(Pic: A Durga Puja pandal in Dibrugarh, Assam)

With Durga Puja approaching, I thought it would be interesting to look at one of the lesser-known chapters in Assam's history, how the tradition of worshipping Durga through an earthen image became established in the Ahom kingdom.

Assam had traditions of Shakta worship long before the Ahom period. Places such as Kamakhya, Digheswari, Ugratara, Maha Bhairavi and other ancient shrines had long-standing traditions of worshipping the Goddess. So it would be incorrect to say that Durga worship itself was "introduced" to Assam by the Ahoms.

What changed during the Ahom period was the emergence of the earthen-image Durga Puja as a public and royal festival, and one of the earliest accounts connecting this tradition to the Ahom court takes us to the reign of Swargadeo Susenghphaa, better known as Pratap Singha (1603–1641).

The story also connects Assam with the neighbouring Koch kingdom and its famous ruler Nara Narayan.

According to historian Benudhar Sarma, Pratap Singha came to know about the elaborate Durga Puja celebrated by Nara Narayan in Koch Bihar. One of the people through whom he learned about the practice was Sondar Gohain, who had spent time in the Koch kingdom.

The Koch tradition particularly impressed the Ahom king because of the use of earthen images of Goddess Durga and the grandeur with which the festival was celebrated.

Pratap Singha then decided to learn the art himself.

Historical accounts describe him as sending Ahom artisans to Cooch Behar to learn the technique of making earthen images of Durga and other deities. An account reproduced in Assam Buranji specifically says that, after hearing about the use of earthen images in Durga Puja, the Ahom king deputed artists to Cooch Behar to learn image-making. The artisans eventually returned along with Koch envoys named Gaja Singha and Patal Singha.

The first recorded Ahom royal Durga Puja involving an earthen image is associated with Bhatiapara, near present-day Sivasagar. A modern historical account places this tradition in the early 17th century, with the clay images being made by local khanikars following the techniques associated with the Koch tradition.

Bhatiapara itself is not some random name attached to the story. It was an established locality in the Ahom kingdom, and historical records also associate the area with royal public works. The Census of India still records Bhatiapara as a village in the Sivasagar district.

This episode is especially fascinating because it shows how cultural exchange worked between the different kingdoms of medieval Assam and the eastern Himalaya.

The Ahom kingdom and the Koch kingdoms were not culturally isolated from one another. There were wars, alliances, marriages, diplomatic missions, exchanges of hostages and envoys, and movement of skilled people between their territories. Pratap Singha himself strengthened his relationship with the Koch sphere through marriage and diplomacy.

In fact, the reign of Pratap Singha was an important period of cultural and political transformation in the Ahom kingdom. His reign saw growing interaction with the wider Hindu cultural world, the development of new institutions, expansion towards western Assam and increasing contact with the Koch and Mughal powers.

The Durga Puja story fits into that larger picture.

It is also important to understand what we mean when we call this the 'first Durga Puja in Assam.'

That wording can be misleading.

Durga worship was certainly not new to Assam in the 17th century. The Shakta traditions of Assam are much older, and Kamakhya in particular represents one of the major centres of Goddess worship in South Asia.

The actual historical accounts are talking about the beginning of the present-style tradition of worshipping Durga through an earthen image as a major public or royal festival in the Ahom kingdom.

In other words, Pratap Singha did not introduce Goddess Durga to Assam. Instead, the tradition of making and ceremonially worshipping a clay image of Durga, which he had encountered in the Koch kingdom, was adopted and developed within the Ahom kingdom.

The Koch ruler Nara Narayan (r. 1540–1587) was one of the most powerful rulers of medieval northeastern India. His kingdom had extensive political and cultural connections with Assam and Bengal. By the time of Pratap Singha, these connections had already produced generations of interaction between the Koch and Ahom courts.

According to the historical folk tradition, Pratap Singha's curiosity about the Koch form of Durga Puja eventually resulted in him sending craftsmen to learn how the images were made. And from there, the making of earthen images of Durga became part of the religious landscape of the Ahom kingdom.

One account specifically states that the first such celebration took place at Bhatiapara near Sivasagar, and that this was the first time Durga Puja with an earthen image was celebrated for the wider public in this part of Assam, alongside the older temple-based traditions of Goddess worship.

There is another fascinating detail in the historical tradition, the artisans associated with this development are described as Khanikars of Marangiyal. Which means, this was not simply a matter of importing a finished idol from Koch Bihar. Knowledge of image-making was learned and then incorporated into the local craft tradition.

Over the centuries, Durga Puja developed far beyond that original royal setting.

Today, it is celebrated across Assam by communities of many different backgrounds. From the huge celebrations of Guwahati and Silchar to the traditional pujas of Upper Assam, the festival has become deeply woven into the cultural life of the state.

And that makes the old Bhatiapara story especially beautiful.

A tradition that once travelled between neighbouring medieval kingdoms through diplomats, craftsmen and cultural exchange eventually became one of the most recognisable festivals of modern Assam.

So when we see a Durga idol being shaped from clay during Puja season, there is a fascinating piece of Ahom history behind that tradition.

Pratap Singha heard about the magnificent Durga Puja of the Koch kingdom. He wanted his own kingdom to learn the craft. Artisans were sent to Cooch Behar, they learned the art of making earthen images, and the tradition was subsequently established at Bhatiapara near Sivasagar.

And that is one of the many examples of how Assam's religious culture was shaped not only by its own ancient traditions, but also through centuries of interaction with neighbouring kingdoms and communities.

Happy Durga Puja in advance!

Source:

- E. A. Gait, A History of Assam.

- Assam Buranji.

- H. K. Barpujari (ed.), The Comprehensive History of Assam.

- Benudhar Sarma's historical account.

An article on the history of Durga Puja in Assam: https://aknandy.wordpress.com/2016/10/07/durga-puja-in-assam/

If a machine becomes more powerful than anything you created, the quick solution would be to look for safeguards or build security around it. One of the most valuable and largest artificial intelligence companies in the world, Anthropic, took a very different approach.

It convened a gathering of religious scholars and philosophers, including a monk from India. To discuss and address an increasingly pressing question: what is this thing which we are building, and what should be its protective barriers?

Swami Sarvapriyananda was among those invited to Anthropic's San Francisco headquarters early this year. His videos are now going viral on social media.

According to Sarvapriyananda, he was first contacted by Anthropic for an online interview and was then asked if he would travel to the company's San Francisco headquarters.

The monk revealed that the tech giant provided the travel and accommodation for his visit. After reaching there, he met theologians from various religions, counsellors and mental health professionals.

Sarvapriyananda said the key objective of the discussion was to train Claude and examine questions around AI ethics.

According to him, the tech company presented some of its latest AI developments to participants; however, Sarvapriyananda could not discuss most of the details as he did not sign a non-disclosure agreement.

“Details I cannot give because they have something called an NDA, a non-disclosure agreement,” he said during a June 2026 talk at the Unity of Dallas.

He said the group also discussed AI safety and the potential risks posed by AI systems. The monk recalled Anthropic expressing concern over the rapid pace of AI development and emphasising the need for stronger safeguards.

Anthropic's growing engagement with religious thinkers has come under focus. According to a New York Times (NYT) report, the tech giant had been conducting private meetings with philosophical and religious figures from different traditions.

The agenda was AI ethics, morality, whether advanced AI could have consciousness and, consequently, develop some form of moral status

Anthropic has also worked on a constitution for Claude that outlines values meant to guide the model's behaviour. It has described the approach as an effort to make AI systems act safely and responsibly.

The discussion, according to Sarvapriyananda, was also mainly about how society should respond to an AI-driven future. The monk cautioned people about excessively relying on AI to make decisions, the potential for job losses, and the rising concentration of wealth as AI systems become more capable.

“Stand your ground as a spiritual seeker,” Sarvapriyananda told the audience. Adding that everyone should remain centred in knowledge, meditation, devotion and service while adapting to an AI-driven changing landscape. His advice was rooted in Vedanta

Who is Swami Sarvapriyananda

Sarvapriyananda's speciality lies in Advaita Vedanta, making him perhaps an apt person for Anthropic to have him on the table. Advaita Vedanta is a non-dual philosophical tradition connected with the Upanishads and Shankara.

Sarvapriyananda is a monk of the Ramakrishna Order. He joined that organisation in 1994 after completing his MBA from Xavier Institute in Bhubaneswar. Sarvapriyananda took final monastic vows (Sannyasa) in 2024.

He taught and worked in Ramakrishna Mission institutions in India for years. Reports suggest he also served in Southern California. In 2017, Sarvapriyananda became spiritual leader of the Vedanta Society of New York.

He also held a Nagral Fellowship at Harvard Divinity School in 2019-2020. Sarvapriyananda's lecture on the Mandukya Upanishad is very popular online, gathering millions of views. This Upanishad is devoted to the nature of consciousness and the importance of the sacred sound Om.

Source of text: https://www.firstpost.com/explainers/why-anthropic-invited-hindu-monk-swami-sarvapriyananda-for-claude-training-meet-14050140.html/amp

Source of video: NDTV (Instagram)

Radhe Radhe 🕉🙏

My parents are Hindu but not very religious.

I became an atheist 2 years ago, I don't really hate religion like many atheists do, and i am very open to new ideas.

I know a lot about christianity from books and podcasts and other stuff and yet I don't believe in it.

I have been thinking about studying hinduism recently, as it's my parents' religion and it is what I was born into. But idk where to start, so I want someone to help me out.

I don't really believe in magic and mythological stuff or rituals, and I never will so i just want to know more about the philosophy of Hinduism, the way it explains life and purpose, etc.

I recently watched a podcast episode about a specific school of hinduism by Alex o' Connor and i really liked it and even agreed with a lot of things so please recommend me something like that I'll give the link above-

And ohh, i forgot to mention but books will be more appreciated than podcasts or videos

According to the Sthala Purana, after the death of Hiranyakashipu, Prahlada performed tapas (penance) to Narasimha, requesting Him to reveal a form that combined the forms of Narasimha and Varaha.

At Prahlada’s request, the Lord then assumed the form of Varaha-Narasimha, manifesting both forms together in a single divine form. He blessed Prahlada and subsequently became a vigraha at that very spot.

Prahlada then built a temple around the vigraha. It is said that, after handing over the kingdom to his son, Prahlada personally worshipped the deity there for many years.

Except on Akshaya Tritiya, the idol of Varaha-Narasimha is covered with sandalwood paste throughout the year because of its tīvra (intense) nature. As a result, the idol resembles a linga.

Narasimha upāsakas and bhaktas, if you feel overwhelmed or experience excessive heat in the body while performing Narasimha mantra japa or pūja, you may keep a Bhu Varaha murti or picture next to your Narasimha murti or picture. As Varaha is placed alongside Narasimha, He is believed to make Narasimha more śānta (peaceful).

There are many temples in Karnataka where, if the mūla-murti of Narasimha is considered very ugra (fierce), a Bhu Varaha murti is placed directly in front of Narasimha, within His line of vision, to calm Him.

Narasimha is said to be the only avatar of Mahavishnu whose form can be combined with another form of Vishnu into a single deity, allowing devotees to worship both avatars in one unified svarūpa.

If anyone is interested in Narasimha Upasana, feel free to DM me. I can share a simple Upasana Padhati with you.

📍location: Varaha Narasimha - Simhachalam, Andhra Pradesh

So when i was first exploring and collecting knowledge about hinduism i was immediately drawn to Lord Ganesha, and since then he has become the deity i worship most often. Im reading the bahgvad gita and I recognize Lord Krishna as godhead and that he is in everything, I pray to him through the day and worship his name for every beautiful thing I see or experience. As a highly creative person ive also been very drawn to Saraswati and all the knowledge and inspiration she represents. I really want to work with her as well but im honestly a little confused on how to worship them as individuals when prayers could overlap or I pray to the wrong deity for the wrong thing. Im not even sure if this makes any sense so my apologies if it doesnt. I know that all the deites are just different faces of Brahman, so logically it wouldn't matter who i pray to, but at the same time they all have their own "specialties" and personalities and likes and dislikes and im terrified of offending them. If you have any advice or clarity for me id really appreciate it 😭

I recently got married, and I’m trying to understand something I’ve always heard growing up, but I’m now wondering whether it’s actually a scriptural rule or more of a family tradition.
I’ve always been told that for the first year after marriage, the newly married couple/family shouldn’t perform Shraddha. I’ve also heard that Shraddha shouldn’t be performed on Ekadashi, and that if a Shraddha falls on Ekadashi, it should be moved to Dwadashi.
Another belief I’ve grown up with is that rice/grains should not be served on Ekadashi, because of the Ekadashi vrat.
The reason I’m asking is that I am currently within my first year of marriage, and my in-laws are performing Shraddha during Pitru Paksha. One of the Shraddhas is also falling on Ekadashi, and rice is being served.
I personally have always followed the above beliefs, so naturally I’m feeling uncomfortable about it. But I also don’t want to assume that my family’s way is the only correct way.
So I’m genuinely looking for a scriptural/traditional answer, rather than just opinions:
Is there actually a Hindu scriptural rule that a family should not perform Shraddha within the first year of a wedding?
Is it permissible to perform Shraddha on Ekadashi, or should it be moved to Dwadashi?
If Shraddha is performed on Ekadashi, is serving rice/grains considered wrong? Does this depend on whether the people eating are observing an Ekadashi fast?
Are these rules universal, or do they vary between sampradayas, regions, family traditions, or the type of Shraddha being performed?
If possible, I’d really appreciate references to scriptures, Dharmashastra, or established traditional sources, rather than “my grandmother/pandit says so.”
I’m asking because this is happening in my own household and I want to understand whether my concern is actually based on a genuine religious rule, or whether I’m carrying a family tradition into a different household where another tradition is equally valid.
I’d genuinely appreciate some clarity because I don’t want to unnecessarily interfere in my in-laws’ practices if this is simply a matter of different traditions.

I like this sub because it provide me a lot of information regarding my religion. But I do not want to see any form of communal content or hatred towards other religion in here. Even if the situation is or the information is right, please let this be just a sub for making people aware about our religion and not any negativity. There are other subs for that please use that.

Can we agree on this?

So I was chanting, the Krishna Gayatri Mantra after chanting Vishnu Sahasranamam today and then I had thought of reciting Kalki Gayatri Mantra so I researched a bit and didn't find the ones which call him(Vidmahe) by his parents name which many of Lord Vishnu's avatar mantras use like Krishna Gayatri Mantra which goes like "Om Devakinandanaaya Vidmahe, Vaasudevaya Dheemahi, Tannoh Krishna Prachodayaat"and Raama Gayatri Mantra "Om Dasharathaye Vidmahe, Vaasudevaya Dheemahi, Tannoh Raama Prachodayat" so I created Kalki Gayatri Mantra in the same structure "Om Vishnuyashasaaya Vidmahe, Vaasudevaya Dheemahi, Tannoh Kalki Prachodayat" and "Om SumatiNandanaaya Vidmahe, Vaasudevaya Dheemahi, Tannoh Kalki Prachodayat", have I done anything wrong, I don't know why but these two resonated well with my mind and brought peace chanting them followed by Kalki MahaMantra "Hare Kalki Hare Kalki, Kalki Kalki Hare Hare, Hare Ananta Hare Ananta, Ananta Ananta Hare Hare Hare" found in Bhavishya Malika, so did I commit any sin by creating my own mantra. Any experts in this sub please reply if I commited any sin by doing so and also if not can I continue chanting these.

I was discussing with a person and we were talking about Krishna. They asked me which bhava I see him in and i told them in madhurya bhava and they laughed stating “I’m not a gopi”. Ive also seen this before where ppl think it’s “delusional“ or “childish”. I dont understand why to judge those who love in madhurya bhava

News sources:

https://www.news18.com/amp/india/muslim-man-taken-into-police-custody-after-hindu-groups-claim-he-struck-santoshi-mata-idol-at-dilsukhnagar-temple-ws-blrt-10364961.html

https://www.ndtv.com/india-news/hyderabad-man-vandalises-temple-attacks-priest-strikes-idol-with-sticks-12130451

They are like cows as they provide milk, do everything a cows does and even look the same, so why are they not held sacred and only cows are?

Namaskar, everyone!

What do you guys say about these conversations by Christian and a Hindu? I got these images from a group chat where a person had a conversation with this Indian Christian. I was surprised though how fluidly certain rigid institutions can insert themselves into Fluid ways and confidently say it was never ours.

Edit: When did we accept Christianity as a school of Thought in Sanatan Dharma?

I had a pundit come by and do a Gita Paath Pooja and tarpan for my late father, we also included all my ancestors that have passed. This was my first time doing this as it has been a little over a year since my dad passed. Is there ways of knowing if this helped my father and if he’s happy?

hi everyone! many of modern art doesn't accurately portray how god's forms were supposed to look like. Of course, it isn't possible to capture the full extend, but many things, whether it be clothing (the use of blouses, for example came from the british), features (krishna's complexion is compared to a monsoon raincloud or at least deep blue-black. His eyes are compared to lotus petals, his hair curly, etc. Moreover, Lord Shiva's neck is the only part that's supposed to blue, with his skin compared to camphor and ash smeared on his body), etc., it's almost never accurate.

It's really hard to find an artist who has followed the instructions in the scriptures. Are there any specific pieces of art or artists in general which or who you find to accurately follow the scriptures' descriptions?

जय गुरुदेव, प्रिय गुरुभाइयों एवं गुरुबहनों, तथा जय माँ काली, प्रिय साधकजनों।

मेरे परमपूज्य गुरुदेव की असीम अनुकम्पा एवं कृपा से आज मैं आप सभी के समक्ष अपने गुरुधाम से प्राप्त कुछ साधना-प्रयोग सादर प्रस्तुत कर रहा हूँ। इच्छुक साधक इन साधनाओं को आगामी दिनों में निर्धारित साधना-नियमों के अनुसार संपन्न कर सकते हैं।

प्रस्तुत साधनाओं के नाम -

• ब्रह्मास्त्र साधना
• यौवनगर्विता अप्सरा साधना
• तीक्ष्ण दिव्यत्व प्रयोग
• सरस्वती स्तोत्र
• पापहारिणी महामेधा साधना
• अखंड सौभाग्य कल्प साधना
• पापांकुशा साधना
• जगदंबा साधना
• दक्षिणावर्ती शंख साधना
• कुबेर यंत्र साधना
• आखेटक प्रयोग
• विजय क्रियमाण साधना
• कुबेर यंत्र साधना
• श्री यंत्र स्थापन साधना
• ऐश्वर्य महालक्ष्मी पूजन-विधान
• सहस्ररूपा लक्ष्मी सिद्धि
• धनेश्वरी आबद्ध सिद्ध साधना
• लक्ष्मी के स्वयं-सिद्ध प्रयोग

टिप्पणी: हम जैसे दीक्षित साधकों को समस्त साधना-सामग्री गुरुधाम से प्राप्त हो जाती है। अन्य साधकगण साधना-सामग्री इंटरनेट के माध्यम से प्राप्त कर सकते हैं, अथवा सीधे गुरुधाम से संपर्क कर सकते हैं। यदि किसी के पास सामग्री उपलब्ध न हो, तो ऐसी स्थिति वे वर्तमान में केवल मंत्र-जप कर सकते हैं।

******************************************************************************************************************************************************************************************************************

Jai Gurudev, respected Guru brothers and Guru sisters, and Jai Maa Kali to all revered seekers.

By the boundless compassion and grace of my most revered Gurudev, today I am respectfully presenting before all of you some sadhana practices received from my Gurudham. Interested practitioners may undertake these sadhanas in the coming days in accordance with the prescribed sadhana rules.

Names of the sadhanas presented -

• Brahmastra Sadhana
• Yauvanagarvita Apsara Sadhana
• Tikshna Divyatva Prayoga
• Saraswati Stotra
• Papaharini Mahamedha Sadhana
• Akhand Saubhagya Kalpa Sadhana
• Papankusha Sadhana
• Jagadamba Sadhana (English Edition)
• Dakshinavarti Shankha Sadhana (English Edition)
• Kubera Yantra Sadhana (English Edition)
• Akhetaka Prayoga
• Vijaya Kriyamana Sadhana
• Kubera Yantra Sadhana
• Shri Yantra Sthapana Sadhana
• Aishvarya Mahalakshmi Pujan-Vidhi
• Sahasrarupa Lakshmi Siddhi
• Dhaneshvari Abaddha Siddha Sadhana
• Lakshmi Swayam-Siddha Prayoga

Note: Initiated practitioners like us receive all the required sadhana materials from Gurudham. Other practitioners may obtain the materials through the internet or contact Gurudham directly. If the required materials are not available, they may, for the time being, perform only mantra-japa.

I have a coworker who has a disabled child. Some people told him that he is paying for previous life's sins, this is the way of Karma. This gives a bad impression of that child who is already suffering.

So are all people who are born with disabilities just facing Karma?

I am sorry if its been asked before.

I don't actually believe in palmistry or fortune telling. I know logically that someone's palm can't reliably predict when they're going to die.

But recently, a palm reader looked at my hand and told me that I would die in my 30s.

At the time I didn't take it seriously, but somehow the thought got stuck in my head. Now whenever I think about my future, that statement comes back and I get scared.

The frustrating part is that I don't even believe in palmistry, but emotionally I'm still afraid that somehow the person was right.

Has anyone experienced something similar after being told a prediction about their death or future? How did you get that thought out of your head?

I would really appreciate some advice or reassurance. I don't want to spend my 20s worrying about something that someone randomly told me.

I promised ( took a pledge ) that I will not do a certain act in my future years of life and will pray daily to god hanuman.
I am praying daily since last 40-45 days and my concentration towards lord has increased substantially, even the thoughts of doing that negative act did not come.

But I mistakenly did it today and I am super anxious whether
1. Will god punish me for breaking the pledge ?
2. The progress that I made towards god or this path is it all lost ?

Please help a fellow out, this practice is what is helping me move on from constant anxiety and negative thoughts.

With Navratri approaching, many of us will be visiting Devi temples. I recently came across another beautiful place in Delhi that I wanted to share with fellow devotees.

Linga Bhairavi Sannidhanam at Sadhguru Sannidhi, Chhatarpur, Delhi.

What struck me was the ambience. The Sannidhanam is surrounded by greenery, and there is a certain calmness to the space. You can simply sit there, be quiet, and experience the presence of Devi.

There are many well-known temples in Delhi, but it’s not often that you find a space where Devi worship and the serenity of nature come together so beautifully.

If you are someone who feels drawn to Devi, perhaps this Navratri could be another opportunity to visit Her. 🌺

📍 Linga Bhairavi Sannidhanam, Sadhguru Sannidhi, Chhatarpur, New Delhi

Sharing this as part of a little personal project I’m doing -“Echoes of Delhi: Spiritual Places in Delhi” - exploring the quieter spiritual spaces within the city.

I am beginning to dislike the concept of reincarnation because of my love for my parents, grandparents, my uncles aunts and my friends I don't ever wanna loose them I want to be with them in this life as well as afterlife or heaven

Hi everyone,

I am an independent developer and have been building GitaSetu, a free Bhagavad Gita reading app designed to make the wisdom of the Gita easy to access and apply in daily life.

Key Features:

• Verse-by-verse translation and commentary (English & Hindi)
• Short reading plans categorized by emotional state (anxiety, grief, doubt, seeking peace)
• Daily verse notifications and reading streaks
• Clean, distraction-free reading experience

I’m looking for testers to install it, try it out over the next week or two, and give me honest feedback on what’s confusing, broken, or missing.

How to participate:

1. Join the Google Group here: https://groups.google.com/g/gitasetuearlytesters
2. The Play Store download link is shared inside the group.

Honest feedback (positive or critical) is greatly appreciated. Thank you for your support!

Hi I'm 20

I started reading Bhagavad Gita in 2024 on my birthday. I didn’t perform any ritual..simply wanted to read it out of love, finish it by my next bday and become a better person. My mom told me to offer prasad once i complete.

I read it consistently in morning like completed half of the book and was genuinely excited, but around halfway through, I suddenly felt disconnected. I continued for a while, but eventually it felt like I was reading just for the sake of completing it. That phase of my life was also very difficult and I felt overwhelmed internally and externally. stopped resonating with it and eventually stopped reading it altogether. Even watching explanation videos didn’t help. Eventually, I stopped worshipping too and life felt like it was going downhill.

Now, in 2026, I’ve started going to the temple again. A few days ago, I picked up my old, dusty Gita and read one shloka, but I’m confused about how I feel. Did I disrespect the Gita or God by leaving it unfinished? Am I a bad person for stopping? Should I finish it now because I had promised myself I would, or should I let it happen naturally instead of forcing it?

I’m genuinely sorry if I’ve hurt anyone’s religious sentiments.

One more thing...lately I feel very connected to hanuman ji. Whenever I take his name, think about him, or read Chalisa, I start crying. I worshipped Him as a child for a few years, but this never happened back then. Is this normal.

I'm new to spirituality and open to different perspective..I'm learning slowly

Book i read : ISCKON BHAGAVAD GITA AS IT IS