Kiratarjuniya is a well-known Mahabharata story. It is divided into eighteen cantos that describe Arjuna's battle with Lord Shiva. During the Pandavas' exile in the Mahabharata, Sage Vyasa advises them to use the exile period to appease Gods and grow stronger.
Kirātārjunīya (Sanskrit: किरातार्जुनीय, Of Arjuna and the Kirāta) is an epic poem by Bhāravi, written in Sanskrit.[1] Believed to have been composed in the 6th century or earlier, it consists of eighteen cantos describing the combat between Arjuna and Lord Shiva (in the guise of a kirāta, or "mountain-dwelling hunter"). Along with the Naiṣadhacarita and the Shishupala Vadha, it is one of the larger three of the six Sanskrit mahakavyas, or great epics.[2] It is noted among Sanskrit critics both for its gravity or depth of meaning, and for its forceful and sometimes playful expression. This includes a canto set aside for demonstrating linguistic feats, similar to constrained writing. Later works of epic poetry followed the model of the Kirātārjunīya.
Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. ” — Seneca
The private diaries of one of Rome’s greatest emperors, the personal letters of one of Rome’s best playwrights and wisest power brokers, the lectures of a former slave and exile, turned influential teacher. Against all odds, some two millennia later, these incredible documents survive. They contain some of the greatest wisdom in the history of the world and together, they constitute the bedrock of what is known as Stoicism—an ancient philosophy that was once one of the most popular civic disciplines in the West, practiced by the rich and the impoverished, the powerful and the struggling alike in the pursuit of the Good Life.
Except to the most avid seekers of wisdom, Stoicism is either unknown or misunderstood. To the average person, this vibrant, action-oriented, and paradigm-shifting way of living has become shorthand for “emotionlessness.” Given the fact that the mere mention of philosophy makes most nervous or bored, “Stoic philosophy” on the surface sounds like the last thing anyone would want to learn about, let alone urgently need in the course of daily life.
It would be hard to find a word that dealt a greater injustice at the hands of the English language than “Stoic.” In its rightful place, Stoicism is a tool in the pursuit of self-mastery, perseverance, and wisdom: something one uses to live a great life, rather than some esoteric field of academic inquiry. Certainly, many of history’s great minds not only understood Stoicism for what it truly is, they sought it out: George Washington, Walt Whitman, Frederick the Great, Eugène Delacroix, Adam Smith, Immanuel Kant, Thomas Jefferson, Matthew Arnold, Ambrose Bierce, Theodore Roosevelt, William Alexander Percy, Ralph Waldo Emerson. Each read, studied, quoted, or admired the Stoics. The ancient Stoics themselves were no slouches. The names you encounter on this site in our daily email meditations—Marcus Aurelius, Epictetus, Seneca—belonged to, respectively, a Roman emperor, a former slave who triumphed to become an influential lecturer and friend of the emperor Hadrian, and a famous playwright and political adviser. What have all these and countless other great men and women found within Stoicism that others missed? A great deal. Primarily, that it provides much needed strength, wisdom, and stamina for all of life’s challenges. Around 304 BC, a merchant named Zeno was shipwrecked on a trading voyage. He lost nearly everything. Making his way to Athens, he was introduced to philosophy by the Cynic philosopher Crates and the Megarian philosopher Stilpo, which changed his life. As Zeno later joked, “I made a prosperous voyage when I suffered shipwreck.” He would later move to what became known as the Stoa Poikile, literally meaning “painted porch.” Erected in the 5th century BC—the ruins of it are visible still, some 2,500 years later—the painted porch is where Zeno and his disciples gathered for discussion. While his followers were originally called Zenonians, it is the ultimate credit to Zeno’s humility that the philosophical school he founded, unlike nearly every school and religion before or since, didn’t ultimately carry his name. Agasicles, king of the Spartans, once quipped that he wanted to be “the student of men whose son I should like to be as well.” It is a critical consideration we need to make in our search for role models. Stoicism is no exception. Before we begin our studies we need to ask ourselves: Who are the people that followed these precepts? Who can I point out as an example? Am I proud to look up to this person? Do I want to be more like them?
The Roman Emperor Marcus Aurelius, the playwright and political advisor Seneca, and the slave turned prominent teacher Epictetus—these are the three Stoics you need to get to know first. Once you do, we’re confident you will want to follow in their footsteps.
What does it really mean to be old and aging? Why do we avoid thinking about growing old, an inescapable fact of life, and focus on staying young? Simone de Beauvoir defined the notion of aging by seeing aging as society’s secret shame, stating that we don’t have a culture of aging; that it is a cultural construct which imposes a feeling of separation and distance of the elderly from their family and community, and masks it up as if it is a natural inevitability.
Beauvoir’s The Coming of Age explores the phenomenology of aging as the internalisation of this sociocultural construct, wherein everyone avoids and almost ostracises the old, and this then becomes the new normal.
She postulates age as an essential aspect of personal identity, since we tend to define ourselves in generations, and our sense of age is formed in relation to others and in our being interdependent. Since old age is somehow looked upon as different from other phases of life, the aged and elderly are naturally marginalised from families and communities, as if this dehumanisation is meant to be.
Beauvoir’s treatise further posits the change required in the psychological make-up of the aging themselves. Is there a way out of being pushed aside by the next generation as we age? She believed that if old age is not to be an absurd parody of youth, then we have to continue pursuing ends that give our existence meaning – devotion to individuals, to groups or to causes, social, political, intellectual or creative work. Old age should arouse these passions more. Is not the maturing of wisdom associated with old age?
She alludes to the Buddha in this awakening of maturity and wisdom, in this seeking of the meaning of life and writes, “What is the use of pleasures and delights, when I am myself the future dwelling-place of old age, said the Buddha.” Beauvoir positions this awareness of the Buddha within her modernist paradigm. The Buddha, to her, is a rare, enlightened Being, born to save humanity, taking upon himself the entirety of the human state.
While the Buddha saw old age as inevitable but meaningful,Beauvoir juxtaposes it with this modern cultural construct which denies the notion of old age. While the Buddha saved the world, we are out to save ourselves only, our stubborn ideas of who we should be, where we need to define everyone within a youth matrix, which turns the old into the other.
Jan Baars expands on this idea of how there has been this obliteration of respect for aging in the modern world. In his Aging and the Art of Living, Baars sees the aging narrative being traditionally driven by the idea of chronometric time. Calendars and clocks have circumscribed human lives, and this chronological time, this calculative approach to time, Baars writes, has tragically undermined the human capacity to experience life fully.
Listening to the actual voices of aging human beings is the key to seeing them as social beings and not isolated individuals. This will enrich their lives with new possibilities and aspirations. Baars’s image of the Owl of Minerva – goddess of wisdom – spreading her wings at dusk, aptly sums up this new paradigm of aging.
Sri Parasara Badri Bhattar Swamy said in a discourse that enjoying the divine bliss of Sri Mahalakshmi includes that of Lord Vishnu. Mangala Deepa Rekha means the blissful divine qualities radiating as a ray of light from the Goddess. The great Acharya, Parasara Bhattar, had written Sri Gunarathna Kosam highlighting the qualities of Sri Ranganayaki Thayar. The qualifying word ‘Sri’ is used by all the Acharyas in their works. Koorathazhwan praised the Goddess in his work Sristavam. Alavandhar says, “Sri: Ityeva Nama te Bhagavathi”, implying the name of the Goddess is Sri. Thirumangaiazhwar says that Narayana is the Lord of Sri (Thiruvukkum Thiruvagiya Selva). Saint Ramanuja says in Gadhyathrayam, “Akhila Jagan Matharam, Asman matharam“ — She is the Mother of the universe.
The heart of the Lord is the most beautiful palace called “Lakshmi Lalitha Graham”, which she resides in. The Mother always shows kindness. In His difficult work of creation, the Lord undergoes various tribulations, and She removes them. It is said that the Goddess approves the deeds of the Lord through Her divine eyes.
Sri ramayana is famous because it tells the qualities of Sri Sita she saved the ogres from Hanuman out of compassion, she pleads with the lord to pardon our mistakes.
Scriptures say that developing hatred towards others may drive a person into an unfathomable abyss. Even if others display animosity towards us, we should ignore the same. Otherwise, we may lose our peace of mind. Smt. Vasuki Manoharan said in a discourse that a person can be free from anger and derive tranquillity by worshipping Lord Narasimha. Hiranyakasipu cultivated endless hostility towards Lord Narayana, who killed his brother Hiranyaksha. Hiranyakasipu had warned that he would kill everyone who chanted the name of God instead of his name, including his son. But God gave him a son to chant ever His name much against Hiranyakasipu’s wishes. As devotion transcends all barriers, including caste, creed, race and age, Hiranyakasipu‘s son, Prahladha, started worshipping the Lord even at a very young age. The child had to incur his father’s wrath and face untold misery, but God had not failed to protect His devotee.Lord says that of all 12 Tamil calendar months, He cherishes the month of Margazhi; of all birds, he likes Garuda; of all animals, he prefers the Lion; and of all Asuras, he admires Prahladha. Worship of Lord Narasimha during Pradosha Kalam is the most auspicious. Chanting the sloka, Narasimha Prapathi, will protect us like a shield from all kinds of evils and problems and will yield peace and prosperity.People can worshiNarasimha only in templesp Lakshmi Narasimha and Yoga Narasimha at home, but Ugra Narasimha only in temple.
Vedas made their appearance in the form of the Ramayana. They reveal things that are not known to us (Vedayatheethi Veda:). Akkarakkani Srinidhi swamy said in a discourse that Sri Rama exhibited the tenets codified in the Vedas through His conduct and behaviour. The Vedas are the source of dharma, and Sri Rama was the upholder and embodiment of dharma. The concluding part of the Vedas is called Upanishads, which denotes taking us nearer to God.
Sage Valmiki has brought out in the Ramayana the five essential elements of life to be known by all. They are: realising the nature of one’s self, means understanding that we are the subjects of God (Aatma Swaroopam), Lakshmana and Bharatha are portrayed as Sri Rama’s servitudes; realising the nature of God — Lord Narayana Himself has manifested as Sri Rama (Bhagawad Swaroopam); the ways and means to attain Him (Upaaya Swaroopam) — Vibheeshana is cited as the best example for Upaayam who had unconditionally surrendered at the feet of Sri Rama; the various obstacles that stand in our way (Virodhi Swaroopam) — Vibheeshana had not hesitated to tell Sri Rama that he was the brother of Ravana. We must admit that we committed various faults and sins and seek pardon; the end result (Phala Swaroopam) — Vibheeshana became the servitor of Lord Rama. God is sure to embrace and take us to his domain, Sri Vaikunta.
In His manifestation as Krishna, Lord had undertaken various acts to weed out adharma and establish dharma. Smt. Vasuki Manoharan said in a discourse about the extraordinary ways and means that Krishna followed. When Duryodhana and Arjuna came to seek His support in the war, Krishna assured Duryodhana to give His army but offered Himself to Arjuna. Before going as an emissary on behalf of Pandavas, Krishna tried to elicit the opinion of Pandavas, but Sahadeva said what Krishna had in His mind would alone take place.As an emissary, He did not go to Duryodhana’s palace but went to Vidura’s house only to make him not participate in the war as he had “Vishnu Dhanus”, the most powerful weapon. Duryodhana initially thought to nominate Aswathama, the son of Dhronacharya, as the chief of his army, but Krishna ensured that it did not happen. Krishna revealed to Karna the secret of his birth. He asked Kunthi Devi to seek two boons from Karna — not to use Nagasthra more than once, and not to kill Pandavas except Arjuna. During the war with Karna, Arjuna told Krishna that it appeared as if Dharma Devatha stood in front of him instead of Karna. But Krishna pacified Arjuna and asked him to continue the fight. Lord Krishna, through every deed, tried to establish the mission of His manifestation — reducing the burden of the earth.
God has endowed unique attributes to all of His creations. Upholding that uniqueness is called dharma, and it conquers the world (dharmena jayathi loka:). Sri Krishna Premi Swamigal said in a discourse that water gives coolness, fire emanates heat, mother earth shoulders all things with patience and the sea has an unfathomable depth. Similarly, human beings have some dharmas to follow, one of which is to express love and affection (premai). A duty is cast upon us to render service with warmth. A person sans adoration is said to be equal to an animal (dharmena heena: pasubhi: samaana:). It is common to see the endearment between spouses, parents and children, siblings, rulers and citizens and between friends, which interlinks the world.
A person may commit mistakes if he is without tender-heartedness. Damsel Menaka deserted her daughter Sakunthala. The most dreadful Hiranyakasipu gave all sorts of troubles to his son Prahladha. Ravana had to forsake his pious brother Vibhishana. King Nala deserted his wife Damayanthi.Saint Meerabai says, “If we have love and affection in our hearts, God will reside in us”. It is premai that establishes the connection between people and God. In times of misery, Sita followed Sri Rama, Bharatha pleaded with Rama to accept the kingdom, Pandavas maintained unity even during testing times, and Hanuman and Sugreeva’s efforts for Rama’s sake were highly laudable. All these had taken place out of absolute admiration.
One has to put in effort to attain a goal. This is the advice teachers and parents give students. But even adults often forget this, and tend to get dejected when their efforts fail. Often, a goal is not attained easily. Repeated attempts are needed. If we give up after making a few attempts, we cannot be successful, said R. Narayanan in a discourse. Thiruvalluvar says that determination to continue one’s work results in prosperity, but lack of enthusiastic effort results in poverty. The length of the stalk of the lotus is that of the depth of the water. The extent to which a man rises is proportionate to his hard work and his determination. No matter how many times we destroy a spider web, the spider comes back to spin a new one in place of the one destroyed. We have to learn from the spider. While there may be setbacks, that should not deter us from trying again and again.Kumaraguruparar in his Needhi Neri Vilakkam says that those who are determined to complete a task will not be affected by physical discomforts; they will not be bothered by hunger; they will not worry about lack of sleep; they will not be affected by the harm that others do to them; they will not pay heed to the amount of time they spend on the task. Trikatukam describes the traits of a person who never wavers, when he is working towards a goal. He never borrows; he never eats without offering food to guests; he is never forgetful. It further says that we should seek the company of such people.Poet Bharati dreamt of an invention which would make it possible for those living in Kanchi in Tamil Nadu to hear the words of the poets of Kasi. That dream later became a reality, as means of communication improved, due to the efforts of scientists and engineers.
Srimad Bhagavatam has answers to all our questions about Vedanta. If you compare nectar and Bhagavata Purana, nectar seems insignificant. People bathe in sacred rivers to get rid of their sins. But we just have to drink the nectar called Srimad Bhagavatam, for our sins to be wiped out, said Valayapet Ramachariar in a discourse.
Lord Krishna adores those who listen to a narration of Bhagavata Purana. Pareekshit listened to a narration of Srimad Bhagavatam, and as a result, he attained moksha. The first sloka of Srimad Bhagavatam is a mangala sloka. Obeisance is offered to Lord Krishna, who is the cause of creation, sustenance and dissolution. In Daya Sataka, Vedanta Desika says that during the deluge, cetanas are helpless and due to Daya Devi, the Lord gives the jivatmas bodies, and makes them experience joy or sorrow, according to their karmas. This is so that eventually, they can reach His feet. Such a merciful God gave us the Vedas. The Vedas do more good for us than even our parents, by showing us what is right and what is wrong. Vedas have two segments — poorva mimamsa and uttara mimamsa. Uttara mimamsa shows us how to attain moksha. It is difficult to understand the Vedas, and the Itihasas and Puranas must be studied to comprehend the Vedas. If you want to know about the Supreme Brahman, you have to turn to the uttara mimamsa. Srimad Bhagavatam helps us understand Vedantic truths. The One who is praised in the Vedas is the One who is praised in Srimad Bhagavatam.
theory holds that the connection between a wrongly perceived thing (the snake) and a real thing (the rope) cannot be described as real or unreal. If the cognition of a snake were real, no subsequent cognition of a rope would be able to replace it. But, similarly, one could not say that the cognition of the snake is unreal: In that case no error would occur at all. The answer to the conundrums ‘inexpressibility’: the snake in the cognition is neither real nor unreal, it is indeterminable
Two of the angas of Saranagati are Anukulya Sankalpa and Praatikulya Varjana. That means doing what pleases Lord Narayana and avoiding that which displeases Him. But for this to happen, we must be with those whose thoughts are focused on Him, said M.A. Venkatakrishnan in a discourse. If we are in the company of those with undesirable traits, we might pick up wrong ideas from them.
Rice crops require standing water. A farmer may have a bund around his land to keep the water from seeping out of his field. And yet, some water might seep into the next field. In the same way, we may think that even if we are in the company of wrong people, we can still retain our innate characteristics. But in course of time, we imbibe wrong ideas from them and our conduct is no longer ethical.
What are the ideal things one must do? The best thing to do is to study Sri Bhashya, Ramanuajacharya’s commentary on Brahma Sutra. If this is not possible, then one must study the Divya Prabandham and its commentaries. If this is not possible, then one must serve in temples. If this is not possible, then one must put oneself under the care of a Sri Vaishnava. If this too is not possible, then the least a person can do is to live in a Divya Desam. He will then go to the temple every day. Once he becomes friends with devout temple goers, gradually, he involves himself in temple service. He then develops an interest in Divya Prabandha pasurams. He then progresses to the next step of studying Sri Bhashya. Thus just living in a Divya Desam results in his studying the Sri Bhashya.
As we experienced the most modern facilities of Boston for a period of two months July 1st to sept 2nd and there after landed in the remotest town rather a village in Karnataka we felt grounded. this small village which hardly had a handful of brahmin families living on the temple street fighting their right for survival in their ancestral property and keeping alive the age old tradition. my FIL belonged to this tiny village once a prosperous area. He was the first to get an engineers degree from this village. In those days it was considered a great achievement . Though he only spent his formative years in the village. And studied school and college outside. There is a marked character to the people from this village. All generous and simple. He had five children and he nursed and schooled 5 other boys all through school and college till they finished their education. He worked for the Indian airlines. I never got to meet him. All his children too studied well and lived prosperously Although we had imbibed the name of this village as our company name we knew nothing of this place except for a story or two narrated by my MIL she always complained that at 15 she was married and had to cook and fend for five students all through her initial years of marriage. But the Lord blessed her that her own 5 were successful in their studies and later life. Probably they kept away since she was keen to inherit the lands that belonged to them and the children were not interested. after her passing away in 2016 my husband took interest to visit this place annually and revive this temple town. yesterday it was nice to see the gathering for the annual celebration grown nearly five times from what it used to be a few years ago. this is no divya desham but the Lord is Lord only the alwars have not visited or rather not sung his praise in the temple there is a beautiful idol of the Lord.lakshmi Chennakesava swamy temple also housing a beautiful idol of swamyRamanuja . but the people are so drawn to the deity and the affection they show to the lord is so infectious. a satisfaction that all is still in good hands where the purpose of life and life style love for God and his devotees is abundant. A feeling life well spent.
