Since ancient times, the Hindus have had a lunisolar cycle based on the combination of solar and lunar years, determined by the course of the sun and the moon, but with the lunar year beginning near the solar year. Exactly how their earliest Calendar was arranged remains a mystery. Our focus is on the current form of their Calendar, developed around 400 under the influence of Greek astronomy and introduced into India at no long time. There are two kinds of Hindu years, solar and lunar. To understand the lunar Calendar, we will first explain the solar year, which governs the lunisolar system. Bengal, including Madras's Orissa, Tamil, and Malayalam districts, used solar years for civil purposes. General religious rites and festivals are regulated by the lunar year and the details of private and domestic life, such as choosing auspicious occasions for marriages and journeys, choosing lucky moments for shaving, etc. Almanacs that follow the lunar year contain details about the solar year, such as the sun's course through the zodiac signs. Despite following the solar year, almanacs include lunar year details. The astronomical solar year determines the civil solar year. According to the latter, the Calendar begins at the vernal equinox but actually starts at the vernal equinox. Because of the rotation of the equinoxes, in Western astronomy, the zodiac signs correspond to the astronomical solar because they are drawn away extensively from the constellations from which they derive their names. Therefore, the sun now comes to the vernal equinox, before the beginning of Aries, not in the constellation Aries but at the end of Pisces. From (A.D. 499, 522, or 527, referring to different schools) when, according to their system, the signs aligned with the constellations, the Hindus disregarded precession about their Calendar. According to them, Aries begins at or near the star Piscium. Hence, their astronomical solar year is, in fact, not the tropical year, in the course of which the sun passes from one vernal equinox to the next, but a sidereal year, the period during which the earth makes one whole rotation in its orbit around the sun regarding the first point of Mesha; its start is the moment of the Mesha-Sankranti when the sun enters Mesha rather than Aries, and it begins not with the actual equinox but with an artificial.

Know the meaning of Hindu Gods and Goddesses? Know the great philosophy of worship in idols by the Hindus? What makes an Avatar of Lord Vishnu? Why Devi Durga is worshipped in many different manifestations? How come death (Yama) is a God! How Hindu Gods are parts of health sciences? ........... This book has found a foundation of the Hindu religion that enables to know Hinduism better, to find answers to all such questions. This book tells about the meanings of the Hindu Gods. It speaks about the living body. Body/health and Gods are the same! The science of “life” of ancient times is Hindu Gods, by names. The book has decoded the Hindu Gods, including astrological planets, in the language of anatomy, physiology, biochemistry, physics, behavioural science, etc. giving new dimensions to the religion, and our biological understandings. Welcome to the knowledge core of the Hinduism. Welcome to the core knowledge of the body functioning applicable to all the streams of biology and health science including Yoga, Siddha, Ayurveda, Homeopathy, etc.

One of the oldest libraries of texts in India is the Vedas. Vedic texts are painstakingly corrected by the teacher. Instructors and students still teach them orally today. Virtual classrooms have allowed females to learn the Vedas and how they were changed through technology. Samaveda has a much more intricate connection with Rigveda than the other Vedas. Because all its verses except seventy-five are directly drawn from the Rigveda, it holds great historical significance. The eighth and especially the ninth of the Soma book provide the bulk of its content. It is similar to the Yajurveda in having been composed only for ritual use since the verses are all intended for chanting during the offering ceremonies. Unlike those in the Rigveda, these stanzas appear in the Sama-Veda as if they were to be spoken or recited. Their significance is solely determined by their relevance to particular rites, removed from their context in the Rigveda. The Vedas have been the subject of voluminous literature over the centuries, written in many languages, including English. Due to their symbolic language, the Vedas remain elusive. Despite exploring every ancient Indian sourcebook, Shankara, Ramanuja, and Madhva did not write full commentaries on the Vedas. Vedas are enigmatic and ethereal, and this adds to their mystery. In contrast to the voluminous commentary on Upanishads, Bhagawad Gita, Brahma sutras, and Mahapuranas, Sri Madhva wrote a short Rigbhyasya. Sayana Madhava, also known as Sayanacharya, is the most common source of information on the Vedas. Vedic texts are covered in complete detail in this voluminous work, basically a literal translation of the Vedas. Those who criticize it point out that it ignores the Vedas' symbolism and the Vedic tenets' hidden meanings. It is for this reason that the Vedas remain inadequately illuminated. In addition, Vedic Sanskrit differs from classical Sanskrit, a currently taught, written, and spoken language. A widespread family of languages, the proto-Indo-European languages, is derived from it.

Shiva's attributes include impetuosity, generosity, and gullibility. People say Shiva is so eager to serve his devotees that he overlooks his safety. He hinders no one—not even demons. As quickly as he can be angry, he can also be appeased. On the other hand, Vishnu's shrewdness and ability to manipulate all situations consistently put him in control. As a result, Vishnu saved Shiva, and Shiva expressed his gratitude to him.

The Hinduism of today is a vast and diverse religion, but its roots can be traced back thousands of years to the Vedas. The Rig Veda is an ancient text that outlines the beliefs of early Hindus, including their pantheon of deities. There are many different types of gods in the Hindu tradition (more than 330 million). Still, some hold special significance in the ancient texts: Rudra, Vishnu, Brahma, and Shiva are just some examples. The word "Hinduism" is derived from Sindhu, which means river. The Indus River flows through Pakistan and the Indian states of Jammu and Kashmir, Punjab, Haryana, Rajasthan, Gujarat, and Uttar Pradesh. The religion is also called Sanatana Dharma (Eternal Law) or Bhagavata Dharma (Divine Faith). Hinduism is the world's oldest living major religion. Ancient India's first civilization developed around 2200 B.C., with its roots in Vedic civilization dating back to 1500 B.C. It has no founder, but various sages have written many religious texts over some time, including Vedas (the hymns), Upanishads (philosophical treatises), Puranas(mythology), Ramayana, and Mahabharata epics, as well as treatises on ethics like Manusmriti. The Rigveda is the oldest of the four Vedas and one of India's most important ancient texts. It is a collection of over 10,000 Sanskrit hymns that many different poets wrote. The hymns are dedicated to the gods and goddesses of ancient India, including Indra, Agni (the God of fire), Ushas (Dawn), Sarasvati (Goddess of wisdom), Soma (Moon), and Varuna (God). There are many deities in Hinduism, but they can be broadly categorized into two main groups: Devas (gods) and Asuras (demons). The Devas represent the forces of good, while the Asuras represent the forces of evil; however, there is often an overlap between these two categories. Some well-known Devas include Brahma (the Creator), Vishnu (the Preserver), Shiva/Rudra/Pashupati (the Destroyer), Indra/Agni (king of gods who controls rain and thunderstorms), etc. Some well-known Asuras include Vritra ("dragon"), Hiranyaksha ("golden arm"), and Hiranyakashipu ("lord with golden arms"). The names of these deities may vary from region to region depending on which text you reference; for example, Vishnu may also be known as Narayana or Hari among some communities within South India.

To what extent is lost knowledge, advanced technology, and advanced philosophy encoded in the hymns of the Rigveda before we attempt to describe it? Is it possible to comprehend the true meaning of a book written in the remotest ages of Indian literature? Identifying the appropriate method of interpretation for that ancient body of poetry is the key to answering this question. All ancient Indian texts contain old lost technology; take, for instance, the concept of the Vimana. When the Rigveda first became known, scholars, as yet only familiar with the language and literature of classical Sanskrit, discovered that the Vedic hymns were composed in a mysterious ancient dialect and embodied an entirely different world of ideas than those they were familiar with. Hand-carved cave temples near Bellary in Southern India were vast and intricately carved from rock. Almost insurmountable difficulties hindered the interpretation of these hymns. A comprehensive commentary on the Rigveda exists that explains or paraphrases every word of its accolades. In the fourteenth century A.D., the great Vedic scholar Sayama lived in Vijayanagara ("City of Victory"), one of ancient India's most critical lost cities. His constant references to ancient authorities are believed to have preserved the Rigveda's true meaning in a traditional interpretation dating back thousands of years.

He was born a Kshatriya. He became a Brahmarishi. When Satyavati, wife of Rishi Ruchik, exchanges with her mother, Queen Ratna, the magic potion for bearing a child, they change not just their children’s destiny, but also the history of mankind. Born of this mix up is Vishwamitra, the son of a Kshatriya, with the qualities of a Brahmin. The duality in his life soon begins to show as he strives to become a Brahmarishi—the ultimate, the most powerful of all Gurus. With the creation of the Gayatri Mantra he begins a tapasya that makes him second to none. He challenges the Gods and shakes the very foundation of the heavens. Vishwamitra is the powerful, riveting story of a brave but stubborn, haughty yet compassionate, visionary king of Aryavarta who not only acquires material wealth through military conquests but also becomes one of the most well-known sages of all times.

The rioting in Jabalpur, Madhya Pradesh, in 1961 was a watershed event for India. After the Partition, it was the first time such large-scale communal violence had taken place. The author, Prateep K. Lahiri, on his first posting, was involved in bringing the situation under control. Some time later in 1969, as district magistrate of Indore, Lahiri played a key role in dealing with the outbreak of communal violence in that city. While the violence in both instances appeared to have been spontaneously provoked by an incident - just like in Gujarat in 2002 - the reasons that later emerged for the rioting revealed the deeper malaise that continues to affect our social system. Decoding Intolerance: Riots and the Emergence of Terrorism in India is a significant book by an administrator, who has observed the minutiae of the crisis from close quarters and scrutinized the role of the police and the state administration. The author synthesizes various dimensions of the issue, including the changing perceptions of Indian Muslims in the recent past, the history of religious fundamentalism and how it manifests as communal unrest, both in India and elsewhere. The phenomenon of terrorism, which has reared its ugly head over India and the world, is also touched upon to understand the implications it has had on the shifting political scenario. Decoding Intolerance critically analyzes the recurrence of communal violence and offers a persuasive argument about the problem, with a focus on its prevention in the future.

Hinduism has two major roots. The more familiar is the religion brought to South Asia in the second millennium BCE by speakers of Aryan or Indo-Iranian languages, a branch of the Indo-European language family. Another, more enigmatic, root is the Indus civilization of the third millennium BCE, which left behind exquisitely carved seals and thousands of short inscriptions in a long-forgotten pictographic script. Discovered in the valley of the Indus River in the early 1920s, the Indus civilization had a population estimated at one million people, in more than 1000 settlements, several of which were cities of some 50,000 inhabitants. With an area of nearly a million square kilometers, the Indus civilization was more extensive than the contemporaneous urban cultures of Mesopotamia and Egypt. Yet, after almost a century of excavation and research the Indus civilization remains little understood. How might we decipher the Indus inscriptions? What language did the Indus people speak? What deities did they worship? Asko Parpola has spent fifty years researching the roots of Hinduism to answer these fundamental questions, which have been debated with increasing animosity since the rise of Hindu nationalist politics in the 1980s. In this pioneering book, he traces the archaeological route of the Indo-Iranian languages from the Aryan homeland north of the Black Sea to Central, West, and South Asia. His new ideas on the formation of the Vedic literature and rites and the great Hindu epics hinge on the profound impact that the invention of the horse-drawn chariot had on Indo-Aryan religion. Parpola's comprehensive assessment of the Indus language and religion is based on all available textual, linguistic and archaeological evidence, including West Asian sources and the Indus script. The results affirm cultural and religious continuity to the present day and, among many other things, shed new light on the prehistory of the key Hindu goddess Durga and her Tantric cult.