To deny that yoga has no special relationship with India is like saying America has nothing to do with Native Americans
Who is the Shiva we worship? The one who is initiated by the Goddess (Uma-pati) or the one who withdraws from the Goddess (Yogeshwara). Both are valid. But the former is part of society.
Maybe the hymns were composed by Indians using local words and foreign words over a long period of time amplifying at a time when horses become widely prevalent, so probably in the late phase of the cities.
Even after hearing the Gita, Arjuna is unable to kill Bhisma, Jayadhrata, and Karna until Krishna intervenes with more wisdom or a strategy.
“If Shiva takes drugs, so must I,” said a student to his teacher. “A good idea,” said the teacher, “but first you must make yourself Shiva, no?”
In creating the elephant-headed Ganesha, Shiva stops being the world-renouncing hermit and transforms into Shankara, the world-affirming householder
In Harappan civilization there is the image of what looks like proto-Shiva, and so, the dancing girl must be proto-Parvati
We yearn for loyalty and are afraid of the commercial: those who sell their skills and expertise to the highest bidder. We cannot bear the thought of pleasure being a commodity
Matsya Purana and Vishnu-dharmottara Purana lists Ganapati’s shakti in the list of female warrior goddesses. Her name was Vinayaki also known as Ganeshvari
To understand Lakshmi, we have to understand where wealth comes from. Wealth in its most primal form comes from under the ground. Lakshmi is therefore called Patala-nivasini, she who resides in the subterranean realm. Patala is also the realm inhabited by the Asuras