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.

The post The 2nd Annual Bhagavad Gītā Pariksha appeared first on Hindu University of America.

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.

Crow’s Teeth

Now that you are reading, I assume the title ‘Crow’s Teeth’ piqued your interest. Birds do not have teeth, at least the modern ones, and crows, for sure, do not have them. So, what is the phrase doing as a title in a HUA blog? The term is referenced in two texts – Nyāya Mañjarī and Āyurveda Dīpikā. There is not much to this amusing term other than that these texts say investigating crow’s teeth is a superficial and uninteresting endeavor. These texts emphasize the importance of communicating the utility of the subject of a discourse lucidly. By discourse I mean written work like treatises and verbal work like expositions.

Nyāya Mañjarī is viewed as an independent work on Nyāya philosophy written in the 10^th century (CE). Jayanta Bhaṭṭa, the author, was a poet, logician, scholar, and adviser to Kashmiri King Śaṅkara Varman of the Utpala dynasty. Though the work is independent, Jayanta based it on Nyāya Sūtra of ṛṣi Akṣapāda by selecting important topics and defending the essential features of the philosophy. Jayanta’s other prominent contribution to the world of Indian Knowledge Systems is his commentary on ṛṣi Pāṇini’s Ashtādhyāyī – a treatise on Sanskṛt grammar. While defending ṛṣi Akṣapāda, Jayanta uses the phrase crow’s teeth. J.V. Bhattacharya, in his translation (see references below) translates the words of Jayanta as follows (page 10):

Even a sentence which conveys sense, having its constituent words mutually connected, should be rejected as worthless if it answers no purpose like the following interrogatory one: “Are the teeth of crow good or bad?”

Āyurveda Dīpikā is an authoritative commentary on Caraka Saṁhitā written in the 11^th century. Cakrpāṇi Datta, who authored the text, was an Āyurvedic practitioner and scholar from the Bengal region of India. Caraka Saṁhitā by Agniveśa, Suśruta Saṁhitā by Suśruta, and Aṣṭāṅga Hṛdaya of Vāgbhaṭa are recognized as Bṛhat-Trayi – the “Great Trio” of Āyurvedic texts. Cakrpāṇi, in his commentary, supplied grammatical, philosophical, and syntactic interpretations of complicated and technical terms (Sharma, R.K. and Dash, Bhagwan, page xl). In addition, Cakrpāṇi justified the arrangement of sections, chapters, and even statements in the chapters. The phrase Crow’s Teeth becomes relevant in this context. Sharma and Bhagwan, in their translations (see references below) translate Cakrpāṇi’s words as:

Intelligent people are not motivated towards (the study of) something indistinct like “ka,” ca,” “ta,” “pa,” etc., nor even towards something distinct but useless examination of the teeth of a crow.” (page 4)

As I pointed out earlier, the phrase “Crow’s Teeth” itself is unimportant. The point driven by both Cakrpāṇi and Jayanta – subject, object, and treatise relationship and that is the significant idea of this blog. Vedantasāra, another text succinctly captures this relationship as anubandha catuṣṭaya. 

Jayanta’s point

Jayanta delivers a stunning technical explanation of Akṣapāda’s first Nyāya Sūtra. The sutra goes as:

        pramāṇa-prameya- saṅśaya -prayojana-dṛṣṭānta-siddhāntāvayava-
        tarka-nirṇaya-vāda-jalpa-vitaṇḍā-hetvābhāsa-cchalajāti-
        nigrahasthānānāṃ tattvajñānān niḥśreyasādhigamaḥ. [1.1.1]

It is the knowledge of the real essence (or true character) of the following sixteen categories that leads to the attainment of the Highest Good – 1) The means of Right Cognition, 2) The objects of the Right Cognition, 3) Doubt, 4) Motive, 5) Example, 6) Theory, 7) Factors of Inference, 8) Cognition, 9) Demonstrated Truth, 10), Discussion, 11) Disputation, 12) Wrangling, 13) Fallacious Reason, 14) Casuistry 15) Futile Rejoinder and 16) Clinchers [Mahāmahopādhyāya Gaṅganatha Jhā translation]

He raises questions for potential objectors and answers them with a flourish. He devotes time to the purpose and effectiveness of the first sentence and general openings of a treatise.

He drives the point that to encourage the listeners of a treatise, it is essential to lay out the subject, broad divisions of the content, and the end goals at the beginning of any written work. He sees that scholars would not consent to hearing something if they were not informed of the broad outline of the subject, as the utility of hearing the treatise remains unknown.

Having introduced that the utility of a treatise is an important motivator for the listeners, Jayanta tries to answer how to prove that utility at the beginning. Jayanta questions the notion whether a mere statement of the utility of a treatise is a good enough motivator. He points out the problem that to know the utility of a discourse, we need to listen to it but to read the treatise, we should first understand its utility. He concludes that the first sentence of a treatise informs the listener about its utility, motivating him to listen to the whole treatise. Jayanta dives into the psychological condition of the listener or reader, who only partially accepts the utility, by saying that there might be doubt of the validity of the proposed utility. However, their mind is convinced to study the treatise to confirm the author’s exposition. He further sees that humans tend to pursue an activity destined to yield positive outcomes that are easy to perform. If the positive result is achievable, intelligent humans will figure it out within a few days.

Jayanta cautions us on the futility of scrutinizing the results before the action has been performed as such a preemptive tendency impedes progress to understanding. This might sound familiar with modern phrase analysis paralysis. He adds an analogy of how a sick person should not doubt the prescriptions given by a physician and the harm of following instructions. He concludes that the learner, having read the utility, should devote his best attention and sincerity to studying the explained subject before deciding on its usefulness.

Jayanta highlights the importance of the first sentence of a treatise saying the purpose or usefulness in a meaningful way. In this context, he brings up the useless characteristic of the question, “Are the teeth of a crow good or bad?” Jayanta believes the first sentence should attract listeners or readers and silence hostile critics. His conviction is that the first sentence can create the necessary doubt in the mind of the listeners or readers to explore the topic and find for themselves if the author was correct.

He summarizes that it is essential to tell the relationship between the treatise and its content, between the content and the results.

Cakrpāṇi’s point

Cakrpāṇi is commenting on the first verse of the first chapter, Dīrgha Jīvatīyam – (Quest for Longevity) of Caraka Saṁhitā. He explains that Caraka, to make it easy for the readers, brought in the subject, object, and relationship as stimuli for the readers. He adds that intelligent people are unmotivated to study something like the Sanskṛt alphabet. Sanskṛt consonants are arranged in rows called Varga, and each row is affixed a label based on the starting alphabet in that row. Next, he points out that intelligent people are not interested in a useless examination of a crow’s teeth.

Cakrpāṇi deems it necessary to specify the subject and object of a treatise at the beginning because if the relationship were not stated, it does not stimulate a learner. Cakrpāṇi contends that the above relationship is conveyed by the phrase “Dīrgha Jīvatīyam” and that Caraka elaborates on it later in the text. He considers the motivator “usefulness” for the treatise as motivating for its learners to study. He contends that mere enumeration of the object does not yield the treatise learner to learn its usefulness. He chastises some works where the author lists the objects but does not deliver on the promise. The author’s credibility alone does not suffice because the learner might be unable to discern the credibility. This leads to a circular problem similar to how Jayanta had described the issue – that a learner will not be attracted to a treatise without knowing its usefulness, and the effectiveness of the treatise cannot be decided unless the learner is drawn to the treatise and studies it.

Cakrpāṇi, so then, arrives at the next motivator, “doubt,” that could attract the learner to the treatise. There are two types of doubts, he goes on to say – a general doubt on the effectiveness of the treatise and another about the specific object of study. He drops the former type of doubt as less motivating than the latter and he does not provide supporting reasons for that perspective. Nevertheless, one can reasonably assume it is because the human mind is better able to understand specific and concrete objects and relationships than general ones.

Cakrpāṇi concludes that telling the utility of the treatise via its relationships is more accessible for its learners to understand and start studying it.

Vedantasāra

I have not encountered the phrase “crow’s teeth” in my other reading. However, the concept of saying the subject, connection of the topic to the treatise, and utility or necessity appears in other works and we can examine this concept in Vedantasāra.

Vedantasāra is a well-known Prakaraṇa Grantha on Advaita philosophy from the 15th century. It was composed by Sadānanda Yogīndra Sarasvatī and it is a revered text that follows traditional pedagogical methods.

Right at the beginning of the work, in verse five, Sadānanda introduces the concept of Anubandha. The verse is:

tatra anubandho nāma adhikāri viṣya saṁbandaprayojanāni [verse 5]

The preliminary questions of Vedanta are the determination of the competency of the student, the subject matter, its connection with the book and the necessity for its study [Swāmī Nikhilānanda translation].

Anubandha has four components: the qualification of a student, subject matter, connection of the subject with the treatise, and the necessity of the treatise. This is popularly known as anubandha catuṣṭaya and can be depicted as below.

Conclusion

We can apply these concepts to any formal discourse or writing. It is essential to clearly state the subject and end results to create an interest in the reader. Apart from increasing this curiosity, this framework which was analyzed and developed by our ancestors, encourages the author to be reflective and use rigor. In an information dissemination format such as this blog, a seemingly irrelevant phrase hook “crow’s teeth” would suffice for the readers to begin reading

References

English translations of all the texts were consulted for this writing and where it was critical, the original Sanskṛt texts were also studied to ensure correctness in meaning and interpretation.

1. Caraka Saṁhitā by Agnivesa (redacted by Carka and Dṛḍhabala)
2. Nyāya Mañjarī by Jayanta Bhaṭṭa
3. Vedantasāra by Sadānanda Yogīndra

Translations

1. Sharma, R.K and Dash, Bhagwan, Caraka Saṁhitā [Text with English translation & critical exposition based on Cakrpāṇi Datta’s Āyurveda Dīpikā ], Vol I, Chowkhamba Sanskrit Series Office, Varanasi, 2023
2. Bhattacharya, Janaki Vallabha, Jayanta Bhaṭṭa’s Nyāya Mañjarī [The Compendium of Indian Speculative Logic], Motilal Banarsi Dass, New Delhi, 1978
3. Swāmī Nikhilānanda, Vedantasāra (The Essence of Vedanta) of Sadānanda Yogīndra, Advaita Ashrama, Kolkata, 2021
4. Jha, Mahāmahopādhyāya Gaṅgānātha, Gautama’s Nyāya Sūtras [with Vātsyāyana Bhāṣya], Oriental Book Agency (Poona, 1939)

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

Bali

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

Chaturmukha at a road crossing

Kanniks Bali Film

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

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

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

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

Kanniks at the Saraswati temple in Ubud

Kanniks

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

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

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

Balinese Saraswati

The Kriti and its Translation

vāgdevī vidhi yuvatī- sarasvatī śārade

vīṇā pāṇI varade -sarasīruha padayugaḷe

śrībalipura śubha nilaye mudam dehi maṇivalaye – vāgdevī

vedānta vedinī kali kalmaṣa nāśinī

nādAnta vihāriṇī brahmāṇyanna pūraṇī

jāḍyāpahe śrī saccidānanda svarūpiṇī

ādyantarahita paramādvaita tatva prakāśinī – vāgdevī

ubūdapura kumuda sarasa madhye

ekādaśa tīrtha vaibhave – acintye

bhūta kāla mahite sumeru śrṅga lasite

viriñci viṣṇu rudra mūrti sahite

vicitra kurma prṣṭa svarṇa padmāsanaste sumate

campaka sugandha vijite – caitanya kusumapriye

kecaka nartanādi gambhīra nāṭaka mudite

gāmaḷānga bherivādya hamsanāda virājite

balipura bhūpāla pāla guruguha gajeśa vidite (vāgdevī)

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

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

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

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

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

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

The post ‘Om Swastiastu’ – The Bali Connection appeared first on Hindu University of America.

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

Exploring The Upaniṣadic Understanding Of Adhikāri Sādhaka

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

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

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

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

What are the qualifications for the study of Brahman?

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

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

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

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

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

~ Prashna Upanishad, Śānti Pāth

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

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

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

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

The Upaniṣad’s illustration of an ideal Adhikāri Sādhaka

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

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

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

Nachiketa demonstrates:

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

What prevents one from becoming an Adhikāri Sādhaka?

Kathopaniṣad 1.2.24 says:

“नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ 

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

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

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

²Brihadaranyaka 2.4.3

³Brihadaranyaka 3.6.1

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

⁵Kathopanishad 1.1.1 onwards

⁶Kathopanishad 1.1.20

⁷Antahkarna Shudhi, Viveka, Vairagya, Mumukshutva

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We learned early in the course about Insider vs. Outsider perspectives. Outsider-led orientalism and Indology were designed to support the colonial agenda painting Indians as the other and portraying the colonizers as somehow better in order to justify subjugating and exploiting the Indians. Over hundreds of years, Orientalism and Indology have become entrenched in academia, and only through a methodical and relentless academic process can the established “truths” be proven false.

Insiders have a right to take control of our own narrative and not be silenced. The Macaulayan Indian was a purposeful creation who looked Indian but thought and acted in English. Not only was this class of people employed to do the middle management tasks for the British Raj administration but they were also trained to look down on all things Indian as passé. For their subservient and loyal behavior, these Indians were rewarded. They permeated throughout Indian society at influential levels. Today, any attempt by insiders to tell our pre-colonized stories is treated as a threat and accusations fly without any attempt of debate. Having the insider voice in academia is critical to, at minimum, academic integrity, and, at best, the decolonization of Indian minds.

In 1835 Thomas Macaulay was instrumental in abolishing the Indian Sanskrit education system and replacing it with an English system. Thus began the most impactful disintegration of Hindu thought. There are over 30 million Sanskrit manuscripts with only a small fraction translated into English. As fewer people speak Sanskrit, we risk losing more and more knowledge. A revival of Sanskrit language is needed in academia not just for the study of Hindu thought in itself, but also for the benefit of all disciplines in the form of integrated studies.

Already a small fraction of the 30 million manuscripts in Hindu Studies has contributed to the progress of the world scientifically and spiritually. Imagine what potential lies hidden in the vast treasure trove of knowledge yet to be translated, that could benefit humanity.

For a revival of Hindu Studies, it needs to attract a younger generation who have been brought up in the Westernized form of institutionalized academia. Hindu Studies need to be an option available to young students. It could form part of a liberal arts program leading to a variety of specializations.

It also has a place in academia for people like me, those preparing for or already in their retirement years. Growing up in Canada, I represent a common profile. In my teenage and young adult years, I paid little attention to my parents’ traditions, and ashamedly, sometimes even dismissed or mocked them. But some of the little knowledge acquired passively was to be an anchor later in life. Further interest in history led to understanding the impacts of colonization and accelerated the desire, subconsciously, to learn about my culture. Naturally, I looked for universities to continue my studies in Hinduism. Luckily, I found HUA. I believe there are people like me who grew up in the West and who will come back to explore and reclaim our heritage. It will be important to present an alternative to Indology and South Asian Studies programs, which do not feel authentic to the Insider.

In spite of over 500 years of occupation, Hindu culture, albeit injured, still survives. For tens of thousands of years, our ancestors systematically passed down knowledge for the benefit of future generations. It is our duty. We owe them every effort to re-establish, reveal, preserve, and protect our rich legacy. One effective way, I believe, is through establishing formal education in academia combined with innovation in education, such as Sanskrit immersion schools prior to higher education and later education through various multimedia and online platforms. Further, there needs to be financial security and recognition to incentivize people to pursue these subjects in their earlier years. These could be in the form of scholarships, chairs of programs, and award recognitions.

Recently in Canada, there has been much attention on the Truth and Reconciliation Commission as it relates to the Indigenous Nations and the colonizing Canadian residential school system. Vikram Sampath raised a similar idea for India at the India Today Conclave; that is, the need for a Truth and Reconciliation process to face the impacts of colonization and occupation in order to move forward. The damaging outcome of the many ‘truths’, rather falsehoods, propagated for years has been twofold: the perception of ethnic and cultural inferiority among Indians and second, the persistence of transgenerational trauma due to unresolved and unacknowledged grief. Hindu Studies belong and need to be in academia to support and augment the larger cause of decolonial studies as well as to enable India and Hindus to thrive authentically. For Hindus, this is a civilizational issue and I hope that more people will rise up to this endeavor.

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Para and Apara are two terms that we often come across while reading or learning things related to Indian philosophy. Para is said to be Brahman, the Absolute Truth or Reality. Even though Para is said to be the Ultimate Truth and Hinduism is about reaching It, why does almost everything related to Hinduism, such as Itihasas, Puranas, etc., fall under apara? Also, when a beginner student tries to understand these two concepts, the first resort they take would be to search the term and read a few articles online. How much justice would the English translation of the word ‘Para’ as transcendental, beyond this world, otherworldly, supernatural, etc., do to the actual sense in which it is conceived in the Indian context? How much would a student miss out on the essence of what the words really try to convey to the seeker? There is another striking question, if Para is permanent and Apara is something that is impermanent, then, as students of Hindu Studies, why do we need to give equal importance to both Para and Apara? Can’t we just negate everything that is Apara for its transient nature and channel all our attention towards Para?

When the West interacts with the Hindu traditions and translates Hindu texts into English, the issue of cultural difference is bound to emerge. The problem of translation cannot be properly understood without knowing how cultures differ. When someone from an entirely different culture, traditions, and religious background tries to explain the concepts of Hinduism, they would assess them in comparison to their own religion. For example, the concept of God in Christianity is entirely different from the Hindu God. The Christian God is a single entity, the one and only Creator, who is present in an entirely different world. You will have to die and cross this realm in order to reach Him. However, for the Hindus, their God is all-pervading and omnipresent, whom they can unite with through self-realization.

When we interpret ‘Para’ as transcendental, the whole paradigm shifts to explain Para or Brahman as belonging to a different world or being supernatural. Apara on the other hand is conceived by us as all things of this world. This separation between the worlds creates confusion and a significant amount of knowledge with regard to the Hindu concept of God gets eliminated in the process. When in reality, Hinduism considers Para as the subtle entity from which everything has originated and to which everything would merge back.

Now, the next question in line is why do we give the same significance to Para and Apara, if Para is the supreme Reality and Apara is the material things that we encounter with in our lives. Hindu shastras say that the road to Para is through the Apara. In order to attain Para, one must pass through the paths that are entangled with the Apara entities and the experience we gain from those interactions. This can be explained through the argument of Sri Balagangadhara. In the verse:

“Asato ma sat gamaya, Tamaso ma jyotir gamaya, Mrutyor ma amrutam gamaya,”
ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय ।ॐ शान्तिः शान्तिः शान्तिः ॥

(Brhadaranyaka Upanishad — I.iii.28)

We pray to the Lord to take us through the unreal to real, through the darkness to light, and through death to immortality. This shows that we need to pass through one thing, which might be undesirable to reach something worthy: we need to endure worldly life to attain liberation. In other words, Apara entities are the doors through which one needs to traverse in order to reach the Para entity or Brahman. Also, this verse is often translated by using “from” instead of “through” (such as ‘from’ darkness to light, ‘from’ immortality to death). Sri Balagangadhara argues that even though both usages are grammatically correct, our constant tendency to use “from” over “through” subtly reveals our inclination to identify “Para” with transcendental.1 We cannot simply pray to take us from one phase to another without facing up the materialistic elements of that particular phase.

1 Balagangadhara, S.N. “What do Indians Need, A History or the Past? A challenge or two to Indian historians” at the ICHR VII Maulana Abul Kalam Azad Memorial Lecture, 2014.

It is important to note that these confusions are not the products of mere translation issues. Even if one succeeds in translating specific words accurately, certain structures remain at the conceptual level. It is crucial that seekers in the Hindu tradition are aware of the possibilities and consequences of incorrect translations and interpretations that have and are bound to come up with the use of non-Hindu cosmologies. These issues have gained momentum, and students of Hindu Studies should be on the lookout. When we come across such a situation, it is important that we tackle the situation with a calm and clear mind, rather than becoming provoked and aggressive. This is because the task itself, an Apara card dealt for consideration, is a puzzle of our own lives to gain knowledge. In fact, one could be even thankful to our intellectual ‘opponents’ for giving us worthy puzzles to solve.

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