News, articles and Essays on Sanatana Dharma, Hinduism and Indian way of life.
The epic describes the war as a clash of enormous scale, with eighteen Akshauhinis gathered at Samanta-panchaka and destroyed in the conflict. One Akshauhini itself was counted as 21,870 chariots, 21,870 elephants, 65,610 horses and 109,350 foot soldiers, giving the war a military scale that naturally invites comparison with modern corps-level and theatre-level planning.
Vaikom is often called the Kasi of the South, not merely because it is an important Shiva kshetra, but because the temple carries the spiritual atmosphere of an old pilgrimage centre. Unlike many shrines known only to one sectarian tradition, Vaikom Mahadeva Temple is held in reverence by both Shaivites and Vaishnavites, giving it a wider devotional identity in Kerala’s sacred geography.
That is why the modern comparison between Kautilya and Nash is so fascinating. John Nash’s contribution to game theory was mathematical and formal. A Nash equilibrium describes a situation where no player can improve their outcome by changing strategy alone, assuming the other players keep their strategies unchanged. Stanford’s philosophy entry explains Nash equilibrium as a set of strategies where each player has no incentive to change given what the others are doing.
The Mahabharata’s battlefield ethics arose from a kshatriya honour code rather than treaty law, yet the underlying concern is familiar: even in war, power requires limits.
The temple stands in Thakazhi, a name that immediately evokes two different worlds of Kerala memory. One is the sacred world of Sastha worship, temple lamps, oil offerings, festival drums and ritual floor drawings. The other is the literary world of Thakazhi Sivasankara Pillai, the great Malayalam novelist who gave Kuttanad’s farmers, labourers, fishermen and ordinary families a permanent place in modern Indian literature.
The Mahabharata shows that armies require information, commanders need psychological understanding, and victory often depends on making the enemy see, think and act in a predictable way.
The most famous document of his reign is the Tharisapalli copper plate grant, also known as the Quilon Syrian Christian copper plates. This record is dated to the fifth regnal year of Sthanu Ravi, around 849–850 CE, and is one of the most important early medieval documents in Kerala history. It was issued at Kollam by Ayyan Adikal Thiruvadikal, the Venad chieftain under Chera authority, in favour of Mar Sapir Iso, a Christian merchant-leader connected with the establishment of a church and trading settlement at Kollam.
Tradition places Kulasekhara in Chera Nadu, the western land of mountains, rivers, ports and temples that corresponds broadly with Kerala. Sri Vaishnava tradition says he was born in the Chera country, came to the throne after his father, and became deeply devoted to Sri Rama. The Koyil Divya Prabandham tradition associates him with Thiruvanjikkalam, presents him as a Chera king, and remembers him as a ruler whose mind moved constantly towards Rama, Srirangam and the service of Vishnu. The traditional biography even says that when he heard the Ramayana narrated, he reacted as if the events were happening before his eyes. This is the key to understanding him: for Kulasekhara, sacred memory was not literature alone; it was living presence.
The ordinary weapons of the epic represent different combat functions. The bow gave reach, precision and speed. The mace gave crushing power in close combat. The sword served as a secondary weapon when distance collapsed. The spear or lance gave thrusting and anti-cavalry value. The chariot served as a mobile fighting platform. The elephant acted as a shock platform, while cavalry enabled movement, pursuit and screening. Together, these weapons formed the ancient equivalent of combined arms.
At Kurukshetra, an army did not simply march as a crowd of warriors. It moved
