The Kumbh Mela is no ordinary festival.It is not just a gathering, nor just a spectacle. It is the living, breathing soul of Sanatana Dharma. The mela is an ancient tradition pulsating with the wisdom of rishis, the blessings of saints, and the devotion of divine seekers. Imagine a festival as grand as a large music festival but rooted in something far deeper, the very core of Hindu spirituality, where lineages of gurus, saints, and sadhus come together in an unparalleled expression of unity, authenticity, and devotion.

Even now, back home, something within me has shifted. The magic of that experience, the energy of those blessings, and the memories of those who have dedicated their entire lives to intense tapasya remain with me. Their unwavering love for Hinduism, its sacred practices, and, most importantly, their deep, personal connections to their deities has left me profoundly inspired. How did our ancestors conceive of something so magnificent? A vision, an idea, a concept that has withstood the test of time, through invasions, colonization, and relentless attempts to alter our faith, our identity, and our very existence. And yet, the Kumbh Mela continues, unwavering, standing as a testament to the resilience of Sanatana Dharma.

The Kumbh Mela takes place during a sacred planetary alignment that occurs once every twelve years and guides humanity towards moksha. But this time was different. Twelve cycles of twelve years had completed, making it a once in a lifetime moment. A gathering witnessed by my ancestors 144 years ago, and one that my descendants will see 144 years from now. The Mahakumbh Mela is a time when the enlightened seers, sages, ascetics emerge from their solitude and tapasya to share their wisdom and powers with the world. It is a space where everyday people, engrossed in the material world, can freely seek knowledge, blessings, and deeper understanding. It is a divine confluence of sacred rivers where amrit, the nectar of immortality, once fell; of faith and devotion. It is where tradition lives on, since Adi Shankara established it in the 8th century.

This year, the event was publicized in a way that drew urban Hindus and seekers from across the globe to participate in this extraordinary celebration of faith. To witness the seamless coexistence of centuries old traditions with a new, modern wave of devotees was humbling. Seekers regardless of background had come together in pursuit of knowledge, faith and moksha.

I felt grateful for those rural and working class Hindus who, despite abject poverty and unimaginable hardships, have kept this sacred tradition alive. Every kumbh mela, they come, walking miles under the scorching sun, carrying small children, guiding their aging parents, and sleeping under the vast, chilly night sky of the Mela grounds. Their unwavering faith and devotion ensured that this timeless event never faded. A newfound pride and understanding are bringing more Indians back to their roots, reconnecting them to the richness of their own traditions, to reclaim what is theirs and for that, we must thank those who never left, who never forgot, and who carried the Kumbh Mela forward for all of us.

If there is such a thing as a calling, being drawn to holy places only when the deities and saints summon you, then this was it. There’s no other way to explain how I found myself in Kashi and Prayagraj, experiencing the magic of this extraordinary Kumbh Mela. I hadn’t planned for it, yet there I was, on a flight to Kashi, then making my way to the Mela.

On our first day at the Kumbh Mela, we arrived at the newly built city around 11 AM and had our cab drop us off at the designated parking area. Excited and eager to explore, we began asking the police, who were everywhere, patiently guiding and helping pilgrims, where we could go to meet the sadhus and sanyasis. They informed us that the main ‘akhadas’ were about 15 km away and that we would have to walk there.

A bit anxious but determined, we started our journey under the scorching winter sun. Just 10 minutes in, we came across the kindest auto driver, Birendra Yadav, who insisted we call him Pappu. And Pappu was nothing short of a godsend! In the vastness of the Kumbh, where we were a group of seven, we would have needed a large auto to fit us all and as if it were meant to be, that’s exactly what Pappu drove. We squeezed into his six seater auto and asked him to take us towards the akhadas. I wasn’t entirely sure what that meant or what to expect, but I had read that this was the heart of the Mela, where we would get to meet the saints and sadhus.

As Pappu kept driving, we realized just how far the area actually was, and how much walking we would have had to do without him and his auto. We were beyond grateful and also starving, since it took us nearly 25 minutes just to reach the main area. We went directly to the ISKCON camp which had a massive kitchen and a 24/7 prasadam hall for lunch. The camp was beautiful, with artistic recreations of scenes from the Mahabharata and Ramayana, featuring Krishna, Hanuman, Sita and Lakshmana. We enjoyed the most delicious full Indian meal alongside hundreds of other devotees and visitors, all relishing the free prasadam offered to every guest. It was the perfect way to fill our stomachs before continuing toward the rest of the akhadas.

ISKCON also had a bookstall where visitors could pick up as many books on Hinduism as they liked, free of cost. Their devotees warmly placed the special Vishnu tilak made of pure chandan on our foreheads. It was beautiful. One of my favorite parts of the mela was receiving tilaks and raksha or ‘protective’ tikkas from the various sadhus and babas as they gave their blessings. I hadn’t realized how beautiful I found them on my face until I removed them at the end of the day.

On our way to the Kinnar Akhada, which Pappu suggested we visit first, we encountered the most vibrant procession of all the Vaishnava sampradayas at the Kumbha mela. The energy was high. As we tried to move forward, the police stopped us, explaining that no vehicles were allowed to cross as the procession was about to pass. The Vaishnava sadhus had to move as one, undisturbed. So we waited eagerly on the side watching as the sadhus, saints and acharyas from different sampradayas proudly showcased their heritage. Some rode atop decorated trucks, horses or even elephants, while others walked in perfectly organized droves. Some waved their sacred weapons high in the air, while others simply smiled and waved at us with pure joy. The entire scene was alive with children dressed as  Rama, Sita and Hanuman, the beating of drums, the sound of trumpets, and an array of colorful attire. But what stood out the most was the sacred Vaishnava tilak bold in white and red, adorning every forehead, a mark of their devotion to Vishnu and his avatars. It was a moment of pure celebration, and we were lucky to witness it.

What made the moment even more special was the heartfelt exchange of respect along the procession route. The head saint from every camp along the route of the procession, and their followers, stood outside, garlands in hand, ready to honor the revered saints of the Vaishnava sampradayas as they passed. Each time they stopped to greet one another, they smiled delightedly and exchanged words of praise, recognizing each other’s greatness. It was one of the most endearing sights to witness, a beautiful display of unity among the Hindu sects, filled with genuine admiration, mutual respect and a shared devotion that transcended differences.

The Kinnar Akhada took our breath away. As I mentioned, we had no idea what to expect, but the moment we entered, we were enveloped in a world unlike any other. Groups of kinnars sat gracefully on traditionally woven cots, each with their own small setup. Dressed in flowing robes of orange, yellow and red, their kohled eyes and bold lips, big round bindis, and luxurious hair made them look radiant, almost ethereal. Their presence was commanding yet magnetic. As we stepped closer, one of the kinnars looked at me warmly and invited me to sit beside them. Among a group of Europeans, they seemed especially happy to see an Indian and asked me where I was from. When it was time to leave, I instinctively bent to touch their feet. At that moment, one of them gently placed her hands, first, on my back and shoulders, then on my head. I had never felt anything like it before, an energy so heavy, yet so calming, deeply maternal and overwhelmingly loving. It was a moment of pure grace, powerful yet calming, as if I had been blessed by something beyond words.

In the same akhada or camp, was also the aghori space where the aghori priests carried out one of the most elaborate pujas for Ma Kali I had ever seen. Rhythmic beats of a large damaru filled the air as the priests performed arti, other sacred rites and kept gently touching the face of the Goddess just as one would caress a mother’s face or someone with whom they shared a deep, personal bond. The atmosphere was intense and filled with positive energy as they prayed to Ma Kali and sanctified the akhada with the rituals. The experience left us in awe.

Next we made our way towards Sectors 20 and 21, the Panchadashanam Juna Akhada, commonly known as Juna akahada and the Niranjanai akhada. These are the main camps of the Naga Sadhus, the most mystical figures of the Kumbh Mela. I was excited to witness the tradition first hand, having seen images and videos of the magnificent processions of the naga sadhus descending towards the river for the auspicious ritual of the shahi snan. The ascetic warriors of the Dashanami Akhada tradition, founded by Adi Shankaracharya centuries ago, had played a crucial role in defending Hindu religious practices and temples from invaders. In 1664, they bravely fought and defeated Aurangzeb’s army to protect the sacred Kashi Vishwanath Mandir in Varanasi.

Just before entering the Akhada, we came across some Naga Babas lounging in tents outside. One of them, ash smeared and holding vibhuti in his hand, leaned casually against a motorbike. He smiled warmly and gestured for us to come closer for a blessing. Sensing my slight hesitation, though not out of disrespect, but because this was my first interaction with a Naga Sadhu, he smiled even wider. Extending his hand in a gesture of reassurance, he softly encouraged us and so I stepped forward. As soon as I was close enough, he placed his hand gently over my head, applying vibhuti to my forehead for protection. With deep kindness, he blessed me, saying, ‘Bhagwan sada tumhe sadbuddhi de’-May God always grant you wisdom, and my heart just melted.

Although we began to see naga sadhus either sitting by the side of the road or in the tents lining the roads as soon as we entered the main akhada area, it was at the Juna and Niranjani akhadas that we properly engaged with them.

The Naga Sadhus are often regarded with a mix of reverence and fear. But to me, that fear seemed entirely misplaced. Once you look beyond their ash smeared bodies and long dreadlocks, you see something else: the kindest, most compassionate eyes. Every Baba I met had a deeply positive and loving energy, and was eager to place a protective hand on our heads to bless us with vibhuti, and share his wisdom. There was nothing to fear; only something profound to experience.

Another incident comes to mind: when one of the Naga Babas blessed me by firmly patting my back six times, it felt intense and deeply powerful. Then, he handed me a Rudraksha and instructed me to tie it to a red thread and wear it around my neck. Curious, I asked him how it would help me and without a moment’s hesitation, he replied- ‘it will support you in your Adhyatmik (philosophical) studies in Hinduism, of course!’ I was stunned. How did he know I was a student of Hinduism? Perhaps I was reading too much into it, but the moment felt profound. His blessing felt pure and deeply real.

What fascinated me most was how, despite being complete renunciates, detached from all material possessions, they carried an ethereal beauty. Wrapped in flower garlands, their matted locks adorned with blooms and their bodies draped in long strands of Rudraksha, they looked just like Shiva himself. It was as if Shiva’s very essence lived within them. Just like Shiva, who appears fierce yet is the kindest, most innocent and loving, these sadhus embodied that same paradox. The truth is, the naga sadhus are gentle and pure. One experience of their blessings and something shifts within you. I only felt gratitude for these divine beings, reservoirs of spiritual power, who were sitting there, selflessly and kindly offering the fruits of their tapasya and accumulated energy as blessings so that others such as me could benefit.

At sunset, we went to the ghat for a dip and offered prayers to Ganga. The evening light was beautiful and, as the temperature dropped, the cool water felt refreshing and pure. On our way back to the auto, we noticed the akhadas coming to life with preparations for seva. Stalls had been set up, offering fresh, steaming khichdi and other dinnertime prasad, completely free for all devotees so that no one at the Kumbh Mela would go hungry. We enjoyed some delicious khichdi, even going back for second servings at one of the stalls. Just as we finished, we realized it was time for the evening aarti as the sound of bells ringing across all the akhadas filled the air.

We returned to the shivir of the Shankaracharya of Jyotirmath, where, earlier in the day, we had witnessed a grand yajna with 1,100 priests performing sacred rituals for the protection of the holy cow, advocating for its recognition as Rashtra Mata (the national mother). Now, the evening aarti was in full swing, over a hundred priests, along with hundred young balayogis, children and young yogis sat in perfect formation, ringing bells in the background as the rituals unfolded. A few moments later, we had the incredible opportunity to meet the Shankaracharya of Jyotirmath himself. The experience was beyond amazing, making me realize how fortunate we are for this one of a kind gathering. Instead of traveling across Bharata to various ashramas of all the different lineages, the dynamic mela gives us endless opportunities for spiritual growth and wisdom, to meet the saints, sadhus and gurus from all traditions, all in one place. A massive fair, a sacred convergence of these divine sadhus and gurus. You can walk up to them, ask them anything or simply receive their blessings. The energy at the mela was powerful and distinct, each baba and guru radiated something unique.

Everything was taking place seamlessly at the Mela staying true to age old Hindu traditions in the most authentic way including initiations, havans, daily pujas, yajnas and kathas (discourses) by acharyas from various sampradayas. It was a sacred confluence, bringing together the rich traditions of Hinduism from across Bharata. My mind expanded and I returned feeling an indescribable sense of bliss and purity. I didn’t want to let go of this feeling. I wanted to hold onto it for as long as I could.

I’d like to conclude this blog with a memorable encounter with a saint from the lineage of Skanda (Kartikeya) worshippers from Coimbatore. He shared a profound and wise perspective that truly resonated with me.

‘The real amrit (nectar) of the Kumbh Mela lies in the satsang manthan (churning of wisdom), and the bhakti bhaava of the saints. Their devotion and tapasya are deeply purifying for all those who visit. Aur kya chahiye- what else do you need?’

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Averting the dangers of pleasure-driven actions

“एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥

This is to be known as eternally existing in one’s own Self. Truly there is nothing higher than that to be known. When one recognizes the enjoyed, the object of enjoyment, and the dispenser or the supreme Ruler, all has been said. This is a threefold Brahman.”

~ Shvetasvatara 1.12

Not knowing oneself is the most incredible ignorance, and it is this ignorance that drives us toward desire-fulfilling actions. The greatest ignorance is only overcome by the greatest knowledge. Knowing the self as Ātma with a body and not vice-versa is the first step in removing the veil of ignorance.

Understanding the perfection, limitlessness, brilliance, timelessness, and indestructibility of the Ātma brings the understanding that the Self is infinite and complete within the Self. Knowing the Ātma as (part of) Brahman brings the knowledge that there is no lack.

“एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिंहो वा

वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥

In the same way, O Somya, all these beings, having come from Sat [Brahman], never know this. They never think, ‘We have come from Sat.’ Whatever they were before in this world—whether a tiger or lion or leopard or boar or bug or insect or flea, or mosquito—they are born again according to their karma. They never know that they came from Sat.”

~Chandogya 6.10.2

When there is no lack, when there is completeness, the pursuit of anything becomes unnecessary.

Desire develops when there is a need, the need arises when there is the perception of scarcity, and scarcity appears when there is incompleteness. That I am full, satisfied, and complete means that nothing external is necessary.

When food satisfies hunger, that is transient enjoyment. When a drink quenches thirst, that is passing pleasure. While both are necessary for survival, neither is sufficient for long-term ānanda (bliss). When there is no deficit and no need to be fulfilled, this is contentment which brings long-term gratification beyond the fleeting perceptions of happiness and distress.

“प्रणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी ।
आत्मक्रीड आत्मरतिः क्रियावा- नेष ब्रह्मविदां वरिष्ठः ॥

Truly it is the life that shines forth in all beings. Knowing him, the wise man does not talk of anything else. Sporting in the self, delighting in the self.”

~ Mundaka Upaniṣad 3.1.4

That I am complete within myself means there is no desire. Therefore, there is no expectation or disappointment. That my happiness is not dependent on other things but is instead in me means that my constant pleasure-seeking actions can end. This leads to natural tranquility and peace. Therefore, the first danger is averted as the external world loses its ability to frustrate me.

Understanding the limited nature of the jagat and śarira (which are time bound and subject to change) and the simultaneous limitlessness of the Ātma and Brahman (which are timeless and constant) nurtures a non-reliance on the external world for happiness. The result is vairāgya or detachment. Vairāgya is the beginning of the end of one’s entrapment in samsāra. As the futility of a thing is understood—that neither happiness nor sorrow can genuinely be derived from it—vairāgya grows.

Happiness comes from realizing that the colossal Brahman exists within the Self, and as such, I am already in bliss. Through this knowledge, the fulfillment of Śreyas also means the automatic achievement of Preyas. Therefore, there is no need to pursue joy or avert sorrow, as I am already all that I seek.

“तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥

Raising through self-contemplation that primal god, difficult to be seen, deeply hidden, set in the cave (of the heart) dwelling in the deep, the wise man leaves both joy and sorrow.”

~ Kathopanishad 1.2.12

Does niṣkāmakarma mean I should not act, or I may act carelessly?

Since I am already complete and require nothing, and since my actions should be performed without desire, why should I act? If I should not be attached to the fruit of karma or concerned about its consequences, then does desireless action mean that I can act irresponsibly without thinking about the effects of those actions? Vedānta teaches that one must not forget the reason behind all actions.

The Bṛhadāraṇyaka Upaniṣad states that nothing is higher than Dharma. The Sanskrit word “dharma”: is rooted in the Sanskrit “dhṛ,” meaning to hold or support.

“धर्मः तस्माद्धर्मात् परं नास्त्य् अथो अबलीयान् बलीयाँसमाशँसते धर्मेण यथा राज्ञैवम् ।

यो वै स धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर् धर्मं वदतीति धर्मं वा वदन्तँ सत्यं वदतीत्य् एतद्ध्येवैतदुभयं भवति ।।

Nothing is higher than dharma. The weak overcome the stronger by dharma, as over a king. Truly that dharma is the Truth (Satya); Therefore, when a man speaks the Truth, they say, “He speaks the Dharma,”; and if he speaks Dharma, they say, “He speaks the Truth!” For both are one.”

~ Bṛhadāraṇyaka Upaniṣad, 1.4.xiv

Man must act in accordance with Dharma. In his introduction to his Bhāṣya for the Bhagavad Gītā, Ādi Śankaracarya states that the jagat was created, and then Dharma was conveyed to humankind for its (the jagat’s) stability.

“Having created the cosmos and seeking to ensure its existence, the Lord brought forth in the beginning the Prajaapatis [progenitors], Marici and the rest. Then He imparted to them the Vedic law of works… The law of righteousness [Dharma] is what directly promotes the prosperity and emancipation of living beings. It is cultivated in the pursuit of progress by classes of men, set in different stations of life.”

Therefore, the principle of niṣkāmakarma does not advocate that one may forsake his duty within the jagat but must act according to varnāśrāmadharma. What changes is not the quality or quantity of the action. What changes is the mindset—that one has neither control nor attachment to the outcome.

When one develops this mindset and achieves the consequent freedom, the status of jīvanmukta is achieved while embodied, and moksha after the Ātma drops the body.

“यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥

When all the knots of the heart are destroyed even while a man is alive, then a mortal becomes immortal. This much alone is the instruction.”

~ Kathopaniṣad 2.3.15

Action cannot be avoided. Therefore, niṣkāmakarma is the answer.

Whether consciously or not, karma is performed as long as we are embodied within the world. Does that mean that our actions should not be purposeful? We must differentiate between acting with intention versus acting with attachment. Working with purpose within Dharma and as an act of service to Īśvara and His creation does not bind.

The results of our actions depend on the desire or detachment with which those actions are performed. As selfish desires, they can entrap us as kāmakarma. As actions of service without attachment to the results, they free us as niṣkāmakarma.

The differentiation is the mindset with which the action is performed. The thought that I am the body and the doer keeps me trapped in samsāra.

Illustration 2 – Attachment to fruits of kāmakarma keeps one trapped in samsāra.

The proper understanding of the Self, as already complete, limitless, and without lack, frees me from the frustrations of attachment to desires in this life and the cycle of transmigration thereafter.

Illustration 3 – Niṣkāmakarma frees one from samsāra.

Niṣkāmakarma, therefore, is the result of parāvidya and a prerequisite for mokśa. It brings mental peace and contentment while on earth and freedom from the dangers of rebirth thereafter.

“कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र ।
पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥ २॥

He who entertains desires, thinking of them, is born (again) here and there on account of his desires. But of him who is fully satisfied, who is a perfected soul, all his desires vanish even here (on earth).”

~ Mundaka Upaniṣad (3.2.2)

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(Morrisville, NC) – On August 24th, Fifty-One (51) students from North Carolina, mostly from the Triangle Area participated in this year’s Bhagavad Gītā Pariksha (BGP) competition. Over 200 members of the community attended to cheer the students and a $10,000 prize pool was awarded to the winners who showed exemplary knowledge and understanding of the Bhagavad Gītā.

In the Elementary Section, Srikeerthi Tirumalapeddinti (age 7) and Renusri Palemkota (age 9) tied for First Place with Riaan Patel (age 9) Winning Third Place. In the Junior Section, Jayanth Avula (age 13) was the First Place winner, with his twin brother Jathin Avula (age 13) the Second Place finisher, and Akshaj Vemuri (age 12) the Third Place winner. In the Senior Section, Maithili Kulkarni (age 20) was the First Place finisher with Amishi Gupta (age 14) in Second Place and Ayush Tripathi (age 14) in Third Place. The prizes, including participatory certificates and medals awarded by Dr. Raj Polavaram and Dr. Kishor Trivedi in a closing celebratory session.

Kalyan Viswanathan, President of Hindu University, said, “We hope this pilot program catches on and more Hindu Temples in North America come forward to create this competition in their communities in partnership with HUA. We aspire to enable young Hindus to grow up with the Bhagavad Gītā as a companion resource for the rest of their lives.”

Dr. Kalika Uttarkar, Faculty at HUA who served as a judge and test writer for the BGP shares that “We are trying to inculcate into the students that knowledge without application is redundant, so philosophy of Gītā needs behavioral application. This competition helps parents open the doors of culture to their children.” She went further into the depth and purpose of the BGP, “Language is a window, isn’t it? Not being able to transfer their wisdom through English, it is important for Indian born parents to find ways to share cultural history and heritage.”

The competition included three categories: Elementary (K-4th grade), Junior (5th-8th grade) and Senior (9th grade and above). In the Elementary competition, participants chanted five shlokas from a selected set of 25 shlokas and explained their meaning. The Junior and Senior competitors took a written exam in the morning with the five top scorers in each category interviewed on their understanding of the concepts of the Bhagavad Gītā during the afternoon finals. In between the morning and afternoon sessions, families had lunch, students participated in the unique game of Gītā Shloka Antakshari, and also chanted Adhyayas 16 and 17.

The Second Annual Gītā Pariksha was hosted by the Hindu Society of North Carolina (HSNC) in a joint effort with Sri Venkateswara Temple of NC, Radio Nyra, and Bharat FM. Co-Sponsors organized volunteers, raised funds, and created a unique competition that elevated and shared discourse around the Bhagavad Gītā.

Shri Manoj Pandya, President of HSNC added, “There are lots of tests for chanting but we wanted to emphasize the meaning as well.” Dr. Raj Polavaram, Chair of Friends of Hindu University of America, NC Chapter, said “People these days glamorize temporary, transient things, but what if we make the good things like Gītā more fun? So that’s why we came up with this idea of the Gītā Pariksha. We started this initiative last year, are very extremely pleased with the response this year, and look forward to creating regional competitions and making it a national competition next year!”

Hindu University of America provides education in knowledge systems based in Hindu thought involving critical inquiry, ethics, and self-reflection. HUA is committed to fostering the culture and traditions of Hindu Dharma in an atmosphere of academic excellence, through community education courses, and local events designed to energize the community. Dr. Uttarkar will be teaching a course on Hindu Parenting starting in October. If you think your children and community would enjoy such a Gītā Pariksha competition in your city, reach out to Director of Outreach, Ankur Patel.

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Participants, winners, and organizers of the inaugural Bhagavad Gita Pariksha with the HUA President Shri Kalyan Viswanathan and representatives of the Hindu Society of North Carolina and Sri Venkateswara Temple.

Bhagavad Gita Pariksha’s Inaugural Success in Morrisville, North Carolina: Empowering Minds, Elevating Discourse, and Nurturing Tradition

Transformative Collaboration

In a testament to the enduring richness of Hindu philosophy, the inaugural Bhagavad Gita Pariksha unfolded in Morrisville, North Carolina, on November 18th. The event, organized by the Hindu University of America (HUA), marked a transformative collaboration between HUA, the Hindu Society of North Carolina, Sri Venkateswara Temple, and Radio Nyra. With the pivotal role played by the Friends of HUA, North Carolina Chapter, the competition not only brought the local Hindu community together but also elevated the discourse surrounding the Bhagavad Gita.

The Event

The journey began with 51 students from the Research Triangle Park area of North Carolina signing up in the Junior (9th grade and below) or Senior (10th grade and above) competition levels. Six semifinalists in each category were eventually selected based on their scores from the morning’s written exam, demonstrating their deep understanding, interpretation, and application of the Bhagavad Gita. The exam, formulated under the guidance of  HUA President Shri Kalyan Viswanathan, showcased the depth of knowledge from HUA’s dedicated faculty Dr. Kallika Uttarkar and Dr. Shriram Sarvotham.

Incentivizing Knowledge and Empowering Learning

The heart of the competition, though, was the participants’ intellectual prowess and their application of the Bhagavad Gita to their lives. Sudiksha Thota won first place in the senior level, receiving a generous sum of $10,000. Second place went to Shashank PB with $5,000, and third place to Ridthi Patel with $3,000. In the junior level, Akshaj Vemuri claimed first place and won $4,000. Krish Patra came in second with $2,000, and Madhushri Gupta secured third place with $1,000. A total of $25,000 in prizes was distributed, providing a tangible incentive for spiritual knowledge.

The prize distribution ceremony was graced by the presence of the Indian Embassy in DC, adding an official touch to the event. The esteemed guests acknowledged the intellectual achievements of the winners, emphasizing the cultural and spiritual significance of the competition.

Sitting from left to right: HUA President Shri Kalyan Viswanathan, Dr. Sethu Raman, and HUA Faculty Dr. Kallika Uttarkar served as judges. Standing from left to right: Shri Manoj Pandya and Dr. Kishor Trivedi of HSNC, and Dr. Raj Polavaram of SV Temple were key organizers of the event.

Behind the Scenes

Behind the scenes, a dedicated team worked tirelessly to bring the Gita Pariksha to fruition. The collaborative efforts of the Hindu Society of North Carolina, Sri Venkateswara Temple, and Radio Nyra, along with the Friends of HUA, North Carolina Chapter, ensured the success of the event. From organizing volunteers to raising funds, this collective effort demonstrated the community’s commitment to preserving and promoting the timeless teachings of the Bhagavad Gita. Key individuals such as Dr. Raj Polavaram, Dr. Gopi Vasudevan, Dr. Kishor Trivedi, Raj Juneja, Manoj Pandya, Parag Dighe, Dr. Sethu Raman, Amit Kulkarni, Shreyas Joshi, Viral Trivedi, and Ankur Patel played crucial roles in making the event a resounding success.

Foundations for the Future

The Bhagavad Gita Pariksha not only celebrated the intellectual prowess of the participants but also laid the foundation for the future. By engaging young minds in discussions on Hindu scriptures, the competition fostered a sense of community and collective growth. While the inaugural Gita Pariksha was a remarkable success, the community is urged to continue supporting such initiatives. Radio Nyra did the important work of communicating with the community and spreading the word about BGP. Financial support for the event largely came from Dr. Raj Polavaram, Mr. Raj Juneja, Dr. Kishor Trivedi, and Dr. Gopi Vasudevan, but the entire community is called upon to contribute and ensure the sustainability of future endeavors.

HUA’s Commitment

HUA is committed to supporting and incentivizing the learning of the Bhagavad Gita. This includes stewarding a growing database of questions that will be available for future BGPs. In addition to the thoughtful multiple-choice questions, reading the short answers, and conducting interviews during the semifinal part of the competition, HUA will continue to conduct the Growing up with the Gita course, designed in parallel with the BGP. Reach out to us at support@ hua.edu if you would like to host such an event for your local Hindu community.

Nurturing Learning & Fostering Community Unity

The Bhagavad Gita Pariksha served as a remarkable milestone in promoting the timeless wisdom of the Bhagavad Gita while creating a powerful platform for intellectual growth, cultural celebration, and community engagement. Through this extraordinary competition, minds were empowered, discourse was enriched, and the preservation and advancement of Hindu heritage were propelled forward. It laid the foundation for future endeavors that will continue to inspire and uplift, fostering a deep connection to the teachings of the Bhagavad Gita and nurturing a sense of unity among the community.

The post Inaugural Bhagavad Gita Pariksha appeared first on Hindu University of America.

Dr.D.K.Hari & Dr.D.K.Hema Hari, Founders, Bharath Gyan & Faculty at HUA

Inauguration Of The Statue Of Oneness – Ekatmata Ki Pratima

There are 12 Lingam in Bharat which are revered as the 12 Jyotirlinga. These are called so, as they specifically denote the process of Creation of the Cosmos. They denote the emerging Cosmos as the infinite pillar of flame. The process of Creation was accompanied by the first primordial sound, which this civilization has revered as OM. Among the 12 Jyotirlingam, the Jyotirlingam at Omkareshwar as its name goes, denotes both this flame and the primordial sound OM.

This Jyotirlingam is nestled in Omkareshwar, in the valley between the flanks of the Vindhyas and the Satpura ranges, along the banks of the Narmada river. This place also gains significance as the place where Acharya Adi Shankara, who propagated Advaita was given Deeksha, initiation by His Guru, Acharya Govind Bhagavatpada.

Narmada river flowing between Vindhya and Satpura ranges

Acharya Shankara left His home in Kalady, Kerala at a tender age of 8, after coaxing His mother to permit Him to take up Sanyasa at that age. After that, in search of a Guru, He kept travelling northwards and eventually reached Amarkantak the source of the river Narmada, which is located in the Vindhya mountains. From there, he walked along the banks of the Narmada till He reached Omkareshwar.

There, on a small island hill called Mandhata Parvat, in the middle of the Narmada, He was drawn to a cave, where a saint was deep in meditation. The young, Bala Shankara saw that Narmada which was in spate then, was going to flood this cave. He held out His Kamandalam, pitcher into the river and calmed the waters of Narmada. Bala Shankara had prevented the cave from flooding.

The luminous saint meditating there was Acharya Govinda Bhagavatpada. Bala Sankara had found His Guru. Acharya Govinda Bhagavatpada sensing the hallowed nature of Bala Sankara, too had found the disciple He had been waiting for. He gave Deeksha to Bala Shankara and asked Him to spread Advaita throughout the land.

This incident is depicted on the wall of the cave and can be seen even today.

Author D.K.Hari at the cave where Acharya Shankar had met his Guru, Acharya Govinda Bhagavatpada at Omkareshwar. Panel above Guru Govinda Bhagavatpada’s murti depicts the scene where Bala Shankara had calmed the rising Narmada with His Kamandalu, pitcher in front of this cave.

Shankara then started on His own mission with His journey to Kasi, arriving there as a Guru Himself – Acharya Shankara Bhagavatpada. Acharya Shankara went on to write Bhashya, commentaries to explain the essence of the Advaita philosophy. He initiated disciples and traveled all over Bharatavarsha, establishing Mathas to propagate Advaita.

In a short lifespan of just 32 years, He had put Advaita on a strong foothold.

It was decided by the Madhya Pradesh Government to install a statue for Acharya Shankara on the Mandhata hill to commemorate the significant event wherein He had met His Guru. Care was taken to depict Acharya Shankara as a young boy, Bala Shankara, that He had been when He had set foot on this hill.

Bala Shankara is a 108 ft tall statue. Standing on a Lotus placed on a pedestal, the statue now towers over Omkareshwar at a height of 199 ft totally from the peak of the Mandhata hill. This statue is called the Statue of Oneness, Ekatmata ki Pratima.

This statue was inaugurated on 21st Sept 2023 after unprecedented floods in the Narmada.

It was a day when Omkareshwar was also characterized by a great gathering of sadhus and devotees as thousands of Sanyasis had arrived there to attend the inauguration. We, too, were fortunate to have been invited to witness this momentous event.

 A great gathering of Sādhus and Sanyāsis at the event

started to rain. A dark cloud stood still, persistently over the hill and showered a good rain on all – not a heavy downpour nor a light drizzle. Just right enough to drench everyone with the spirit of oneness.

All were equal there that day under the Sun and Rain as there was no cover for anyone – guests, dancers, singers, priests, and dignitaries including the Murti of Acharya Shankar. For, a covering would have obstructed the view of Acharya Shankar. But neither the Rain nor the Sun seemed to bother anyone present there. Everyone was soaking in all the forms of showers – radiant rays of the morning Sun, followed by the cooling cascade of Rain, under the benign shower of Grace emanating from the Murti of Acharya Shankar.

 Acharya Shankar, as a young boy, standing tall at a height of 199ft, strong as metal with clouds overhead and a hill underneath. A worker peering down from that height highlights the height in comparison.

It is indeed a matter of coincidence to note that

1. Narmada had flooded when Bala Shankara had arrived in person 2500 years ago.
2. Narmada flooded again when Bala Shankara came in the form of a Murti.

With this Murti, India now has 3 towering statues, with 2 of them along the Narmada itself.

We have,

• Statue for Sardar Patel at Kevadia, along the Narmada in the state of Gujarat, called the Statue of Unity.
• Statue for Saint Ramanuja who worked to propagate the Visishta Advaita philosophy. This statue at Muchintal near Bhagyanagar – Hyderabad is called the Statue of Equality.
• Statue for Adi Shankara, the proponent of Advaita at Omkareshwar as the Statue of Oneness.

All 3 are standing tall with a common message – all are equal in the eyes of the Divine and bear the Divine within them.

The Statue of Oneness emphasizes it further, with the Advaita message of Acharya Shankar that, all are themselves the Divine too

The post Inauguration of the ‘Statue Of Oneness’ appeared first on Hindu University of America.

About the eligibility of students who seek to know the knowledge of Brahman

Exploring The Upaniṣadic Understanding Of Adhikāri Sādhaka

Rooted in Saṃskṛtam, adhikāri means one who is empowered, authorized, qualified, fit for, and entitled to. Sādhaka, derived from the root word ‘sadh,’ means ‘to accomplish’ and refers to an efficient or skillful person. Therefore, an adhikāri sādhaka is not just any student but one who is qualified to receive the knowledge of Brahman.

In his commentary on Bhagavad Gita, Swami Dayananda Saraswati speaks of three types of students:

1. A vidyārthi is one who wishes to know but does not necessarily make an effort to find out
2. An antevāsi makes an effort by entering studies or a Gurukul but does not grasp the teachings effectively 
3. A śiṣya is one who is qualified to study and deserves to be taught because of his direction and commitment to the study

Based on this, we see alignment between the definitions of a śiṣya and an adhikāri sādhaka.

What are the qualifications for the study of Brahman?

Every Upaniṣad begins with a Śānti Pāth. Many of the mantras deal with the well-being of the mind and body before delving into philosophical discussions. At first glance, one thinks that the student is seeking a benediction. But, upon further contemplation, one realizes that the śloka is establishing the requirements for the study.

Anyone on the spiritual journey must nourish the body and mind to be instruments of learning. There can be no proper transfer of knowledge if this is not done. It is not just a prayer but a prerequisite, as a healthy body and mind increase one’s energy, ability, and capacity to know.

While those who experience ill health are not disqualified from the pursuit of this knowledge, their unwellness does pose apparent challenges. Focus, concentration, and stamina can be impeded when the mind pulls the intellect toward the distractions caused by bodily aches or mental diversions.

By closely contemplating the following Śānti Pāth, one can extrapolate various detailed requirements for an adhikāri sādhaka to pursue this path.

“ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवासस्तनूभिर्व्यशेम देवहितं यदायुः॥
Aum, may we, O Gods, hear what is auspicious with our ears, oh you, who are worthy of worship, may we see with our eyes what is auspicious. May we enjoy the life allotted to us by the gods, offering praise, with our bodies strong of limbs.”

~ Prashna Upanishad, Śānti Pāth

• AUM: Aum is the Supreme Brahman, manifest and un-manifest. Therefore, the student first acknowledges that there is a Reality greater than the individual self.
• May we: The student desires the well-being of humankind, not just himself. Moving beyond the individual to the whole—from the particular to the general—signifies the dissolution of the ego. He understands that the well-being of all means the welfare of the one. This is a second requirement of an adhikāri sādhaka.
• Oh Gods: The student recognizes the Devtas as personifications of the senses. He can direct them (through karmas) and not just respond to them.
• Hear what is auspicious with our ears: The student understands that the senses and sense organs are tools for elevation, going beyond sense enjoyment.
• Oh, you who are worthy of worship: The student also understands that the senses are worthy of worship, not that he becomes their servant, but that he takes care of them and respects them as instruments for progression. The senses are not neglected because they are phenomenal.
• May we see with our eyes what is auspicious: The student regulates himself and has healthy consumption for the mind and the body—consumption that is not driven by the senses but by the desire for complete well-being.
• May we enjoy the life allotted to us by the gods: The student understands that while pursuing knowledge is a yajña (sacrifice), it does not mean a life of torment or deprivation. He carries within him the mindset of joy.
• Offering praise: The student understands that Bhagavān is the karma-phala-dāta and considers everything to be prasādam. He offers praise with an attitude of gratitude.
• With our bodies strong of limbs: He understands that the śarīra is the vehicle of the ātma, and a strong body is to be used for worship, not simply for pursuits of kāma.

It is noteworthy that gender does not restrict one from the pursuit of knowledge of Brahman. While male students typically populated the Gurukuls and were prominent drivers of the conversations within the Upaniṣads, questions from women such as Maitreyi and Gargi in the Bṛhadāranyaka Upaniṣad, which lead to elaborate discussions on metaphysics, validate them as worthy adhikāri sādhakas.

This knowledge is not restricted to seekers belonging to any particular varna or societal status. In particular, “Brahma jānāti iti brāhmaṇaḥ” is sufficient as a qualification within itself.

Even age is not a deterrent illustrated by the Nachiketa-Yama dialogue in the Kathopaniṣad.

The Upaniṣad’s illustration of an ideal Adhikāri Sādhaka

To see a true example of an ideal student, one needs to look no further than Nachiketa in the Kathopaniṣad. The child goes to Yama (death)—the most qualified Guru—and requests that he imparts to him the highest knowledge (parā vidya). Nachiketa doesn’t ask for freedom from death (liberation) because his great intelligence has already allowed him to achieve this through his other boon. He asks for knowledge, perhaps for the benefit of humankind.

Nachiketa’s character is resultant of the Sādhana Chatuṣṭaya (four means of practice). He has the ability to apply viveka to discern between the real and unreal, permanent and temporary, self and non-self. Consequently, Nachiketa has developed vairāgya and has no attachment to worldly things despite the many enticements presented to him. His mumukṣutvam, or intense longing for enlightenment, keeps him determined towards the relentless pursuit of knowledge of Brahman.

Consequently, Nachiketa is the epitome of Ṣaṭsampat or six virtues, which seem to come to him as second nature. These merits support the sādhaka’s journey towards antaḥkaraṇa śuddhi by helping to purify and stabilize the mind, emotions, and thoughts.

Nachiketa demonstrates:

1. Śama: Tranquility, peace of mind – he does not get carried away by his father’s declaration that he would be given to Yama. 
2. Dama – the child has complete control over his senses and does not succumb to the material temptations offered by Yama.
3. Uparati – He has no desire for worldly pursuits and pleasures but remains persistent in his thirst for higher knowledge.
4. Titikṣa – Nachiketa exemplifies forbearance and tolerance. He patiently awaits Yama’s return for three days to get his questions answered.
5. Śraddha – The child exhibits an intense sense of clarity (or desire for clarity) and has faith that his Guru (Yama) will provide it. 
6. Samādhāna – Nachiketa shows concentration and steadiness, making him the ideal student. He is unequivocal on the questions he wants answered and is not swayed by the temptation for anything else.

What prevents one from becoming an Adhikāri Sādhaka?

Kathopaniṣad 1.2.24 says:

“नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ 

One who has not desisted from bad conduct, whose senses are not under control, whose mind is not concentrated, whose mind is not free from anxiety cannot attain this self through knowledge.”

Adhikāri sādhaka status is not achieved by chance or accident. Knowledge is not fully received without profound effort and commitment. Unless one is intentional and determined to do what is necessary, parā vidya and its resultant experience of the Self will not be achieved. There is no chance of knowledge of Brahman if one chooses an adharmic life, or one consumed with the relentless pursuit of sense desires. There must be a deliberate effort towards Antaḥkaraṇa śuddhi as the student prepares for the knowledge of the Self.

¹Bhagavad Gita: Home Study Course, Chapter 2 verse 7, Swami Dayananda Saraswati

²Brihadaranyaka 2.4.3

³Brihadaranyaka 3.6.1

⁴Brahma jānāti iti brāhmaṇaḥ – One who knows and realizes Brahman, the Absolute Truth, he is called Brāhmaṇa. https://prabhupadavani.org/transcriptions/bhagavad-gītā-41213 

⁵Kathopanishad 1.1.1 onwards

⁶Kathopanishad 1.1.20

⁷Antahkarna Shudhi, Viveka, Vairagya, Mumukshutva

The post Exploring Adhikari Sadhaka – Part 1 appeared first on Hindu University of America.

Is the Bhagavad Gita solely a manual for spiritual living? Are the Upanishads and other scriptures just esoteric readings? Can we derive leadership principles from Hindu scriptures to teach and guide us in our everyday corporate or professional lives? In an increasingly complex world faced with maniacal “celebrity” superstar promoters at one end of the employment spectrum to “quietly quitting” colleagues/team members at the other end, can we draw upon the sagacious wisdom contained in our ancient scriptures to help us operate and function optimally in the business world? In addition to our carefully developed resources of intelligence quotient (IQ) and emotional quotient (EQ), can we also build upon our “consciousness” quotient (CQ)?

Leadership Principles From Hindu Scriptures

A Personal Dilemma 

As a finance professional working in corporate India, I have personally reflected on methods—empathetic but still effective—to garner the enthusiasm and support of my team members during trying business times. At other moments, I have been anxiously searching for answers to persuade peers in management to align with wider corporate goals that are sustainable in the long run in contrast to narrow short-term departmental goals.

A leader is influenced by the culture he or she is born in; the nuances of his or her culture will shape the leadership role and style. Rather than blindly copying an aggressive Western management style, I constantly wondered if there was an alternative approach to leadership—one that was more rooted in the Hindu culture. 

In my intrepid search, I was delighted to read a scholarly document authored by Shriram Sarvotham from the study material shared by the HUA in the course “Orientation to Hindu Studies.” This enlightening essay is sourced from the book whose title says it succinctly: “Inclusive Leadership – Perspectives from Tradition and Modernity”.

Shriram Sarvotham states that Yogic wisdom from authoritative yoga texts enunciates systematic methods to cultivate fundamental leadership attributes. His specific references to Patanjali’s Yoga Sutras and the Upanishads inspire wonder at the deep levels of practical wisdom that abound in the Hindu culture.

The author starts with the premise that the fundamental trait of a leader is his or her ability to influence people in their thoughts, words, and actions. The leader’s persuasive power inspires people to take action towards the chosen ideals, goals, and objectives. The art of persuasion has three distinct attributes namely, satyam (appeal to one’s credibility), yukti (appeal to the intellect) and karuna (appeal to the emotions). In the Indian tradition, Yogic wisdom from authoritative yoga texts such as Patanjali’s Yoga Sutras enunciates systematic methods to cultivate these triune attributes of satyam, yukti, and karuna.

Satyam: the inner work

Satyam is the power that comes from personal ethics and the pursuit of excellence. Satyam provides credibility to the leader and creates an aura of powerful presence. The words of one who has cultivated satyam carry enormous weight. They have the power to deeply influence people.

Maharishi Patanjali states:
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥
satya pratiṣṭhāyāṃ kriyā phalāśrayatvam
For one who is established in truth, their vision becomes manifest
(Yoga Sutra, 2.36)

“Speak Truth to Power” is an oft-repeated quote—a maxim that resonated deeply within me. As the financial head of an organization, I internalized this maxim—particularly when reporting financial details and results to shareholders and stakeholders.

The author expands on the meaning of satyam as being much more than speaking truthfully; it refers to the core ethical value of integrity. A leader can claim to be true to their ideals only by integrating them into their own lives and by living them. In addition to gaining the power to manifest a vision as stated by Patanjali, living a life of satyam accrues credibility. Others trust the words and actions of the leader once the credibility is firmly established.

In short, living the highest, most excellent version of oneself builds satyam.

Yukti: clarity of perception and expression

Yukti is the appeal to logic. Yukti builds a cogent, coherent, and clear flow of ideas that convince the intellect. Before articulating these ideas to others, a leader must convince himself or herself first. In the Yoga Sutras, Maharishi Patanjali provides the analogy of a flawless crystal (abhijātasyeva mani [Yoga Sutra, 1.41])—as a metaphor to depict the state of mind of a yogi.

The author states that oftentimes, the intellect is muddied and dulled by laziness or even stupor. One can think of this as a veil of darkness that envelops the brilliance of the intellect, thereby eclipsing it. This darkness, termed tamas in yoga, is like the dark smoke that clouds the inner light from shining forth.

A well-known mantra from the Upanishads states:
तमसो मा ज्योतिर्गमय ।
tamaso mā jyotirgamaya
Lead me from darkness to light
(Brihadaranyaka Upanishad; Nikhilananda trans.).

Yoga practices provide many methods to clear the tamas and allow the inner light of the intellect to shine forth. Patanjali says:
ततः क्षीयते प्रकाशावरणम् ॥
tataḥ kṣīyate prakāsha avaraṇam
Pranayama removes the dark covering of avaranas [tamas] and allows the inner light to shine forth
(Yoga Sutra, 2.52)

As tamas is lifted and clarity dawns, the leader invokes the tremendous power of the intellect. He is able to use this power to prove the truth of his ideas and convince others of the same.

Karuna: the heart-to-heart connection

Whereas yukti provides a dispassionate appeal to the intellect, karuna ignites passion by connecting with the heart. Unless we touch the other’s heart, we cannot win their full support. A leader provides a space of harmony in which others are made to feel valued and appreciated.

The author states that the first step towards connecting with people at this deeper level is to respect them. According to yoga, respecting another is achieved by acknowledging and honoring the divine presence in them. The Bhagavad Gita states:
ईश्वरः सर्व-भूतानां हृद्-देशेऽर्जुन तिष्ठति ।
īśvaraḥ sarva bhūtānām hṛd deśe arjuna tiṣṭhati
The divine resides in the heart of all beings
(BG 18.61)

When we acknowledge this divine presence in another, we elevate them in our eyes and see them as the precious beings that they are. We value them. Furthermore, a leader does not see another being as inferior. Each one is a divine being who is respected and appreciated, and whose contribution is valued.

In addition to the three factors related to influencing capabilities of an individual, Patanjali offers the following remarkable wisdom, which reveals a profound method for connecting with others:
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥
maitrī karuṇa mudita upekṣāṇāṃ
sukha duḥkha puṇya apuṇya viṣayāṇāṃ
bhāvanātaḥ citta prasādanam
Be friendly to those who are happy; be compassionate to those who are sad, appreciate those who are doing good work, and overlook the mistakes of others
(Yoga Sutra, 1.33)

Using these four bhāvanas (ways to connect) for the four types of people, as enunciated by Patanjali, the leader always remains connected with others and evokes their full potential.

Summary

The three virtues of inspirational leadership—namely, satyam, yukti and karuna—make the leader highly influential. Satyam builds the power of credibility of the leader by using the principles of ethics and excellence. Yukti express the scientific and intellectual side of the leader that helps him or her appeal to other’s intellect. Karuna awakens the artistic and compassionate side of the leader, by which he or she sees beauty in others and values them. As in all powerful combinations, the coming together of satyam, yukti, and karuna creates great synergy: the whole is far greater than the sum of its parts. In other words, the leader who embodies all three virtues has extraordinary power to influence others and potentially transform the world. The wisdom and practices contained in the classic yoga scriptures such as the Patanjali Yoga Sutras and the Bhagavad Gita provide valuable tools to cultivate satyam, yukti, and karuna.

This brilliant exposition by Dr. Shriram Sarvotham has provoked active interaction with my immediate team members. We have expanded the dialog by researching further writings on the theme “Leadership Principles from Hindu Scriptures.”

The post Leadership Principles from Hindu Scriptures appeared first on Hindu University of America.

Academic studies of Hinduism is a necessity, as it can shape the current and future generations’ understanding and appraisal of Hinduism. Academia has larger scale influence and starts impacting human life at a younger formative age. Next to the institution of family, academia has the strongest influence given the amount of time a student spends there. Also bringing an insider’s perspective to Hindu academic studies allows for development of an alternate Hindu worldview paradigm, which helps position Hindu thought, equitably, along with other worldviews. The symbiotic relationship between insiders in academic and non-academic settings, in terms of replenishing the “Śraddha Capital” or the level of one’s sincerity, in the Hindu society, ought to be recognized.

NECESSITY FOR HINDU STUDIES IN ACADEMIC ENVIRONMENT

Introduction

Hinduism is a vast collection of several traditions. It is referred to, by many insiders, in the Hindu fold, as Sanāthana Dharma. The word Dharma has a multi-faceted import. For the purposes of this discussion, we can understand Dharma as a sustaining framework of universally beneficial mass of knowledge and traditions, that guides humanity towards felicity. Thus, Sanāthana Dharma can be freely translated as “Eternal Sustenance” – a framework, in which several mathas (religious traditions) and siddhāntas (well ascertained philosophical foundations) can thrive, while retaining mutual respect.

Problem Statement

If the parents of today’s youth are qualified “insiders” – i.e. well-informed proponents and adept practitioners of Dharma, then their children will have the benefit of receiving right Dharmic education and thus keeping their respective Dharmic traditions alive. But on the other hand, a growing mix of today’s families (Hindu or otherwise), is a product of Western-style education (which has intrinsic anti-Hindu bias, in varying degrees). Such parents are most likely disconnected with their Hindu roots or worse antagonistic to it! If this trend continues, the insider population will dwindle sooner than we are able to imagine!

This raises a serious question, what is the best way of communicating the Dharmic ideas and practices, from one generation to another? The ideas that are in Sanāthana Dharma, have the power to change the world for the better, but only if presented in a manner consistent with the understanding and the will of the human society. The ability to take an idea and reliably disseminate it needs an institution, which systematically bridges the gap between human understanding and will. Family, the most ancient institution available to us, is necessary but not sufficient (as discussed in the previous paragraph), especially when there is a need to operate at a large scale of outreach and influence.

Today the most reliable centers of learning about Sanāthana Dharma are the various āśrams and Gurus (for example  Sri Ramakrishna Mission). But the percentage of population accessing these traditional Gurus and ashrams is very small, in comparison to the regular school and college goers. Also, exposure to such Gurus and āśrams often happens very late in most people’s lives.  This means that the reliance on Academic institutions (schools, colleges, universities), to introduce Hinduism properly and fairly, at an early age, cannot be avoided.

Power and Influence of Academic Thinkers

Thinkers in academic settings – mainly researchers and professors, often form a very tiny fraction of the human population, in any country or society, but they are powerful enough to decide what ought to be studied by children, youth, and students in general. They influence many aspects of society – from school textbook content to government policies.

From India’s past (i.e. during British India) till date, we know that the academic environment and its output have been utilized as a tool, to create “intellectual sepoys”, out of the Indian society [1]. So clearly the ability of academia, to influence our society, popular discourse, and future generations, is time tested and proven fact. The question then is not whether Hinduism ought to be studied in an academic setting, but how to significantly increase the number of Hindu insiders, in academic Hindu studies.

Evolving Alternate Paradigm – Hindu World View

The argument so far in this essay was focused on the need for accurate representation, reliable communication, and broader outreach, as it relates to Hinduism and how this can be achieved, with the injection of insiders, into academic study of Hinduism. 

Now we will consider another strong motivator for academic study of Hinduism – namely leveraging the unique vantage point Sanaathana Dharma offers to researchers, to study non-Hindu world religions and systems of thought. As mentioned in section I, Sanāthana Dharma offers a framework for sustaining several mathas and siddhāntas, which can coexist and thrive, with abiding mutual respect. Their mutual respect is due to the mature understanding that finite human attempts at exploring the infinite, are bound to give rise to multiple expressions or approaches, along the way. This plural, inclusive, mature understanding is rooted in Vedas (or sacred revealed knowledge of the Hindus), which forms the bedrock of Sanāthana Dharma. 

The Vedas and Sanāthana Dharma also offer a non-dogmatic framework, encouraging inquiry and study, which can be directed towards studying different traditions and worldviews. This approach helps evolve a fresh alternate paradigm to studying different world systems of thought and religions, through a versatile Hindu lens. This kind of study in an academic environment will serve to highlight Hinduism’s unique credentials (suited to studying world thought systems) and also position the Hindu worldview, equitably, along with other existing world views. Such an effort will surely have universally beneficial – academic, cultural, and political ramifications. 

Śraddhā Capital

Śraddhā plays a key role in the insider’s approach to studying Hinduism. One of the key tenets of a person, being endowed with Śraddhā, is his or her, well-reasoned acceptance of Vedas as “Pramana” or reliable means of knowledge. This is usually achieved, after receiving valuable traditional insights from the Guru [2 – verse 25]. Now, this creates a unique situation, wherein, to introduce people endowed with Śraddhā a.k.a insiders, into academia, we need to draw from the “Sraddha capital”, in the society. Developing this “Śraddhā Capital ”, is a key prerequisite for evolving Hindu studies in an academic setting. This clearly shows the symbiotic relation between academic insiders and non-academic insiders of today (i.e. parents, traditional ashrams, and Gurus), which is instrumental to growing the insider voice and population. 

Conclusion

Investing into promoting the insider’s voice in the academic study of Hinduism is necessary, to (1) present a fair appraisal of Hinduism to current and future generations (2) develop an alternate, distinctly Hindu paradigm, of studying world religions and systems, and (3) thereby enriching the world. This whole process relies upon drawing from the “Śraddhā capital” in the Hindu society, which in long run, can be replenished by a growing level of insiders voice in academia.

References:

• Rajiv Malhotra, “Academic Hinduphobia: A critique of Wendy Doniger’s erotic school of Indology”, Voice of India, New Delhi, 2016
• Swami Madhavananda, “Vivekachudamani of Sri Sankaracharya”, Advaita Ashrama, Mayawati, 1944

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Until one awakens to the possibility of mokṣa.

In the Bhagavad Gītā, Krishna holds out the possibility of a radical dissociation of one’s inner disposition from one’s outward circumstances, exemplified by the ideal of the sthita-prajña^[7] whose abiding peace is centered on the Self alone (ātmanyevātmanā tuṣhṭaḥ)^[8] and is unconcerned with the anxieties of acquiring and protecting (niryoga-kṣema ātmavān)^[9] material things. Without this awakening of a desire for mokṣa, and thereafter jñānam, neither jñānayoga nor karmayoga, as two lifestyles (dvividhā niṣhṭhā)^[10] have any relevance. Sanyāsa as a lifestyle, actively and deliberately embraces tremendous physical and financial insecurity i.e., no income, no medical insurance, no savings, and no retirement plan—at least that is how it ought to be—–notwithstanding the many sanyāsins, who seem to continue to have worldly business interests. Yet, in the midst of this physical and financial insecurity and uncertainty, the (vidvat) sanyāsin abides in a settled and almost unperturbed inner security, or that is how he or she ought to be. Indeed, there are very few people who can attain this equipoise in the face of the crushing burden of economic insecurity, while still pursuing mokṣa and jñāna (vividiṣa sanyāsa).

Even though we may develop an awareness of all of these attachments being temporary and time bound, (anityam), it is not easy to walk away from it all—giving up the security and comfort of a life as we know it, in favor of a life that is entirely unknown and uncertain. The transition from gṛhastha to sanyāsa is not easy to make. In Hindu thought, vānaprasthāśrama is structured as a stage in life which is transitional, when one gradually extricates oneself from worldly interests. The vana (Forest) symbolizes a retreating away from the hustle and bustle of the everyday kurukṣetra that each of us find ourselves in. And karmayoga is the critical shift in attitude^[11] that enables this transition and can even constitute a committed lifestyle as an alternative to sanyāsa. Making and viewing pleasure and pain, gain and loss, victory and defeat as essentially the same (sukha-duḥkhe, lābhālābhau, jayājayau, same kṛitvā)^[12], prepare for battle (yuddhāya yujyasva)^[13] says Krishna—once again articulating a paradox. How does one engage deeply with the battles of the world, if at the same time, one does not care in the least for how they turn out?

The critical ingredient that transforms karma into karmayoga is the discernment of mokṣa as the singular and final commitment in life, to the exclusion of all other interests. There is a certain clarity (niścaya) that has arisen in the mind, regarding the transitory nature of existence in the world, (nitya– anitya vastu viveka) that is no longer easily shaken by the entanglements with the world (nistrai-guṇyo bhava)^[14] where innumerable outcomes, experiences, and desires can easily carry one’s buddhi away (avyavasāyinām)^[15]. The evenness of mind, (samatva)^[16] that is at the heart of karmayoga^[17], in the face of success and failure, (jayājayou)^[18] pleasure and pain (sukhaduḥkha)^[19], profit and loss (lābhālābhau)^[20]—which are of a material nature (prakṛti– trai-guṇya)^[21] arises from three sources: first, the practical recognition that as a human being, we have jurisdiction (choice, authority, power – adhikāra)^[22] over the realm of action alone, (karmahetu)^[23] but not over the realm of results of those actions (karmaphala hetu)^[24]; second, the assimilated understanding that the results of our actions are governed by laws of this world, both seen and unseen, not within our own jurisdiction but of that of Īśvara; and third, in any case, we are no longer yearning for results within the material sphere (trai-guṇya), and that our commitment to mokṣa has assumed a singular and unshakable priority in our lives i.e., we wish to know (jñāna) and be more fully that which we have come to know—an ātmavān.^[25] Without the discernment of mokṣa as our ultimate purpose of human existence, and its attendant end to all other forms of seeking^[26], one is still embroiled in worldly life—pursuing various ends and enjoining Īśvara to actively join in the task of accomplishing the results that we are aspiring for, which is the condition of most human life. Our karma and our attachments to the karmaphalam may be tempered by prasāda buddhi^[27] but is yet to fully transform into a karmayoga.

[1] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[2] Bhagavad Gita, Chapter 2, Verse 39, Gita Home Study Program, Page 249
[3] Bhagavad Gita, Chapter 2, Verse 43, Gita Home Study Program, Page 262
[4] Ibid.
[5] Ibid.
[6] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[7] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[8] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[9] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[10] Bhagavad Gita, Chapter 3, Verse 3, Gita Home Study Program, Page 373
[11] Bhagavad Gita, Gita Home Study Program, Page 254
[12] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[13] Ibid.
[14] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[15] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[16] Bhagavad Gita, Chapter 3, Verse 48, Gita Home Study Program, Page 282
[17] Ibid.
[18] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[19] Ibid.
[20] Ibid.
[21] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[22] Bhagavad Gita, Chapter 2, Verse 47, Gita Home Study Program, Page 270
[23] Ibid.
[24] Ibid.
[25] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[26] Bhagavad Gita, Gita Home Study Program, Page 269
[27] Bhagavad Gita, Gita Home Study Program, Page 281

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