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Archive for the ‘Varta’ Category

The Wolf and the Crane

Posted by kathavarta on May 16, 2015

A feeding wolf got a small bone stuck in his throat and, in terrible pain, begged the other animals for help, promising a reward.

At last the Crane agreed to try and, putting its long bill down the Wolf’s throat, loosened the bone and took it out.

But when the Crane asked for his reward, the Wolf replied, “You have put your head inside a wolf’s mouth and taken it out again in safety; that ought to be reward enough for you.”

Lesson: “You can’t make a good deal with a bad person.”

Posted in Aesop Fable, Children story, Fables, Moral story, Panchatantra, Varta | Tagged: , , , , | Leave a Comment »

Fisherman and a Banker

Posted by kathavarta on April 11, 2015

Dear Readers,

After a very long time, I have decided to contribute something for my one of the favourite blog KATHAVARTA.

It is so very weird that, the Varta (Story) is little-bit related to my own life :)

Let’s enjoy the Varta first:

An American investment banker was taking a much-needed vacation in a small coastal Mexican village, when a small boat with just one fisherman docked. The boat had several large, fresh fish in it.

The investment banker was impressed by the quality of the fish and asked the Mexican how long it took to catch them.

The Mexican replied, “Only a little while.”

The banker then asked why he didn’t stay out longer and catch more fish?

The Mexican fisherman replied that he had enough to support his family’s immediate needs.

The American then asked “But what do you do with the rest of your time?”

The Mexican fisherman replied, “I sleep late, fish a little, play with my children, take siesta with my wife, stroll into the village each evening where I sip wine and play guitar with my friends. I have a full and busy life.”

The investment banker scoffed, “I am an Ivy League MBA, and I could help you. You could spend more time fishing and with the proceeds buy a bigger boat, and with the proceeds from the bigger boat, you could buy several boats until eventually you would have a whole fleet of fishing boats. Instead of selling your catch to the middleman you could sell directly to the processor, eventually opening your own cannery. You could control the product, processing and distribution.”

Then he added, “Of course, you would need to leave this small coastal fishing village and move to a bigger city where you would run your growing enterprise.”

The Mexican fisherman asked, “But how long will this all take?”

To which the American replied, “15-20 years.”

“But what then?” asked the Mexican.

The American laughed and said, “That’s the best part. When the time is right you would announce an IPO and sell your company stock to the public and become very rich. You could make millions.”

“Millions? Then what?”

To which the investment banker replied, “Then you would retire. You could move to a small coastal fishing village where you would sleep late, fish a little, play with your kids, take siesta with your wife, stroll to the village in the evenings where you could sip wine and play your guitar with your friends.”

Moral:
Now do not take me wrong. I am not saying to not to work or do anything that can give you financial freedom, do that first. But at the same time do not forget to enjoy the life.

Thanks for stopping by to my website.

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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.

Visit www.Mandirs.com for more information on Hindu Deities, Festivals and Mandirs (Temples) of the world.

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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.

Visit www.Mandirs.com for more information on Hindu Deities, Festivals and Mandirs (Temples) of the world.

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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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