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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The World Association for Vedic Studies (WAVES) conference hosted an insightful panel discussion on the ongoing challenges in Ayurveda, particularly addressing the dietary conflicts and integration issues with modern day life, as well as co-existence with Western medicine. Moderated by Dr. Mahadevan Seetharaman from the field of integrative healthcare, the panel brought together esteemed experts, including Dr. Bal Ram Singh, Dr. Sangeeta Sharma, and Dr. Vandana Baranwal, to explore the deeper epistemological conflicts, regulatory disparities, and modern challenges facing Ayurveda today.

One of the plenary talks at the WAVES conference focused on the ongoing conflict between Patanjali Ayurveda and the Indian Medical Association (IMA), delving into the epistemological differences between Ayurveda and modern medicine. The talk also discussed the implications of India’s National Education Policy (NEP), which aims to integrate Ayurveda and modern medical education, sparking debates among healthcare professionals.

This blog will explore key insights from the panel and the talk, focusing on dietary conflicts in Ayurveda, the struggle between traditional and modern medical systems, particularly the conflict between Ayurveda and the Indian Medical Association (IMA), and ways forward in reconciling these approaches.

Meet the Panelists

The panel was moderated by Dr. Mahadevan Seetharaman who is a Duke Integrative Healthcare Leader and the Founder of Ayurveda Living. With his background in integrative medicine, Dr. Seetharaman provides a balanced perspective on merging traditional and modern health systems. His work and experience span the United States and India, and currently serves as a faculty at the Hindu University of America (HUA). The panel included:

• Dr. Bal Ram Singh, a renowned professor and researcher with expertise in both modern biochemistry and Ayurvedic biotechnology. His work on neurotoxins and consciousness research, as well as his editorial roles in various journals, positions him as a thought leader in integrative medicine.
• Dr. Sangeeta Sharma, a dedicated Ayurveda Vaidya, brings years of practical experience in Panchakarma, metabolic and lifestyle disorder treatments. Her scholarly background combined with her compassionate practice exemplifies the holistic nature of Ayurveda.
• Dr. Vandana Baranwal, a specialist in women’s health, draws from her deep Vedic roots in Varanasi. She has pioneered women’s wellness solutions through personalized Ayurvedic care, furthering the intersection of traditional wisdom and modern health issues.
  

Ayurvedic Dietary Conflicts: A Key Focus

The panel delved deeply into dietary conflicts in Ayurveda, particularly how globalization and migration create challenges for Ayurvedic principles related to food. According to Ayurveda, food is considered medicine, and diet must align with an individual’s Prakriti (constitution), age, gender, and environmental factors like the season and local ecosystem.

However, when people relocate—whether for education, work, or other reasons—their new surroundings might not provide access to region-specific Ayurvedic diets. For instance, individuals from India moving to colder, non-tropical climates face challenges in following the same dietary principles prescribed in their native regions. Additionally, the influx of genetically engineered foods and non-native food choices further complicates adherence to Ayurvedic dietary recommendations. The panel discussed how food grown in different regions has different Prabhava (inherent properties), which might not suit an individual’s constitution when consumed in foreign lands.

The WAVES Ayurveda panel discussion explored how Ayurveda can contribute to the concept of Vasudhaiva Kutumbakam (the world is one family), particularly through the lens of dietary practices. The discussion focused on how Ayurvedic texts, like Charak Samhita and Sushrut Samhita, remain relevant today for their holistic approach to health, though the challenge lies in adapting these principles for global contexts. Panelists questioned whether current Ayurveda training includes sufficient practice of historical texts to verify ancient practices and discussed the incorporation of cultural foods from around the world into Ayurveda’s predominantly Indian framework. The relevance of understanding regional variations in fruits, grains, milk, and condiments, all of which differ globally, was also addressed. By broadening the scope of Ayurveda to include food diversity, the panel emphasized the need for evolving Ayurvedic guidelines to support the health of a truly global family.

Ayurveda vs. Indian Medical Association (IMA): A Broader Conflict

Another significant part of the Waves Conference was the plenary talk on the growing conflict between Ayurveda and modern medicine, exemplified by the ongoing disputes between Ayurveda practitioners and the Indian Medical Association (IMA). One of the critical issues is that a substantial number of BAMS graduates (Bachelor of Ayurvedic Medicine and Surgery) are transitioning to modern medical practices rather than sticking to traditional Ayurveda. This trend is partly because the BAMS curriculum has been modeled on the MBBS curriculum, leading to a dilution of Ayurvedic principles in education and professional practice.

The IMA has raised concerns over Ayurvedic treatments being promoted without the same rigorous clinical trials and peer-reviewed research demanded in allopathic medicine. The most publicized of these disputes involved Patanjali Ayurved’s Coronil, which was initially marketed as a COVID-19 cure, leading to a legal confrontation with the IMA. The Drugs & Magical Remedies Act, 1954 and the Consumer Protection Act, 2019, further complicate the issue, as they emphasize stringent regulatory standards that Ayurveda often struggles to meet due to its reliance on traditional and historical knowledge.

Conflicts in India’s National Education Policy (NEP): Ayurveda and Modern Medicine

India’s National Education Policy (NEP) seeks to integrate Ayurveda into mainstream medical education, which has sparked diverse reactions across the healthcare sector. AYUSH practitioners welcome this development, seeing it as a formal recognition of traditional medicine’s importance in promoting holistic health. However, some allopathic doctors and the Indian Medical Association (IMA) have expressed concerns, fearing the policy might create “official quacks” by blending traditional medicine with modern medical practices without ensuring the same level of scientific validation. Additionally, some scientists argue that the NEP’s emphasis on integrating alternative medicine could compromise the advancement of modern medical research, if not properly regulated through clinical trials and evidence-based standards. This highlights the challenge in balancing traditional knowledge with modern healthcare while ensuring both maintain high standards of practice.

The Fundamental Epistemological Differences

A significant theme in the panel discussion was the epistemological differences between Ayurveda and modern medicine. Ayurveda’s holistic approach focuses on maintaining balance in the body, mind, and spirit through proper diet, lifestyle, and herbal treatments. On the other hand, modern medicine adopts a more reductionist, symptom-focused approach, diagnosing and treating specific ailments through pharmaceuticals and surgery. This fundamental divergence in worldview creates barriers to integration, as Ayurveda’s preventive care and lifestyle management contrast with the intervention-based approach of modern medicine.

Path Forward: Reconciling Ayurveda and Modern Medicine

Here are some recommendations for resolving these conflicts:

• Scientific Validation of Ayurvedic Practices: There is a need for more clinical trials and research to validate Ayurvedic treatments within the framework of modern science. Integrative research centers can bridge this gap.
• Customized Diet Plans: The discussion underscored the importance of creating regionally adaptable, Ayurvedic dietary plans that consider the local ecosystem and the evolving nature of food production.
• Educational Reform: The BAMS curriculum should include a deeper focus on Ayurveda’s philosophical foundations, ensuring graduates have a stronger grounding in traditional knowledge.
• Open Dialogue Between Systems: Finally, fostering collaboration between Ayurvedic practitioners and modern medical professionals through platforms like WAVES can promote mutual respect and shared goals.

Conclusion

This panel discussion at the WAVES conference and the plenary talk highlighted the complexities and ongoing challenges in Ayurveda, in its Practice, Education and Research, apart from issues in integrating with modern medicine, particularly in light of dietary conflicts, educational reforms, and the regulatory landscape in India. By addressing these issues through open dialogue and integrative research, both systems can contribute to a more holistic and balanced approach to global healthcare.

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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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Dīpāvali is a Hindu festival celebrated through the lighting of lamps, bursting of crackers, offering puja and sharing delicacies. Celebrated to mark the return of Śrī Rāma to Ayodhya, it inspires a commitment to righteousness in the face of challenges at ādhibhautika, ādhidaivika and ādhyātmika levels.

Celebrating Dīpāvali

Dīpāvali, a festival celebrated across the globe, is observed as a festival of lights when Hindus illuminate their homes and streets with long rows and arrangements of earthen lamps. Many Purāṇic stories represent the origin of this festival, such as Bhagavān Rāma returning to Ayodhyā after his 14-year exile, the Pāṇḍavas returning home to Hastināpura, or Śrī Kṛṣṇa’s victory over the demon Narakāsura. Despite the diversity of these stories, they all carry a single message: the triumph of Dharma over Adharma after a great existential struggle, when a demon with extraordinary destructive power is vanquished.

The rise of Adharma is one of the characteristics of this age, the Kali Yuga. Adharma is characterized by ignorance (Avidyā), which leads to desire (Kāma), anger (Krodha), greed (Lobha), attachment (Moha), egoism (Mada), and jealousy (Mātsarya). The demons in Hindu Purāṇas represent the power of Adharma, rising to engulf the world with their darkness and violence, sowing chaos and fear among the people.

The colonial era was one such period of darkness, engulfing much of the world in unrestrained plunder, leaving vast regions subjugated, impoverished, dislocated, and illiterate. India suffered through two hundred years of this demon—the darkness of the colonial era. On August 15, 1947, it finally managed to throw off the colonizer and emerged from darkness into light. The two world wars fought in Europe in the last century were also periods of intense darkness and violence that descended onto the European continent. The Islamic invasions of India were another such age of wrath and darkness, devastating thousands of Hindu mandirs across the country. The Rāma Mandir in Ayodhyā, built to consecrate Bhagavān Rāma’s birthplace, lay in ruins for over five hundred years, a period of darkness so long and despairing. However, earlier this year, in 2024, the temple was re-inaugurated, symbolizing once again the triumph of Dharma over Adharma. These examples reveal malevolent demons of immense destructive power dominating vast swaths of history for long periods.

In our own time, a new demon has arisen: the demon of disinformation. Today, falsehood masquerades as truth, truth is distorted, and news is manipulated, obscuring the distinction between reality and illusion. We are passing to the younger generation a world where it is no longer clear what is true or false, forcing them to retreat into a personal world of their own ‘truths’ and to social networks of like-minded individuals. An epidemic of mental illness is now plaguing the world, with anxiety and depression, loss of confidence, and a lack of purpose. This new demon gains power when fanned by the flames of social media outrage (Krodha). The Upaniṣads declare “Satyameva Jayate”—Truth alone triumphs. Yet, falsehood has its day when it rules the world. Furthermore, the demon of corruption plagues many societies globally, where politicians seek power not for public good but for personal gain (Lobha). The battle between Dharma and Adharma is ever-present, whether we stand and fight for Dharma or disengage into our own private worlds.

Dīpāvali, therefore, holds great significance. At the manifest, physical realm—the Ādhibhautika level—it marks the end of an āsuric era of Adharma, filled with darkness, negativity, violence, fear, and sorrow, and the inauguration of a new era filled with hope, joy, positive energy, and the anticipation of peace and prosperity. The lamps pierce the darkness of the night and herald the dawn of a new day.

At the subtle, unmanifest psychic realm—the Ādhidaivika level—it invokes the Devas to bring us inner joy and transformation, burning away the inner negativity and despondency that often besiege us through the fire (Agni) of yoga. It calls on us to recommit to Dharma in its eternal struggle against Adharma. The lamps symbolically pierce the darkness of inner confusion and herald the dawn of a new understanding.

Finally, at the Ādhyātmika level, Dīpāvali represents the light of illumination—the fire of knowledge (Jñānāgni) that shatters the darkness of ignorance (Avidyā). The lamps symbolize the movement toward the knowledge of Brahman (Brahma Jñāna) and the establishment of the bliss of the Self (Brahmānanda).

On this Dīpāvali 2024, may we celebrate this ancient festival at all three levels of our being: the Ādhibhautika, the manifest physical level; the Ādhidaivika, the subtle psychic and divine level; and the Ādhyātmika, the unmanifest causal level, which is the source of truth, knowledge, fullness, and freedom.

Om Tat Sat.

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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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