Modern Hinduism, as it is practised and explained today, did not emerge in isolation. It was shaped in conversation with Europe at a moment when Christianity itself was in crisis. Theosophy became the bridge in this encounter. Through it, Hindu ideas were reframed, revived, and repackaged, influencing figures as different as Gandhi, Rukmini Arundale, and…
Across India and in the diaspora, satvikism is now being marketed as a refined, enlightened Hinduism. However, it subtly divides Hindus into two camps. …
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 Tantrik lore, Shiva sits in the mountains, Chamunda sits in the crematorium. When they make a home, they find joy in Kashi, on the banks of the Ganga…
Every context is different. Standard rules do not apply. The point is that we witness each other and allow each other to grow…
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…
Ahimsa is presented as the highest Hindu virtue. It evokes images of gentle sages, compassionate saints, and morally superior lives. But beneath this halo lies a social technology that has, for centuries, enabled and reinforced untouchability. …
India has numerous names, but lacks a single, definitive origin story. This is unsettling for modern nationalism, which favours a clear and singular genesis. The truth, however, is more nuanced and compelling. …
Different readings of the Ramayana present variations in the story of Luv and Kush. In some versions, both are Sita’s children. In others, only Luv is Sita’s son, while Kush is created by Valmiki from Kusha grass. …
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? …
Early Indian metaphors emerge from three very different cultural zones: the Vedic northwest, the Tamil south, and the Prakrit-speaking Deccan. Each region had its own climate, flora, fauna, settlement pattern, and historical rhythm. …
The bar-headed goose (hansa) is a key cultural symbol of India, along with other waterfowl such as the sarus crane (krauncha), ruddy shelduck (chakravaka) and crane (baga, bagula). This list excludes the swan (raj-hansa), which is European, not Indian. But somewhere in the last two centuries, the Indian goose was eclipsed…