How can mental stress be healed through Gita's wisdom?

Dubey Ji, the answer I gave you earlier may have caused you some hurt, but it must have also provoked some reflection.

You are surrounded by multiple kinds of problems simultaneously. Therefore, I can understand your agitation. But times do not remain the same forever. Times change. Your times will change too. Do not worry.

Ma Vindhyavasini is a deity. The Lord has said in the Gita that deities fulfil desires more quickly than the Supreme Lord does. Therefore, if you wish to resolve any one specific problem, you can ask the priests at Ma Vindhyavasini's temple about a particular ritual for the fulfilment of desires and perform it, or you can undertake a vrata (observance) dedicated to the Goddess.

Keep this principle in mind: no deity can solve all problems at once. Whatever problems we have, they are formed by our own past karmas, our thoughts, and our samskaras (deep-seated impressions). This is the law of karma, and the authority to intervene in this law of karma has not been granted by the Lord to any deity in large measure. Even God Himself intervenes in it only rarely, and for extremely special reasons.

Therefore, a person must resolve their own problems through their own intellect, deliberation, and similar means. Problems are overcome through effort.

Deities can partially fulfil our desires. The Lord has given a clear indication of this in the Bhagavad Gita, and I am quoting those verses here so that your faith may be firmly established:

Anena (by this, i.e. yajna) devan (the gods) bhavayata (you nourish/worship). Te (those) devah (gods) vah (you all) bhavayantu (may they nourish/uplift). Parasparam (mutually) bhavayantah (nourishing one another) param (the supreme) shreyah (welfare) avapsyatha (you shall attain).

Meaning: By this yajna (sacrifice), nourish the gods, and may those gods nourish you. Thus, nourishing one another, you shall attain the supreme good.

Yajna-bhavitah (nourished by sacrifice) devah (the gods) vah (to you) ishtan (desired) bhogan (enjoyments) hi (certainly) dasyante (will give). Yah (whoever) taih (by them) dattan (given) ebhyah (to these gods) a-pradaya (without offering in return) bhunkte (enjoys) sah (he) stenah (a thief) eva (indeed).

Meaning: The gods, nourished by sacrifice, will certainly bestow upon you the enjoyments you desire. But whoever enjoys what is given by them without offering anything in return is verily a thief.

That devotee, endowed with faith, worships that particular deity with desire-motivated devotion, and from that deity obtains those desired enjoyments, which are in fact ordained by Me alone.

Rituals performed for the Goddess during Navaratri are even more potent.

But ultimately, two things will be most helpful for a good future in this life and for the expiation of your sins (our unfortunate problems are indeed the fruit of our minor and major sins):

First, selfless service and helping others, not tormenting anyone, pleasant speech and compassionate conduct.

Second, surrender to the Lord (not to multiple deities) — Ishvara ki sharanagati.

Begin the regular study of the Gita, and put it into practice as well. Life will be transformed.

Principal allegations against Sanatana Dharma and their straightforward answers:

1. Ancestor Worship (Pitri-Puja)

One allegation is that Hindus keep photographs of their ancestors, garland them, burn incense before them, and in this manner 'worship human beings in place of God,' that is, engage in 'ancestor worship.'

Answer:

The word 'puja' is derived from the Sanskrit root 'puj,' whose fundamental meaning is honour, respect, and reverence. Puja does not mean 'making someone God'; rather, it means honouring that in which one perceives divinity, wisdom, or greatness. For this reason, the worship of parents, the worship of the guru, the worship of a guest, and the worship of a deity — all are expressed by the same word.

it uses the word 'puja' in precisely this sense of honour and respect, because the Gita has already discouraged the worship of any entity other than the Supreme Lord:

Meaning: Those who take the vow of the gods attain the realm of the gods after death; those who take the vow of the ancestors attain the ancestors; those who worship spirits and ghouls attain the realms of spirits; and those who worship Me, making Me their goal, attain Me — My abode. For this reason, the worshippers of the Supreme Lord are not subject to rebirth.

In Sanskrit, many types of words are used, but in this context it is essential to understand the distinction between 'puja' and 'upasana.' Puja is an offering — an offering of respect, incense, lamp, flowers, garlands, and garments. Upasana, on the other hand, is devotion and surrender — the self-surrender of the soul to God.

Garlanding a photograph of one's ancestors or lighting incense before it in a Hindu household is not upasana or God-worship. It is a cultural mark of respect, just as one might garland one's teacher, place flowers on the statue of a great person, light a lamp before the photograph of martyrs, or salute the national flag. In all these, there is no worship; rather, there is the sentiment of reverence, gratitude, and remembrance.

In every culture of the world, the ways of expressing respect are different — folding hands in pranam here, bowing in salaam there, kissing the hand somewhere, placing flowers elsewhere. Therefore, garlanding or offering incense to the photograph of one's ancestors is not equating them with God; rather, it is a cultural expression of gratitude and respect towards one's family.

Shraaddha and Tarpana are not ancestor-worship but welfare-rituals. Shraaddha and tarpana are religious rites performed for the peace, progress, and salvation of the souls of one's ancestors. Just as a person brings medicine for a patient in a hospital, so too in shraaddha, prayers and rituals are performed for the ancestors.

For example, tarpana is an extremely simple act in which water is taken in cupped hands and offered to deceased ancestors so that they may attain satisfaction and peace.

Its cultural significance is also made clear by the statement attributed to Shah Jahan, in which he tells his son Aurangzeb: look at the Hindus — even after death they perform shraaddha and tarpana for the welfare of their ancestors, whereas you are imprisoning your own father while he is still alive and subjecting him to all manner of persecution.