Rādhā and Kṛṣṇa, the Divine Couple has captured the imagination of Bhāratīya culture like no other. Despite the popularity and the abundance of literature centered around the couple, notions of depravity yet plague popular understanding. The notions arise from a misplaced sense of puritanism that stems . . .
A rather unique feature of the Bhāratīya tradition is its acceptance of any and all kinds of relationships in relating to the Absolute. Examples of devotees relating to the Supreme as a mother, father, lover, master and so on abound, and this flexibility in relating to the Supreme . . .
Gaṇeśa or Gaṇapati, is one of the most popular deities of the Hindu pantheon. Gāṇāpatya or the theistic sect that hails Gaṇapati as the Supreme Godhead, is one of the six theistic schools of Hinduism. This makes Gaṇapati one of the primary deities of . . .
Yakṣapraśna is a section of the Āraṇaya-parva of the Mahābhārata, that elaborates the subtle nuances of dharma. It is presented as a dialogue between the first Pāṇḍava, Yudhiṣṭhira, and a yakṣa or a supernatural being. The anecdote of the Mahābh . . .
Lord Śiva is often glorified as Tripurāri or Tripurāntaka, meaning the foe or the destroyer of the three cities. The Śiva-Purāṇa amongst other Purāṇas elaborates the anecdote of the three famed cities. There was once an asura by name Tāraka who tormented the devas . . .
The present epoch called Kali, is also known as the iron age, and is described to be the most challenging of the four epochs. It is believed that the epoch is treacherous for two reasons – for the significant opportunities that present themselves before man for him to be led astray . . .
The Śivānandalaharī of Ādiśaṅkara is an exquisite collection of a hundred verses dedicated to lord Śiva. A twin to the renowned Saundaryalaharī, the Śivānandalaharī is an outpouring of devotion that takes the shape of scintillating poetry in the various meters of Sanskrit prosody. The word ‘ānandalahar . . .
The term ‘yoga’ has a ubiquitous presence today and has come to be associated with a myriad shades of meanings. The term arises from the Sanskrit root, ‘yuj’ (samādhau), and amongst other things, means to unify. In a broader sense the word has been associated with several religious/spiritual . . .
Six theistic schools are accepted in Sanātanadharma, namely Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Pūrvamīmāmsā (or Mīmāmsā) and Uttaramīmāmsā (or Vedānta). These are theistic schools not because they profess the existence of a God, but because they accept the . . .
This world abounds in various religions, sects, philosophies and belief systems. A parochial view of the divergent faiths has led to conflict, and it must be gathered hence, that a view that embraces diversity can lead to a more peaceful living. The one uniform practice found in almost all the . . .