In the Upanishads, the word brahmin is about inner realisation. In Dharma-shastra, the word brahmin is about birth status and purity. The early Upanishads were composed between 600 BC and 200 BC, while the early Dharma-shastra were composed between 200 BC and 500 AD. The former is more spiritual. The latter is more legal. …
For centuries, what we now call Hinduism was never a single religion. It was a civilisation organised through caste. Each caste had its own gods, rituals, food rules, taboos, and ideas of the sacred. Diversity was not accidental; it was structural. To imagine a caste-free Hinduism is therefore to imagine uniformity. Who defines it then?…
Yama is the Hindu god of death, accountability, and the afterlife. Often ignored, his history is long and complex, reaching back to Vedic, Indo-Iranian, and Indo-European mythological traditions…
We know that information about Gautama Buddha, Chanakya, and Shankaracharya come from textual sources that were composed centuries after their supposed lifetimes. There is no material proof of their existence. But they are assumed to be historical figures. The same holds true for religious leaders like Jesus Christ and Prophet Muhammad. Believers insist they are…
The marriage of Shiva and Shakti is not about property, lineage, or inheritance. It is not about power, spectacle, or display. It is about two individuals giving meaning to each other. …
To understand why Ganesha is worshipped as the remover of obstacles and invoked before every Hindu ceremony, we must understand—and appreciate—the role elephants have played in Indian history and imagination. …
Vegetarianism has become associated with Jains, Brahmins, Baniyas, Lingayats and with the idea of purity, even though Kashmiri, Maithili, Bengali and Odia Brahmins are meat-eaters. Meat eating became associated with communities considered “untouchable” and “impure”: Tribals, Dalits, Chandalas, Ati Shudras. Over time, diet has become a caste marker. …
Diwali is celebrated across India, but contrary to popular assumption, it is not a single, uniform festival. It takes very different forms depending on where you go. …
The idea of taking vows during weddings is not part of Hindu traditions. This idea comes to us from West Asia and the Middle East…
Across India there are festivals where men and sometimes women do hook swinging. Here, an iron hook is passed through the back of the person and they are hung from a pole that either rotates around a pillar or is attached to a pillar of a cart that is pulled by buffaloes. This is not…
In Shiva temples, the couple are always together, but in Vishnu temples, the goddess has her separate shrine, asserting her identity…
The Thai and Cambodian Ramayanas developed between the medieval and early modern periods as court-centred narratives shaped by performance, visual art, and Buddhist ethics. Though they share a common source, they reinterpret the story through parallel but contrasting treatments of kingship, heroes, villains, and moral order…
India is not just Vedas and Puranas. India is also Bhil, Gond, Santhal, Khasi, Banjara, Dhangar, Koli, Toda, Rabari, Munda, Nicobarese, and Lepcha. …
There are two forms of Hanuman. In one he sits at the feet of Ram, an obedient assistant. This is Ram-dasa Hanuman. In the other, he stands alone, displaying ten hands and four extra heads: that of a lion, an eagle, a wild boar and a horse. This is Maha-bali Hanuman. …
The name Badrinath carries a quiet ecological memory. Badri means the berry (Ziziphus mauritiana), or jujube tree. Nath means lord. …
Across India, the most familiar image of prosperity is Lakshmi flanked by two elephants pouring water over her. We see this in homes, shops, banks, and even in modern advertising. But few pause to ask why elephants stand beside the goddess of wealth. Why not cows, horses, lions or birds? …