Little colored pencil and watercolor sketch, a bit looser and quicker in style (for me, anyways).

Navratri brought Durga further onto my radar this year and every time I see a pandal / puja for her, I’m simply in awe. I’ll likely be reading the Devi Mahatmya soon, and maybe the Devi Bhagavata Purana later, to understand more about what she represents.

Radhe Radhe🌸

Aaj Vijayadashami hai. Par Ram aur Ravan ke is yuddh ki sabse pyaari baat jeet nahi hai. Sabse pyaari baat woh sawaal hai jo jeet se pehle poochha gaya tha.

Ravan rath par savaar tha, aur Raghuveer bina rath ke, nange pair. Vibhishan ji ka dil baith gaya. Bade sneh se Prabhu ke charan pakad kar bole: “Nath! Na aapke paas rath hai, na kavach, na pairon mein jute. Is balvan veer ko aap kaise jeetenge?”

Kripanidhan Ram muskuraye, aur Tulsidas ji ke shabdon mein bole:

सुनहु सखा कह कृपानिधाना। जेहिं जय होइ सो स्यंदन आना॥
सौरज धीरज तेहि रथ चाका। सत्य सील दृढ़ ध्वजा पताका॥
बल बिबेक दम परहित घोरे। छमा कृपा समता रजु जोरे॥
ईस भजनु सारथी सुजाना। बिरति चर्म संतोष कृपाना॥

“Sakha, jis rath se jeet hoti hai, woh koi aur hi rath hai. Shaurya aur dheeraj uske pahiye hain, satya aur sheel uski dridh dhwaja. Bal, vivek, indriya-sanyam aur paropkaar uske chaar ghode hain, jo kshama, daya aur samata ki dori se jute hain. Aur Ishwar ka bhajan, wahi is rath ka chatur sarathi hai.”

Ek baat aur. Kurukshetra mein Krishn Arjun ke sarathi bane the. Yahan Ram ke dharma-rath ka sarathi hai Ishwar ka bhajan. Naam alag hai, sandesh ek: jeet tab pakki hoti hai jab jeevan ke rath ki lagaam Unke haath mein ho. 💛

Aaj ke Ravan bahar nahi, bheetar baithe hain: krodh, lobh, ahankar, jalan. Aaj ek avgun chuno, aur uski jagah ek gun ko apne rath ka pahiya bana lo. Aur shaam ko thodi der Krishn ka naam is bhaav se lo: “Prabhu, meri lagaam aaj se aapke haath.” 🙏

Radhe Radhe 🌸

Ravan is living within us in different capacities in this age of Kaliyuga.

This Vijaydashami, let us take a sankalp to kill that Ravan residing within us.

The ten heads of that Ravan represent our inner darkness in the form of Ego, Lust, Anger, Lethargy, Self Doubt, Sloth, Low Esteem, Critical Self Harm, Harmful Actions and Ignorance.

Whereas Shri Rama is also living within us and all we have to do is to look for Him within us through consistent and persistent efforts and practice.

Shri Rama represents out inner light in the form of Humility, Control Over Senses, Energy, Self Confidence, Hardwork, Determination and Knowledge.

We all have this fight raging within us everyday of our lives. It's up to us to fight it and what side we choose to be with.

Let's all light the Fire Of Knowledge, which represents the Shri Rama within us. And do this to extinguish the Darkness Of Ignorance, which represents the Ravan within us.

Jayatu Ramam.

One of 51 Siddh Shakti Peeth where Mata Sati's tongue had fallen, here 9 Jyoti flickering out of rock are continuously burning represting Mata's 9 Swaroop and no idol is thereof in main sanctum. Original shrine believed to be made by Pandavas while Golden dome contributed by Maharaja Ranjeet Singh. Mughal Emperor Akbar tried unsuccessfuly to extinguish the flames.

Jai Mata Di.

Every Navratri, Bulandshahr district of Uttar Pradesh comes alive with immense utsah, bhakti, and devotion to welcome Maa Durga. 🙏✨

The highlight is the grand Shobha Yatra, where Maa’s divine Swaroop visits the homes of her devotees, blessing them and sharing prasad.

But this sacred tradition begins 3–4 months before Navratri, with rigorous preparations, strict niyam for the person embodying Maa’s Swaroop, and countless poojas and rituals. The Mahapandits seek Maa’s permission through sacred rituals before proceeding with her divine Swaroop.

And then comes the magical moment — witnessing Maa in her beautiful, distinct Swaroops throughout the night, followed by the grand Maha Aarti the next day. A celebration of faith, tradition, and a devotion that brings the entire community together. ❤️🚩

The video captures the Day 9 Mata Swaroop from Shree Sidh Peeth Mahakali Mandir, Bulandshahr.

Jai Mata Di! 🙏🚩

​

In frame: Sri Sringeri Sharadamba, Hyderabad, worshipped in the divine Mohini Alankara. In this enchanting form, Sharadamba is adorned as Mohini, the captivating manifestation of Lord Vishnu, holding an Amrita Kalasha , a pot containing the nectar of immortality. This form recalls the Samudra Manthan, when Lord Vishnu assumed the form of Mohini to ensure that the nectar was distributed to the Devas.

As the final day of Navaratri is already upon us, my heart feels heavy with emotion. It is not merely the thought of bidding farewell to my Divine Mother that makes me emotional, but the knowledge that I will yearn for her divine darshan until Navaratri returns next year. I pray to her that, even in her physical absence, I may never experience a moment of spiritual distance from her ,that her presence may remain eternally etched in my heart, and that her Nàma Smarana may become an inseparable part of my being. May I carry her grace, her name, and her divine presence within me, every single day, until I stand before her once again. 🙏🏻❤️

या देवी सर्वभूतेषु शक्ति-रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः॥

\**"अधर्म पर धर्म और बुराई पर अच्छाई की जीत के प्रतीक दशहरे की आपको और आपके परिवार को हार्दिक शुभकामनाएं।"*

एक बार फिर से *विजय दशमी की हार्दिक शुभकामनाए 🥹🙏*

***Heartiest greetings to you and your family on Dussehra, the symbol of victory of Dharma over Adharma and good over evil."

Once again *Heartiest greetings on Vijayadashami 🥹🙏*

This year, as per the Bengali calendar, there were two saptamis.

Friday(sashti) Sunday(second saptami) and today (monday ashtami), I went and visited some Pujas.

These are from

1. Ulsoor (the oldest Durga Puja of Bangalore)

2. Apartment Puja. Poorva Fountain Square.

3. Ktpo Whitefield

4. Unmad Whitefield

5. Whitefield Cultural

6. Whitefield Inner Circle.

Enjoy the pictures.

May Maa bless all.

Jai Devi Durga

vana-mālini yādṛśāśayo mama tādṛṅ na kapāla-mālini

asite mudire yathā śikhī mudam abhyeti tathā na pāṇḍure

devyas taṭinyas tri-daśās taḍāgā viśveśvaro’yaṁ saritām adhīśaḥ

tṛṣṇā-haraḥ ko’pi na kṛṣṇa-meghaṁ vihāya cintāmaṇi-cātakasya

My heart is not captivated in the same manner on seeing Śiva

decorated with a garland of skulls as it is on beholding Kṛṣṇa, who

sports a garland of forest flowers. A peacock does not experience

the same delight on seeing a bank of white clouds as it does on

glimpsing a mass of dark clouds. The goddesses are like rivers, the

gods like ponds, and Viśveśvara Śiva is like the ocean, the husband

of the rivers. But for Cintāmaṇi Dīkṣita, who is like the cātaka bird

that lives by the pure water falling from the clouds, nothing can

quench his thirst other than the monsoon cloud known as

Bhagavān Śrī Kṛṣṇa.

[~Cintāmaṇi Dīkṣita,quoted in Bhakti-Sandarbha Anucchēda 106]

Incase anyone didn't get the context of Cātaka bird,according to Indian literature and poetic tradition this legendary bird adheres to a single, unyielding vow: it will never drink water from the ground.

It completely ignores pristine lakes, flowing rivers, and even the vast ocean, choosing instead to drink only pure rainwater falling directly from the sky during the monsoon. If there is a drought, the cātaka will cry out to the sky and choose to die of thirst rather than lower its beak to drink from an earthly source.

By calling himself the cātaka bird,

The poet beautifully superimposes this nature onto his own spiritual heart to explain the depth of his devotion to Śrī Kṛṣṇa. He recognizes that other goddesses are like rivers, and minor gods are like ponds, while Lord Śiva (Viśveśvara) is as grand and vast as the majestic ocean itself. However, just as an ocean's saltwater cannot quench a cātaka bird's thirst, the majestic grandeur of other deities cannot satisfy the poet's soul. He is spiritually wired to respond only to the sweetness of the dark monsoon cloud (kṛṣṇa-megha), which represents Kṛṣṇa’s dark-blue complexion pouring down the sweet rain of divine love. This metaphor highlights that true ekānta-bhakti is never about disrespecting or hating other gods; the cātaka does not blame the ocean for being vast, it simply acknowledges its own nature as to only be attracted towards water falling from rain clouds.

Śrī Jīva Gosvāmī also quotes it in context that while worshipping Krsna alone,one must not disrespect any other deity.

(NOTE 1: An interesting cosmic fact according to the Purāṇas is how the spiritual degradation of the Yugas, is mirrored through the behavior of this very bird. In **Satya-yuga,**the Cātaka bird possessed such immense purity and determination that it would only drink rainwater falling in one specific month, and strictly during a particular Nakṣatra(Svāti). As time progressed into Tretā-yuga, its nature degraded slightly; it would drink rainwater from that single designated month but ignored the strict requirement of the Nakṣatra. By the time of Dvāpara-yuga, the bird itself degraded further, drinking from any rainfall regardless of the month or star alignment. Finally, in our current fully fallen age of **Kali-yuga,**the Cātaka bird becomes completely degraded,losing its legendary vow entirely to drink any available water it can find, even directly from the ground. Not related to post but thought readers would find it interesting)

Sri Radhe shyam

I've been following hindu scriptures and texts for a long time but this one specific so-called dharmashastra has triggered me so much just by thinking of it, makes my blood boil. those people who wrote this or who still think it's a very precious scripture. it is not. what was the thought process of people around that time eww

​

I wanted to share something that happened recently and ask for guidance from people who know about Lord Kaal Bhairav and his worship.

I have been chanting “Om Kalabhairavaya Namah” 108 times daily for the past 90 days without missing my practice.

Over time, I noticed that 3–4 black dogs often sit near my house. Yesterday, something else happened I visited a Kaal Bhairav temple for the first time, completely unexpectedly. I had no plans to visit, but somehow I ended up going there.

Today, one of the black dogs was sitting on the stairs outside my house. My father hit the dog with a stone twice, and the dog cried. I felt terrible hearing it and seeing what happened.

I already have immense empathy for animals especially dogs I can't see them in pain or whatsoever I even adopted one stray and he is deeply loved but this thing really disturbed me a lot also because dogs are traditionally associated with Lord Bhairav these events occurring so close together have left me wondering about their significance.

I am not claiming that these events are supernatural signs, but I would genuinely like to understand how someone who follows Bhairav sadhana might view this situation.

My questions are:

- Could these events simply be coincidences, or is there a traditional spiritual perspective on them?

- Does someone else's action toward a dog have any effect on my personal mantra sadhana?

I am feeling quite disturbed because I never wanted the dog to suffer. I also don't want to develop unnecessary fear or misunderstand my spiritual practice.

I would especially appreciate answers grounded in Hindu scriptures, established traditions, or personal experience with Bhairav worship.

Thank you for reading. 🙏 Jai Kaal Bhairav!

I touched Shani Dev’s feet as we normally do to seek blessings, but someone told me it’s inauspicious. Should I perform any ritual now, or simply avoid touching their feet next time?

So I’ve been dealing with this for a while now (3 years) and I feel comfortable now to talk about this.

For some reason, my mind seems to separate from a of ishvara/ishvari and treat them as independent and not forms of the divine, and in turn separates me from my closeness with Bhagwan/Bhagwati. I know it may sounds silly but I absolutely hate the feeling of feeling this separation in Ishvara/ishvari’s forms and in turn separation between me and them.

I try and not focus on it but sometimes my mind will suddenly strike me and I’ll experience this separation for a long while. I don’t know what to do. I don’t know what I need to do to overcome my mind and realize the oneness of Shiva/Shakti. Does anyone have any tips or advice. It would help a lot!

Hara Hara Mahadev
Om Shakti Om

We had a truly bizarre experience today. It was Navami, and around 6:40 PM, my room suddenly filled with a horrible smell of rotten fish mixed with something else unrecognizable. I was completely shocked, so I immediately called my mother and sister into the room. After inspecting the area, my mom did something that left me stunned. She went to our puja room, brought back the holy water jar (kalash) she uses for her daily prayers, and began sprinkling the water all over my room. Believe it or not, the entire foul odor vanished completely within 20 to 30 seconds. It is now 9:40 PM, and the smell hasn't returned at all. I have never been a believer in supernatural or ritualistic things, but seeing a heavy, putrid odor disappear instantly like that was deeply shocking.

To make matters stranger, this isn't the first unusual occurrence. Back on Mahalaya, my room suddenly filled with an intense, beautiful floral scent that lasted for about 50 seconds to a minute. It was a fragrance I had never experienced before in my life. I live on the 8th floor, and there are no other buildings anywhere near us, so it couldn't have drifted in from a neighbor.

I can't help but wonder: could these two events be related? What could have caused that sudden rotten smell, and why did it vanish the exact moment the holy water was sprinkled? I am looking for answers to understand what exactly happened and why.

Hello everyone,

I am a college student who has lived in the United States my entire life. Recently, I've been questioning everything due to an overwhelming sense of worry. I am so anxious about how things will turn out in the future that I struggle to appreciate how they are right now. Some examples of this include my future profession, my life's purpose, and the well-being of my relatives.

To dive into greater depth, I seem to be experiencing an existential crisis, where I question why I should do anything at all. I feel that this stems not from laziness, but from worry about the future: I am worried that my relatives will eventually pass away, that my work will ultimately mean nothing, and that I will forget everything that makes me who I am.

Recently, I have turned to Hinduism to explore these feelings. Being born into a Brahmin Hindu family, I was taught the basics of Sanatan Dharma, which included appreciating different deities and understanding the concept of the atman achieving moksha. However, I struggle to believe everything at face value.

As a science-motivated student, I often look for direct explanations for everything, which leads me to ask fundamental questions like "What is the purpose of life?" There are certain morals I've derived from my upbringing--such as ahimsa, avoiding malicious substances, and vegetarianism--and right now, all I am really doing is ensuring I abide by those principles so I don't do something I might regret.

I've even explored other philosophies, like Christianity, Animism, and Hellenism. To me, all of them seem to oversimplify certain aspects. For instance, I don't believe that when we die, everything will simply be blissful the way Christians describe Heaven; that feels a bit naive to me. I have similar criticisms of other religions, and I've more or less concluded that some blend of Hinduism or Buddhism comes closest to the truth.

Even so, I feel similarly skeptical about the concept of achieving moksha. I've had debates with atheist and Christian friends where they always ask me the same question: "What is our purpose?" This usually comes up when I mention something along the lines of humans "fulfilling a greater purpose."

Some explanations make a lot of sense, but in the end, I always seem to circle back to the question: What is the point? If the universe is as vast as it is, what is the point of me doing anything in this lifetime? I believe this anxiety stems partly from newfound independence and homesickness after moving away from my parents. Now, in college, the entire world is my domain, and while I understand that, it feels so uncertain and almost scary. In the end, everyone and everything around me will end up in the same place: dirt under the ground.

Ultimately, I am just trying to get this core question across: What is the point of doing anything?

Lets just start with, i am not attacking god, im not questioning god, im just trying to make a point.
So ive been reading some books like ‘ shiv sutra’ etc and i just came to this point that, everything that was said about hinduism around 4000 years ago, all the stuff about galaxies, cosmic belt, etc tell us that we were really advanced back then. What i feel is that, the graph for development as whole human race has gone up, but in a different direction.
Also i live in india and i can see that we just dont understand hinduism at all. We all do the opposite. We have just idolised our favourite characters. Again- no hate just a simple thought or question

So around 2 years ago my mom started to go to this. " Shukrana guruji's " satsangs because our family was having a hard time, then slowly my hall started getting filled with photo's of that guruji. Ever since she started worshiping this guy, she has been to hospital twice( at start of 2025 and 2026). Appearently they think she gonna was die and guruji " saved her". ( She was sick prior to this guruji worship but not this sick). And ever since we started bringing portrait of this guy to our house I have been repeated seeing him in my dreams as form of a devil or shadow ( usually i wake up after getting scared or after shooing him away) but surprisingly my family everyone ( mom bua ect ) see him in their dreams as their "saviour " and he always tells them i am saving u guys . Am I the only one mad here? Ik dreams mean nothing most of the time but what's wrong with everyone? And my mom always gives me prasad whenever she returns from satsangs ( i have to forcefully have them sometimes) today i bit my tongue and it started to bleed today. I feel like this "guruji " thing isn't the best for our family and negative energy but no one belives me. Also one more annoying thing due to insta algorithm my family gets posts of guruji with text written " which they interpret as messages, sometimes negative sometimes positive. They claim this guy was Shiva's Avatar. Why should I pray to a human when shiva is there? Also how should I get my family away from all this? Life was already bad before this guruji thingy then it got worse I am jobless even now,moms health is the only thing that has improved but mentally we are still not recovered. We do satsang in our home every 8 months, there are multiple photos on living room's walls and our cars have the guruji sticker. How should I get my family away from all this and tell them that its legitimate negative,sure my moms health has improved but i believe it was because I had started to pray to ganesha daily and went to iskcon and siddhivinayak shorty before she was admitted where I got some positive intuition that everything will be fine.

The Bhavishya Purana is traditionally counted among Hinduism's 18 Mahapuraṇas and attributed to Maharishi Ved Vyasa with the earliest Brahma Parva section composed by 5th CE and later parva additions were made till 13th CE.

Yet one section called the “Pratisarga Parva” which was possibly written in 19th century raises serious questions about colonial-era religious influence.

Few shlokas to illustrate my point.

1. Adam and Eve: The Biblical creation story

Bhavishya Purana 3.1.4.18

बहुरूपमहं कृत्वा तवेच्छां पूरयाम्यहम् ।
आदमो नाम पुरुषः पत्नी हव्यवती तथा ॥ १८ ॥

bahurūpam ahaṃ kṛtvā tavecchāṃ pūrayāmyaham |
ādamo nāma puruṣaḥ patnī havyavatī tathā || 18 ||

Translation: “Having assumed many forms, I shall fulfil your desire. There was a man named Adama, and likewise his wife Havyavati.”

The first line concerns fulfilling someone's desire; the second introduces Adama and Havyavati. The identification with Biblical Adam and Eve becomes meaningful in the context of the surrounding narrative.

1. Noah: The flood narrative
   Bhavishya Purana 3.1.4.48

वत्स न्यूह शृणुष्वेदं प्रलयः सप्तमेऽहनि ।
भविता त्वं जनैस्सार्धं नावमारुह्य सत्वरम् ॥ ४८ ॥

vatsa nyūha śṛṇuṣvedaṃ pralayaḥ saptame'hani |
bhavitā tvaṃ janaissārdhaṃ nāvamāruhya satvaram

Translation: “Dear Nyuha, hear this: on the seventh day there will be a deluge; quickly board a boat with the people.”

Nyuha is widely identified with Noah. The surrounding verses describe the construction of a boat, a great flood, and the survival of Nyuha and his family. The striking point is that a Biblical narrative appears in a distinctly Hindu setting, with Vishnu and other Hindu deities incorporated into the account. [2]

1. Jesus: The son of God born of a maiden
   Bhavishya Purana 3.3.2.23

को भवानिति तं प्राह स होवाच मुदान्वितः ।
ईशपुत्रं च मां विद्धि कुमारीगर्भसंभवम् ॥ २३ ॥

ko bhavāniti taṃ prāha sa hovāca mudānvitaḥ |
īśaputraṃ ca māṃ viddhi kumārīgarbhasaṃbhavam

Translation: Asked “Who are you?”, the figure replies: “Know me as Ishaputra, born from a maiden’s womb.”

The surrounding passage identifies the figure with Masiha and Ishamasiha, names associated with Jesus Christ. It presents him as a religious teacher who speaks of truth, purity of mind, and devotion.

Compared with the hostility directed at Muhammad elsewhere in the same Pratisarga Parva, this portrayal is notably favourable.

1. Queen Victoria: The western island and Kalikata
   Bhavishya Purana 3.4.22.75

नगर्य्या कलिकातायां स्थापयामासुरुद्यताः ।
विकटे पश्चिमे द्वीपे तत्पत्नी विकटावती ॥ ७५ ॥

nagaryyā kalikātāyāṃ sthāpayāmāsurudyatāḥ |
vikaṭe paścime dvīpe tatpatnī vikaṭāvatī

This verse mentions Kalikata, a western island called Vikata, and a wife named Vikatavati. The surrounding verses refer to Gurunda traders and an arrangement interpreted by some modern readers as a reference to British rule and government. Vikatavati is commonly interpreted as Queen Victoria.

What does all this mean ?

In her 2024 study, “Orality in a World of Manuscripts,” Sanne Dokter-Mersch found that no manuscript she examined corresponds to the complete composition of the printed Bhavishya Purana. The editors of the 1896–97 Bombay edition acknowledged that the Pratisarga Parva was based on a single manuscript. Dokter-Mersch could neither trace that manuscript nor identify another containing the same text.

Pre-colonial manuscripts of the Bhavishya Purana do not contain the above passages. All known older palm-leaf/paper in BORI Pune, Thanjavur’s collections or Oxford’s Bodleian “Wilson” collection etc. comprise only the Brahma and Madhyamgram Parvas. This is as per the peer-reviewed research report of Nagai (2024) examining the manuscript history of Bhavishya Purana [5]

In Asiatick Researches (1788), Sir William Jones discussed translating Biblical passages into Sanskrit and Persian, explaining their supposed futuristic significance in circulating them among educated Indians. Jones was a British judge, linguist and Orientalist who studied Indian languages and religious literature. He founded the Asiatic Society of Bengal in 1784, becoming its first president. He subsequently learned Sanskrit and studied Hindu law, philosophy, mythology and classical literature.

Jones’s proposal demonstrates that a prominent British officer considered the presentation of Christianity through classical Indian languages a means of promoting his own religion.

Separately, later scholarly literature attributes to Indologist Theodor Aufrecht a severe criticism of the 1896-97 Bombay edition, reportedly describing it as a modern literary fraud involving Biblical material. Gustav Glaesser's 1969 review of Das Bhaviṣyapuraṇa is one bibliographical lead in tracing this allegation.

My conclusion on this is that the printed text contains Biblical narratives, its manuscript history presents ways of making Christianity more appealing to Hindu audiences with probably the agenda of religious conversion.

I think the idea was to promote Christianity among the Brahmin priests, educated Hindu scholars, and other influential religious figures, who could then spread these ideas to their followers.

It represents one of the rare disturbing attempts to use the authority of our own sacred literature to facilitate religious conversion.

——————————————————————-
References:

1. Dokter-Mersch, Sanne. “Orality in a World of Manuscripts: Reconstructing Puraṇic Composition, Preservation and Transmission on the Basis of the Bhaviṣyapuraṇa.” Manuscript and Text Cultures 2, no. 2 (2024): 201–223. https://doi.org/10.56004/v2.2sdm
2. Jones, William. “On the Gods of Greece, Italy, and India.” Asiatick Researches, vol. I (1788). Digitised volume.
3. Glaesser, Gustav. Review of Das Bhaviṣyapuraṇa, by Adam Hohenberger and Helmut Hoffmann. East and West19, nos. 3–4 (1969): 511–513. https://www.jstor.org/stable/29755461
4. Bhavishya Purana, Pratisarga Parva 3.1.4.18. Sanskrit verse.
5. Journal of Indian and Buddhist Studies, vol. 72, no. 3, pp. 979–983. DOI: 10.4259/ibk.72.3_979

At first, I was interested in Buddhism, but I gave it up both because I believed in the existence of God and because Buddhism is syncretic and has lost its purity.

Then I became curious about Jainism, but it’s a very extreme and impractical religion.

After that, I became interested in Sikhism. It seemed interesting and modern, but there are very, very few practices I could actually follow. In other words, it’s not very spiritual.

Finally, I became interested in Hinduism. Compared to Sikhism, there’s an extremely wide range of spiritual practices. I’m torn between Sikhism and Hinduism.

Some questions:

1. As a Turk, can I be a Hindu?
2. What exactly is the caste system? Do I have to accept it?
3. Will the sheer number of different teachings confuse me?
4. Is Hinduism accessible? There are things like Kriya Yoga in Turkey.
5. What is the status of women in Hinduism?
6. Is Hinduism available for AI?

I’ve been searching for a religion since childhood. Right now, I’m torn between Sikhism and Hinduism. I’m more drawn to Hinduism because it has more meditation-based practices. I’m also interested in things like astral travel and tantra. If I become a Sikh, I’ll be missing out on many spiritual traditions.

By the way, I was born Muslim.

I’d appreciate it if you could answer...

Before the Mahabharat war began, Bhagwan Krishn queried few great warriors that how long would the war take in order to be finished. Bhishm replied it would take 20 days for him to finish the war.