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Posts Tagged ‘Sri’

Lord Shri Vishnu Sahasranama Part: 103

Posted by kathavarta on May 5, 2011

Stanza::102::
Adharanilayo dhata pushpahasah prajagarah
Urdhvagah sat-pathacharah pranadah pranavah panah ..102

950. Adharanilayo: One who is the support of even all the basic supporting factors like the five elements – Ether, Air, Fire, Water and Earth.

“One who is the fundamental sustainer” –the support for all that exists. All things and all beings are supported by the earth which itself rests upon the lord, the self, that each mind projects the entire world of names and forms.

951. Adhata: One who is one’s own support and therefore does not require another support.

“Above whom there is no other to control or to command” –One who is the supreme controller of all. He is the Law; the eternal truth is that the Law and the Law-Giver are one and the same.

952. Pushpahasah: One whose manifestation as the universe resembles the Hasa or blooming of buds into flowers.

“He who shines like an opening flower.” The bud opens and manifests into the lord at the time of deluge existed as the total Unmanifest, and thereafter, at the maturity of the vaasanaas, opens up as the manifest world of things and beings, He came to be indicated by this term.

953. Prajagarah: One who is particularly awake, because He is eternal Awareness.

“Ever-Awaked” –He who knows no sleep. Sleep means ‘non-apprehension.’ This ‘non-apprehension’ of reality is called ‘Avidyaa’ (nescience) which produces our ‘mis-apprehension’ of I and mine, and the world of pains and shocks. Since Narayana is the self, He is ‘Ever-available” and is never asleep to his Eternal-Divine-Nature.

954. Urdhvagah: One who is above everything.

“One who walks the path of truth” –a path which other implicitly follow to reach the Truth Inifinite. “Whatever an adored one does, other people will implicitly follow,” warns Krishna in Bhagava Geeta. Lord is the standard of perfection” and all devotees place him as the ideal –trying to imitate, in their own lives, His Absolute Goodness, Absolute Love and Absolute Peace.

955. Sat-pathacharah: One who follows the conduct of the good.

956. Pranadah: One who givesback life to dead ones as in the case of Parikshit.

“One who gives ‘Praana’ to all.” The term ‘Praana’ in our Sastras means the physiological functions, the manifestations of life in man. Therefore, Narayana, the self, is the Vital Source from which all sense organs, mind and intellect barrow their power of perception, capacities of feeling and their faculties of thinking and understanding.

957. Pranavah: Pranava (Aum) the manifesting sound symbol of Brahman. As He is inseparably related with Pranava, He is called Pranava.

Aum-kaara is Pranava.” The Infinite reality is indicated by ‘AUM’ in the Vedas. ‘AUM’ is the manifesting sound of the supreme self. Therefore, Sree Narayana is called ‘Pranavah’: meaning he is of the ‘nature of Aumkaara.”

958. Panah: It comes from the root ‘Prana’ meaning transaction. So one who bestows the fruits of Karma on all according to their Karma.

“The supreme Manager of the universe.” The root ‘Pana’ means “to transact.” By giving the exact rewards for all actions, Lord both orders and justly manages all activities of each individuals and things constituting this scientifically precise universe.

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Lord Shri Vishnu Sahasranama Part: 102

Posted by kathavarta on May 4, 2011

Stanza::101::
Anadi bhurbhuvo lakshmih suviro ruchirangadah
Janano janajanmadir bhimo bhima-parakramah ..101

941. Anandi: One who has no beginning because He is the ultimate cause of all.

“One who is the first cause” –and who is himself the uncaused. The eternal, the Beginingless is Sree Narayana.

942. Bhurbhuvo: ‘Bhu’ means support. One who is the support (Bhu) of even the earth, which is known to support all things.

“The very substratum or support for the earth.” Since the earth revolves in the space in which the universe exists and revolves is the supreme, Narayana.

943. Lakshmih: He who is the bestower of all that is auspicious to the earth besides being its supporter.

“One who is wealthy, the richness or glory of the universe.” If self were not, then all would have been inert, unborn, deed. As the one life every-where, as pure existence, all the glories of this dynamic Universe are in him and from him alone. There is a reading wherein the terms 942 and 943 are coupled, in which case their combined meaning would be: “One who is the glory in the universe and in the interspace everywhere.”

944. Suviro: One who has many brilliant ways of manifestation.

“One who moves through various ways which are all divinely glorious.”  Or, One who exhibits in all his Incarnations the inimitable splendour of valour in his actions and achievements.

945. Ruchirangadah: One who has very attractive armlets.

“One who wears resplendent shoulder-caps” –a kind of ornament used by ancient Indian kings to protect their upper arms and shoulders from their enemies slashing swords.

946. Janano: One who gives brith to living beings.

“He who delivers all living creatures.” Lord Sree Narayana is the great Father of all living beings as all the universe comes from him alone. He alone was before all creation; from him alone everything has risen; in him everything exists, is nurtured and nourished by his Glory. Thus, as the very progenitor of the universe, Sree Narayana, the Self, is the only jagat-Eesvara (Lord of the universe).

947. Jana-janmadir: One who is the root cause of the origin of Jivas that come to have embodiment.

“One who is the sole Cause of birth for all living creatures in the universe.” The immediate cause is, of course, the vaasanaas of each being, but the real and ultimate cause in the self, Sree Narayana.

948. Bhimo: One who is the cause of fear.

“One whose form is terrible and frightening to the sinners.” “Oh, Glorious Sir, seeing yours wonderful but awesome from, the whole world is shuddering with fear,” cried Arjuna upon beholding the cosmic Form of the lord. He adds: “Having seen Thy Immeasurable Form … the worlds are terrified and so am I.” Again, “On seeing thee touching the sky…my heart is stricken with dread and I find no courage nor peace, O Vishnu.”

949. Bhima-parakramah: One whose power and courage in His incarnations were a cause of fear for the Asuras.

“One whose prowess is irresistible and fearful to his enemies.”

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Lord Shri Vishnu Sahasranama Part: 99

Posted by kathavarta on July 18, 2010

Stanza::98::
Akrurah peshalo daksho dakshinah kshiminam varah
Vidvattamo vitabhayah punya-shravana-kirtanah ..98

915. Akrurah: One who is without cruelty.

“Never-cruel.” Cruelty comes from anger, and anger rises from ‘desire’–craving or lust. Sree Narayana, the Fulfilled and the All-Full, cannot have ‘desire’ from which could come anger-thus, naturally, never any cruelty. Generally this term is interpreted as “One who is of the form of the Yaadava, Sree Akroora.” Akroora was a great devotee of the Lord upon whom were bestowed many divine powers. “Wherever, there is any special glory in anyone, know that to be a manifestation of a part of my Splendour,” sings Lord in Bhagavad Gita. Thus the term is interpreted as the Lord Whose one ray of glory was the Kamsa-employee, the Yaadava-Akroora.

916. Peshalo: One who is handsome in regard to His actions, mind, word and body.

“One who is supremely soft.” In His Infinite Kindness and Mercy, His Heart-divine is ever flowing out in love and tenderness towards His devotees when they call out for help ardently and lift themselves from their body-consciousness and ego-centric life of sense-pursuits.

917. Daksho: One who is full grown, strong and does everything quickly, such a person is Daksha.

This term stands for the quality of ‘promptitude.’ In army training, the Sanskrit command Daksha is equal to “attention alertness, vigilance and utter preparedness to act immediately with supreme urgency.” All these are implied in that pose of “Attention.” The Lord is ‘Daksha’ in serving the world and in rushing to His sincere devotees. Omnipotent and divinely Efficient in His Infinite Smartness to reach and help all, at all times, everywhere, under every circumstance is echoed in the charming suggestions of this chosen term in the Sahasranaama of Sree Narayana, the Self in All.

918. Dakshinah: This word is also means the same as the above Nama.

“One who is most liberal.” The term’ Dakshina’ is popularly used for the ‘gift’ presented to the priests after a ritual as their fee. This giving must be done in a spirit of large-hearted, liberal charity-so that very large-heartedness of mind (Daakshinya) itself is the Lord, as it is the opposite of selfishness and attachment to the wealth which one possesses. “One who has Infinite Kindness and Charity towards all good people and One Who is thus ever- ready to liberally give away His endless Benevolence” is Sree Narayana, the Dakshina.

919. Kshiminam varah: The greatest among the patient ones, because He is more patient than all Yogis noted for patience.

“One Who has the greatest amount of patience with the sinners and forgiveness for their sins.” Sree Narayana is more patient than even the Earth which is generally pointed to as an example of highest patience (Kshamaa). He exhibits supreme patience with the evil-minded, with the tyrant, the foul and the fiendish. Hiranyaksha, Hiranyakasipu, Raavana and others of this type were given many fair opportunities to realise for themselves the folly of their baser attitudes to existing things and their immoral ways of life. It is only when no other method of treatment could cure them that the Lord destroyed them in His infinite kindness.

920. Vidvattamo: He who has got the unsurpassable and all-inclusive knowledge of everything.

“One who has the greatest Wisdom.” There are wise men in the world-each one also may be a master in his own subject. The Lord, the very Consciousness illumining all bosoms simultaneously everywhere, is the One Knowledge Absolute, the Knower of all knowledge of all wise men. Omniscient-Infinite Truth is Shri Narayana as He is Pure Knowledge by the Light of which all ‘Knowledge’ is known.

921. Vitabhayah: One who, being eternally free and the Lord of all, is free from the fear of transmigratory life.

“One who has lost all fears.” Fear can come only from the sense of ‘other.’ In Advaita Reality, there cannot be any fear as He is the “One- without-a-second.” The state of Narayana-Consciousness is declared in all scriptures to be’ Abhaya’-the Fearless State.

922. Punya-shravana-kirtanah: One to hear about whom and to sing of whom is meritorious.

“One whose Glory when ‘heard’ (shravana) and ‘sung’ (Kirtana) causes merits (punya) to grow in the bosom of that devotee. This statement of fact is never investigated deeply by students so they generally understand its superficial and obvious meaning only.

By ‘hearing’-with attention-to the stories of the Lord- we must get ourselves involved in the ‘listening’ and thereafter we must reflect upon the glories of the Lord (Bhagavat Guna) and thus expose ourselves to those re-creative thoughts. Not only is it sufficient thus that we imbibe the qualities spiritual, but we must learn to get ourselves committed to the life of God- centred activities. This is called true Kirtana-singing His Glories. It is not to be a mere noisy chanting of hymns, a mere muttering of mantras; we must teach ourselves to allow Him to express through us. Our physical activities, mental feelings and intellectual thoughts must all shine forth the awareness of His Divine Presence that is in us at every moment, every- where. The life of such a devotee will itself become, in its dynamic beauty, love and devoted tenderness, a constant worship (Puja), a continuous (Akhanda) hymn chanted (Kirtana) in praise of the Lord-of-the-heart.

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Lord Shri Vishnu Sahasranama Part: 98

Posted by kathavarta on November 18, 2009

Stanza::97::
Araudrah kundali chakri vikramyurjita-shasanah
Shabdatigah shabdasahah sisirah sarvari-karah ..97

906. Araudrah: Action, attachment and anger these three are Raudra. The Lord is one whose desires are all accomplished, so He has no attachment or aversion. So He is free from theRaudras mentioned above.

“One who has none of the negative terrible urges and emotions.” The State of Perfection is a condition where the frailties of the mortal heart can never remain. The Lord is One in Whom the cruelties which rule the man of the world-likes, dislikes, hatredness, jealousy and his other imperfections-can never abide or even be contained.

907. Kundali: One who has taken the form of Adisesha.

“One Who wears the famous ear-ring called the Makara-Kundala.” The term Kundali also signifies the ‘Serpent’-hence the Kundalini-Sakti-the ‘Serpent-Power’-the coiled mystic-glory lying now inert, uninvoked at the base of the back-bone in the deep pelvic region. Here the ‘Serpent’ may be taken as the thousand- tongued Ananta on whom Sree Narayana is described as ever reclining in His Yoga-rest.

In all religions, ‘Serpent,’ it seems, symbolises the ‘mind.’ In Hinduism it is true. Whether it is in Krishna’s dance on the Kaaliyan-Serpent, or Siva wearing as ornaments the Serpents (Bhooshana), or Sree Hari resting upon Ananta-the idea is always the conquest of the mind, the poisonous serpent.

908. Chakri: One who sports in his hand the discus named Sudarshana, which is the category known as Manas, for the protection of all the worlds.

“He Who wears ever His Discus called Su-Darsana (Auspicious Vision).” The Lord destroys with the Discus only the foul and the low in us and the individual naturally gains the Experience Divine, the Self.

909. Vikrami: Vikrama means taking a stride, as also courage.

“He Who is more daring than all others.” The term is also interpreted: “One who travels by air,” as ‘Vi’ means Bird. Famous is the allegory that Lord Vishnu travels on the back of the white-necked Eagle.

910. Urjita-shasanah: One whose dictates in the form of shrutis and smrutis are of an extremely sublime nature.

“One who commands and administers with His Hand.” His commands in the scriptures advise us firmly what is right to do and what are the destructive forces in each one of us. In case man decides to disobey His Laws, He severely punishes him on all such occasions. Disobedience of Laws is immediately followed by His loving curative punishment. It permits no exceptions; accepts no excuses; admits no circumstantial conditions.

911. Shabdatigah: One who cannot be denoted by any sound because He has none of the characteristics, which could be grasped by sound.

“He who transcends all words”-One who is Indescribable. The Vedas themselves are but indications ‘pointing to Truth’ and are not explaining, describing or even defining Truth. The Infinite and the Eternal Truth is beyond even the Vedas, beyond all that can be gained through even the highest faculties of the finite equipments (mind and intellect).

912. Sabdasahah: One who is the purport of all Vedas.

“One who allows Him- self to be invoked by the Vedic declarations.” If, however, the Upanishadic declarations are properly reflected and sincerely meditated upon, even though the Vedas have failed to define Truth, their contemplative implications can transport us into the realms of the Infinite Experience-Divine.

913. Sisirah: One who is the shelter to those who are bruning in the three types of wordly fires – sufferings arising from material causes, psychological causes and spiritual causes.

The term means winter, the cold season. In India it is the cool season. Therefore, by suggestion, this name indicates that the Lord is the ‘cool arbour’ for those who are tortured by the heat of Sansar.

914. Sarvari-karah: For those in bondage, the Atman is like Sarvari (night) and for an enlightened one the state of samsara is like night (Sarvari). So the Lord is called the one who generates Sarvari or night for both the enlightened and the bound ones.

The word Sarvari means ‘night’ or ‘darkness’; therefore, the term defines the Lord as “One Who creates darkness.” To the men of realisation, our world of sorrows and pains, of strains and stresses, of worries and anxieties are unknown -while to those who live in their ego-sense, to them the Real is unknown. ! The unknown means ‘veiled in darkness.’ The subtle meaning is clear now.

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Lord Shri Vishnu Sahasranama Part: 97

Posted by kathavarta on November 18, 2009

Stanza::96::
Sanat sanatana-tamah kapilah kapir avyayah
Svastidah svastikrut svasti svastibhuk svasti-dakshinah ..96

896. Sanat: The word Sanat indicates a great length of time. Time also is the manifestation of the Supreme Being.
“The Beginningless and the Endless factor is He.” Time cannot condition Him. He, the Consciousness, illumines the very concept of Time and Space. He was, is and shall ever be-He being Changeless, Immutable.

897. Sanatana-tamah: Being the cause of all, He is more ancient than Brahma and other beings, who are generally considered eternal.
“The most Ancient.” It is from Him that the very intellect springs forth and thereafter one of the concepts of the intellect is Time. Therefore, He is the most’ Ancient,’ inasmuch as He was already there to be aware of even the first experience of the beginning of Time.

898. Kapilah: A subterranean fire in the ocean is Kapila, light red in colour.
The Lord Himself, manifested as the great Rishi Kapila, propounded the Sankhya philosophy. In the Gita, Bhagavan Sree Krishna declaring His own Glory, describes Himself: “I am Kapila among the great ones.”

899. Kapir: ‘Ka’ means water. One who drinks or absorbs all water by his Kapi, that is, the sun.
“One Who drinks water” -by one’s rays. The Sun it is that dries up everything, evaporating the water-content contained on the surface of the earth.

900. Avyayah: One in whom all the worlds get dissolved in Pralaya.
“The One in whom the entire Universe merges”-during the great deluge when the Total- mind-the Creator-rests. The Supreme Atman functioning through the Total-mind is the Creator, Brahmaaji-each mind being ruled by its own vaasanaas. The Total-vaasanaas in the Universe (Causal-Body) is Maya and the Supreme Self expressing through Maya (the Total-Causal-Body) is Ishvara. Therefore, Sree Narayana, as Ishvara, is the One into Whom the total world of experiences merges when the Total-mind rests during the ‘pause’ between two busy cycles of Creation and involvement in the projected world of thoughts-feelings-objects.

In the north this term is read as Avyayah where the meaning is clear: “Immutable”: and needs no explanation.

901. Svastidah: One who gives what is auspicious to devotees.
“One Who gives Svasti to all His sincere devotees.” A true devotee is one who has discovered his fulfilment in seeking and gaining the Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the realms of inauspiciousness. To the extent he is able to move into the Hari-Consciousness, he is to that degree in the Bliss- Experience. Therefore, the Lord is termed as the ‘Giver-of- Auspiciousness.

902. Svastikrut: One who works bestowing what is good.
As in many earlier terms which were preceded by the suffix ‘ Krit,’ here also, it expands into two meanings: “One Who brings Auspiciousness” -or “One who robs all Auspiciousness.” To the seeker who is moving towards the Narayana-Consciousness, his experience is of added joy and peace in life, but the one who seeks only sense-gratification and so moves away from the Reality, to him the experience is more and more sorrow, agitations, tears and tragedies-total inauspiciousness. The indeclinable (Avyaya) Sanskrit word ‘Svasti’ means Auspiciousness.

903. Svasti: One whose auspicious form is characterized by supreme Bliss.
“One Who is the Source of all Auspiciousness” -as He is Himself the Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause for inauspiciousness therein. The individual functions within the powers of His avidyaa and so is under the infatuation of Maya, while the Lord rules over Maya and plays out through Maya.

904. Svastibhuk: One who enjoys the Svasti mentioned above or who preserves the Svasti of devotees.
“One who constantly lives in His Experience a perpetual sense of holy Auspiciousness”-as it is His very nature-divine. It can also be interpreted as “One Who showers Grace and makes His devotees constantly experience Auspiciousness in their loving Narayana- centred hearts.”

905. Svasti-dakshinah: One who augments as Svasti (auspiciousness).
Lord is ever engaged in smartly distributing Auspiciousness. The word ‘Dakshinaa’ has, apart from the meaning of ‘gift,’ also a meaning: “One who is efficient and quick.” Therefore, the term indicates that Sree Narayana quickly and efficiently will reach His sincere seekers to give them the experience of Auspiciousness which is the Lord’s very nature.

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Lord Shri Vishnu Sahasranama Part: 96

Posted by kathavarta on November 17, 2009

Stanza::95::
Ananto huta-bhug bhokta sukhado naikajo-grajah
Anirvinnah sadamarshi lokadhishthana-madbhutah ..95

886. Ananto: One who is eternal, all-pervading and indeterminable by space and time.

“Endless.” One who is not conditioned by time and place is Self. In His All-pervading nature He is immortal, and thus Immutable.

887. Hutabhuk: One who consumes what is offered in firesacrifices.

“One who accepts the things devotedly poured as oblation into the sacred Fire.” These oblations which may be in the name or any devataa, are all received by Narayana in the form of that devataa because He is the One Infinite Self Who plays in and through all forms, worldly and heavenly.

888. Bhokta: One to whom the unconscious Prakruti is the object for enjoyment.

The One Who enjoys the world of objects-emotions-thoughts, through the equipments of body- mind-intellect is none other than the Self expressing through these ‘instruments-of-experiences’ as the individuality-constituted of the perceiver-feeler-thinker-ego.

The term Bhoktaa also means “One Who Protects” (the Universe)-as He is the very material Cause for the entire world of names and forms.

889. Sukhado: One who bestows liberation (Miksha) on devotees.

“One Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-’ A-sukha-da’ in which case the nominative would mean:

“One Who removes all the discomforts and pains of the devotees.”

890. Naikajo: One who takes on birth again and again for the preservation of Dharma.

Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as he is the Spark-of-Existence in the Universe of inert matter. Through all equipments He alone is the One Consciousness that dances Its Infinite Glories.

891. Agrajah: One who was born before everything else, that is, Hiranya-garbha.

“The One Who was First-Born.” Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-‘That’ is conceived as God.

892. Anirvinnah: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.

“One Who feels no disappointments”-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is unfulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and “Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Gita: “There is neither anything that I have not gained nor anything I have yet to gain.”

893. Sadamarshi: One who is always patient towards good men.

“One who ever forgives the trespasses of all His devotees” -One who is infinitely merciful and kind.

894. Lokadhishthanam: Brahman who, though without any other support for Himself, supports all the three worlds.

The one sole substratum for the entire Universe of things and beings.”

895. Adbhutah: The wonderful being.

“Wonder is He.” The Gita roars of this ‘wonder,’ and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the “inner- equipments,’ so this term “Wonder” is often used in our scriptures to point out the condition within at the time of our Experience Infinite.

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

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