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

The post 17th HMEC in North Carolina appeared first on Hindu University of America.

(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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Yoga: Path to Stillness and Samadhi

This essay aims to explore the meaning of yoga by delving into the essence of the sūtra: yogaḥ citta vṛtti nirodhaḥ (YS 1.2). By examining the key terms within this sutra- yoga, citta, vṛtti, and nirodha, we will gain a deeper understanding of the foundational concepts that reveal the profound significance of yoga as a practice. This exploration will highlight the essential goal of yoga: to still the fluctuations of the mind to experience the bliss of samādhi.

This sūtra gives us the definition of yoga. It explains the meaning of yoga and translates as follows: Yoga is the cessation of mental sensations.

Meaning of Yoga:

Yoga is the integration of the body and mind with the supreme consciousness. According to Mahaṛṣi Vyāsa, Yoga is samādhi.

yoga: samādhiḥ saḥ ca sārvabhaumaḥ cittasya dharmaḥ^[1].

bhūmi means ground, state, situation.

sārvabhaumaḥ means, in all states.

He elaborates that samādhi is an inherent aspect present in all states of the mind. Vyāsa associates the term yoga with samādhi. The word yoga originates from the Sanskrit root word yujir, signifying “to join.” The concept of yoga’s connection with contemplation, focus, absorption, or a state of union is derived from the term “yujir samādhau.”

Building upon the above mentioned sūtra, yoga is defined as the cessation of fluctuations or modifications of the mind. It is attained when the mental and emotional oscillations come to a halt. Another term used to elucidate yoga is “yuj saṁyamāne,” suggesting that yoga involves self-control or the practice of restraint. Yoga entails the control of mental and emotional fluctuations, which, through consistent practice (abhyāsa), can naturally lead to the cessation of vibrations, resulting in the experience of samādhi. Vyāsa explains that there are five states of mind: kṣiptaṃ, mūḍhaṃ, vikṣiptam, ekāgraṃ, niruddham.

In the kśiptam state of mind, individuals are characterized by high levels of disturbance, and restlessness and are predominantly influenced by the rajas guṇa. In mūḍham, individuals are distracted because they are primarily under the influence of tamas guna. They lack energy and motivation and exhibit critical and resentful tendencies. The majority of us fall into the category of vikśiptam state of mind, experiencing disturbances to a moderate extent due to the interplay of rajas and tamas guṇas. In contrast, those in an ekāgra state of mind are focused, have clarity and are primarily influenced by the sattvic guṇa. Ekāgram or a focused state of mind is absorbed in one object. In the niruddham state, individuals possess a mind that is completely still, free from any mental sensations or distractions.

Among these, the vikśiptam state of mind is deemed ineligible for samādhi because in this state mental afflictions overpower the potential for samadhi rendering the mind unsuitable to experience the true goal of yoga and the fundamental, inherent state of the mind. In states of ekāgra and niruddham, mental activities and resultant vibrations come to a halt. Sabīja samadhi occurs when the mind is wholly engrossed in a single object, a state achieved through complete focus or ekāgra. Nirbīja samādhi on the other hand, is characterized by total tranquility, with the mind devoid of any content except for an intense awareness of the self. This profound experience arises when the mind reaches the niruddham state.

Only in such serene conditions does one truly grasp the mind’s intrinsic nature, experiencing the profound bliss known as saccidānanada. Individuals recognize their true essence and integrate with the supreme consciousness, characterized by eternal bliss. Hence, it is accurate to assert that yoga entails quieting the mind’s fluctuations, as it is in this state of samādhi, the innate nature of beings, that ānanda or bliss is revealed which is the ultimate aim and purpose of yoga. The endeavor is to gather and unify the scattered mind, aligning it with the path towards integration and self-realization.

Meaning of citta:

It’s essential to recognize that the mind doesn’t solely process external information. It also engages in making resolutions (saṅkalpa) and exploring various options (vikalpa). This perpetual seeking and desiring different things explains why the mind is rarely content with just one thing for an extended period.The term citta refers to the mind in yoga philosophy, adopting the epistemology of Sāṃkhya where both citta and manas denote the same thing. In Vedānta, citta is viewed as the repository of memories and impressions, while manas processes information and facilitates deliberation. However, in Sāṃkhya and Yoga, the mind, encompassing both citta and manas serves as the storage facility for all experiences and also carries out processing functions as a unified entity. Citta forms a component of the internal organ, or antaḥkaraṇa in Vedāntic Sāṃkhya, which also includes “buddhi” responsible for decision-making and “ahaṃkāra” generating the sense of ‘I-ness’. Together, citta, buddhi, and ahaṃkāra constitute the internal sense organ known as antaḥkaraṇa.

It’s essential to recognize that the mind doesn’t solely process external information. It also engages in making resolutions (saṅkalpa) and exploring various options (vikalpa). This perpetual seeking and desiring different things explains why the mind is rarely content with just one thing for an extended period.

Meaning of Vṛtti:

Vṛttis involve the fluctuations or sensations arising from the diverse array of thoughts and emotions triggered by the activity of the citta, or the mind. The state of the mind is influenced by the three guṇas – sattva, rajas, and tamas which give rise to various vṛttis or vibrations. While it may initially seem that addressing vṛttis involves solely quieting negative thoughts and emotions, yoga aims for the complete cessation of all mental activity and modifications, encompassing both pleasant and unpleasant perceptions.

Perceptions prompt a whirlwind of mental activities, ranging from distressing or bothersome to non-painful or even pleasing. Vṛttis represent the patterns of the mind associated with its cognitive processes in understanding and processing information. The ultimate aim of yoga is to gain mastery over all types of mental fluctuations, regardless of their nature, thereby achieving control over the mind’s incessant movements.

Meaning of Nirodhaḥ

The term ‘nirodhaḥ’ has a few connotations such as control, the absence or cessation of mental fluctuations. It refers to the process that begins with the effort to manage or regulate the modifications of the mind or ‘citta vṛttis’ and culminates in the complete cessation of the mental activities.

Conclusion

As per the teachings of Sage Patanjali, the objective of yoga is to eliminate the vṛ̣ttis, to pacify the restless nature of the mind or to quiet the incessant chatter of the monkey mind. The ultimate aim is to reach the pure substratum of consciousness to become aware of the true nature or essence of the Self or Brahman, which is bliss. This true and inherent nature of the Self is revealed to us only when the disturbances in consciousness cease, that is when the citta vrttis cease (nirodhaḥ) thus paving the way for a serene, tranquil state of mind. In the vikśiptam state, although the mind has heightened awareness and is able to discern, it continues to be impacted by vṛttis and continues to be influenced by rajas guṇa. In the ekāgra and niruddham states, the citta vṛttis have completely ceased, the mind of a person is no longer affected or impacted by his guṇas, the person experiences freedom despite the presence of the guṇas. It is in these states that the goal of yoga, samādhi, can be realized.

[1] Kuldip Dhiman, The Yogasutram of Patanjali, 6.

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Our Much Loved Faculty Member, Shri Sree Aswath ji Honored

Shri Sree Aswath ji, our valued member of our faculty at the Continuing Education division, was bestowed with the prestigious title of ‘An Outstanding Ohioan’ from the Ohio State Representatives in celebration of his 80th Birthday falling on December 25, 2023.

The letter of special recognition, bearing the seal and signature of the Representative as well as the Speaker of the House, highlighted his numerous contributions to the world around him. It commended his infectious energy and enthusiasm that he generously shared with his family, friends and community, enriching the lives of those he came in touch with. His diligent and painstaking efforts to give back to his community were acknowledged and his accomplishments were praised. This special recognition was graciously sponsored by Ohio Representative Anita Somani.

Shri Sree Aswath ji is a much loved and respected faculty member of HUA, and teaches a popular certificate level course on Hindu rituals titled ‘Introduction to the Vedic Ritual’. Having imbibed Sanskrit learning since childhood from his grandfather Shri M.S.S. Shastry, who was a vidyvān (expert) at the Mysore Court, Shri Aswath ji furthered his studies with nine years of formal training in Vedas under Ācharya Professor Anantakrishna of Bangalore Sanskrit College. With his profound knowledge of Shastras, Aswath ji captivates his students with meticulous details that cannot be easily found elsewhere. Since 1995, Sri. Sree Aswath has been teaching Veda and Vedānta to students in the US, while also conducting weekly evening sessions on Hindu scriptures in Sanskrit for various groups in Columbus, OH.

In a recent milestone, the Hindu University of America celebrated its fifth anniversary, and on March 28, 2024, Shri Sree Aswath ji presided as the priest of the homa and puja at the inauguration ceremony of HUA’s new office space at Pine Lake Retreat in Groveland, Florida. He conducted the event with profundity, guiding and captivating the audience with his meticulous and beautiful explanations of the shlokas, leaving a lasting impression on the staff, the members of the board and other attendees, showcasing his depth of knowledge and vast experience.

The HUA family extends a warm and hearty congratulations to Shri Sree Aswath ji for this well-deserved honor.

The post Our Faculty Shri Sree Aswath ji Recognized appeared first on Hindu University of America.

This is a two part blog. The first part was published here – Adhikara Sadhaka. 

The Significance of Antaḥkaraṇa Śuddhi in the Pursuit of Mokṣa.

For a mumukṣu or seeker of Brahman, stabilizing the material body is necessary for success on the path to realization. Without a healthy body, neither the focus nor commitment required to pursue this parā vidya or the highest knowledge is possible. In fact, the Upanishads advocate the physical strength and health of the sharīra as prerequisites for study. But, once the physical body is stabilized, the subtle body must also be made steady. Higher elevation, purpose, and awareness come only through the advancement of the subtle body.

A significant component of the subtle body is the antaḥkaraṇa. Commonly simplified to mean “the mind,” antaḥkaraṇa comes from the Sanskrit compound: “antar,” meaning interior or within, and “karaṇa,” meaning sense organ or cause. Therefore, antaḥkaraṇa is the inner cause or internal organ that controls the entire psychological process, including emotions.

The antaḥkaraṇa is constituted of four psychological faculties:

• Manas – the mind
• Buddhi – the intellect
• Ahaṃkāra – the ego
• Citta – memory

“Shuddhi” translates from Sanskrit to mean purification or freedom from defilement. Therefore, antaḥkaraṇa śuddhi means cleansing the inner organ (by removing unregulated sense desires) and preventing further desecration.

How has the Antaḥkaraṇa become impure?

Yama explains:

“अन्यच्छ्रेयोऽन्यदुतैव प्रेय- स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ 

anyacchreyo anyad utaiva preyaste ubhe nānārthe puruṣam sinītah tayọh śreya ādadānasya sādhu bhavati, hīyate rthad ya u preyovṛnīte

Different is the good, and different indeed is pleasant. These two, with different purposes, bind a man. Of these two, it is well for him who takes hold of the good, but he who chooses the pleasant fails of his aim.”

~ Kathopanishad 1.2.1

The physical body, directed by the subtle body, chases the world of sensual pleasures (the pleasant.) Jīvas, who, through avidya, identify as the śarīra (body,) have become bound by the pursuit of fleeting perceptions of pleasure^[1] associated with the śarira and the jagat. But the enjoyment of the phenomenal is transient, and due to the law of diminishing returns, consumption results in decreased satisfaction. And so, the more we consume, the less “happiness” it brings, resulting in more abundant and intense stimulation being sought. This sullies the antahkaraṇa and further entangles the jīva in a web of sense desires. Consequently, the jīva does not find an apparent escape from saṃsāra to mokṣa.

How does one attain Antaḥkaraṇa Śuddhi?

Descartes said, “I think therefore I am.”  However, vedānta advocates that existence precedes thought. By understanding the four functions of the antaḥkaraṇa, the seeker becomes more conscious of what is happening within his internal organ and what drives his behaviors.

How the Antaḥkaraṇa works

1. The Manas: The mind is the seat of desire which controls will or resolution (saṃkalpa). It interacts with the senses and receives external stimuli. Due to saṃskāras developed and strengthened over many lifetimes, the manas decides whether an experience is desirable (rāga) or displeasing (dveṣa.)  The manas sends the information about the experiences to the buddhi for processing.
2. The Buddhi: The buddhi is the intellect that uses the power of discrimination (viveka) to express rational control over decision-making. A reciprocal relationship exists between viveka and parā-vidya. The ability to differentiate between the real and unreal, permanent, and temporary, self and other-than-self comes from knowledge. Conversely, the greater the knowledge, the stronger the power of viveka.
3. The Ahaṃkāra: “Aham” means I, and “kāra” means to do with. The ahaṃkāra, which results from avidya, causes the Ātma (Self) to identify with the body as “I”—the doer. It builds a unique sense of identity, separating Ātma from Paramātma. Once the ahamkāra takes on an independent individuality (ego) and sense of “I-ness,” the buddhi is subjected to that identity and functions only in that context.
4. The Citta: The citta is the higher mind or consciousness that acts as the storehouse of the jīva’s karmas and samskāras over lifetimes and carries their imprints from birth to birth. This build-up of impressions on the mind prevents the self from perceiving anything in its true state—even its own self. To overcome this ignorance, it is necessary to cleanse the citta.

The buddhi receives the information from the manas and analyzes it using reasoning, allowing a choice to be made rather than simply responding to the experience. The manas and buddhi’s continuous activity is choosing between the right, the good, and the pleasant^[2]. When the buddhi becomes silent, there is no viveka or discrimination.

The sensual desire-driven manas and ahamkāra work together to circumvent the buddhi and guide our actions towards sense-enjoyment that strengthen saṃskāras and reinforce a separate sense of identity.

Reshaping the Antaḥkaraṇa Shuddhi = Untying Knots

We are told that the antaḥkaraṇa resides within the heart. The Muṇḍaka Upaniṣad speaks about the knots we tie within the heart.

We’re all often in the process of tying knots^[3] through saṃskāras. When the sense organs encounter sense objects, an experience is created, and there is a reaction in the manas. This includes likes, dislikes, frustration, sorrow, anger, fear, insecurity, loneliness, etc. The response toward our experiences defines the knots of our hearts, including the rāga-dveṣas, sukha (happiness), and duḥkha (sorrow). Knots become tighter by repeating the experiences and our reactions. The continuous pursuit of rāgas and avoidance of dveṣas keeps the manas preoccupied with the senses, unable to fix its aspirations for higher goals.

The knots of our saṃskāras must be acknowledged and observed before we can deal with them. This happens through meditation and contemplation, removing the mind from the chaos of the external world and going into stillness and silence. It is only then that we can observe the mind and move beyond the mind.

To untie the knots, one must reign in the senses and reduce the repetition of desire-driven karmas, as that is the root of the creation of saṃskāras. The ignorance of the ahaṃkāra must be removed, allowing the seeker to see things the way they are.

Understanding that one has the choice to exercise discrimination due to managing the faculties of the antaḥkaraṇa is the empowerment that the seeker needs to begin his ascent out of saṃsāra. Rather than acting mechanically as though programmed by saṃskāras and unaware of his role in building these samskāras, the vijñānavān^[4] applies his discriminating intellect and holds himself accountable through knowledge of the antaḥkaraṇa. He directs the intellect to move the manas away from pursuing sensual pleasures. This reduces the ego and eventually dissolves the sense of identity through knowledge of the Self. The seeker can understand the cause of undesirable personality traits, rāgas, dweṣas, fears, and compulsions and intercept and influence them. In so doing, he becomes mindful that he is not the body, nor the (functions of the) mind, but rather, the Sākṣi or witness—the one who is aware of them. He becomes a samanaska or one endowed with a controlled mind.

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ 

yas tu vijñānavān bhavati samanaskaḥ sadā śuci sa tu tat padam āpnoti yasmāt bhūyo na jāyate

That (master of the chariot), however, who is associated with a discriminating intellect, and being endowed with a controlled mind, is ever pure and attains that goal from which he is not born again.

~ Kathopanishad 1.3.8)

As avidyā is overcome by knowledge of the Self, the antaḥkaraṇa is purified by meditation and contemplation through which the subtle body progresses. This purification prepares the self for the knowledge of Brahman without distraction or deviation. The association of the intellect with the mind and the sense organs is harmonious and self-restrained. The sādhaka, who has a clean, pure, and developed antaḥkaraṇa, and whose mind is unpolluted and concentrated, does not need to go towards sense-gratification from external stimuli but turns inward to his heart for the full experience of Brahman.

[1] Bhagavad Gita 2.14 describes how fleeting perceptions of happiness and distress arise from contact between the sense organs and sense objects.

[2] Kathopanishad 1.2.2

[3] Mundaka Upanishad 2.2.9 references the knots of the heart

[4] Kathopanishad 1.3.6

The post Antahkarana Shuddhi for Moksha – Part II appeared first on Hindu University of America.

Sri Ram’s help is needed against today’s Ravanas

Something big is happening in Bharat after 500 long years. Common sense says that it should have happened much earlier: latest in 1947, when India was partitioned on religious lines and Indians who had converted to Islam got Pakistan. At that time, it would have been natural for Hindus to get back their temples which had been destroyed by invaders and mosques built on them as symbols of dominance and supremacy.

But maybe, now is just the right time for Bharat and the world to get back the Mandir at the birthplace of Sri Ram. The reason is that Ram is an epitome of Dharma, who fought and vanquished adharmik forces – and in our times, Adharma has become exceptionally strong and also needs to be fought and vanquished.

Humanity is presently not in good shape – without roots and direction, without meaning and values. It’s called “being woke” and even portrayed as positive. It spread among Westerners and already shows some impact among young Indians. Truth as such is now declared as non-existent, because “everyone has his own truth”. There is no objective meaning to life either, but it’s now a “personal matter”. Humans are dumbed down with junk food, drugs and low-grade entertainment, which only benefits the producers.

The belief in a Supreme Being and a soul has been ridiculed by “renowned” philosophers and scientists, like Yuval Noah Harari or Stephen Hawking. And many more terrible things, which were up to now hidden, are coming to light thanks to the alternative media and whistle blowers.

The worst of these things is probably the massive scale of child trafficking – for sex abuse, organ and blood harvesting and even for ritualistic “sacrifice” (means murder) to propitiate demonic forces by members of secret societies, who hold powerful positions on top of the pyramid. It’s all so unbelievable, but several whistleblowers have been silenced after speaking up, and this sadly gives them credence.

The eternal strife between Devas and Asuras is well underway in this world of Maya, and the Asuras seem to have the upper hand. Lust, anger and greed – the three gates to the hell of self-destruction according to Sri Krishna (Bh.G 16.21) – are rampant. Clearly, attempts are made to cut off humans from Atma, their divine Self – the worst thing that can possibly happen.

In the midst of this dark scenario, Bharat is still a beacon of light, even though Kali Yug shows its effect here, too. Yet most Indians still have faith in their Hindu Dharma. They still know about their divine core (Atma) and have devotion for the Devas.

Bharat is the only place on earth, where daily in many thousand temples the Devas are worshiped for the well-being of ALL, and NOT the Asuras or Satanic forces for personal wealth, power and sense-enjoyment. Every morning and evening the temples reverberate with the Arati for the Lord of the world (Om jaya Jagadisha hare) or for the Deities of the particular temple, who are all essentially one with the ONE Great Brahman or Sat-Chit-Ananda – blissful Consciousness.

The Deities are not somewhere in heaven, but present in the temple due to Pran Pratishtha having been performed, where the stone idol is infused with Prana, the divine life-force. And now, on 22 January 2024, a most special Pran Pratishtha will be performed: Sri Ram will become a living Presence in the newly-constructed Ram Mandir in Ayodhya.

Ayodhya – the name evokes great emotions in Hindus:

Ayodhya is the place where Ram was born, and grew up with his brothers Lakshman, Bharata and Shatrughna; where the sage Vashishtha taught them the ancient wisdom, and sage Vishwamitra took Ram and his brother Lakshman to fight malevolent Asuras.

It is the place where he brought Sita as his wife from Janakpur; from where he, Sita and Lakshman left for his long exile on the very same day, when his coronation was planned.

It is the place where his father died of grief over the separation from his dearest son; where his brother Bharat ruled, putting the padukas of Ram on the throne… and to which Ram returned with Sita, Lakshman and Hanuman after he had defeated the demon king Ravana in Lanka, and established the benevolent Ram Rajya.

Every Hindu knows the details of Ram’s life. The Ramayana is ingrained in them. It is played on village stages, chanted in ashrams and was an absolute hit on TV. It is a sacred scripture that contains all that one needs to know to live a dignified life, and to behave in an ideal way in midst of challenges.

Sri Ram is an outstanding example for humans – noble, just, brave, ever protecting the weak, and keeping his word.And he is dearly beloved.

Therefore, is there any question at all why Hindus fought for 500 years to get back this very special place and sacrificed so much? They fought not only against the invaders. In recent decades, they also had to fight against their own people – scheming politicians, communists and former Hindus who had converted to Islam, who all denied that Ram was real and that there was a Mandir earlier.Yet this is now past, finally.

Bharat is in a celebratory mood. Many Hindus have taken vows in the run-up to Pran Pratishtha, to purify themselves for the historic occasion. Japa of the Ram Mantra is done and devotional bhajans are sung or listened to.

Prime Minister Narendra Modi, who will be a witness of the Pran Pratishtha on behalf of 140 crore Bharatiyas, too, has announced that he will follow certain rituals for 11 days prior to the Pran Pratishtha because – in his own words – “I have to awaken divine consciousness in myself, too”. As Prime Minister, he has tremendous responsibility. He surely needs and will ask for guidance from Prabhu Shri Ram.

There is a good chance that western media will criticize PM Modi for being so unapologetically Hindu. They may wonder, what it is about Hindu Dharma which makes people stick to it, in spite of all the negative propaganda against it by the Abrahamic religions, by communists and media. Why are the attacks on Hinduism from all sides not working as planned? Why do now even more Hindus again treasure their heritage? Why do even many foreigners consider Hindu Dharma as the best option for humanity and the world?

The answer is easy: Hindu Dharma is based on Truth and righteous living. It tells us who we really are in our essence (eternal Atma). And in this temporary world of Maya, it is on the side of Devas, who want to liberate us from Maya by realizing our divine consciousness, and not on the side of those who want to drive us deeper into ignorance and bondage.

Yet there is still a big challenge for Bharat: How to make those Indians who have been massively indoctrinated to look down on the faith of their Hindu ancestors – either by their newly adopted religions or by the education system – also see this truth?

Hopefully, Shri Ram gives Sadbuddhi to all.

And may all feel His Divine Presence in their hearts….

Satyameva Jayate

Jai Sri Ram

By Maria Wirth

This blog was first published here:

Sri Ram’s help is needed against today’s Ravanas

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

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

Transformative Collaboration

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

The Event

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

Incentivizing Knowledge and Empowering Learning

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

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

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

Behind the Scenes

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

Foundations for the Future

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

HUA’s Commitment

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

Nurturing Learning & Fostering Community Unity

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

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

Leadership Principles From Hindu Scriptures

A Personal Dilemma 

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

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

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

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

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

Satyam: the inner work

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

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

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

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

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

Yukti: clarity of perception and expression

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

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

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

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

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

Karuna: the heart-to-heart connection

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

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

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

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

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

Summary

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

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

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This essay will cover the army composition, its organizational structure, troops distribution, war strategy, and weaponry.

Warfare in Ancient Bharat: Part 2 of 2

Army Composition

The army was considered one of the seven key elements of a state. According to Sukra Niti, what a mind is to man, an army is to a state. So, without an army, a state comes to a standstill. It also states, “There is neither kingdom, nor wealth, nor prowess. The treasury is the root of the army, and the army is the root of the treasury. It is by maintaining the army that the treasury and the kingdom prosper, and the enemy is destroyed.”

The ancient Hindu armies had a four-fold division called ‘caturanga-bala’ consisting of chariots, elephants, cavalry, and infantry in this order of prominence.

Chariots:

They were considered the most important in warfare. Sukra had mentioned of the iron chariot which consisted of swift-moving wheels, with good seats for the warriors and a seat in the middle for the charioteer and it was equipped with different offensive and defensive weapons. The Mahabharata had an elaborate mention of chariots.

Elephants:

Elephants are considered the next important force in the army. Greek ambassador Megasthenes explains how the elephants were hunted and tamed in Bharat. Some of the prominent works that deal with elephants are the Hastyayurveda of Palapakya and the Matangalila of Narayana. Roman historian Curtius Rufus mentions that the elephants created great terror and their trumpets frightened the Greek horses and their riders. They caused much disorder in the ranks, and veterans of many victories looked for shelter.

He also says that the most dismal sight was elephants gripping the Greek soldiers with their trunks, hoisting them above their heads, and delivering them to their soldiers to be beheaded. Similarly, Diodorus and Plutarch mentioned elephant warfare and their strength in the war between Alexander and Purushottam (Porus). According to Dhanurveda, the military training of elephants consists of mountaineering, moving through the water, running, jumping, rising, sitting, etc. The elephants should be made devoid of fear by putting them inside fire circles.

Cavalry:

The cavalrymen rode the horses with a whip that was fixed to the wrist unlike for the horses of a chariot. The cavalrymen were armed with bows and arrows or a spear or a sword. The cavalry had a wide range of tactical advantages. It was indispensable in situations requiring quickness of movement. Eminent works that deal with Horses and cavalry are Asva Sastra of Hemasuri and Asvacikitsa of Nakula.

Infantry:

According to the Agni Purana, victory attends to those armies where foot soldiers i.e., the infantry are numerically strong. The Sukraniti mentions foot soldiers possess firearms during combat. Dhanurveda mentions that the soldiers in an infantry should be of equal height and everyone in the infantry should be an expert in jumping and running. Moreover, they should be trained to move backward, stand still, run, and run apace rushing headlong into the hostile army, and move in different directions according to signals. According to Arrian, “They carry a bow made of equal length with the man who bears it.

This they rest upon the ground and pressing against it with their left foot, thus discharge the arrow having drawn the string backward: the shaft they use is little short of being three yards long, and there is nothing which can resist an Indian archer’s shot – neither shield nor breastplate nor any stronger defense if such there be”. Arrian also says, “All Indians are free. The Indian army was in constant pay, during war and peace. Arms and horses supplied by the state and army never ravaged the country. The bravery of the army is superior to any other army they had to contend with.”

Besides the four-fold classification of the army, Artha Sastra mentions a six-fold division. According to this division, the army consisted of six ‘limbs’ which are:

• Maula (hereditary troops)
• Bhrita (territorial army)
• Sreni (organized militias)
• Mitra (friendly troops)
• Amrita (alien forces)
• Atavi (jungle tribal forces)

Army Organizational Structure

According to Artha Sastra, Army’s organizational structure is as follows:

• Patika – Commander of ten units of the army.
• Senapati – Commander of 10 Patikas.
• Nayaka – Commander of 10 Senapatis.

Troop Distribution

Scriptures, such as The Mahabharata, mention the distribution of troops into nine different units namely: Patti, Senamukha, Gulma, Gana, Vahini, Pruthana, Chamu, Anikini, Akshauhini. Each unit consists of chariots, elephants, horses, and foot soldiers in the ratio of 1:1:3:5. The following table explains the composition of each unit taken from The Mahabharata, Aadi Parva (Adhyayam 2, verses 19-26).

War strategy

There are several different types of military formations mentioned in Hindu scriptures. Some of these formations are: Padma Vyuha, Chakra Vyuha, Ratha Vyuha, Sarpa Vyuha, Garuda Vyuha, Simha Vyuha, Agni Vyuha, Danda Vyuha, Matsya Vyuha, Makara Vyuha, Sucimukha Vyuha, Sakata Vyuha, Vajra Vyuha etc. The type of vyuha (array) used shall depend on the type of anticipated attack.

Weaponry

According to Dhanurveda, weapons fall into four categories based on their nature:

• Mukta – which are thrown
• Amukta – which are not thrown
• Muktamukta – which are thrown or not thrown
• Yantramukta – which are thrown by spells

Twelve weapons fall under the Mukta category: Dhanu (Bow), Arrow, Bindivala (Crooked club), Sakti (Spear), Drughana (Hatchet), Tomara (Tomahawk), Nalika (Musket), Laguda (Club), Pasa (Lasso), Cakra (Discus), Danta kantaka (Tooth-thorn), Musundi (Octagon-headed club)

The Amukta class consists of the following twenty weapons: Vajra (Thunderbolt), Hand sword, Parasu (Axe), Gosirsa (Cow-horn spear), Asidheny (Stiletto), Lavitra (Scythe), Astara (Bumarang), Kunta (Lance), Sthuna (Anvil), Prasa (Spear), Pinaka or Trisula (Trident), Gada (Club), Mudgara (Hammer), Sira (Ploughshare), Musala (Pestle), Pattisa (Battle-axe), Maustika (Fist-sword, Dagger), Parigha (Battering-ram), Mayukhi (Pole), Satagni (Hundred-killer)

The Muktamukta class weapons were further classified into two classes, namely Sopasamhara (connected with the withdrawing or restraining Upasamhara) and the Upasamhara themselves which are the restrainers of the previous class. There are forty-four varieties in the Sopasamhara class and fifty-four varieties in Upasamhara class.

There are only six weapons in the Yantramukta class, and nothing can defeat these six weapons.

1. Visnuchakra (Discus of Vishnu)
2. Vajrastra (Thunderbolt)
3. Brahmastra (Brahma’s Missile)
4. Kalapasaka (Noose of death)
5. Narayanastra (Missile of Narayana)
6. Pasupatastra (Missile of Pasupati)

Unlike Dhanurveda, the Agnipurana classified weapons into five categories. 1. Yantramukta, those thrown by a machine, 2. Panimukta, those thrown by the hand, 3. Mukta-sandharita, those thrown and drawn back, 4. Amukta, those which ate not thrown, and 5. Bahuyuddha, weapons that the body provides for personal struggle. Gustav Oppert in his monologue, ‘On the weapons, army organization and political maxims of the ancient Hindus’, mentions that there are other classifications besides the previously mentioned.

Likewise, various treatises consist of different opinions regarding the superiority of one weapon over the other. For example, Vaisampayana in his Niti Prakasika had high regard for the sword whereas according to Agnipurana, it was considered a subaltern weapon where battles fought with bows are considered noble followed by fighting with spears, swords, and wrestling is considered the worst form of fighting. He also says that the efficiency of the weapons varies and is subject to great changes. Because of the construction mode, the materials used to make a weapon are different, and the quality of a weapon is not the same in different ages and places.

Besides, increasing, decreasing, and preserving the efficiency of a weapon depends a lot on the strength and ability of a person who uses such arms. One notable mention is that according to Gustav, gunpowder can be attributed to Niti Prakasika and Sukraniti. He also mentions that the gunpowder equivalent in Sanskrit is ‘agnicurna’ also called ‘curna’.

Conclusion

Hindu civilization had a rich knowledge of warfare, weapons, military strategies, and martial arts. This made the Hindu kings resist armed Islamic and Portuguese invasions in its history for the longest time which was nowhere to be seen across other civilizations in the world. Despite the mention of gunpowder in Hindu scriptures, and the training of elephants with fire circles to make them devoid of fear, we don’t witness any usage of fire weapons in Bharat’s armed struggle concerning Islamic invasions.

Moreover, Muslim historians recorded instances where naphtha balls were thrown against the rushing elephants and frighten them in wars between Rajputs and Turkish invaders from the North-West (Elliot and Dowson, vol. I). In any case, this rich knowledge combined with our ancestors rooted in Dharmic values led to the failure of total Islamization and the Christianization of Bharat.

References and Works Consulted

Chakravarti, P.C., The Art of War in Ancient India (General Printers & Publishers, 1941), University of Dacca. Accessed at https://archive.org/details/in.ernet.dli.2015.282006

Hema Hari, D.K. and Hari, D.K., Autobiography of India: Breaking the Myths – About Identity (Sri Sri Publications Trust, 2018), accessed at https://www.amazon.com/Autobiography-India-Identity-Breaking-Myths-Vol1-About-ebook/dp/B07C15GJMG

John C. Rolfe, Litt. D., Curtius Rufus, Quintus [History of Alexander], (Harvard University Press, 1946), University of Pennsylvania. Accessed at https://archive.org/details/quintuscurtius0002unse/page/n7/mode/2up

McCrindle J.W., Ancient India as described by Megasthenes and Arrian, (Thacker, Spink & Co., 1877). Accessed at https://archive.org/details/ancientindiaasd01mccrgoog/page/n6/mode/2up

Mookerji, Radha Kumud, Chandragupta Maurya and His Times, University of Madras, 1943. Accessed at https://archive.org/details/in.ernet.dli.2015.281321.

Oppert Gustav, NitiPrakasika, (Higginbotham And Co, 1882). Accessed at https://archive.org/details/in.ernet.dli.2015.217444

Oppert Gustav, On the weapons, army organization, and political maxims of the Ancient Hindus, (New Order Book Co, 1967). Accessed at https://archive.org/details/in.gov.ignca.46936

Rangarajan, L.N., Kautilya, The Arthashastra (Penguin Books, 1992). Accessed at https://archive.org/details/kautaliya-arthshashtra-ancient-India/mode/2up

Ramachandra Dikshitar, V.R., War in Ancient India (Macmillan & Co., 1944), University of Madras. Accessed at https://archive.org/details/in.ernet.dli.2015.503472

Ray, Purnima, Vasişţa’s Dhanurveda Samhitā (J.P. Publishing House, 2003). Accessed at https://archive.org/details/in.ernet.dli.2015.382701

Thippabhatla RamaKrishnaMurthy, Suram Srinivasulu., Shrimahabharatam aadiparvamu-sabhaparvamu-part-1 (Gita Press, Gorakhpur, 2018) Accessed at https://www.gitapress.org/bookdetail/shrimahabharatamu-aadiparvamu-sabhaparvamu-part-1-telugu-2141

Vittal, Vinay, “Kautilya’s Arthasastra: A timeless Grand strategy” (Graduate Thesis, Maxwell Air Force Base, AL. 2011). Accessed at https://apps.dtic.mil/sti/pdfs/AD1019423.pdf

Ancient Indian Warfare, accessed at https://www.worldhistory.org/Indian_Warfare/

Dhanurveda – Works on ancient Indian artilleries. Accessed at http://mahabharata-research.com/onewebmedia/chapter%203.pdf

Hindu Online, accessed at http://hinduonline.co/scriptures/dhanurveda/dhanurveda.html

Mahabharatam, in Telugu (Gita Press, Gorakhpur, 2016). First edition.

Surya’s Tapestry, accessed at https://www.hinduwisdom.info/War_in_Ancient_India.htm

We acknowledge the editorial assistance provided by Dr. Kalyani Samantray, Sri Sri University, Odisha, India.

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By learning the ‘ought’s’ of life, we can lead a good life, but this does not make us free of suffering. Even a so-called ‘good’ person maybe plagued with troubles such as anger, envy, jealousy, disease and old age and, ultimately, death. Being a good person is not enough; something more is required. It is to teach this ‘something more’ that Vālmīki wrote the Yogavasistha. In fact, one can properly understand the popular Rāmāyaṇa only by reading the Yogavāsiṣṭha.

The sheer volume of the Yogavāsiṣṭha is enough to deter most readers. It is stated in the Yogavasistha itself that it consists of 32,000 verses divided into six books (Prakaraṇams), namely: the Vairāgya Prakaraṇam, the Mumukṣuvyavahāra Prakaraṇam, the Utpatti Prakaraṇam, the Sthiti Prakaraṇam, the Upaśama Prakaraṇam, the Nirvāṇa Prakaraṇam (Pūrvārdha) and the Nirvāņa Prakaraṇam (Uttarārdha). The number of verses is, in fact, much less. In the introduction to Śrimadvālmīkimahaṛṣṭpraṇītaḥ Yogavāsiṣṭhaḥ, G. V. Tagare puts the number at 23,734 verses.¹

The first book, the Vairāgya Prakaraṇam, describes Rāma’s disillusionment with the world. The issue discussed here is whether jñāna (knowledge of the self) or karma (work, effort) is more important in attaining liberation from the misery of the world. The answer is that both are equally important, just as a bird needs both wings to fly.

The Mumukṣuvyavahāra Prakaraṇam is about the qualities of true seekers of liberation and their mental attitude. How the world was created and how it evolved is discussed in the Utpatti Prakaraṇam. The Sthiti Prakaraṇam talks about the preservation of the universe. The world appears to be real, but with the realization of Brahman, the mind is silenced and the world appears as nothing but Brahman. The Upaśama Prakaraṇam is about quieting the mind through proper understanding; the Nirvāņa Prakaraṇam, as the name suggests, is about ultimate freedom. It suggests that knowledge of the self is the best way to break free from the miseries of the world.

It has to be pointed out that the structure of the Yogavasistha is very loose, and apart from the first Prakaraṇam, almost all the major themes are discussed and repeated throughout this mammoth text. As to the division of chapters within each Prakaraṇam, again there seems to be no order. Some chapters have as few as six verses, while others run into hundreds. Often a chapter ends abruptly, and the discussion is continued in the next chapter and the next. Often, while one concept is being discussed, there is a sudden digression and another topic begins. Later the speaker returns to the previous conversation. The Nirvāņa Prakaraṇam is as large as the first five combined. For some reason it is itself divided into two huge sections: the Nirvāņa Prakaraṇam (Pūrvārdha) and the Nirvāņa Prakaraṇam (Uttarārdha).

Interlaced with the dialogue are approximately fifty-five allegorical stories and stories within stories to illustrate the philosophical matters discussed. Here again, certain stories are told in about ten verses, while others, such as that of Cudālā, stretch over several chapters.

All these stories and subplots make it difficult for the modern reader to keep track of who is speaking to whom. For instance, the Yogavasistha begins with a Brahmin named Sutīkṣṇa who goes to the sage Agasti and asks about ways to get out of the misery of the world. To answer his question, Agasti tells him the story of Kāruṇya, a very learned man, well-versed in the scriptures, who has lost interest in life. Noticing this, his father tells him the story of King Ariṣtanemi, who is sent to Vālmīki for the resolution of his sorrows. Vālmīki then tells Ariṣtanemi the story of Rāma’s dialogue with Vasiṣṭha.

Encyclopedic in its scope, the Yogavāsiṣṭha deals with ontology, epistemology, metaphysics, ethics, and psychology. The underlying philosophy of the Yogavasistha is predominantly of Advaita Vedānta. There are several verses of the Yogavāsiṣṭha which are also found in other Upanişads and the Bhagavadgītā. B. L. Atreya made an exhaustive comparative chart, and believed that being a voluminous scripture the Yogavāsiṣṭha may not have been freely available in the days when books were written by hand. Anthologists must have picked up some useful verses from it and used them to create new Upanişads.²

Yogavasistha Core philosophy

Although the Yogavāsiṣṭha is voluminous, its central message can be expressed in a few statements: Nothing exists except absolute consciousness (also called universal consciousness or Brahman), and the world is the imagination of this universal consciousness. The universal consciousness is absolute and perfect. All change happens in the phenomenal world, (which has no independent existence, as it is just an imagination of absolute consciousness). All the beings of the world are no different from the universal consciousness, as they emerged out of it. All the misery that is experienced by individual beings happens because they mistakenly identify themselves with their body and forget that they are essentially the same as the universal consciousness, Brahman. Since misery arises out of ignorance of the self, it ends with knowledge of the self. Ajātivāda says that the world was never created (aja) as it is imaginary or illusory. What can we say about the origin of a thing that is imaginary? It was there always as imagination of absolute Brahman, hence we cannot ask the question when it was born. Only Brahman truly exists, and Brahman or the absolute is non-dual.

The scriptures are words of the enlightened to awaken those who are taking their dream to be real. Once we wake from the dream, we realize that nothing has to be gained because nothing was ever lost. No one has to be liberated because there was no bondage in the first place as the absolute can never be bound. 

न बन्धोऽस्ति न मोक्षोऽस्ति देहिनः परमार्थतः।
मिथ्येयमिन्द्रजालश्रि: संसारपरिवर्तिनी।।

^{Ultimately, there is neither bondage nor liberation for the self;
Illusion alone keeps all trapped in the vicious cycle of the world.3}

All that ends after knowledge dawns is the illusory world, not the eternally blissful self. Liberation and bliss are our intrinsic nature (svabhāva), and svabhāva means that which can never be taken away from us. The truth, therefore, is that the mind has no existence other than in the imagination of absolute. That absolute is not nothingness; it is complete and encompasses all, and whatever emerges from it is also absolute. 

पूर्णात्पूर्ण विसरति पूर्णे पूर्णे विराजते। 
पूर्णमेवोदितं पूर्णे पूर्णमेव व्यवस्थितम्।।

^{From the whole emerges the whole, and the whole is situated in the whole;
Thus, whatever is there in the whole exists in its wholeness.4}
Vasişţha relies solely on reason. He does not advocate any kind of blind faith, worship, or rituals. It is for this reason the Yogavasistha could have a tremendous appeal to any modern thinking person, provided they have the patience to listen to the full argument. No other Indian text analyses the human condition as thoroughly as the Yogavāsiṣṭha does. Vasiṣṭha himself says: 

यदिहास्ति तदन्यत्र यन्नेहास्ति न तत् क्वचित्।
इमं समस्तविज्ञानशास्त्रकोशं विदुर्बुधाः।।

^{What is in it is nowhere else, what is not in it is not elsewhere;}

^{Hence the learned have called it a repository of scriptures.5}
People normally think that those who seek self-liberation ought to withdraw from active life and lead the life of a hermit − praying, meditating, and performing rituals. Vedānta does not advocate this type of life. It says that you ought to go on doing whatever you are supposed to, but remember all the time that you are not the doer. Do everything with a sense of detachment and be unaffected by whatever is happening around you, just as a lotus grows in a pond without getting wet.

The Yogavasistha does not advocate worship of any kind, rituals, neither ablutions nor prayer to a deity, not even meditative techniques. It, however, seriously discourages escapism and laziness, and strongly advocates human effort. 

स्वपौरुषप्रयत्नेन  विवेकेन  विकासिना।
स देवो ज्ञायते राम न तप:सनानकर्मभि:।।

Through effort and maturity alone is the self known, Rāma,
Not through penance, holy bath, and other such actions.⁶ 

Rāma’s dialogue with Vasiṣṭha, after which Rāma becomes free of the miseries of the world. The book which narrates this dialogue is called the Yogavāsiṣṭha. It is said that one can become free of worldly miseries merely by reading the Yogavasistha.

After Vālmīki wrote the epic Rāmāyaṇa, called in full, Pūrva Rāmāyaṇa, he was approached by Brahmā, the creator of the world, to write a book that would free humans of worldly misery and make them eternally blissful. Thus was born the scripture known variously as Uttara Rāmāyaṇa, Mahārāmāyaṇa, Ārśa-Rāmāyaṇa, Jñānavāsişţha, Vasiṣṭharāmāyaṇa, more popularly called the Yogavāsiṣṭha.

Liberation for all

One striking feature of the Yogavāsiṣṭha is that its vision is secular. Furthermore, it does not believe in gender, race or caste discrimination. All that is required on the part of a seeker is to be a sincere and determined disciple. In fact, the main character of one of its longest stories is a queen named Cudālā. She not only acquires self-knowledge but also teaches her husband the means of acquiring it. The Yogavāsiṣṭha goes even further by showing that one need not be of high birth to attain self-knowledge: anyone can have it. It names people from lower castes and wild tribes, and gives instances where animals, too, become liberated. Even Śeşanāga, the deadly snake, is liberated, as is Kākabhuşuņda, the crow. This might sound far fetched, but the point being made here is that anyone can become blissful if they really wish to.

1. Pansikar, Vasudeva Laxmana Sharma (Ed.), Srimadvālmīkimahāŗşpraņītaĥ Yogavāsiṣṭhaḥ Vol I, Motilal Banarsidass Publishers, Delhi, p VII 
2. Atreya B. L., Yogavāsiṣṭha aur Uske Sidhdhant, Shri Krishna Janamsthan Seva Sansthan, Mathura 1986, p4; for comparative charts see pages
45-59, 67-69 of the same book. 
3. Yogavāsiṣṭha V:18:27
4. Yogavāsiṣṭha VIB:53:20
5. Yogavāsiṣṭha III:8:12
6. Yogavāsiṣṭha III:6:9 

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