President of HUA Kalyan Viswanathan gave a presentation that punctuated Saturday’s program, Director of Outreach Ankur Patel spoke on a panel on youth engagement during the day, Dr. Madhu Sharma presented on her continuing work on Hindu Chaplaincy, while many students, faculty, and friends of HUA attended and participated, including Chairman of the Board Dr. Jashvant Patel.

From September 29th to October 1st, the Hindu Mandir Executives’ Conference featured a range of Hindu leaders addressing many issues, challenges, and opportunities. Pointedly, the last session of the conference was the inauguration of Hindu Heritage Month.

The HMEC has become a key opportunity for mandirs across North America to come together and share best practices, strategies, and concerns. An initiative of Vishwa Hindu Parishad of America, the rebranded Hindu Mandir Empowerment Council is an important and overdue step in the Hindu movement. Spearheaded by Smt. Tejal Shah, many prominent members of the Hindu community eloquently presented on a wide range of topics.

Over 500 mandirs from across North America have participated in this rotating conference with 51 mandirs actively participating in this year’s HMEC.

President of HUA, Shri Kalyan Viswanathan gave a poignant and persuasive presentation on Saturday morning that left participants aware of the important mission and recognizing the purpose of Hindu University of America. “There is no doubt that HUA has acquired more mind space in the HMEC”, Kalyanji.

The conference provided HUA an opportunity to share information about our many initiatives aimed at engaging and synergistically working with the robust network of temples and mandirs across America. Some of the specific initiatives that gained traction include the Hindu Living initiative, the Bhagavad Gita Pariksha, Study Retreats at our Pine Lake Campus in Florida, and our wide range of courses and programs. 

HUA looks forward to taking our engagement with HMEC to the next level with brand new courses and a program soon to be announced! Meanwhile, HUA will continue to support and partner with mandirs across the continents on a range of initiatives, in person classes, lectures, or unique locally driven initiatives to restore, steward, and serve the Hindu community.

[From HMEC] About the event

Rebranded last year, the Hindu Mandir Empowerment Council is the largest annual conference for all the mandir stakeholders, including past and present executives, community leaders, volunteers, teachers of balvihar, and those engaged in various seva activities through temples. It brings together scholars from Mandirs, Gurudwaras, Ashrams, Derasars, and Hindu organizations in North America and the Caribbean to network, collaborate, and share best practices.

2024 Conference Theme: Hindu Diaspora: Deepening Their Sanatan Dharma Roots

Sanatan Dharma’s influence transcends spiritual traditions, intricately weaving itself into the social and cultural fabric of native civilization. The timeless wisdom of the Vedas and other shastras, including the Itihasa, Ramayan, and Mahabharat, continues to inspire and guide billions, upholding the principles of dharma encompassing justice and morality.

Hindus worldwide enrich the tapestry of the global spiritual, social, and cultural milieu through their lives and by respecting and honoring ancient traditions in their adopted lands. To fully understand the essence of Dharma and Hindu Thought, one must explore its core, its roots, stems, leaves, and flowers in depth. Practice it, realize it, and stay connected to Bharat.

Agenda includes:

• Webinars on temple safety and security
• Educational webinars in partnership with the Hindu University of America
• Building positive narratives on Hindu symbols like Swastika
• Helping temples when faced with Hinduphobic attacks

Some of the recent HMEC activities

• Publication of books on Hindu rituals and practices
• Alerts and webinars on temple safety and security
• Educational webinars in partnership with the Hindu University of America
• Helping temples when faced with Hinduphobic attacks
• Building positive narratives on Hindu symbols like Swastika

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“The Indian caste system is perhaps the most extreme expression of a type of social organization that violates the most revered principles on which modern Western societies are based” (Stearns, et al. 24). This is the opening statement of a World History textbook passage on caste in India. With a self-righteous tone, this sentence indicts the entire Indian civilization and everyone associated with it, including innocent Hindu American students. The rest of the textbook pertaining to India employs bias by the commission to lay the blame for the inequities of the caste system entirely on the shoulders of Hindu civilization. It absolves the major Western colonizers, especially the British, of any blame in the current state of affairs. This is a pattern that repeats itself in other textbooks. However, history and Hindu scriptures paint an entirely different picture.

The Spanish and Portuguese origins of the word “caste” as “casta” are well known. What is less well-known are the European origins of birth-based caste, along with how Europeans imposed these concepts on their colonized peoples, as described by Sumit Guha in his online article. In addition, Hindu scriptures do not contain the word “casta” or any other derivative.

 Las Castas (The Castes), Anonymous.

The above painting was completed in the 18th century and depicts the 16 race-based castes at birth as defined and imposed by Spanish colonizers on the Natives of Mexico. This type of classification was devised prior to British interference with the indigenous social system of India. The idea of caste hierarchy being determined by proximity to the white race was first propagated by the Spanish and later implemented by the British in India. The subordinate status of Spanish women as compared to Spanish men can be concluded from the more limited marital options available to women, as shown in the painting.

At the time of the Spanish caste system’s development, Indian society was following a very different social order. Amongst the Vedas, which are the primary scriptures of Hinduism and are believed to hold true regardless of era or geography, the only kind of social structure that was mentioned pertained to the four “varnas.” The term “varna” referred to the four qualities or functions that were found in society: priests/scholars, rulers/administrators, merchants/farmers, and artisans/laborers. The Purusha Sukta contains the following hymn:

brā̠hma̠ṇō̎sya̠ mukha̍māsīt । bā̠hū rā̍ja̠nya̍ḥ kṛ̠taḥ ।
ū̠rū tada̍sya̠ yadvaiśya̍ḥ । pa̠dbhyāgṃ śū̠drō a̍jāyataḥ ॥

From His mouth came forth the Brahmins and from His arms were Rajanya made
From His thighs came the Vaishyas and His feet gave birth to Sudras.
(Rigveda 10.90.12)

Even though the above hymn is not referring to a hierarchy between the four varnas, the fallacy of a hierarchical varna system has gained widespread traction in today’s literature. In reality, the varnas represent the four parallel pillars of a holistic society. In Hindu thought, the entirety of existence is described as the manifestation of God, or Purusha. As God, or Purusha, is One, no part of Purusha can be considered higher or lower. Therefore, one varna is not considered higher or lower than another. Also worth noting is that Purusha is frequently taken to mean Lord Vishnu, who is oftentimes depicted in a reclining pose, with no part of his body higher or lower than the other. The hierarchy misconception can be refuted even further if one examines the next two verses from the Purusha Sukta in the Rig Veda:

cha̠ndramā̠ mana̍sō jā̠taḥ । chakṣō̠ḥ sūryō̍ ajāyata ।
mukhā̠dindra̍śchā̠gniścha̍ । prā̠ṇādvā̠yura̍jāyata ॥

nābhyā̍ āsīda̠ntari̍kṣam । śī̠rṣṇō dyauḥ sama̍vartata ।
pa̠dbhyāṃ bhūmi̠rdiśa̠ḥ śrōtrā̎t । tathā̍ lō̠kāgṃ a̍kalpayan ॥

From His mind the Moon was born, from His eyes was born the Sun

From His mouth, Indra and Agni, and from His life-breath was born Vayu

Space unfolds from His navel, the sky well-formed from His head

From His feet, the earth, and His ears the Quarters.

(Rigveda 10.90.13-14)

 If the Purusha Suktam referred to a hierarchy of the varnas, then, by the same logic, the Moon must be considered higher than the Sun, and space must be considered lower than the sky. Such nonsensical reasoning can be rejected, leading us to the conclusion that the Vedas do not recognize any sort of hierarchy in society. Instead, the varnas refer to psychological groupings of people based on their temperaments and qualities. These groupings achieve goals similar to that of today’s personality tests when they are used to predict what types of occupations may best suit a given individual. It is important to note that there are many examples of people having moved between varnas.

Another term that is native to Indian civilization and is mistakenly conflated with the caste system is “jati.” Unlike “varna,” the term “jati” is not found in Hindu scriptures. “Jati” typically refers to an endogamous community where a specific profession is often passed down in a hereditary fashion. Sharma quotes P.V. Kane in explaining how the jatis came into existence: “ …[jatis] arose from the unions of males of different varnas with women belonging to varnas differing from their own” (130). Sharma later calls out an important distinction between the traditional Indian concept of jati versus the modern Western misunderstanding of where jatis reside in the social fabric. In the traditional Indian view, jatis were formed outside of the traditional varnas. Jatis were formed to accommodate all of the different combinations of people in society that were derived from the original four varnas. The following figure depicts some of the many possible jatis that formed from the unions of the different varnas in succeeding generations:

Figure 1: Varna-Jati Relationship Prior to British Intervention

One can easily observe that over thousands of years, over many generations, and countless combinations resulting in thousands of different jatis, there was no way to create a definitive hierarchical order of jatis in pre-British Indian society. This indeed was the case, where the fluidity of movement between jatis and fluidity of jati status existed. Kane further describes this fluidity when he writes “Therefore, it must be admitted that the …social status of the several castes [ie. jatis] might have varied from country to country or from epoch to epoch…” (Sharma 130). Although there was jockeying for position within the larger society by the various jatis, there was no authority that dictated a jati’s social position. 

However, the situation drastically changed when the British gained power in India and they socially engineered the creation of the modern caste system. Sharma describes how the British administrators chose to think of the jatis as being contained within the varnas, as shown in the figure below:

Figure 2: Varna-Jati Relationship After British Intervention

Using the British methodology, each jati now had to understand itself in relation to the varnas. With a clear hierarchical structure, it was in each jati’s interest to be viewed as high as possible in the pyramid. Force-fitting the entirety of Indian society into a neat pyramid satisfied the British thirst for order and categorization, resulting in what they called the “caste system.” 

In their article, Walby and Haan describe how nineteenth-century Europeans felt a need to make sense of the world by classifying everything neatly into categories and then ordering them. Foucault proposed the creation of hierarchical taxonomies that would allow scholars to produce “truth,” or to reach conclusions about populations under study. 

The problem was that in India, many British census takers and data compilers ran into great difficulties when it came to reaching a neatly categorized and hierarchical view of nationwide caste data. During the British censuses of India, “…many people were reported to not know their caste, to claim they had no caste, or to provide a caste name to enumerators [census takers] when they should not have had one (as was the case for Christians and Muslims)” (Walby & Haan 304). They further describe that one of the ways for census takers to overcome these difficulties was “often through fudging the process” (304). Another commonly employed tactic, of which there is much evidence, is that castes were frequently fabricated. By doing so, British census takers and administrators not only created a new pecking order for the vast diversity of jatis in Indian society, but they also fossilized this pecking order in official government publications with the completion of each census. 

What before British rule had been an informal and fluid system of families and clans moving between different varnas and even jatis was hardened, with social hierarchy given official sanction by the colonizers. There are countless examples of jatis appealing to British officials to reassign their community to a higher status. These officials, and their census publications, became the ultimate judge of a jati’s stature in society.

ML Middleton, Superintendent of the Government of India, wrote the following in the 1911 census: “…we pigeon-holed everyone by castes and if we could not find a true caste for them labeled them with the name of a hereditary occupation…we are largely responsible for the [caste] system which we deplore.” (343)

Middleton further went on to speculate as to what may have happened if the British had not extensively tinkered with the indigenous system: “Left to themselves, such castes…would rapidly disappear and no one would suffer. The large number of people who have refused to record any caste at this census is a sign of progress and the breaking of customary bonds..[the British] Government’s passion for labels and pigeon-holes has led to a crystallization of the caste system, which, except amongst the aristocratic castes was really very fluid under indigenous rule” (343).

Aside from the European preoccupation with hierarchical categorization, there was another phenomenon at work that was even more pernicious. It was the nineteenth-century theory of race, which used pseudo-science in the form of anthropometric measurements to pin each race into a hierarchical order. Europeans considered the white race to be the most superior of the races, and they used this racial theory to justify the colonization and exploitation of other races around the world. In regards to the caste system, H.H. Risley reformulated caste along racial lines when he architected the 1901 Census of India. “Risley argued that caste was a system of social precedence deriving from a race-based hierarchy of social life” (Carlan). Risley used two anthropometric ratios to help him determine his social hierarchy based on race. The first was the nasal index, which was the ratio of the height to the width of the nose. The second was the cephalic index, which was the ratio of the length to the width of the head.

The British concoction of the modern caste system in India would change India forever, dividing its population against itself. Artificial racial boundaries of “Aryan” (ie. light-skinned) and “Dravidian” (ie. dark-skinned) were imposed on the native population, creating and shaping political movements that otherwise would never have existed. In addition to these effects, the modern caste system provided the British with yet another tool: the ability to deride Hinduism as the source of caste inequality and to position Christianity as a better alternative. Even though the caste system exists in other Indian religious communities such as Sikhism, Jainism, Christianity, and Islam, the British successfully perpetrated the “casteism in Hinduism” trope throughout the West, leaving this as another marker of their colonial legacy.

That is why in Social Studies textbooks today, the lens of caste is simplistically used to explain almost everything about Hinduism and Indian history: “What gave Indian civilization a recognizable identity and character was…a unique social organization, the caste system” (Strayer and Nelson 125). The same book later claims that the caste system prevented pan-India empires from surviving for any length of time. The book’s obsession with caste is evident throughout its coverage of India and Hinduism, eventually tying a person’s caste to their spiritual progress. The authors neglect to discuss any Hindu saints who belonged to the so-called lower castes. And not once is there any mention of the British intervention that produced the caste system as we know it today.

As another example, another textbook states that “…the caste system continued to serve as the most powerful organizing feature of Indian society” (Bentley, et al 318). A few pages later, this statement appears: “Caste distinctions first became prominent in northern India following [white] Aryan migrations into the subcontinent” (323). Thus, the book successfully promotes the superimposition of race onto caste, as envisioned by Risley and others over a hundred years ago. The false association between the so-called Aryans, Hinduism, and the caste system is something that is still pervasive in modern textbooks, an anachronism that has managed to outlive British rule in India.

        Books such as these are not purveyors of World History or World Cultures. They are purveyors of Hinduphobia.

Textbooks such as these come with real-world consequences. When the caste system is falsely tied to Hinduism as one of its defining characteristics, entire generations of Americans, both Hindus, and non-Hindus, walk out of the classroom with ingrained prejudices. The Hindu American Foundation published a report concluding that there is “a correlation between the intensity with which a school’s Hinduism unit focuses on caste and the likelihood both that the child will perceive that Hinduism has been taught negatively and that she/he will be bullied for her/his faith…” (HAF 6). The report goes on to suggest that when “an intense curricular focus on caste creates and reinforces a view of Hindu beliefs as uniquely repellant, it is the curriculum itself that needs to be reexamined” (6).

In conclusion, we find the lived reality of Hindu Americans to be at odds with the artificial reality found in Social Studies textbooks. No Hindu temple teaches its congregation about caste or any kind of social hierarchy. Many Hindu American children are not even aware of their caste affiliation. The colonial-era narrative that persists to this day in American textbooks insists that the hierarchical caste system is a fundamental part of Hinduism. This essay has attempted to point out that nothing could be further from the truth. With that being said, caste-based discrimination found in all of the religious communities in India must be eliminated because it is a social evil. When it comes to Hinduism, there is no room for this discrimination, or for any type of discrimination, in a faith community that recognizes each human being as divine. It is time for the narrative around caste and Hinduism to be rectified, especially in Social Studies textbooks for American students. 

This article is an adaptation of a term paper required for the course “Reconstructing Hindu History: The Commissions,” taught by Dr. Raj Vedam.

References

Anonymous. Las Castas. 19th century. Museo Nacional del Virreinato, Tepotzotlán, Mexico. Wikipedia, en.wikipedia.org/wiki/Casta. Accessed 6 June 2021.

Bentley, Jerry H., et al. Traditions & Encounters: A Global Perspective on the Past, UPDATED AP Edition. 6^th ed., McGraw Hill, 2020.

Carlan, Hannah. “Sir Herbert Hope Risley.” southasia.ucla.edu/history-politics/colonialepistemologies/sir-  herbert-hope-risley/. Accessed 8 June 2021.

Guha, Sumit. “What Did Europeans Contribute to the Caste System in India?” www.jhiblog.org/2018/05/30/what-did-europeans-contribute-to-the-caste-system-in-india. Accessed 6 June 2021.

Hindu American Foundation. “Caste in the Curriculum & the Bullying of Hindu Students: Secondary Analysis of Survey Results.” www.hinduamerican.org/wp-content/uploads/2019/12/HAFN_16_018- CasteInCurriculumReport_r2_0.pdf. Accessed 5 June 2021.

Middleton, L. and S.M. Jacob. Census of India, 1921. Volume XV, Punjab, and Delhi, Part 1. Civil
and Military – Gazette, 1923.

Sharma, Arvind. The Ruler’s Gaze: A Study of British Rule over India from a Saidian Perspective. HarperCollins Publishers India, 2017.

Stearns, Peter N., et al. World Civilizations: The Global Experience Since 1200, AP Edition. 8^th ed., Pearson, 2020. 

Strayer, Robert W., and Eric W. Nelson. Ways of the World: A Brief Global History with Sources. 4^th ed., Bedford, Freeman & Worth, 2020.

Walby, Kevin and Michael Haan. “Caste Confusion and Census Enumeration in Colonial India, 1871–1921.”  Histoire Sociale/Social History, vol. 45, no. 90, 2012, pp. 301–318., doi:10.1353/his.2012.0026.

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It is a kind of day, when a long-suppressed civilization heaves a collective sigh of relief, after five hundred years. At 12:15:15 PM IST,  August 5, 2020, let us pause, recall and bow to the spirit, patience, perseverance and valor of our venerable ancestors.

In the land where Rama pervades

moh, lobh, krodh and kaam,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama has a

navmi and janma bhoomi,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama is in

one’s name and in the ideal state,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama stands for

the perfect nation and national integration,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama permeates

thoughts, speech & action,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama is invoked both in

trepidation and meditation,

we were asked to prove the existence of our beloved Sri Ram.

In the land where Rama is in

salutation and salvation,

we were asked to prove the existence of our beloved Sri Ram.

When a long-suppressed civilisation heaves a collective sigh of relief, after five hundred years, it is that kind of a day. At 12:15:15 PM, August 5, 2020, let us pause, recall and bow to the spirit, patience, perseverance and valor of our venerable ancestors.

In this period of pandemic pandemonium when the rest of the world battles anxiety, Bharat is resplendent with piety. In a world that repeatedly witnesses, and glosses over, the inherent dichotomy of othering, rampant in the supposedly egalitarian later day belief systems, the intrinsically pluralistic Hindus invested their conviction in the modern justice system to undo a historic wrong, and won. That is Dharma – eternal and attuned to the times. This should make us unabashedly own every aspect of our faith and heritage. This should also empower us to proactively highlight and correct misinterpretation of our past by the outsiders’ lens of the present.

It would not be an exaggeration to state that today is the biggest festival in Bharat, after aeons. Know it, own it and exult in the absolute awareness that the oldest civilisation has infused the world with devotion, resilience and perseverance, for preservation and perpetuation, at the same time as another civilisation surreptitiously infected the planet with a virus.

Comprehend, appreciate and underline the magnificence of who we are. Bask in this glory with pride.

आज पर्व है

हिंदू होने पर हमें गर्व है।

The King of the North and all directions, the protector of all realms, here and beyond, the breaker of all chains of maya and more, has chosen to lead us today into an era of self-discovery and reacquaint ourselves with who we were, who we are and who we can potentially be. Rejoice, for, when He is for us, who can be against us!

As a descendant of a community persecuted over seven centuries for choosing the Hindu faith, I am filled with unbridled joy at this epoch defining moment – an inhuman civilizational wrong being righted, albeit, after centuries of exertions. Our uninhibited celebration shall create a surge of positive, harmonious energy, marking the end of the dehumanisation of Hindus in their own land. Two bigoted, plundering waves of colonialism, that questioned and scorned our very existence, dwindled our population and reduced our geographic expanse. The illegal insertion of secularism in the Indian Constitution continued this dehumanization in independent India where demonization and vilification of Hindus, by outside faiths, found active support and institutionalization.

We have had to face the ignominy of Jai Sri Ram, glory be to Sri Ram, being maligned as a militant war cry; Bhakt, sanskar, sanskriti and other such concepts corrupted into crude abuse; Bhagwa vilified as the uniform of Hindu fundamentalists and the latter itself being turned into a dog whistle to pillory Hindus. Today is the day to proclaim that a fundamentalist Hindu is the only fundamentalist capable of ensuring a world of peace, knowledge, valour and spiritual elevation. We have a documented history that substantiates the same.

Today is the day to proudly declare ourselves as traditionalist Hindus, for, the ancestors who fought for this day, through blood, sweat and tears, were traditionalists. We must strive hard to keep the faith in our faith and the tradition of continuing with and passing on our traditions. Remember their struggle to comprehend why some forces are intent upon breaking our traditions and violating the continuity of our rituals

Be aware that the longest extant civilization will cease to be one, without continuity.

Beware and pledge to uphold our sacred traditions and faith.

Today is the time to transmute the self-sabotaging programming internalized by generations of Hindus that any celebration or reminder of our faith, culture and traditions, is an affront that needs to be compensated for. Financial jaziya has long been abrogated; stop paying the psychological one. Upholding and celebrating our faith is our basic human right. Our motherland still bears the wounds inflicted by those whose core is othering. Bharat was, is and will unquestionably remain the civilizational home of all Hindus. Time to rise and end all external flogging and put an end to internal self-flagellation. Let us be proud of and proclaim our inherently pluralistic, loving, respectful, peaceful faith, culture and civilization. We have every reason to!

The observance of our faith is no longer at the coloniser’s mercy. Do not allow the Indian state to act like one, imposing fines, allowing and disallowing our tenets and practices, based on their whims, fancies and flawed, ill-equipped understanding. Our ancestors got us to this momentous occasion. It is incumbent upon us to ensure that Hindus have equal rights, our temples are free, we are at liberty to impart religious and cultural education to the next generation and that our history is correctly documented.

We must revive the skills, talent, crafts and occupations that built Hindu civilization before the two rapacious waves of colonization alienated us from our outstanding identity, turning us into outsiders. Now is the time to awaken and collaborate to build an inclusive Hindu society that offers equal opportunities for growth to all; to work towards harmony and mutual respect within our society and root for collective success; to recognise and refuse divisive agendas and to proclaim हर हिन्दू अपना बंधु है.

Today is also the day to pause, reflect and evaluate if we are leading a life of Dharma at all. Are our thoughts, speech and deeds in accordance and alignment with Dharma? Being a Hindu is not only a matter of pride and honour but also a huge responsibility towards the perpetuation of a philosophy not confined to one book. We have an entire curriculum that we need not necessarily study at length, but definitely be aware of. Are we courageous enough to embark upon this voyage of awareness that can last an entire lifetime? Before we do so, let us be careful in seeking teachers who are insiders and actively avoid being taught about our own civilisation by outsiders.

Each one of us is equipped with inherent abilities, skills and talent. Let us use those to create a world of opportunities for all. Our civilisation, where Gurus guided bright unknown youngsters to create a Rashtra, now grapples with insecurity and self-serving mental slavery of those who, instead of igniting young minds, pander to preserve selfish gains. Of what use is mentally colonised scholarship that either willfully or inadvertently enables outsiders to mock, malign and maul our own? Let us put up a united front based on Hindu kinship, compassion, respect and empathy. Do remember that the world treats us exactly as we treat ourselves. Let us be proud Hindus and spread the scintillation of Sanatan.

Centuries from now, humankind will be astounded to know that a civilisation, the people, that waited patiently for five centuries, yes 500 years, for the right to pray to their Bhagwan in His janm sthan, that civilisation, those people were vilified globally as intolerant! As some parts of the world sleep, Bharat, the longest extant civilisation in the history of mankind, reawakens.

The clarion call of Jai Sri Ram heralds a spiritually resurgent Bharat. May it reverberate as powerfully in the present and future, as it has in the past. May no individual, no society, no nation, no culture, no civilisation, no faith, ever have to go through what the Hindus have. May the entire world learn from the heroism, determination and spirit of the Hindus.

Jai Sri Ram is no ordinary chant. It is a cure and a balm for our civilizational wounds. It is also a civilizational clarion call.

This is what the civilizational clarion calls.

May we embark upon a transformational milestone in the history of human civilisation.

May mutual respect, harmony and peace prevail.

May the Divine bless all sentient beings.

May we all know who we are and work towards the greater good of all.

And so, it is!

– Dimple Kaul

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To show the relevance of Ṣaṭ-darśanas in modern science and on why we need to promote the knowledge of true Bhāratīya history, that is narrated by insiders.

On Ṣaṭ-darśanas (षट्-दर्शन), and More

Destruction of the indigenous education system and 200 years of colonial education have dangerously affected the minds of all Indians. For generations, they have been taught to hate their culture, traditions, and values. It is surprising that the Dhārmic culture and traditions of Bhārata are still surviving – but thanks to the efforts of many social reformers, modern sages, honest academicians, organizations, and recent initiatives like the Hindu University of America, they are still practiced.

The idea of religion was mapped and forced on most Indians’ minds by colonial education, which is an outsider’s perspective. Most Indians identify the Dhārmic traditions, such as Hinduism, Jainism, Buddhism, and Sikhism, as religion. The reality is that all indigenous traditions of Bhārata have a common theme and quest for one truth. Quoted in the Rig Veda (I.164.46) which states this common theme that has multiple perspectives; “Ekam sat vipraha bahudā vadanti”, meaning; There is one truth, the wise give it many different names. This Vedic quote states the universal Dhārmic principle, which is the heart of the pluralistic and accommodative nature of all ancient Bhārtiya Darśanas, which were core to the indigenous education system.

Darśanas, which literally mean ‘perspective’, are systems of Indian philosophy, which have been the core of the Vedic education system. There are six Darśanas, which were propounded by six sages as their founding teachers. These Darśanas do not compete with each other, nor are they mutually exclusive as they have some overlap, which is the pursuit of the one truth and goal.

The highest goal of human pursuit is to completely eliminate three kinds of misery–or Duḥkha –which are known as Ādhyātmika (caused by one’s own body and mind), Ādhibhautika (caused by others being), and Ādhidaivika (caused by natural calamities). The six Darśanas guide humans to perform Puruṣārthas, which are the efforts to achieve the highest goal. There are four Puruṣārthas – Dharma (right conduct), Artha (earning wealth), Kāmā (fulfilling physical and mental desires), and Mokṣa (liberation from all misery). Liberation, Mokṣa, is one of the main topics of the six Darśanas, which addresses a different topic as follows:

Sāṅkhya: Founded by great sage Kapila, Sāṅkhya Darśana addresses the distinction between Puruṣa (consciousness) and Prakriti (nature).

Yoga: Codified by great sage Patañjali, Yoga Darśana addresses the control of the mind that enables this distinction described by Sāṅkhya Darśana.

Nyāya: Authored by sage Gautama, Nyāya Darśana describes methods of investigating the truth (reality), and discussion of proof.

Vaiśeṣika: Developed by sage Kaṇāda, Vaiśeṣika Darśana discusses substances and entities found in the universe, atomic theory with a discussion of proof.

Pūrva Mimānsa (also known as Dakṣiṇa Mimansa): Composed by sage Jaimini, Purva Mimānsa discusses the interpretation of Vedas and associated rituals.

Vedānta (also known as Uttara Mimansa or Brahma Sūtras): Authored by sage Bādarāyaṇa, Vedānta discusses the nature of Brahman (also known as God).

All ancient Bhāratīya scriptures from various Dhārmic traditions (also known as Saṃpradāyas) discuss the common theme of these six Darśanas, but their emphasis has been on a specific topic. All these Saṃpradāyas arose with the advent of specific sages, or Gurus, or Āchāryas, like Śaṅkarācharya, Mahāvīra, Buddha, Rāmānuja, Chaitanya, Mādhavācārya, Guru Nanak, Guru Gobind Singh, or Svāmīnārāyaṇa. They all affirmed the same ancient truth about life and God and described it from their own perspective, with emphasis on a different aspect, just as all the six fundamental Darśanas do. Founders of all Saṃpradāyas made adjustments in their teachings to suit the specific times and social settings, and thus restored balance where they saw imbalance. These great sages appeared in different times and places, and inspired millions, simplified and codified great spiritual and scientific knowledge for easier assimilation, application, and practice. Common people were deeply inspired by these great āchāryas and began to practice and preserve these specific teachings, giving rise to these great Saṃpradāyas, which all had a common goal of eliminating human misery by using Puruṣārtha.

One of the modern perspectives proposed is the Unified Field Theory, which resembles Sāṅkhya Darśana. For 100 years, modern science has revealed that our physical universe, or cosmos, is structured in layers of creation. These layers are explored in four distinct parts: Classical Mechanics: the study of macroscopic objects, which can be seen and felt. Quantum Mechanics: the study of atom and subatomic particles, which we cannot see. Quantum Field Theory: deeper than the atom, atomic nucleus, and sub-nuclear particles. Unified Field Theories: the most recent discovery of the deepest layer.

The Unified Field Theories (also known as Superstring Theories) reveal the fundamental unit of life, by showing that the basis of the cosmos or universe is a single universal field of intelligence. This single entity is the fountainhead of all the laws of nature and order displayed throughout the universe. Sāṅkhya and Yoga Darśanas have explained in greater detail thousands of years ago, and have been part of the Bhāratīya indigenous education system. As stated earlier, Yoga Darśana describes the control of the mind to enable the distinction between Puruṣa (consciousness) and Prakriti (nature), whereas proponents of Unified Field Theories propose that the human mind and consciousness are structured in layers parallel to the structure of the universe. It clarifies further that at the surface levels the mind is active, thinking and chaotic. But deep within, there are quieter and quieter levels of the mind. These are the more powerful levels of the thinking process. Modern science is just beginning to re-discover the theories proposed by ancient Bhāratīya Darśanas.

According to modern science, the human body is made up of matter, and the consciousness inside the body originates from this matter. There are other spiritual theories around the world that the consciousness (also referred to as the soul) is a separate entity, driving the function of the mind (thoughts, emotion, and ego). Sāṅkhya and Yoga agree with the second perspective, and in addition, they offer that there is an internal body (made up of non-matter), which is called the subtle body. This distinction is important, and the first step is to differentiate between the “brain” and the “mind”. The brain is part of the gross body (physical, made up of matter), whereas the mind (Chitta) is part of the subtle body. Sāṅkhya Darśana discusses this distinction in great detail.

Let’s take a high-level look at the Sāṅkhya Darśana, which is the final goal of both Yoga Darśana, and the modern Unified Field Theories.

The gross body (physical or external, that we can see and feel) is composed of:

1. Five external sense organs (skin, eyes, ears, tongue, and nose),
2. Five external motor organs (hands, legs, tongue, genitals, and excretory organs)
3. The brain, which coordinates the ten organs

There are many other supporting organs, such as the lungs, heart, etc. But for the purpose of mapping to the subtle body we are limiting to the ten main organs that we can see and feel.

The subtle body (invisible or internal) is composed of:

1. The five subtle sense organs (touch, see, hear, taste, and smell)
2. The five subtle motor organs (grasp, move, speech, procreate, and excretion)
3. The Chitta, which is composed of Buddhi, Ahaṃkāra, and Manas.

The subtle body is non-perishable, and therefore continues after the physical body has perished. The key aspect of Sāṅkhya, where the Unified Field Theories appear to begin scratching the surface, is the Chitta. Let’s briefly examine its components:

1. Buddhi (intellect): for judgment and decision-making
2. Ahaṃkāra (ego): helps in self-awareness, the idea of “me” or “I”
3. Manas (desire & impulse): coordinates sense and motor organs.

Thus Sāṅkhya differentiates between the brain and the mind (Chitta), and proposes the concept of the subtle body, which is non-perishable, and it only dissolves into primordial elements of the Prakriti (nature) when the creation cycle ends (big crunch), or when a human (Yogi) attains liberation (Mokṣa).

The consciousness (Ātma or Soul) is one of the three elements of Cosmos:

1. Prakriti (Nature): Three elements (sattva, rajas, and tamas), and two categories:
   a. Physical (Apara): all visible matter (living bodies) and energies known to scienceb. Subtle (Para or spiritual): All invisible matter, and subtle bodies. Modern science is currently calling it dark matter and dark energy
2. Puruṣas (individual souls, consciousness): Distinct from nature, therefore eternal and survives the creation cycles. Infinite numbers, one for each living being; but needs nature to gain knowledge.
3. Paramātma or Īśvara (Supreme Soul or God): Similar to individual souls, but unlike individual souls, God does not need nature (matter and senses) to know anything.

Sāṅkhya Darśana proposes that everything that we observe in this universe is an interaction of these three fundamental elements. This interaction is eternal (Sanātana), therefore there is no beginning or end. It is only the Prakriti (nature) element that goes through cycles of creation (big bang) and destruction (big crunch). In this creation cycle, God is not considered the “creator” of matter or souls, rather God is an agent of transformation that makes use of the always-existing matter (Prakriti), and the always-existing souls (Puruṣas).

In conclusion, Sāṅkhya and Yoga Darśanas are just two of the countless fascinating parts of indigenous Bhāratīya education system, which was destroyed by colonizers. We must put an effort to decolonize our minds to regain the lost glory, without depending on mainstream educational institutes and the governments, as they seem to have the vested interest to keep Hindus colonized. Therefore we need to promote the knowledge of true Bhāratīya history, that is narrated by insiders; the true practitioners of Dhārmic traditions.

References:

1. Reading and Video assignments of week three
   – Articles: “Building Blocks of Hindu Thoughts”, and “Sanatana Dharma”
   – Youtube Video: “Is Consciousness the Unified Field” – A Lecture in Stanford University, by Prof. John Hagelin
2. Books: “Yoga Sutra of Patanjali” – by B. Ravikanth

Cover Image Created in MSPowerpoint by JS

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DECOLONIZING RESEARCH METHODOLOGIES

Can Hindus study Hinduism critically or are they regarded as naive and non-critical because they see themselves as Hindus? These questions were the essence of a recent webinar discussion that focused on the persistent perception in the academia that Hindus cannot critically analyze and describe their own epistemology and hence intervention, followed by re-interpretation, by the Western academic scholars is needed. Western methods of “studying” Hinduism and other Dharmic cultures and traditions, are invariably based on the presumed notion of a primitive nature of their objects of study. This primitiveness has become an unquestionable first principle, through the ordering of cultures and civilizations on a scale of development, promoted by enlightenment era thinkers. Hinduism’s ‘ancientness’ cannot be disputed, and since ancientness connotes primitiveness automatically in the western paradigm, contemporary Hindus get automatically labelled, as ‘ancient’, ‘uncritical’ and ‘naïve’ i.e., they have not yet attained the so-called critical consciousness of the West. This was the argument of the colonial era, which justified systematic plunder of India, in the name of a civilizing mission.

This inherent bias entrenched in academia and the resulting adverse assessments and judgements cast on Hinduism from this research methodology have remained unquestioned for too long. The argument is also used to exclude Hindus from the domain of academic studies of Hinduism unless they too embrace the western paradigm of casting Hinduism as primitive. Ethnography, as a method of research, has too often been used, and continues to be used to portray ‘primitivity’ in its exotic and graphic detail. The question is, can this be changed? Can ethnography, which has been a formal subject area, itself be transformed so as to potentially rectify the issue at hand? Are there good ethnographic studies that can counter bad ethnographic studies and rectify the errors of the past? Or is the method of ethnography itself fundamentally flawed?

Webinar Recap

“The ways in which scientific research is implicated in the worst excesses of colonialism remains a powerful remembered history for many of the world’s colonized peoples. It is a history that still offends the deepest sense of our humanity.1”

In this webinar Decolonizing Research Methodologies, Dr. Indu Viswanathan and Kalyan Viswanathan discuss the problem of research methodologies practiced by most of the academia today in the west and in westernized institutions in Bharat. In this paradigm, Hindu researchers who are practicing members of their denomination somehow are presumed to not have the authority (i.e., adhikara) to study their own traditions and cultures due to the presumptive loss of subject-object distinction along with loss of objectivity. This provides an immense latitude for projection of an Etic perspective on the culture under investigation, and to place itself in a privileged vantage point that then describes the Hindu cosmology as primitive, stagnant, and hierarchical and oppressive. This outmoded form of research can trace its origins to colonial times, when the west was convinced about its unassailable superiority, culturally, economically, religiously, and militarily. But this method largely continues to be in play today.

Currently, all the disciplines of social sciences and humanities in the westernized universities are based on knowledge produced and epistemic privilege assumed by researchers from just five countries2: England, France, Germany, Italy and USA. The provincial ideas developed by this group on various subjects leading up to philosophy have been universalized to become the lens through which every other culture and tradition has been studied by them. This model has become pervasive and entrenched in academia over time. However, recent trends in studies in decolonization suggest that scholars from indigenous and non-dominant communities are beginning to question the validity of the prevailing methods and in fact, are starting to redefine the methods of research too. As an example of this perspective shift, Dr. Viswanathan pointed out even though Native Americans in the US are much smaller in number today, they have collectively made significant progress in their ability to articulate and advocate for changes to the ways their communities are studied and reported.

There is also a gap between the way practicing Hindus and the broader academia view our ancient texts. Hindus tend to revere the extensive body of knowledge and insights generated by its peoples and various sampradayas and these are incorporated in daily life in multitude forms. On the other hand, academia tends to view the same texts through the lens of ‘primitivity’ to downright irrelevance to modernity. The power of influence from current academia might seem formidable, but Dr. Viswanathan offered actionable suggestions for the Hindu community to consider.

1. Question Etic scholarship about its research efforts – methods, motives, reporting formats and use of research findings.
2. Investigate and question how data has been used in particular ways to develop a narrative and explore ways to reclaim the data and its meanings.
3. Dedicate time and effort in understanding what it means to be a member of the indigenous (minority) community. Liberate oneself from the clutches of perceived metrics of success and re-cast them in innovative and more meaningful ways.
4. Establish a review body consisting of interested and Emic individuals that can develop parameters for acceptable data collection protocols that are lawful, transparent, and respectful of the subjects. This review body should also have the authority to call out work standard violations committed by scholars.

Dr. Viswanathan advocated for increases in scholarship endeavor encompassing research and publication activities across disciplines such as education, ethnography, and media. When skillfully done, the authentic Emic based work will help, over time, drive tangible changes to the current colonial era-based perceptions to a more authentic, truthful representation of the Hindu cosmology.

Herein lies a great opportunity provided by the HUA platform, that is being developed by a solid group of scholars who have demonstrated their originality of thought and deep commitment to high-quality academic work. Is it not time, for the Hindu community to not just recognize this problem and provide an Emic perspective within the framework of academic research, but pave the pathway for reclaiming both their agency and their narrative, about themselves and their culture.

The webinar recording can be found here: Webinar Replay.

For more information about HUA, visit https://hua.edu.

References

1. Linda Tuhiwai Smith (2021), Decolonizing Methodologies: Research and Indigenous Peoples (Zed Books, Kindle edition), Introduction.

2. Grosfoguel, Ramón (2013) “The Structure of Knowledge in Westernized Universities: Epistemic Racism/Sexism and the Four Genocides/Epistemicides of the Long 16th Century,” Human Architecture: Journal of the Sociology of Self-Knowledge: Vol. 11: Iss. 1, Article 8. Available at: http://scholarworks.umb.edu/humanarchitecture/vol11/iss1/8.

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The Hindu University of America commemorates the epoch-making punar-uddharana ceremony of the Ram Lala Mandir at Ayodhya with the release of a music video ‘Ayodhya – A Cultural Renaissance’ as a special tribute to the occasion.

Ayodhya – Music Video

This music video is composed and produced by Dr Kanniks Kannikeswaran, a faculty at HUA. The video weaves a 21st century multimedia-digital portrait of Ram using elements of Indian Classical music, Sanskrit Lyrics and powerful imagery. Earlier in 2022, Dr Kanniks had created the highly acclaimed work ‘Raag Darshan’ a portrait of India in 75 Ragas.

‘Ayodhya’ is released on the HUA Youtube Channel and will mark the occasion in a musical medium that integrates classicism, story telling, history, philosophy, Sanskrit, Hindustani and Karnatic music.

Celebrating the consecration of the mammoth Ram temple in Ayodhya and the cultural renaissance of Ayodhya through this musical medium is more than a fitting way to celebrate the epochal event. In creating this digital monument, we follow the model of leaders such as Rajendra Chola who built monuments such as the Gangai-konda-Cholapuram temple and engraved historic records in the form of inscriptions (celebrating the pan Indian outlook of the Cholas in their victorious march to the basin of the river Ganga), the footsteps of the Nayanmars, Alvars, and the Vaggeyakara Muthuswami Dikshitar.

Conceptualization, Research, Lyrics, Music, Script, Direction: Dr Kanniks Kannikeswaran

Running length:  7.5 min

Release Date:  January 21 11:00 am CST, in time for the consecration of the temple at Ayodhya

Lyrics:

śrī rāmachandram sadārādhayeham

śrīmadayodhyā sadanam dinamaṇi ravikula tilakam

nīrāgam nirāmayam nijānanda sukhapradam

nirālambam nirmalam- virājita sarayū taṭam

krūratara pāpa rahitam – māruti suhrdaya viditam

tāraka nāma sucharitam – dharma sthāpakam aniśam

ayodhyāpura- janmakshetram ānjaneya sannutam –

kalyāṇyā,,ramayā saha- kanaka bhavana- nivasitam|

koṭi-koṭi dīpavijita chandravadana— sphuritam

lalāṭa-tilaka-śobhita- traya- anuja-sahita-janitam

yogījana- kinkara- sevaka – suranarendra moditam –

yugāntara prasiddham -ati- nūtana mandıra- lasitam

parāśarātmajāśritam -mahāmatyādi vanditam

apāra- karuṇā pāngam -hridayasthitha māmakam –

śrī tyāgarāja-chakravarti-kamba – rāmadāsa

gosvāmi tuḷasIdāsa- kavikulaguru kāḷidāsa

bodhāyana- muni vasiṣṭha – śrī guruguha- mahā śreṣṭha

kulaśekhara – kavikokila śrīmadvālmikyārcita

martyāvatāra – maryādā puruṣottama

śrī rāma rāma rāma śrī rāma rāma rāma

raghupati rāghava rājā rāma

jai-śrī rāma rāma

śrī rāmachandram sadārādhayeham

Translation:

I always celebrate Sri Ramachandra who is enshrined in Ayodhya and who is the crown jewel of the Solar Lineage.

Who is beyond likes and dislikes, who confers true joy, who is pure and free and is enshrined on the banks of the river Sarayu. He destroys the accumulated karma and is ever present in the heart of Hanuman. His name bestows liberation and he is worshiped as the one who established the order of dharma in the form of Ramarajya.

He is enshrined in his birthplace in Ayodhya ; Anjaneya resides in his presence (at Hanuman Garhi). He is seated with Sita (who is endowed with auspiciousness Kalyan) by his side in Kanak Bhavan. His moon-like face excels the Dipotsav in its brilliance; born with three brothers, the tilak on his forehead radiates with effulgence. He is revered by the renunciates, the devotees engaged in service, humans, kings and the Gods; his presence in Ayodhya has been well known for eons; and he is (now) worshiped in a newly constructed temple. He is worshiped by great intellectuals such as Vyasamuni (the son of Parashara); he is filled with kindness and compassion beyond compare and he resides forever in my heart.

Victory to Rama, who is worshiped by Swami Tyagaraja, Kavi Chakravarti Kamban, Bhadrachala Ramadasa, Goswami Tulasidasa, Mahakavi Kalidasa, Bodhayana, Vasishta, Muthuswami Dikshitar, Kulasekhara Alwar, Maharishi Valmiki; an avatar in the human form, who is hailed as the noblest of purushas. Jai Shri Ram.

Thoughts from the Composer

Why it occurred to me to create this music video: A significant part of my understanding of Hindu Dharma is through temple visits and the Tamil liturgical music of the 700s and the Sanskrit Kritis of Muthuswami Dikshitar (1775-1835). The 1st millennium Tevaram songs are in praise of temples all over Tamilnadu and they provide a historical record of the temples in existence about 1300 years ago. The music of Dikshitar is along similar contours, and it uses the pan-Indian medium of the Sanskrit language and the Ragas of the 1700s and 1800s.

Much of the music that I have created over the years celebrates Bharat and the Dharmic Civilization. (e.g. Rivers of India, Monsoons (using the Tirukkural), Raag Darshan – A tribute to Bharat in 75 Ragas). During my recent trip to Bali, where I was blown away by the significant presence of Hindu dharmic ideas – I mused on how Dikshitar would have created music, had he visited Bali. The result was a music video ‘Om Swastiastu’, which uses the medium of the Kriti in Sanskrit, with visuals from all over Bali.

It was around Navaraatri 2023 that I figured out that time was running out*, and a similar kriti /video needed to be created in time for Jan 22. A kriti, which would narrate the story of Ram in Ayodhya, the geography of Ayodhya, the history, and the worship traditions with powerful visuals to accentuate the story. I wrote the first draft of the kriti during Navaratri; made a rough recording after Deepavali. Visited Ayodhya in early December; made a few changes based on the experiential understanding of Ayodhya; recorded the vocals over the Christmas holiday break, and worked on finishing and post-production all the way until Jan 22.

Moola Vigraha at the Ram Janmabhoomi Mandir

What Ram means to me: Raman is as much a Tamil word as it is a Sanskrit word. Rama-Nama-Japam is very common; and writing ’Sri Rama Jayam’ down multiple times is a powerful exercise that is steeped in Bhakti, stills the mind and improves focus. I have seen people do it all the time. Ram gets referred to in Tamil film songs very often. There is no family with a relative not named after Ram. Even Ayodhya is part of the Tamil vocabulary. Dikshitar refers to Ayodhya as ‘Saketa Nagar’. In the course of my working on music with various groups, the most moving stories regarding the relationship to ‘Ram’ are those thatI have heard from the Indo-Caribbean diaspora.

Ayodhya Ram Janmabhoomi Teertha Kshetra Mandir

What Ayodhya meant to me: My visit to Ayodhya in December this year was a memorable one where circumstances conspired to make it happen. It is a place that has its ‘vibes’. ‘Ram’ is in the air, water and soil and in peoples heart and lips in Ayodhya. There is a simplicity of life that reminded me of Bali. The narrow lanes, surprises around every corner, small temples, the sound of bells, the sound of Ram-Dhun wafting in the air from all directions; the simple greeting ‘Jai Shri Ram’, the kirtankars doing nothing but singing kirtans all day long, the various landmark temples, the lofty towers, the chill breeze by the Sarayu, the modern Arti on the river – all these are memories to cherish; in a lot of ways it was a transformative visit; one that enabled to me to experience the feeling of ‘surrender’ or ‘sharanagati’.

Prana Pratishtha at Ayodhya

What the prana-pratishtha means to me:

It is a ‘punar-uddharana’ or a renaissance of the entire landscape of Ayodhya. It is a renewal. It is a moment of civilizational awakening. The town, the state, the nation (and even the diaspora) will never be the same again. There is a tremendous sense of confidence, an upsurge of energy; the enthusiasm to serve. There is a major renaissance of the ecosystem around Ayodhya. Who would have imagined 10 years ago that Ayodhya would be home to an International Airport with flights (potentially) to Thailand and other places in the Dwipantara (Far East) with deep-rooted connections to Indian culture and dharma? From having been a sleepy town to one which was internationally known for a ‘dispute’ is now a flourishing center of religious tourism. It is only a matter of time before Universities get set up here. To me, this revival and renewal is a moment of tremendous possibility and inspiration; that shows the power of sankalpa or intentionality.

What did I want to convey using the lyrics: I wanted to paint a picture of Ayodhya as it is today. The raga chosen is ‘Kalyan’- in acknowledgement of the auspicious ‘Kalyana-gunas’ of Shri Ram. The first part of the composition describes the timeless attributes of Ayodhya-Ram, the scion of the Surya Vamsha. Ram as the Brahman – the truth of existence, who in his Saguna form resides on the banks of the Sarayu and is ever present in the heart of Maruti. The next part of the composition describes the various landmarks in Ayodhya (Hanuman Garhi, Kanak Bhavan, Sarayu, Rama Janma Bhumi mandir) and the attributes of the vigraha. There is a line in there that describes the effulgence of his Tilak (that I had written even before becoming aware that the temple was designed to have the sun illuminate his tilak once a year). There is another that compares the moon-like face to the brightness of the Dipotsav.

The kriti also acknowledges the love that the devotees express towards Ram; and puns on words to acknowledge the 21st century contributors to the temple. (For instance, the phrase ‘sura-nara-indra-moditam’ has the word Narendra-Modi hidden in it; ‘Parasharatmaja’ acknowledges Shri Parasharan and the word ‘mahamatyadi’ acknowledges the archeologist K. K. Mohammed). It concludes that (apart from the places described above) Ram resides in our heart.

Purvikas: The next part of the composition acknowledges several poets and musicians who have sung of Rama. Tyagaraja and Muthuswami Dikshitar (both of whom were mentored by Upanishad Brahmam an exemplary Ram Bhakta in Kanchipuram), Kalidasa, Bhadrachala Ramadasa, Kalidasa and others, and of course Valmiki.

Mudras: I acknowledge Dikshitar as the source of my inspiration using the phrase ‘Sri guruguha Maha sreshta’ and use my mudra- ‘Vidita’ in the phrase ‘Maruti Su-hrdaya viditam’.

The final part of the composition is a kirtan which is pictured on the Arti in Sarayu.

Artists: The singers Abhay Jodhpurkar and Reeshabh Purohit have done a fantastic job emoting the song and delivering it with spirit. The tabla accompaniment by Sai Shravanam is stupendous (and so is the soundscape that he has captured); the sarod played by Pratik Shrivastav adds a layer of depth; the choral singers provide ample support. I have sung a few lines along in the final recording as well.

It was a moving experience to be struck with revelations and discoveries as I composed and produced this piece; it was even more moving to watch the finished product and see the story come alive with great camera work on the artists and other visuals, edited elegantly by Sachin Dave.

My Sankalpa: It is my wish to share this with the world at large and inspire everyone to make a trip to Ayodhya in their lifetime. It is also my Sankalpa to make such music videos on 6 other places Kashi, Kanchi, Mathura, Ujjain, Haridwar and Puri – which along with Ayodhya constitute the 7 moksha-puris. (That I had referred to in the 75 Ragamala, in the raga Purya).

My Sankalpa: It is my wish to share this with the world at large and inspire everyone to make a trip to Ayodhya in their lifetime. It is also my Sankalpa to make such music videos on 6 other places Kashi, Kanchi, Mathura, Ujjain, Haridwar and Puri – which along with Ayodhya constitute the 7 moksha-puris. (That I had referred to in the 75 Ragamala, in the raga Purya).

*My initial idea was to produce a documentary film on the Footprints of Rama tracing his journey (Ramayana) through India using music and visuals from various parts of India. I had even written the outline of a script and a proposal. Perhaps it will happen at a later date.

About the Composer: Dr. Kanniks Kannikeswaran is an internationally renowned music composer, educator and scholar and an award winning filmmaker who is known for his sustained contribution to music and community for the past 25 years. His recent viral video, Rivers of India has received critical acclaim and has gone viral with words of praise from such luminaries as Anand Mahindra. Kanniks is regarded as a pioneer of Indian American Choral music; his far-reaching work in this area has touched the lives of over 3500 performers, inspired the flowering of community choirs in more than 12 U.S. cities, and built new audiences and collaborations. His flagship production ‘Shanti A Journey of Peace’ featuring a cast of 200+ is rooted in the Upanishadic vision of oneness and portrays 5000 years of Indian cultural history using choral music and multimedia.

Dr. Kanniks At Ayodhya

His research and his first-ever recording of the Indo Colonial Music of eighteenth-century composer Muthuswami Dikshitar in 2008 and his Documentary film ‘Colonial Interlude’ have received critical acclaim and awards in film festivals. Kanniks has collaborated with well-known ensembles and musician such as as Bombay Jayashri, Kaushiki Chakraborty, Ajay Chakraborty, Ranjani and Gayatri, Lakshmi Shankar, the Cincinnati Chamber Orchestra, the Cincinnati Pops Orchestra and others. Kanniks is the recipient of several awards including the Ohio Heritage Fellowship and the Distinguished Alumnus Award from IIT Madras.

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 Śri Rāma – Vigrahavān Dharma

Celebrating Ayodhya – A Symbol of Sanātana Dharma

The Personal Connection

My parents named me Kalyanaraman, hoping and praying that some small fraction of Bhagavān Śri Rāma’s qualities and character may manifest in me. However, before I could fully understand the significance of that name, during my first visit to the USA, I changed it to better suit the Western tastes. Similar aspirations as my parents’ were perhaps held by those of notable individuals such as E. V. Ramasami Naickar, Ramachandra Guha, N. Ram, Jairam Ramesh, Sitaram Yechury, and Bhimrao Ramji Ambedkar, who may have also desired a glimpse of Rama in their sons. It is important to acknowledge that not all prayers are answered, and in hindsight, in some of these cases, the answer was a resounding “No.” Nevertheless, our history has also witnessed the presence of illustrious figures like Ramakrishna Paramahamsa, Ramana Maharishi, Ram Swaroop, Sitaram Goel, Srinivasa Ramanujan, and C.V. Raman, where the answer to their parents’ prayers was a “Yes”, even if it is a partial Yes.

The Clash of Two Ideas

In the present times, there exists a clash between India and Bharat, each representing two dominant and distinct ideas of India, being played out in the grand stage of India’s political battleground – its modern-day Kurukshetra. On the one hand, there is the idea that the entire civilizational heritage of India, encompassing its spirituality, religion, culture, and traditional wisdom, indeed its Sanātana Dharma (eternal law) is an unnecessary burden, irrelevant and detrimental to India’s progress. A natural corollary of this idea is the notion that India is better off forgetting its past, and must focus on modernizing and westernizing as quickly as possible. A consistent and deliberate effort, to engineer this “forgetting of the past”, has been made as a critical political project for many decades now; with the disconnection of the people from their language, Sanskrit, serving as one of the significant pillars. As individuals became increasingly alienated from their own culture and heritage, they developed an indifference, and even disdain, and grew to look down at their past, their parents, and ancestors. This disdain soon came to be considered a precondition for progress. This was the idea of India that I imbibed through my education at school and college, during my time as a student in India.

On the other side is the idea, which propounds that the country’s future cannot be de-linked from its civilizational past, and rely solely and entirely on imitating the latest Western fashions and fads. That its future must be rooted in a meaningful recovery of the wisdom embedded in its ancient culture, its traditions, and civilizational heritage. Recognizing and embracing that such a meaningful revival of India’s civilizational past—its “Dharma” or law which is “Sanātana” or eternal—as necessary for its own self-respect, sense of identity and destiny, is the alternate idea of Bharat. This perspective unfolded for me only gradually. The realization that this recovery of the past and restoration of Bharat’s Hindu heritage is not antithetical to its progress and does not constitute a regression, was not easy for me. I did not arrive at this understanding in one dramatic moment of explosive illumination, but rather the idea grew on me over time. Many Gurus and Acharyas contributed to this gradual understanding – Swami Dayananda Saraswati of Arsha Vidya Gurukulam being a central figure in that journey from darkness to light, from ignorance to knowledge. Just as the “forgetting” of India’s past was meticulously orchestrated, over many decades and perhaps even centuries, the “remembering” of India’s culture, wisdom, and civilizational heritage must also be consciously and diligently engineered. It cannot be left to the happenstance of accident, good fortune, or fate. And we all have a role to play here. To arrive at this understanding, I had to unlearn the previous idea of India that I had already deeply assimilated.

The Watershed Event and Pivotal Turning Point

In late 1992, I was a student at Ohio State University when the Babri Masjid was brought down. Like many poorly informed Hindus, I too was upset, and felt deeply disappointed with my fellow Hindus for having brought down the Babri Masjid. “It is not in our Hindu ethos or character to tear down a religious site of another religion, even if they had done it to us many times over”, I reasoned. I was filled with questions – “Why can’t we construct a Ram Mandir at a nearby site instead?” “Why do we have to claim that exact site for the Ram Mandir?” “Why do we need to stoke this controversy? Why can’t we be secular and work extra hard to get along with the Muslims?”

However, my perspective shifted after I came across the books Hindu Temples – What Happened to Them – Volume 1 and Volume 2. These books changed my thinking. I hold my encounter with these two “Rams” i.e., authors Śrī Sita Ram Goel, and his mentor Śrī Ram Swaroop, to be pivotal moments in my intellectual journey. I then went on to read another book by Śrī Sita Ram Goel titled How I Became a Hindu and one by Śrī Ram Swaroop titled On Hinduism – Reviews and Reflections. Until then, I had never heard about these two “Rams.” Their works left a profound impact on me and after this encounter, I couldn’t stop reading them. I highly recommend reading their books, and for those who have not read them, I have shared their links here. We must note with gratitude that the parents of both these authors had named them after the Bhagavān Śri Rāma.

The Symbiotic Juxtaposition

Vikās (development) and Virāsat (heritage) had always been pitched against one another in the old Idea of India. The current Prime Minister of India, Sri Narendra Modi, changed the rules of the game and showed us that Vikās (Development) does not have to be antithetical to Virāsat (Heritage). He taught us, and is still teaching, this invaluable and unforgettable lesson, through his ideas, his actions, and his accomplishments. It is unclear which of these he is more passionate about – Vikās or Virāsat. I must say here, that it was not entirely clear to me that this integration of Vikās and Virāsat was even possible. I often used to wonder, if a commitment to restore and recover our civilizational past, also invariably meant that we sacrifice a little in the realm of material progress i.e., in the general direction of modernization and westernization.

108 ft tall Statue of Oneness at Omkareshwar, Madhya Pradesh

Hi-Tech Vande Bharat Trains

However, the events that have unfolded in Bharat in the last ten years have shown otherwise. One day, Bharat inaugurates yet another of its latest Vande Bharat Railway Trains; and a few days later, it consecrates a newly created Kashi Vishwanath Mandir Corridor. One day, Bharat lands its Lunar mission Chandrayaan on the moon at a location where it has never been done before; a few days later, it inaugurates a newly refurbished Mahakaleshwar Temple Corridor. One day, Bharat celebrates completing nine billion Digital Payment transactions in one month; and a few days later it unveils a 108-foot Statue of Adi Shankaracharya at Omkareshwar. One day Bharat throws open its longest over-sea trans-harbor bridge from Mumbai to Navi Mumbai; and a few days later, the same Bharat is set to consecrate its Ram Lalla Mandir after a five-hundred-year wait in Ayodhya. We can go on with the examples. Prime Minister Narendra Modi is changing the grammar and structure of the democratic politics of India as we speak. He has moved it beyond family, caste, corruption, and appeasement, and created a new possibility – ‘Vikās with Virāsat’. He has overturned the Nehruvian idea that Vikās can come only at the expense of Virāsat and vice-versa. And the Nehruvians are in a state of shock now.

Chandrayaan III – The only Lunar Mission to land on the dark said of moon

Atal Setu – India’s Longest Sea Bridge

Ayodhya – A Testament

Ayodhya is a testament to this unique synthesis of Vikās and Virāsat. The whole city is re-emerging from a state of longstanding destruction, neglect, and abandonment. The Mandir is rising again, and is bringing in its wake a brand new airport, a new railway station, new trains, new facilities, and in time, new hotels, and other infrastructure will also emerge. The whole economy of the region is awaiting an impending transformation. When Rama returned to Ayodhya after his 14-year exile and numerous travails, the whole of Ayodhya lit up in joy. Now, when the Ram Lalla Mandir rises again in Ayodhya after its 500-year symbolic exile, Ayodhya will light up once more with unspeakable joy.

The proposed uplift of Ayodhya Railway Station underway

Interiors of the Maharishi Valmiki International Airport, Ayodhya

A Civilization is waking up from its slumber. Dharma is awakening. This potential for rebirth, for re-emergence, is what makes it ‘Sanātana’ or eternal. Rāma is simultaneously eternal and undying in his Ādhyātmika dimension; He is the Avatāra of Viṣnu in his Ādidaivika dimension as a Vigrahavān Dharma; He is a great example for us all to emulate, as a human Hero in his Ādibhautika dimension. It is the Spirit of Sanātana Dharma that is re-emerging once more in Ayodhya.

We at Hindu University of America stand with Prime Minister Modi and the billion-plus Hindus all over the world, those who believe and stand ready to rejoice, and those who are confused and don’t know what to do about this phenomenon, to celebrate with gratitude this ceremony consecrating the Rām Lallā deity in this newly built Rām Mandir, on January 22, 2024.

May it be a day when we Hindus remember our past once more with both joy and pride and contemplate our future with confidence and clarity.

Jai Śrī Rāma!

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HUA President’s Message

Chairman of the Board of HUA, Prof. Ved Prakash Nanda passes away.

Within a few hours, after I sent the New Year’s message on Monday, I heard the heartbreaking news of the passing away of the Chairman of the HUA Board, Padma Bhushan Sri Ved Nanda ji.

Nanda ji had a fall in his house on December 6^th, 2023, and was unable to get up. He was quickly hospitalized and diagnosed with a spinal cord injury as a result of the fall. He underwent surgery, and subsequently went into rigorous physical rehab for a short time, but unfortunately had an adverse turn of events with internal bleeding, requiring another surgical procedure. On Dec 26^th, 2023, we got a word that his family made the difficult decision to transition him into hospice care. We are told that he departed peacefully on Monday, January 01, 2024, in Denver, Colorado, at 12:30 p.m. Mountain Time.

Prof. Ved Nanda ji served as Chairman of the Board of the Hindu University of America from January 2019, for almost five years, and played a critical guiding role. I have personally known Prof. Nanda ji for well over a decade. I have seen him at events when I was a mere spectator in the audience when he was on the dais; I had interacted with him long before we became more intimately acquainted at the Hindu University of America. And then at HUA, I had the opportunity to work with him much more closely. His experience as a senior academic and administrator was invaluable in guiding me as well as the whole Board of Trustees of HUA over the past five years. He brought a sense of humor that easily smoothed over what seemed to be contentious issues, and was at all times a cheerleader and champion for the growth and development of Hindu University of America. At the same time, he kept an extremely full and busy calendar and was in constant demand from a wide variety of organizations and institutions.

Prof. Ved Prakash Nanda ji is seen here receiving the Padma Bhushan Award from the President of India, Shri Ramnath Kovind, in the year 2018 in the field of literature and education.

Professor Ved Nanda ji was born in 1934, in Gujranwala, near Sialkot, British India (now in Pakistan). His family migrated to India following the partition in 1947. Growing up in the aftermath of this significant and traumatic historical event, Nanda ji developed an awareness of the complexities of international relations and the importance of diplomacy in maintaining global peace. His early experiences and exposure to the challenges of post-partition life likely influenced his later academic and professional pursuits in the field of international law. Professor Ved Nanda ji ’s distinguished career and contributions to the field of international law have made him a respected figure in academia and beyond. Throughout his life, he has worked tirelessly to promote understanding and cooperation among nations through his teaching, writing, and advocacy in the realm of international law. His contributions invited the following message from the Prime Minister of India, Shri Narendra Modi ji.

It is impossible to capture in a few short paragraphs, the multi-dimensional contributions of Prof. Ved Nanda as a Professor of Law, a Champion of Human rights around the world, an author who has left a legacy of over twenty-plus books and countless articles, and a champion of Hindu causes for more than six decades. Prof. Ved P. Nanda was a Distinguished University Professor and Thompson G. Marsh Professor of Law at the University of Denver, where he founded the International Legal Studies Program in 1972 and later directed the Ved Nanda Center for International and Comparative Law.

During his academic career, he wrote books and chapters on diverse subjects such as Human Rights, Third World Development, Refugee Law and Policy, Laws about Trans-national Business Transactions, International Criminal Law, Climate Change and the Role of International Law and Institutions, Litigation of International Disputes in US Courts, Water needs of the Future, International Environmental Law and Policy, Nuclear Weapons and the World Court, Law in the War on International Terrorism, Nuclear Proliferation and its Legality, Compassion in the four Dharmic Traditions, Hindu Law and Legal Theory, and so on. During his academic career, Prof. Ved Nanda was instrumental in graduating many students who went on to play distinguished roles in American society.

Here is a picture of one such student greeting him, Dr. Condoleezza Rice.

Prof. Ved Nanda ji served as Vice Provost at the University of Denver from 1994-2008 and has held numerous official posts in international, regional, and national professional and civil society organizations. He has also received several awards including the Gandhi, King, Ikeda Award for Community Peace Building. He had been the Sanghchalak (President) of the Hindu Swayamsevak Sangh (HSS), in America for many years, and guided its growth and development.

In the coming weeks, I am sure that we will hear more and more about the distinguished life of service and contribution of Ma. Shri Veda Nanda ji, from a great many sources. In the meantime, on behalf of the Board of Trustees and the entire family of Hindu University of America, I extend my heartfelt condolences to the bereaved family and invite all of us at HUA to remember him.

May we all include Nanda ji in our prayers today.

OM Shanti, Shanti, Shantihi!

Kalyan Viswanathan,

President, Hindu University of America

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Multi towered Meru in a famous Bali landmark (Pura Ulun Danu)

Bali

The island of Bali in Indonesia has a predominantly Hindu culture. The population is 87% Hindu. “I was blown away by the first words in Balinese that I heard when I exited the airport at DenPasar,” says Kanniks, reflecting on the taxi driver greeting a Parking Booth Agent with the phrase ‘Swasti-Astu’. This is a Sanskrit phrase, a blessing wishing auspiciousness. A week in Bali with trips to various temples and marketplaces in the Ubud area, the rice fields of Jatiluwih, Ulun-Danu and UluWatu, a Gamelan school, the Kechak and Legging dance performers left the composer ‘overwhelmed’ at the cultural connections, the warmth and the hospitality.

Chaturmukha at a road crossing

Kanniks Bali Film

(An Indian American Composer celebrates Balinese Cultural Connection with India)

The result of this trip is this musical tribute titled ‘Om Swastiastu’ in a medium that integrates Sanskrit, Shaastriya Sangeet, Bharatanaatyam, Balinese Dance and relevant visuals from all over Bali, thus presenting a rich story of Bali in the context of the devata ‘Saraswati’.

The music, in the Southern Indian Raaga Bhupalam (with scalar equivalence to the Balinese Pelog scale) is structured along the lines of the compositions created by Indian composer Muthuswami Dikshitar (1775-1835). Dikshitar was a peripatetic composer, who visited temples all over the region and created ‘Kritis’ in their praise in the Sanskrit language with vivid descriptions of the places visited and their historical and cultural significance, in a collection of terse Sanskrit phrases.

This kriti (devotional composition) is an attempt to showcase the richness of Bali and its commonality with India in a traditional musical template in the pan-Indian Sanskrit language especially given the widespread prevalence of Sanskrit words in Bali. The song addresses Saraswati the Goddess of Wisdom, as Sharada, worshiped all over India from Kashmir to Kanyakumari. The release of this musical tribute in the year 2023 is significant as it coincides with the consecration of the Sharada temple in Kashmir and the historic visit of the Indian Prime Minister to the USA.

Kanniks at the Saraswati temple in Ubud

Kanniks

Dr. Kanniks Kannikeswaran is an internationally renowned music composer, educator and scholar who is known for his sustained contribution to music and community for the past 25 years. His recent viral video, Rivers of India has received critical acclaim and has gone viral with words of praise from such luminaries as Anand Mahindra. Kanniks is regarded as a pioneer of Indian American Choral music; his far-reaching work in this area has touched the lives of over 3500 performers, inspired the flowering of community choirs in more than 12 U.S. cities, and built new audiences and collaborations. His flagship production ‘Shanti A Journey of Peace’ featuring a cast of 200+ is rooted in the Upanishadic vision of oneness and portrays 5000 years of Indian cultural history using choral music and multimedia.

Kanniks taking a look at the daily offerings made to the various devatas

His research and his first-ever recording of the Indo Colonial Music of eighteenth-century composer Muthuswami Dikshitar in 2008 and his Documentary film ‘Colonial Interlude’ have received critical acclaim and awards in film festivals. Kanniks has collaborated with well-known ensembles and musician such as as Bombay Jayashri, Kaushiki Chakraborty, Ajay Chakraborty, Ranjani and Gayatri, Lakshmi Shankar, the Cincinnati Chamber Orchestra, the Cincinnati Pops Orchestra and others. Kanniks is the recipient of several awards including the Ohio Heritage Fellowship and the Distinguished Alumnus Award from IIT Madras.

Balinese Saraswati

The Kriti and its Translation

vāgdevī vidhi yuvatī- sarasvatī śārade

vīṇā pāṇI varade -sarasīruha padayugaḷe

śrībalipura śubha nilaye mudam dehi maṇivalaye – vāgdevī

vedānta vedinī kali kalmaṣa nāśinī

nādAnta vihāriṇī brahmāṇyanna pūraṇī

jāḍyāpahe śrī saccidānanda svarūpiṇī

ādyantarahita paramādvaita tatva prakāśinī – vāgdevī

ubūdapura kumuda sarasa madhye

ekādaśa tīrtha vaibhave – acintye

bhūta kāla mahite sumeru śrṅga lasite

viriñci viṣṇu rudra mūrti sahite

vicitra kurma prṣṭa svarṇa padmāsanaste sumate

campaka sugandha vijite – caitanya kusumapriye

kecaka nartanādi gambhīra nāṭaka mudite

gāmaḷānga bherivādya hamsanāda virājite

balipura bhūpāla pāla guruguha gajeśa vidite (vāgdevī)

‘O Saraswati, the Goddess of Speech, the consort of Brahma, One who bears the musical instrument Veena, One who is the Grantor of desires, one who is decorated with gem studded bracelets, Grant me Liberation’.

‘You are known through the wisdom of Vedanta, and you destroy the blemishes of ‘Kali Yuga’. You are the ultimate goal of Nada Yoga; you are also Annapurani who provides nourishment for all (the protector of the rice fields of Bali). You remove inertness; you are the form of truth, consciousness, bliss. You are the very essence of ‘Non Duality’, the state of existence without a beginning or an end’.

‘You are Taman Kemuda Saraswati who resides in a temple adorned with ponds filled with lotus/water Lilies. You are adorned with eleven Tirthas in the village temple. You are of the form of Achintya, that which cannot be comprehended. You are held in awe by Bhuta and Kala and you are resplendent on the tiered Meru. You are worshiped along with the Trimurti Brahma, Vishnu and Rudra; and you are worshiped on the golden Padmasana mounted on a tortoise.’

‘Your fragrance excels that of the Frangipani (Sacred) trees; you delight in the fragrance of ‘Consciousness or Chaitanya’. You delight in the grandeur of the Ramayana and other plays enacted in the Kecak dance form. You are enthroned, on the sacred sound of ‘Hamsa’ produced by the Gamelan ensemble; you are worshiped by Goa Gajah, the protector of the Ruler of Bali’.

Consistent with the compositional paradigm of the 1800s, the text of the composition features the name of the raaga Bhupalam. The raaga’s murchana is based on the Balinese (pentatonic) pelog scale. A modal shift of the tonic on this scale results in the ragas Gambhira Nata and Hamsanadam; and these are illustrated in this composition.

Dr. Kannikswaren has led several cutting edge projects as an HUA faculty member, including the epic Yog Darshan, teaches multiple courses, and encourages and invites participation from everyone, especially those who are musically and artistically inclined. From the rich ancient Hindu civilization, we see its dynamic evolution in the music, dance, architecture, and many aspects of daily life on Bali. Dr. Kanniks brings this to our attention in this project.

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Cultivating Unity, Empowerment, and Heritage: Insights from the 16th Hindu Mandir Empowerment Council in New Jersey

In a vibrant tapestry of unity, empowerment, and cultural preservation, the Hindu University of America proudly stood as a sponsor for the transformative 16th Hindu Mandir Empowerment Council (HMEC) in New Jersey. Formerly known as the Hindu Mandir Executives’ Conference, this evolution underscores the conference’s commitment to empowerment and its pivotal role in nurturing the Hindu community’s strength and diversity.

From September 29th to Sunday, October 1st, the HMEC served as a dynamic platform for over 51 mandirs, with a cumulative participation of more than 500 mandirs across North America. The conference, an initiative of the Vishwa Hindu Parishad of America, has become a crucial hub for the exchange of best practices, strategies, and concerns, offering a vital opportunity for the Hindu community to unite, learn, and grow.

Dr. Ved Nanda, the esteemed Chairman of the Board for the Hindu University of America, received well-deserved recognition during the conference for his devoted, committed, and effective leadership within the Hindu community. His honor not only highlights individual accomplishments but also signifies the collective strength derived from dedicated leaders within the community.

The Saturday program featured a pivotal presentation by Shri Kalyan Viswanathan, the President of HUA. His articulate and persuasive discourse not only emphasized the important mission of the Hindu University of America but also garnered recognition for the university’s purpose within the broader Hindu community. This aligns with the overarching theme of the HMEC, which focuses on empowerment and the role of educational institutions in shaping the community’s future.

The engagement continued with other key figures from HUA, including Vice President of Operations Aravind Swami, Board Members Gopi and Sajjan Agarwal, Board of Overseers Yelloji Rao Mirajkar, and Director of Advancement Ankur Patel. Their interactions with students, recruitment efforts, and the sharing of information about HUA’s initiatives like Hindu Living, Gita Pariksha, and the first Study Tour in India solidified the university’s commitment to nurturing the next generation of Hindu leaders.

Beyond the conference sessions, participants had the opportunity to explore the awe-inspiring BAPS Akshardham complex, an embodiment of the grandeur and cultural richness of the Hindu heritage. This visit underscored the importance of preserving and celebrating the heritage that forms the bedrock of the Hindu community’s identity.

The HMEC concluded with the inauguration of Hindu Heritage Month, marking a significant step in recognizing and cherishing the cultural tapestry of the Hindu community. It’s a reminder of the enduring importance of heritage, spirituality, and community in the lives of Hindu Americans.

Looking forward, the Hindu University of America reaffirms its commitment to supporting and partnering with mandirs across continents. By offering in-person classes, lectures, and locally-driven initiatives, HUA aims to contribute actively to the restoration, stewardship, and service of the Hindu community. The 16th HMEC not only strengthened bonds within the community but also set the stage for collaborative initiatives that will play a pivotal role in shaping the future of Hindu empowerment, unity, and cultural preservation.

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