Tithi in Panchang – Hindu Calendar on Sunday, November 22 2026 – It is Shukla Paksha Trayodashi tithi or the thirteenth day during the waxing or light phase of moon in Hindu calendar and Panchang in most regions. It is Shukla Paksha Dwadashi tithi or the twelfth day during the waxing or light phase of moon till 1 :36 AM on November 22. Then onward it is Shukla Paksha Trayodashi tithi or the thirteenth day during the waxing or light phase of moon till 12 :29 AM on November 23. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.)  Good – Auspicious time on November 22, 2026 as per Hindu Calendar – There is no good and auspicious time on the entire day.  Nakshatra  – Revati nakshatra till 3:41 AM on November 22. Then onward it is Ashwini or Aswathy nakshatra till 3:09 AM on November 23. (Time applicable in north, south and eastern parts of India).  In western parts of India (Maharashtra, Gujarat, Goa, north...

When Kam Became Only Sex: Recovering Its Deeper Meaning in Hindu Thought In modern understanding, the word kam or kamam is very often reduced to one subject: sexual desire. Kamdev is consequently understood primarily as the deity associated with attraction, romance and sensual longing. But this narrow interpretation misses a much deeper principle found in Hindu thought. Kamam, in its broader philosophical sense, is desire itself: the movement of the mind toward something it believes will complete, satisfy, possess or define it. It is the urge that makes consciousness turn outward and become attached to an object, experience, person, achievement or identity. This does not mean that every ordinary human wish is automatically evil. Hindu teachings distinguish between responsible action, righteous aspiration and desire that binds consciousness. The deeper problem begins when desire makes us believe that something outside ourselves is necessary for our completeness. The Upanishadic ...

Takshaka and the Snake Sacrifice: Lessons from Janamejaya’s Yajna In the Astika Parva of the Adi Parva of Mahabharata, we find the story of Sarpasatra, the great snake sacrifice performed by King Janamejaya. The king was son of Parikshit, and Parikshit was killed by the bite of Takshaka, the king of the snakes. Because of this, Janamejaya was full of anger and grief. He decided to destroy all the snakes by a great yajna, and many learned priests were called to perform it. How Takshaka Suffered As per Chapter 51 of Astika Parva, Takshaka was very afraid when he heard about the sacrifice. He ran to Indra, the king of Devas, and hid himself in the clothes of Indra, hoping he will be safe there. But the mantras of the priests were very powerful. One by one, the snakes of the world were pulled towards the fire pit and fell into it. When Takshaka did not come, Janamejaya asked the priests what is the reason. The priests told him that Takshaka is taking shelter with Indra. The king then order...

 Panchami, Ashtami, Navami And Amavasya: Sacred Tithis For Devi Worship In the Hindu tradition, Goddess Shakti is revered as the Divine Mother, the primordial power behind creation, preservation and transformation. She is worshipped in many forms, including Durga, Kali, Lakshmi, Saraswati, Parvati, Lalita Tripurasundari and other manifestations of Devi. Hindu scriptures and established traditions prescribe different tithis, or lunar days, for particular forms of Devi worship. Among the tithis especially associated with Shakti worship are Panchami, Ashtami, Navami and Amavasya. Although practices differ according to sampradaya, region and family tradition, these four tithis have an important place in Devi upasana. The Shukla Paksha, or waxing phase of the Moon, is generally preferred for auspicious spiritual practices, especially when the intention is purification, prosperity, knowledge and spiritual growth. Tuesday and Friday are also traditionally regarded as particularly favour...

Dhyana Hanuman Idol: Iconography, Symbolism and Spiritual Meaning Dhyana Hanuman is a profound sacred form of Hanuman that presents him not primarily as the heroic warrior, but as the yogin immersed in meditation, self discipline and devotion. In this form, Hanuman is generally shown seated in a meditative posture, often padmasana, with a calm and introspective expression. The image communicates an important teaching of Hindu philosophy: true strength arises not only from physical power, but from mastery over the mind, senses and emotions. The Meditative Posture The seated posture is central to the meaning of Dhyana Hanuman. Padmasana, traditionally associated with meditation and yogic practice, represents steadiness, balance and inward concentration. The firmly established body suggests a mind that is no longer disturbed by external circumstances. Hindu teachings repeatedly emphasize control of the mind and senses as essential to spiritual progress. Dhyana Hanuman embodies this ...

Beads of Devotion: Why the Mala Cannot Be Replaced by a Digital Counter In recent years, the practice of japa — the repetition of a mantra — has increasingly been reduced to a mechanical exercise, with digital counters and mobile applications replacing the traditional mala. While convenient, this shift raises an important question for anyone serious about sadhana: does the number of repetitions matter more than the manner in which they are performed? From the standpoint of Hindu spiritual tradition, the answer is clear — the tool used for japa is not incidental. It is central to the practice itself. Japa as a Living Exchange, Not Mere Counting Japa yoga has long been regarded as one of the most accessible yet profound paths of sadhana, valued for the discipline, focus, and inner transformation it cultivates. The Bhagavad Gita speaks of japa yajna as among the highest forms of offering, suggesting that the act is a form of sacrifice and communion, not simply a repetitive utterance. ...

The Power of Vishwamitra: Trust, Dharma and the Duty of a King - Sending Rama with Vishwamitra: What Vasishtha Taught Dasharatha In Chapter 19 of Bala Kanda of Ramayana, Sage Vishwamitra comes to King Dasharatha with a request. He is performing a yajna, but he cannot pick up arms or get angry while the sacrifice is going on. Because of this, the rakshasas are disturbing his yajna again and again. So he asks Dasharatha to send Rama with him to protect it. Dasharatha had already given his word that he would fulfil whatever Vishwamitra asked. But when he heard the request, he became afraid. Rama was very young, and as a father he did not want to send him to face the rakshasas. He hesitated, and this made Vishwamitra angry. Here the question is simple: should a king keep his word even when it is painful? Vasishtha Speaks: A King Cannot Go Back on His Word In Chapter 20, Sage Vasishtha steps in and gives counsel to Dasharatha. His first point is clear. A king who is born in the Ik...

Dhumavati Iconography: The Sacred Meaning of Emptiness, Detachment and Transformation Dhumavati is one of the Dasa Mahavidyas, the ten profound forms of Shakti described within the Shakta and Tantric traditions of Hinduism. Her visual form is deliberately unlike the graceful and youthful representations commonly associated with divine feminine imagery. She embodies the sacred dimensions of absence, withdrawal, old age, hunger, solitude, impermanence, and the wisdom that emerges when worldly attachments fall away. Traditional Hindu sculpture presents Dhumavati with a long, thin, crooked, and austere body. Her appearance may be dishevelled, her garments worn, and her hair loose and unrestrained. Her pendulous breasts, prominent eyes, elongated nose, and stern or fierce facial expression are not intended merely to create fear. They communicate a theological idea: the Divine can also be encountered in conditions that human beings normally reject or attempt to escape. Her iconography is...

The Five Prana Devatas in Mantrika Shastra: A Hindu View of Vital Energy and Human Influence In the Hindu understanding of human existence, life is sustained not merely by the physical body but by subtle forces known collectively as prana. Prana is the vital power that animates the body, supports the senses, influences the mind and enables the various functions necessary for life. The teachings of Yoga, Tantra, Ayurveda and several Hindu spiritual traditions describe prana through different but interconnected frameworks. The familiar teaching speaks of five principal pranas: Prana, Apana, Samana, Udana and Vyana. These are not simply forms of physical breath. They represent different movements and functions of vital energy within the living being. Within certain traditions of Mantrika Shastra and related occult disciplines, these vital forces are further understood through conscious principles or subtle deities called Prana Devatas.  According to the traditional classification pres...

“Everything is not what it seems” conveys a profound truth at the heart of Hindu philosophy. From ancient sages to contemporary spiritual teachers, Hinduism has consistently taught that the world experienced through our senses is a projection of a deeper reality. In everyday life, we assume that the objects, emotions, and events we perceive are fixed and absolute. Yet Hindu scriptures and the teachings of enlightened masters demonstrate that beneath the surface of appearances lies a subtler, all-encompassing truth. Understanding this principle can transform our priorities, alleviate suffering, and infuse our lives with clarity and compassion. Philosophical Foundation: Understanding Maya and Reality At the core of Hindu thought is the concept of Maya , often translated simply as “illusion.” Maya does not imply that the world is meaningless or unreal, but rather that our perception of separateness and permanence is incomplete. The Rigveda hints at this idea when it declares that the on...