In Hinduism, the goal of life is often understood as achieving joy and serenity rather than merely pursuing pleasure or happiness. This teaching is deeply rooted in the philosophy of dharma , karma, and moksha. Dharma: Dharma refers to one's duty or righteous path in life. Fulfilling one's dharma leads to harmony and order in the universe. By following one's duties and responsibilities according to their station in life (varna) and stage of life (ashrama), individuals contribute positively to society and find inner peace. Karma: Karma is the law of cause and effect. It suggests that our actions have consequences, both in this life and in future lives (reincarnation). By performing selfless actions and living in accordance with dharma, individuals accumulate positive karma, which leads to favorable outcomes and spiritual growth. Moksha: Moksha is the ultimate goal of Hindu life. It is the liberation from the cycle of birth, death, and rebirth (samsara) and the attainme

Ananga Ranga is a treatise of Kama shastra by poet Kalyanamalla in the 15 th century CE. This text is supposed to be the latest of the Sanskrit works on the subject. The ideas in it are evidently absorbed from the earlier writings like Kamasutra of Sage Vatsyayana, Ratirahasya of the same field. Kalyanamalla, the son of Gajamalla whose father was Trailokya Candra, hailed from a family of kings. But Kalyanamalla seems to be a vassal of Ahmed shah Lodhi. Ananga Ranga was written by the poet of Ladhkan, the son of the king who is referred to differently as Ladana Mull and Ladana Balla. Ahmed shah Lodhi ruled in India from 1450-1526 CE. The popularity of this work amongst the Muslims is clear from the fact that it has been translated into Urdu, Persian and Arabic. Anangaranga seems to follow Ratirahasya closely rather than Kamasutra. For example, instead of following the four-fold c lassification of women as Padmini, Sankhini, Hastini and Citrini; it follows Ratirahasya in classes s

Ravana's kindness towards his charioteer during the final battle with Rama highlights a lesser-known aspect of his character, one that contrasts with his more commonly portrayed traits of arrogance and ruthlessness. During the climactic clash between Rama and Ravana, Ravana's charioteer discerned his king's exhaustion amid the relentless duel. In a move to offer his master a moment of respite, he steered the chariot away from the tumultuous battlefield.   Despite his initial fury at the charioteer's actions, Ravana ultimately recognizes the genuine concern and loyalty behind his actions. The charioteer's decision to remove Ravana from the battlefield was motivated by a desire to ensure his master's well-being, rather than any cowardice or disloyalty. This act of selflessness and devotion touches Ravana, prompting him to acknowledge and appreciate the charioteer's intentions. In response to his charioteer's compassion and loyalty, Ravana's ges

A Vaishnava text, Agama Pramanyam was written by Yamunacharya (known in Tamil as Alavandar), who had also written several other erudite works such as Gitarthasangraha, Siddhitraya, Stotraratna, Shristuti, Purushanirnaya and Kashmiragamapramanya. The two branches of agama literature of Sri Vaishnavas are Pancaratra and Vaikhanasa . The differences between these two schools are restricted to some details of ritualistic worship in temples. Vaikhanasa texts, which are founded on sutras written by a Vedic sage named Vikhanas and which were later expounded by his students, became very popular and acceptable to the people. However, Pancaratra, which was believed to contain the direct sayings of Vasudeva, the Supreme Godhead, came to be criticized on account of some rituals which it contained, which were considered to be non-Vedic, such as prescribing a special initiation ceremony for a man, who had already been initiated by Upanayana, in order to be able to perform ritualistic worship in Vi

Ravana's mastery of Angampora is a fascinating aspect of both Sri Lankan history and the tradition of this martial art. Angampora, with its blend of hand-to- hand combat and weaponry , has deep roots in Sri Lankan culture and has been practiced for centuries. Ravana, known in Ramayana as a formidable figure with extraordinary abilities, is often depicted as a symbol of power and prowess. His proficiency in Angampora further adds to his legendary status, portraying him not only as a formidable warrior but also as a skilled martial artist. The techniques of Angampora, including the manipulation of pressure points to incapacitate opponents, reflect a deep understanding of human anatomy and combat strategy. Ravana's supposed contributions to medical writings that reference these pressure points demonstrate not only his martial prowess but also his knowledge of healing arts and anatomy. The reverence shown to Ravana by Angampora practitioners through the lighting of a lamp bef

It is commonly accepted that the universe we live in is a created entity. However, we need to know the nature of this creation. Every creation needs a material cause. Material causes are threefold —initiating, transforming, and uninvolved. The view of the initiating material cause is upheld by the Nyaya-Vaisheshika system of Indian philosophy, while the notion of the transforming cause is held by Sankhya, and that of the uninvolved cause by Advaita Vedanta. Take, for example, a piece of cloth formed by weaving together a bunch of threads. The threads remain in their original form in the cloth without undergoing any change. Here the cloth is something new, though it consists of nothing but threads, which form the material cause of the cloth. This view of fresh origination, arambhavada, is held by the Naiyayikas and Vaisheshikas. One may argue that these threads could produce a second piece of cloth after having formed the first piece, because they remain essentially as threads even a

Tithi in Panchang – Hindu Calendar on Friday, May 10 2024 – It is Shukla Paksha Dwitiya and Tritiya tithi or the second and third day of the waxing or light phase of moon in Hindu calendar and Panchang in most regions. It is Shukla Paksha Dwitiya tithi or the second day of the waxing or light phase of moon till 5:31 AM on May 10. Then onward it is Shukla Paksha Tritiya tithi or the third day of the waxing or light phase of moon till 4:37 AM on May 11. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.)  Good – Auspicious time on May 10, 2024 as per Hindu Calendar – Good and auspicious time on the entire day.  Nakshatra  – Rohini nakshatra till 12:23 PM on May 10. Then onward it is Mrigasira or Makayiram or Mrigasheersham nakshatra till 12:21 PM on May 11. (Time applicable in north, south and eastern parts of India).  In western parts of India (Maharashtra, Gujarat, Goa, north Karnataka and south Rajasthan), Rohini nakshat

Hinduism encompasses a diverse array of beliefs and practices, but one common thread is the pursuit of direct experience of the divine. Through various spiritual practices such as meditation, yoga, prayer, and rituals, Hindus seek to expand their consciousness and connect with the divine in a deeply personal and experiential way. The concept of expanding consciousness into the infinite is rooted in Hindu philosophy, where the ultimate reality, often referred to as Brahman, is seen as infinite and all-encompassing. By transcending the limitations of the individual self (or ego) and realizing one's inherent connection with Brahman, practitioners aim to attain a state of union or oneness with the divine. This direct experience of the divine is not merely theoretical or intellectual but is sought to be felt and realized through personal spiritual practices. It is believed that through such experiences, one can gain deeper insights into the nature of reality, the self, and the univ

The basic doctrine of Advaita is that atman or Brahman is the only reality and this is found in the Vedas and also all Hindu scriptures. The teaching of Advaita was popularized by Adi Shankaracharya. There are pre-Shankara advaitins and post-Shankara advaitins. Here is a look at post Shankara advaitins and their important teachings. The post-Shankara Advaitins can be categorized among the following schools – Vivarana, Abhasa, Bhamati and Ekajivavada. Padmapada and Prakashatman founded the Vivarana School which favors Pratibimbavada, according to which Brahman itself is the locus as well as the object of avidya. Abhasavada is another variety of Pratibimbavada founded by Sureshvara. Sureshwara too agrees with Padmapada that Brahman is the locus as well as the object of avidya but the reflection of Brahman in avidya is abhasa (unreal). The Bhamati School founded by Vacaspati favors Avacchedavada according to which the locus of avidya is jiva but the object of avidya is Brahman .

Ravana , the formidable antagonist of the Hindu epic Ramayana, indeed had the original name Dasagriva, which translates to "the one with ten heads." This epithet stemmed from his extraordinary physical attribute of possessing ten heads. According to the legend, while flying in his celestial chariot, the pushpaka vimana, Dasagriva encountered Mount Kailash, the abode of Lord Shiva and his consort, Parvati. Despite the vimana's capability, it couldn't surpass the grandeur of Mount Kailash. In his arrogance, Dasagriva attempted to lift the mountain himself, but he failed miserably. As Dasagriva struggled under the weight of the mountain, Lord Shiva, in his divine form, pressed the mountain down with his toe, effortlessly subduing Dasagriva's futile efforts. The excruciating pain and humiliation led Dasagriva to let out a deafening scream. This pivotal moment marked his transformation , and he was henceforth known as Ravana, meaning "one who roars or screams.