Tithi in Panchang – Hindu Calendar on Monday, November 2 2026 – It is Krishna Paksha Ashtami tithi or the eighth day during the waning or dark phase of moon in Hindu calendar and Panchang in most regions. It is Krishna Paksha Ashtami tithi or the eighth day during the waning or dark phase of moon till 4 :55 PM on November 2. Then onward it is Krishna Paksha Navami tithi or the ninth day during the waning or dark phase of moon till 2 :56 PM on November 3. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.)  Good – Auspicious time on November 2, 2026 as per Hindu Calendar – There is no good and auspicious time on the entire day.  Nakshatra  – Pushya or Poosam or Pooyam nakshatra till 9:04 AM on November 2. Then onward it is Ashlesha or Ayilyam nakshatra till 7:44 AM on November 3. (Time applicable in north, south and eastern parts of India).  In western parts of India (Maharashtra, Gujarat, Goa, north Kar...

The Slithering Serpent: Symbol of Life, Pleasure and Renewal in Hindu Thought Across Hindu temple walls, sculptures, and the hands of deities, the image of a serpent appears again and again — sometimes coiled in stillness, sometimes captured mid-slither, alive with motion. The Goddess is often depicted holding a slithering serpent, and so are several other deities across the pantheon. This is not decorative fancy; it is deliberate symbolism rooted in deep philosophical thought. A serpent can shed its skin only while it slithers, only while it moves. This single biological fact becomes the seed of a rich metaphor: the slithering serpent represents bhoga — the waxing and waning of material pleasures that delight the senses. It represents rasa, the flowing essence of life and experience. Movement, in this symbolic language, is tied to fertility and pleasure, while stillness is tied to serenity and sterility. Bhagavan Vishnu, notably, is associated with both forms — the slithering serpent ...

Jaratkaru in the Mahabharata: Austerity, Duty and the Birth of Astika Jaratkaru was a great rishi in the Mahabharata. He is remembered mostly because he became the father of Astika, the boy who stopped the Sarpa Satra (snake sacrifice) of King Janamejaya and saved the snakes from being burned alive. The story is told in the Astika Parva of the Adi Parva. Without Jaratkaru, there would be no Astika, and the snake race would have been destroyed. Meaning of the Name The name has two parts. Jara means decay and karu means huge or gigantic. The sage had a very big and strong body, but he slowly made it weak and thin through severe tapasya. For this reason he got the name Jaratkaru. Vasuki’s sister also had the same name, and the reason was similar. The name itself carries a teaching. The body is only a tool, and a person who follows the path of tapasya does not care for its comfort. The Vision of the Ancestors Jaratkaru did not want to marry. He wanted to live as a celibate wanderer...

See Me in All: Krishna's Vision for Arjuna and Humanity Bhagavan Sri Krishna represents the realized soul, free of all conditioning, capable of seeing truth exactly as it is. He is the self established in sat chit ananda — existence, consciousness, and bliss. Arjuna, by contrast, is consciousness crumbled by conditioning. He is weighed down by the body, the senses, kama and karma, desire and fate, and above all by the burden of not knowing what his dharma truly is. Through the Bhagavad Gita, Krishna does not merely counsel Arjuna to fight a war — he wants Arjuna to recognize his own true nature. To do this, Arjuna has to, in essence, become Krishna. This is the message Krishna repeats to Arjuna and to the world: see me in all beings, animate and inanimate, and know that when this vision dawns, suffering ends. There is no longer "you and I" — there is only "I." The Concept: From Arjuna's Confusion to Krishna's Clarity Arjuna's crisis on the battle...

The Boon That Undid Ravana: Why Only a Human Can Slay the Demon Within - Symbolism and Meaning Ravana received a boon that ensured he could not be killed by any supernatural being. Yet, out of arrogance, he dismissed humans as insignificant and excluded them from his request. This omission was not merely a plot device but a profound symbolic statement. In Hindu thought, demons, or Rakshasas, are not simply external monsters. They represent the darker impulses within every human being—anger, untamed ego, greed, avarice, insatiable desire, intolerance, lust, fear, and hatred. Yet these impulses are not the whole of our nature. At our deepest level, we are also That—the primordial Truth, Pure Being itself. Thus, within every person coexist both the demon and the divine. Human life is the continual struggle between these two forces. Who alone can conquer these inner demons? Only the human being. No external force can accomplish this transformation on our behalf. Symbolically, Ravana's ...

When Shiva Turned Against Society: The Death of Sati and the Fall of Daksha's Yajna Mahadev Shiva, the primordial, has always stood apart from the structures that human civilisation builds around itself. He dwells on Mount Kailasa, smeared in ash, surrounded by wild spirits and forest creatures, indifferent to the rules of caste, ritual and social hierarchy. Daksha Prajapati, on the other hand, represents everything Shiva avoids — society, patriarchy, ceremony and law. It is Sati, Daksha's daughter, who draws Shiva out of his isolation and into the world of relationships. Through her, Shiva experiences love for the first time, and through her death, he experiences sorrow so overwhelming that it turns into rage against the very order that caused it. When Daksha insults Shiva at his own yajna and Sati immolates herself in protest, Shiva's grief takes the form of destruction. He tears down the yajna, humiliates Daksha, and threatens to unmake the social fabric itself. It falls...

The Horse, the Queen and the Yajna: Understanding Dasharatha’s Great Ritual King Dasharatha of Ayodhya had no son, and this was a big sorrow for him. On the advice of the sage Vasishtha and others, he decided to perform a great yajna so that he would get children. In the Valmiki Ramayana, this began with the Ashvamedha, the horse sacrifice. After that, the sage Rishyashringa performed the Putrakameshti, the ritual for obtaining sons. Many people mix the two names, but both belong to the same great effort of the king. Who Killed the Horse? A horse was released and it roamed freely for one full year, protected by the king’s men. After it returned, it was to be sacrificed. Most of us will think a priest or the king himself did this. But Valmiki tells us that it was Queen Kausalya, the first wife of Dasharatha. In Bala Kanda (Sarga 14 in most editions, Sarga 13 in some), it is said that Kausalya worshipped the horse and struck it with three swords. This can mean three strokes. She did this...

Vajraprastarini Devi: The Rare Eight-Armed Form Seated Upon the Waters Hindu iconographic tradition is vast, and within it exist countless forms of the Devi that are rarely sculpted, rarely painted, and consequently rarely known outside specialist textual and ritual circles. Vajraprastarini Devi is one such form. She does not appear in the widely circulated iconographic compendiums the way Durga, Lakshmi, or Kali do, yet her form is preserved through scattered scriptural and ritual references, giving her a distinct and recognisable identity for those who study regional and tantric iconography closely. The Seated Form: Lalitasana Upon the Lotus Vajraprastarini Devi is described as seated in lalitasana, the posture of royal ease, upon a lotus pedestal. Lalitasana is a posture reserved for deities of grace and command combined - one leg folded inward, the other resting downward as though poised to descend into action at any moment. The lotus pedestal, as in almost all Devi iconography...

Let It Flow: What Hindu Wisdom Teaches About Pain and Resistance In Hindu thought, pain is not an accident or a punishment. It is woven into the very fabric of existence, called prakriti, until a soul attains self realization. As long as we identify with the body and mind rather than the atman, the true self, some degree of suffering is inevitable. The Bhagavad Gita explains that contact between the senses and the world naturally produces heat and cold, pleasure and pain, and that these come and go like the seasons. They are not permanent; they are meant to be endured with steadiness, not eliminated by force. The River That Refuses to Flow Imagine a river moving toward the sea. It meets rocks, bends, and narrow gorges, yet it never stops to fight the obstacle. It simply flows around, over, or through, adjusting its shape without losing its direction. Now imagine a river that resists a boulder, pushing against it again and again. The water grows turbulent, floods its banks, and caus...

In Times of Crisis: The Strength of Companionship in Hindu Thought There is no dearth of advisors and advice in the world when we are in a crisis. Most of them do not truly care; they are just there to mark their attendance. In a crisis, what most of us need is a companion — a silent support, a meaningful touch that reminds us there are people who care. Every human being faces moments when life’s uncertainties shake the very foundation of existence. In such times, advice and counsel often come easily from all directions. Yet, rarely does advice soothe the heart that trembles in pain. What truly heals is not a flood of words but the presence of someone who simply is there — silent, compassionate, and understanding. In Hindu philosophy, this quality of presence is deeply revered. Hinduism teaches that true support in crisis is not through argument or intellect alone, but through empathy, shared silence, and the power of spiritual companionship. The Companion, Not the Advisor When Arj...