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Importance and Meaning of Japa Series: 7

Posted by kathavarta on June 8, 2011

Japa Meditation to Lower High Blood Pressure:

There are various kinds of Meditation techniques, Japa meditation being one of them. If you have visited ashrams and monasteries you might have heard the chanting early in the mornings or before spiritual sessions. Mantra chanting done in silence leads to what we call Japa meditation. Japa meditation is one of the most subtle and powerful of meditation techniques, and it is good to know that all meditation techniques end up being beneficial. Meditation work well than any drug or psychotherapy.

Japa is a Sanskrit word which means a meditative repetition of a chosen word.

Through meditation we can begin to contemplate or just start observing our body and mind and living in awareness, and we benefit from doing this. Bringing awareness back to our own body, to the cells of the body, to our thoughts and feelings is like a soothing balm which releases inbuilt tensions.

This act alone can lower high blood pressure.

Meditation is Food for the Soul:

We take good care of our outward appearance, eat foods which satisfy our taste buds and give lots of good comfort to our bodies. In the process we forget to take care of our soul. Just being aware of the body and mind, helps to take care of all the other levels that we are made up of: the energy level, the intellect, the emotions and the soul.

Japa:

Japa is a Sanskrit word which means the repetition of a mantra and a Japa mala is like a rosary which helps beginners in the process. Advanced practitioners can also use a Japa mala. Japa meditation when linked with breathing, can affect our health positively and also the consciousness.

The repetitive verbal or mental sounds create waves and frequencies which target specific neurotransmitters in the brain. That in turn induces a variety of changes in the physical, emotional, mental and spiritual state of the practitioner.

By turning within we make ourselves one with the cosmic energy, and create a state of peace, and reach a source of inner healing. This is how Meditation can heal the body and the mind. Meditation will help expand the awareness and make us feel a sense of oneness with the larger consciousness.

Japa Meditation as mentioned earlier is simply repeating a word or mantra while meditating. It helps to keep the mind from wandering a lot. It is one of the very effective ways of meditating. The sound vibration of words like Love, Peace, Joy and Gratitude can change the vibration of our energy levels. It can change the vibration of the cells in our body. Sick, weakened and low energy cells of the body can magically get transformed. It only has to be seen to be believed.

Can Meditation lower high blood pressure?

Yes it Can !!

Can Meditation turn back the clock?

Yes it can to a certain extent !!

Can Meditation heal us of our physical ailments?

Yes it can !!

Can Meditation reduce stress?

Yes it can !!

..and we could go on with the benefits of meditation.

Anti-aging:

No need of creams and facelifts! If you look around you might notice that people who meditate look much younger than their years. This is mainly because of knowing how to handle stress. Meditation is the best anti-aging medicine we have.

When the blood pressure is high, there is more stress created in the arteries. This leads to gradual damage and decline of the body cells. This damage can be reversed through the daily practice of Meditation.

Studies have shown that those who meditate for 5 years or more have reduced their biological age by up to 10 years !!

Meditation Tips for Beginners:

• Sit with the spine erect.
• Eyes closed.
• Relax the body.
• Relax the arms and shoulders.
• Let the hands rest on the knees with palms facing upwards.
• Let your face muscles relax.
• Relax the eyes.
• Be aware of the whole body.
• Breathe gently becoming aware of every inhalation and exhalation.
• Allow the breathing to slow down.
• Watch yourself breathing.

Every few minutes repeat any One of the following (at one sitting repeating only one of the words):

• Aum
• Peace
• Love
• Joy
• I am grateful

Observe the effect the repetition of these positive words can have on your whole being.

Continue for a few minutes.

It does require some amount of discipline in order to meditate, and the returns are HUGE.

Tip:

Japa meditation is a good way to begin your meditation practice. The repetition of a soothing word or mantra makes it easier and thus it is a good way to start, for beginners.

The Alpha State:

During Meditation, the brainwaves move towards an alpha state which trigger chemicals called endorphins and produce the ‘feel good’ effect. These endorphins boost the immune system and promote enduring good health.

You will be seeing more meditation tips and techniques, keep visiting KathaVarta.com 

Source: http://www.healthy-blood-pressure-tips.com

Japa is my favourite method for meditate, as it takes me straight to my almighty, in a very simple and easy way. I am starting a Japa articles which was published on various good websites. I hope you may like my effort.

Last but very important, I and KathaVarta.com is very very grateful for all those websites who has published the meaning and importance of Japa meditation and I am able to recycle those great articles for this KathaVarta.org. I hope they will forgive me for the copy and Paste those articles for KathaVarta.com.

If you have any objection please do not hesitate to contact me on Katha@ymail.com, I will immediately remove the article from KathaVarta.com

May Lord Hari bless you.

HariAUM from Saurabh

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Lord Shri Vishnu Sahasranama Part: 109

Posted by kathavarta on June 1, 2011

Stanza: 108
Vanamali gadi sharangi shankhi chakri cha nandaki
Shriman narayano vishnur-vasudevo-abhirakshatu ..108

Protect us Oh Lord Narayana
Who wears the forest garland,
Who has the mace, conch, sword and the wheel.
And who is called Vishnu and the Vasudeva.

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Lord Shri Vishnu Sahasranama Part: 108

Posted by kathavarta on May 10, 2011

Stanza::107::
Shankhabrun-nandaki chakri sharangadhnva gadadharah
Rathanga panirakshobhyah sarva-praharanayudhah ..107

993. Shankhabrun: One who sports the conch known as Panchajanya, which stands for Tamasahamkara, of which the five elements are born.

“One who has the divine conch named “Paanchajanya.” The word meaning is this term pancha-janya is “that which is born of the five” (sense organs), so it stands for the mind. Mind being the seat of ego, the sastras declare that the conch in the divine hand of Sree Narayana is the ego-factor (Ahamkaara-Tattva) in our personality.

994. Nandaki: One who has in His hand the sword known as Nandaka, which stands for Vidya (spiritual illumination).

The lord’s sword is called Nandaka. Therefore,this term indicates one who holds and wields the Nandaka sword. The word Nanda-kam mean “that which brings bliss.” The Sastras sing that the divine sword in the sacred hands of the lord hari represents the knowledge-Spiritual (Vidyaa-Tattva) with which the seeker can destroy all his “ignorance” of the self in him.

995. Chakri: One who sports the discus known as Sudarshana, which stands for the Rajasahamkara, out of which the Indriyas have come.

“one who carries the discus called Sudarsana.” The term Su-Darsana means “that gives the auspicious vision.” The shashtras attribute to this discus-Divine the representation of the human mind.

996. Saarnga-dhanvaa: “One who aims his unerring bow called Saarnga.”

This bow of Narayana is glorified in our texts as representing the Ego, as the ‘apex’ of all the sense organs, Ahankaara-Tattva. In this concluding Stanza, the instruments of Blessing in sree Narayana’s hands are remembered with reverence and devotion.

997. Gadadharah: One who has the mace known as the Kaumodaki, which stands for the category of Buddhi.

“One who holds his divine club (Mace) celebrated as Kaumodakee –which generates and spreads beauty and joy.” This Mace is described as representing the intellect in man (Buddhi-Tattva).

998. Rathangapani: One in whose hand is a wheel (Chakra).

“The traditional meaning is, of course, “One who has the ‘wheel of the chariot’ as his weapon.” This means the discuss which already has been mentioned in this very Stanza as Chakree. But, there are others who would like to interpret this term in other ways. In a glorification-Hymn or devotional-Chant, repetition is no sin; in fact, it should be quite natural.

999. Rakshobhyah: One who cannot be upset by anything, because He controls all the above-mentioned weapons.

“One who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be.” One whose peace and calm cannot be stormed out by any happening in his outer world; Ever-peaceful. The term suggests Infinite patience, love and kindness towards man and his frailties.

1000. Sarva-praharana-yudhah: There is no rule that the Lord has got only the above-mentioned weapons. All things, which can be used for contacting or striking, are His weapons.

“He who has all implements for all kinds of assault and fight.” No enemy can surprise Him. The ‘conqueror of all.’ One who has weapons to meet any missile. However powerful.

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Lord Shri Vishnu Sahasranama Part: 107

Posted by kathavarta on May 9, 2011

Stanza::106::
Atmayonih svayamjato vaikhanah samagayanah
Devaki-nandanah srashtha kshitishah papanashanah ..106

985. Atmayonih: One who is the source of all; that is, there is no material cause other than Himself for the universe.

“One who is himself the ‘material cause’ (Upaadaana Kaarana) for himself;” the self born, the uncaused cause.

986. Svayam-jato: He is also the instrumental cause.

“One who, as the lord of the universe, has no other ‘Instrumental cause’ (Nimitta-Kaarana) in projecting Himself.”

Three cause are necessary in all ‘creation’ in the pluralistic world: the Material cause’ (mud), the “Instrumental cause’ (wheel), and the ‘Efficient cause’ (the pot maker). In Shree Narayana’s self-projection, as in the dream, that all these three causes are He, Himself, is shown in these term.

987. Vaikhanah: One who excavated the earth, taking a unique form.

“The one who dug through the earth” –cutting through the denseness of the gross to reach, apprehend and kill the subtle Hirnyaksha, the terrible and the monstrous who had tried to destroy the spiritual values in the world. The self has to reach us to destroy the ego in us and give us the ‘liberation’ from our evil adherence to the body-mind-intellect.

988. Samagayanah: One who recites the Sama chants.

“One who signs the Saama-songs.”

989. Devaki-nandanah: The Son of Devaki in the incarnation as Krishna.

“He who appeared as born to Devakee in his Incarnation as Krishna.” And since Devakee could only, from afar, see, watch and enjoy the pranks and play of her blessed child in Gokula, Krishna is called as the “Joy of Devakee” (Devakee-nandhana).

990. Srashtha: The creator of all the worlds.

“One who creates.” Even the Creator can perform his job only by drawing his abilities and capacities from the infinite self, Sree Narayana.

991. Kshitishah: A master of the world. Here it denotes Rama.

“One who is the lord of the earth.” Sree Narayana is the husband of mother Earth. He is her protector. Her nurtuer and nourisher. Her, earth may stand for all that is gross –the entire maayaa-and Narayana is the Lakshmee-Pati.

992. Papanashanah: He who destroys the sins of those who adore Him, meditate upon Him, remember and sing hymns of praise on Him.

Meditating upon whom, all vaasanaas (sins) are liquidated. When the individuals, surrendering in love to Him, acts and fulfils his duties, all his existing vaasanaas are destroyed and no new ones are created –this is the very root in the theory of karma Yoga in the Vedas. Through meditation upon the self, all sins are dissolved and totally removed.

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Ramana Maharshi Shows God

Posted by kathavarta on May 8, 2011

Once a person approached Bhagavan Ramana Maharshi and said, “O, Bhagavan, can you show me God?” Ramana Maharshi replied, “I can show you, but I do not know whether you will see Him.” The man felt insulted and said, “If you can show Him to me, why can I not see Him? I have eyes.”

The man insisted, “No, you show me and I will see.” So Ramana Maharishi sat in front of him. Then just raised one finger and started moving it from one side to another. Five, ten, fifteen minutes went by. The man was still expecting some vision of God to appear. Finally, the man asked, ‘I thought you were going to show me God. Where is He?”

Ramana Maharshi said, “I told you I can show you God, but you may not be able to see Him.”

The man said, “But you have not shown me anything.”

“For twenty minutes I have been showing you God,” Ramana Maharshi said.

“How can that be?” asked the confused man.

Then Bhagavan raised his finger and asked “What is this?”

“A finger.”

“But what is it doing?”

“It is moving back and forth,” the man replied.

Ramana Maharshi said, “I am showing you God, but you are seeing only a finger. What can I do? That is your problem.”

“But,” the man protested, “anyone will say it is only a finger!”

Ramana Maharshi replied, “If you cut this finger and put it on the table, does it move?”

“No, it does not move.”

“Now, what is it because of which the finger moves?”

“There is life in it”, answered the man

“You see,” said Ramana Maharishi, “at most you can say there is life in the finger, but that life is only an expression of Consciousness. Therefore that which is expressing in this body as life, as sentiency, is God. How can you deny its existence?”

Source: Hindu-blog.com.

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Lord Shri Vishnu Sahasranama Part: 106

Posted by kathavarta on May 8, 2011

Stanza::105::
Yagyabhrud yagyakrud yagyi yagyabhrug yagyasadhanah
Yagyanantakrud yagyaguhyam annam annada eva cha ..105

976. Yagyabhrud: He is so called, because He is the protector and supporter of all yagyas.

“The ruler of the Yajnas” –the One who helps us to conclude successfully all our ‘good, dedicated. Selfless acts of service to others’ –Yajnas.

977. Yagyakrud: One who performs Yagya at the beginnig and end of the world.

“One who performs Yajna.” The same term also mean One who destroys the yajnas. The term Yajna connotes all noble and divine actions of service and love undertaken in a pure sense of God dedication, selflessness and joy. Lord issued forth the creation as an act of yajna, and in the end He must also undertake the total dissolution of this very yajna. Sometimes this is interpreted as “One who ‘performs’ the yajnas of the good people and one who ‘destroys’ the Yajnas of the evil minded folk.”

978. Yagyi: One who is the Principal.

“One who is constant ‘Enjoyer’ of the perpetual Yajnas.” In all Yajnas, because every act is Narayana –centered-god-dedicated-to him alone is the attribute of being the only single ‘Enjoyer.’

979. Yagyabhrug: One who is the enjoyer of Yagya or Protector of Yagya.

“All that is offered into the scared Fire during a Yajna, though with an invocation to any of the deities, in tender devotion and joy. Goes to Him alone, the “One receiver of all that is offered,” for all deities are but Narayana in different forms.

980. Yagyasadhanah: One to whom the Yagya is the approach.

“One who fulfills all Yajnas.” It is by his grace alone all noble endeavours, undertaken in an honest and true sincerity, gain spectacular success.

981. Yagyanantakrud: One who is the end or the furits of yagya.

“One who performs the last, concluding act in all Yajnas.” The final item in a yajna is the “total –offerings” (Poorna-Aahuti) when Sree Narayana is reverently and earnestly invoked. Without this prayer-ritual. Yajna is never complete. Sree Hari, therefore, is of the form of Poorna-Aahuti -in the sense that when ‘total’ surrender of all vehicles and their actions is accomplished, the transcendental experience of the Self, Narayana alone, comes to manifest in all His divine Splendour.

Some commentators have, however, taken the meaning of the Yajna-anta-not as “the last item in yajna” but as ‘anta,’ the ‘fruit’ of the yajna by which they bestow the meaning that Narayana is the “One who gives away the ‘fruits’ for all Hari-dedicated, selfless acts of love and service.”

982. Yagyaguhyam: The gyana yagya or the sacrifice of knowledge, which is the esoteric (Guhyam) of all the yagyams.

“Sree Narayana is the most profound truth to be realised in all yajnas.” The self is the most noble truth to be sought through ‘offerings’ all the ‘Dravya’ (objects) into the “consciousness” (Fire) in the “body” (kunda). This kind of subjective-Yajna is called in the Geeta as “Knowledge-Yajna.” This is also called in the Vedas as Brahma-Yajna.

983. Annam: That which is eaten by living beings. Or He who eats all beings.

“One who has himself become the ‘food’ ” –sense –objects which are the ‘food’ consumed by the sense –organs. As a verb it can be used as One who “Eats” the whole universe at the time of the great dissolution. At that time, he is the one in whom the world remains absorbed in the pralaya, just as our individual world each day gets dissolved in our sleep. The one in whom alone the world of names and forms can remain in their ‘seed-form,’ is Sree Narayana, the self.

984. Annada eva cha: One who is the eater of the whole world as food. The word Eva is added to show that He is also Anna, the food eaten.

“One who eats the ‘food.’ ” not only the objective world is the projection on Narayana, but the subjective-enjoyer –the individuality, the ego, that experiences-is also Narayana. The self, functioning through the “equipment” is the jeevaatman, the individuality in each of us who “experiences.” Thus the self is the both ‘food’ (Annam) and ‘eater-of-food’ (Annaadah) just as our own waking-mind becomes the “experiencer” and the “experienced” in our dream-world.

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