meditation - instruction and a mantra , which he immediately began to recite . [ web 3 ] siddharameshwar gave nisargadatta instructions for self - enquiry which he followed verbatim , as he himself recounted later :
of these nine masters , gahaninath and revananath had large followings in the southern part of india , including maharashtra , the state to which sri nisargadatta maharaj revananath is said to have founded a sub - sect of his own and chose kadasiddha as his chief disciple and successor . the latter initiated lingajangam maharaj and bhausahib maharaj and entrusted to their care his ashram and the propagation of his teaching . bhausahib maharaj later established what came to be known as inchegeri sampradaya , a new movement within the traditional fold . among his disciples were amburao maharaj , girimalleshwar maharaj , siddharameshwar maharaj and the noted philosopher dr . r . d . renade . sri nisargadatta maharaj is the direct disciple and successor of siddharameshwar maharaj .
last : bokilfirst : vinayak pandurangyear : 1979rajguru ramdaspublisher : kamalesh p . bokil : sole distributors , international book serviceurl : urltoken lineage of nine gurus . the navnath sampradaya and sri nisargadatta maharajurl : urltoken of religion : a case study of nimbargi sampradayapublisher : mangala publicationslast : frydmanfirst : mauriceyear : 1987navanath sampradaya . in : i am that . sri nisargadatta maharajplace : bombaypublisher : chetanafirst : appaji kashinathlast : kheryear : 1895a higher anglo - marathi grammarpages : 446–454url : urltoken october 2010last : kotnisfirst : anant narsinhayear : 1963life sketch of sant tatyasaheb kotnislast : nisargadattayear : 1973i am thaturl : urltoken
of these nine masters , gahininath and revananath had large followings in the southern part of india , including maharashtra , the state to which sri nisargadatta maharaj belongs . revananath is said to have founded a sub - sect of his own and chose kadasiddha as his chief disciple and successor . the latter initiated lingajangam maharaj and bhausahib maharaj and entrusted to their care his ashram and the propagation of his teaching . bhausahib maharaj later established what came to be known as inchegeri sampradaya , a new movement within the traditional fold . among his disciples were amburao maharaj , girimalleshwar maharaj , siddharameshwar maharaj and the noted philosopher dr . r . d . renade . sri nisargadatta maharaj is the direct disciple and successor of siddharameshwar maharaj .
according to zimmer , yoga philosophy is reckoned to be part of the non - vedic system , which also includes the samkhya school of hindu philosophy , jainism and buddhism :
[ jainism ] does not derive from brahman - aryan sources , but reflects the cosmology and anthropology of a much older pre - aryan upper class of northeastern india [ bihar ]  being rooted in the same subsoil of archaic metaphysical speculation as yoga , sankhya , and buddhism , the other non - vedic indian systems .
and s . k . belvakar & inchegeri sampradaya in
history of indian philosophy
, 1974 ( 1927 ) , p . 81 & p . 303 409 . see crangle 1994 page 5 7 . } }
hinduism comprises numerous sects , creeds and cults and the origin of most of them is lost in antiquity . the nath sampradaya , later known as the navnath sampradaya , is one of them . some scholars are of the view that this sect originated with the teachings of the mythical rishi dattatreya , who is believed to be a combined incarnation of the holy trinity of brahma , vishnu and shiva . the unique spiritual attainments of this legendary figure are mentioned in the bhagavata purana , the mahabharata and also in some later upanishads . others hold that it is an offshoot of the hatha yoga .
sri nisargadatta maharaj was part of the navnath sampradaya , the lineage of the nine gurus . maharaj himself did not stress his lineage with most of his western devotees . however , he does speak about it in i am that , page 271 part ii , chapter 97 : read more . . .
sri samartha sadguru siddharameshwar maharaj was born in 1888 in the village pathri , solapur , india . since his childhood he was very intelligent and had very sharp imbibe abilities . in 1906 [ web 3 ] he was initiated by his guru ' shri bhausaheb maharaj ' in inchegeri in karnataka india , who taught mantra - meditation as the wayto reach final reality . [ web 4 ] he was one of the contemporaries of sri ramana maharshi .
nevertheless , there are also examples of teachers who were not initiated into a sampradaya , ramana maharshi being a well - known example . [ 3 ] [ web 1 ] a sannyasin belonging to the sringeri sharada peetham once tried to persuade ramana to be initiated into sannyasa , but ramana refused . [ 3 ]
the nandinatha sampradaya traces its beginning to at least 200 bce . its founder and first known spiritual preceptor was the maharishi nandinatha . nandinatha is said to have initiated eight disciples ( sanatkumar , sanakar , sanadanar , sananthanar , shivayogamuni , patanjali , vyaghrapada , and tirumular ) and sent them to various places to spread the teachings of non - dualistic shaivism all over the world . [ 5 ] saiva siddhanta church of hawaii identifies itself as principle matha or monestory of lineage . spiritual lineage of the nandinatha sampradaya : maharishi nandinath→ tirumular →→→ unknown→kadaitswami→ chellappaswami→ siva yogaswami → sivaya subramuniyaswami → bodhinatha veylanswami [ 5 ] [ 6 ] [ 7 ]
at the continuing behest of his friend yasvantrao bagkar , in late 1933 maruti finally visited sri siddharamesvar maharaj ( 1888 - 1936 ) , a sage of the navnath sampradaya , a line of householder gurus tracing its origins to legendary avatara s ( divine incarnations ) gorakhnatha ( also sometimes traced further back to lord dattatreya ) . the navnath lineage taught the sublime philosophy and direct , nondual realization of absolute being - awareness . on maruti’s third visit to sri siddharamesvar ( or siddharameshwar ) , he received instruction in meditation and formal initiation into the navnath line ( inchegeri branch ) . he was given a mantra , and , upon receiving it , began to recite it diligently . within minutes , he inwardly experienced a dazzling illumination of varied colors and fell into samadhi , complete absorption into the unitary state of non - dual awareness .
ramakant maharaj was initiated by nisargadatta maharaj in 1962 . he spent the following 20 yrs with his master . he is
the only indian direct disciple of shri nisargadatta maharaj
who offers initiation into the inchegiri navnath sampradaya lineage . he teaches in english , ( as well as marathi ) , from the ranjit ashram in nasik , maharastra .
the teaching of nath sampradaya offers the seeker the royal road to liberation , a road in which all the four by - lanes of bhakti , jnana , karma and dhyana of lord shiva , in his hagiography , entitled nathlingamrita , claims that the path shown by the nath sect is the best of all and it leads to direct liberation .
siddharameshwar maharaj was born in 1888 . in 1906 [ web 11 ] he was initiated by his guru bhausaheb maharaj in inchegeri in karnataka india , who taught mantra - meditation as the way to reach final reality . [ web 15 ] in 1920 siddharameshwar maharaj started to set out on
the bird ' s path
, the fast way to attain realisation , six years after bhauhaseb maharaj had died . [ web 15 ] his fellow - students opposed , but eventually he succeeded by himself . [ web 15 ]
sri samartha sadguru siddharameshwar maharaj was a jnani himself who had attained the highest abode of eternal peace . he propagated the advait philosophy of adiguru shankaracharya with firm belief in the real truth of ' aham bramhasmi , he was master of meditation and spent time understanding nature and eternal reality in bhagavadi , and inchegeri with his guru sri samartha sadguru bhausaheb maharaj and then in sholapur and basvana bagevadi after bhausaheb maharaj passed over . he began spreading the teachings to his disciples in basvana bagevadi , sholapur and mumbai in the 1930s .
in hinduism , a sampradaya ( sanskrit : सम्प्रदाय iast sampradāya ) can be translated as ‘tradition’ , ' spiritual lineage ' or a ‘religious system’ . [ 1 ] [ note 1 ] it relates to a succession of masters and disciples , which serves as a spiritual channel , and provides a delicate network of relationships that lends stability to a religious identity . [ 1 ]
a particular guru lineage in guru - shishya tradition is called parampara , and may have its own akharas and gurukulas . by receiving diksha ( initiation ) into the parampara of a living guru , one belongs to its proper sampradaya . [ 1 ] one cannot become a member by birth , as is the case with gotra , a seminal , or hereditary , dynasty .
the original sanskrit text found in sabda - kalpa - druma sanskrit - sanskrit dictionary and prameya - ratnavali 1 . 5 - 6 by baladeva vidyabhushana states : sampradaya vihina ye mantras te nisphala matah atah kalau bhavisyanti catvarah sampradayinah sri - brahma - rudra - sanaka vaisnavah ksiti - pavanah catvaras te kalau bhavya hy utkale purusottamat ramanujam sri svicakre madhvacaryam caturmukhah sri visnusvaminam rudro nimbadityam catuhsanah
in 1933 , he was introduced to his guru , siddharameshwar maharaj , the head of the inchegiri branch of the navnath sampradaya , by his friend yashwantrao baagkar . his guru told him ,
you are not what you take yourself to be . . .
. [ web 5 ] he then gave nisargadatta simple instructions which he followed verbatim , as he himself recounted later :
david : never . i only found out what their names were a few years later when i came across a book by r . d . ranade , who was in a karnataka branch of the sampradaya . he , or rather his organization , brought out a souvenir that contained the same photos i had seen on maharaj ' s walls , along with a brief description of who they were .
according to the international nath order of the nath sampradaya , the
avadhuta gita is a distillation of the sublime realization sung by dattatreya and transcribed by two of his disciples , swami and kartika .
[ 21 ] swami vivekananda ( 1863–1902 ) held it in high esteem . originally a work of seven chapters , some of the ideas in this gita are however common to both shaivite and buddhist tantras , and vaishnava agamas .
, mukundraj , nandinatha sampradaya , nath ( disambiguation ) , natha ( disambiguation ) , nathan ( given name ) , navnath , nisargadatta maharaj , nondualism , paithan , pandit , panthan , parashurama , pir ( sufism ) , pundit , punjabi folk religion , ramananda , ramanathan , rasayana , ravalnath , rāja yoga , revan nath , sadhu , sahaja , samadhi , samarasa , sampradaya , sant dnyaneshwar ( film ) , sarsanda , sehore , shaivism , shattari , shirala , shri amrit nath ashram , shri madhavnath maharaj , siddha , siddharameshwar , sidh gosti , social reformers of india , soham ( sanskrit ) , spinozism , sri m , sunda ( nath ) , svātmārāma , svecchachara , tantras , title , tukamai , tummo , twilight language , vajreshwari temple , visoba khechara , yogi , yogi adityanath , yogi matsyendranath , yogi nath , yogi vilasnath maharaj .
dashanami sampradaya ,
tradition of ten names
, is a hindu monastic tradition of ekadandi sannyasins ( wandering renunciates carrying a single staff ) [ 16 ] [ 17 ] [ 18 ] generally associated with the advaita vedanta tradition . they are distinct in their practices from the saiva tridandi sannyāsin s or
trident renunciates
, who continue to wear the sacred thread after renunciation , while ekadandi sannyāsin s do not . [ note 5 ]
the single head for dattatreya can be explained if one considers the tantric traditions which prevailed in india about 1000 years back . it was gorakshanath who changed / removed the aghori traditions and gave the nath sampradaya the acceptable civil form it has today . dattatreya may have been a very powerful sage existing before this time , and over the centuries he acquired a divine status . it has been argued that the three heads came later , in the last 900 years or so . [ 19 ]
the museum has an old shiva temple on the grounds . it is related to the inchegiri sampradaya , to which nisargadatta maharaj belongs . it is believed that a shivling was installed by a lingayat priest on a beautiful hill in the 14th century . about 500 years ago , a lingayat priest , shree kadsiddheshwar maharaj , developed and renovated it , and hence the place is now known by his name . the temple includes a - deep well , a shiva idol , and a large nandi bull .
main article : null siddharameshwar maharaj was born in 1888 . in 1906 he was initiated by his guru bhausaheb maharaj in inchegeri in karnataka india , who taught mantra - meditation as the way to reach final reality . in 1920 siddharameshwar maharaj started to set out on
the bird ' s path
, the fast way to attain realisation , six years after bhauhaseb maharaj had died . his fellow - students opposed , but eventually he succeeded by himself . siddharameshwar maharaj initiated several well - known teachers : @ an0 : sri ranjit maharaj @ an0 : sri ranjit maharaj interview siddharameshwar maharaje used four books to give sermons on : dasbodh of saint shri samarth ramdas ; the yoga vasistha ;
sadachara
of shri shankaracharya ; and the
eknathi bhagwat
of sant eknath .
sri siddharamesvar maharaj passed away on november 9 , 1936 , just before the divali festival commenced . nisargadatta had traveled a bit with siddharamesvar , such as to his guru ' s home town of patri , and
he did not miss , during those days , even a single traditional function [ e . g . , celebrations of birthdays and mahasamadhi passing days of the gurus of recent lineage holders of the navnath sampradaya ] held at inchgeri , bagewadi and siddhagiri ( kolhapur ) [ in maharashtra ] .
( meet the sage , p . 15 )
in 1933 , he was introduced to his guru , siddharameshwar maharaj , the head of the inchegiri branch of the navnath sampradaya , by his friend yashwantrao baagkar . his guru told him ,
you are not what you take yourself to be . . .
. he then gave nisargadatta simple instructions which he followed verbatim . following his guru ' s instructions to concentrate on the feeling
i am
, he used all his spare time looking at himself in silence , and remained in that state for the coming years , practising meditation and singing devotional bhajans .
the book
master key to self - realization
presents the core foundation of the teaching of siddharameshwar maharaj in a methodical step - by - step manner which is representative of the way in which the teaching of this great sampradaya is traditionally presented by the sadguru . upon humble request from several of his disciples , maharaj narrated the simplified instruction for self - realization for the benefit of aspirants which was written down by mr . poredi as it was being spoken . upon completion , he received confirmation of its correctness from maharaj as well as a pat on the back for a job well done .
nisargadatta was born at break of dawn on 17 april 1897 , a full - moon day in the month of chaitra , to shivrampant kambli and parvatibai , in bombay . [ web 1 ] the day was also hanuman jayanti , the birthday of lord hanuman , hence the boy was named ' maruti ' , after lord hanuman himself . [ 2 ] [ web 2 ] [ note 1 ] his parents were followers of the varkari sampradaya , [ web 3 ] an egalitarian vaishnavite bhakti tradition which worships vithoba . his father , shivrampant , worked as a domestic servant in mumbai and later became a petty farmer in kandalgaon .
the avadhut panth or sect was started by shri pantmaharaj balekundrikar of balekundri near belgaum . more information on the avadhut philosophy and tradition is described in the article on avadhut . the main disciples of this tradition are govindaraoji , gopalraoji , shankarraoji , vamanrao and narasimharao . these are all called
panta - bandhu
s ( ' panta - brothers ' ) . this sampradaya is spread across balekundri , daddi , belgaum , akol , kochari , nerali , dharwad , gokak and hubali . [ 22 ] param pujya bapu ji maharaj in chaitanya ashram , shri datta shakti pithh , indore , madhya pradesh gives teaching of the awadhoot sect .
david : he was part of a spiritual lineage that is known as the navnath sampradaya . this wasn ' t a secret because he had photos or pictures of many of the teachers from his lineage on his walls . he did a guru puja every morning at the end of which he put kum kum on the foreheads of all the teachers in his lineage and on the photos of everyone else he thought was enlightened . i should mention that his walls were covered with portraits . ramana maharshi was there , and so were many other famous saints who were not part of his lineage . mixed in with them were other pictures , such as one of sivaji , a famous marathi warrior from a few hundred years ago .
he loved singing devotional songs from the early days . while singing these songs in front of a portrait he used to become oblivious of the surroundings , turn his back to the portrait and was lost in himself and lay still for a long time in the ecstasy of the luminous divine light in front of his eyes . he literally experienced chewing a paan [ betel - nut ] himself when he sang a line meaning a devotee offering a paan to the lord . he got all the spiritual experiences explained in the traditional song of his sampradaya [ school of thought ] sung everyday in the afternoon . owing to the rousing of serpent power [ kundalini ] he gained very high spiritual experiences and was lost in their ecstasy for long periods .
in addition to this , there are currently two other books available which are a compilation of several of his disciples handwritten notes and are called ,
amrut laya : the stateless state
and
amrut laya volume ii ,
as well as another small book entitled
golden day
which was written by shri siddharameshwar maharaj , and is a basic introduction to his teachings . the book
master key to self - realization
which was also written by shri siddharameshwar is included within the covers of
master of self - realization
and
amrut laya : the stateless state
and presents the core foundation of the teaching of siddharameshwar maharaj in a methodical step - by - step manner which is representative of the way in which the teaching of this great sampradaya is traditionally presented by the sadguru .
in the recent past , the number of disciples of sri maharaj in the city of bombay and in other places has considerably increased . he undertakes tours four or five times a year to visit , along with some disciples , holy places , like bagewadi , inchgeri , siddhagiri which are the birth places of satgurus in the sampradaya . he also visits , though rarely , the places of disciples who stay out of bombay . on such occasions the disciples not only get opportunities to express their devotion for their satguru through physical service but also get their divine life refreshed by added vigor and vitality . sri maharaj reveals , through his daily discourses and talks , the essence of reality through his own conviction with exceptional vigor and clarity . knowledge flows through his talks everyday for hours on end . it pours freely like rain and is addressed to all who are present .
it is significant that some of the founders of the navnath sampradaya are lingayat or virasaiva because this was a revolutionary movement , allowing people of all walks of life , and both sexes to find shiva immanent within themselves . part of this democratizing movement , i believe , is a reaction of western india ' s contact with islam , which embraces people of all class , creed and gender . the iconoclasm , which is at the heart of virasaivism actually comes down to us in the twentieth and twenty - first centuries as something we can easily relate to . the breaking down of taboos , of certain parts of india ' s spiritual structure makes it possible for us as modern people to partake of these teachings . we do not even have to be practicing hindus , in the traditional sense , in order to hear it . this attitude was most evident in the satsang room of shri sadguru nisargaddatta maharaj .
it is significant that some of the founders of the navnath sampradaya are lingayat or virasaiva because this was a revolutionary movement , allowing people of all walks of life , and both sexes to find shiva immanent within themselves . part of this democratizing movement , i believe , is a reaction of western india ' s contact with islam , which embraces people of all class , creed and gender . the iconoclasm , which is at the heart of virasaivism actually comes down to us in the twentieth and twenty - first centuries as something we can easily relate to . the breaking down of taboos , of certain parts of india ' s spiritual structure makes it possible for us as modern people to partake of these teachings . we do not even have to be practicing hindus , in the traditional sense , in order to hear it . this attitude was most evident in the satsang room of sri nisargaddatta maharaj . [ 2 ]
i sit here every day answering your questions , but this is not the way that the teachers of my lineage used to do their work . a few hundred years ago there were no questions and answers at all . ours is a householder lineage , which means everyone had to go out and earn his living . there were no meetings like this where disciples met in large numbers with the guru and asked him questions . travel was difficult . there were no buses , trains and planes . in the old days the guru did the traveling on foot , while the disciples stayed at home and looked after their families . the guru walked from village to village to meet the disciples . if he met someone he thought was ready to be included in the sampradaya , he would initiate him with mantra of the lineage . that was the only teaching given out . the disciple would repeat the mantra and periodically the guru would come to the village to see what progress was being made . when the guru knew that he was about to pass away , he would appoint one of the householder - devotees to be the new guru , and that new guru would then take on the teaching duties : walking from village to village , initiating new devotees and supervising the progress of the old ones .
' i sit here every day answering your questions , but this is not the way that the teachers of my lineage used to do their work . a few hundred years ago there were no questions and answers at all . ours is a householder lineage , which means everyone had to go out and earn his living . there were no meetings like this where disciples met in large numbers with the guru and asked him questions . travel was difficult . there were no buses , trains and planes . in the old days the guru did the traveling on foot , while the disciples stayed at home and looked after their families . the guru walked from village to village to meet the disciples . if he met someone he thought was ready to be included in the sampradaya , he would initiate him with mantra of the lineage . that was the only teaching given out . the disciple would repeat the mantra and periodically the guru would come to the village to see what progress was being made . when the guru knew that he was about to pass away , he would appoint one of the householder - devotees to be the new guru , and that new guru would then take on the teaching duties : walking from village to village , initiating new devotees and supervising the progress of the old ones . '
i sit here every day answering your questions , but this is not the way that the teachers of my lineage used to do their work . a few hundred years ago there were no questions and answers at all . ours is a householder lineage , which means everyone had to go out and earn his living . there were no meetings like this where disciples met in large numbers with the guru and asked him questions . travel was difficult . there were no buses , trains and planes . in the old days the guru did the traveling on foot , while the disciples stayed at home and looked after their families . the guru walked from village to village to meet the disciples . if he met someone he thought was ready to be included in the sampradaya , he would initiate him with mantra of the lineage . that was the only teaching given out . the disciple would repeat the mantra and periodically the guru would come to the village to see what progress was being made . when the guru knew that he was about to pass away , he would appoint one of the householder - devotees to be the new guru , and that new guru would then take on the teaching duties : walking from village to village , initiating new devotees and supervising the progress of the old ones . [ web 23 ]
i sit here every day answering your questions , but this is not the way that the teachers of my lineage used to do their work . a few hundred years ago there were no questions and answers at all . ours is a householder lineage , which means everyone had to go out and earn his living . there were no meetings like this where disciples met in large numbers with the guru and asked him questions . travel was difficult . there were no buses , trains and planes . in the old days the guru did the traveling on foot , while the disciples stayed at home and looked after their families . the guru walked from village to village to meet the disciples . if he met someone he thought was ready to be included in the sampradaya , he would initiate him with mantra of the lineage . that was the only teaching given out . the disciple would repeat the mantra and periodically the guru would come to the village to see what progress was being made . when the guru knew that he was about to pass away , he would appoint one of the householder - devotees to be the new guru , and that new guru would then take on the teaching duties : walking from village to village , initiating new devotees and supervising the progress of the old ones . [ web 14 ]
vithalpant studied vedas and shastras and became well versed in them at a very young age . being extremely pious and detached towards worldly matters he spent much of his time on pilgrimage . during one of the pilgrimages he visited alandi about 30 km from pune and camped in the local hanuman temple . sidhopant , a local brahmin , was very much impressed with the youth and thought him as a suitable match for his daughter rukmini . he met vithalpant and after making enquiries proposed the marriage . not having any interest in setting up a family , vithalpant declined but because of instructions received in a vision he later consented .
after marriage vithalpant remained at alandi for some time but due to his lack of interest in family life his father - in - law took him to apegaon where vithalpant ' s father govindpant and mother were happy to see their married son . unfortunately both passed away shortly thereafter leaving the family responsibilities to vithalpant who could not make the two ends meet due to his disinterest in worldly matters . finally sidhopant took the couple back to alandi under his shelter . but that did not make any difference to vithalpant who one fine day went for bath on the river and instead of returning home , went to varanasi .
in varanasi vithalpant met a great saint ramanandswami . suppressing the fact that he was a married person he requested ramanandswami to be accepted as a disciple and to be initiated as a sanyasi . now , according to the rules , a married person cannot become a sanyasi unless he is permitted by his wife . the ritual of adopting the
requires undergoing the rituals performed for a dead person . all his past is supposed to be erased and he is given a new name . vithalpant was renamed as chaitanyashram .
one day ramanandswami set upon a pilgrimage to rameshwar and on the way halted at alandi . while he was camping there rukminibai who now spent her time in worship and other spiritual pre - occupations to drown her grief , went to meet ramanndswami who uttered the words of blessing to her
or
may you have children
. rukminibai started laughing at these words and when asked to explain told the swamiji the situation that her husband had deserted her . swamiji probed her and realised that the description of her husband fitted his disciple chaitanyashram . according to the
he was also to blame for having initiated vithalpant . he immediately abandoned the pilgrimage and returned to varanasi and accosted chaitanyashram who confessed to his guilt . he ordered chaitanyashram immediately to return to his wife and establish a family .


the purple-throated mountaingem ( lampornis calolaemus ) is a hummingbird which breeds in the mountains of southern nicaragua , northern costa rica and western panama .

this bird inhabits forested areas in hilly terrain , and is found at altitudes from 800 to 2,500 m ( 2,600 to 8,200 ft ) .

it is replaced in southern costa rica by its close relatives , the white-throated and gray-tailed mountaingems , with which it is sometimes considered conspecific .

these three species form a closely related group that evolved some 3.5 million years ago and has diversified since .

purple - throated mountaingem

purple - throated mountaingem , central america . histoire naturelle des oiseaux - mouches , ou , colibris constituant la famille des trochilidés , martial … | pinteres…
the purple - throated mountaingem is a beautiful hummingbird which breeds in the mountains of southern nicaragua , northern costa rica and western panama . this bird inhabits forested areas in hilly terrain .
purple - throated mountaingem ( lampornis calolaemus ) , mtns . of s . nicaragua , n . costa rica , w . panama © karen sirna | for fun | pinterest | hummingbird , migrator…
feeling the january chill in the quiet landscape ? here’s a warm and unbelievably beautiful photo of a female purple - throated mountaingem ( lampornis calolaemus ) at monteverde cloud forest biological reserve in costa rica by rtpi affiliate sean graesser .
the female purple - throated mountaingem is responsible for building the cup - shaped nest out of plant fibers woven together and green moss on the outside for camouflage in a protected location , about 0 . 7 - 3 . 5 m high in a shrub , bush , tree or vine .
calls from a male bird leaving a perch . this bird was clearly a purple - throated male ; this species is not supposed to this far west , per ridgely & gwynne .
the purple - throated hummingbirds primarily feed on nectar taken from a variety of brightly colored , scented small flowers of trees , herbs , shrubs and epiphytes , including the epiphytic ericaceae .
the purple - throated mountain - gem ( lampornis calolaema ) is a central american hummingbird . it is related to the white - throated and gray - tailed mountain - gems , with which it is sometimes considered conspecific ( of , or belonging to , the same species ) .
the purple - throated mountain - gem measures about 10 . 5 cm in length . the slightly larger male weighs , on average , 6 . 0 g and the female 4 . 8 g .
has a mostly bronze - green plumage , except for the brilliant green crown , purple throat and dark grey tail .
the white - throated and gray - tailed mountaingems are its close relatives witch breeds in the southern costa rica . these three species form a closely related group that evolved some 3 . 5 million years ago and has diversified since .
del hoyo , j . , collar , n . , kirwan , g . m . & boesman , p . ( 2018 ) . purple - throated mountain - gem ( lampornis calolaemus ) . in : del hoyo , j . , elliott , a . , sargatal , j . , christie , d . a . & de juana , e . ( eds . ) . handbook of the birds of the world alive . lynx edicions , barcelona . ( retrieved from urltoken on 9 july 2018 ) .
from the visitors center there are a number of marked trails , yellow , red and blue . they are freely accessible at any time , early morning being the best . the yellow trail is particularly productive as it follows a superb boardwalk through the shallow wetland giving superb views of reedbed and ponds with surrounding low trees and bushes . the clear waters are teeming with fish . purple , grey and night herons are easily seen , as are egrets and a variety of waterfowl , especially red crested pochard and great crested grebe .
the lake turned out to be superb , quite a long way out of town and there were a bunch of boys playing football close to the shore , so many of the birds had moved across to the far banks . we could see many whiskered and gull - billed tern s , marsh and montagu ' s harrier s , purple , grey , squacco and night herons , red knobbed coots , three grebe speces including g . crested , many ducks including red crested pochard and much more . however we were looking into the sun at this time and with the boys there most birds were some way off , so we decided to return in the morning when the light would be better and hopefully less disturbance .
this humming - bird is easily recognizable from the other species of oreopyra by its metallic purple throat , the other two species having white throats . it was originally described by mr . salvin from specimens procured by enrique arcé on the volcan de cartago in costa rica , and it has since been obtained in the state of panama . the following is a translation of mr . salvin ' s original description :  back greenish ; head with the breast bluish green , very brilliant , the latter being more distinctly green ; entire throat and cbin glittering violet - red ; ear - coverts and sides of nape black ; a long postocular streak of white , extending as far as the nape ; belly dull ashy , slightly washed with green ; vent uniform , the feathers margined with white ; wings purplish black , the wing - coverts green ; tail steel - blue . total length 4 inches , wing 2·6 , tail 1·4 , longest tail - feathers 1·5 , bill from gape 1 . two males and a female , of the natural size , are depicted in the plate , drawn from typical specimens lent to us by messrs . salvin and godman .
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( salvin , 1891 ) – extreme s nicaragua to nw costa rica ( cordillera de guanacaste ) .
( salvin , 1865 ) – cordillera central and extreme n cordillera de talamanca ( c costa rica ) .
wetmore , 1967 – pacific slope of s costa rica ( probably ) and w panama ( from c chiriquí to coclé ) .
10–11·5 cm ; male 5·7–6·2 g , female 4·7–5·1 g . previously considered conspecific with
song a complex medley of high , thin and dry sputtering and warbling notes . calls include a buzzy “ . . .
) . nest is deep , compact cup of pale or brownish plant down , fine . . .
descends to lower elevations following breeding , down to 300–500 m ( calolaemus ) .
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del hoyo , j . , collar , n . j . , christie , d . a . , elliott , a . and fishpool , l . d . c . 2014 . hbw and birdlife international illustrated checklist of the birds of the world . volume 1 : non - passerines . lynx edicions birdlife international , barcelona , spain and cambridge , uk .
justification : although this species may have a small range , it is not believed to approach the thresholds for vulnerable under the range size criterion ( extent of occurrence < 20 , 000 km2 combined with a declining or fluctuating range size , habitat extent / quality , or population size and a small number of locations or severe fragmentation ) . despite the fact that the population trend appears to be decreasing , the decline is not believed to be sufficiently rapid to approach the thresholds for vulnerable under the population trend criterion ( > 30 % decline over ten years or three generations ) . the population size has not been quantified , but it is not believed to approach the thresholds for vulnerable under the population size criterion ( < 10 , 000 mature individuals with a continuing decline estimated to be > 10 % in ten years or three generations , or with a specified population structure ) . for these reasons the species is evaluated as least concern .
the global population size has not been quantified , but this species is described as ' frequent ' ( stotz et al . 1996 ) . trend justification : the population is suspected to be in decline owing to ongoing deforestation ( del hoyo et al . 1999 ) .
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it occurs naturally in the mountains of southern nicaragua , northern costa rica and western panama .
it inhabits forested areas in hilly terrain , and is found at altitudes from 800 m to 2500 m .
hummingbirds are solitary in all aspects of life other than breeding ; and the male ' s only involvement in the reproductive process is the actual mating with the female . they neither live nor migrate in flocks ; and there is no pair bond for this species . males court females by flying in a u - shaped pattern in front of them . he will separate from the female immediately after copulation . one male may mate with several females . in all likelihood , the female will also mate with several males . the males do not participate in choosing the nest location , building the nest or raising the chicks .
the nest is lined with soft plant fibers , animal hair and feather down , and the structure is strengthened with spider webbing and other sticky material , giving it an elastic quality to allow it to stretch to double its size as the nestlings grow and require more room . the nest is typically placed on a low , thin horizontal branch .
a nest usually contains two white eggs , which are incubated by the female for about 15 - 19 days . the hatchlings are blind , immobile and without any down . the female protects and feeds the chicks with regurgitated food ( mostly partially - digested insects since nectar is an insufficient source of protein for the growing chicks ) . she pushes the food down the chicks ' throats with her long bill directly into their stomachs .
as is the case with other hummingbird species , the chicks are brooded only the first week or two , and left alone even on cooler nights after about 12 days - probably due to the small nest size . the chicks leave the nest when they are about 20 - 26 days old .
they favor flowers with the highest sugar content ( often red - colored and tubular - shaped ) and seek out , and aggressively protect , those areas containing flowers with high energy nectar . they use their long , extendible , straw - like tongues to retrieve the nectar while hovering with their tails cocked upward as they are licking at the nectar up to 13 times per second . sometimes they may be seen hanging on the flower while feeding .
many native and cultivated plants on whose flowers these birds feed heavily rely on them for pollination . the mostly tubular - shaped flowers actually exclude most bees and butterflies from feeding on them and , subsequently , from pollinating the plants .
they may also visit local hummingbird feeders for some sugar water , or drink out of bird baths or water fountains where they will either hover and sip water as it runs over the edge ; or they will perch on the edge and drink - like all the other birds ; however , they only remain still for a short moment .
they also take some small spiders and insects - important sources of protein particularly needed during the breeding season to ensure the proper development of their young . insects are often caught in flight ( hawking ) ; snatched off leaves or branches , or are taken from spider webs . a nesting female can capture up to 2 , 000 insects a day .
males establish feeding territories , where they aggressively chase away other males as well as large insects - such as bumblebees and hawk moths - that want to feed in their territory . they use aerial flights and intimidating displays to defend their territories .
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throughout history , crows , ravens and other black birds were feared as symbols of evil or death . …
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food : these bird eat throughout the day and can consume more than their body weight in a single day . they like nectar from flowers , small spiders and insects ( for protein ) .
activity : they are diurnal . at night they find a safe place to perch and fall into a very deep sleep called torpor , in witch their metabolism slows to one fifteenth of their normal rate .
territory : the male of this species will aggressively defend hie feeding territory . which includes plants and flowers in the area and dominate over other hummingbirds .
interesting facts : hummingbird ' s wings can beat more than 60 times per second in normal flight and during high speed flight up to 200 times per second .
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birdlife international 2009 . lampornis calolaemus . in : iucn 2011 . iucn red list of threatened species . version 2011 . 1 . < www . iucnredlist . org > . downloaded on 03 august 2011 .
this article is part of project aves , a all birds project that aims to write comprehensive articles on each bird , including made - up species .
this article is part of project apodiformes , a all birds project that aims to write comprehensive articles on each hummingbird , swift and tree swift , including made - up species .
this article is part of project trochilidae , a all birds project that aims to write comprehensive articles on each hummingbird , including made - up species .
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oreopyra calolæma , salvin , proc . zool . soc . 1864 , p . 584 .  scl . & salv . nomencl . av . neotr . p . 80 ( 1872 ) .  elliot , synopsis of the humming - birds , p . 33 ( 1878 ) .  eudes - deslongchamps , ann . mus . d’hist . nat . caen , i . p . 239 ( 1880 ) . oreopyra venusta , lawr . ann . lyc . n . y . viii . p . 484 .
lampornis calolaemus , ( salvin , 1865 ) , taxonomic serial no . : 693163
urltoken
says . . . is a hummingbird which breeds in the mountains of southern nicaragua , northern costa rica and western panama . this bird inhabits forested areas in hilly terrain , and is found at altitudes from 800 m to 2500 m .
thanks to master nature photographer greg basco urltoken for the setup and expertise without which i ' d have had no chance of getting close to this result .
photo © 2012 “mike” michael l . baird , mike { at ] mikebaird d o t com , flickr . bairdphotos . com , canon 5d mark iii . . .
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1 . forest - > 1 . 9 . forest - subtropical / tropical moist montane suitability : suitable season : resident major importance : yes 14 . artificial / terrestrial - > 14 . 6 . artificial / terrestrial - subtropical / tropical heavily degraded former forest suitability : suitable season : resident major importance : no
iucn . 2016 . the iucn red list of threatened species . version 2016 - 3 . available at : urltoken . ( accessed : 07 december 2016 ) .
stotz , d . f . , fitzpatrick , j . w . , parker , t . a . and moskovits , d . k . 1996 . neotropical birds : ecology and conservation . university of chicago press , chicago .
the costa’s hummingbird ( calypte costae ) is native to the mojave and sonoran deserts of arizona and california .
the hummers kept coming over to check me out , so i hung a feeder from my chair .
an unconventional griffin : costa hummingbird and kangaroo mouse ! the iridescence came out way better than i was expecting , though the background reflects the five minutes i spent on it . : p
they can beat their wings over 40 times per second with a heart rate of over 1 , 000 beats per minute . i used a slow motion camera capable of stretching 1 second out to 2 minutes .
color bird nature flower leaf animal wildlife outdoors wild hummingbird costa rica nature j . uriarte
at least 285 bird species have been recorded on the island , many of them rarities which mostly turn up during the migration periods of spring and autumn . there are several heligoland traps and and ringers use mist nets to capture , record and ring birds . in june though very few vagrants are expected . during our week a grasshopper warbler , a chiffchaff and a spotted flycatcher were ringed but that was about it as i recall . i spotted a solitary curlew , there were resident barn swallows , a few sandwich terns and cormorants were nesting , otherwise the only birds were those in considerable numbers that i write about and post here .
kittiwake s nest on tiny ledges clinging to sheer cliff faces which looks extremely precarious . particularly for the chicks , but there always appears to be a parent bird present to protect them from falling .
they make a fine sight as they tumble aerobatically up and down the vertical cliff faces , using the updrafts to act as an elevator .
unlike gull chicks , which wander about at a very young age , kittiwake chicks instinctively remain still to avoid falling . it is apparently instinctive , but one look at the sheer drop below would make me sit still too , perhaps they are just too terrified to move .
herring and lesser black - backed gulls are very numerous . they nest on the grassy hillsides amongst the puffin burrows . puffins are left alone except when they return from a fishing expedition , when they are at great risk of being robbed . gulls will not follow a puffin down a burrow , which is narrow and over a metre in length . in there they would be at a severe disadvantage , susceptible to being bitten by a big , brightly coloured bill .
here ' s a pair of l esser black - backed gulls engaged in a tug - of - war , no idea why but they seemed to enjoy it . perhaps a trial of strength .
greater black - backed gulls are at the top of the food chain on the island , the apex predator . elena was quite upset by the sight of a g b b gull brandishing a herring gull chick at the raucous mob of gulls around it , before swallowing the chick whole . it is the largest gull in the world . the only predators that routinely take them are large eagles and killer whales , none of which are present here . in spite of their physical superiority there are far fewer of them on the island than the other gull species .
the fulmar petrel is not related to the gulls even though it resembles them in appearance . it is in a group with other tubenoses , the petrels and shearwaters which are all allied to albatrosses .
the island hosts large colonies of nesting arctic terns . this amazing bird made a great impression on me and it has become one of my firm favourites .
was once known as the
sea swallow
, describing its slender shape as it swoops over the water with extreme grace and speed . it is very beautiful . but there is much more to admire about this species . it is very feisty , showing no fear in defending its nesting grounds by attacking any perceived intruders , including us .
we stuck to the footpaths which wind through their nesting areas but it ' s necessary to wear a hat or hold something over your head as they attack quite fearlessly , screaming as they swoop in to peck at your highest point .
i discovered that my 500mm lens was quite useless when it came to photographing this bird . instead i fitted my little extreme wide - angle sigma 8 - 16 mm lens and held it up as the terns came in fast and low , firing shots in multiple bursts . it was the only way to capture the action .
occasionally i would capture on camera the bird ' s third weapon of attack . apart from its sharp beak and intimidating screams , it likes to fire streams of excrement at the enemy , me in this case . a waterproof hat and jacket was the best protection .
it was not all feisty aggression however . we witnessed many instances of birds passing fish back and forth between mates , obvious signs of bonding and affection .
perhaps the most impressive fact to consider about the arctic tern , is that this lovely little graceful , elegant bird travels about 90 , 000 km ( 56 , 000 mi ) annually , by far the longest migration known in the animal kingdom . the young reared here will , once fledged , fly off to antarctica for the the southern summer , and six months later will set off once again to return . they certainly clock up the air - miles !
our friend mike martin invited us to spend a week at the bird observatory on the isle of may . the iom is 5 miles off the coast of scotland at the mouth of the firth of forth . it is owned and managed by scottish national heritage as a national nature reserve . most visitors are day trippers but up to six people can stay for one week at a time in very nice accommodation in the
low light
( below ) .
the island is a major nesting site for around 200 , 000 seabirds . mainly puffin , arctic tern , guillemot , razorbill , shag , kittiwake , fulmar and eider , plus three gull species and numerous resident rock pipits .
instead of a daily account of our activities and sightings i have decided to deal with each major bird species in turn , providing a photographic snapshot of the avian life on the island in june , the height of the breeding season .
the atlantic puffin is perhaps the biggest attraction for visitors . it spends autumn and winter in the open ocean of the cold northern seas , returning to coastal areas at the start of the breeding season in late spring . it nests in clifftop colonies by digging a burrow in which a single white egg is laid . the chick mostly feeds on whole fish , here primarily sand eels . after about six weeks it is fully fledged and makes its way at night to the sea . it swims away from the shore and does not return to land for several years . most of those from the iom will end up in norwegian waters . interestingly i once spotted a solitary puffin off the spanish coast near sotogrande , while on a sailing trip out of gibraltar . they do disperse around coastal waters all over europe . .
there are no natural predators on the island , raptors are driven away by the gull population and the only animals present are rabbits . however puffin s returning to their burrows with fish are regularly mugged by marauding gulls .
if a puffin is caught a violent struggle ensues which can last for some time until the weary victim reluctantly gives up its fish in order to escape . the triumphant gull must grab the fish quickly or it will in turn be mugged by others of its kind .
i was impressed at how dertermined the puffins were to hold on to their fish even under extreme duress . occasionally they would break free and find safety in a burrow , but usually the much larger gull would prevail , as in this case shown here .
puffins numbers in some regions have declined quite drastically for various reasons so it is officially listed as threatened , vulnerable to extinction . it is a tribute to the excellent stewardship of the isle of may that from only five pairs of puffins breeding here in 1958 , twenty years later there were 10 , 000 pairs and numbers are up again this year . great news .
i decided to write a separate post about the target birds of this trip . savi ' s warbler and bearded reedling would be spanish firsts for me and lifers for elena . mick richardson had photographed both species here a few days earlier which was the motivation for us to make the four hour drive to get here . it proved to be well worth it .
i was concerned that i wouldn ' t recognise a savi ' s warbler if we saw one . they are visually so hard to distinguish from a common reed warbler . in the event i needn ' t have worried . we spent at least half an hour watching this guy at close range continuously belting out its strange , rattling / buzzing song . imagine the sound of a cricket or grasshopper but without pause . that ' s it . it continues for ages .
once you hear the song it is relatively easy to find the singer . he likes to sit high up in an exposed position and appears to be so engrossed in making his song as loud as possible that nothing much disturbes him . superb .
the bearded tit has always been a favourite of bird photographers . the adult male is a splendid sight with those black moustaches on each cheek . they are often portrayed straddling two reeds , one foot on each , but here i could not get a bead on them in the reedbed which was too dense . i was lucky enough to grab a few shots of them on some dead bush branches when the birds emerged from their cover .
scientists have decided it is not actually related to the tit family so it is now known as the bearded reedling in a family of its own . i still think of it as the bearded tit however and will always know it as that .
inspired by mick richardson ' s photos and report from tablas de damiel elena and i drove there on friday to see for ourselves . i had hesitated before , expecting it to be dried up and over exploited for irrigation , which is the dreary story for most natural water resources in spain . we were very pleasantly surprised however . it had been virtually destroyed in the 60s & 70s but great efforts have been made since then to restore the water levels and now it is a little wetland paradise for birders .
from a bridge approaching the visitors centre we spotted a pair of rollers nesting in a hole just below an active storks nest in the same dead tree . lots of greylag geese occupied a flooded area by the road , and a great spotted cuckoo was being closely watched by an attendant magpie .
a variety of raptors can be seen overhead , these include marsh and montagu ' s harrier , osprey , common buzzard and kestrel . i also spotted a bonellis eagle along the road to the reserve from daimiel .
a southern smooth snake slithered out of the water and across the wooden debris by the riverside .
a young barn swallow flexing its wings while perched over the boardwalk along the yellow trail .
reed warbler s and great reed warblers could be heard at all times in the reedbeds . occasionally they would be visible through the tall grass stems allowing some photography .
tablas de daimiel is a superb little national park / reserve and is well worth a visit by birders . get there early and if possible avoid weekends at it can get very busy with busloads of schoolchildren and tourists . in the quiet hours around sunrise it is idyllic .
elena and i enjoyed our visit to the sierra de loja so much we decided to go back for another look . the landscape up here is rocky and some might say bleak but we like the wildness , the light and the birds . it is relatively untouched by humankind except for a few grazing sheep and the placement of a number of wind turbines on the highest reaches . the views can be spectacular and i particularly enjoy spending a day without seeing another soul , except for a solitary shepherd and a couple of extremely capable mountain bikers at the very top , i take my hat off to them .
one of the birds we enjoyed seeing so much is the
common
rock thrush . formerly known as rufous - tailed it is now officially
common
. i guess it distinguishes it from others such as the blue rock thrush , but it is by no means common . for a start it is only normally found at altitudes above 1500 m . and in warmer climates . so relatively few people ever get to see one .
common or not rock thrushes are a delight to watch . on our previous trip we strangely only saw males , not that i am complaining because they are by far the most striking to look at , but where were the females ? perhaps they are incubating eggs or tending chicks in the nest , who knows ? but it was reassuring to finally see a female or two . it was fascinating to watch the couple ' s behaviour . the male would take up a watchfull higher vantage point as the female foraged on the ground nearby , mainly for nesting material that we observed . occasionally the pair would be harassed by other males who would chase the female and squabble with the attendant male . this led me to believe there may be a shortage of female birds , sad for all those young and frisky males without partners . here ' s a shot of a female gathering nest material .
rock thrush males likes to make vertical flights . they shoot straight up in the air , usually singing loudly , then drop straight down again . it is amusing to watch them appear over a ridge in this manner as if shot up from a gun . i imagine it is some kind of display for the benefit of admiring females .
it was a very pleasant place to spend a few hours in the sun . five griffon vultures were wheeling in a thermal over the ridge , red - billed choughs , linnets , black redstarts , rock buntings , rock sparrows , black and black - eared wheatears were moving all around us . red - legged partridges roamed the rocky terrain and liked to perch on conspicuously high rocks , groups of ibex roamed the slopes and i spotted a bright green ocellated lizard scurry across the track in front of the car .
we did see a few blue rock thrushes up here too . i did not manage to get any decent shots unfortunately but here ' s a couple of archived shots for illustrative purposes .
on the way down from the sierra i snapped a couple of quick photos of a stonechat . now i am not in the habit of photographing such a common bird but something about this one caught my eye . for a start it was perched quite high up in a tree in woodland , not on a low shrub or rock in open ground as usual . second it did not look quite right , the orange on the breast was more of a central patch than an overall colour , and third the hint of pale feathers behind the eye . this bird did not have quite the same
jizz
as a normal stonechat . looking in collins field guide i see there is an eastern species , saxicola torquatus maurus that fits this description , and it states that
stragglers to w . europe show hints of pale buff eyebrows
. could this be one of those
eastern stonechat straggers
? i like to think so .
a couple of visits to sierra loja in granada province , and a walk around the guadalhorce in malaga produced a few nice birding moments and photographs . perhaps the highlight was watching rufous - tailed rock thrush es up in the highest part of sierra loja .
the rock thrush is a summer visitor from sub - sahara , it inhabits and breeds here on steep rocky mountain slopes and alpine meadows above 1500 meters . sierra loja is one such location .
the male in spring is a very handsome bird with a blue / grey head clearly demarcated from the orange breast and belly . females are supposedly more anonymous in vermiculated and striped browns , but interestingly we observed perhaps four or five pairs , all of which looked like males , strange .
i was interested to see a nice male montagu ' s harrier up here , probably the same bird spotted by kevin wade and ricky owen a few days earlier . this is essentially a lowland species but i suspect the attraction up here is the number of ground nests and in particular partridges , which are very numerous .
this bird seems to have been successful in finding a red - legged partridge chick , easy pickings perhaps for a bird with such amazing eyesight and flying agility .
there are a number of other species to be seen in this habitat . not least the rock bunting which is very common . i like this shot of one singing its heart out on a lichen encrusted rock .
griffon vultures were wheeling around overhead , choughs jackdaws , blue rock thrush , rock sparrow , black redstart , stonechat and linnet were fairly common in the higher sierra and i grabbed a quick snap of a passing peregrine falcon right at the top . lower down we had whitethroat and spectacled warbler , mistle thrush and azure winged magpies . finally the resident eagle owl was sitting in the rock cavity where they have nested for many years . very high up and hard to photograph , but i did my best .
the bird below i initially thought was a spectacled warbler . bob wright who was with us at the time thought whitethroat . i am still undecided . bob has more experience than me , so this , plus the relatively low forehead and rather strong legs has persuaded me it ' s a whitethroat , but i am not 100 % on it .
a shopping trip to ikea gave us the opportunity for a walk around the guadalhorce reserve near malaga airport . this does not have the variety or number of birds of a few years ago but the exercise was welcome and we did see some nice kentish plover s which appeared to be nesting on the beach . this would be unfortunate because here they will be subject to a lot of human and canine disturbance on warm sunny days . how can you tell a bird to stick to their protected area ?
the sanderling below had me confused . they are normally very active , scurrying around dodging the surf along the waterline in small flocks . this bird was solitary and very passive , it hardly moved . perhaps it was not well but anyway i really like the beautiful marbled wing and back spring plumage . i posted it on facebook as a little stint but john cantelo kindly corrected my error .
between south africa and morocco i did not do much birding around home , it seems quite flat as the number and variety of birds has declined drastically over the last few years and there is not much about to stir the blood . however i did get to the charca de suarez a couple of times and had a look at the dipper site on the rio guadalfeo , so here are a few shots from those visits .
the ferruginous duck is classified as near threatened with extinction by the international union for conservation of nature . hunting , loss of habitat , drought due to climate change are some of the reasons . it was nice to see few at the charca de suarez in march / april .
i don ' t get to see many sedge warbler s so although this is not a very good photograph i post it for the record . charca de suarez in april .
the common sandpiper is as its name suggests , very common , but i like this shot from the charca taken in good light and fairly close .
four booted eagle s at once over the charca and i captured two in this shot including the solitary dark morphed bird .
i found this dipper inspecting the nest site on the rio guadalfeo but the water level is down to about half from the previous year so i ' m not sure if they will actually nest this year . we shall see . the prolonged drought combined with the increase in irrigation for the explosive spread of horticulture under plastic in andalucia has denuded water supplies drastically . the famaous chillar river walk in nerja will be a thing of the past from this year , all the water is being diverted to lake vinuela which is very low .
the grey wagtail s at the rio guadalfeo make a pleasant sight as always , one of the most colourful and attractive species in europe .
our ferry from motril to tanger med was running five hours late due to strong winds in the straits over past few days . we eventually arrived at the maison d ' hotes berbari near asilah at 3 am but were ushered in and taken care of . this was our bedroom . . . .
. . . . and this the view of the courtyard from our breakfast table , breakfast was outstanding by the way and this country hotel was delightful , hard to find along a long dirt road but well worth the effort . we stayed two nights at a bargain rate of 50 euros per night .
. . . and the courtyard of the hotel berbari from our breakfast table .
. . . and along the dirt road picked up several birds including this b onelli ' s warbler enjoying a morning bath in a puddle .
asilah is a very picturesque moroccan town with a thriving artistic community and a superb medina ( old town ) . this was not specifically a birding trip and we stayed two days here enjoying the atmosphere and the food , which was excellent .
hassan told us that the owl no longer roosted near the campsite in moulay bousalhem , to have a chance of seeing one it would be necessary to venture out into the marshes around the head of the estuary . so that evening we drove about 10 or 15 kilometers out of town and took a rough track through some farmland , then set off on foot into the marshes . at first we saw no sign of the owl but i was very pleased to see so many montagu ' s harrier s , at one point i counted ten of them all wheeling around quartering the marshes for rodents and large insects . .
as we wandered through the marshes we enjoyed the harriers and i took some photographs . as time passed and we covered more ground however it became apparent that we would probably not be lucky enough to see an owl before complete darkness set in . as the sun went down and the light faded almost completely we accepted defeat and were about to leave when hassan thought he heard something . he gave it one last attempt and moved towards the sound and a stunning marsh owl flew up from its roost amongst the tall grass tussocks , and settled on a fencepost . i set my iso and aperture to maximum ( 6400 at f4 ) and moved slowly towards the bird , taking pictures as i went .
the shot above conveys no impression of the actual light at the time . i t was almost completely dark but with that high iso setting any light would be utilised and i was getting shots at 1 / 20th of a second or slower . the owl was wonderful , such a powerful and enigmatic presence . moments like this are the essence of bird watching for me . below is another of these low - light shots as i got quite close to the bird . again the photo gives a completely false impression of the light but the effect of using such a high iso imparts a soft , almost dreamlike imaget which i find quite appealing , a reminder of the feeling of being out in the wild marshes at night & coming face - to - face with this magnificent wild creature .
hassan was keen to try again early the following morning in better light , so he and i arrived again at sunrise for another attemp t . the shepherd below watched us in mild bewilderment , no doubt wondering about the strange behaviour of some foreigners . anyway there was no sign of the owl but hassan is not one to give up easily so we moved on to another location and with the help of a young shepherd who knew where the birds were we eventually found one which again flew conveniently onto a fencepost , allowing me to get some technically better shots from fairly close range . superb .
it is easy to see the improvement in quality of the photos below taken in good light . the low - light shots though have value , they are a reminder of a special birding moment and convey a different feel which is nice to look back on .