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.

The post Samanvaya Across 3 Vedanta Schools – Part 1 appeared first on Hindu University of America.

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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Ayurveda Day 2024 – Bay Area

– A Gathering of Knowledge, Wellness, and Tradition

On October 29, 2024, the Bay Area hosted a vibrant celebration of Ayurveda Day. Organized by the California Association for Ayurvedic Medicine (CAAM), the event gathered Ayurveda practitioners, students, and enthusiasts to honor the ancient science of life and its modern applications in health and wellness. The theme, Ayurveda Innovations for Global Health, highlighted the potential of Ayurveda as a holistic approach to global healthcare. The evening began with the Dhanwantari Homa, performed with deep reverence. This sacred Vedic ritual, dedicated to Lord Dhanwantari, the divine physician and father of Ayurveda, was conducted to invoke blessings for health, healing, and well-being for everyone present. Hindu University of America (HUA) and the California College of Ayurveda (CCA) played significant roles in supporting the event, promoting Ayurveda’s integration into contemporary health practices and raising awareness about its preventive benefits. Distinguished guests included the Consul General of India in San Francisco, Dr. K. Srikar Reddy, and Deputy Consul General Mr. Rakesh Adlakha, both of whom emphasized Ayurveda’s global significance and its ability to address current health challenges.

Key Discussions and Speakers

Theme: Ayurveda in Daily Life

1. Dr. Rammohan Rao on the Importance of Food and Mindful Eating

Dr. Rammohan Rao from the California College of Ayurveda (CCA) and Hindu University of America (HUA) delivered an insightful talk on Ayurveda’s approach to diet and lifestyle. Dr. Rao underscored the significance of understanding the quality and source of food (Ahara). “Consider where your food is grown and how it is processed,” he advised, pointing out that natural, fresh food aligns better with our bodies than highly processed or fried foods. He encouraged attendees to observe their eating habits: “Are you eating too quickly, or are you chewing thoroughly? Chewing creates memory circuits within our body, allowing us to fully experience our food’s nourishment.”

He further highlighted that eating habits extend beyond the meal itself. Timing is key in Ayurveda, with the largest meal ideally eaten during midday when digestive fire is strongest. Dr. Rao also advised against eating mindlessly in cars or while walking, which can disrupt digestion and contribute to stress. Such mindful eating practices allow people to connect more deeply with food, aiding in both physical and mental health.

2. Dr. Rucha Kelkar – Traditional Ayurvedic Home Remedies

Dr. Rucha Kelkar shared practical Ayurvedic remedies and their everyday applications, focusing on natural ingredients that support health. She emphasized Turmeric for its well-known wound-healing properties and Trikatu (a blend of black pepper, ginger, and long pepper) as a potent aid for digestion. Additionally, Dr. Kelkar recommended Tulsi (holy basil) and turmeric for daily immunity support, as both have significant anti-inflammatory properties. She also spoke on Sandalwood (Chandana) as a cooling herb that soothes the mind and heart; applying it to the forehead, she noted, promotes calmness and is especially beneficial during stressful times. This focus on traditional herbs demonstrated how Ayurvedic remedies can be easily incorporated into modern lives, showcasing Ayurveda’s flexibility and timeless relevance.

3. Dr. Jayarajan Kodikannath – Aligning with Nature’s Rhythms through Dinacharya and Ritucharya

Dr. Jayarajan Kodikannath from Kerala Ayurveda discussed the Ayurveda concept of Vihaar, or lifestyle, emphasizing that “all healing ultimately happens within our own bodies.” He explained Ayurveda’s approach to aligning with nature’s rhythms through Dinacharya (daily routine) and Ritucharya (seasonal routine). Dinacharya promotes activities such as waking up early, engaging in gentle exercise, and eating meals at regular intervals. “The timing of your biggest meal, the intervals between meals, and even the practice of fasting can influence your well-being,” Dr. Jayarajan explained.

He discussed sleep as an essential aspect of this alignment, advising against late hours that disrupt the body’s natural rhythms. Dr. Jayarajan also recommended prioritizing downtime, such as spending relaxed moments with family, which fosters mental well-being and allows the body to rejuvenate. “Not all time needs to be productive,” he noted, reminding attendees to balance effort with rest—a core Ayurvedic principle. This emphasis on cyclical and balanced living provides a framework that supports not only physical health but also emotional and mental well-being, showcasing Ayurveda as a holistic science of life.

Key Takeaways for Health & Wellness

Perspective on Ayurveda Innovation for Global Health

There are several concepts, principles or innovations in Ayurveda that are Nobel Prize-worthy, concepts that resonate with modern scientific research that is on-going:

1. Dinacharya (Daily Routine) and Circadian Rhythm: The concept of Dinacharya in Ayurveda emphasizes a structured daily routine, including set times for waking, eating, exercise, work, and sleep. This aligns with modern circadian science, which emphasizes that the body’s internal clock is synchronized with the earth’s light-dark cycles, affecting metabolism, mental health, and cellular repair. The 2017 Nobel Prize in Physiology or Medicine highlighted the importance of circadian rhythms, reflecting what Ayurveda advocated thousands of years ago as essential for health.

2. Ayurvedic Clock and Seasonal Cycles (Ritucharya): Ayurveda also aligns health with seasonal cycles through Ritucharya, which advises adjusting diet and lifestyle according to the seasons. This anticipates modern insights into seasonal variations in immune function, metabolism, and mental health, showing Ayurveda’s comprehensive approach to environmental adaptation.

3. Aama (Toxins) and Gut Health: Ayurveda’s concept of Aama describes toxins resulting from poor digestion, which can accumulate in tissues and cause disease. This ancient view aligns with recent research on gut health, showing how inflammation, poor digestion, and imbalances in the gut microbiome contribute to chronic diseases. Ayurvedic practices for detoxification, such as fasting and herbal therapies, emphasize a balanced digestive fire (Agni), aligning with what we now know about the gut-brain connection and immune health.

4. Gut Microbiome: Ayurveda’s emphasis on balanced digestion and gut health is way ahead of its time, paralleling modern studies on the microbiome’s influence on conditions like obesity, immunity, and mental health. Ayurveda promotes probiotics, herbs (ex: Triphala, fermented foods), which are now known to support beneficial gut bacteria and health.

5. Prakriti (Individual Constitution) and Personalized Medicine: Ayurveda’s Prakriti principle—personalized health based on unique body constitutions (Vata, Pitta, Kapha)—is analogous to today’s personalized medicine, which considers individual genetics, lifestyle, and environment. Ayurveda’s tailored dietary, lifestyle, and treatment recommendations align with the personalized healthcare movement, which seeks to match treatment to genetic and phenotypic variations.

6. Rasayana (Rejuvenation) and Anti-Aging: Rasayana therapies, Ayurveda’s rejuvenation practices using herbs like Ashwagandha and Amalaki, aim to enhance vitality, mental clarity, and immunity. This is closely related to the field of anti-aging and longevity research, which investigates antioxidants, adaptogens, and cellular repair. Ayurveda’s proactive approach to aging anticipates much of today’s research on disease prevention and health optimization.

7. Mental Health and Holistic Preventive Care: Ayurveda considers emotional well-being essential to physical health, advocating lifestyle practices like meditation, Yoga, and a balanced diet for mental clarity and resilience. This aligns with modern integrative health, which sees mental health and lifestyle modifications as central to disease prevention.

These Ayurvedic insights show a sophisticated understanding of the body’s balance with nature, preventive health, and personalized care. I anticipate that many of the insights will be validated by modern science over time.

A Broader Vision for Global Health: Insights from CAAM

The California Association for Ayurvedic Medicine (CAAM) organized this event to raise awareness of Ayurveda’s potential in preventive and promotive healthcare. The association has been working actively to integrate Ayurveda into the mainstream healthcare system by promoting educational events and fostering collaborations with medical professionals. CAAM’s representatives shared that Ayurveda’s philosophy aligns with sustainable, preventative healthcare model that could greatly benefit global healthcare systems overwhelmed by chronic diseases. The Consul General of India in San Francisco reiterated Ayurveda’s value as a bridge between ancient wisdom and modern health needs. He spoke about the Indian Government’s efforts to support Ayurveda globally through educational partnerships and initiatives aimed at making Ayurveda more accessible and integrated with modern medical practices.

Conclusion: A Day of Connection, Learning, and Tradition

Ayurveda Day 2024 was a celebration of ancient wisdom and modern health insights, offering a space for learning and connection among Ayurveda enthusiasts and practitioners. The event showcased how Ayurveda’s principles—mindful eating, aligning with natural rhythms, and incorporating traditional remedies—are timeless practices that can be adapted for modern life. Through their commitment to this event, the Hindu University of America, California College of Ayurveda, and CAAM demonstrated the growing interest and respect for Ayurveda within California’s health and wellness community. By integrating Ayurveda into broader health practices, these organizations are paving the way for a healthier and more balanced approach to living, where ancient knowledge continues to inform and inspire today’s wellness trends. The evening concluded with a sense of collective enthusiasm and commitment to Ayurveda’s growth in the U.S., symbolizing Ayurveda’s enduring role in promoting holistic health. As more people incorporate Ayurvedic principles into their lives, Ayurveda Day serves as an annual reminder of the importance of balance, nature, and self-care in the pursuit of wellness.

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Plenary sessions like “The Global Hindu Experience”, “Hindu Dharma and Its Promise for the 21st Century”, and “A Dharmic Approach to Mental Health” expanded the theme of education and advocacy, with discussions on how Hindu Americans are navigating modern challenges while rooted in Dharma.

One key breakout session was “Defining Hinduphobia on Campus” led by Dr. Indu Viswanathan, Director of Education at HUA. Dr. Viswanathan introduced her experience of growing up in the American education system and some of the nuanced subtleties of Hinduphobia that so many Hindu students in America face, often without being able to clearly define why they feel discriminated against. Dr. Viswanathan said, “The purpose of this initiative of Understanding Hinduphobia is to clear a path for young Hindu scholars to contribute.”

There is currently a strong negative reaction to Hindu joy from across the political spectrum, partially due to the subtle Hinduphobia that permeates American and European academia, media, and politics. Three key components of Hinduphobia are Stereotypes, Erasure, and Epistemic Injustice. Dr. Viswanathan walked through each with recent examples punctuated by an interaction with a student who said they hadn’t experienced it because they were a STEM major. “Did you ever learn about Hindu contributions to STEM?” Documenting Erasure is difficult to prove, but that is what the next Understanding Hinduphobia Conference will explore. Dr. Viswanathan is also planning to offer a course on Understanding Hinduphobia at HUA starting in January.

While navigating, explaining, and engaging the students in these tricky mechanisms that animate Hinduphobia, Dr. Viswanathan invited a representative from the Northwestern Yuva Chapter to share their experience. “They were basically saying none of us should exist.” The language used to argue that Hindu clubs shouldn’t be on campus “puja promotes Hindu fascism” reeks of ignorance, and is also an opportunity for education. While each chapter and campus has a unique dynamic, the Northwestern Student Senate may define Hinduphobia in their next session.

Dr. Viswanathan outlined what we can learn from other communities, what challenges we have within the community, and emphasized “It is about being effective, not about being right.”

The development of the Hindu ecosystem is going to take a lot of collaboration across Hindu institutions and requires intergenerational organizing. It is clear that Western academia lacks a Hindu perspective, and while Yuva can provide a Hindu presence on campus, it is going to take faculty, professors, researchers, and an institution like Hindu University of America giving intellectual-academic support for our community to be properly represented on campuses and in classrooms. To continue fostering a culture of collaboration and partnership, HUA is proud to offer Yuva Scholarships for Courses, Paid and Unpaid Internships, Work Letters for Optional Practical Training (OPT), and Faculty for the Speaker on Campus initiative.

With the success of this Summit, Hindu YUVA has solidified its role as a leading force in fostering collaboration and leadership among Hindu youth at universities across North America. Sankalp has set a new benchmark for engagement, paving the way for continued growth and unity across the campus life of Hindu student

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Waves 2024 – A Grand Confluence of Academic Scholarship and Vedic Wisdom

The 16th World Association for Vedic Studies (WAVES) Conference, hosted by Hindu University of America (HUA) in partnership with the Wider Association for Vedic Studies (WAVES India), convened over 250 scholars, participants, and attendees from around the world. From September 13th to 15th, 2024, the HUA campus in Groveland, Florida, became the focal point for elevating the academic discourse around Vedic Studies through panels, presentations, and plenaries, with this year’s theme being the Prevention, Management, and Resolution of Conflicts in Vedic Traditions.

A Platform for Global Scholarship

The world’s premier academic conference on Vedic Studies brought together a diverse range of voices, from seasoned scholars to emerging student researchers, reinforcing the breadth and depth of interest in Vedic thought. As WAVES International President Shri Sashi Kejriwal noted, “The diverse range of scholars who presented, attended, and participated in the WAVES 2024 Conference was impressive. What was unique about this conference was the great number of scholarly youth presentations. It was heartening to observe high school and college students not only in the audience but also at the podium articulating their own research.” This year’s conference was the first in-person WAVES gathering since the global pandemic, marking a significant milestone in the community’s return to face-to-face academic exchan

Confronting Contemporary Challenges with Vedic Wisdom

The world’s premier academic conference on Vedic Studies brought together a diverse range of voices, from seasoned scholars to emerging student researchers, reinforcing the breadth and depth of interest in Vedic thought. As WAVES International President Shri Sashi Kejriwal noted, “The diverse range of scholars who presented, attended, and participated in the WAVES 2024 Conference was impressive. What was unique about this conference was the great number of scholarly youth presentations. It was heartening to observe high school and college students not only in the audience but also at the podium articulating their own research.” This year’s conference was the first in-person WAVES gathering since the global pandemic, marking a significant milestone in the community’s return to face-to-face academic exchange.

Confronting Contemporary Challenges with Vedic Wisdom

The conference’s focus on conflict prevention and resolution drew attention to the enduring relevance of Vedic wisdom in today’s world. Shri Kalyan Viswanathan, President of HUA, shared his thoughts: “Hindu University of America is very proud to host the 16th biennial WAVES conference at its campus in Florida. WAVES has consistently provided a platform for scholars to express their perspectives through research papers and presentations. Vedic knowledge, even though ancient, is also very relevant for our contemporary age. This year’s conference theme centered around the challenges of conflict prevention, crisis management, and resolution. With many conflicts raging around the world, the scholars who attended the conference explored the relevance and value of Vedic wisdom in approaching the varied conflicts that we face today around the planet.”

The theme was explored through more than 100 research papers covering a wide range of disciplines, such as Philosophy, Anthropology, Medicine, Conflict Management, and Psychology. Focused panel discussions delved into subjects like Arthashastra, Ayurveda, and the distortions of Hindu ethos in educational systems. The sessions highlighted how the wisdom embedded in the Vedas could be instrumental in addressing today’s pressing issues, from global conflict to healthcare and education reform.

A Gathering of Eminent Minds

WAVES 2024 featured plenary speeches from several distinguished speakers, including Dr. Tony Nader (Virtually), Dr. Subash Kak, Dr. Vishwa Adluri, Dr. Debidatta Mahapatra, Dr. Joydeep Bagchee, Dr. Raj Vedam, Dr. Bal Ram Singh, Dr. Anil Maheshwari, to name a few; whose thought-provoking insights enriched the discussions and offered new perspectives on the application of Vedic knowledge to current challenges. Their contributions helped frame the ongoing conversation about how ancient wisdom can guide solutions to modern-day problems.

Bridging Generations of Scholars

One of the unique aspects of WAVES 2024 was the presence and active participation of the next generation of scholars. The conference provided a space for high school and college students to engage deeply with Vedic studies, both as learners and as contributors. This engagement not only showcased the growing interest among youth in their cultural heritage but also emphasized the importance of nurturing these young voices in academic forums. WAVES’ commitment to bringing together scholars across generations continues to build a bridge between ancient wisdom and contemporary inquiry.

A Blend of Academic Rigor and Cultural Immersion

Beyond academic discussions, WAVES 2024 also emphasized cultural and community engagement. Evening gatherings and jamming sessions allowed attendees to unwind and celebrate the vibrancy of Indian musical traditions, adding a dynamic cultural aspect to the conference.

The atmosphere of collaboration, community, and cultural celebration was palpable throughout the event, making WAVES 2024 a unique blend of scholarly rigor and immersive cultural experiences. HUA remains committed to hosting and facilitating the academic study of Vedic knowledge, and this conference further solidified its role as a hub for advancing Vedic studies.

Conclusion

WAVES 2024 successfully cleared space for escaping colonial frameworks and building an accurate Vedic worldview that speaks to today’s needs. This conference wasn’t just a series of scholarly sessions—it was a living, breathing testament to the relevance of Vedic knowledge in today’s world. With the successful conclusion of this event, all eyes are on WAVES 2025, where the conversations, research, and community spirit will surely continue to thrive.

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The event began with bhajans and Vedic chanting and an address by the Chairman of the Board of Trustees, Padma Bhushan Professor Ved Nanda. He welcomed and commended the graduating students as well as the chief guest of the event, Shri Anupam Kher. Dr. Nanda said that America was very receptive to Hindu ideas and thought, and that he was confident that Hindu University is on its way to fulfilling the expectations of not only the immigrant Hindu community, but also of many other Americans. The students, who received their degrees to appreciative applause, spoke briefly but movingly about the gift of knowledge that they had received from their teachers and guides. The graduating class of MA Sanskrit students deeply appreciated the precious gift that they now possessed, i.e., a direct access to the Shastras that contained the Hindu knowledge systems.

The graduating students enumerated in the table above, Zoomed in along with over 100 family members, HUA supporters, and even Padma Bhushan and Chair of the HUA Board of Trustees Ved Nanda.

Swami Sarvapriyananda, the resident Swami and head of the Vedanta Society of New York City, was also a featured speaker at the event.  He spoke about the need for the ‘Hindu community to build institutions that can transmit Santana Dharma systematically to the next generation of Hindu Americans.’ He added that ‘Hindus in North America have been great temple builders… but the younger generation is interested in the meaning and philosophy behind the rituals… it is good that Hindus have made large donations to Harvard and Columbia, but when you make a contribution to Hindu University of America, it is a matter of great merit, (punya), and you will be contributing to the protection and transmission of this Dharma – without making such investments, we run the risk of losing an entire generation to meaninglessness and rootlessness’.

The President of Hindu University of America, Shri Kalyan Viswanathan acknowledged the graduating students of the university. He read out the Mission and Vision of the University, laying out the need for protecting this small emerging university. He recalled how near his ancestral hometown, there is this great temple for Shiva, called the Brighadeeshwara Temple, in Tanjore, Tamil Nādu. He said, ‘This temple has stood for more than 1000 years and will probably stand for many 1000’s more’ and wondered if ‘we too could imagine building a university that could live for more than 1000 years?’

Shri Kalyan Viswanathan, President of HUA

Dr. Jashvant Patel, Member of the Board of Trustees of HUA, and the Chair of the Finance committee of HUA, conferred the honorary Doctor of Philosophy to Shri Anupam Kher, and recognized his extraordinary contributions to the world of art, films, and culture, and in particular to world cinema. Dr. Patel spoke of Shri Anupam Kher’s courageous and righteous stand for Hindu philosophy and thought, adding that  ‘the world may not know this – but Anupam Kher began his life in great adversity when he and his family had to leave Kashmir valley under difficult circumstances and start life afresh in a new town. And his journey from Shimla to Chandigarh, to Mumbai, and then to USA, is a true inspiration for millions of people worldwide.’ 

Dr. Padma Bhushan Anupam Kher who attended the event in person in New York City said ‘I am honored and humbled to be awarded this honorary Doctoral degree from Hindu University of America and I accept it with pride.’ He added that ‘I am a proud Hindu, because in thousands of years, Hindus have never invaded any other country – India has never colonized any other country through military dominance – and even though many hundreds of thousands of my fellow Kashmiris were forced to live in refugee camps, it is due to the Hindu philosophy of non-violence that no one picked up a gun or any weapon to settle any scores through violence. We believe in resurrecting our lives by resurrecting our minds.’

Dr. Jashvant Patel Chair of Finance Committee and Dr. Anupam Kher

Established in 1993, Hindu University of America is a School of Theology, offering a Master’s and Doctoral Program in Hindu Studies, and a Master of Arts in Sanskrit. In addition, it offers a variety of Certification and continuing education courses. In the Fall 2021 quarter beginning in the first week of October 2021, the university has announced more than 30 courses. After enrolling more than 500 students in each of the past 3 quarters, HUA anticipates sustained growth over the next year.

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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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A Vedic Counselor’s Perspective on Life

“In the vision of Vedanta, a person, by virtue of his own essential nature, is totally, absolutely, pure and free. Compassion, love, giving, and sharing are all dynamic forms of this absolute happiness (aananda). You are limitless, fullness, complete, lacking nothing.”- Swami Dayananda Saraswati

My Nānijī

Nānijī would lovingly start every conversation with “Sai beta, please share with me a few words of spiritual wisdom…” I would respond, “Nānijī, keep your mind on ‘Om’”. In her last few months, Nānijī could not even digest daal water. She would burp loudly during our conversations, mostly listening to my voice telling her to keep her mind on her Higher Self – her “I am.” We never discussed the topic of death directly, but Nānijī knew that it was near and all she wanted to do was rid herself of the immense suffering her body was going through. I reminded her often that she was neither the body nor the mind; that she was beyond these two that caused suffering; that she was pure love, infinite, ever-present awareness – the “I am” that vibrates in the “Om.” In this state of mind, her last moments were not consumed with questions or attachments to the material world she was to leave behind, but rested on her deeper, Higher Self.

Nānijī and I also practiced forgiveness meditation where over the period of several weeks we learned to forgive those who have hurt us. I could feel that as Nānijī neared the end, she was more free, lighter – she divested herself of all of life’s experiences and settled in her Higher Self; her mind was consumed in looking up at the Divine rather than holding down on to the material plane. One day, while sending her healing energy in my meditation, unbeknownst to me, Nānijī passed away in her sleep. She finally merged with the ever-present, indivisible, infinite awareness

Vedic Counseling

I share this story because I was engaged in a form of counseling that I didn’t know existed: Vedic counseling. After much reflection on how I engaged with Nānijī, I decided to explore Dr. David Frawley’s (Pandit Vamadeva Shastri) course on Vedic counseling. I became a Certified Vedic Counselor and began my formal journey into Vedic counseling with the hope that I am able to become a compassionate guide to others in their time of need, particularly those nearing death. In time, I developed my own Vedic vision on life drawing from my practices in yoga and study of Vedanta as well as learning from numerous teachers.

Dr. David Frawley explains that Vedic counseling can be understood as dhārmic guidance on right living, right action, and right awareness. It draws upon Vedic knowledge rooted in Vedic Sciences such as Ayurveda, Yoga, Vāstu, Jyotiṣa, among others, and provides life guidance to those in need so that they may access the unlimited wisdom, energy, and vitality inherent within themselves while connecting to the universal intelligence that helps them move beyond their human constraints (Frawley, Kshirsagar, the Art and Science of Vedic Counseling). Vedic counseling then is counseling of inner observation into our internal reality and a Vedic counselor sets in motion a deeper process of observation and investigation in the individual with the goal of awakening an already-present deeper intelligence (Frawley, Kshirsagar, the Art and Science of Vedic Counseling).

As I reflect on my conversations with Nānijī, and others who I had spent their last moments with, I found that my guidance has organically always led to a focus on the changeless element of experience, the ever-present, indivisible, infinite awareness of “I am.”

“I am” – A Contemplation

Consider the following contemplation from spiritual teacher and philosopher, Rupert Spira:

“Look around the room you are sitting in and reading this article. Look at the objects, what’s on this table, the table, the walls, the chair, and so on. Now bring your attention away from the objects in the room and bring your attention to the space in the room. Have you ever contemplated this space? Have you ever thought of this space or brought your attention to it? Perhaps the only times you become aware of this space is when you move into an empty home or when you move out, but in between, you fill it up with various objects.

Now bringing your attention to the space in the room, ask: is this space limited to the four walls? Remove the four walls and what happens to that space? You realize that the space in this room pervades this room but is not limited to this room. Relatively speaking, it is infinite. When the building is taken down, the space will remain exactly as it is, as it has always been. (Spira, The Place of Refuge). Similarly, the self or awareness of yourself pervades the body but is not limited to the body. It is utterly intimate with itself, but it has no personal qualities or limitations. It is infinite. It is not located in a body or mind, but you notice in your direct experience that the awareness with which all experience is known, like the space, is not located in any particular experience. (Spira, The Place of Refuge). It has always been there. Everything, including the body and the mind, the experiences you have in your life, all appear in that awareness.”

Similar to the space with all the objects in it and similar to the way we identify with only those objects but not the space within which they are in, our lives are always qualified and colored with the “I am” with thoughts, feelings, sensations, or perceptions. Notice that all those objects of thoughts, feelings, sensations, or perceptions that follow “I am” all appear, exist for a time, and vanish, but “I am” remains. (Spira, The Place of Refuge). In fact, this awareness of “I am” has always been there.

Take a step back from your experience and step into this “I am.” Contemplate this “I am” and soon you discover that the body and the mind is what we are aware of; it is not what we are. (Spira, The Place of Refuge). In other words, the awareness of “I am” precedes all objects and content of experience. It has always been there. This awareness, this presence of awareness, is the most important thing we can understand about ourselves. This awareness is so caught up and mixed with experience that we have forgotten this “I am.”

Be with this “I am.” I am. When a thought arises, ask: are you aware? And you find that the “I am” is aware of that thought but a thought is not aware of itself. When a feeling arises, ask: are you aware? And you find that “I am” aware of that feeling but a feeling is not aware of itself. In this way, you find that no object of experience is aware. And then you ask what is it that is aware of experience? And you find yourself back in “I am” – the knowing and being that is “I am.” Keep going back to this “I am.” (Spira, The Place of Refuge). Stay there. (See also Kavitha Chinnaiyan, Svatantra Institute, Bliss Meditation)

Role of a Vedic Counselor

Our entry into the world is pervaded by duality. From the moment we are born, we are conditioned with the subject-object relationship. As a result, we already begin our lives from a place where we feel limited, incomplete, so we start seeking and resisting. We desperately try to feel whole and complete in our daily activities and relationships. This feeling of separation ultimately leads us away from the one reality — that single, indivisible, reality behind all the objects and people that derive their apparently independent existence. (Spira, An Introduction to Non-Duality). This sense of separation ultimately brings disharmony between ourselves and the world. A Vedic counselor is one who understands that sole reality and guides an individual to an understanding that they lack nothing, that they are already complete.

The apparent separate self or ego, an illusory self (real but not what it appears to be/an arising in awareness) mixed with objects of experience, is sometimes in need of practices or instruction. (Spira, The Place of Refuge; also see Greg Goode, Standing as Awareness). The Vedic Sciences are practices and techniques that facilitate the individual to arrive at the recognition of “I am.” Ayurveda is the Vedic Science for well-being of body and mind; Jyotisha is the science of time and energetic effects of cosmic bodies on the mind; Vastu is the science of space and directional influences,; and other sciences lead us to the vision of Vedanta, which is the philosophy of awareness. (Frawley, Kshirsagar, the Art and Science of Vedic Counseling).

These Vedic Sciences are the preparation ground to allow one to arrive at the “I am.” (Spira, the Way of Surrender). These Sciences provide processes and solutions to the suffering, needs, questions, and fears of this separate self. (Spira, the Way of Surrender; also see, Chinnaiyan, Shakti Rising). They cater to the separate self’s unique needs before finally resting in the awareness “I am.” A Vedic counselor identifies a particular Science or a mixture of these Sciences and sets in motion the processes to help that separate self dissolve into awareness. Ultimately, the Vedic counselor facilitates an individual to take a step towards themselves, to go home to themselves, to be simply with the knowledge of themselves, to surrender to themselves and open up the possibility of the dissolution of their apparent separate self or ego, that illusory limitations that the separate self acquires from thinking, feeling, sensing, perceiving and so on, into the infinite, ever-present awareness that they already are.

Every investigation or surrender to dissolve this separation that causes so much suffering results in coming back to ourselves where we simply live and be aware of our being, of the “I am.” This is the death of the separate self before the death of the physical self.

The End of the Illusory Separate Self

Visualize yourself on your deathbed. You’ve been told you have three days to live. What would you be contemplating about? What would you want to be thinking about? How would your mind approach the moment? Will it grasp for all that content of experience it has gathered over this lifetime or will it divest all that experience and go straight to the unblemished, essential self? Consider the contemplation on “I am” we just discussed. Would it change how you approach the last few days, hours, minutes, seconds in your mortal coil?

As I reflect on Nānijī’s physical end, and the physical loss of so many other friends and family over the last few years, I find myself constantly reflecting on death. Particularly, on the death of the separate self, and all its illusory limitations, before the death of the physical self. Consider the possibility of having the separate self die well before the physical.

The Sufis call this “dying before death” and Vedantans call it “liberation while living” (jivanmukta). What is meant by this understanding is that when the mind constantly dwells in the “I am” instead of the qualified, colored experience that contracts that “I am,” the mind finds itself in the open, in spaciousness, clarity, and peace; in other words, it is restored to its pristine, unconditioned state. As the body deteriorates in various ways, the mind remains illumined in the knowledge of “I am” – that true self, infinite, ever-present awareness. Many of us fear death, but when we have the capacity to clearly investigate our separate self with a healthy body and mind – especially when that body and mind are healthy now – we can immediately get in touch with ourselves deeply. That is, instead of constantly identifying with experience and desperately holding on to it – the experience of thoughts, feelings, perceptions that say “I am old,” “I am wrinkly,” “I am losing everything” – return back to the one constant, changeless element that has always been there no matter your age: the awareness of “I am.” Keep your attention there. See where this takes you. Does it liberate you from the fear of dying? Remain there.

We find that no matter what happens to this body, the death of identifying with experience, the illusory separate self, gives rise to the birth of peace that is already our being. In this way, when the moment comes when the body is finally done, all that shines in our minds is our knowledge of “I am” – the pure, peaceful, ever-present awareness that has always been there – that awareness that has preceded our birth and that awareness that continues after our death.

**My sincere thanks to the teachers that continue to shape me: Shri Guru, Bhairava Baba, Shri Atmananda Krishna Menon, Shri M, Rupert Spira, Sri Ramana Maharishi, Nisargadatta Maharaj, Greg Goode, Dr. Kavitha Chinnaiyan, Dr. David Frawley, and all those numerous beings who continue to teach and guide me.

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