जाने पुराणो के अनुसार कौन है ये आठ महापुरुष, जो चिरंजीवी माने जाते है

हिन्दू धर्म व पुराणो के अनुसार इस धरती में आठ ऐसे महापरुष है जो चिरंजीवी माने जाते है. यह सब किसी ना किसी वचन, श्राप, नियम से बंधे हुए है तथा इन सबके के पास दिव्य शक्तिया है. योग में जिन अष्टशिद्धियो की बात कही गई है वो सारी शक्तिया इन महापुरुषों में विध्यमान है.

जाने पुराणो के अनुसार कौन है ये आठ महापुरुष

अश्वत्थामा बलिव्र्यासो हनूमांश्च विभीषण:
कृप: परशुरामश्च सप्तएतै चिरजीविन:
सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम्
जीवेद्वर्षशतं सोपि सर्वव्याधिविवर्जित

पुराणो के अनुसार अगर कोई व्यक्ति इन आठ महापरुष के नाम लेता है तो उसकी लम्बी आयु होती है.

1. हनुमान– अंजनी पुत्र हनुमान जी को अजर और अमर रहने के वरदान मिला है तथा इन की मौजूदगी रामायण और महाभारत दोनों जगह पर पाई गई है. रामायण में हनुमान जी ने प्रभु राम की सीता माता को रावण के कैद से छुड़वाने में मदद की थी और महाभारत में उन्होंने भीम के घमंड को तोडा था. सीता माता ने हनुमान को अशोक वाटिका में राम का संदेश सुनाने पर वरदान दिया था की वे सदेव अजर-अमर रहेंगे. अजर-अमर का अर्थ है की उनकी कभी मृत्यु नही होगी और नही वे कभी बूढ़े होंगे. माना जाता है की हनुमान जी इस धरती पर आज भी विचरण करते है.

2.अश्वत्थामा – अश्वत्थामा गुरु द्रोणाचर्य के पुत्र है तथा उनके मष्तक में अमरमणि विध्यमान है. अश्वत्थामा ने सोते हुए पांडवो के पुत्रो की हत्या करी थी जिस कारण भगवान कृष्ण ने उन्हें कालांतर तक अपने पापो के प्रायश्चित के लिए इस धरती में ही भटकने का श्राप दिया था. हरियाणा के करुक्षेत्र और अन्य तीर्थ में उनके दिखाई दिए जाने के दावे किये जाते है तथा मध्यप्रदेश के बुराहनपुर में उनके दिखाई दिए जाने की घटना प्रचलित है.

3.ऋषि मार्कण्डेय – ऋषि मार्कण्डेय भगवान शिव के परम भक्त है. उन्होंने भगवान शिव की कठोर तपश्या द्वारा महामृत्युंजय तप को सिद्ध कर मृत्यु पर विजयी पा ली और चिरंजीवी हो गए.

4.परशुराम -परशुराम भगवान विष्णु के छठे अवतार माने जाते है. परशुराम के पिता ऋषि जमदग्नि और माता का नाम रेणुका था. परशुराम ने 21 बार इस पृथ्वी को क्षत्रिय विहीन किया था. परशुराम का पहले नाम राम था परन्तु इस शिव के परम भक्त थे. उनकी कठोर तपश्या से प्रसन्न होकर भगवान शिव ने उन्हें एक फरसा दिया जिस कारण उनका नाम परशुराम पड़ा.

5.कृपाचार्य -कृपाचार्य शरद्वान गौतम के पुत्र है. वन में शिकार खेलते हुए शांतून को दो शिशु मिले जिनका नाम उन्होंने कृपि और कृप रखा तथा उनका पालन पोषण किया. कृपाचार्य कौरवो के कुलगुरु तथा अश्वत्थामा के मामा है. उन्होंने महाभारत के युद्ध में कौरवो को साथ दिया.

6.विभीषण – विभीषण ने भगवान राम की महिमा जान कर युद्ध में अपने भाई रावण का साथ छोड़ प्रभु राम का साथ दिया. राम ने विभीषण को अजर-अमर रहने का वरदान दिया था.

7.व्यास – ऋषि व्यास ने महाभारत जैसे प्रसिद्ध काव्य की रचना करी है. उनके द्वारा समस्त वेदो एवं पुराणो की रचना हुई. वेद व्यास, ऋषि पाराशर और सत्यवती के पुत्र है. ऋषि वेदव्यास भी अष्टचिरंजीवियो में सम्लित है.

8.राजा बलि – राजा बलि को महादानी के रूप में जाना जाता है. उन्होंने भगवान विष्णु के वामन अवतार को अपना सब कुछ दान कर दिया अतः भगवान विष्णु ने उन्हें पाताल का राजा बनाया और अमरता का वरदान दिया. राजा बलि प्रह्लाद के वंशज है.

Om Namah Shivay

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Handling Harassment

You have to see the situation and respond accordingly. If someone is constantly bothering you, then either you move away from there, or you confront that person. I will not advise you to bear someone’s harassment forever. Try to change the situation with intelligence, with tact, with strength and with love. You cannot do this only with power. If someone says that ‘I will change the situation only using physical power, it is not possible. There is a need for tact and intelligent action also. Love can melt even the hardest stones. With love you can bring the change.

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Q: We have heard that Navratri is the triumph of Sattva over Rajas and Tamas. But are not all the three Gunas equally important for life to exist? How can we favour one over the other?

Guruji: No, it is always like that. One of the three will dominate. Sattva is always there in everybody, and so is Rajas and Tamas. All the three Gunas always exist together. But what dominates is what makes the difference. If Tamo guna dominates, there is misery.  When Rajoguna dominates, there are conflicts. When Satguna dominates, there is awareness, knowledge and happiness. You should observe which is dominating, since that is what gives quality to that time.

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You cannot imagine how much you are loved by God. There is so much love. Just like how a mother loves her baby, irrespective of what the kid does. The kid may create a mess, but the mother doesn’t mind. She smiles, cleans up the mess and then once again continues to love the child. Similarly, you are most dear to the Divine. This is what we must keep in our minds. I am here just to tell you this, and nothing else! If you understand this, then my work is done!

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Gurudev, you have tweeted that ‘too many Dushasanas and Shakunis are around today and should be shown their rightful place in society’. Who are the Dushasanas and Shakunis (referring to immoral and corrupt characters in the Mahabharata as metaphors) today and what is their rightful place?

+Guruji: I leave that to you to guess. Their rightful place is Lord Krishna’s birthplace (referring to the prisons, where Lord Krishna was born). Did you get it? The jail is where all the Dushasanas and Shakunis should go. Do you not think so?

Om Namah Shivay

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Patanjali Yoga Sutras – 8

The moment is free, fresh and full. Being here this moment totally is abhyasa.

The mind might try to go to the past, to smruti, or may try to go off to sleep and it can try to bring some logic and justification or some knowledge or some fantasies. Just knowing that again it is getting into the five vruttis, without aversion or craving, come back to the center, to the seer. This is abhyasa.

Sa tu dirgha kala nairantarya satkara sevito drudha bhumihi

“This becomes firmly grounded or firmly established in you when you attend to it for a long time, without interruption and with devotion.”
– Patanjali Yoga Sutra #14

This effort to be still, to be steady is practice. Practice is the stability factor, which retains you in that moment and that is the purpose of the practice. And how can this be achieved? Sa tu dīrgha kāla – it takes a long time. Nairantarya – without a care. Satkāra sevita – with honor and respect. Receiving it and practicing it with honor and respect. Dhrudabhūmi – then it becomes firmly established.

Anything in life that is of firm value takes some time to get cultured. You go to a gym, you need a coach there. Body building does not happen overnight. Muscles will not grow. It takes quite some time. The body has its requirement of time for its growth. Similarly, the mind needs even more time for its growth. If you want to memorize something, it takes some time to memorize it. In the same way, any practice takes time. It need not be too long a time, but sufficiently long. And how? Without a gap. What we usually do is that we learn something and leave it after sometime and we start again. If we are little lazy and we do not do it, then the connection is broken and it does not happen. Without a gap, constant practice is essential. If you go to a gym for a couple of days and then leave the practice and then you go again the next month for a couple of days, nothing will happen. Due to lack of consistency, you do not learn any art.

Abhyāsa is something done with gratitude, gratefulness, honor and respect

Some say, “Oh! I have to do it” and do the same thing unenthusiastically. That is not abhyāsa. Abhyāsa is something done with gratitude, gratefulness, honor and respect. This is something which we lack in our life. Even if you do something with honor and respect, it lasts only for a very short period. First day you sit for meditation, you feel wonderful because you are there and you do it with honor. Later you will say, “I have to meditate” and you sit and close your eyes and it does not have the same effect.

What is honor?
Have you ever thought about it? Honor is total attentiveness to the present moment, with a hint of gratefulness. If you honor the mountain it means that you are looking at the mountain with all your heart, all your mind. Without questioning or without debating in yourself, just honoring, being happy and grateful for what the mountain is.

Similarly, respect and honor every moment in your life. That is practice. You respect your own body and that is practice,;that is āsanas. Āsana is respecting your body every moment consciously. Respecting your breath and honoring your breath. That is prānāyāma and keeping it up over a period of time is important.

Any practice is a practice when it is done over a period of time without any gap, respectfully and honoring it every day. Then it becomes firmly established. Are you getting this point? It is a very vital thing.

Just notice if any day your meditation has become dull or is not to your satisfaction. See if you have kept up the continuity of practice. “Yes, I have been doing it every day. But it is still not good.” What is the problem? “I have not honored this mantra. I have not honored this time of sitting with myself. I am not honoring the life in me. So my meditation is going haywire.”

Honor this word (mantra) that the Master has given. This is so precious. Honoring the Master is honoring Master’s word. It has been told just in one sentence. If you do not have honor or respect for the master, the mediation will not work. Why? This is because the honor and respect brings up the consciousness and awareness in you that helps you focus in the moment. If you do not honor the Master, the Master will not lose anything. It is your own mind that is at a loss because it is unable to be in the moment totally, unable to dive deep into the source totally. Honoring the source of knowledge, honoring the Master, honoring the knowledge and honoring the receiver. This is practice.

Om Namah Shivay

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Avadhuta Gita Chapter 6-1

1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is revealed.

2. Consciousness absolute, being unknowable by the mind, how can speech explain it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4. No sun illumines Atman; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in it?

5. Neither can it be said that It is to be known by the absence of action. It is neither within or without. It is naught but bliss absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all is Shiva.

7. The statement that Atman is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?

8. Space, time, water, fire, earth, constituting the world, are a mere mirage. In truth the One, imperishable, ever blissful, alone exists. There is neither cloud nor water in It.

9. As there is no possibility of birth and death in It, so no conception of duty nor dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive Shiva alone is.

10. The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how can there be matter or spirit therein?

11. There is in It no suffering, and no possibility of suffering, because It is free from all attributes.

12. There is no duality in It. How can there be age, or youth, or childhood in that One eternal principle?

13. Atman is dependent on nothing and is unlimited. The law of cause and effect touches It not. How can the buddhi, which operates only in duality, and which is perishable, discern It?

14. It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only say that in It there is no destruction.

15. In Atman there is neither manhood nor womanhood, because such conceptions cannot exist in eternity.

16. There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from such defects as attachment. Equally free from doubts and suffering, one and eternal is Shiva; thus the conception of “I” and “mine” do not apply to It.

17. Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists and is eternity, it must follow that It is free from pain, and also from freedom from pain.

Om Namah Shivay

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यह है भगवान शिव के 19 अवतार-4

15- सुरेश्वर अवतार ( Sureshwar Avatar) :-
भगवान शंकर का सुरेश्वर (इंद्र) अवतार भक्त के प्रति उनकी प्रेमभावना को प्रदर्शित करता है। इस अवतार में भगवान शंकर ने एक छोटे से बालक उपमन्यु की भक्ति से प्रसन्न होकर उसे अपनी परम भक्ति और अमर पद का वरदान दिया। धर्म ग्रंथों के अनुसार व्याघ्रपाद का पुत्र उपमन्यु अपने मामा के घर पलता था। वह सदा दूध की इच्छा से व्याकुल रहता था। उसकी मां ने उसे अपनी अभिलाषा पूर्ण करने के लिए शिवजी की शरण में जाने को कहा। इस पर उपमन्यु वन में जाकर ऊँ नम: शिवाय का जप करने लगा।

शिवजी ने सुरेश्वर (इंद्र) का रूप धारण कर उसे दर्शन दिया और शिवजी की अनेक प्रकार से निंदा करने लगा। इस पर उपमन्यु क्रोधित होकर इंद्र को मारने के लिए खड़ा हुआ। उपमन्यु को अपने में दृढ़ शक्ति और अटल विश्वास देखकर शिवजी ने उसे अपने वास्तविक रूप के दर्शन कराए तथा क्षीरसागर के समान एक अनश्वर सागर उसे प्रदान किया। उसकी प्रार्थना पर कृपालु शिवजी ने उसे परम भक्ति का पद भी दिया।

16- किरात अवतार (Kirat Avatar) :-
किरात अवतार में भगवान शंकर ने पाण्डु पुत्र अर्जुन की वीरता की परीक्षा ली थी। महाभारत के अनुसार कौरवों ने छल-कपट से पाण्डवों का राज्य हड़प लिया व पाण्डवों को वनवास पर जाना पड़ा। वनवास के दौरान जब अर्जुन भगवान शंकर को प्रसन्न करने के लिए तपस्या कर रहे थे, तभी दुर्योधन द्वारा भेजा हुआ मूड़ नामक दैत्य अर्जुन को मारने के लिए शूकर( सुअर) का रूप धारण कर वहां पहुंचा।

अर्जुन ने शूकर पर अपने बाण से प्रहार किया, उसी समय भगवान शंकर ने भी किरात वेष धारण कर उसी शूकर पर बाण चलाया। शिव की माया के कारण अर्जुन उन्हें पहचान न पाए और शूकर का वध उसके बाण से हुआ है, यह कहने लगे। इस पर दोनों में विवाद हो गया। अर्जुन ने किरात वेषधारी शिव से युद्ध किया। अर्जुन की वीरता देख भगवान शिव प्रसन्न हो गए और अपने वास्तविक स्वरूप में आकर अर्जुन को कौरवों पर विजय का आशीर्वाद दिया।

17- सुनटनर्तक अवतार ( Sunatnartak Avatar) :-
पार्वती के पिता हिमाचल से उनकी पुत्री का हाथ मागंने के लिए शिवजी ने सुनटनर्तक वेष धारण किया था। हाथ में डमरू लेकर शिवजी नट के रूप में हिमाचल के घर पहुंचे और नृत्य करने लगे। नटराज शिवजी ने इतना सुंदर और मनोहर नृत्य किया कि सभी प्रसन्न हो गए।

जब हिमाचल ने नटराज को भिक्षा मांगने को कहा तो नटराज शिव ने भिक्षा में पार्वती को मांग लिया। इस पर हिमाचलराज अति क्रोधित हुए। कुछ देर बाद नटराज वेषधारी शिवजी पार्वती को अपना रूप दिखाकर स्वयं चले गए। उनके जाने पर मैना और हिमाचल को दिव्य ज्ञान हुआ और उन्होंने पार्वती को शिवजी को देने का निश्चय किया।

18- ब्रह्मचारी अवतार ( Brahmchari Avatar ) :-
दक्ष के यज्ञ में प्राण त्यागने के बाद जब सती ने हिमालय के घर जन्म लिया तो शिवजी को पति रूप में पाने के लिए घोर तप किया। पार्वती की परीक्षा लेने के लिए शिवजी ब्रह्मचारी का वेष धारण कर उनके पास पहुंचे। पार्वती ने ब्रह्मचारी को देख उनकी विधिवत पूजा की।

जब ब्रह्मचारी ने पार्वती से उसके तप का उद्देश्य पूछा और जानने पर शिव की निंदा करने लगे तथा उन्हें श्मशानवासी व कापालिक भी कहा। यह सुन पार्वती को बहुत क्रोध हुआ। पार्वती की भक्ति व प्रेम को देखकर शिव ने उन्हें अपना वास्तविक स्वरूप दिखाया। यह देख पार्वती अति प्रसन्न हुईं।

19- यक्ष अवतार ( Yaksha Avatar ) :-
यक्ष अवतार शिवजी ने देवताओं के अनुचित और मिथ्या अभिमान को दूर करने के लिए धारण किया था। धर्म ग्रंथों के अनुसार देवता व असुर द्वारा किए गए समुद्रमंथन के दौरान जब भयंकर विष निकला तो भगवान शंकर ने उस विष को ग्रहण कर अपने कण्ठ में रोक लिया। इसके बाद अमृत कलश निकला। अमृतपान करने से सभी देवता अमर तो हो गए साथ ही उनहें अभिमान भी हो गया कि वे सबसे बलशाली हैं।

देवताओं के इसी अभिमान को तोडऩे के लिए शिवजी ने यक्ष का रूप धारण किया व देवताओं के आगे एक तिनका रखकर उसे काटने को कहा। अपनी पूरी शक्ति लगाने पर भी देवता उस तिनके को काट नहीं पाए। तभी आकाशवाणी हुई कि यह यक्ष सब गर्वों के विनाशक शंकर भगवान हैं। सभी देवताओं ने भगवान शंकर की स्तुति की तथा अपने अपराध के लिए क्षमा मांगी।

Om Namah Shivay

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Intention

Q: Many times my intention is not wrong but my action is wrong. Will I accumulate any bad karma for that?

Guruji: If intention is right then don’t worry about it. Though action does have its repercussions, but it is not much when the intention is right.

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Q: If I am the source of thoughts, then is there any difference between the source and the soul? If it is the same, do bad thoughts affect the soul?

Guruji: See, when do you realize that a thought is good or bad? You can realize this only when the thought has already come. You cannot stop a thought or know a thought before it comes. And when it comes, it also goes away immediately. If you are a witness to the thought, it simply drifts away and vanishes. But if you hold on to it and chew on it, then it stays with you.

Thoughts come and go, but that which is the basis of thoughts – is the atma (soul). And that is what you are. You are like the sky, and thoughts are like clouds. This could be the nearest example one can give. Clouds come and go in the sky, but can they disturb or limit the vastness of the sky in any way? No, not at all.

So when you fly above the clouds, when you go beyond the clouds, you see that the sky is untouched. It is the same, it is unchanged. It is only the thoughts which keep moving. This is what happens in meditation. When you come into Sakshi bhaav, i.e., when you simply become a witness to the thoughts.

We do not have to attach ourselves to the thoughts. That is foolishness. Whether they are good thoughts, or bad thoughts – they come and go. You are far above and beyond all this. This is called the Vihangam Maarg – it means rising above thoughts and seeing that you have nothing to do with these moving thoughts.

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You should stop demanding love. Love should be given and not demanded.

Om Namah Shivay

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Nature of Feelings

Feelings cannot always be constant. Our passion also will not be the same all the time. There will be ups and downs.

Feelings are not like stones, they are like water. Just like how ripples arise in water, the same goes for feelings as well. Feelings arise and then they settle down, and then again they rise. This is only natural. That is why love and longing always go together. You sometimes feel intense longing, and sometimes you feel an abundance of love, and then again you experience longing and then intense love. This will keep on happening in life.

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The candle is burning for you; you don’t have to do anything. The sun is shining for you, there is nothing to do. You have to be grateful, sit below it and enjoy and serve and be in love. It’s simple as that.

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We have come into this exquisite world to experience ever and ever more deeply our divine courage, freedom and light!

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People run here and there like headless chickens with likes and dislikes, and get nothing. Who cares what you like and dislike? How long does it take to dislike something you like, and if you dislike something how long does it take to start liking it again? We need to wake up from this slumber. That will bring inner strength.

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Q: What is moksha?

Guruji : How do you feel when your exams are over? Relieved, liberated. That’s tiny moksha.

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When you recognize politics in any group or Satsang, that is a blessing, an opportunity for you to be centered and go inward. You will not blame the group, run away from people, or chicken out, and you will enhance your skill to act while being unattached.

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It takes courage to grow up and become who you really are.

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Practice speaking about your true feelings and desires to people you trust.

Om Namah Shivay

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