Tithi in Panchang – Hindu Calendar on Thursday, September 17 2026 – It is Shukla Paksha Sashti tithi or the sixth day during the waxing or light phase of moon in Hindu calendar and Panchang in most regions. It is Shukla Paksha Sashti tithi or the sixth day during the waxing or light phase of moon till 10 :28 AM on September 17. Then onward it is Shukla Paksha Saptami tithi or the seventh day during the waxing or light phase of moon till 12 :16 PM on September 18. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.)  Good – Auspicious time on September 17, 2026 as per Hindu Calendar – Good and auspicious time till 7:52 PM.  Nakshatra  – Anuradha or Anuzham or Anizham nakshatra till 8:42 PM on September 17. Then onward it is Jyeshta or Kettai or Triketta nakshatra till 11:10 PM on September 18. (Time applicable in north, south and eastern parts of India).  In western parts of India (Maharashtra, Gujarat, G...

Berries of Love, Gems of Grace: The Divine Exchange of Krishna The Innocent Bargain at Nanda’s Door In the pastoral village of Gokul, where the Supreme Divine appeared as a playful child, a simple yet profound episode unfolded. A tribal woman once approached the house of Nanda Maharaja with a basket of wild berries. Calling out in a humble voice, she offered a barter: fistful of berries in exchange for fistful of rice. Hearing her call, little Krishna rushed eagerly toward the door. True to her request, He ran to the pot of grain, scooped up two tiny fistfuls of rice, and hurried back. But as He ran, the grains slipped through His small fingers and scattered on the ground. When He reached the woman, His hands were nearly empty. Seeing this enchanting sight, the tribal woman was overwhelmed. Her heart melted at the innocence of the Divine Child. Instead of asking for payment, she chose the sweetest berries and lovingly fed Him with her own hands until He was satisfied. When she later re...

The Stolen Earrings – A Lesson in Devotion and Determination from the Mahabharata through Utanka and Takshaka The story of Utanka and Takshaka appears in the Poushya Parva of the Adi Parva, the first book of the Mahabharata. It is narrated as part of the larger frame story where Sage Vaishampayana recounts the epic to King Janamejaya. Interestingly, this very episode connects directly to Janamejaya's own history, since Takshaka is the serpent responsible for the death of his father, King Parikshit. This makes the tale of Utanka not just a moral story but a narrative thread that links different parts of the epic together. Utanka was a disciple of Sage Veda, and upon completing his education, he asked his guru what dakshina, or offering of gratitude, he could give. Veda's wife requested the divine earrings worn by Queen Ahsuri, wife of King Poushya. This set Utanka on a journey that tested his patience, resolve and faith. The Encounter with Takshaka After receiving the earr...

What Shiva's Worship Teaches Us About Nature and the Self - Bholenath and the Beauty of the Unaltered In the grand tapestry of Hindu worship, most deities are offered refined, prepared, and carefully processed substances. Bhagavan Vishnu receives tulsi-infused water, cooked rice, ghee, and sweet offerings. Devi is offered fragrant flowers, kumkum, and elaborate naivedya. Yet Shiva — the greatest of all, the Mahadeva, the destroyer and regenerator of the universe — is perfectly content, even overjoyed, with a handful of bilva leaves, a cup of raw water poured directly from the Ganga, unboiled milk still cold from the cow, and the flowers of the dhatura, a wild and toxic plant that no other deity would accept. This is not a matter of simplicity. It is a profound theological statement about the very nature of Shiva. Prakriti as She Is — Unmodified, Unprocessed The Shiva Purana makes clear that Shiva is not merely a deity to be worshipped — he is the ground of existence itself. H...

The Sacred Art of Fire Worship: Understanding Parashurama Kalpasutra's Homavidhih The ancient science of fire worship, known as Homa or Yajna, represents one of the most profound spiritual practices in Hinduism. The ninth chapter of Parashurama Kalpasutra, titled Homavidhih, serves as a comprehensive guide to this sacred art, detailing the intricate process of offering oblations to the Divine Mother through the medium of fire. This chapter, comprising 29 sutras, stands as a testament to the sophisticated understanding of ritual science that characterized ancient Hindu spiritual practices. The Divine Compiler and His Vision Sage Parashurama, the sixth avatar of Lord Vishnu, compiled the Kalpasutra as a comprehensive digest of Srividya - the supreme science of Divine Mother worship. His work synthesizes various traditions and practices available during his era, creating a unified system that bridges different schools of tantric worship. The Homavidhih chapter specifically addresse...

Chit Pradeepam: The Inner Light of Shakta Wisdom in Kerala's Srividya Tradition Among the many sacred texts that form the vast ocean of Kerala's tantric heritage, Chitpradeepam — meaning "the lamp of consciousness" — stands apart as a rare and profound philosophical work. Preserved for centuries in palm-leaf manuscripts within the guarded sanctuaries of Kerala's tantric households and Shakta monasteries, this text has largely remained inaccessible to the wider world. It belongs to the living current of Srividya, one of the most refined and philosophically rich schools of Shakta worship in the Indian tradition. The very name Chitpradeepam reveals its essence. "Chit" refers to pure consciousness — the self-luminous awareness that the Upanishads describe as the very nature of ultimate reality. "Pradeepam" means lamp or light. Together, the name points to a text that seeks to illuminate consciousness itself, guiding the sincere seeker to recogniz...

The Dance of Change: Understanding Parinaminitya in Hindu Philosophy What is Parinaminitya? Imagine you have a lump of clay. You can shape it into a pot, a bowl, or a beautiful statue. The clay is real, but it keeps changing its form. In ancient Hindu philosophy, there's a special word for things that are real but always changing - this word is Parinaminitya . Parinaminitya comes from the Sanskrit word "parinama" which means transformation or change, and "nitya" which means eternal or constant. So parinaminitya means "that which is real and eternal, but constantly changing." It's like saying something is permanently impermanent! This concept is the heart of Samkhya philosophy, one of the six major schools of Hindu thought. Think of Samkhya as ancient India's way of understanding how the world works - like science, but thousands of years old. The Great Debate: One Reality or Two? Long ago, Hindu sages had a big question: What is real? The ...

You Are the Meaning: What Hinduism Teaches About Life, Purpose and Suffering Life, at its core, is simply life, no different in essence from any other form of existence on earth. The moment a person forces a meaning onto it, suffering begins. To impose meaning is, in a sense, to trespass into a space that was never meant to be filled by force, whether the person realizes it or not. This forcing gives rise to attachment, delusion and conflict. Hindu thought offers a quiet but firm alternative: exist for the time allotted, live with awareness, and depart gracefully, rather than chasing a meaning handed down by someone else. The Trap of Imposed Meaning In Hindu philosophy, the self, or Atman, is already complete. It does not require external validation or a manufactured purpose to justify its existence. When a person searches outside themselves for meaning, they are, in effect, looking for wholeness in something impermanent, whether that is achievement, relationships, or belief system...

Why Do Hindu Deities Have Consorts? Cosmic Principles Explained - The Philosophy of Divine Completeness Through Sacred Partnership - The Scared Union In Hinduism, no deity stands alone. This is not a theological accident but a profound philosophical statement about the nature of existence itself. Whether one contemplates Brahma without Saraswati, Bhagavan Vishnu without Lakshmi, or Shiva without Shakti, the picture is always one of incompleteness. The divine masculine and the divine feminine are not two separate truths — they are two halves of one indivisible reality. The Brihadaranyaka Upanishad opens with precisely this insight. The primordial Self, alone in the beginning, found no joy in solitude. From that state of incompleteness arose the desire to become two — and from that duality, all of creation emerged. Incompleteness, therefore, is not a flaw in the divine design. It is the very engine of creation. Shakti: The Activating Principle In Hindu thought, every male deity...

Rahu and His Consort Simhika: Iconography, Symbolism and Sacred Significance In the classical system of Hindu thought, the nine celestial bodies known as the Navagrahas govern cosmic time, karmic consequence, and the rhythm of human destiny. Among these nine, Rahu occupies a singular and formidable position. Unlike the visible planets, Rahu is a shadow graha — the ascending lunar node — invisible yet immensely powerful, responsible for solar and lunar eclipses. His presence in temple iconography, particularly on outer walls and subsidiary shrines, reflects the Hindu understanding that even the most fearsome cosmic forces must be acknowledged, propitiated, and ultimately understood as part of the divine order. The Rare Iconography of Rahu with Simhika While Rahu is commonly depicted as a severed head in standard Navagraha panels, certain rare sculptural traditions, particularly in South Indian and Odishan temple art, present him in a fuller, more sovereign form — seated, four-armed, wit...