The Ten Names of Arjuna

 

There is an age-old Indian mantra that grandmothers passed over from one generation to another. It is known as Arjuna’s ten, which are the 10 names of Arjuna.

Children are instructed to chant the ten names of Arjuna from the Mahabharata before sleeping, as this practice is believed to effectively protect them from bad dreams. Additionally, it offers protection for elders during thunderstorms and helps to dispel fear.

It is given in the Mahabharata itself that wild animals will not harm those persons who recite these ten names of Arjuna daily, and all of their enemies will be defeated without doubt

The names of Arjuna that are chanted for this purpose are:

Arjuna

 Arjuna means "the white one," "bright," or "clear." He represents a person with a clear inner nature, possessing a mind that is spotless and free from impurities. Such a pure and unblemished mind is open to receiving divine wisdom and the highest understanding. This is why Lord Krishna imparted the teachings of the Bhagavad Gita during a time when Arjuna was experiencing indecision and doubt.

 Arjuna’s hands are clean and never tainted, because he does not do anything wrong. Even when he fights, he plays by the rules.

 Arjuna is the archetypal hero, eminently worthy of being emulated by the world today for the development of a better class of Men, who are true Karma yoddhas capable of building a world order based on goodness and strength.

 Phalguna

 He is so-called because he was born in the month of Phalguna. The Exterminator of enemies, born under the asterism Uttara Phalguni.

Partha 

  Arjuna got the name Parth because of his mother Kunti. Kunti is also known by the name "Pritha".(The daughter of Earth, ‘Prithvi’). That is why Arjun is called "Parth" Here, Pritha means the son of Pritha.

Vijaya

  He was Vijaya, because he was always victorious. Ever victorious in war, the vanquisher of invincible kings.

Kireedi

  As a resplendent diadem was placed on his head by his father, Lord Indra, after the destruction of the “Nivaatakavachas”, a powerful class of netherworld demons. These demons were said to be invincible and undefeated even by Indra and the gods. Exemplifies that the Crown of success adorns the courageous and self-believing man, or “Fortune favours the brave!”

Shwetavaahana 

  He is called Swetavahana because his horse is white (sweta) in colour. Why did Arjuna always have to use white horses to draw his chariot? This was to show what a skilled warrior he was. At the end of a day of fighting, his horses would return without a nick or a scratch on their bodies. While this would be true regardless of what colour the horses were, the fact that they were uninjured would be more evident in the case of white horses. And so, to show everyone what a skilled archer he was, Arjuna always had white horses draw his chariots.

The Warrior with snow white horses, clad in gold-plated armour, yoked to his Chariot. The snow white horses symbolise the purity of character.

 Dhananjaya

  The Conqueror of immense wealth. Here, wealth stands for all valuable things, including the most useful qualities of personality.

 Jishnu

 The irrepressible one, of lofty and unapproachable standard, the tamer of adversaries, the son of Indra. The hero always has high standards and principles in his life.

Savyasaachi

  The Warrior who can draw the bowstring of Khandiva, using either hand with equal ease, is highly and equally skilled with both hands. This name illustrates the value of skill development through hard work.

Bibhatsa

 One who never performs an act unworthy of himself. Bhibatsa, because he would be filled with a sense of revulsion at the thought of doing something wrong. He not only did not do wrong things, but never even contemplated doing wrong. 

[Apart from these ten names, Lord Krishna called him as purusarsabha ( best of men), paranthapa (chastiser of foes),kurunandana (delighter of kurus), anagha (sinless ), Bharata sreshta (best of bharatas),purushavyaghra (tiger among men), Bharatasattama (best of bharatas), kounteya (son of Kunti), Gutakesa, Mahabaho, Parantapa in Bhagavat Gita.]

Meditating on the meaning of these ten names of Arjuna develops character and willpower, which are the essential firepower badly missing in the apathetic and rudderless world of today.. Heroic figures shaped by Vyasa’s great epic will be essential for steering India and the world safely through the ominous challenges of the new century.

Sadhya- A Culinary Wonder of Malayali Culture

 

A ‘Sadhya’ ( feast, or a banquet) is an essential part of any celebration in Kerala, be it a birthday, naming ceremony, marriage or just about any occasion for rejoicing. The traditional sadhya is a lunch and is no casual affair, which can be rustled up at short notice. There is a customary protocol for conducting it, and it takes a specialized service that adheres to tradition in the matter of the menu, preparation and final serving of the food.

The origins of sadhya are as rich and layered as the dishes it comprises. The origins of this tradition can be traced back to the royal courts of Kerala, particularly in the Travancore and Kochi kingdoms. At that time, temple festivals and royal events required generous food offerings. Over the years, what began as a religious and royal offering evolved into a symbol of celebration, hospitality, and unity among all communities in Kerala.

Once the decision to host a sadhya is made, the host has to find the right cook with adequate expertise and experience to cater. In those days, the traditional feasts were typically handled by Brahmins. Each area was renowned for personalities like Subbu Vadhyar, Anatharama Iyer, or a Pattabhi, as well as later figures such as Raman Nair, Paramu Pillai, and Govindankutty, all of whom have now become part of history. The chosen one was briefed for the terms and size of the invitees. The menu is standard, and before D-Day, he arrives with his team and takes over the designated cooking area in the house. The air is soon filled with instructions and information. The noise from the operation—handling and arranging vessels, grinding, grating, and pounding—prevents any sleep for those involved or nearby. And probably signals the early promise of success of the event!

 A traditional Sadhya can include anywhere from 24 to over 64 items, all served in a specific sequence and layout. Each dish is served in a particular order and spot on the banana leaf, adhering to a cultural code that ensures harmony of flavor and etiquette. Some iconic dishes include:

Chips Salt, Pazham /Banana,

and snacks: Pappadam-

(Big and small )

                              Urad dal Pappad,

Nendran chips, jackfruit

chips,

Yam fried chips, Bitter gourd

chips,

Sharkara vattu upperi,

                               Kondattam- Green chilli fries

Kaliyadakka,

Unniyappam 

                              

Pickles :               Kadukku manga achar/

instant mango pickle,

Naranga achar/lemon pickle,

Inji puli/ ginger curry,

ginger curry,

                                Kari Naranga/Vadugapulli

ginger curry,Achar/

Wild Lemon Achar,

                               Inji thayir/ Ginger curd mix,

                                Achar/

Nellikka achar /Gooseberry

Main Course:     Rice ( white rice/ brown-Matta rice ) Ghee, Parippu/ Dal curry

                              Sambar ( varutharacha

sambar, without coconut)

Ulli / Onion Sambar, Ulli

theeyal

(shallots in coconut gravy)

                               Vazhuthenaga Theeyal

(Brinjal in coconut gravy )

Pavakka Theeyal(bittergourd

gravy )

                               Rasam- T0matao/ garlic/

ginger/ pepper variants.

pepper variants.

                               Moru curry.

Side Dishes :     Avial/ mixed vegetable curry

with sadya vegetables

Thoran ( cabbage, carrot,

beans, beetroot,kovakka 

Payaru(long beans),

Plantain stem.

                                Mezhukkupiratti ( potato,

                                 beans, long beans, Yam)

                               Kootukari ( yam /plantain

&Channadal )

                                Erisseri (pumpkin, long

beans),

Kalan ( raw banana/ raw

mango )

                                 Olan ( black eyed peas,

pumpkin&plantain)

Pachadi ( pineapple/

beetroot andcurd )

Kichadi  ( ladies

finger/cucumber) 

Pulisseri (mango/

pineapple)

                                 Chammandhi ( chutney-

mint/nuts

  Butter milk-salted

 Desserts/Sweets :  Ada pradhaman

                                Chakka(jackfruit)

pradhaman,

Kadalapparipu/channa                                moong dal                           

                              Semiya /vermicelli

payasam

                                  Pal payasam/milk

Ari payasam ( rice, jaggery,

                                  ghee )

                    Nurukku Gothambu/

Broken what payasam

Mambazha payasam/

Aval/ poha payasam

                                  Sweei Boli

                                  Ela Ada ( jaggery and

coconut fillings in

plantain leaf )

The finale serves as an acid test for any caterer or cook specialising in sweet dishes, particularly in the variety of Pradhamans and Payasam. While they are all loaded with calories and richly sweet, the most prestigious of them and most in demand is ‘paalada pradhaman'.

The meal concludes with more rice and curds, marking an anticlimax and the end of the Sadhya. All one hears after a satisfactory sadhya are the blurps and feeble farewells as the invitees struggle back home, replete and happily uncomfortable! 

Times have changed. More and more event management companies and restaurants, are now in the fray. However, the concept of a Kerala sadhya—the traditional vegetarian feast—has remained mostly unchanged in its essential elements. The cuisine has adapted to changing times while still maintaining its fundamental dishes and the tradition of serving meals on banana leaves. Changes in ingredients, preparation methods, and the overall experience of the feast have occurred.

These changes reflect the evolving lifestyles and preferences of individuals.

The inclusion of non-vegetarian dishes in certain regions of Kerala and some families is simply due to personal preference, as it is part of their regular diet.

There is no right or wrong when it comes to food choices; it ultimately depends on individual preferences and cultural interpretations.

There is a growing trend towards incorporating more locally sourced and organic produce. The evolution of modern kitchens and cutting-edge appliances has revolutionized the way we prepare our favorite dishes. While the fundamental recipes have stood the test of time, the process of cooking has become more efficient and enjoyable than ever before! While the traditional method of serving on a banana leaf is still widely practised, some restaurants and events may offer sadhya on plates or in buffet-style arrangements.

 There is growing awareness of dietary restrictions and preferences, leading some restaurants to offer vegan or gluten-free options within the sadhya.

The Sadhya is not only a showcase of culinary excellence but also a symbol of abundance, prosperity, and joy. Sharing food from the same roof promotes unity, equality, and community bonding, essential themes of celebration. It is also a gesture of respect and affection toward the guests. Serving a complete Sadhya expresses the sentiment, “You are a part of our happiness, and we honor you.”

================================

                                      

A Dialogue between Sri Krishna and Udhava

 

There are beautiful stories about the relationship between Lord Krishna and his devotee, Uddhava, a disciple of Brihaspati, the preceptor of the Gods and son of Devabhanga. The differences between them were sharp and glaring. Uddhava was a scholar and intellectual, while Krishna was a cowherd. The former was brought up in a city, while Krishna was brought up in a village. Uddhava intuitively knew that Krishna was no ordinary soul, while Krishna saw Uddhava as a seeker. Udhava was the son of Vasudeva's (Shri Krishna's father) younger brother, Devbhag.

Uddhava is an important character in the Mahabharata.

He grew up with Sri Krishna right from his childhood. Uddhava lived by fighting for and serving Lord Krishna in various ways.

Many years have passed since the Mahabharata war. The time has come for the completion of Sri Krishna's incarnation.

During that time, Shri Krishna summoned Uddhava and spoke to him. "Dear Uddhava, during this incarnation of mine, many people have asked me for many boons. But you have not yet expressed any desire to me.

You can ask me anything you need now. I will gladly do it.

Let me finish this avatar play with the satisfaction of having done a good deed for you, too."

Although Uddhava had never asked Sri Krishna for anything yet, he had been closely observing Sri Krishna's nature and behaviour since childhood.

All this time, he felt a mismatch between Sri Krishna's teachings and actions. Therefore, he decided to ask Sri Krishna about it.

When Sri Krishna asked him to convey any wish, Uddhava asked Krishna, considering this as his last chance.

“Prabho, you always encouraged us to live by dharma. However, your actions often seemed to reflect a different way of living. I find it challenging to understand your role and actions in the grand narrative of the Mahabharata. I still wish to learn about the reasons behind many of your decisions. Will you grant me this wish?

Shri Krishna replied to Uddhava's question.

"Uddhava, the advice I gave to Arjuna on the battlefield of Kurukshetra will be known as the Bhagavad Gita.

Similarly, the lines I am now speaking in response to your questions today will be known throughout the world as the Uddhava Gita.

It is for this reason that I am giving you this opportunity. Feel free to ask questions.

Hearing Sri Krishna's reply, Uddhava began asking his questions in this manner. "Krishna, who is the true friend?"

In reply, Sri Krishna:

"A true friend gives help without asking for it."

Uddhava: "Krishna, you were a close friend of the Pandavas.

They considered you as their apadbandhava (helper in danger).

As for you, you can know what is happening and what will happen in the future. He is the wisest of the wise.

Now you can tell who is a true friend.

If so, why didn't you act like a true friend?

Why didn't you stop Dharmaputra (Yudhishthira) from gambling? Why didn't you save the Pandavas from Shakuni's cheating game?. Even so, you didn't do it.

After that, if you had thought, you could have turned the dice of gambling in favour of Yudhishthira. Thus, you could be sure that dharma would prevail. You didn't do that either.

Even after that, when the Dharmaputras lost their wealth, their kingdom and themselves when they lost their gambling, you could have intervened to stop this gambling. So you could be saved from the danger of this game.

Waiting outside the royal palace where gambling was taking place, you could have entered and stopped him at least when the Dharmaputra were starting to pawn off their brothers. You didn't do that either.

At the very end, when the vile Duryodhana tempted the Dharmaputra by winning a bet on Draupadi (the Draupadi who had always brought only good luck to the Pandavas), he could give back all that they had lost so far, at least then You could use Your divine power to turn the dice in the Dharmaputra's favour.

You didn't do that either. Instead, you waited again.

Finally, when Draupadi's pride was about to be destroyed in the Raj Sabha, you intervened only to claim that Draupadi's pride was saved by giving her clothes.

How can you claim to have saved Draupadi's pride? What pride will a woman have left when a man drags her to the royal house and tries to make her naked in front of many people?

What did you save?

Isn't it true that when you protect someone from danger, you are referred to as an "apadbandhavan"? If we do not get your help in times of danger, then what is the use? Is this the dharma you enjoin?"

Uddhava, a great devotee of Krishna, had tears in his eyes when he asked these difficult questions to Sri Krishna.

These questions are not only in the minds of Uddhavs. Everyone who knows the story of the Mahabharata has these questions in their hearts.

Lord Krishna smiled when He heard Uddhava's questions.

"Dear Uddhava, the law of this world is that those who are wise (able to discriminate with intelligence) will win.

While Duryodhana was prudent in gambling, the sons of Dharma behaved unwisely. That is how the Dharmaputra lost the game."

Udhava did not understand the meaning of Krishna's words. Seeing the appearance of the Uddhava, Shri Krishna continued.

"Though Duryodhana had enough wealth and possessions to gamble with, he was not good at gambling.

Duryodhana made Shakuni, his friend and gambler, play while he handled the betting.

Understand your strengths and weaknesses and work accordingly. This is wisdom.

Yudhishthira, too, could think wisely in this way. He could have said that I, his great-grandson, would play with Shakuni instead of him.

Uddhava, if Shakuni and I had gambled directly, who would have won?

Even so, I can forgive Yudhishthira for not thinking of making me sit down to play with the thief Shakuni. But Yudhishthira, who had become imprudent, committed another mistake.

He also prayed that I would not enter a podium where gambling was taking place. He did not want me to know that it was his bad luck that kept him losing at gambling.

Yudhishthira tied me outside the door of that area with his prayer, so I could not enter the place..

I stood outside the Raj Sabha gate, wishing someone would pray for me to be allowed inside. Bhima, Arjuna, Nakula, and Sahadeva forgot about me. Instead, they continued to curse Duryodhana and blame their misfortune. Even after the Pandavas were completely defeated in the game, Dussasana dragged Draupadi by her hair at Duryodhana's orders, but she did not call out to me. She tried to win by justifying Dussasana's actions to the people. Still, she never called me.

It was only when Dussasana attempted to disrobe her that she realized what was happening. She gave up her overconfidence in her abilities, called out to me, and prayed, 'Krishna, please give me refuge, Krishna.'

Until that moment, I felt overwhelmed by the urge to avoid entering. I finally had the opportunity to enter the assembly and defend Draupadi's honor. What more can I do? What have I done wrong here? Krishna ended his answer with this question.

"Good explanation, Krishna. I understand more now. But my doubts are not completely cleared. May I ask one more thing?" Uddhava asked.

Krishna also agreed.

"Now, if what you said is true, do you mean that you will only come if I call you?

Won't you come without being called to save those in danger and to protect dharma?" asked Uddhava.

Sri Krishna smiled and said thus.

“Uddhava, everyone's life in this world depends on their karma.

I do not determine everyone's karma. I do not interfere with anyone's work.

I am just a witness. I stand close to you and watch everything that happens. That is my duty."

Hearing this, Uddhava said this.

"Okay, Krishna, good.

If so, you stand with us and watch all our sinful deeds; You keep watching us as we commit more and more sins.

So do you want us to do more evil and suffer more burdens of sin?"

Hearing this, Shri Krishna said this.

"Uddhava, understand the deeper meaning contained in your words.

How can one do wrong or do evil who knows and fully embraces every moment that I am always with him as the All-Witness? Such a person can never do wrong.

Many people often forget this purpose and believe they can act independently without my knowledge. It is when thinking like this that imprudence, mistakes and evil occur.

Yudhisthira's stupidity was thinking that he could gamble without me knowing.

If the sons of Dharma had known that I am truly always with everyone, wouldn't the outcome of gambling have been different?"

Hearing this magical explanation of Krishna, Udhava stopped, speechless, absorbed in devotion.

Finally, Uddhava said, “Kesava, what a deep principle, what a great truth.

Engaging in pooja, praying, and seeking help from God is an expression of our faith. If we fully understand that nothing in this universe moves without the knowledge of the creator of the universe, then can we not see the presence of that creator in anything?

How can we forget this and act?

This is the message Sri Krishna conveyed to Arjuna through the Bhagavad Gita.

In Kurukshetra, Sri Krishna was Arjuna's mentor and charioteer.. But he never took up arms in the battle for Arjuna.

What we need to know from this is that the Supreme Power is always with us. All we have to do is drop our ego and merge into that Supreme Consciousness.

And so we realize our ultimate self, that untainted love and that supreme bliss.

Know that God is always within us, whether we do good or evil.

  

The spark of vengeance

Janamejaya, the son of King Parikshit, decided to perform the renowned Sarpa Shastra, or serpent sacrifice, to eliminate all the snakes on earth as revenge against the serpent Takshaka, who had killed his father. Thousands of snakes were summoned by the spells chanted during the yajna. They burned themselves in the sacred fire of the yajna.

However, Takshaka evaded the yajna because he was under Indra's protection. Realising that the king of the Devas safeguarded his primary enemy, Janamejaya ordered the priests to chant more powerful mantras. 

These mantras forced Indra out of his abode, with Takshaka hanging on to him. When Indra saw the sacrificial fire, he released Takshaka and quickly fled. 

Soon, Takshaka was heading toward the fire.

A young sage named Astika witnessed the horrifying scene of snakes being immolated during a yajna. Moved by compassion and determined to end the conflict, Astika approached King Janamejaya and urged him to recognise the futility of seeking revenge, reminding him of the devastating Kurukshetra War.

Astika's words convinced the king. As a result, the sage asked Janamejaya to stop and deliver the yajna as a gift. The king agreed, and in doing so, he saved Takshaka and many other serpents.

Pleased with Janamejaya, Sage Astika agreed to perform the Ashwamedha ritual for his benefit. During this Ashwamedha yajna, Sage Vaishampayan recited the tale of the Mahabharata. The king, who had contracted an incurable disease, was cured after listening to the complete Mahabharata. At the end of the Ashwamedha Yajna, Janamejaya desired to see his father and envisioned King Parikshit.

Fear endures !

 

King Parikshit, the son of Abhimanyu and Uttara, and grandson of Arjuna, ruled the kingdom for sixty years before being killed by a curse after being bitten by the serpent Takshaka.

Janamejaya, the great-grandson of the Pandavas and son of Parikshit in the Mahabharata, decided to take revenge. He arranged to perform the famous yajna, known as the Sarpa Satra, or serpent sacrifice. The incantations chanted during the yajna summoned thousands of snakes, aiming to eradicate all serpents on Earth.

While these preparations were underway, a Shudra named Lohitaksha, who was skilled in the art of sacrificial construction, examined the hall's measurements and the type of soil on which its foundation was laid. He then said, "O King, I see from these signs that your sacrifice will not be completed. The omens indicate that this sacrifice will be halted due to the interference of a Brahmana."

A puppy suddenly appeared in the yagna hall. Janamejaya's three brothers—Shrutasena, Ugrasena, and Bhimasena—unjustly beat the puppy and chased it away. In distress, the puppy ran to its mother, Sarama, the celestial she-dog, crying in pain.

When Sarama saw that her child couldn’t stop crying, she asked her little one: “Why are you crying so much? Who has beaten you?”

The little dog replied, “I have been harassed and beaten by the brothers of Janamejaya.”

“Surely, you must have done something wrong. That is why they beat you,” Sarama told her child.

“I have not done anything wrong. I have not touched the sacrificial butter with my tongue. I have not even cast a glance at it.” The little dog replied.

Sarama was filled with distress when she heard that her child had been beaten for no reason. Enraged, she went to the place of the sacrifice and confronted Janamejaya, saying, “My son did nothing wrong. He didn’t touch the sacrificial butter with his tongue, nor did he even look at it. So why did you beat him?”

Why did you hit my child, who had done nothing wrong? Did he violate any offering? Or did he do something wrong somewhere?

'A dog!' laughed Srutasena, Janamejaya's brother.

"No dogs, regardless of size, are allowed in the yagya halls." They have no values. No ritual results. The king of gods thinks that his canine is of a high caste. Then why should he stand? Removing individuals who do not meet certain standards from specific places is justified. Janamejaya stopped Srutasena with a look, and when all the assembled priests remained silent, why was he in vain?

The angry Sarama raised her ears sharply. Her hair stood on end. She growled so that her front teeth were visible.

'Let alone the yajna phala. You decide who can enter the yajña hall. Those involved must feel the consequences of the action they have just taken. They can interpret it as karma or a curse in any way they want. The Swami himself is responsible for the mistake that the devotees make. The king cannot fail to know that. Especially the son of Parikshit?

Realising the danger, Janamejaya suddenly stood up, and his brothers and servants followed suit.

'How big a crime was it to chase a small dog that had come into the middle of the inn?'

No one said anything.

He looked at the priests in turn, as if afraid of Janamejaya.

'Essence, smallness and entitlement are all relative, Janamejaya,' Sarama hissed without laughing.

'Any dog, be it ordinary or extraordinary, is mine. You have frightened and hurt my beloved. Do you know? The greatest fear of a living being is fear itself. Therefore, may you be rich in unexpected fears for the rest of your life!'

The seemingly trivial curse of Sarama was relentlessly pursuing Janamejaya.

When Sarama went back, Shrutasena sighed with relief.

‘Fortunately, that's it. I expected her to react to the destruction of the clan in some way. Janamejaya was upset. 'You don't know the depth of the curse, Shrutasena. It's not that trivial. Especially since we have a childhood where we lived in fear of even shadows, we haven't forgotten anything.'

Sarama's curse haunted Jayamejaya.

After an incomprehensible sacrifice was over, he wandered around looking for ways to atone for his sins. Whenever he closed his eyes, the poisoned seals from all directions disturbed the king's sleep. He jumped away, afraid of the shadows that trembled when he stepped on them. The doors and windows that opened became crevices filled with fear. Overcome by fear, he remained silent for a long time. Janamejaya was filled with disbelief and struggled to understand what was happening. The attendees of the sacrifice, along with those seeking virtue, gradually lost their faith in the truth. They became prisoners of their fear of loss.

This story inspires many others and is crucial to explaining why King Janamejaya ultimately ended with the snake sacrifice.