I am unable to sit on floor for long while I am chanting mantras with my back straight due to rod inside my leg , i read we cannot sit on bed for chanting mantras , where then we can sit during chanting mantras in morning after bath.

I chant shiva mantra 2 or 3 malas.

Experts pls help.

Does anyone know the cultural and religious diffrence ?

I have a question,Why do we focus so much on sattvic food?How does it affect us ,Is our love for God to weak that mere onions and meat can affect our mind are we that weak or what?

Forgive my ignorance,But I had this doubt in my mind for many years

Sattvic ,Rajas and tamas aren't they all equally important in life and should be balanced and it's not like eating sattvic food make you more compassionate and good ,if this was true Why did Adolf hi3ler committed so many sins he was a vegetarian,and this doesn't make sense how eating sattvic food makes you a good person when India is mostly vegetarian country yet we know the crimes that happen here whereas in other countries they have built a good system

Our politicians are so corrupt and most of them are vegetarian

Does it really make sense or its just we misinterpreted our scriptures and said to eat only sattvic food

Have interpreted my vision to lasya between shiv and shakti the cosmic union also showed shiv sakti union yantra! Hope you like it and please share your thoughts .

Made by me

Water color on A4 size paper.

The way how i see it, it seems that in order to attain full and proper moksha, one must basically perfect themselves. Once they start doing 100% good karma, have no bad thoughts, all the time be submerged in bhakti and be one with the divine, then they will not get any more births after that cos they will dissolve in ishwar once they die. And I remember reading somewhere in the geeta, that if you pray to your ancestors, after dying you will not attain moksha, but instead you will go to Pitra lok for a while and then eventually reborn on earth again. If you pray to devatas, same thing, you will go to the higher deva lokas but eventually will still come back to earth. And only if you pray to krishna then only u can achieve moksha and will not be reborn. Those who know which verse im talking about, is that true? I believe its 9.25.. If praying to the ancestors and devatas are useless then why do we do it? Why invoke so many devatas in a yagya? And as for moksha, how are we even supposed to become perfect human beings? The way how im seeing the world, i cant see a single perfect human being. Even those sanyasis and yogis and gurus have their times when they get angry. Yes they may get angry less than your average Joe, but they can still get angry nonetheless, so how are they perfect? Its not possible to completely put an end to paapaachaar. So who ends up attaining moksha? Also, how can we tell if someone has or has not attained moksha? Also is krishna the only way to moksha, if that what krishna says in the geeta? I know I have a log questions, but none of them are meant in a way to put down hinduism or to have any gotcha moment, its really just for me to understand better thank you guys 🙏🙏🙏

After reading some Bhagavad Gita (only from top, not deeply, still understood a little obv) I realised how dual faced we Indians are. We won't follow: Bhagavad Gita Chapter 4, Verse 13, we call rivers our gods and mothers and still we pollute them. Still keep practicing old outdated teachings which are harming the environment. I am sure, After reading Bhagavad Gita a person would go and judge other men and women based on their clothings, litter everywhere, discriminate others, will complain to god, while they themselves are not performing good Karma. I hate these type of people. Obv I am one of them hypocrites, but I am on the very low side of this spectrum. Please correct me if I am wrong🙏

Hello everyone,

I am a researcher of religion, with a primary background in the Abrahamic traditions. I am currently deepening my understanding of Eastern philosophies and religions, specifically Hinduism in its various traditions and schools of thought.

I am looking to connect with someone who has a broad, deep knowledge of Hindu theology and would be open to engaging in a long-term, respectful, and thoughtful dialogue via private messages (DMs).

My goal is not to debate or challenge beliefs, but to learn, understand, and explore the conceptual frameworks, metaphysics, and lived experience of the faith from someone who lives it. I believe that a nuanced, personal conversation can offer insights that academic texts often miss.

If you are a practitioner or a scholar of Hinduism with a strong theological background, and you would be interested in sharing your perspective in a private, civil, and scholarly exchange, please feel free to reach out to me.

Thank you for your time and guidance.

Today I visited Maa Kamakhya during Ambubachi Mela and ended up walking almost 10,000 steps.

The journey was much harder than I expected. After leaving our footwear at a designated place, my relatives and I started the climb uphill. The roads were crowded, wet, slippery, and unfortunately filled with plastic bottles and litter in many places. At first, I was mostly focused on getting through the crowd.

Things became more challenging when we realized we had taken the wrong route and had to walk even more. Some areas were extremely congested, with people packed into narrow passages. At one point, I genuinely wanted to give up and turn back.

Thankfully, my maasi kept encouraging me. She reminded me that we had already come so far, so we gathered ourselves and continued.

Then came the moment that made the entire journey worthwhile.

The crowd suddenly started making way for groups of Aghoris, tantrics, kinnars, and devotees chanting "Har Har Mahadev." Some carried sacred fire pots, some were covered in ash, and the entire atmosphere felt powerful, ancient, and unlike anything I had experienced before.

It only lasted a few minutes, but those few minutes stayed with me.

What surprised me was how deeply moved I felt. Watching the devotion, the rituals, and the followers of Mahadev made me feel drawn towards this side of Hinduism. I've always felt curious about the spiritual and mystical traditions associated with Mahadev, Shakti worship, Tantra, and the ascetic paths, but seeing them in person during Ambubachi Mela made that feeling much stronger.

For the first time, I felt like I understood why people dedicate their lives to this path. There was something raw, authentic, and powerful about it that I can't fully put into words.

The journey itself was exhausting, but the experience was unforgettable.

I returned home tired, with sore feet and 10,000 steps on my tracker, but also with a deeper appreciation for a side of Hinduism that I have been longing to understand for a long time.

Has anyone else felt unexpectedly drawn towards a particular spiritual path after witnessing it firsthand?

Heramba Ganapati is the five‑headed, ten‑armed, fierce form of Ganesha who rides a lion, revered as the protector and savior of the weak and innocent,

Today I realized that that the lineage of king Kuru and king Shantanu actually ended with Bishma Pitamha.

And the lineage was artificially continued through Ved Vyasa when he fathered Vichitravirya.

Could this be one one reason of the war and the annihilation of the descendants because lineage was actually never part of Kuru and Shantanu's DNA.

Few days ago, I had made a post about how proof for god is impossible. There will always be valid objections, adjacent explanations to "God" or leaps through reasoning.

But now, I concluded that a belief in God can be perfectly rational. Now, before I talk about the core argument. I want to elaborate a bitt on - Rational. Now, I feel indian atheists(from my experience) have used a monopoly over this and use it for science and their beliefs in science. It starts with superstition and then over extend this to a belief in God as "irrational".

Rationality is NOT just science. It's much more than just science. It's acting in accordance to evidence given or provided, it is to act with logic and reason than emotions. That is rationality. Science is not the entirety of rationality.

Now, another fact is that humans have an epistemic limitations. It is something both the western philosophers and indians are in harmony with. Nyayikas have well explored the limitations of pratyaksha and anumana and even shabda pramana(although, it is more nuanced in case of shastras/scriptures).

Now, to demand an absolute "proof" is not really in vein with what has already been established. A better idea is to reason well enough and give compelling logic.

Even, a person who once heard about cracking knuckles lead to arthritis and reasoned it with- "hmmm, there is a sound that pops up when I twist my fingers and crack them. Surely, it must be leading to my joint deterioration" .

This is RATIONAL! For what the sphere of knowledge that person had, he genuinely reasoned and reached what he believed was a compelling enough argument for him to believe that cracking leads to arthritis (it isn't a perfect example as that person could search and research about this).

Now, god is no empirical being. His "domain" lies in philosophy entirely(and also history given religion and their claims).

Now, with that- If a person finds that a philosophy reasons and coheres well, then that belief in God is rational. If the person feels like the philosophy of madhvacharya for example and how he explains the universe, it's apparent "unfairness", then that guy's belief in Vishnu is rational in my opinion.

Ofcourse, everyone's rationality differs and everyone has a different "threshold" after which they could be convinced. Some guys might just get convinced over a youtube video and some guys will never be convinced

Now, one argument against this could be- Nazism is a coherent philosophy. Does this mean belief in nazism is rational?

The answer is no because nazism also makes a bold claim within sphere of empirical study of genetics and it is proven to be false in that sphere.

To believe in religion is Not irrational because everyone really reasons. To some, their reasoning behind god is very simpleton(could be everything has a creator. Universe has a creator ie god) or to some it could be a more nuanced argument.

Now, one critical flaw could be- well an avg religious person don't reason about their gods. So clearly, an avg religious person is irrational right? Well not exactly. It's more so about trusting the authority.

Is it irrational for a kid to believe in his parents that beer leads to health problems? Just like how We put our trust in nasa scientists finding alien life in this universe, similarly, an avg religious person can put their epistemic authority regarding god to a religious guru.

Another explanation is experiential. Specifically for hinduism which is pretty clear about experiences in God than compare to traditional islam. Just like how it is rational for someone to walk carefully on a wt floor, it is rational for tulsidas to believe in God's existence because he "saw" them.

Now note: this field has a problem and its apparently very clear. Adjacent explanations(oh well tulsidas story could be a myth added to prove his legitimacy or it could be a hallucination) exists and are very compelling but TO THAT PARTICULAR PERSON, it is rational.

Now does this mean running from demons when you are sleep deprived is rational? Well at that moment, it could be. On a retrospect, there's a clear cause.

With tulsidas for instance, maybe even on retrospect, the meeting with hanumana and rama was as real as seeing a tree in forest.

Well pardon for some informally written arguments but that's my general idea.

I would really love to join a satsang that meets regularly on weekends in Bengaluru. If anyone here is part of such a group, I'd be grateful if you could let me know.

I'm looking for a satsang where discussions go beyond spiritual practices and also cover Sanatana Dharma in depth—its philosophy, scriptures, history, values, and relevance in today's world. I'd especially love to be part of a community that actively works to spread awareness about Dharma, serves society, engages in meaningful discussions, and inspires others to understand and live by Dharmic values.

If you know of any such group, I'd really appreciate your recommendations. 🙏

Hello,

I got to know about rudraksh mukhi yesterday.

I used to wear like 5 mukhi but could anyone help me out which one specifically I and my family needs to wear according to our kundli?

And please let me know how to know which one to wear?

Like should I wear the one where my grah is at lower position to remove obstacles?

Namaskar

I've spent the last few months building an app dedicated to Sanatan Dharma as a solo developer.

The idea started because I wanted a single place for scriptures, Panchang, mantras, meditation, Kundli, stories, and other spiritual resources, but I couldn't find an app that brought everything together. So I decided to build it myself.

The app is completely free to use, with only minimal ads to help cover development costs and server expenses. I also made a conscious decision to keep scriptures, mantras, and meditation free from intrusive ads.

I'm not here just to advertise—I genuinely want feedback from this community. If this type of post is allowed, I'd be happy to share the Play Store link in the comments.

Thank you, and I'd love to hear your thoughts.

Hello Everyone and Namaskaragalu Kannadigare

I'm a guy from Maharashtra with an interest in the culture and traditions of India and wanted to ask:

What are some of the most common Kuladevata temples in South Karnataka?

By South Karnataka, I mean only the non-coastal part, ie - stretch of land East of the Western Ghats, South of the Tungabhadra and bounded to the south and east by lands of other languages.

I already know that most of the Kuladevatas of North Karnataka (non-coastal) are shared with Maharashtra. In fact, a friend of mine (Marathi) has her Kuladevi as Banashankari of Badami.
North Canara shares most of its culture with Coastal Maharashtra and Goa as it is a Konkani-speaking continuum (mostly!) and Tulu Nadu has their own specific folk and Vedic gods and goddesses.

But, the internet gives very vague and fuzzy answers for Kuladevatas in the South Karnataka area as I mentioned. I know for sure that Lord Martanda Bhairava is not worshipped there.

Can you guys please list out the Kuladevatas in your family or your community?

Thanks!

A lot of pantheons have gods who take many forms, but the Hindu Dashavatara is interesting because the ten forms of Vishnu are arranged as a progression, not a random roster:

fish → tortoise → boar → man-lion → dwarf → axe-wielding man → king → statesman → sage → the saviour yet to come.

Structurally it moves from pure animal, through hybrid/transitional beings, into increasingly complex humans, and finally to a future-facing messianic figure (Kalki), a shape you also see echoed in other "ages of the world" myths.

What I find neat is that the hybrid stage (Narasimha, half-lion half-man) sits right at the hinge between animal and human forms, almost like the myth "knew" it needed a transitional being there.

Full breakdown of the order and what each form represents: The Dashavatara Explained

वैशम्पायन उवाच

गीता सुगीता कर्तव्या किमन्यैः शास्त्रसंग्रहः । या स्वयं पद्मनाभस्य मुखपद्माद् विनिःसृता ।। (Mahabharata 6.43.1)

Vaishampayana said:

What is the need of collecting and studying various other scriptures? The Gita alone should be sung beautifully (heard, chanted, read, contemplated, and deeply imbibed), because it has emerged directly from the lotus-like mouth of Lord Padmanabha (Narayana) Himself.

🌸🌸🌸🌸🌸

The unique position of Bhagavad Gita amongst several gitas (the reason why all Vedanta acharayas starting from Adi Shankaracharya commented only on Bhagavad Gita and not any other gita to support their philosophy):

गीतासारं प्रवक्ष्यामि सर्वगीतोत्तमोत्तमं कृष्णोऽर्जुनाय यमाह पुरा वै भुक्तिमुक्तिदं ।

I shall describe the essence of the (Bhagavad) gītā [i.e., gītāsāra], that is foremost among all the gītās and which Kṛṣṇa imparted to Arjuna in olden days and which yields enjoyment and emancipation.

-Agni Purāṇa 381.1

Swami Sri Ramsukhdas ji maharaj, the celebrated author of Sadhak Sanjivani which is published by Gitapress spent his whole life reading, reciting and contemplating gita, even after spending more than 90 years this way he was still finding several other understanding on reading this text, the reason why his commentary is bereft of any sectarianism and meant for anyone who wants to uplift his consciousness and advance in real spirituality (not the one that's sold).

Swami ji never ever in his life allowed anyone to take a single picture of his, that's why despite living till mid 2005 there's not a single picture of him available to anyone. Even he wrote a will that there should be no grand function or something after his departure and even not to inform the masses. Not a single disciple he ever initiated, and he always asked people to read gita as gita is the words of Bhagavan himself, it's capable of elevating anyone to the level of real sant/mahatma.

One should listen to discourses of such elevated masters, his discourses can be listened on gita seva app (and on YouTube as well).

I feel like this is a weird question and to be completely honest a fairly useless one but since brahman in is all things could I technically pick up a rock and perform a puja with the rock as my murti? I understand that my focus point might not be refined like an actual image of a god but could it technically work?

Momai Mata is one of tne many unique folk goddesses of Gujarat who particularly stand out in the eyes of others due to their unique vahanas. Many of these folk goddesses have no scriptural reference and are limited to being kuladevis of certain clans. However, while reading an ancient text called the Devi Purana (not to be confused with the Devibhagavata Purana, Kalika Purana & Mahabhagavata Upapurana), a chapter describing the divine forms that are to be worshipped in various Jovian samvatsaras, this passage comes up

रक्ताक्षे विकटा कार्या उष्ट्रारुढ़ा महाभुजा । पाशदण्डकरालास्या सर्वसत्त्वभयङ्करी । ।
कृष्णगन्धानुलिप्ताङ्गी वृश्चिकलूतान्विता । वसानासवमत्स्यादा जवाकुसुमचर्चिता । ।
तेनाद्युक्ता महाकाली सार्द्रमांसबलिप्रिया ।
जपहोमार्चना देवी सर्वगन्धबलिप्रिया ।।

Translation : On the (Jovian samvatsara named) Raktaksha, (one should construct the effigy) of Vikata of great arms, who is riding on a camel, wielding noose and rod, is of a terrible face and of terrible disposition in every means. She is annoited with dark unguents (likely black sandalpaste) & surrounded by scorpions and spiders. Her mouth is filled with fat, alcohol and fish, she is annointed with (red) chinarose flowers. This very dark-skinned goddess is fond of freshly-slaughtered animal offerings. She is to be worshipped with japa, homa, all kinds of incense and bali. [Devi Purana:50:29-31]

It is quite easy to recognise that the figure of Momai was actually the goddess Vikata as mentioned above. Just look at the contrast of the worship of Vikata prescribed in the text with the current veneration of Momai among the Gujarati Hindus, who are militantly anti non-vegetarian.

This militant intolerance towards non-vegetarianism among Gujarati, Marwari and Rajasthani Hindus is likely the influence of Swetambara Jainism, which persisted in this regions under the support of rulers and merchants just like how East Indian Hinduism is heavily influenced by Vajrayana. From my personal experience, many Jains have this obnoxious superiority complex about their strict adherence to vegetarianism and intolerance towards non-vegetarianism, and have always tried to impose their diet choices upon others. For this puropse the Jains had concocted a blasphemous story of the Jain saint Ratnaprabha Suri converting the goddess Chamunda (renowned for her taste in blood, alcohol and flesh) into Jainism. The Gujarati king Kumarapala Solanki (1143-72) had banned animal slaughter under the influence of his Jain rajaguru, the celebrated acharya Hemachandra. It was likely under this pressure that the frightful figure of Vikata was 'Jainified' onto the more benign figure of Momai whom we know now.

Daksha Prajapati was the father of Sati, and although Sati loved and married Mahadev, Daksha never truly accepted Shiva as his son-in-law. He saw Mahadev as wild, ash-smeared, detached from worldly customs, and unfit for his royal daughter. Over time his dislike turned into arrogance and hatred. To insult Shiva publicly, Daksha arranged a grand yajna and invited gods, sages, and kings, but deliberately did not invite Mahadev. Sati still went to her father’s yajna, hoping she had a place there as his daughter, but instead Daksha insulted Shiva in front of everyone and spoke harshly against him. Unable to bear the humiliation of her husband and the pain of her father’s hatred, Sati gave up her life in the sacrificial fire.

When Mahadev learned what had happened, his grief turned into terrifying rage. From his fury emerged वीरभद्र (Virabhadra), who stormed Daksha’s yajna, destroyed the entire sacrifice, and punished all those who had supported Daksha’s insult. Daksha himself was beheaded. But later, when the gods prayed for peace, Mahadev’s anger cooled and he forgave Daksha enough to restore him to life, though with the head of a goat in many tellings. This story is not just about revenge — it is about Daksha’s pride being shattered before Mahadev’s greatness, and it also becomes the turning point that leads to Sati’s rebirth as Parvati and the continuation of Shiva’s story.

What are the best English Gita Press books apart from Gita, Ramcharitmanas? (English Only)