THE FUTURE OF CASTE AND POSSIBLE REMEDIES

If my argumentation in Part Four is in any way valid, this means that the caste system as a concept will take decades or more before it can be expunged from the Indian Constitution and from Hindu life and politics. Too many Hindus in India and in the diaspora have developed deep vested interests in keeping the caste system alive.

However, there are remedies that may be available to those who wish to make changes, so that those who are Hindus, as well as Muslims and Christians (who also are cursed by the caste system in India) may no longer be criticized and “cancelled” by “Outsiders” regarding the caste system. (By “Outsiders’, we mean those who, in other words, are Westerners, Hinduphobic academics and intellectuals, and other critics of Hindu civilization from outside the Hindu community.)

These remedies are as follows.

A. Education regarding the colonial roots of the caste system.
B. Recovering the Vedic roots of varna
C. Recovering the positive dimensions of jati
D. The recentness of the terms “Caste” and “Hinduism”
E. The modern passage of time

REMEDY #1 – EDUCATION REGARDING THE COLONIAL ROOTS OF CASTE

The first remedy is to educate both academics and the general public regarding the true origins of the caste system. The caste system was imposed from above by the British, who borrowed it from Portuguese and Spanish colonizers of the Americas and adapted it to the Indian subcontinent. Courses like HSF-4000 need to be taught, and scholarly books written, that lay out how the British co-opted the jati system and superimposed the British-devised caste system of rigid immobility and hierarchical disdain upon the much more mobile and thriving jati system of 18^th Century Hindu society.

Let the Hinduphobic British and American academic intelligentsia be re-educated so that their ire and disdain is directed at the British inventors of caste rather than the Hindu victims of British mercantile oppression.

REMEDY #2 – RECOVERING THE VEDIC ROOTS OF VARNA

The second remedy is also an educational one. Both the academic world and the general public must be educated as to the original meaning of varna in pre-British and pre-Islamic times.

Varna had nothing to do with caste. Varna did not mean the rigid categorical imposition of a brahmin class, a warrior class, a mercantile and agricultural class, and a laboring class upon Hindu society. This is a distorted misinterpretation of varna, tied to the myth of the Aryan Invasion of India.

Instead, courses must be taught, and books written that show that varna was a brilliant insight into the general organization of every society, whether primitive or modern.

Every society needs a just and wise governing body as well as a warrior class for defense and a policing and justice system that ensures justice and mercy for the people. This is the warrior varna.

Secondly, every society needs its brahmins, its mandarins, its scholars and knowledge keepers, who can help educate and wisely counsel the general population, so that they may find happiness and prosperity in an enriched and intellectually satisfying life.

Thirdly, society would disintegrate and die without a prospering economy. This means both merchants and farmers, shop owners and blacksmiths, or their modern equivalents.

Fourthly, every society needs its “real workers”, the laborers, the clerks and shopgirls, the factory workers, the artisans and craftsmen, to produce the goods and services. These are the four varnas, and are assigned by genetic make-up and ability and temperament, and not by birth or lineage or by parentage. Varna is as far from the rigid and imprisoning caste system as the British are from India today.

REMEDY #3 – RECOVERING THE POSITIVE ROOTS OF JATI

In Part Two, we covered the sociological roots of jati. Here, we simply wish to expand on what was said there, stressing the fact that jati has a positive dimension in that jati is a cooperative means of benefiting its members and those of other jatis through mutual cooperation and mutual respect for each other’s customs and traditions. One remedy, therefore, is to disentangle the superimposition of the caste system over the jati system by working toward a cooperative and respecting model of cooperation among jatis and the lowering of suspicion and disdain between jatis.

REMEDY #4 – RECENTNESS OF THE TERMS CASTE AND HINDUISM

Many will be surprised to learn that both the term “Caste” and the term “Hinduism” are of recent vintage. Before the British took possession of the Indian subcontinent, neither term existed as common currency within India. Both “Caste” and “Hinduism” are recent inventions.

According to Wikipedia, the word “caste” has its origins in Latin (castus), which means chaste or pure. Caste made its way into the Indian lexicon with the arrival of the Portuguese in the 1700s.

And according to Wikipedia, the use of the English term “Hinduism” to describe a collection of practices and beliefs is a fairly recent construction. The term Hinduism was first used by Raja Ram Mohan Roy in 1816–17. Therefore, to criticize the Hindus for the caste system becomes totally moot when one realizes that the question wasn’t even possible before the modern age.

REMEDY #5 – THE MODERN PASSAGE OF TIME

In the end, the long-lasting remedy for the Caste system and its ultimate disappearance is the passage of time in the modern age. In a few more decades, when India has risen to become the most prosperous country on the planet, caste will be seen as antiquated and irrelevant.

We see evidence of this everywhere.

For example, I read a study by a team of anthropologists, sociologists, and ethnologists, which published some very interesting and revealing results in this respect. Back in the 1960s or so, a village in Latin America was studied at length, and it was found that the most important value was communal harmony and conformity. The greatest good was peace and tranquility and the economic good of the whole community. Individual ambition and greed were reigned in by communal customs and norms.

Many decades passed, and a new team returned to the village, and what they found was startling. What they found was that the emphasis had totally shifted from communal identity and harmony toward individual satisfaction and achievement, including the accumulation of wealth and possessions. It was no longer “united, we stand, divided we fall” (as Benjamin Franklin was quipped). Now, it was “every man for himself”.

If we look at a second example in China today. In previous generations, young people always took care of the old. Now, in the 2020s, it is becoming more and more difficult to find children who are willing to make the sacrifice to take care of their aging parents. Why is this relevant to the questions of caste? It is because the caste system is very much tied to kinship and communal identity. What we have learned from the passage of time in almost every modern society that attains a high level of prosperity is this: the number of children born falls below replacement level, and individuals begin to value individual happiness and nuclear family cohesion over the “old values” of clan, extended family ties, and kinship relations.

1. https://en.wikipedia.org/wiki/Caste#Etymology
2. https://en.wikipedia.org/wiki/Hinduism#Etymology
3. https://en.wikipedia.org/wiki/Raja_Ram_Mohan_Roy

Therefore, we can predict with a high level of confidence that as India, or Bharat, becomes the nation with the highest populace, and as India rises to the most prosperous nation in the world by the second half of this century, due to its demographics, number of young people and the high birth rate, the old cultural values and adherence to caste will slowly melt away, replaced by the odious Western values of self-centered individualism and nuclear family loyalty alone.Similar changes are taking place in my native Philippines and in Nigeria, for the same reasons.

CONCLUDING THOUGHTS

To summarize. The criticism directed at the Hindus due to the caste system has been shown to be misdirected. It is the Portuguese with their “casta” system, and the British with their diabolical caste system superimposed over the Hindu jati system, which is the root cause of the still existent caste system of India. It is the British who should bear the brunt of all this misdirected criticism.

Indeed, the very terms “Caste” and “Hinduism” never existed in India or in Britain until the 1700s and 1800s. Caste was unknown in its modern form as rigid immobility and oppression.

The remedy for caste lies in education, education, education. Academia and the general public must be re-educated into the causes of the caste system as being firmly rooted in British mercantilism, British greed, and British malevolence.

In addition, the original meaning of varna and jati must be recovered and shown to have glorious roots in the Vedic wisdom traditions of old, rooted in ancient Bharat and the wisdom of the Rishis of old.

Varna is not caste. And neither is jati. Jati in its original meaning and incarnation as cooperative and natural alliances of families and kinship groups, which in coordination and cooperation with all other jatis in its neighborhood, ensured both prosperity, peace, and happiness for the entire community of people – this is the original meaning of jati that must be recovered.

Then, with time, and indeed, with the long passage of time over the next few decades, we may hope that the curse of the caste system as embodied in the Constitution of India will itself pass away, and the new and revived India and Bharat, rooted in the old and wise traditions of the Vedas and the Rishis, will prosper even higher and better than we can even imagine.

Endnotes

1. https://en.wikipedia.org/wiki/Caste#Etymology
2. https://en.wikipedia.org/wiki/Hinduism#Etymology
3. https://en.wikipedia.org/wiki/Raja_Ram_Mohan_Roy

The post Varna Jati & Caste – Part 2 appeared first on Hindu University of America.

Whenever I mention anything about Hinduism to people, the first thing that comes to mind is the topic of caste, and it is usually judged as something negative. They think of castes as something rigid, both in terms of marriage and occupation. Men are stuck in their line of work, whether as street sweepers or farmers. The young are restricted to marrying within their castes. Lastly, there is lack of social mobility, consigning many to lack of opportunity and a life of poverty. Societies of castes are seen as societies frozen in time.

The problem of varna, jati, kula and caste is a difficult one, and a wide-ranging one. When I started this course, I knew little about the caste system. Now I must answer the question:

How do we deal with criticisms directed against the Hindu community, centered on caste?

VARNA ACCORDING TO THE VEDAS

We begin by starting with the word “varna”, which means “color” in Sanskrit. Why do we begin with the word “varna” – Because this word appears in Vedic literature, and in the Bhagavad Gita, in particular.  We begin by identifying the shlokas of the Bhagavad Gita which talk about Varna.

In shloka 4.13, Krishna says:

The four categories of occupations were created by Me according to people’s qualities and activities.

In shloka 18.41, Krishna continues by listing the four Varnas:

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).

Shlokas 18.42-44 then list the natural qualities of work for the Brahmins, the Kshatriyas, the Vaishyas, and the Shudras. Each of the four varnas has its own unique set of qualities for work.

In Shloka 18.44, in particular, we find that:

Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.

In shloka 18.45-46, Krishna talks of fulfilling one’s own unique set of duties:

By fulfilling their duties, born of their innate qualities, human beings can attain perfection. ….

By performing one’s natural occupation, one worships the Creator …. and …. easily attains perfection.

In shloka 18.47-48, Krishna says:

It is better to do one’s own dharma, even though imperfectly, than to do another’s dharma. ….

One should not abandon duties born of one’s nature, even if one sees defects in them ….

Why do I quote these shlokas at length? Because a close reading of these shlokas reveals that qualities are distributed according to one’s own inherent combination and balance of gunas, and not by birth. In other words, varnas are not inherited by lineage but rather by one’s own unique genetics and temperament at birth. Being born into a particular family (kula) is not what determines varna. One’s inherent abilities and predispositions determine one’s varna. Therefore, if one is born into a family with two doctors as parents, one is not automatically a doctor. If one does not have the inherent capabilities and talents to be a doctor, then that will not be one’s varna. Caste, on the other hand, is the rigid “casting” of one’s dharma according to the varna of one’s parents. The child of those parents has his or her own unique varna, determined by the “random distribution” of one’s genetic make-up.

JATI AS A SOCIOLOGICAL PHENOMENON

We now examine the word “jati”. “Jati” is a Sanskrit term that refers to one’s membership within an extended family kinship group. As an individual, one is a member of a family, with certain parents and perhaps some siblings. This family, in turn, is a member of an extended family group, composed of aunts and uncles, cousins, nephews and nieces, and perhaps other related members. This extended family group may then belong to a larger cluster of extended family groups that form a clan, or a kinship group. In all pre-modern societies, community was more important than the individual, and one’s identity was defined by one’s kinship group and its rules and obligations, its expectations and anticipated benefits. The jati is not confined to Hindu society but occurs in every society that is traditional and pre-modern. In my own Filipino culture, we have the equivalent of jatis, in which, within our town, everyone was related to everyone else, and kinship groups imposed certain expectations and obligations on everyone. Therefore, jati is not the same as caste. Instead, jatis are much more fluid, and the walls between jatis are permeable, whereas in caste systems, the walls are rigid, difficult to penetrate and at great peril, with much shame and condemnation accompanying even minor transgressions. Therefore, we can conclude that jatis are not the same as caste.

CASTE AS BASED ON JATI

When the original European colonizers came upon the South Indian subcontinent, they found a thriving and prospering set of communities, ruled by a combination of Moghul and native rulers.

India was among the richest and culturally diverse economies in the world. The colonizers also found a social structure based on the cooperation and mutual benefit of jatis.

Jatis promoted the health and prosperity of all the members of the group. The various jatis, of whatever set of occupations and customs, existed to mutually interact and support each of the other jatis, so that every jati could get its own fair share or cut off the proverbial “economic pie”, to everyone’s and every jati’s mutual benefit.

The British, who eventually became the “winner take all” beneficiary of the wars among the various colonizers, soon had the “entire pie” of India. They subsequently sought to impoverish India and make all of India into a unified client state under one administration, first under the East India Company, and later, under the governance of the Raj. The British soon discovered that they could use the sociological structure of the jati as a means to gain absolute administrative control of the entire Indian subcontinent by turning the jati system into a caste system. They froze all the jatis in place and anchored all its members into the prison of a caste system. By subverting the prosperous and thriving jati system and freezing it in place so there was no longer any mobility between jatis, the British were able to subvert the entire native political and economic system and bring it to heel by its British overlords. Therefore, the jati system of the Hindus was subverted by the British and deliberately turned into a caste system.

ENTOMBING THE CASTE SYSTEM INTO CONCRETE

Once the British were able to subvert the Jati system into an imprisoning caste system, the next step in the diabolical scheme was for the British to “cast” the caste system “in concrete”, so that it would become almost impossible to overturn. It did this by instituting the first census in India, which took place in 1865. The first “all-India census took place in 1872. This was regularized in 1881, and a census was taken every ten years from that time forward. Its effect was to enable the Raj to classify the entire population of India and to implement methods for tracking the entire population of India.

With the independence of India in 1947, the caste system was officially embedded into the constitution, and the number of castes, and the membership of each caste, was easily tabulated, although there were many challenges, especially in the definition of what constituted a caste and who really was a member of each caste.

Scheduled castes and tribes were defined, privileges and affirmative action programs were instituted. There were also the effects of reverse discrimination as collateral damage. As a result, the caste system is so embedded in the politics of independent India, such that the political realities of India became deeply defined by caste, and the various caste alliances began to play a decisive role in contemporary Indian politics.

Endnote

All translation passages above are from https://www.holy-bhagavad-gita.org.

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In the happiness of his subjects lies the happiness of the King (Head of the State) and in what is beneficial to the subjects his own benefit. What is dear to himself is not beneficial to the king, but what is dear to the subjects is beneficial to him. (Kautilya’s Arthashāstra, I, 19, 34)

Prime Minister Modi saluting the troops in Udhampur, May 13, 2025

Truth Behind Global Terrorism and India’s Response via Operation Sindoor

Prime Minister Modi exemplifies Chanakya’s conception of a leader like no other in the world today . Far too often, terrorism has struck down families, devastated and shattered people’s lives, altering the course of their destiny, for no reason other than to make some ideological point, and to strike fear and terror in the hearts of ordinary and common people. While it is true that the majority of Muslims are not terrorists, it is also true that most terrorists are Muslims. That Pakistan is the global leader in the manufacturing of terror, is also undeniable; but to state these obvious truths today is to invite the wrath of the Islamophobia brigade that serves as a global watchdog. People who call themselves leftists, liberals, and other convenient labels, are far too guilty of white-washing terrorism and equalizing the perpetrator and the victim as somehow responsible for the violence in equal measure. Our hearts and prayers are with the families who were irreparably shattered by these acts of violence in Pahalgam, Kashmir. Retaliation and retribution will not heal their wounds. Rebuilding their lives will take years. Some of them may never fully recover from the psychological impact of these barbaric attacks.

Operation Sindoor, aptly named, was long overdue. The Mumbai terror attacks of 26/11, 2008, which the world watched with horror for several days went largely without retribution, not because India did not have the capacity to retaliate, but because the ruling party of that time was afraid of escalation with a nuclear armed enemy. These frequent acts of terrorism on India, backed and bolstered by the threat of nuclear escalation, have been the calling card of Pakistan for decades now. Prime Minister Narendra Modi has shattered that barrier. He has displayed an extraordinary level of balance between aggression and restraint. So have the armed forces of Bharat. Adharma requires a response from Dharma—this is the lesson of the Ramayana and the Mahabharata. Ahimsa is not always the answer to Himsa. When one’s mother is being attacked, one does not have a choice of whether to defend, or to engage in pacifism and Ahimsa. So, what then when one’s motherland is attacked? Kshatriya Dharma has its vital place in the life of a nation, though often unappreciated.

Atmanirbhar Bharat: India’s Path to Self-Reliance ‘Even in Defense’

Operation Sindoor did not happen in a vacuum. It was the consequence of decades of investments, research, design, and development. It was made possible by a decade of unprecedented economic growth. It was founded upon careful integration of electronic systems, satellites, radars, guns, missiles, drones, espionage, human intelligence, and devastating fire power. It required in equal measure the ability to defend the homeland, its citizens, cities, military establishments and assets as well as the ability to reach deep into enemy territory and strike with devastating precision. It was made possible through exceptional ground, air and sea force coordination. It has established a new paradigm in war, through drones, missiles, and air defense. It has brought into sharp focus what Prime Minister Narendra Modi meant when he coined the term “Atmanirbhar Bharat,” meaning a self-reliant India. Equipment and capacities that rarely get battle-tested are now proven capabilities. India’s defense manufacturing and exports are going to skyrocket following Operation Sindoor. Bharat, that is India, now has demonstrated a nearly unparalleled capacity in this modern paradigm of war. Prime Minister Modi’s relationships with the armed forces of India are also extraordinary. He has spent every Deepavali since 2014 with the armed forces, distributing sweets, and being with them, even when there was no imminent war. His acknowledgement of the armed forces, in the aftermath of Operation Sindoor, was deeply moving to hear. I cannot say that I have felt as much pride and respect for the Army, Navy and Airforce of India ever in my life. Nor have I felt as proud of a leader of a nation as I do now.

L to R: Shri Sajjan Agarawal, Shri Braham Ratan Aggarval, Dr. Jashvant Patel – HUA Chairman of the Board and Shri Kalyan Viswanathan – HUA President meet PM of India Shri Narendra Modi.

HUA Meets PM Modi

In September of 2024, a small team from the Hindu University of America met the Prime Minister of India, Shri Narendra Modi Ji, in New York City. It was the first time I met him. There were four of us: along with me, Dr. Jashvant Patel, Chairman of the Board of HUA; Shri Braham Ratan Aggarwal, Member of the Board of Overseers of HUA; and Shri Sajjan Agarwal, member of the Board and Chair of the Finance Committee of the Board.

This was the first time I had met a head of state, and I did not quite know what to expect. Surprisingly, he spent about 30 minutes with us. What surprised me even more was his simplicity, and the ease with which he interacted with us. The meeting was warm and friendly, even affectionate. He held my hand several seconds longer than I expected and invited me to take a selfie with him. It felt like a meeting between old friends, not a new acquaintance. I spoke in English, and he replied in Hindi. He asked me if I understood Hindi, and I said yes, I do. We took a few more photographs.

HUA President Shri Kalyan Viswanathan in a selfie with PM Modi

After introductions and pleasantries, we used the opportunity to brief him on the progress that HUA had made over the last five plus years. We spoke about the recent merger of the California College of Ayurveda with the Hindu University of America, and he listened with great interest. I shared the brochures describing the programs offered by HUA, and he took it all in. He listens keenly before he speaks. So, when he responds, he is always appropriate to the occasion, a quality so rare among leaders in this world today. We spoke about the future possibilities for this university. He focused on what he called the two treasures from India – Yoga and Ayurveda. He said that even we Hindus don’t fully appreciate the potential of Yoga and Ayurveda, for the world. He shared a story about the young daughter of an African head of state who was going blind. On his recommendation, she had taken Ayurvedic treatment in Kerala and restored her eyes. He said that she had become a great proponent of Ayurveda.

He spoke of the ‘jhagada’ or fight, in India between the mainstream allopathic doctor community and the Ayurvedic community. He wondered what could happen if the divide between these two communities could be transcended. What potential and possibility could be unlocked if the relationship between the different medicinal systems were to be situated in a framework of collaboration instead of rivalry. Ayurvedic practitioners suffer from a sense of inferiority in India. They are trying to become more like mainstream medical practitioners, he observed. This leads them sometimes to represent Ayurveda as a superior system that has all the answers. He remarked that Ayurveda suffers from a lack of adequate scientific validation. Ayurveda needs authentication. Without this authentication, it is easily dismissed as an ancient tradition not grounded in science. This can be rectified, he said. HUA must take this up in earnest, he suggested. The contemporary scientific validation of Yoga and Ayurveda through rigorous study and research – this is one of the true potentials of Hindu University of America, he said. In India, he said the focus is more on practice and developing practitioners. The research focus is not yet mature. This must be developed in collaboration with the West, where research is much more well developed, he said. It seemed he was giving us a task to do. Setting a direction for us. He said that Indians living in America can make this important contribution. Not just for our sake, but for all humankind.

He inquired about each of our families and wellbeing. He invited us to visit India and see him in India. The Government of India, he offered, will do whatever it can to support HUA’s mission. Outside the hotel suite a big Japanese delegation was waiting to see him next after us. But he seemed in no hurry. He was present with us for the whole half an hour that he spent with us. I was left amazed, most of all by his presence, his attention and keen sense of listening, his humility, and the lack of any of the airs of self-importance and power that we see so often in much less accomplished individuals. I was in the presence of a Rajarishi, I thought. A Yuga-Purusha unlike any we might see. There was great power in him, great confidence, and self-assurance. But it was held in the poise of humble, kind, and compassionate bearing. Bharat is very lucky to have him as its Prime Minister, for as long as he has been. But only 37% of the voters in India vote for the Prime Minister’s party. 63% of them don’t. I shudder to think of what would happen to Bharat, if the other 63% somehow united and came together. They keep trying and failing.

Conclusion: A Leader for the Ages

It is perhaps the most consequential idea in the Arthashāstra: that the ruler must surrender his entire life in service of his people. This is not the renunciation of a Sannyasin, the one who withdraws into an ascetic life far away from the madding crowd. It is a different kind of renunciation, that of Karma Yoga, that prioritizes the happiness and well-being of his people over his own as the first and foremost the first principle of Rāja Dharma. Shri Narendra Modi is the greatest example of such a Karma Yogi, that we can hope to encounter in our lives. And he does it all amid the raging Kurukshetra, of the powerful currents and forces, both domestic and international, that seek to unseat him, vilify him, denigrate him and destroy him on a daily basis. It was a great grace and blessing that I got to meet him in New York City.

1. https://www.firstpost.com/explainers/india-operation-sindoor-china-pl-15-missile-france-japan-fragments-explained-13889890.html
2. https://www.opindia.com/2025/05/operation-sindoor-how-india-can-become-global-leader-defence-export/

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Volunteers and Core Team Members of Friends of HUA Bay Area, having a lighter moment with HUA President Shri Kalyan Viswanathan.

Friends of HUA – Bay Area Chapter: Cultivating Dharma at HUA Day

On the evening of May 10th, 2025, the Bay Area chapter of Friends of the Hindu University of America (HUA), led by Shri Thirupathaiah Gande, hosted an inspiring and deeply resonant gathering at Falcon X Hall in Milpitas, California. With over 125 attendees—including scholars, students, and supporters of Sanatana Dharma—the event reflected the growing momentum behind HUA’s mission to preserve, protect, and promote Hindu knowledge systems through rigorous education and community engagement.

A Sacred Start: Youth Voices in Devotion

The evening opened with a prayer for India’s success in the war against terrorism. The 5th shloka from chapter 6 of the BG that emphasized that one is responsible for one’s elevation or debasement, was recited by Marut Yelagalawadi. After this, Malini Iyer,  a student from UC Davis, enthralled the audience with a sublime rendition of a prayer to Sharada devi accompanying the guests lighting the lamp.. Her invocation set a devotional tone, honoring the sacred roots of the gathering and reminding everyone of the importance of youth participation in sustaining our spiritual heritage.

Keynote by Dr. Vishwa Adluri: Reclaiming Hindu Thought

The evening’s keynote address was delivered by Dr. Vishwa Adluri, respected scholar, core faculty at HUA, and co-author of The Nay Science. In his powerful talk, Dr. Adluri illuminated deep connections throughout Hindu thought, texts, and imagery, and the urgent need for institutions like HUA to lead the effort in reclaiming Hindu narratives.

His address struck a deep chord, highlighting how reclaiming knowledge is central to reclaiming identity—and how HUA is uniquely positioned to lead this charge with academic integrity and spiritual authenticity.

Bridging Health and Heritage: Ayurveda’s Role

Dr. Mahadevan Seetharaman, newly appointed Dean of the California College of Ayurveda, shared a forward-looking update on initiatives bridging classical Ayurvedic wisdom with modern integrative health. These include new clinical training centers, collaborations with medical professionals, Ayurvedic product development, and the upcoming Panchakarma center on the East Coast.

His vision underscores the synergy between wellness and Dharma—and how institutions like CCA and HUA can co-create ecosystems of healing and learning.

A Vision in Motion: The Journey of HUA

Kalyan Viswanathan, President of HUA, offered a compelling overview of the university’s progress and vision. He shared how HUA has grown into a global platform for Hindu civilizational studies, offering online courses and programs in Sanskrit, philosophy, yoga, Ayurveda, and more.

He emphasized that HUA is more than an academic institution—it is a civilizational movement grounded in the authentic re-articulation of Hindu thought. His message was clear: to preserve our dharmic legacy, we must invest in education that is spiritually rooted and intellectually rigorous.

Panel of Dharmic Changemakers: Women Leading the Way

A thought-provoking panel discussion followed, featuring Esther Dhanraj, Ashwini Surpur, and Hemashree Madabushi—three dynamic women advancing the cause of Dharma in education, leadership, and community outreach.

Their discussion centered on the importance of cultural confidence, Hindu education, and grassroots engagement in today’s world. Each panelist shared powerful personal journeys, offering a fresh perspective on what it means to be a torchbearer of Dharma in contemporary society.

Honored Dignitaries: Endorsing the Future

The gathering was honored by the presence of two distinguished dignitaries:

• Dr. K. Srikar Reddy, Consul General of India in San Francisco, who brings extensive diplomatic experience, including prior roles as India’s Consul General in Ho Chi Minh City and Joint Secretary in the Department of Commerce, Government of India. His presence underscored the Indian government’s support for initiatives that promote cultural and educational ties within the diaspora.
• Dr. Anu Nakka, the first Indian-American elected to public office in Milpitas, currently serving as a trustee on the Milpitas Unified School District Board. With over two decades of community involvement and leadership, Dr. Nakka embodies the spirit of civic engagement and the importance of representation in public service.

Their attendance and words of encouragement reflected the growing support and recognition of HUA’s work at institutional and civic levels.

Community Reflections and A Call to Action

The program concluded with reflections from attendees and a heartfelt appeal from Smt. Esther Dhanraj, HUA’s Director of Advancement and Mr. Ankur Patel, HUA’s Director of Outreach. Their words echoed long after the lights dimmed: “The seeds you provide today, we are going to sow them, nurture them and grow them into trees of learning that will then bear the fruits of Hindu thought, which will nourish the minds of your future generations of Hindus and through them all of mankind and every creature on this planet.”

Their call to action—supporting HUA financially, academically, and spiritually—resonated deeply with the audience, many of whom pledged to stand behind this movement with renewed commitment.

Cultivating a Future Rooted in Dharma

The Friends of HUA – Bay Area HUA Day on May 10th, 2025, was more than an event. It was a clarion call to all who believe in the timeless relevance of Sanatana Dharma. With community support, visionary leadership, and a vibrant intellectual foundation, HUA continues to grow as a beacon for the dharmic future.

To Learn More or Support HUA:
 Visit https://www.hua.edu/hua-day or Email: info@hua.edu
 Together, let us sustain Dharma. Together, let us shape the future.

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Dvaita and Viśiṣṭādvaita
Broadly speaking, the Advaita school sees the unity of Brahman, jīva, and jagat while the other two schools see Brahman separate from jīva and jagat. Let’s look at how we as average people understand the world (jagat) and Īśvara (Brahman, Lord, Kṛṣṇa, God, or identified by any similar name):

1. Each one of us experiences of daily life.

2. Each one of us – being a conscious being – is separate from each other.

3. Each one of us – being a conscious being – is separate from other non-living beings.

4. Each one of us feels that Īśvara (Brahman, Lord, Kṛṣṇa, God, or identified by any similar name) is different from us and

5. Many of us believe that Īśvara created every living, and non-living being in this world (samsāra) and if we worship/become devotees of the Īśvara, our sufferings will go away.

6. Many of us also believe that there is nothing called Īśvara and that whatever we see and experience in this life and world is the only reality.

7. We take actions (karma) based on our likes & dislikes which generates sukha-dukkha, paap-puṇya, and multiple births.

This is largely the state of dvaita. As average people and not enlightened beings, we see the bheda (difference) while living in this world all the time. Sri Madhvācārya’s Dvaita school systematizes the bheda and so does the Viśiṣṭādvaita of Sri Rāmāṉujācārya under special conditions. Sri Madhvācārya and Sri Rāmāṉujācārya both teach that Hari (Viṣṇu) is the ultimate reality – the Īśvara – who is all-powerful, present everywhere all the time. Hari is the Brahman and is responsible for the creation, existence, and destruction of everything including us. The only difference between Dvaita and Viśiṣṭādvaita is as follows: as per Dvaita the jīva (jīvātma as a precise Vedāntic technical word) is eternal, self-illuminating, and separate from Paramātma. Each living being has a Jīvātma which means there are many Jīvātma. Viśiṣṭādvaita differs from Dvaita here and it says Jīvātma is subservient and dependent on Paramātma. As per Viśiṣṭādvaita, before the jīva gets the physical body-mind and senses, jīvātma is in a sukṣma (subtle or causal) state. In this sukṣma state, jīvātma is with Brahman. There is no bheda between jīvātma and Brahman. Once the jīvātma gets the physical body-mind-senses, it gets into the sthula state. As physical bodies are distinct from each other and have separate minds of their own the bheda (dvaita) is visible and experienced. This is the reality that we all experience in the normal state of life. The path for the jīvātma to be close to Brahman (Hari)is complete devotion through bhakti. Since the jīvātma is subservient and dependent on Brahman (Hari) a total surrender is required. In other words, humans should seek the grace of Hari through bhakti. Depending on how the devotee is offering bhakti, Hari takes care of the jīvātma after its death. Jīvātma gets a place in Vaikuntha-Loka. This is the Mukti for Jeevātma in Viśiṣṭādvaita. In the Dvaita school, the separation between the jīvātma and Brahman (Hari) remains forever. During the living life of jīvātma, the jīvātma continues to offer bhakti to Hari and seeks Mukti.

Advaita

Advaita, however, is radical in its viewpoint. It states that the bheda or dvaita that is experienced by the jīva is real though that reality is transient. This reality is called mithyā. Mithyā in today’s Indian languages means illusion or something like a mirage. In the dark, one sees the snake but upon checking it in light, realizes that it is a rope. The snake is mithyā in today’s language. However, it is not a correct representation of mithyā from Advaita’s point of view. Advaita does not consider the perceived world as something unreal or imaginary. It differentiates between Satya and mithyā. Satya for Advaita is an unchanging reality and a reality that does not depend on anything else. Mithyā is that reality that depends on something else and hence undergoes change. Once this difference between Satya and mithyā is clear the separation becomes just an incorrect understanding of reality (Satya). If we see the gold bangles, gold chain, and gold ring, each of the ornaments is separate and has its own identity. However, from Advaita’s point of view, it is just gold. The waves on the water are distinct and are real, however, waves are forms of water. Just like a wave does not exist without water, ornaments cannot exist without gold, and pots are fundamentally just clay, the jagat and jīvātma are names and forms of the Brahman. Brahman in saguṇa form is Īśvara and in the context of Bhagavad Gita chapter 11 virāṭ-rūpa is Saguna Brahman in the form of Kṛṣṇa. The unity of all jīvas and jagat is Brahman. There is no bheda (no dvaita) and hence it is advaita. The reason the world appears in dvaita is because of avidyā. Avidyā is an incorrect understanding of the human thinking that he or she is separate from the Brahman. With Jñāna (knowledge), one can realize the true nature of reality, Sat-Cit-Ānanda Ātman, and achieve Mukti. To achieve this jñāna, one needs to prepare the mind through viveka and exercising karma-yoga. This karma-yoga needs bhakti as a foundation. The more one practices karma-yoga by applying viveka in one’s life, one becomes more ardent bhakta of Īśvara.

Dvaita and Viśiṣṭādvaita are about the separation of jīva, jagat, and Īśvara. Īśvara being the all-powerful and creator, conserver, and destroyer of jīva and jagat, jīva must surrender through bhakti to seek Mukti which is a grace of Īśvara.

Advaita does not recognize the separation of jīva, jagat, and Īśvara. A bhakti-based viveka exercised through karma-yoga prepares the mind and jñāna is realized in such a mind. This realization delivers the Mukti in living the life of jīva. Such a Jīvanmukta continues to live life as per the prārabdha and once the physical body-mind-senses merge into the  five elements after death, the sukṣma śarīra is merged into Īśvara.

How do we reconcile the Advaita, Viśiṣṭādvaita and Dvaita schools having apparently contradictory, opposing views of the same Upaniṣad?

देहबुद्ध्या तु दासोऽस्मि, जीवबुद्ध्या त्वदंशकः। आत्मबुद्ध्या त्वमेवाहं इति मे निश्चिता मतिः।। “Oh Lord, while I identify myself with my body, I am your servant. When I consider myself as Individual Soul, I am Your part. But when I look upon myself as the Spirit, I am one with You.”

I feel this one verse reconciles the 3 schools of Vedānta for average Hindu persons like us. All the differences in the philosophy of each school in terms of how each Ācārya has interpreted the Upaniṣad and Bhagavad Gītā are important from the deep study of each of the schools. The scriptural textual analysis and their methods of finding support in Upaniṣad and Bhagavad Gītā must be studied to gain a deeper intellectual understanding. It is not that this study is not for the average devotee. However, what matters to the average devotee is the sādhanā – the daily practice – that will pave the path of his or her Mukti. All three ācāryas’ teachings have the following common aspects:

1. Īśvara is an all-pervasive, all-powerful, creator-conserver-destroyer of everything.
2. Bhakti is mandatory.
3. Mukti – freedom from suffering – is the goal of human life.

Despite this, how do we reconcile the apparent differences in the views of these 3 schools? I feel if we keep studying each philosophical detail of every school to compare then reconciliation is difficult. The common factors across all the 3 schools don’t yield much apart from the academic and intellectual exercise. I suggest that the 3 schools are a continuation of Vedantic thought. This continuation is evolving to explore various facets of Vedānta to simplify Hinduism for the average Hindu. Now the question is what we mean by simplification of Hinduism. Kṛṣṇa says in Bhagavad Gītā in 4.13 about गुणकर्मविभागशः – meaning He has created each person depending on their guṇas (sattva, rajas, tamas) and prārabdha karma. As he says in 2.47 about कर्मण्येवाधिकारस्ते means – one has the right to choose their karma (action) – free will to choose the actions. So, every person has predisposed guṇas and prārabdha but has free will to chart the course of life. It also means that every person has a different state of mind as a result of the combination of guṇas, prārabdha karma, and free will. Hence each person’s state of mind to be prepared to seek Mukti is different. Someone may see bheda and start the journey or someone may start with the belief that there is a unity of Self with Īśvara, or someone may start with seeing bheda but believing in unity with Īśvara. Finally, it is about the evolution of the understanding of the mind where it may start with Dvaita to Advaita or from Advaita to Dvaita or from Viśiṣṭādvaita to Advaita or Dvaita.

Advaita focuses on achieving freedom from suffering in this living life (Mokṣa). It is a path having bhakti and dhyāna at the foundation to lead a life with karmayoga which purifies the mind, and, in such a mind, “Tat Tvam Asi” is realized. Dvaita and Viśiṣṭādvaita focus on the “Sādhanā” of complete devotion – bhakti and belief that in the afterlife Hari will grace the Jīvātma with a place near him. The place that the Jīvātma gets depends on the level of devotion.

Krisha in 18.62 says तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्‌| – “Take refuge in Him alone with your whole being, O scion of the Bhārata dynasty. Through His grace, you will attain supreme Peace and the eternal Abode.” And in 18.63 इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु| – “To you has been imparted by Me this knowledge [Derived in the instrumental sense of ‘means of knowledge’; i.e., the scripture Gita.] which is more secret than any secret. Pondering over this, do as you like.”

Bibliography

Chari Srinivasa S. M., The Philosophy of the Bhagavadgita. A Study Based on the Evolution of the Commentaries of Sankara, Ramanuja and Madhva. New Dedlhi: Munshilala Manoharlal Publisher Pvt. Ltd., 2005.

Dutt, M. N., trans. Mahābhārata – Sanskrit Text with English Translation. 9 vols. Edited by Dr. Ishvar Chandra Sharma and Dr. O. N. Bimali. Delhi: Parimal Publications, 2018.

Radhakrishnanan S., The Bhagavadagita With and Introductory Essay, Sanskrit Text, English Translation and Notes. Noida: Harper Element, 2014.

Swami Gambhīrānanda, trans. Bhagavad Gita : With the commentary of Sankarācārya. Kolkata: Advaita Ashrama, 2018.

Swami Gambhīrānanda. Trans. Eight Upaniṣads: With the commentary of Sankarācārya. 2 vols. Kolkata: Advaita Ashrama, 2019.

Swami Dayananda Saraswati. Bhagavad Gita Home Study Course. 9 vols. Chennai: Arsha Vidya Research and Publication Trust, 2012.

The post Samanvaya Across 3 Vedanta Schools – Part 2 appeared first on Hindu University of America.

On a warm Thursday evening, April 17th, 2025, the Orlando chapter of Friends of HUA gathered for an unforgettable evening of inspiration, connection, and vision at Tabla Indian Restaurant in the heart of Orlando. Attended by esteemed leaders, scholars, and well-wishers of Sanatana Dharma, the event embodied HUA’s mission to preserve, protect, and promote Hindu knowledge systems for future generations.

A Warm Welcome and Setting the Tone

The evening began with a gracious welcome by Mr. Kiran Chhaganlal, Board Member of HUA, whose unwavering support for the university has helped build a strong foundation in Florida. His words reminded attendees of the transformative power of education rooted in Dharma and the vital role of community support in realizing HUA’s vision.

Following him, Mr. Suresh Gupta, another Board Member and a long-time well-wisher and supporter of HUA, extended a heartfelt Welcome Address to the gathering. His reflections on the growing impact of HUA set the tone for the evening—one of gratitude, purpose, and collective responsibility.

The Vision of HUA – From Concept to Movement

The heart of the evening was the inspiring address by Shri Kalyan Viswanathan, President of Hindu University of America. He offered a powerful introduction to HUA’s mission—to create a global platform where Hindu philosophies, traditions, culture, and civilizational knowledge can be studied with academic rigor and spiritual integrity.

Kalyanji emphasized that HUA is not just an institution of learning but a movement—a movement to reclaim and rearticulate the Hindu paradigm on its own terms, with authenticity and dignity. He reflected on the incredible progress made in the past six years, as HUA continues to grow with world-class faculty, cutting-edge programs, and an expanding global student base.

Keynote Address by Dr. Marc Halpern: Dharma in Action

The highlight of the evening was the keynote address by Dr. Marc Halpern, Founder of the California College of Ayurveda (CCA). A pioneering figure in the West’s Ayurvedic movement, Dr. Halpern spoke with deep conviction about his own journey of discovering his Dharma—to build a school in America for the authentic study of Ayurveda.

He recounted the challenges and triumphs of founding CCA at a time when Ayurveda was little known or misunderstood in the West. “My Dharma,” he said, “was not just to teach Ayurveda, but to make it accessible, legitimate, and spiritually grounded for this part of the world.”

His own personal story of how he came about working in the field of Ayurveda and words of wisdom resonated deeply with the audience, reinforcing the connection between Ayurvedic wisdom and Sanatana Dharma, and the importance of institutions like HUA in preserving and passing on these timeless traditions.

Introducing New Leadership and Vision at CCA

Following the keynote, Mr. Kiran Chhaganlal introduced Dr. Mahadevan Seetharaman, the newly appointed Dean of the California College of Ayurveda. Dr. Mahadevan, a seasoned integrative healthcare leader and Vedic wellness advocate, shared exciting new initiatives under his leadership including specialized programs for medical professionals bridging modern and Ayurvedic sciences, the expansion of clinical training centers in California and Florida, new line of Ayurvedic health products, rooted in traditional formulations and the creation of a Panchakarma Center at the Pine Lake Retreat Center, bringing authentic Ayurvedic detox and rejuvenation therapies to the East Coast.

Reflections and Recognition

The evening continued with a moving acknowledgement by Dr. Jashwant Patel, Chairman of the HUA Board of Trustees. Dr. Patel praised the incredible progress HUA has made over the last six years, building credibility as a pioneering online university committed to Hindu civilizational knowledge. His words honored the collective vision and tireless work of the faculty, leadership, and supporters who are sowing the seeds of Dharma that will bloom for generations to come. He emphasized the need for collaborative growth between HUA and CCA to build a vibrant ecosystem of Vedic education and wellness, accessible across the United States and the entire world.

Voices from the Audience

The event also opened the floor to the audience, where reflections and encouragement flowed freely. Many participants spoke about how deeply they resonate with HUA’s mission and the urgency to reclaim the Hindu narrative in academia and public discourse. Special mention was made of key attendees, including Mr. Sajjan Agarwal, Dr. Vimal Patel, Mr. Narsimha Koppula, Dr. Ajay Shah, and Sri Saumitra Gokhale, members of HUA’s Board. Shri Aravind Swami, VP of Operations at HUA was also in attendance. Their presence and support reflected the strong sense of community that has formed around HUA’s growing network of friends and ambassadors.

An Appeal for Support – Planting the Seeds of Dharma

The formal program concluded with a heartfelt appeal from Esther Dhanraj, Director of Outreach at HUA,  who spoke eloquently about why HUA’s work is not just important—but urgent. “We need seeds of support,” she said, “and the HUA team will toil in the sun, nurture them, and grow trees that will bear the fruits of Dharma for the world to benefit from.” She reminded the audience that investing in HUA is not just a donation—it’s an act of intergenerational responsibility. It’s about securing the future for our children, our traditions, and the integrity of Sanatana Dharma in the modern world. Her appeal struck a deep chord with the audience, many of whom pledged their support for HUA’s mission—financially, academically, and spiritually.

Closing Thoughts: A Night of Purpose and Possibility

The Friends of HUA – Orlando Chapter gathering was more than just an event. It was a gathering of like-minded souls, a reaffirmation of purpose, and a call to action. With visionary leadership, dedicated supporters, and a rapidly growing ecosystem of scholars and seekers, HUA is not just growing—it’s thriving. As we move forward, the seeds planted that evening in Orlando will continue to take root across communities, states, and nations. The call is clear: Let us come together to preserve and pass on the rich, enduring wisdom of Sanatana Dharma—for our time and for all time.

To Learn More or Support HUA at https://www.hua.edu/orlando or Email: info@hua.edu

Together, let us sustain Dharma. Together, let us shape the future.

The post Planting Seeds of Dharma for the Future appeared first on Hindu University of America.

Akṣayyatṛtīyā is a Hindu festival with deep roots in multiple Hindu and Jain scriptures. It finds mention in many Purāṇas, and has some very interesting stories associated with it. According to the Hindu tradition, it is observed on Vaiśākha-śukla-tṛtīyā or the third day of the bright half of the month of Viśākha, which this year occurs on April 29, 2025 in first paragraph last line.

The oldest reference to Akṣayyatṛtīyā is believed to be from Viṣṇudharmasūtra with an emphasis on the worship of Viṣṇu, on fasting, oblations with whole grains and donating the grains.

वैशाखशुक्लतृतीयायाम् उपोषितः अक्षतैः वासुदेवमभ्यर्च्य तानेव हुत्वा दत्वा च सर्वपापेभ्यः पूतो भवति ।

यच्च तस्मिन्नहनि प्रयच्छति तत् अक्षय्यम् आप्नोति ।

On the bright third day of Vaiśākha, he who fasts, worships Vasudeva with unbroken grains, offers oblations, and donates, he becomes purified of all sins. Whatever is given on this day, it becomes inexhaustible.

Matsyapurāṇa reiterates the importance of fasting, sacrifice and donating. As per the Bhaviśyapurāṇa, Satayuga, Tretayuga and Kaliyuga began on Akṣayyatṛtīyā.  It is said to be one of the sarva-siddhi-muhūrtas, and any task undertaken on this day is sure to be a success. In Bhaviśyapurāṇa Śrīkṛṣṇa himself says:

श्रीकृष्ण उवाच ।

बहुनात्र किमुक्तेन किं बह्वक्षरमालया ।

वैशाखस्य सितामेकां तृतीयां शृणु पाण्डव ॥ ४०:३०:१ ॥

स्नानं दानं जपो होमः स्वाध्यायः पितृतर्पणम् ।

यदस्यां क्रियते किञ्चित्सर्वं स्यात्तदिहाक्ष यम् ॥ २ ॥

आदौ कृतयुगस्येयं युगादिस्तेन कथ्यते ।

सर्वपापप्रशमनी सर्वसौख्यप्रदायिनी ॥ ३ ॥

Śrīkṛṣṇa uvāca |

bahunātra kimuktena kiṃ bahvakṣaramālayā |

vaiśākhasya sitāmekāṃ tṛtīyāṃ śṛṇu pāṇḍava || 4:30:1 ||

snānaṃ dānaṃ japo homaḥ svādhyāyaḥ pitṛtarpaṇam |

yadasyāṃ kriyate kiñcitsarvaṃ syāttadihākṣa yam || 2 ||

ādau kṛtayugasyeyaṃ yugādistena kathyate |

sarvapāpapraśamanī sarvasaukhyapradāyinī || 3 ||

Śrīkṛṣṇa said:

What need is there to say much here, or why use many words? Listen, O Pandava, to the one important thing about the bright third day of Vaiśākha.

Bathing, charity, chanting, fire sacrifice, scriptural study, and offering to ancestors – whatever is done here in these respects, all that becomes imperishable.

This is considered the beginning of the Krita Yuga, therefore it is called the start of the Yuga. It alleviates all sins and grants all happiness.

As per various purāṇas, Śrī Mahāviṣṇu took the avatāra of Matsya, Hayagriva, Kūrma, Varaha, Nṛsimha and Paraśurāma avatāras in this day. Hence Paraśurāma jayanti is observed on this day too.

The Stories:

Akṣayyatṛtīyā is associated with many incidents narrated in the our Itihāsa purāṇas.

1. Ganeśa Writes Mahābhārata:

Akṣayyatṛtīyā is believed to be the day on which Mahābhārata was written. Some traditions hold that this auspicious day is when Ṛṣī Vyāsa dictated the Mahābhārata to Bhagavān Gaṇeśa, his scribe for this endeavor.

2. Yudhisthira Receives Aksayapātra:

Another Mahābhārata sanniveśa linked with Akṣayyatṛtīyā unfolds in the Vana-parva. As the Pāṇḍavas embarked on their vanavāsa, a multitude of citizens from Indraprastha, along with ṛṣīs, sādhus, and wise men, chose to accompany them. Despite Yudhiṣṭhira’s efforts to dissuade them, they remained steadfast. According to dharma, these individuals were subjects of King Yudhiṣṭhira, thus compelling him to ensure their well-being.

Nāradamuni visited King Yudhiṣṭhira, who expressed his concern over his inability to fulfill his kingly duties due to insufficient resources to feed his entourage. Nārada muni suggested seeking counsel from the Pāṇḍava family priest, Ṛṣī Dhaumya. Yudhiṣṭhira followed this advice, and Ṛṣī Dhaumya imparted to him the 108 names of Āditya (the Sun God), passed down from Indra. He instructed the Kuru King to beseech the Sun.

Ṛṣī Dhaumya elucidated to Dharmarāja how the Sun sustains all life forms in the food chain, underscoring the significance of honoring the Sun. From seeds to living-breathing animals, the Sun is the ultimate source of sustenance of all. Hence, offering reverence to the Sun would alleviate their food crisis.

Yudhiṣṭhira bathes in the river and earnesting worships the Sun God. Pleased with his piety, Sūrya gives him akṣayapātra, a miraculous vessel with an inexhaustible supply of four types of food – seeds, fruits, roots, and meat. Sūrya Bhagavān assured that the Pāṇḍava king would be sustained for 14 years without worry. Yudhiṣṭhira entrusted the akṣayapātra to his queen, who skillfully prepared and served food to all present.

3. Draupadi – Śri Krsna Story:

The subsequent tale features the Pāṇḍava Queen Draupadi and Bhagavān Śri Kṛṣṇa. One day, Ṛṣī Durvāsa, accompanied by his retinue, happened to pass by the forest where the Pāṇḍavas were residing during their vanavāsa and decided to pay them a visit. However, the Pāṇḍava princes were away foraging, leaving only Queen Draupadi at home. Draupadi, as a Kuru queen, was compelled to extend hospitality to the revered sage and invite him for a meal. Unfortunately, there was no food available in the hut at the time.

In a bid to stall, Draupadi requested the sages to refresh themselves with a bath while she prepared the meal. She prays to Kṛṣṇa for help and cognizant of the situation, he intervened. He arrived at her doorstep and insisted that Draupadi serve him immediately. Draupadi, recognizing Śri Kṛṣṇa’s divine nature, surrendered to him with devotion, and complied. Searching the hut, she found only a single grain of rice remaining in a pot. With humility and reverence, she offered this grain to Devakinandana. Madhusūdhana consumed it, and instantly, not only the sages but the entire universe felt satiated.

The sages, led by Durvāsa muni, then approached Draupadi and conveyed that they were full, expressing regret for being unable to partake of her hospitality. Thus, the single grain of rice offered by Draupadi to Govinda multiplied manifold, nourishing the entire world. This legendary incident is said to have occurred on Akṣayyatṛtīyā.

4. Krsna and Sudāma Tale:

Another tale linked to Akṣayyatṛtīyā is a Harikatha from the Śrimad Bhāgavata Purāṇa. In their youth, Śrī Kṛṣṇa and Sudāma were disciples at Ṛṣī Sāndipani’s hermitage. In later life, facing financial struggles and upon his wife’s urging, Sudāma visited Kṛṣṇa. Carrying only flattened rice as a gift, Sudāma hesitated to offer it to the Lord. However, Kṛṣṇa, understanding his friend’s heart, graciously accepted the humble offering. With each morsel that Śrī Kṛṣṇa ate, Sudāma received boundless wealth through divine grace.

This divine exchange, symbolizing the magnitude of sakha-bhakti (devotion to Bhagawān as a friend) and daiva-kṛpa (divine benevolence), occurred on the auspicious day of Akṣayyatṛtīyā.

5. Annapūrnā and Bhagavān Śiva’s Tale:

Another significant tale involves Goddess Annapūrṇā and Bhagavān Śiva’s quest for food. Śiva, known for his asceticism, rejected all material possessions, including food. Understanding the importance of sustenance, especially food, Goddess Pārvati decided to enlighten him. She withdrew all material wealth from the earth, causing widespread famine. There was chaos in the world due to hunger. Faced with the plight of his devotees, Śiva realized his oversight and sought sustenance for them. Searching the entire world, he found food only in Kāśi. Pārvati as Goddess Annapūrṇā, who graciously provided food to all upon Mahādeva’s request.

This narrative underscores the importance of the material world and highlights the role of women, particularly Goddess Annapūrṇā, in providing sustenance. It also imparts lessons in humility and the significance of food for sustenance.

As a result of this legend, many regions in India observe the ritual of sowing paddy or rice on Akṣayyatṛtīyā, marking the beginning of the summer crop.

6. Gangā Avatarana:

Another significant lore found in many Itihāsa-Purāṇas recounts the descent of the river Gaṅgā to earth. Ṛṣī Kapila’s meditation was disrupted by King Sāgara’s 60,000 sons, whom he subsequently incinerated with his gaze. The only

means of their restoration lay in the healing powers of Gaṅgā, who was then residing in svargaloka. King Bhagiratha, a descendant of Sāgara, undertook rigorous penance to persuade Gaṅgā to descend to earth. However, her fall posed a threat to the planet’s stability. To mitigate this, King Bhagiratha prayed to Śiva, who consented to break Gaṅgā’s fall with his matted hair. Thus, on the auspicious day of Akṣayyatṛtīyā, Gaṅgā descended to earth and revived all 60,000 ancestors of Bhagiratha,  thereafter came to be known as Bhāgīrathī.

7. Ādiśankarācharya Composed Kanakdhāra Stotram:

It is traditionally believed that in the 8th century CE,  Ādiśankarāchārya composed the Kanakadhāra strotram on the day of Akṣayyatṛtīyā. The story goes that when he was 8 years old, he once went for Bhikashatana. He went to a poor brahmin woman’s home to beg for alms. She did not have anything and gave Adishankaraacharyan the lone Indian gooseberry that she had for food. Seeing her generosity despite her poverty, the 8 years old Shankara composed and sang the Kanakadhara Stotram in the praise of Goddess lakshmi. At the end of his stuti, the Goddess appeared and offered him a boon. Adi shankaracharya is said to have requested Goddess lakshmi to give wealth to the poor brahmin woman. Immediately there was a shower of gold coins (Kanka+Dhaara) in front of that lady’s house.

It is believed that chanting this stotram make Goddess Lakshmi happy and brings wealth and prosperity to the home.

Conclusion

Thus we see that Akṣayyatṛtīyā holds profound significance in Hindu tradition, resonating across various scriptures such as Dharmasūtras, Itihāsas, and Purāṇas. These scriptures contain numerous references and narratives highlighting the auspiciousness of this occasion. While the dharma śāstras emphasize the importance of charity, offerings to Śrī Mahāviṣṇu, and initiating positive endeavors on this day, respect for material wealth, particularly food grains, is intricately woven into many narratives associated with Akṣayyatṛtīyā, as evidenced by stories from the Mahābhārata and Śrīmad Bhāgavata Purāṇa.

Wishing everyone a blessed Akṣayyatṛtīyā and Paraśurāma Jayanti.

The post The Significance of Akṣayyatṛtīyā appeared first on Hindu University of America.

Samanvaya (Reconciliation) of Advaita, Viśiṣṭādvaita, and Dvaita

Vedānta is the corpus of knowledge at the end of the Vedas. These are the Upaniṣad. These are the core texts capturing revelations by Ṛṣis. Bhagavad Gītā as part of Mahābhārata is the second important text to put the Upanishadic knowledge in the context of human life. The Brahma Sūtra written by sage Bādārayaṇa summarizes the teachings of Vedānta in the form of short statements. Upaniṣad, Bhagavad Gītā, and Brahma Sūtra are called “Prasthānatrayī” – the trinity of Hindu thought. Various ācāryas have been writing the interpretations of the Upaniṣad, Bhagavad Gītā, and Brahma Sūtra giving rise to multiple schools of Vedānta. Upanishadic thought means the relationship of jīva (living beings), jagat (the physical world around the living beings – matter), and Īśvara (Sat-Cit-Ānanda Ātman) with each other. For these three entities (jīva, jagat, Īśvara) various possibilities of relationships emerge. Out of those, the following 3 are the most prominent-

1. Jīva, jagat, and Īśvara as being one (abheda) – nondual or Advaita.
2. Jīva, jagat, and Īśvara are fundamentally different and do not merge into each other (bheda)– dual or Dvaita.
3. Jīva, jagat, and Īśvara being one under specific conditions and being different under specific conditions – Viśiṣṭādvaita.

Sri Śaṅkarācārya (8^th century) is the most prominent proponent of Advaita. Sri Rāmāṉujācārya (11^th century) was for Viśiṣṭādvaita and Sri Madhvācārya (13^th century) was the proponent of Dvaita. Each of them humbly says that they are merely interpreting the Vedānta and Bhagavad Gītā and not the founders of each school. As per them, their view is firmly established in Vedānta and supported by Bhagavad Gītā. If we look at the core principles of each of the schools, it feels that each school is showing a new path different from each other. Our common experience is that Hindus subscribe to these schools and vehemently ground themselves in their schools. Śaiva, Vaiṣṇava, and Śakta Saṃpradāya worship Śiva, Viṣṇu or Kṛṣṇa, and Goddess Śakti respectively in various forms. It means each of the forms for their Saṃpradāyas is the ultimate form of truth.

A historical perspective shows that Viśiṣṭādvaita came out as a critic of Advaita and later Dvaita came out as a critic of both Advaita and Viśiṣṭādvaita. This gives a view that the three schools of Vedānta have so many differences that it is not possible to reconcile those as consistent with one another.

After understanding the core tenets of each school and considering that Advaita came first, followed by Viśiṣṭādvaita and then Dvaita, I feel that each of the schools of Vedānta is a continuation of the same thought of achieving Muktī – freedom from suffering and freedom from the cycle of rebirth. Each ācārya guides us to take the path that they propounded in the light of the Upaniṣad and Bhagavad Gītā (only Sri Śaṅkarācārya wrote a commentary on Brahma Sūtra).

Evolution of Vedic Thought

The early Upaniṣads were revealed to ṛṣis and were written 7,000 years ago. The original Vedic thought originated at least 1,000 to 1,500 years before the Upaniṣads. The original Vedic thought worshiped Indra, Varuṇa, Soma, and other devatas of nature. Various rituals and sacrifices were at the core of the Vedic life and were meant to deliver a happy and prosperous life in terms of progeny and wealth during life and svarga (after life). Slowly Vedic thought evolved beyond the rituals and sacrifices. Vedic thought evolved to describe

the limits of the rituals and sacrifices to achieve truth and peace – the Sat-Cit-Ānanda Ātman. Muṇḍaka Upaniṣad 1.2.12 says –

परीक्ष्य लोकान् कर्मचितान् ब्रह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन ।

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२ ॥

A mature human being (in worldly affairs) resorts to renunciation after examining the worlds, acquired through karma, with the help of this maxim: the uncreated (eternal/reality) is not accomplished by karma. For knowing that reality he should go to the Guru with samidhā in hand.

It is a common experience of any mature person who has some experience of the world, that any amount of fulfillment of desires does not generate a lasting peace and freedom from suffering. The desires keep changing and new desires keep developing. So, in such situations, the mature person surrenders to the Guru who is well-versed in Brahmavidyā. This Upanishadic thought did not hinder the rituals and sacrifices but provided a new meaning of Mukti. Now it was no longer related to going to svarga by practicing sacrifices but freedom from suffering in human life and freedom from the cycle of birth-growth-death. Taittirīya Upaniṣad (Brahmānanda Vallī) 2.1.1 says- ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन्‌। सोऽश्नुते सर्वान्‌ कामान् सह ब्रह्मणा विपश्चितेति॥ The knower of Brahman attains the highest. Here is the verse about that very fact: “Brahman is satya, jñāna and ananda. He who knows that Brahman as existing in the intellect, lodged in the supreme space in the heart, enjoys, as identified with the all-knowing Brahman, all desirable things simultaneously.” Here Vedānta reveals that path of freedom from suffering in human life while continuing to follow worldly engagements. The human needs to understand his or her connection with the physical world, other living beings, and the ultimate truth – Brahman. Various Upaniṣads provide different models of the origin of jagat (physical world), jīva (all living creatures), and Brahman.  Chāndogyopaniṣad in 6.2.3 describes बहु स्यां प्रजायेयेति – It (Being, or Brahman) thought: ‘May I be many; may I grow forth.’ So, Brahman had a thought and it decided to become many and from there, the origin of jagat and jīva started.  This is like Nāsadīya Sūkta (Ṛgveda 10.129) कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत्। – “In the beginning, desire descended on It (Brahman), that was the primal seed, born of the mind.” Brahman had a desire to create the jagat and jīva. This desire can be termed as māyā the Śakti that created everything including time and space. This is explained in Muṇḍaka Upaniṣad in 1.1.7 as – यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति। यथा सतः पुरुषात्‌ केशलोमानि तथाऽक्षरात्‌ संभवतीह विश्वम्‌ ॥ “As the spider puts out and gathers in, as herbs spring up upon the earth, as hair of head and body grow from a living man, so here all is born from the Immutable (i.e., Brahman).” In summary, Vedānta through various Upaniṣads reveal the connection between the physical world (jagat), living beings (jīva), and Īśvara (Brahman). Now comes the Bhagavad Gītā. Ācārya Madhusudana Saraswati praises Bhagavad Gītā in his Gītā dhyānam – सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः| पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत्|| “All the Upaniṣads are the cows and Kṛṣṇa is the one who milks them. Arjuna is the calf; the devotees are the consumers of the great nectar of Gita.”. Bhagavad Gītā provides a systematic path to understanding the Upaniṣads and implementing the revelations of the Upaniṣads in the daily life of devotees to free oneself from suffering. Kṛṣṇa – the Īśvara – incarnation of Brahman – says following ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥ ९-२१ ॥ “After having enjoyed that vast svargaloka, their puṇya is exhausted, and they re-enter into martyalokam (human world). Thus, those who follow the rituals and sacrifices prescribed in the three Vedas – merely the Vedic rites and duties; are desirous of pleasures. They attain only the state of going and returning (from svarga to this world – rebirth cycle), but never that of mokṣa.” In 5.29 Kṛṣṇa says – भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति।।5.29।। “One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.” With multiple such references across Bhagavad Gītā, it becomes clear that Kṛṣṇa provides clarity on Mukti. If one follows the Vedic rituals and sacrifices, one will reach svargaloka but will eventually have to reenter jagat. If one worships Kṛṣṇa, one will attain peace – peace from cycles of birth, growth, death, and suffering. In other words, this reflects the entire Vedic teaching. The Pūrva Bhāg of Veda (Mīmāṃsā) deals with the rituals and sacrifices that take one to svarga and the evolution of Vedic thought through Upaniṣads provides the path of true happiness – Sat-Cit-Ānanda. So, are these 2 separate paths for the devotees? The answer is no. The path that the devotee takes depends on his or her readiness of mind through three Guṇas (satva, rajas, tamas) and free will – the choice of actions one wants to exercise while choosing the path. Now with this background, we can go back to the three ācāryas.

Vedānta Schools: Sri Śaṅkarācārya, Sri Rāmāṉujācārya, and Sri Madhvācārya

Note that none of the Ācārya says that they are teaching their “school”, but they say that they are teaching Vedānta. It becomes puzzling and unsettling to know that each of the Ācāryas has interpreted the same Upaniṣad and Bhagavad Gita differently in many aspects while having few commonalities.

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Kumbh Mela 2025: Some 500+ million Hindus gathered to take a dip in the Holy Ganga. Attribution: Dr. Pushpendra Singh Rathore Wikimedia Commons

Kumbh Mela 2025: There is No Caste, only Hindus

Some 500+ million Hindus, more than the entire population of the USA, Mexico and Canada combined, attended a religious pilgrimage at one spot in Prayag Raj, India. Hindus stand shoulder to shoulder at train stations and walk on roads leading to the river site. No one asks the other about their caste, nor is there a single sign segregating people based on caste. The sole focus of all Hindus present is to take a dip in the Holy Ganga to receive spiritual purification. Amidst the vast sea of humanity, distinctions of caste, class, and status fade, as millions unite in devotion, embodying the true essence of Hinduism—faith, unity, and surrender to the divine.

What is the Caste System?

sanctioned by the Vedas or other Hindu texts and teachings, nor is it intrinsic to Hinduism or a feature of its entire history. Hinduism has concepts of Varna (personality types, tendencies) and Jati (occupational guilds), which differ fundamentally from the rigid notion of caste.

The Varna system in the Dharma-shastras categorized society into four groups: Brahmin (scholars), Kshatriya (warriors), Vaishya (merchants), and Shudra (laborers). This system fostered specialization and mutual interdependence, essential for a thriving society. For example, a farmer’s son would inherit both land and the skills necessary for farming. A society built entirely on the principle that “everyone is exactly the same” undermines both specialization and healthy interdependence.

Jati can be understood as the practical application of occupational continuity. A goldsmith’s son, for instance, would often become a goldsmith, passing down skills through generations. Similarly, in the Western world, George H.W. Bush and George W. Bush both pursued politics, a family occupation that parallels Jati. Over generations, such patterns create occupational communities or Jatis.

However, over millennia, what was originally a skills- and aptitude-based guild system became distorted into a hereditary hierarchy. This rigidification was influenced by evolving social taboos and practices, as well as the consequences of repeated foreign invasions, which disrupted the original fluidity of the system.

What is My Caste?

“Caste,” as it exists today, is a colonial construct alien to Hindu philosophy. My family history illustrates this fluidity: my grandfather was a farmer and my father a businessman, both traditionally categorized as a Vaishyas. Business was not in my genes, and I chose instead to work for someone that qualifies me to be a Shudra, a working class. I chose an entirely different path, working in education and research, which could classify me as a Brahmin. While advocating for equality today, I could also be considered a Kshatriya. The colonial rigidity of caste definitions fails to capture this nuanced reality, and I reject allowing such labels to define me.

Caste as a Misrepresented Narrative

Recently, universities like UC Davis, Cal-State , and Harvard have added “caste” as a protected category in their anti-discrimination policies. In California, a caste-related bill, SB 403 , narrowly avoided becoming law after being vetoed by the governor. Organizations like Equality Labs and Hindus for Human Rights have amplified this narrative, branding Hinduism as inherently casteist. In American classrooms, caste dominates discussions of Hinduism, planting misconceptions even in the minds of Hindu-American children—many of whose families have never observed caste discrimination being in practice, neither in India nor in America.

Is Caste Discrimination a Reality in America?

1. https://indiawest.com/2022/03/10/caste-cal-state-versus-my-great-grandchildren/
2. https://www.patheos.com/blogs/equalityforhappiness/2024/04/caste-bills-could-hurt-interfaith-couples/
3. https://www.youtube.com/watch?v=sGQ4r4ElLyQ

Having spent over 40+ years in corporate America, I have never heard any discussion related to caste discrimination, either personally or about someone else. My wife’s best friend in India was a Dalit, and they routinely visited and dined together, experiences far removed from the grim narratives promoted by anti-Hindu activists. It is puzzling that some people, like my wife, come to America only to “learn” about caste issues in India.

Why Single Out Hinduism?

Caste-based discrimination is often unfairly tied exclusively to Hinduism, ignoring divisions like Shia-Sunni-Ahmadiyya in Islam or Catholic-Protestant-Mormon in Christianity. It would be wrong to stereotype Christians and Whites as racists. All faiths have their internal conflicts, yet Hinduism is disproportionately targeted. This bias not only perpetuates stereotypes but also unfairly maligns a complex and diverse tradition.

Caste as a Political Tool

The caste narrative is often leveraged for political or ideological gains. India’s Prime Minister Narendra Modi’s perceived alignment with figures like Donald Trump has fueled such portrayals, linking Hindus with right-wing politics in America. Additionally, some caste-related activism may stem from evangelical agendas aimed at discrediting Hinduism.

Legal and Social Implications

New caste discrimination policies could have unintended consequences. For example, a Hindu manager firing another Hindu for legitimate reasons might face baseless caste-related discrimination charges, creating a chilling effect on employment decisions. This adds an unnecessary burden on employers and risks alienating Hindu professionals.

The Cisco Case: A Misguided Precedent

The Cisco case serves as a cautionary tale. Sundar Iyer , a self-declared atheist, was labeled an “upper caste Hindu Brahmin” based solely on his last name. The California Civil Rights Department’s pursuit of this case ended after years of litigation when defendants alleged prosecutorial abuse. Such cases highlight the dangers of relying on stereotypes to adjudicate justice.

A Call for Fairness

It’s time Americans reevaluated the caste narrative tied to Hinduism. Just as we don’t hold Christianity accountable for slavery or the Holocaust, or Islam for terrorism, Hinduism shouldn’t be unfairly judged based on caste stereotypes. Americans should resist casteophobia and approach these narratives with open minds, recognizing them for what they often are: tools to misrepresent and marginalize Hindus and their faith.

Author’s Messages on CASTE:

Caste Bills could Hurt Interfaith Couples

Intermarriage as a New Caterogy of Caste Systems

Caste: Cal-State Versus My Great Grandchildren, March 10, 2022

DGH: Hinduism will be Dismantled, Sept 11, 2021

The State versus Hindus, Feb 19, 2021

Santa Clara County Human Rights Commission debates caste, April 2021 and a Follow up May 21, 2021

CSU’s Caste Proposal is Wrong, Jan 22, 2022

In opposition to caste legislation, The Daily Journal, June 15, 2023

Revise California Caste Legislation SB-403, June 2023

Caste System in Hinduism

EqualityLabs’ Presentation at Stanford University, Feb 6, 2024

Will Zaheer Iqbal and Sonakshi Sinha break the dominant Muslim – submissive Hindu CASTE hierarchy in their intermarriage? July 16, 2024

The above article is written as a part of a Term Paper for a course at Hindu University of America titled Distinguishing Varna and Jati from Caste

The post There is No Caste, Only Hindus – A Call for Truth appeared first on Hindu University of America.

Dignitaries, including our Kalyanji, at the Rang Barsey cultural program, HSMN’s grand Holi celebration held on March 22, 2025, at the Eden Prairie Central Middle School.

In a landmark event symbolizing the confluence of ancient wisdom and contemporary education, the Hindu University of America (HUA) and the Hindu Society of Minnesota (HSMN) have entered into a Memorandum of Understanding (MOU). This partnership, formalized by HUA President Kalyan Viswanathan and HSMN President Shajive Jeganathan, marks a significant step in the ongoing Dharma Renaissance – a movement dedicated to reviving and integrating timeless Hindu knowledge systems into the modern world.

Under this collaboration, HSMN community members are offered scholarships to courses at HUA, HUA will partner with HSMN’s annual summer camp and bring the Bhagavad Gita Pariksha to Minnesota, and we will expand HSMN’s vaunted Hindu Temple American School (HATS). This initiative aims to make the profound teachings of Hindu philosophy, culture, and civilization more accessible to the community.​

HUA is not merely an academic institution; it represents a cultural and intellectual revolution. By nurturing the next generation of thinkers, leaders, and changemakers rooted in Dharma, HUA seeks to provide education that transcends conventional degrees, fostering deeper understanding, self-realization, and a commitment to serving humanity.​

President of HSMN Shajive Jeganathan on the left, Chairman Ganesh Ram, and Kalyan Viswanathan.

Reflecting on the significance of this alliance, HUA President Kalyan Viswanathan stated, “HUA greatly appreciates its relationships with mandirs and looks forward to our relationship with HSMN. We hope this relationship becomes a model for many other mandirs across America.”​

HUA students have also expressed enthusiasm about the collaboration. Kaustubh Patil, the Education Chari at HSMN and a current student of HUA, shared, “Studying at HUA has deepened my understanding of Hindu Dharma and I just can’t get enough of the courses. This partnership with HSMN will allow more students to embark on this transformative journey.” Arun Narayanan, another student of HUA and Minnesota local, added, “The integration of HUA’s courses with the HSMN community will strengthen our collective cultural and spiritual foundation.”​

HSMN leaders echoed these sentiments. President Shajive Jeganathan remarked, “This MOU with HUA aligns perfectly with our mission to provide religious, spiritual, educational, social, and cultural activities for all generations of the Hindu community.” Chairman Ganesh Ram added, “We are excited about the opportunities this partnership presents for our members to delve deeper into Hindu studies and contribute meaningfully to our society.”​

The MOU signing took place during the Sunday HATS program, a day after the vibrant Rang Barsey cultural program, HSMN’s grand Holi celebration held on March 22, 2025, at the Eden Prairie Central Middle School. The Rang Barsey event featured a bustling bazaar from 2 pm to 4 pm, a cultural program showcasing dazzling performances from 4 pm to 6 pm, and concluded with a communal dinner starting at 6 pm. HUA hosted an informational booth alongside other cultural organizations and vendors, engaging with attendees and sharing insights about their programs and initiatives.

President of HUA Kalyan Viswanathan lighting the lamp at the opening ceremony.

In addition to the educational collaboration, the event marked the launch of the Friends of HUA Minnesota chapter. This initiative aims to build a supportive community of HUA alumni, students, and well-wishers in Minnesota, fostering connections and promoting the university’s mission within the region.​

This partnership between HUA and HSMN exemplifies the spirit of the Dharma Renaissance – a revival of timeless Indic wisdom, reimagined for a global future. It underscores a commitment to learning that transcends the pursuit of degrees, emphasizing deeper understanding, self-realization, and dedicated service to humanity.​

As HUA and HSMN embark on this collaborative journey, they set a precedent for other institutions and communities to follow, bridging the gap between ancient traditions and contemporary education, and illuminating the path for future generations to embrace and embody the profound teachings of Hindu Dharma.

Along with HUA students Arun Narayanan and Kaustabh Patil, Ankur Patel Director of Outreach joined President Kalyanji to introduce HUA to a thriving and growing community of Hindus in Minnesota.

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