The divine eagle.

 Garuda is a significant figure in Hindu mythology, known as a powerful and divine bird who serves as the mount (vahana) of Lord Vishnu, one of the principal deities of the Hindu pantheon. Garuda is much more than just a vehicle for Vishnu; he represents strength, courage, and swiftness, and embodies the transcendental powers needed to bridge the material and divine worlds.

This essay explores the origins, characteristics, symbolism, and cultural importance of Garuda in Hindu mythology, while also tracing his presence across other cultures such as Buddhism and Jainism.

1. Origins and Mythological Background

Garuda's story is rooted in ancient texts, including the Mahabharata, Ramayana, and various Puranas. He is the son of the sage Kashyapa and Vinata, one of the thirteen daughters of Prajapati Daksha. Garuda’s birth was a result of a long-standing rivalry between his mother Vinata and her co-wife Kadru, the mother of serpents. This rivalry, a fundamental theme in his story, mirrors the eternal struggle between birds and snakes in nature.

The myth begins with a bet between the two wives. Kadru tricks Vinata into becoming her slave. To free his mother, Garuda is asked to bring Amrita, the nectar of immortality, from the gods. In doing so, Garuda displays extraordinary power and cunning, defeating formidable obstacles and opponents. However, once he retrieves the Amrita, he does not consume it himself, but rather returns it to the gods. As a reward for his integrity and valor, Vishnu makes Garuda his vahana, and grants him immortality.

2. Garuda’s Iconography and Symbolism

Garuda is often depicted as a giant eagle or eagle-like being, with the body of a man and the wings and beak of a bird. His wings are typically described as golden, his body radiant, and his presence commanding. His speed is said to be unmatched, and he is often portrayed soaring through the skies, with Vishnu mounted on his back, carrying weapons such as a mace or discus (chakra).

The iconography of Garuda is not just an artistic depiction but carries deep symbolism. His association with the sky and flight represents liberation from earthly bonds, spiritual freedom, and the transcendence of human limitations. In many depictions, Garuda is shown subduing snakes or Nagas, symbolizing his role as a protector of righteousness, fighting against evil, deception, and poison (both literal and metaphorical).

Garuda’s association with snakes also symbolizes the eternal conflict between light and darkness, truth and falsehood, good and evil. In some interpretations, the serpent represents ignorance, which Garuda, as a force of divine knowledge, seeks to conquer.

3. Garuda in Hinduism

Garuda holds a unique position in Hindu worship, particularly in Vaishnavism, where devotees of Vishnu often revere Garuda as well. Statues and depictions of Garuda are commonly found in temples dedicated to Vishnu, often placed near the entrance or at the foot of the deity’s image. The Garuda Purana, one of the eighteen Mahapuranas, is attributed to Garuda as the narrator, and deals with various religious and philosophical teachings, including rituals, ethics, and cosmology.

In daily practice, Garuda is invoked in prayers for protection, speed, and strength. His courage in fighting the serpents makes him a symbol of fearlessness, while his devotion to Vishnu represents the ideal of selfless service to the divine. Some temples even dedicate special prayers or offerings to Garuda as part of regular rituals to ensure protection from evil forces and health hazards such as snakebites.

4. Garuda Across Cultures

While Garuda’s origins are in Hindu mythology, his influence transcends the borders of India. In Southeast Asian cultures, especially in Indonesia, Thailand, and Cambodia, Garuda has become a national and cultural symbol. For instance, in Indonesia, Garuda is the national emblem, where it symbolizes strength, vigilance, and the pursuit of sovereignty and freedom. The national airline of Indonesia is even named Garuda Indonesia.

In Buddhist mythology, Garuda also appears as a protector and a figure of immense power, though his role is somewhat reinterpreted. In some texts, Garuda is seen as a guardian of the Buddha and the Dharma, representing the ability to rise above ignorance and attachment. Similarly, in Jainism, Garuda is mentioned in various texts, although he does not play as central a role as in Hinduism.

5. Garuda in the Mahabharata and Other Texts

In the Mahabharata, Garuda is a significant figure, with his story interwoven with the central narrative. His presence emphasizes the importance of loyalty, self-sacrifice, and devotion. As the king of birds, Garuda is also a metaphor for kingship and authority, and his relationship with Vishnu symbolizes the bond between the ruler and the divine.

Garuda is also central to various later Puranic tales, such as the Vishnu Purana and the Bhagavata Purana. These texts highlight his role as a protector of Dharma (righteousness) and as a divine intermediary, capable of moving between worlds. The Garuda Purana, as mentioned earlier, is an important text in this context, providing a comprehensive understanding of life, death, and the afterlife.

6. Garuda in Art and Architecture

Garuda’s prominence is also visible in the art and architecture of Hindu temples. His image is often carved on the pillars and entrances of temples dedicated to Vishnu. In Southeast Asia, particularly in ancient Khmer and Thai architecture, Garuda is a recurring motif, symbolizing protection and power. For example, in Angkor Wat, the grand temple complex in Cambodia, Garuda is seen as part of the architectural design, guarding the temple gates and corridors.

In Indian temple architecture, Garuda is sometimes depicted in a kneeling position with folded hands, expressing his devotion to Vishnu. These representations serve as a reminder of the ideals of service, humility, and loyalty, which Garuda embodies in his relationship with Vishnu.

7. Garuda in Contemporary Culture

Garuda’s mythological and symbolic significance continues to influence contemporary culture. In modern India, Garuda remains a popular figure in religious iconography and art, while also being adopted in various forms of media such as comics, films, and television series. In Indonesia, Garuda remains a potent symbol of nationalism, appearing on currency, government seals, and in official ceremonies.

The mythical bird also appears in modern literature and storytelling, where he is often reinterpreted in the context of modern values, such as environmental conservation, reflecting the need to protect nature and wildlife.

8. Conclusion

Garuda is not just a mythological figure; he embodies profound philosophical concepts within Hinduism and beyond. As a symbol of freedom, strength, and divine power, Garuda represents the aspirational qualities of spiritual liberation and moral integrity. His presence in various cultural contexts, including Southeast Asian nations, highlights his enduring influence across time and geography.

Garuda’s role as Vishnu’s mount and his fight against the Nagas are metaphors for the eternal struggle between good and evil, knowledge and ignorance. His image, with its awe-inspiring wings and fierce beak, serves as a powerful reminder of the divine potential within every individual to rise above challenges and achieve greatness.

Garuda’s legacy, both in religious and secular contexts, continues to inspire, representing the soaring spirit of human ambition and the quest for transcendence.

S and P

 Sreyas and Preyas: The Choice Between the Good and the Pleasant

In the profound philosophy of Hinduism, particularly as presented in the Katha Upanishad, the concepts of Sreyas (also spelled Shreya) and Preyas hold significant importance in understanding the human condition and the spiritual journey. These two terms represent the moral and spiritual choices we face in life — Sreyas refers to the good, noble, and ultimately beneficial, while Preyas refers to the pleasurable, easy, and often superficial. Understanding the distinction between Sreyas and Preyas is crucial for spiritual seekers and those seeking to live a meaningful, purpose-driven life.

Defining Sreyas and Preyas

1. Sreyas:

Sreyas is often translated as “the path of the good” or “the path of ultimate welfare.” It represents what is beneficial for the soul in the long run, even if it involves temporary discomfort, struggle, or difficulty. Choosing Sreyas means opting for self-discipline, sacrifice, and the pursuit of higher knowledge, virtues, and spiritual growth. The rewards of Sreyas are often not immediate but are enduring, leading to lasting peace, wisdom, and liberation (moksha).

Sreyas is aligned with the highest dharma (moral law) and is considered to be aligned with divine will. It encourages the individual to think beyond worldly gains and pleasures, pushing them toward self-realization and spiritual fulfillment.

2. Preyas:

In contrast, Preyas refers to “the path of pleasure” or “the path of immediate gratification.” It represents choices that bring short-term happiness, enjoyment, and sensory fulfillment but often at the cost of long-term well-being and spiritual progress. Preyas appeals to the senses, emotions, and ego, offering immediate rewards but potentially leading to suffering, attachment, and ignorance in the long run.

Preyas is easy and tempting, as it caters to desires and the material world. However, it is considered a lower path because its pleasures are fleeting, and it can divert one from their ultimate spiritual goal.

The Katha Upanishad and the Teaching of Yama

The Katha Upanishad is where these concepts are most vividly explained. In the text, Nachiketa, a young seeker, asks Yama, the god of death, about the nature of existence and the secret of immortality. Yama responds by outlining the distinction between Sreyas and Preyas, explaining that life constantly presents these two choices:

Preyas is the path most people choose because it is easy, pleasant, and immediately rewarding. However, it binds the soul to the cycle of birth and death (samsara), as it encourages attachment to the material world.

Sreyas, on the other hand, is chosen by the wise. It may involve hardship, self-denial, and going against the pull of desires, but it leads to the ultimate liberation of the soul from the cycle of suffering.

Yama tells Nachiketa that most people are unable to distinguish between the two because Preyas often disguises itself as desirable and fulfilling. However, true wisdom lies in seeing beyond the allure of Preyas and choosing Sreyas, even if it is difficult.

The Moral and Spiritual Dimensions

The choice between Sreyas and Preyas is not just a philosophical idea but is deeply moral and spiritual. In day-to-day life, individuals are often confronted with decisions that force them to choose between what feels good in the moment and what is truly beneficial in the long run. This choice can manifest in different ways:

1. In Personal Development:

Choosing Sreyas may mean focusing on long-term goals, such as education, self-discipline, and self-improvement, even though they may not provide immediate gratification. For instance, dedicating oneself to learning or practicing virtues like patience, compassion, or integrity can be challenging but ultimately rewarding.

2. In Relationships:

Preyas might involve indulging in superficial or selfish desires in relationships, such as seeking validation or pleasure at the expense of deeper connection. Sreyas, however, involves nurturing trust, selflessness, and commitment, which may require effort but lead to more meaningful, fulfilling relationships.

3. In Spiritual Practice:

In the context of spirituality, Sreyas is the path of meditation, self-discipline, ethical living, and seeking higher knowledge. This path requires one to go beyond material desires and attachments. Preyas, on the other hand, may involve indulgence in worldly pleasures, distractions, and attachments that divert attention from spiritual growth.

The Relevance of Sreyas and Preyas in Modern Life

Though these concepts come from ancient Hindu scriptures, they have great relevance in today’s world. The modern consumer-driven society often promotes a lifestyle aligned with Preyas — the pursuit of comfort, pleasure, and instant gratification. Social media, advertising, and entertainment industries thrive on fueling desires and presenting the illusion that happiness can be achieved through material possessions, status, and external achievements.

However, this often leads to dissatisfaction, as the pursuit of Preyas creates more desire, attachment, and dependency on external circumstances. It is only through Sreyas, the pursuit of inner fulfillment, self-awareness, and wisdom, that lasting peace and contentment can be found.

Individuals today face the same fundamental choice that Yama described to Nachiketa: to either pursue short-term pleasure or long-term well-being. While modern life may complicate this decision with distractions, the principle remains the same. Choosing Sreyas over Preyas means living with intention, striving for personal and spiritual growth, and resisting the pull of immediate but fleeting gratification.

Conclusion

The distinction between Sreyas and Preyas encapsulates a timeless human dilemma: the tension between the good and the pleasant. While Preyas offers immediate comfort and pleasure, Sreyas offers long-lasting fulfillment and spiritual growth. The choice between them defines the quality of one's life and determines the trajectory of the soul’s journey. In a world where distractions and temptations abound, the wisdom to choose Sreyas over Preyas is perhaps more necessary than ever. The teachings of the Katha Upanishad serve as a reminder that while the path of Sreyas may be difficult, it is the only path that leads to true freedom, peace, and ultimate happiness.

https://youtu.be/t0qsVBYZKPc?si=1S7SRKsYybif2IDD

mini moon

 Earth will get a second moon in the form of a tiny asteroid called 2024 PT5. The asteroid will be a mini-moon orbiting the planet for about two months between September 29 and November 25 before heading back to its original gravity. 

The American Astronomical Society first shared the information through research notes. 

One wouldn’t be able to see the mini-moon with naked eyes as it is made up of a small dull rock. But it can be seen with professional equipment. Watching it through binoculars or a home telescope is also difficult. 

The host of the Awesome Astronomy podcast, Astronomer Dr Jennifer Millard, told BBC that “Professional telescopes will be able to pick it up. So, you’ll be able to look out for lots of wonderful pictures online of this little dot moving past the stars at great speed.”

Nasa's Atlas spotted mini-moon

The asteroid was first spotted by Nasa’s Asteroid Terrestrial-Impact Last Alert System (Atlas) on August 7 and it is around 33 feet wide. It is coming from an Arjuna asteroid belt, which is a diverse jumble of space rocks orbiting the sun close to our planet. 

The asteroid 2024 PT5 will enter orbit on September 29, and is likely to leave on November 25. The astronomer Millard also stated, “It's not going to complete a full revolution of our planet, it's just going to kind of have its orbit altered, just twisted slightly by our planet, and then it'll continue on its merry way."

Such asteroids pass our planet at a distance of around 2.8 million miles (4.5 million kilometres). If an asteroid like this moves at a slow speed of roughly 22,00 mph (3,540 kmph), the Earth's gravitational field can exert considerable influence, causing to exert a considerable influence causing considerable influence it to be trapped temporarily. This is exactly what happens with this asteroid spending two months orbiting the planet. 

This story highlights just how busy our solar system is and how much there is out there that we haven't discovered because this asteroid was only discovered this year. There are tens of thousands, if not hundreds of thousands, of objects out there that we haven't discovered and so I think this highlights the importance of us being able to continually monitor the night sky and find all of these objects.”

It is not the first time that mini-moons were spotted. Some of them even pray for repeat visits. The 2022 NX 1 became an ephemeral companion to our planet in 1981 and again in 2022. Scientists also believe that the 2024 PT5 will make a return to Earth's orbit in 2055 again. 

Vidhi

The Sanskrit word "Vidhi" carries a deep and multifaceted meaning, reflecting a broad range of concepts that transcend its literal translations. In its most basic sense, "Vidhi" can be translated to "law," "rule," "destiny," or "method", but its implications extend far beyond these singular definitions.  Here we will explore the layers of the meaning behind the term and its relevance in various contexts, including religious, philosophical, and linguistic spheres.

Vidhi in Hinduism and Dharma

In Hindu religious texts, "Vidhi" often refers to the prescribed rules or rituals that govern various aspects of life and religious practice. These rules are part of Dharma, which is the cosmic law and order that sustains the universe. Vidhi is seen as a set of guidelines, ordained by the divine or ancient wisdom, that must be followed for righteous living. For example, rituals such as performing a yajna (fire sacrifice) or observing specific rites during festivals or life events are considered "Vidhi."

By adhering to these vidhis, one aligns their actions with Dharma, thereby ensuring harmony with the cosmic order. In this sense, Vidhi is not just a mere regulation, but a sacred method of maintaining balance in the universe.

Vidhi as Destiny or Fate

Another important connotation of "Vidhi" is fate or destiny. In this context, Vidhi refers to the course of events or the predestined path that an individual is bound to follow in their life. This understanding aligns with the concept of Karma, where actions in past lives determine one's current circumstances. "Vidhi" as destiny suggests that there are certain aspects of life that are beyond human control, governed by divine will or cosmic forces.

This interpretation of Vidhi can be found in the phrase "Vidhi ka Vidhan", which implies the "will of the divine" or the way destiny has been written for an individual. Here, Vidhi transcends human agency and points toward a higher order that shapes the outcome of our lives, irrespective of personal efforts.

Vidhi in Legal and Ethical Contexts

In a more secular or legal framework, "Vidhi" denotes law or ordinance. In ancient India, legal codes such as the Manusmriti laid down vidhis to regulate societal conduct, including laws concerning justice, morality, and governance. These laws were aimed at maintaining social order and ensuring fairness in dealings between individuals.

Thus, Vidhi is not just a spiritual or religious mandate but also a set of societal norms that prescribe what is permissible and what is not. Even today, in modern Indian languages like Hindi, the word "Vidhi" is used in legal contexts to refer to formal procedures or laws, demonstrating its continued relevance.

Vidhi as a Method or Procedure

"Vidhi" can also be understood as a method or procedure. In this sense, it represents the correct or systematic way of doing something, whether in a spiritual, ritualistic, or mundane context. For example, one might follow a specific Vidhi when performing a religious ceremony, or a methodical approach could be referred to as "Vidhi" in academic or scientific work.

The emphasis here is on precision, correctness, and adherence to established rules or norms. This reflects the importance of structure and discipline in various aspects of life, be it spiritual practice, governance, or everyday tasks.

Philosophical Implications of Vidhi

On a deeper philosophical level, "Vidhi" invites contemplation on the relationship between free will and determinism. If "Vidhi" as destiny suggests a predetermined path, it raises questions about the extent to which individuals can exert control over their lives. Are human beings merely subject to cosmic laws, or do they have the agency to change their fate through conscious action?

Indian philosophy, particularly the schools of Vedanta and Mimamsa, engage with this dilemma. While Mimamsa emphasizes the importance of performing Vedic rituals (vidhis) as a means of attaining desired outcomes, Vedanta leans toward a more metaphysical view, where the ultimate goal is liberation (Moksha) from the cycles of karma and destiny.

Conclusion

In conclusion, the Sanskrit word "Vidhi" encapsulates a rich array of meanings, from law and order to destiny, method, and ritual. Its presence is felt in both the religious and secular realms of Indian thought, emphasizing the interconnectedness of cosmic, societal, and individual order. Through the concept of Vidhi, one gains insight into the balance between human agency and divine will, law and freedom, as well as order and spontaneity. Understanding Vidhi, therefore, offers a window into the deeper philosophical, spiritual, and cultural frameworks of ancient Indian civilization.

Vidhi is a topic dealt with in the Mahabharata in many sargas. Sometimes the word vidhi is not used. Instead, words like kaala (time), tishta (divine will), purva janma karma and bhagya are used, all denoting what we know as vidhi, elaborated P.T. Seshadri in a discourse. But what is this vidhi? Our deeds in previous janmas give us certain consequences in subsequent births, and this is vidhi. In the Anusasana parva of the Mahabharata, we find the story of Gautami, whose son died of snake bite. A hunter trapped the snake, and brought it to Gautami. He told Gautami that she should decide how the snake should be killed. Gautami asked him to set the snake free, for one could not conquer vidhi.

The snake said, “I am not responsible for the death of the child. Yama is.” Yama appeared and said, “I am not responsible. Nothing is permanent — not the sun, or moon, or oceans, sky, rivers, or earth. Everything appears and then disappears due to Bhagavan’s sankalpa. Bhagavan carries out His will through Kaala deva.” Kaala deva appeared and said, “Our actions in previous births have consequences in the present birth.” The Mahabharata then poses many questions. Was Kaala deva right? If the snake could get away with this, then was there no papa or punya? What if people did something wrong, and escaped, blaming vidhi? The beauty of the Mahabharata is that through a story, it makes us ponder many philosophical questions.

Chataka

 

The Chataka bird, often referred to in Indian mythology and literature, holds a significant place in cultural and poetic contexts, particularly within Sanskrit and classical Indian poetry. It is a legendary bird often associated with purity, patience, and devotion. The Chataka is commonly identified with the Jacobin cuckoo (scientifically known as Clamator jacobinus), although this mythical version has symbolic traits that transcend the actual bird.

Key Attributes of the Chataka Bird:

1. Mythological Significance:

According to Indian mythology, the Chataka bird is said to have a unique characteristic: it drinks only rainwater that falls directly from the sky and avoids any other water source, even if it is thirsty. This trait symbolizes the bird's patience and devotion, waiting for the purest form of water.

In poetry and folklore, this makes the Chataka a symbol of unattainable desires or yearning for purity. It is often depicted waiting for rain, especially during dry seasons, portraying hope and longing.

2. Literary and Symbolic Importance:

The Chataka bird appears frequently in Sanskrit literature, particularly in Meghaduta ("The Cloud Messenger") by Kalidasa. In many such works, the bird is used as a metaphor for a lover longing for union, waiting for their beloved like the Chataka waits for rain.

Its association with the monsoon season in India makes it a symbol of both anticipation and renewal.

The Chataka’s singular pursuit of pure rainwater has also been likened to spiritual seekers who aim for the highest truth, avoiding worldly distractions.

3. Cultural References:

In Indian proverbs and sayings, the Chataka often represents endurance, patience, and the pursuit of ideals. For instance, people might say someone is “like the Chataka” when they have high standards or are steadfast in their quest for something valuable.

Its dedication to waiting for rain is sometimes linked to the concept of faith in divine timing and favor.

4. Ecological Identity:

The bird typically identified with the Chataka, the Jacobin cuckoo, is a real bird species found across Africa and Asia, including India. It is a migratory bird, arriving in India just before the monsoon rains, which might have contributed to its association with rain in folklore.

The bird itself is known for its distinctive call, and its black and white plumage makes it easy to identify in the wild.

Symbolism in Other Cultures:

Though the Chataka is particularly prominent in Indian culture, the idea of a bird waiting for rain or showing patience and resilience can be found in other cultures, often representing hope or persistence in difficult times.

In summary, the Chataka bird is a powerful symbol in Indian mythology, embodying patience, devotion, and the longing for purity, transcending its real-world counterpart to become a significant cultural and spiritual emblem.

Udambara.

 The Udambara flower, often referred to as the “mythical flower of Buddhism,” holds deep significance in both spiritual and symbolic realms. In Buddhist traditions, this rare flower is said to bloom only once every 3,000 years, marking an extraordinary event that symbolizes the arrival of a great sage or enlightened being, such as the Buddha or a future Buddha.

https://youtu.be/wYh5ngAJdTg?si=eMu7c64DAYOCCeyi

Symbolism in Buddhism

In Buddhist texts, the Udambara flower is mentioned in connection with auspicious omens. Its appearance is considered an extraordinary occurrence, signifying the manifestation of something sacred or divine. The name "Udambara" is derived from Sanskrit, where uda means "auspicious" and ambara means "heavenly" or "celestial." It represents a connection between the earthly realm and the divine.

This flower is often associated with purity, enlightenment, and transcendence, paralleling the spiritual path in Buddhism. It symbolizes the rare and precious nature of attaining enlightenment, a process that requires immense dedication, wisdom, and the right conditions to flourish—much like the rarity of the Udambara flower's bloom.

The Flower’s Characteristics

Despite its mystical reputation, there is no physical evidence to definitively identify the Udambara flower. Some believe it may not even refer to an actual flower but is instead a metaphorical or symbolic representation of enlightenment itself—something that is rare, pure, and difficult to achieve.

In some interpretations, small white parasitic or fungi-like growths found on fig trees are considered manifestations of the Udambara. This has been reported in various parts of the world, with people claiming these delicate blooms signify the fulfillment of the prophecy regarding the coming of a great spiritual figure.

Cultural Impact

The concept of the Udambara flower transcends the confines of Buddhism and has permeated different cultures and spiritual traditions. In some interpretations, its rare bloom is seen as a signal of significant changes or spiritual awakenings, not only on an individual level but also within society. The flower has become a symbol of hope, peace, and renewal.

Conclusion

Whether understood as a literal flower or a spiritual metaphor, the Udambara flower represents the profound mystery and beauty of the Buddhist path to enlightenment. Its mythical nature reminds us of the rarity of truly transformative experiences and the patience required for such moments to occur. For Buddhists, it serves as a beacon of hope and a reminder of the transient yet extraordinary nature of life and the potential for spiritual awakening.

Vajram ayudham.

 In Hindu mythology, the vajra (thunderbolt) is a symbol of immense power, energy, and indestructibility. Although the vajra is more traditionally associated with Lord Indra, the king of the gods and the god of thunder, it holds significant relevance in the stories and depictions of Lord Vishnu as well. The symbolism of the vajra is intricately woven into Vishnu’s role as the preserver of the universe, a central figure in the Hindu trinity (Trimurti) alongside Brahma, the creator, and Shiva, the destroyer.

Vajra and Its Origins

The vajra is most famously known as the weapon of Indra, crafted by the divine architect Vishwakarma from the bones of the sage Dadhichi, who willingly sacrificed himself to provide the materials needed to create this invincible weapon. It was used by Indra to defeat the demon Vritra, who had swallowed the waters of the world. This victory symbolized the restoration of cosmic order, a theme closely aligned with Lord Vishnu’s cosmic role.

Lord Vishnu and the Symbolism of the Vajra

Lord Vishnu is often portrayed as the protector of dharma (cosmic law and order). His association with the vajra is not one of direct use, as he is more frequently depicted wielding the sudarshana chakra, a disc that represents the universe’s cyclical nature. However, the vajra resonates with Vishnu’s broader role in maintaining balance, stability, and the destruction of evil forces.

Just as the vajra was instrumental in restoring the world’s waters in Indra’s battle with Vritra, Vishnu’s avatars repeatedly restore balance in times of crisis. For example, in his form as Lord Krishna, Vishnu played a crucial role in the Mahabharata, where the cosmic battle of Kurukshetra symbolized the end of an era and the victory of good over evil.

In the broader philosophical and symbolic framework, the vajra can be understood as an extension of Vishnu’s divine powers, representing unyielding strength in the service of righteousness. While Indra may physically wield the thunderbolt, its spiritual essence aligns with Vishnu’s purpose: to preserve and protect the world from chaos.

Vajra in Vishnu’s Iconography

In some depictions, Vishnu is shown with the vajra as a secondary element, emphasizing his control over both material and cosmic forces. The thunderbolt, as a weapon of the gods, symbolizes his role in safeguarding the universe against the forces of adharma (unrighteousness).

Moreover, the vajra in Buddhist and Hindu traditions represents not only physical power but also spiritual fortitude. In this sense, Lord Vishnu’s connection with the vajra can be seen as his embodiment of indestructible spiritual wisdom. Vishnu’s preservation of the universe is both physical and metaphysical, where the vajra becomes a symbol of resilience, wisdom, and the preservation of truth.

Conclusion

The vajra as a symbol is deeply embedded in Hindu mythology, and though it is more directly tied to Indra, its association with Lord Vishnu reflects his universal role as the preserver of order. The weapon's indestructibility and immense power mirror Vishnu's unwavering commitment to the sustenance of the universe and the protection of dharma. By embodying both the spiritual and physical aspects of power, the vajra serves as a potent symbol of the divine energy that maintains balance and harmony in the cosmos, aligning perfectly with Vishnu’s role in the Hindu pantheon.

Time computing.

 Scriptures contain valuable information and guidance essential for our daily lives. In a discourse, Uzhapakkam Sri Devanathachariar Swamy narrated the traditional way of computing time, quoting from Sri Vishnu Purana.

The duration taken for winking once is called “Nimesha”. Fifteen nimeshas are called one “Kashta”. Thirty kashtas constitute one “Kala.” Thirty kalas are known as one “Nazhigai” — equivalent to 24 minutes. (Some texts call it a Muhurtha). One day consists of 60 Nazhigais, equally halved for daytime and night. One Nazhigai just before dawn is known as “Sandhya Kalam”. A fortnight is called “Paksha”. A month consists of two pakshas — (Krishna and Sukla). Three ruthus of two months each are called “Ayanam” and two ayanams form a year — (Utharayanam and Dakshinayanam).

People follow four types of almanacs. The time unit taking the rotation of the Moon as the base is called “Chaandramaanam.” From one Amavasya to the next, it is called one month. The time unit taking the rotation of the Sun as the base is called “Souramanam”. In this, a month is calculated by the Sun’s movement in the 12 zodiac signs (Raasi.) Savana is the third, in which precisely 30 days are taken as a month, and the last one is called Nakshatra Masa, in which 27 days constitute a month.

The first day of the Tamil months, Chitirai and Aippasi, are known as ”Vishuvam.” It is the most auspicious day, and giving charity on this day will bring all good. The person who gives charity on this day is recognised as having done his duty in life (Krutha Kruthyan).

9 at work.

Ramanujacharya, one of the most prominent philosophers and theologians of India, lived during the 11th and 12th centuries CE. He is the most celebrated proponent of Vishishtadvaita (Qualified Non-dualism), a school of Vedanta philosophy. Ramanuja’s philosophy is centered around the concept of devotion (Bhakti) to Lord Vishnu, the supreme being, and his works laid the foundation for the Sri Vaishnavism tradition. Ramanuja wrote several important philosophical and theological texts, the most significant being his commentaries on the foundational scriptures of Vedanta. Below is a list of his major works and their content: 1. Sri Bhashya Content: The Sri Bhashya is Ramanuja’s detailed commentary on Badarayana’s Brahma Sutras, which is one of the three foundational texts of Vedanta, along with the Upanishads and the Bhagavad Gita. Philosophy: Ramanuja uses this commentary to present the principles of Vishishtadvaita Vedanta and to counter the Advaita Vedanta (Non-dualism) of Adi Shankaracharya. In this work, Ramanuja argues that the Supreme Reality, Brahman (Vishnu), is qualified by attributes (qualities, forms, and powers). Brahman is both the material and efficient cause of the universe. According to Ramanuja, the individual soul (Jiva) and the world (Prakriti) are real but dependent on Brahman, and they possess a distinct, albeit inseparable, existence from Brahman. Importance: This work is the most authoritative text for the Vishishtadvaita school and refutes various interpretations of earlier Vedantic commentators, especially Advaita. 2. Vedartha Sangraha Content: The Vedartha Sangraha is a compendium in which Ramanuja provides an overview of the teachings of the Upanishads. He reconciles various passages from the Upanishads, which at first glance might appear contradictory, to fit within the framework of Vishishtadvaita. Philosophy: In this work, Ramanuja presents the doctrine of qualified non-dualism by emphasizing that Brahman, or the Supreme Being (Narayana), is both immanent and transcendent. Brahman manifests in the world through his various attributes, and the soul, while distinct, remains inseparably linked to Brahman. Importance: It serves as an introduction to Ramanuja’s philosophical system, providing clarity on how the Upanishadic texts speak of Brahman and the relationship between the soul and Brahman. 3. Gita Bhashya Content: The Gita Bhashya is Ramanuja’s commentary on the Bhagavad Gita. Here, Ramanuja interprets the Gita in the light of Vishishtadvaita philosophy. Philosophy: Ramanuja focuses on the path of Bhakti (devotion) and Saranagati (self-surrender) as central to attaining liberation (moksha). He emphasizes that it is through devotion to Lord Krishna (Vishnu), with love and surrender, that the individual soul can attain liberation. He also reconciles the paths of karma (action), jnana (knowledge), and bhakti (devotion) by showing that they all ultimately lead to bhakti as the highest goal. Importance: Ramanuja's commentary on the Bhagavad Gita laid the foundation for the emphasis on devotion in the Sri Vaishnavite tradition. 4. Vedanta Dipa Content: The Vedanta Dipa is a more concise commentary on the Brahma Sutras compared to the Sri Bhashya. It serves as a summary of Ramanuja’s interpretation of the Brahma Sutras. Philosophy: It echoes the teachings of the Sri Bhashya but in a simpler and more accessible manner. It is intended for those who want to grasp the essentials of Ramanuja’s Vishishtadvaita philosophy without going into the details provided in Sri Bhashya. Importance: This work serves as an introductory text for those unfamiliar with Vedanta or those who may find the Sri Bhashya too dense and complex. 5. Vedanta Sara Content: Similar to Vedanta Dipa, Vedanta Sara is another concise summary of the Brahma Sutras. Philosophy: Like the Vedanta Dipa, this work presents the essential teachings of Ramanuja’s commentary on the Brahma Sutras, simplifying the doctrine of Vishishtadvaita for a broader audience. Importance: It is a simplified explanation of Ramanuja’s interpretation of the Brahma Sutras and is used as a primer for students of Vishishtadvaita Vedanta. 6. Nitya Grantha Content: The Nitya Grantha is a manual for daily rituals and prayers for Vaishnavas. It provides detailed instructions on how a devotee should conduct their daily worship, including rituals, meditations, and the chanting of mantras. Philosophy: This work reflects Ramanuja’s emphasis on Bhakti (devotion) and Prapatti (self-surrender) to Vishnu. It contains prayers and hymns used by devotees to maintain a constant focus on God and cultivate devotion. Importance: It is an important text for followers of Sri Vaishnavism, particularly in guiding the daily spiritual practice of devotees. 7. Saranagati Gadyam Content: The Saranagati Gadyam is a prose composition in which Ramanuja expresses his complete surrender to Lord Narayana (Vishnu). It is considered a masterpiece of devotional literature. Philosophy: In this work, Ramanuja prays for the grace of Vishnu and declares his utter dependence on the Lord for salvation. The central theme of this work is Saranagati (total surrender) as the ultimate means of liberation. Importance: This text is highly revered in the Sri Vaishnava tradition and is recited during important festivals and occasions. 8. Vaikuntha Gadyam Content: The Vaikuntha Gadyam is another prose work that describes Ramanuja’s vision of Vaikuntha, the abode of Lord Vishnu. Philosophy: It provides a detailed description of the spiritual world (Vaikuntha) and the nature of Vishnu in his supreme form, accompanied by his consort Lakshmi and his various divine attributes. Importance: It is a celebrated text within the Sri Vaishnava tradition, offering a beautiful vision of the eternal world that devotees aspire to reach through their devotion and surrender. 9. SriRanga Gadyam Sriranga Gadyam is a devotional prose work composed by Ramanujacharya, dedicated to Lord Ranganatha (a form of Lord Vishnu) residing in the temple of Srirangam. It is one of the three "Gadyas" written by Ramanuja, the others being Saranagati Gadyam and Vaikuntha Gadyam. Together, these works are considered important expressions of Ramanuja’s devotion and surrender to Lord Vishnu. Structure and Theme of Sriranga Gadyam: The Sriranga Gadyam is written in the form of prose, which is unusual for a devotional text, as most Indian devotional compositions are in verse form.The Gadyam is essentially a long prayer in which Ramanuja surrenders himself to Lord Ranganatha and prays for His grace and protection.It is characterized by its emotional intensity, with Ramanuja expressing his deep devotion and humility before the Lord. Main Themes of Sriranga Gadyam: Complete Surrender (Prapatti): The core theme of the Sriranga Gadyam is the doctrine of Prapatti or self-surrender to Lord Vishnu. Ramanuja expresses his absolute dependence on the Lord for salvation (moksha) and requests His unconditional grace.Prapatti is a key tenet in Sri Vaishnavism, where a devotee surrenders entirely to Vishnu, accepting Him as the ultimate refuge. Praise of Lord Ranganatha: Ramanuja glorifies Lord Ranganatha, the presiding deity of the famous Srirangam temple, describing His supreme attributes, such as infinite mercy, omnipotence, omniscience, and compassion.He also praises Ranganatha’s consort, Goddess Lakshmi, acknowledging her role as the divine mother who intercedes on behalf of devotees and grants them the Lord’s grace. Confession of Human Weakness: Ramanuja, in this prayer, acknowledges his own limitations, shortcomings, and the burden of karma (past actions). He confesses his unworthiness and the inability to attain salvation on his own and seeks the Lord’s mercy to overcome these obstacles.The confession of sins and weaknesses reflects the humility of the devotee and the recognition that only God can grant liberation. Expression of Devotion and Love:The text is filled with expressions of deep devotion (bhakti) and love (prema) for Lord Ranganatha. Ramanuja describes his desire to remain forever in the Lord’s service, experiencing His divine presence and basking in His grace.Ramanuja’s love for the Lord is portrayed as selfless, with no material or worldly desires, aiming solely at eternal service to the divine. Request for Salvation:Ramanuja prays for moksha (liberation), asking Lord Ranganatha to allow him to eternally serve Him in Vaikuntha, the Lord’s supreme abode. He requests that, after death, he may be freed from the cycle of rebirth and granted eternal residence at the Lord’s feet.The prayer for moksha is an important aspect of Vaishnavism, where the ultimate goal is to attain eternal bliss in the divine presence of Vishnu. Devotion to Ranganatha as the Ultimate Path:Ramanuja stresses that devotion to Lord Ranganatha is the only means to salvation, and any other paths (like mere knowledge or rituals) are insufficient without the grace of the Lord.The Gadyam reflects the Vishishtadvaita philosophy, which asserts that individual souls are dependent on the Supreme Being (Vishnu), and salvation comes through loving devotion and self-surrender. Significance of the Sriranga Gadyam: Srirangam Temple holds a special place in Ramanuja’s life and the Sri Vaishnavite tradition, and this work is an expression of his deep personal connection with the deity. The emotional fervor and devotional intensity of the Sriranga Gadyam serve as an inspiration for Sri Vaishnava devotees, who see it as a model of how to approach God with humility and love. It reinforces the core principles of Sri Vaishnavism, emphasizing the importance of divine grace, the role of devotion, and the concept of prapatti for attaining liberation. Conclusion:The Sriranga Gadyam is one of the finest examples of Ramanuja's devotional outpouring, where his love for Lord Ranganatha and his complete surrender to the Lord's will are expressed in a moving and profound manner. For devotees of Sri Vaishnavism, it remains a central prayer, highlighting the essence of their spiritual journey: total surrender to the divine and unwavering devotion to Vishnu. Summary of Ramanujacharya's Contributions Ramanuja’s works are focused on expounding Vishishtadvaita Vedanta, a philosophical system that emphasizes devotion to a personal God, Vishnu, as the path to liberation. He upholds the reality of both the individual soul and the universe while asserting that both are completely dependent on and exist within Brahman. His works stress the importance of bhakti (devotion) and prapatti (surrender) to God for attaining moksha. Ramanuja’s teachings formed the theological basis of Sri Vaishnavism, and his commentaries on the Brahma Sutras, Bhagavad Gita, and Upanishads played a pivotal role in shaping the tradition. Through his emphasis on devotion, love, and self-surrender, he provided a more accessible path for common people to pursue spiritual liberation.

Rama gita

Rama Gita, also known as the Song of Rama, is a spiritual discourse found in the Adhyatma Ramayana, a section of the Brahmanda Purana. It is presented as a dialogue between Lord Rama and his devoted brother Lakshmana. The discourse is centered on the teachings of Vedanta and focuses on self-realization, the nature of the Supreme Self, and the path to liberation (moksha). The Rama Gita occurs during a peaceful interlude in the Ramayana epic, specifically after Lord Rama's return to Ayodhya following his victorious battle against Ravana. Lakshmana, always eager to understand the deeper aspects of spirituality, asks Lord Rama to expound on the nature of the Supreme Self (Atman) and the way to attain liberation. Main themes and philosophy Non-dualism (Advaita Vedanta): The teachings of the Rama Gita align closely with the Advaita Vedanta philosophy, which emphasizes the non-duality of the individual soul (Jivatma) and the Supreme Soul (Paramatma). Lord Rama explains that all beings are, in essence, manifestations of the one Supreme Consciousness. Nature of the Self (Atman): Lord Rama explains that the Atman (Self) is eternal, formless, and indestructible. It is beyond birth and death, unchanging, and pure consciousness. The identification with the body, mind, and ego leads to ignorance (Avidya), which veils the true nature of the Self. Ignorance and Bondage: The cause of human suffering and bondage, according to Rama Gita, is ignorance. When one identifies with the body and ego (the limited self), they become trapped in the cycle of birth and death (samsara). This ignorance prevents individuals from realizing their true nature as the eternal, infinite Self. Knowledge and Liberation: The path to liberation is through knowledge (Jnana). Rama emphasizes that self-realization is the key to breaking the cycle of birth and death. Once the seeker realizes the oneness of the individual soul with the Supreme, they attain moksha (liberation) and are freed from the illusions of the material world. Role of Devotion and Detachment: Though the focus is on knowledge, Rama also speaks about the importance of devotion (Bhakti) and detachment (Vairagya). Bhakti towards the Supreme helps purify the mind, making it fit for the reception of higher knowledge. Detachment from worldly desires and attachment to the eternal truth are essential for spiritual progress. The Witness Consciousness: Rama teaches that the individual should remain as the "witness" to all actions, feelings, and thoughts. The Atman is the eternal witness, untouched by the activities of the body and mind. Recognizing oneself as this witness leads to inner peace and liberation. 3. Key Teachings of Rama GitaAtman as Eternal and Unchanging: The Self is described as changeless, eternal, and beyond the dualities of the material world. Just as gold remains gold despite being molded into different shapes, the Self remains pure despite the body's changes.Overcoming Avidya (Ignorance): To realize the Self, one must overcome ignorance through discrimination (Viveka) between the real (the Self) and the unreal (the body and the world). Knowledge of the Self leads to liberation.Detachment and Dispassion: Rama emphasizes the importance of cultivating dispassion toward material desires. By developing an attitude of detachment, one can remain unaffected by the changing circumstances of life.Bhakti and Surrender: While knowledge is the primary path to self-realization, Bhakti or devotion to the Supreme is also highlighted. True devotion, combined with wisdom, leads to the ultimate realization of unity with the divine. 4. Practical Aspects of the TeachingsThe Rama Gita is not just a philosophical discourse but also a guide for spiritual practice. It advises seekers to:Cultivate Vairagya (dispassion): Detachment from the world helps to focus the mind on the Self.Practice Viveka (discrimination): One should constantly distinguish between the eternal and the transient, understanding the illusory nature of the world.Develop Bhakti (devotion): Devotion to the Lord helps to purify the mind and heart, which are prerequisites for self-knowledge.Meditate on the Atman: Regular meditation on the Atman helps one transcend the limitations of the body and mind, leading to direct experience of the Self. 5. ConclusionIn essence, the Rama Gita is a condensed spiritual guide that aligns with the core principles of Vedanta. It teaches that the ultimate goal of life is to realize one's true nature as the infinite, eternal Self (Atman) and to understand the oneness of all existence. The message of the Rama Gita is timeless and continues to inspire spiritual seekers on the path of self-realization and liberation.This discourse of Lord Rama to Lakshmana can be compared to other Gitas like the Bhagavad Gita, which also imparts similar wisdom, though the Bhagavad Gita places greater emphasis on karma (action) alongside knowledge and devotion.

Outline

Śrībhāṣyam, composed by Sri Ramanujacharya, is one of the most significant texts of Vedanta philosophy. It is a detailed commentary on the Brahma Sutras, also known as the Vedanta Sutras, written by Sage Vyasa. This work presents the doctrine of Vishishtadvaita Vedanta (qualified non-dualism), Ramanuja's philosophy, in a systematic way. The Śrībhāṣyam playsplays a key role in interpreting the Upanishads, which are part of the Vedic texts, and in refuting the Advaita Vedanta philosophy, which was made prominent by Adi Shankaracharya. Below is an elaborate explanation of the contents, structure, and key arguments of Śrībhāṣyam. Philosophical Context:Before Śrībhāṣyam, Adi Shankaracharya’s Advaita Vedanta had established itself as a dominant interpretation of the Brahma Sutras. Advaita proposes that the ultimate reality, Brahman, is formless, without attributes (nirguna), and that the world and individuality are illusions (maya). Liberation is achieved by realizing the oneness of the individual soul (Atman) and Brahman. In contrast, Ramanuja’s Vishishtadvaita posits a qualified non-dualism, arguing that Brahman has attributes (saguna) and that the universe and individual souls are real but dependent on Brahman. This forms the basis for his critique of Advaita and his interpretation of Vedanta in Śrībhāṣyam. Structure of Śrībhāṣyam: Śrībhāṣyam is divided into four chapters, corresponding to the structure of the Brahma Sutras. Each chapter, called an adhyaya, is further divided into padas (sections), and each section discusses a specific aspect of Vedanta through sutras (aphorisms). The chapters cover the following topics: Samanvaya Adhyaya (Chapter on Coherence or Harmony): This chapter establishes that the Brahma Sutras aim to describe Brahman as the ultimate reality. It argues that the Upanishads consistently describe Brahman as having attributes (saguna), refuting the Advaita idea of a formless, attribute-less Brahman. Ramanuja asserts that the Brahman is Narayana (Vishnu) and that the Upanishads support this view. Avirodha Adhyaya (Chapter on Non-Contradiction): This chapter addresses potential contradictions between various scriptural texts. Ramanuja demonstrates that, properly understood, the different Upanishads and Vedic texts align with Vishishtadvaita. He defends the idea that Brahman possesses qualities, refuting the notion that attributing qualities to Brahman creates contradictions. Sadhana Adhyaya (Chapter on Means): This chapter focuses on the paths to attain liberation. Ramanuja emphasizes bhakti (devotion) and prapatti (total surrender) as the primary means of realizing Brahman. In contrast to the Advaitic idea that jnana (knowledge) is the sole path to liberation, Ramanuja insists that knowledge of Brahman must be accompanied by devotion and God's grace. Phala Adhyaya (Chapter on the Result): This chapter discusses the nature of liberation (moksha) and the state of the liberated soul. Ramanuja argues that in liberation, the soul does not merge with Brahman and lose its individuality, as in Advaita, but instead retains its distinct identity while enjoying eternal communion with Brahman (Vishnu) in the divine abode, Vaikuntha. Key Doctrines 1.Brahman: Ramanuja asserts that Brahman is the personal deity Narayana or Vishnu, who possesses both nirguna (transcendental) and saguna (immanent) attributes. He refutes the Advaitic interpretation that Brahman is formless and without qualities. For Ramanuja, Brahman is both the efficient and material cause of the universe. Saguna Brahman: Brahman possesses qualities such as compassion, knowledge, omnipotence, and goodness. Relation with the Universe: Brahman is not separate from the universe; rather, the universe is a manifestation of Brahman’s body (the doctrine of Sarira-Sariri relationship). Everything in creation is a mode or expression of Brahman. 2.Jiva (Soul):Ramanuja refutes the Advaita view that the soul is ultimately identical with Brahman. In his view, the jiva (individual soul) is distinct from Brahman but inseparably related to it. The soul is a mode or attribute of Brahman, dependent on it for its existence.Jivas as eternal: The jivas are eternal and have their individual identity, which persists even after liberation. Three types of jivas: Ramanuja classifies souls into three categories: Nityas: Ever-liberated souls, like the denizens of Vaikuntha (eternal abode of Vishnu). Muktas: Souls that attain liberation through devotion and surrender. Baddhas: Souls bound by samsara (the cycle of birth and death) 3. Jagat (World):Contrary to Advaita, which considers the world an illusion, Ramanuja asserts that the world is real and is an expression of Brahman’s body. The world is pervaded and controlled by Brahman. The creation of the world is a divine play (lila) of Brahman, and it serves as the field for the soul’s evolution towards liberation. 4. Bhakti and Prapatti:Ramanuja’s Śrībhāṣyam emphasizes bhakti (devotion) as the central practice for liberation. Through bhakti, one realizes the true nature of Brahman and surrenders to God.Prapatti (surrender) is also crucial, where the soul submits itself entirely to God’s will. Unlike jnana (knowledge), which is emphasized in Advaita, Vishishtadvaita holds that devotion and surrender, along with God’s grace, lead to liberation. 5. Moksha (Liberation):In Vishishtadvaita, liberation is the soul’s eternal service to and communion with God in Vaikuntha, the abode of Vishnu. The soul retains its individuality and enjoys eternal bliss in the presence of God. Nature of Moksha: Unlike Advaita’s concept of merging with Brahman and losing individuality, in Ramanuja’s view, the liberated soul continues to exist as a distinct entity, though it enjoys infinite bliss through its union with God. Critique of Advaita:A significant part of Śrībhāṣyam is devoted to refuting Advaita Vedanta. Ramanuja presents several key arguments: Reality of the World: Ramanuja rejects the Advaita notion of the world as an illusion. He argues that the world is real and is an expression of God’s will. Nature of Brahman: Ramanuja contends that Brahman must have qualities, as a formless, quality-less entity cannot be the object of devotion or serve as the cause of the world. Brahman’s attributes are real and essential to its nature. Jiva-Brahman Relationship: In contrast to Advaita’s view of absolute oneness, Ramanuja asserts that the individual soul is distinct from Brahman, though it is always dependent on Brahman. He introduces the idea of aprthak-siddhi (inseparability), where the soul is inseparably related to Brahman but retains its distinct identity. Conclusion:Śrībhāṣyam is a monumental work that systematically lays out the foundations of Vishishtadvaita Vedanta. Through detailed exegesis of the Brahma Sutras and other Vedic texts, Ramanujacharya presents a worldview where God (Brahman), souls (jivas), and the universe (jagat) are all real and interconnected. His philosophy emphasizes devotion, surrender, and the grace of God as the means to achieve moksha (liberation). The Śrībhāṣyam continues to be revered and studied by scholars and devotees of the Sri Vaishnavism tradition, and it has had a lasting influence on the development of Indian philosophy

Arjuna and Yudhishthira

Arjuna's sorrow (vishada) before the Mahabharata war and Yudhishthira's sorrow after winning the war represent two distinct forms of emotional and moral crises in the Mahabharata. While both moments highlight the ethical dilemmas and the burden of Dharma, their nature and causes are different, reflecting the broader themes of duty, responsibility, and the cost of war.Arjuna’s Vishada (Bhagavad Gita): Arjuna experiences a deep emotional crisis at the onset of the Kurukshetra war. Standing on the battlefield, he is overwhelmed by the prospect of fighting against his own family members, beloved teachers, and friends. His sorrow arises from the fear of causing death and destruction, the violation of familial and societal bonds, and the moral consequences of the violence he is about to participate in.Yudhishthira’s Sorrow (After the War): After the Pandavas win the war, Yudhishthira is devastated by the immense loss of life, including the deaths of his own kinsmen, elders, and countless soldiers on both sides. Even though he wins the war, he is consumed by guilt, regret, and grief over the destruction it has caused. His sorrow stems from the cost of victory and the burdens of kingship, as he feels personally responsible for the suffering of so many. Nature of the Sorrow Arjuna: Arjuna’s sorrow is anticipatory. He is distraught about the potential destruction that the war will cause. His emotions are driven by fear, attachment, and compassion, as well as confusion about his duty (dharma). He questions whether the war is justified and whether killing his family members for the sake of a kingdom is righteous. Yudhishthira: Yudhishthira’s sorrow is retrospective. He is grieving the destruction that has already occurred. Despite his moral uprightness and the righteousness of his cause, he is filled with remorse and a sense of futility about the war’s outcome. His sorrow is rooted in guilt and the belief that the victory came at too high a cost Moral and Ethical Dilemma Arjuna: Arjuna’s moral dilemma is about doing his duty as a warrior versus his personal relationships. He is torn between his role as a kshatriya (warrior) and his affection for his relatives and teachers. He is unsure whether following his dharma by engaging in battle is morally right, given the devastating consequences for his loved ones. Yudhishthira: Yudhishthira’s dilemma is about the consequences of duty. Even though he has fulfilled his role as a kshatriya and restored justice by reclaiming the throne, he struggles with the guilt of the lives lost in the process. He questions whether the end (victory and justice) justifies the means (the carnage of war). His sorrow is compounded by the fact that many who fought for him, like Bhishma, Drona, and Karna, died because of the war. Resolution Arjuna: Arjuna’s sorrow is resolved through spiritual guidance. Krishna teaches him the principles of Dharma, karma yoga (selfless action), and detachment. He emphasizes the eternal nature of the soul and the importance of performing one’s duty without attachment to the outcome. Arjuna’s dilemma is overcome by realizing that as a warrior, it is his duty to fight for justice, and by doing so without ego or attachment, he can transcend the grief of the material world. Yudhishthira: Yudhishthira’s sorrow is resolved through counsel from his elders. Bhishma, lying on his deathbed, consoles Yudhishthira by explaining the inevitability of war and the role of destiny (karma). Yudhishthira eventually understands that his actions were in accordance with Dharma, even though they resulted in suffering. He accepts his responsibility as king and learns to see the war as a necessary part of restoring cosmic balance. Philosophical Implications Arjuna: The philosophical focus in Arjuna’s crisis is on duty, action, and detachment. The Bhagavad Gita presents a broad spiritual framework that teaches Arjuna (and all seekers) to act according to one’s Dharma without attachment to success or failure, life or death. Krishna’s teachings encourage a transcendence of personal emotions in favor of the universal order. Yudhishthira: Yudhishthira’s crisis highlights the burden of kingship and the consequences of violence. His sorrow reflects the idea that even righteous actions (war fought for justice) can have painful consequences. It emphasizes the idea that life is complex, and even the fulfillment of one’s duty can lead to suffering. Yudhishthira’s dilemma is more existential, focusing on the futility of worldly success and the moral ambiguity of leadership. Psychological Perspective Arjuna: Arjuna’s sorrow reflects an internal conflict between personal desires and social obligations. His emotional paralysis arises from an attachment to his loved ones and a fear of the destruction of family and tradition. His crisis is about reconciling the individual self with the universal self. Yudhishthira: Yudhishthira’s sorrow reflects the weight of responsibility and the emotional toll of leadership. His grief comes from a deep sense of guilt, even though he acted according to Dharma. His crisis is about coming to terms with the consequences of his decisions and accepting the role of fate in human affairs. Outcome Arjuna: Arjuna’s crisis is resolved before the war begins, and he goes on to fight heroically in the battle. Through Krishna’s teachings, he attains a higher level of understanding about duty, the soul, and the nature of life and death. Yudhishthira: Yudhishthira’s sorrow lingers even after the war is won. Though he eventually accepts his role as king and fulfills his responsibilities, he remains somewhat disillusioned with the material world and yearns for peace and spiritual fulfillment, which he later attains through renunciation. Arjuna’s sorrow is anticipatory, focused on the ethical and emotional challenge of acting in a violent conflict and the fear of killing loved ones. Yudhishthira’s sorrow is retrospective, stemming from guilt and grief over the actual destruction caused by the war and the heavy moral cost of victory. Arjuna's resolution comes through understanding detachment and duty, while Yudhishthira’s resolution involves accepting destiny and the complexity of Dharma.Both forms of sorrow reflect the profound moral complexities faced by individuals when duty conflicts with personal values and the cost of righteous actions.

Both unique.

The dialogues of Krishna in the Bhagavad Gita (to Arjuna) and the Uddhava Gita (to Uddhava) both deal with profound spiritual teachings, but they are delivered in distinct contexts and with slightly different emphases. Here's a comparison of the two: Context of the Dialog ueBhagavad Gita: The Bhagavad Gita is part of the Mahabharata and takes place on the battlefield of Kurukshetra. Arjuna, a warrior, is in a state of deep moral and emotional confusion about fighting his kinsmen in battle. Krishna delivers his teachings to inspire Arjuna to perform his duty as a warrior (kshatriya) without attachment to the outcomes. Uddhava Gita: The Uddhava Gita is part of the Srimad Bhagavatam and occurs towards the end of Krishna's life. Uddhava, a close disciple and devotee, is seeking guidance as Krishna prepares to leave the material world. The teachings focus more on detachment, renunciation, and the nature of ultimate reality, since Uddhava is a spiritually evolved devotee. Nature of the TeachingsBhagavad Gita: In his dialogue with Arjuna, Krishna emphasizes karma yoga (the path of selfless action), bhakti yoga (the path of devotion), and jnana yoga (the path of knowledge). He encourages Arjuna to fulfill his dharma by fighting in the war, all while surrendering to the Divine and detaching from the fruits of action. The focus is on performing duty without attachment. Uddhava Gita: Krishna’s teachings to Uddhava are more focused on renunciation and the highest states of devotion. He explains the process of detaching from the material world, transcending the ego, and attaining liberation through knowledge and devotion. There is also a significant emphasis on the impermanence of the world and the need to rise above worldly delusion through contemplation and spiritual practice. Level of the Disciple Arjuna: Arjuna is a warrior who is caught in a dilemma about his moral obligations. Krishna’s teachings are tailored to help him overcome confusion and focus on his immediate duty. Arjuna represents the seeker who is in the midst of worldly challenges, and Krishna's teachings are more action-oriented, guiding him toward clarity and courage in performing his duties. Uddhava: Uddhava is a more spiritually advanced disciple. The conversation with Uddhava dives deeper into metaphysical discussions and the essence of detachment from the material world. Krishna’s teachings to Uddhava are meant to guide him to ultimate liberation (moksha), and so the teachings are more philosophical and contemplative. Focus on Bhakti (Devotion) Bhagavad Gita: Bhakti is presented as one of the paths to God. Krishna asks Arjuna to surrender to Him and act as an instrument of the Divine, with faith that everything will fall into place if done with devotion. Uddhava Gita: Bhakti is more central and advanced. Krishna explains the nature of pure devotion (parama bhakti), which is beyond rituals or external practices, focusing on inner surrender and constant meditation on God. Attitude Towards the World Bhagavad Gita: Krishna urges Arjuna to engage in the world, fulfill his duty, and yet remain detached. The key is to act without attachment to success or failure, as the soul is eternal and beyond the transient world. Uddhava Gita: Krishna speaks more about renouncing the world altogether, focusing on how the world is an illusion (Maya). He instructs Uddhava to detach from the ego and mind, realizing that the material world is fleeting and that liberation lies in spiritual awareness and detachment.6. Conclusion Bhagavad Gita: Krishna concludes by revealing his universal form and declaring that devotion to Him leads to liberation. He emphasizes performing one's duty without attachment, surrendering to God’s will, and attaining inner peace. Uddhava Gita: Krishna’s final instructions to Uddhava focus on the path of self-realization and complete detachment. The goal is to attain liberation through knowledge and unshakable devotion, transcending all dualities and worldly illusions. Summary: The Bhagavad Gita emphasizes action, duty, and devotion for someone like Arjuna, who is active in the world. The Uddhava Gita focuses on detachment, renunciation, and higher devotion for an advanced spiritual aspirant like Uddhava, preparing for the ultimate goal of liberation.While both texts highlight devotion to Krishna as central, the context and stage of the disciple's spiritual journey shape the specific guidance Krishna provides in each.

स्थितप्रज्ञः

 

स्थितप्रज्ञः इति भगवद्गीतायां वर्णितः एकः महत्त्वपूर्णः आदर्शः अस्ति। अयं व्यक्तिः स्थितप्रज्ञः इति तु तस्य मनः सर्वदा स्थिरं, अचलं च भवति। स्थितप्रज्ञस्य लक्षणानि अर्जुनाय श्रीकृष्णः प्रतिपादयति, यदा अर्जुनः युद्धक्षेत्रे आत्मज्ञानं, कर्मयोगं च सम्यक् प्रकारेण ज्ञातुं इच्छति। स्थितप्रज्ञः तु तस्य जीवनस्य सर्वेषु परिस्थितिषु समत्वं धारयति। सुखदुःखयोः, लाभालाभयोः, जयापजययोः च तस्य मनः समं भवति। न तु तं किञ्चित् विषयः संक्षोभयति, न च तं किञ्चित् विषयः आकर्षयति।

स्थितप्रज्ञस्य प्रथमं लक्षणं तु आत्मन्येव स्थितं चित्तं भवति। सः स्वात्मनि स्थितः, आत्मज्ञानस्य प्रकाशेन प्रकाशितः च भवति। बाह्यविषयेषु तस्य आकर्षणं वा रागद्वेषौ न भवतः। कर्मणां फलसङ्गं विहाय, सः निष्कामकर्मयोगं आचरति। फलप्राप्तिरूपेण तस्य अभिलाषा नास्ति, केवलं कर्तव्यं कर्तव्यमिति दृष्ट्या कर्म करोति।

स्थितप्रज्ञस्य द्वितीयं लक्षणं तु इन्द्रियजयः। तस्य इन्द्रियाणि विषयेभ्यः निवर्तन्ते। यदा इन्द्रियाणां विषयेषु प्रवृत्तिः भवति, तदा मनसः चञ्चलता जायते। किन्तु स्थितप्रज्ञः इन्द्रियाणि संयम्य, आत्मन्येव स्थिरः भवति। तस्य मनः न इन्द्रियेषु प्रवृत्तं भवति, अपितु तस्य आत्मनः स्थैर्यं चित्तस्य प्रसन्नतां च धारयति।

स्थितप्रज्ञस्य तृतीयं लक्षणं समत्वबुद्धिः। सः दुःखेषु अनुद्विग्नः, सुखेषु विगतस्पृहः च भवति। न तु सः दुःखेषु शोकं करोति, न च सुखेषु प्रमोदं। दुःखसुखयोः समं मनः धारयति। अयं समत्वबुद्धिः स्थितप्रज्ञस्य मूलस्वरूपम् अस्ति। 

अन्ते, स्थितप्रज्ञः तु न केवलं ज्ञानस्य साधकः भवति, अपितु कर्मयोगस्य आदर्शः अपि भवति। यः स्थितप्रज्ञः भवति, सः जीवनस्य सर्वेषु क्षेत्रेषु कर्तव्यम् अचरन् अपि, न तु फलसङ्गं करोति। तस्य लक्ष्यं तु केवलं आत्मज्ञानं, आत्मस्थैर्यं च भवति। तस्य जीवनं तु शान्तिपूर्णं, स्थिरं, आनन्दमयम् च भवति। भगवद्गीतायां स्थितप्रज्ञस्य जीवनदर्शनं तु सम्पूर्णस्य जीवनस्य मार्गदर्शनं प्रददाति।

Udhava gita.

 The Uddhava Gita is a profound conversation between Lord Krishna and His devotee Uddhava, found within the Bhagavata Purana (Canto 11, chapters 6–29). It is similar in essence to the Bhagavad Gita, but in this discourse, Krishna instructs Uddhava on the path of liberation. Here's a chapter-wise synopsis:

Chapter 6: Uddhava's RequestUddhava expresses his desire to renounce the material world, feeling disturbed by the decline of dharma (righteousness) and the imminent departure of Lord Krishna from the world. He asks for guidance to achieve liberation and freedom from samsara (cycle of birth and death).

Chapter 7: Renunciation and the Path of DevotionKrishna begins teaching Uddhava the importance of renunciation (vairagya). He stresses that material attachments lead to bondage and suffering. Devotion to God is emphasized as the supreme path to liberation.

Chapter 8: Modes of Nature and the SelfKrishna explains the influence of the three gunas (modes of nature: sattva, rajas, and tamas) on human behavior and consciousness. The soul, however, is beyond these modes and eternal.

Chapter 9: The Universal Form and BhaktiKrishna teaches Uddhava about His universal form, encompassing all of creation. He emphasizes that devotion (bhakti) is the easiest way to realize the Supreme, more effective than intellectual pursuits or austerities.

Chapter 10: Instructions on DetachmentKrishna further elaborates on detachment from the material world. He advises Uddhava to live a life of simplicity and inner discipline, avoiding desires and egoistic attachments.

Chapter 11: The Story of the AvadhutaKrishna tells the story of an avadhuta (a wandering sage) who learned valuable lessons from nature and animals, emphasizing the need to learn from the world around us and cultivate humility, detachment, and self-realization.

Chapter 12: The Illusion of the WorldKrishna explains the transient and illusory nature of the material world (maya). He encourages Uddhava to see beyond appearances and perceive the unchanging reality of the Self.

Chapter 13: Path of Knowledge and WisdomKrishna instructs Uddhava on the difference between worldly knowledge and true wisdom. Knowledge of the Self leads to liberation, while worldly knowledge binds one to material existence.

Chapter 14: The Science of the SoulKrishna teaches Uddhava about the nature of the soul (Atman). The soul is eternal, unchanging, and beyond the body and mind. Recognizing this truth is key to attaining liberation.

Chapter 15: The Nature of GodKrishna speaks about His nature as the Supreme Being, existing beyond time, space, and creation. He reveals His divine qualities and omnipresence, emphasizing that devotion to Him leads to freedom from all fear and ignorance.

Chapter 16: Control of the MindKrishna advises Uddhava on the importance of controlling the mind. A disciplined mind leads to inner peace, while an uncontrolled mind leads to confusion and suffering. Meditation and devotion are presented as ways to gain mastery over the mind.

Chapter 17: Sannyasa (Renunciation) and KarmaKrishna explains the essence of true renunciation, which is not mere abandonment of action but freedom from attachment to the results of actions. He teaches Uddhava the importance of performing one's duties selflessly, without ego.

Chapter 18: Bhakti Yoga and Its GreatnessThis chapter focuses on bhakti yoga (the path of devotion). Krishna emphasizes that devotion to God surpasses all other spiritual practices and that by surrendering to the divine will, one can attain liberation effortlessly.

Chapter 19: The Decline of DharmaKrishna describes the effects of the Kali Yuga (the age of decline), in which dharma (righteousness) diminishes, and people become increasingly materialistic and selfish. However, He assures Uddhava that devotion and knowledge will still offer a path to salvation.

Chapter 20: Realization of the AbsoluteKrishna explains how to meditate on the Supreme Absolute (Brahman) and describes the process of attaining oneness with God through spiritual practice. He also emphasizes the importance of realizing the unity of all existence.

Chapter 21: Final Instructions on LiberationKrishna gives Uddhava final instructions on how to attain liberation through steadfast devotion, meditation, and knowledge. He encourages Uddhava to see the divine presence in everything and live in a state of constant awareness of God.

Chapter 22: The Role of the GuruKrishna highlights the importance of a spiritual teacher (guru) in guiding the seeker on the path to liberation. He explains how the guru imparts wisdom and dispels the ignorance that binds the soul to the material world.

Chapter 23: The Nature of Time and DeathKrishna explains the concept of time as an aspect of the divine, which governs the cycles of creation, preservation, and destruction. He discusses the inevitability of death and the importance of preparing for it through spiritual practice.

Chapter 24: Transcending DualitiesKrishna teaches Uddhava to transcend the dualities of life—pleasure and pain, success and failure—by remaining fixed in devotion and seeing everything as part of the divine play (lila).

Chapter 25: The Supreme GoalKrishna reveals that the supreme goal of life is to realize one’s true nature as the eternal soul and to merge in divine love with the Supreme Being. Bhakti is presented as the most direct path to this realization.

Chapter 26: The Liberation of UddhavaKrishna grants Uddhava His blessings, promising him liberation and eternal union with the divine. Uddhava, in turn, expresses his gratitude and prepares to live the life of a renounced sage.

Chapters 27-29: Final Teachings and DepartureIn these concluding chapters, Krishna recapitulates key teachings about devotion, knowledge, and renunciation. Uddhava prepares to leave, following Krishna's instructions to meditate on the divine and attain moksha (liberation).The Uddhava Gita highlights the path of bhakti (devotion) and jnana (knowledge), and emphasizes the importance of detachment, self-realization, and surrender to God. It is a timeless guide for spiritual seekers looking to overcome worldly attachments and attain liberation.

Tulasi.

 Tulsi, also known as "holy basil" (Ocimum tenuiflorum), holds a central place in Hinduism, not only as a medicinal herb but also as a sacred plant with deep spiritual and cultural significance. Referred to as "Vishnupriya" (the beloved of Lord Vishnu), tulsi is revered as a manifestation of the goddess Tulsi, a consort of Lord Vishnu, and is worshipped in Hindu homes and temples. Let us explore the religious, cultural, medicinal, and environmental significance of tulsi in Hinduism.

Religious Significance of Tulsi In Hinduism, tulsi is considered a holy plant and is associated with several deities, particularly Lord Vishnu and his avatars like Krishna and Rama. The plant is regarded as the earthly manifestation of the goddess Tulsi, who is said to have been an ardent devotee of Vishnu. According to one legend, Tulsi was originally a woman named Vrinda, the wife of a demon king named Jalandhar. Due to her unwavering devotion to Vishnu, she was blessed to be transformed into a holy plant, which Vishnu promised would forever remain dear to him. As a result, tulsi is used in almost all worship rituals, especially in ceremonies dedicated to Lord Vishnu and his incarnations.In many Hindu homes, a tulsi plant is grown in a special structure called a tulsi vrindavan, usually placed in the courtyard or near the entrance. It serves as a sacred space where prayers are offered daily. The tulsi plant is often worshipped twice a day, in the morning and evening, with water, lamps, and incense. Women especially perform rituals around the tulsi, seeking blessings for the well-being of their families.The Tulsi Vivah ceremony, celebrated during the Kartik month (October-November), symbolizes the wedding of Tulsi (goddess) with Lord Vishnu or his avatar Krishna. This ritual marriage marks the end of the monsoon season and the beginning of the Hindu wedding season, signifying the sacredness of marriage and fertility.Cultural and Symbolic ImportanceTulsi's cultural role extends beyond its religious significance. The plant symbolizes purity, fidelity, and spiritual devotion. In many Hindu traditions, tulsi leaves are indispensable during rituals and pujas (worship ceremonies). They are often placed on food offerings to the gods, symbolizing sanctity and purity. Tulsi leaves are also used to sanctify water, turning it into tirtha (holy water) for purifying the body and soul.The tulsi plant holds a special place in Indian homes, where it is believed to bring prosperity and ward off evil forces. The presence of tulsi in the household is seen as an indicator of auspiciousness and divine protection. Many believe that offering water to the tulsi plant and lighting a lamp near it can cleanse the environment of negative energy.Tulsi also symbolizes the essence of satya (truth) and dharma (righteousness). It is said that people who offer tulsi leaves to Vishnu will be freed from sins and attain salvation (moksha). Tulsi is also used in cremation ceremonies, where its leaves are placed in the mouth of the deceased to ensure a smooth journey to the afterlife and to prevent the soul from wandering.Medicinal SignificanceBeyond its religious and cultural importance, tulsi has been widely used in Ayurveda, the ancient system of Indian medicine. Known for its myriad health benefits, tulsi is called the "Queen of Herbs" due to its potent healing properties. It is rich in antioxidants and has anti-inflammatory, antibacterial, antiviral, and adaptogenic properties.Tulsi is commonly used to treat a range of ailments, including respiratory disorders like cough, asthma, and bronchitis, as well as digestive issues, fevers, and skin diseases. Its leaves are often chewed to boost immunity, relieve stress, and improve mental clarity. Tulsi tea, made by steeping its leaves in hot water, is a popular remedy for colds, flu, and headaches.In Ayurveda, tulsi is also considered a rejuvenating herb that balances the doshas (the three fundamental bodily energies in Ayurveda: Vata, Pitta, and Kapha). Its use is believed to promote longevity and spiritual well-being.Environmental SignificanceThe environmental significance of tulsi is rooted in its ability to purify the air. Tulsi releases oxygen throughout the day and night, making it an important plant for improving indoor air quality. It absorbs toxins from the atmosphere, thus contributing to a healthier living environment.In the context of Hindu ecology, tulsi is regarded as a plant that nurtures life and promotes sustainability. By encouraging the cultivation and worship of tulsi, Hindu traditions reinforce the message of living in harmony with nature. Tulsi serves as a reminder of the interconnectedness between human beings, the divine, and the natural world.ConclusionTulsi is much more than just a medicinal herb in Hinduism; it is a symbol of faith, purity, and devotion. Its religious, cultural, medicinal, and environmental significance has made it an integral part of Hindu life and spirituality. By growing tulsi in homes and temples, Hindus cultivate not only a sacred plant but also a spiritual practice that embodies reverence for nature and the divine. The rituals and traditions associated with tulsi continue to be a source of spiritual nourishment, promoting the values of health, harmony, and holiness in daily life.

Attribute

 

Arjuna asked Lord Krishna to explain His glories and attributes. The Lord replied that they are infinite and cannot be thoroughly described. In Chapter X of the Bhagavad Gita, ‘Manifestations of Divine Glories’, the Lord explains some of His prominent attributes. Valayapettai Sri Ramachariar said in a discourse that this chapter is called ‘Vibhuthi Adhyaya’. The Lord says that of the Adityas, He is Vishnu; of luminous bodies, the radiant Sun; and among the constellations, He is the Moon. He is the beginning, the middle, and the end of all beings.

Of the Vedas, He is Sama Veda; of sense organs, He is the mind; of Rudras, He is Sankara; of the Yakshas, He is Kubera (the Lord of wealth); of the mountains, Meru; of generals, He is Skanda; of waters, the ocean.

Of words, He is the single-lettered ‘Om’; of immovable things, the Himalayas; among celestials, He is Narada; of elephants, He is Airavatha.

Of weapons, He is the thunderbolt; of cows, Kamadhenu; of serpents (single-hooded), He is Vasuki; of snakes (with many hoods), He is Anantha.

Of subduers, He is Yama, the God of death.

Of beasts, He is the Lion; and of birds, Garuda. Of moving things, He is the wind; and of rivers, He is the Ganga.

Of letters, He is the letter ‘a’; of mantras, He is the Gayathri; of months, He is Marghazhi; of seasons, He is the season of flowers (Vasantha ruthu); of Pandavas, Arjuna; and of sages, He is Veda Vyasa.

The lord concludes that whatever strength, splendor or energy acquired comes from a fragment of his power.

The lord adorned with tulasi.

In Padma Purana, Lord Narayana says the following are the places He likes to be in: Sri Vaikuntha, Surya mandala, Vedanta, self-manifested kshetras and tulasi. The Lord tells tulasi that anyone who dislikes her is His enemy. If people use tulasi leaves in their daily aradhana, then moksha is guaranteed. Padma Purana says the Lord wore tulasi from head to toe, an honour given only to tulasi, said P.T. Seshadri in a discourse. In Nammazhvar’s Thiruvaimozhi, there is a pasuram which says that He wore tulasi on His shoulders, chest, head and feet.

Nampillai’s commentary says that just as the Lord had great affection for tulasi, likewise, He had great affection for Nammazhvar too. Hence, He showed to Nammazhvar, His divine body adorned with tulasi. Nampillai explains why Nammazhvar gave so many details. Lord Narayana is a mahaveera. To draw attention to His valour, Nammazhvar spoke of tulasi on His powerful shoulders. The chest is mentioned, because Goddess Lakshmi resides there. To show that He is the Paramatma, Nammazhvar said that He wore tulasi on His head. His feet are the refuge of bhaktas. So, He wore tulasi on His feet, when He showed His divine form to Nammazhvar. Verses of the Azhvars can be understood through the commentaries. For instance, when we read Nammazhvar’s pasuram, we might wonder why Nammazhvar spoke of tulasi on His head, chest etc, when he could just have said that the Lord wore tulasi. Nampillai’s commentary throws light on the verse.

6000

 Ancient Hindu text Rig Veda mentions solar eclipse that took place 6,000 years ago, find astronomers

The mention of total solar eclipse was found in Rig Veda, making it the oldest known depiction of an eclipse.

There are various mentions of eclipse in Rig Veda.There are various mentions of eclipse in Rig Veda. 
Astronomers recently stumbled across what might be the oldest mention of a solar eclipse. In the ancient Hindu text Rig Veda, they discovered mention of an eclipse that occurred approximately 6,000 years ago.

Compiled around 1500 B.C, the Rig Veda is a collection of sayings and hymns spanning various religious and philosophical schools along with records of historical events. While most of these events are from when the text was written, some of them date back even further.

In the Journal of Astronomical History and Heritage, astronomers Mayank Vahia from the Tata Institute of Fundamental Research and Mitsuru Soma from the National Astronomical Observatory of Japan reported that they found mentions of an ancient eclipse.

Various passages in the Rig Veda have mentioned the location of the rising sun during the vernal equinox, with one reference describing that the event occured in Orion while another one says it happened in the Pleiades.

With the Earth spinning on its axis, the relative position of these important astronomical events change as well. Currently, the vernal equinox is in Pisces, but it was on Orion somewhere around 4500 B.C and the Pleiades around 2230 B.C. This makes it possible for astronomers to find the time period when the event occurred.

While the passages that describe the eclipse do not mention the phenomena, they do talk about the sun being “pierced” with darkness and gloom and that the evil beings had caused the sun’s “magic arts to vanish”. For those wondering, these descriptions have nothing to do with the story of Rahu and Ketu as they are more modern myths.

Passages following these mentions also helped astronomers narrow the time frame of the total solar eclipse, suggesting that the event occurred three days before the autumnal equinox and that it must have taken place where the writers of the Rig Veda lived.

According to the astronomers, there are only two possible dates when the event must have taken place – October 22, 4202 B.C. and October 19, 3811 B.C. Both of these dates are far more older than the mentions of the oldest known record of solar eclipses.

9 bg.

 Chapter 9 of the Bhagavad Gita is titled "Raja Vidya Raja Guhya Yoga," which translates to "The Yoga of Royal Knowledge and Royal Secret." This chapter is considered one of the most important in the Gita, as it reveals the essence of Krishna's teachings.Here’s a brief explanation of the key verses in Chapter 9:Verse 9.1-9.2: Krishna begins by explaining that this knowledge is the king of sciences and the most profound secret. It is the purest knowledge, which is directly attainable, easy to practice, and everlasting.Verse 9.3: Krishna states that those who do not have faith in this knowledge cannot attain Him and remain in the cycle of birth and death.Verse 9.4-9.7: Krishna explains that everything in the universe is pervaded by Him, yet He is not confined by it. He creates, sustains, and dissolves the universe, but remains unattached.Verse 9.8-9.10: Krishna describes how He governs the universe through His divine energy, maintaining the natural order and the cycle of creation and destruction.Verse 9.11-9.12: Krishna explains that people who are deluded by ignorance do not recognize His divine nature and thus, fall into suffering.Verse 9.13-9.14: Those who know Krishna’s divine nature engage in unwavering devotion, constantly worshipping Him with love and reverence.Verse 9.15-9.19: Krishna discusses various forms of worship. Some worship Him with knowledge, others with rituals, while some seek worldly gains or liberation. However, Krishna declares that He is the ultimate goal of all these forms of worship.Verse 9.20-9.21: Krishna describes how those who perform rituals as prescribed in the Vedas attain heaven, enjoy celestial pleasures, but eventually return to the mortal world once their merits are exhausted.Verse 9.22: Krishna promises that He personally takes care of the needs of those who worship Him with exclusive devotion.Verse 9.23-9.25: Krishna explains that those who worship other gods with faith actually worship Him in an indirect way, but they attain the gods they worship, not Krishna Himself.Verse 9.26-9.27: Krishna emphasizes that even a simple offering made with love and devotion is accepted by Him. He advises Arjuna to dedicate all his actions to Him, making them acts of devotion.Verse 9.28-9.30: Krishna declares that even a person who commits sins can become virtuous if he wholeheartedly takes refuge in Krishna. Such a person should be considered saintly because of his sincere devotion.Verse 9.31: Krishna assures that His devotee will never perish, promising protection and liberation to those who surrender to Him.Verse 9.32-9.34: Krishna concludes the chapter by stating that anyone, regardless of birth, gender, or social status, can attain Him through devotion. He invites Arjuna to surrender his mind and heart to Him, guaranteeing liberation and eternal union.This chapter is a powerful reminder of the inclusivity of divine grace and the transformative power of unwavering devotion.

Nerelge 2024.

 A small sleepy village near Belur and Javgal.

Annual festival very well organized good crowd  enjoyed the day dedicated to chinnakesava.

Formula.

 Indian first road race on four streets of Chennai. The place is just so crazily charged the streets having Bill board size TV covering the race people are so excited. Lots of traffic  roads cordoned off.

Excitement everywhere. 

 

We just passed that area where the race track runs on the four main roads of Chennai. Huge billboard size TV (displaying what's going on on the track)around the area for people to watch the live show. It was exciting just being in the area.

L

This is a old photo when one formula car was on display in our building. 

https://photos.app.goo.gl/WUJTcFpJ1nQdzNU16