Defending Tradition vs Truth: Patanjali vs Indian Medical Association’s Legal Battle Over Ayurvedic Claims

Baba Ramdev: 

Baba Ramdev, born Ramkishan Yadav, is a prominent Indian yoga guru known for popularizing yoga among the masses through his mass yoga camps and television programs. Born in Haryana, India, he studied Indian scripture, yoga, and Sanskrit in various gurukuls (traditional Indian schools). He co-founded the Patanjali Ayurved Ltd. with his colleague, Acharya Balakrishna, and through this venture, they entered into various sectors including personal care and food products, promoting products based on Ayurvedic principles. Baba Ramdev has been a significant figure in advocating for Hindu social and political causes, and his teachings emphasize the health benefits of yoga and Ayurveda. He has also been involved in various social, political, and economic campaigns, such as anti-corruption and promoting indigenous products over foreign brands.

Acharya Balakrishna:

Acharya Balakrishna, born in Haridwar, India, is a close associate of Baba Ramdev and serves as the Managing Director of Patanjali Ayurved Ltd. He holds a degree in Ayurveda from the Sampurnanand Sanskrit University in Varanasi, India but the validity of this has also come into question. Nevertheless, Balakrishna has been instrumental in the formulation and development of Patanjali’s range of Ayurvedic products. His expertise in Ayurveda has led to significant contributions to the field, including research and development of new products and therapies. Balakrishna is also known for his philanthropic efforts and his role in promoting Ayurveda globally through Patanjali’s extensive network.

Together, Baba Ramdev and Acharya Balakrishna have turned Patanjali Ayurved into a major player in the Indian FMCG sector, championing the cause of traditional Indian herbal products and Ayurvedic practices.

Legal Situation:

The ongoing legal case against Patanjali Ayurveda, has been a significant focal point in India. Initiated by the Indian Medical Association (IMA) in August 2022, the case accuses Patanjali and Ramdev of making false claims against evidence-based modern medicine and its practitioners. The controversy largely revolves around misleading advertisements, including claims about the effectiveness of Ayurvedic products against chronic diseases such as diabetes and high blood pressure, as well as misleading information regarding COVID-19 vaccines and treatments.

The Supreme Court of India has taken a firm stance in this case. Patanjali Ayurved has faced severe rebukes for violating advertising standards, particularly those laid out in the Drugs & Other Magical Remedies Act, 1954 (DOMA), and the Consumer Protection Act, 2019. These laws prohibit misleading advertisements that suggest unverified medicinal benefits of products. The court has temporarily banned Patanjali from advertising some products, focusing on ensuring that consumers are not misled by unfounded medical claims. This legal battle underscores the importance of truthful advertising and the need for regulatory compliance in promoting medical products. A recent court session also highlighted the ongoing scrutiny of Patanjali’s actions, with the Supreme Court questioning the sincerity of the apologies offered by its founders.

Timeline of the legal case

Here’s a timeline of key events related to the legal case against Patanjali Ayurveda initiated by the Indian Medical Association (IMA):

• June 2020: Patanjali Ayurved introduced Coronil in June, 2020, during the peak of the COVID-19 pandemic. The product was promoted by Baba Ramdev, claiming it was a cure for the coronavirus. Coronil was said to be made from a combination of ingredients known in Ayurveda to boost immunity, such as Mulethi, Giloy, Tulsi, and Ashwagandha.
• July 2022: Patanjali publishes advertisements claiming that their products can cure various chronic diseases such as diabetes and high blood pressure. These advertisements also include claims about COVID-19 that were contested by medical authorities.
• August 2022: The IMA files a petition against Patanjali and its brand ambassador, Baba Ramdev, citing misleading advertisements and derogatory statements against evidence-based modern medicine and its practitioners. The petition highlights the misuse of media to spread misinformation regarding allopathic treatments and vaccines for COVID-19.
• Early 2023: Preliminary hearings and responses are exchanged, with the Supreme Court of India beginning to review the claims and evidence presented by both sides.
• February 27, 2024: The Supreme Court delivers a significant ruling, imposing a temporary ban on Patanjali from advertising specific products that claim to treat diseases as specified under the DOMA and CPA. The court also warns against making negative statements about conventional medicine.
• March 19, 2024: The Supreme Court schedules a follow-up hearing to review the progress and adherence to its orders regarding misleading advertisements and public statements.
• April 16, 2024: The Supreme Court engages directly with Baba Ramdev and Acharya Balkrishna to assess the sincerity of their public apologies and their commitment to ceasing misleading advertisements. The court underscores the need for genuine corrective actions.
• April 23, 2024: A subsequent hearing is scheduled where the court will continue its scrutiny of Patanjali’s compliance with the law and ethical advertising standards.

Where are we today?

Baba Ramdev and Acharya Balkrishna offered an apology during their interactions with the Supreme Court of India. Their apology came under scrutiny as the court evaluated the sincerity and genuineness behind their expressions of regret for misleading advertisements and statements that disparaged modern medicine and the COVID-19 vaccination efforts. During the court proceedings, the justices were not fully convinced by the apologies, emphasizing the need for Patanjali to demonstrate concrete actions towards correcting their misrepresentations. The court highlighted the importance of taking responsibility for past actions and not just offering apologies. The Supreme Court’s response suggests that a mere apology would not suffice to resolve the issues raised by the Indian Medical Association regarding the false claims made by Patanjali about the efficacy of their products against various diseases and their criticisms of allopathic medicine. This ongoing scrutiny and the court’s demand for more substantial corrective measures indicate a critical stance towards ensuring that public health communications are accurate and responsible, especially from such influential entities. Baba Ramdev and Acharya Balkrishna must demonstrate genuine corrective actions and align with legal advertising practices.

Perspective and call to action

Patanjali Ayurved has played a significant role in promoting Ayurveda globally, bringing ancient Indian holistic health practices into modern relevance. The company, under the leadership of Baba Ramdev and Acharya Balkrishna, has been instrumental in advocating for natural and herbal products, aligning with India’s cultural heritage and the growing global trend towards natural health products. Patanjali has contributed economically by creating jobs and supporting local agriculture through its extensive use of herbal ingredients sourced from within India.

However, the recent developments involving Patanjali underscores the imperative for the Ayurveda community at large to embrace practices that ensure trust and adherence to ethical standards. For Ayurveda to grow and be recognized as a valuable and credible contributor to global health and wellness, the Community needs to pay attention and focus on a few major initiatives. These initiatives aim to guide the community in upholding the dignity of Ayurvedic traditions while navigating the modern health landscape responsibly.

In the spirit of fostering trust and upholding the integrity of the Ayurveda, here are some recommendations that could be beneficial for Ayurvedic practitioners and organizations:

1. Strengthen Scientific Validation:
   Engage in or sponsor research studies that explore the efficacy of Ayurvedic treatments. This will provide evidence-based backing for Ayurvedic practices, products and claims, enhancing credibility among the wider medical community and the public.
2. Focus on Compliance and Review Processes:
   Establish a robust compliance framework that includes thorough review processes for all promotional and informational materials to ensure they adhere to legal standards and ethical advertising practices. This includes vetting claims with scientific evidence and legal guidelines before public dissemination.
3. Enhance Transparency:
   Establish a robust compliance framework that includes thorough review processes for all promotional and informational materials to ensure they adhere to legal standards and ethical advertising practices. This includes vetting claims with scientific evidence and legal guidelines before public dissemination.
4. Enhance Transparency:
   Improve transparency by disclosing the scientific basis of product claims more openly. This could involve publishing research or collaborating with academic institutions to validate the product’s health benefits.
5. Engage in Public Education:
   Initiate educational campaigns to inform the public about Ayurveda’s principles and practices, clearly distinguishing between general wellness advice and specific medical treatments. These campaigns should aim to educate without making overstated claims about curing diseases.
6. Collaborate with Modern Medicine Healthcare Professionals:
   To bridge the gap between traditional Ayurvedic practices and modern medicine, we should foster partnerships with medical communities, including conducting joint research projects and participating in medical conferences to build trust and credibility.
7. Commit to Ethical Marketing:
   Revising marketing strategies to focus on the holistic and preventive aspects of Ayurveda rather than curative claims could help maintain the market presence responsibly. This includes avoiding comparisons that disparage other medical practices.
8. Implement Community Feedback Mechanisms:
   Establishing mechanisms to receive and incorporate feedback from consumers and health practitioners can help the Ayurveda community stay aligned with consumer protection laws and societal expectations.

These steps could help not only comply with the legal regulations but also enhance brand integrity and consumer trust, ultimately contributing to the sustainable growth of the Ayurvedic industry globally.

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 Śri Rāma – Vigrahavān Dharma

Celebrating Ayodhya – A Symbol of Sanātana Dharma

The Personal Connection

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

The Clash of Two Ideas

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

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

The Watershed Event and Pivotal Turning Point

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

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

The Symbiotic Juxtaposition

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

108 ft tall Statue of Oneness at Omkareshwar, Madhya Pradesh

Hi-Tech Vande Bharat Trains

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

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

Atal Setu – India’s Longest Sea Bridge

Ayodhya – A Testament

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

The proposed uplift of Ayodhya Railway Station underway

Interiors of the Maharishi Valmiki International Airport, Ayodhya

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

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

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

Jai Śrī Rāma!

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As humanity goes through the tunnel of modernity, historicism and progressivism became the dominant way to approach our past and think about the future. In modernity, we are to experience time in terms of change and rupture over the flow of continuity. This is perhaps best expressed in our historical discourses, which bring in temporal registers like ancient, medieval and modern that tends to emphasize the break of ‘periods’ over continuity. History is usually regarded as the study of the past and many historians assume that they work on the past. But the way we perceive the past is dependent on how we look at the future. This is to say that even the future that we are referring to is ‘historical’1. Such a mode of inquiry about the past must be located as a construct of specific culture. Therefore, there is a need to locate the modern time regime as a construction of specific culture, provincializing it into a historical development of a specific period and space that we today call as ‘West’, rather than unmindfully considering it as a ‘universal’ ‘scientific’ paradigm.

To articulate the dominance and implications of the modern perception of time in our thinking is a very delicate and complex endeavor. With an intention to simplify this discourse, in this article, I have taken the aid of a popular metaphor or figure of thought in English to unpack the modern temporal regime, and how the ‘ancient’ (Hindu) thinking would look at the same.

‘Standing on the Shoulders of Giants’: A ‘Modern’ reflection of the Metaphor 

The age-old metaphor, ‘We stand on the shoulders of giants’ is a very prominent expression to show respect to the elders (past). To give a popular instance, Sir Isaac Newton in a letter to his friend writes, “If I have seen further, it is only because I have stood on the shoulders of giants.”2. One of the earliest known attributions to this metaphor is given to a 12th-century neoplatonist philosopher, Bernard of Chartres. Arguably, we see a transition in the usage of this metaphor from traditional (pre-Christian) to its modern form. Knowing this transition helps us to understand how the idea of ‘progress’ was viewed differently in ancient and secular modern (Christian?) ways of thinking.

Bishop of Chartres – John of Salisbury interprets the metaphor as, “We (the moderns) see more and further than our forebears did, not because we have better eyes or because we’re taller, but because we dwarfs are sitting on the shoulders of giants (the ancients).”3 In short, the interpretation tries to convey that we see more not because we are great but because our ancestors were giants. However, the underlying inference is that the dwarfs’ vision (modern) is much more far-reaching than that of the historical giants. In spite of their physical limitations, the dwarfs benefit from additional historical support from the past to view more of the present.

The famous depiction of this metaphor appears to be at Chartres Cathedral, where the four apostles of the New Testament are standing on the shoulders of four prophets of the Old Testament looking up at the Messiah.

These images suggest to  us how the people of the New Testament (Christians) who are modern to the people of the Old Testament (Jews) relate to each other. In this framework, the Old Testament forms the ground basis for a new world to emerge, which is also detached from its foundations. The New Testament surpasses the other and grows beyond it. It is worth noting that the Old Testament isn’t destroyed or rejected completely, but it is kept as having a pre-historic value, a necessary foundational step taken for the fulfillment of time. The Old Testament should stand as a monument for the New Testament to surpass, compare and contrast itself with. In other words, the register of ‘Old’ is maintained or preserved so that the ‘New’ could emerge and compare itself with, for its own self-positioning, and to measure how far it has seen better than the old one. The idea of the museum in modernity serves the same purpose of preserving what was destroyed. In the words of Bruno Latour, “Moderns are cut off from a past that is maintained in a state of artificial survival due only to historicism”.⁴

‘Standing on the Shoulders of Giants’: A Hindu (‘ancient?’) reflection of the Metaphor

From an ‘ancient’ perspective, this metaphor aptly reveres the past, for it is the foundation of the tradition (just as Hindus may regard Vyāsa and Śaṅkarācarya as being the giants of Hinduism). It is not in the sense that the dwarfs supersede and get a better vision than their ancestor giants because of an added linear, chronological support. The Hindu wisdom does not allow room for such an interpretation, arguably because the axiom of Time’s arrow prevalent both in Biblical themes and Modernity makes no sense to the Hindu view on reality. The modern interpretation of the metaphor suggests discovering a new truth by building or adding on previous discoveries or testaments. On the other hand, the Hindu view on inheritance and civilizational progress would have more emphasis on constant reflection of the existing knowledge over endless ‘additions’. This thought would require a bit more explanation to gain clarity.

For the Hindus, relearning the inherited knowledge doesn’t mean mere repetition of the same content. Rather, it is a new learning and application of knowledge to contemporary changes. While the traditional text inherited from the past stands as an everlasting normative reference point, each generation will have to locate it into their own actional framework and experience it, as these texts are designed in a way that they are timeless and could be applied to all relatable contexts.⁵ In simple words, it constantly trains us to become ‘contemporary’ rather than ‘modern’ or ‘ancient’.⁶

It could be misinterpreted that in the Hindu knowledge traditions, it was not encouraged to ask questions, critique, or disallow any ‘additions’. In other words, it is often classified as the Western notion of progress as ‘optimistic’ and the Indian notion of time as ‘pessimistic’, which does not plan for the future at all. But such an allegation can only emerge from the standpoint or assumption of a culture that completely marches ahead for ‘progress’, that cannot perceive change and continuity to be in harmony with each other. From an Indic way of thinking, it should not sound difficult to think about questioning the ancestors and yet revering them, as questioning itself is a part of the Hermeneutics of Śraddhā.⁷ In such a scenario, progress does not appear as a march towards a proposed utopian future; rather, progress seems to be about duties and responsibilities for contemporary times, which an individual and society accept by reflecting, contextualizing or expanding on what has been inherited. It is necessary to have a realistic understanding of the potential consequences of one’s present actions on the future in order to act responsibly. Thus the Karma Yoga lesson tries to tell us that fulfillment of action (time) is not dependent on the result (future event); on the other hand, its fulfillment lies in performing the action itself, by being in the present, detached from the results or future.⁸ It acknowledges the uncertain nature of the future, which cannot be determined before performing the action. This notion emphasizes the present actions instead of taking bearing from the future (results). This way, it stands quite different from the teleological narrative embedded in early modernity, which constantly marches towards ‘utopian ends’ (results), expecting an ideal future that is different from the present.⁹

Henceforth, the Hindu Hermeneutics of Śraddhā provides scope for inheriting from the past, allowing us to experience it in the present through experimenting, relating, contextualizing, regionalization, questioning and responding systematically. This riddle to re-learn that each individual and generation faces is what makes the tradition alive. From this standpoint, Vyāsa or Āḍi Śaṅkarācārya appear as ‘Giants’ not because they are foundational and took the ‘first step’ so that the succeeding masters could surpass them. The Hebrew Bible of the Jews, on the other hand, provides scope for an ‘addition’, as it takes its bearing from the future, anticipating the coming of the Messiah, which enables the ‘New’ to emerge from the foundation of an ‘Old’ in a linear, chronological ordering. From this standpoint, the ‘Giants’ are the ones who are to be surpassed because they are outdated but could be respected because they are ‘foundational’ or took the necessary first step.

As mentioned earlier, the different view of looking at the ‘Giants’ is related to a cultural difference between Hinduism and Semitic Religions/Secular Modernity. Being that said, though we may be able to interpret the metaphor and the ‘Giants’ (Past) in a Hindu way as mentioned above, the usage of the metaphor may not be acceptable for our cultural consciousness. Even with a Hindu understanding of what it means to be ‘Standing on the shoulders of Giants’, we may not prefer this metaphor to describe our reverence towards our Ṛṣis just because they don’t carry our cultural experience.

Though the metaphor ‘Standing on the shoulders of Giants’ could be interpreted positively by the Hindus (unlike the moderns), ‘Sitting at the feet of Giants’ remains a popular imagery of the Hindu traditions. This practical bodily action could better metaphorically convey the Hindu mode of reverence than the former. Here is an image of Swāmi Chinmayānanda, who sits at the feet of his Guru, Swāmi Tapovan Mahārāj, who in turn is sitting at an elevated position.

This gesture conveys that the disciple is receiving the knowledge from his Guru, sitting on a ground which indicates a locale which is contemporary. Whereas the Guru speaks from the past which is elevated, as past is our normative reference point from which we inherit knowledge and experience it by contextualizing from the ground or the present.

Om Tat Sat

References:

 1 ‘The past has had different possible futures’ is one of the key arguments that came about from Reinhart Koselleck’s work on history, in which he critiques the assumption that historians work on the past. Reinhart Koselleck, Future’s Past: On the Semantics of Historical Time, trans. Keith Tribe (New York: Columbia University Press, 2004).

2 See Robert King Merton, On the shoulders of Giants: A shandean Postscript, New York: Harcourt Brace Jovanovich, 1985,p.1.

3 John of Salisbury, Metalogicon, Book III, Chapter 4. Cfr. Troyan, Scott D., Medieval Rhetoric: A Casebook, London, Routledge, 2004, p. 10.

4 Bruno Latour, We Have Never Been Modern, Harvard University Press, 2012, p.133. 

5 As an example, The major interpretation of the Bhagavad Gītā that came about during the freedom struggle by Gandhi, Tilak contained an expansion from the traditional Gītā, a cognitive/evaluative frame to their actional frame of freedom struggle, for a direct experience of the Gītā. See for instance, Vivek Dhareshwar, ‘Framing the Predicament of Indian Thought: Gandhi, the Gita, and Ethical Action’, An International Journal of the Philosophical Traditions of the East, 22:3, 257-274.

6 In the words of Latour, ‘Modernity’ is that which disables our ability to be ‘Contemporary’. See in, Latour, B. (2017). Anthropology at the Time of the Anthropocene: A Personal View of What Is to Be Studied. In: Brightman, M., Lewis, J. (eds) The Anthropology of Sustainability. Palgrave Studies in Anthropology of Sustainability. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-56636-2_2

7 In fact, it is through constant questioning and argumentation that the Indian Knowledge Traditions have expanded themselves. See, Amartya Sen, The Argumentative Indian: Writings on Indian History, Culture and Identity. United Kingdom: Penguin Adult, 2006.

8 The verse; ‘Karmaṇyevādhikāraste mā phaleṣu kadācana, mā karmaphalaheturbhūrmā te saṅgo’ stvakarmaṇi’ Bhagavad Gītā 2.47. “Thy right is to work only [in the ‘present’], but never to its fruits [results in ‘future’]; let not the fruit of action be thy motive, nor let thy attachment be to inaction.” (Translation: Swāmi Chinmayānanda)

9  Peter Sloterdijk, Infinite Mobilization: Towards a Critique of Political Kinetics, trans, Sandra Berjan, Cambridge: Polity Press, 2020, pp.1-3.

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There is no single solution to the challenge of cultivating better narratives, methods, and paradigms to  improve and expand the understanding of Hinduism and Hindus.

“Do you speak Hindu?” 
“Are you Shia or Sunni Hindu?” 
“What caste are you?” 

These questions, unintentionally frustrating as they might be, are a feature of being Hindu in America. They are also the reason why my answer to the importance for Hindu Studies in academic environments is an emphatic yes.

In spite of being practitioners of the third largest religion and one of the oldest surviving family of philosophies and traditions, a survey by Pew Research Institute found that Americans as a whole know little about Hinduism, and those who know something or think they know something, have ambivalent impressions of Hindu Americans. At the same time, the popularity of Hindu practices like yoga and ayurveda continue to skyrocket, but are intentionally delinked from Hinduism. And scientific inquiry in quantum physics or cognitive psychology are increasingly converging with Vedantic understandings of reality and Consciousness, yet acknowledgement of Hinduism is all too often missing.

There are some 3.5 million Hindus living in America, several million across other diasporas, and over a billion  in the Indian subcontinent. We live in diverse and pluralistic societies across the globe. The world is  becoming smaller as a result of mass communication and globalization. Considering all of these realities, it becomes imperative that who we are as a people and how we engage with the world is understood. 

One way to do that is through the academic study of Hinduism. Unfortunately, the current state of Hindu  studies, built as it is on the foundation of Christian frameworks about religion and history, rather than provide accurate and nuanced understandings of Hindu history, teachings, and traditions, perpetuate outright  fallacies and harmful stereotypes. 

There is no single solution to the challenge of cultivating better narratives, methods, and paradigms to  improve and expand the understanding of Hinduism and Hindus. But here are a few that I believe are  feasible: 

1. Support through academic grants scholars committed to the study of Hinduism as a lived tradition who:

• highlight emic understandings; 
• explore lesser known aspects of Hindu history, philosophy or traditions; 
• expose biases in dominant paradigms and methods;
• develop new paradigms and methods to study Hinduism; or
• engage in the comparative study of religion. Given that we do not want, appreciate, nor find constructive oversimplifications or broad brushstrokes about the Hindu traditions, Hindus must gain more nuanced understandings of Christianity, Islam, Judaism, etc. which can pave way  for deeper understandings of Hinduism through thoughtful comparative studies.

2. Call out bias and advocate for higher standards in the various academies engaged in the study of religion, history, etc. For example, see my call to the American Academy of Religions to adopt a code of academic integrity: Academic Integrity: It’s What’s Missing at the AAR

3. Build bridges between academics, activists, and communities with other previously colonized civilizations or countries working through their own decolonizing processes to exchange ideas, share best practices, do comparative work, and cooperate constructively.

4. Encourage more second and third generation Hindu Americans to pursue the academic study of not only religion, but history and other humanities and social sciences. This cannot be done in a vacuum. It will require investment in our own svadhyaya, sadhana, and positive identity building as contributing members of our respective families, communities, and sanghas, sampradayas, or mathas.

5. Encourage more second and third generation Hindu Americans to pursue the academic study of not only religion, but history and other humanities and social sciences. This cannot be done in a vacuum. It will require investment in our own svadhyaya, sadhana, and positive identity building as  contributing members of our respective families, communities, and sanghas, sampradayas, or  mathas.

References

1.    “What Americans Know About Religion.” Pew Research Center, Washington, D.C. (July 23, 2019)
2.    Shukla, Suhag A. Web log. Academic Integrity: It’s What’s Missing at the AAR (blog).

This blog is an adaptation of a term paper submitted for the Fall 2020 quarter of  Orientation to Hindu Studies (HSF 5000)

The post Better Understanding of Hinduism Requires a Multi-Pronged Approach appeared first on Hindu University of America.

Despite growing support, Ayurveda struggles to compete with modern medicine in India due to a lack of awareness and misconceptions. Limited research and availability hinder its mainstream acceptance, but with increasing government support, awareness and confidence in Ayurveda can be fostered.

Modern Medicine and Ayurveda in India

India has been acknowledged as the pharmacy of the world and an advocate of modern medicine. However, there is a definite lack of awareness about Ayurveda amongst the Indian population, especially the younger generation. Despite growing Governmental support, the system has been facing challenges in disseminating the knowledge of Ayurvedic medicine and its modalities.

Today, the norm in India is that people seek doctors who have an MBBS, MD degrees over ayurvedic doctors with a BAMS, MD degrees. Since India is a fast-growing country with booming industries and overflowing working-class population, the restless need to achieve quicker results makes them choose modern over Ayurvedic medicine. The field of Ayurveda needs to take cognizance of educating the society on what is possible through Ayurvedic medicines along with highlighting its benefits.

Ayurveda and Allopathy have always had a challenging relationship. People have been influenced by modern medicine as they believe it to be scientific, faster in action, showing quicker relief from symptoms, easily available and above all endorsed by the media. Many label Ayurveda as a pseudoscience because of their limited exposure and lack of understanding about its basic principles. Treating a disease or any condition by cutting it open or addressing a symptom with a pill is a faster, easier approach than healing or reversing it from its roots.

The science of Ayurveda has been difficult to translate in terms of modern medical concepts and terminologies since they have different approaches to diseases and are not equivalent systems. Even then, many expect Ayurvedic concepts and its influence on healing to be validated by scientific evidence. There exist widespread misconceptions about this natural science of life. Let us look at some of the common aspects that have led people to not consider Ayurveda as a mainstream system.

Lack of awareness on origins of several Modern Medicines

According to researchers from the National Cancer Institute (NCI) in the United States, around 70% of all new drugs introduced in the country in recent decades have been derived from natural sources. Friedrich Serturner- integrated natural medicine with modern medicine after extracting morphine from opium which is widely used as a painkiller. As Pharmaceutical industries began using synthetic techniques to develop medicines, many forget that the discovery of several modern medicines was through natural products or sources. The benefits and indications of Ahiphena (opium) have already been mentioned in our ancient Indian literatures.

Insurance Reimbursements

For most people, Insurance has become a major factor in choosing a treatment for most conditions. They are influenced by their health insurance and its coverage in making medical decisions. Cashless reimbursements are not available at most Ayurvedic Centers, where one must first pay out of pocket. Though insurance coverage for AYUSH systems have been introduced in India, the treatment must be done at a government recognized hospital or institution or be accredited by the Quality Council of India (QCI) and the National Accreditation Board for Hospitals & Healthcare Providers (NABH).

Limited Scientific Data and Research Publications

During ancient times, acharyas (sages) of Ayurveda have written voluminous works on different specialties like living healthy lifestyles, curing diseases from its roots, performing surgeries etc. The collections of these resource materials have not been adequately translated or made accessible for modern medical research. Despite numerous efforts made by individuals and organizations to conduct research, the lack of investment into Ayurvedic research has been a major setback. With limited people undergoing treatment with Ayurvedic medicines, the availability of data for analysis and publication becomes limited. Research journals that do publish research on Ayurvedic treatment principles and concepts don’t get the necessary spotlight and attention from the media and public. People are hence aware of Ayurveda but are unaware of its true benefits and actual impact on health outcomes.

Western and Media Influence

Western influence has a lot to do with people’s psychology related to modern medicines. People are habituated to following the mainstream media that is heavily influenced by western cultures and way of doing things. This has increased endorsements and advertisements causing a large influx of modern pharmaceutical products into the country. Funding from government and the private sectors for research, testing, and publishing in AYUSH are also influenced by how things are done in the West. For 2022-23, the Ministry of Health and Family Welfare has been allocated with a budge of Rs 86,201 crore, while the Ministry of AYUSH has received an allocation of Rs 3,050 crore (just 3.5% compared to the Ministry of Health). Practice of Ayurveda with a BAMS, MD degree has been a challenge in foreign countries. Lack of Ayurvedic institutions, courses, hospitals, or clinics have caused people to be unaware of its importance in the West. Nonetheless, as we saw a slow transformation in the recent past with adoption of yoga and meditation, the time for Ayurveda is next.

Pseudo Advocates have not helped

Commercial companies instill the word ‘Ayurvedic’ in their products as a marketing strategy to attract and retain customers, whereas, in reality, it wouldn’t even be an Ayurvedic formulation. Several street vendors setup stores proclaiming to treat various diseases in the name of Ayurveda and other irrational methods. These spurious claims impact the reputation of Ayurvedic doctors who spent nearly a decade studying and training in Ayurveda. They tamper with the reputation of Ayurveda and cloud people’s judgment.

Everything takes time and effort with Ayurveda

Ayurvedic treatments require consistency and patience. The number of medicines prescribed are more and repeated consultations are necessary to properly assess the effect of medicine on the patient’s body. Since people demand quicker results, they opt for a faster modern medicine approach compared to Ayurveda. Moreover, as Ayurvedic formulations are all naturally derived, its shelf life is lesser compared to modern medicines. The procedure to source herbs to prepare an Ayurvedic formulation is tedious and requires lot of manual labor, whereas modern medicines are synthetically prepared with the help of machines.

Common Misconceptions

There are many common misconceptions associated with Ayurveda that have been bred in people’s minds. For instance, some think that Ayurveda is outdated and hence slow to work. Some blindly believe that Ayurveda means just massages and decoctions, but didn’t know that there is a lot of knowledge in Ayurveda around Surgeries, Deliveries, Pre-conception, Neonatal care etc. Some feel that Ayurvedic treatment does not require a doctor and self-medication can be done with herbs at home. Many others start adopting Ayurvedic treatments only after the modern medicine approach has failed.

Outgoing Thoughts

The roots of Ayurveda being the primary public health system has transformed into deep reliance on modern medicine, especially for the next generation. Though western influence has always impacted the healthcare system in India, people are gradually coming to terms with the benefits of Ayurvedic Medicine. Of course, every healthcare system has its own flaws, but it is important to recognize and acknowledge the advantages of different systems of medicine. Recently, the Indian Prime Minister Narendra Modi stated, “AYUSH doctors are equally recognized as Allopathic doctors now.” With increasing government support, it is time to come out of comfort zones for common good and envision a smart strategy to create awareness, build scientific evidence, foster confidence in the youth and open the minds of the public to acknowledge Ayurveda as a mainstream healthcare system.

Enroll in one or all of HUA’s Fall 2022 Ayurveda Courses:

Essential Nutrition

Disease Through the Lens of Ayurveda

Ayurveda – The Wisdom of Wellbeing

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The Hindu University of America celebrated 75 years of India’s independence with the release of a music video titled ‘Raag Darshan’ composed by its faculty member, Dr. Kanniks Kannikeswaran. This magnum opus was released in a formal online ‘Azadi ka Amrit Mahotsav’ event on Sunday the 14th of August.

RAAG DARSHAN

Swatantrata, Sanskriti and Sangeet

Raag Darshan is a musical, lyrical, and visual tribute to the timeless Indian ideals and traditions, in a garland of 75 ragas, with lyrics in the Sanskrit language, with contemporary orchestration, sung by a number of popular voices. Conceived, written, composed, and arranged by Dr Kanniks Kannikeswaran, this music video is a monumental work that strives to present a sense of ‘Wonderment’ in a collaboration across time-zones and regions. The 18-minute-long composition is presented in 4 roughly equal parts titled – ‘The Civilization’, ‘Sacred Geography’, ‘Colors of India’ and ‘Yoga’.

A string of 75 ragas with the names of ragas embedded in the Sanskrit supported with powerful visuals from all over India, and a series of captions, this music video is a once in a generation kind of production. The lyrical component of the composition is inspired by the Tamil works of Mahakavi Subramanya Bharati. The form of the Ragamalika is inspired by the Classical Music tradition of Muthuswami Dikshitar (1775-1835) and incorporates Raagas from both the North and South Indian traditions of Classical music with raga names encoded into the text.

Dr. Kanniks is known for his pioneering work in Indian American Choral music and a history of over 25 years in building communities through choral music. His earlier music video ‘Rivers of India’ celebrating India’s veneration for water-resources, starring singers Bombay Jayashri and Kaushiki Chakrabarty went viral and received critical acclaim.

A panel consisting of Dr. Sarvajna Dwivedi, a Scientist, Inventor and Entrepreneur, Dr. Sadashiv Dwivedi, Sanskrit Scholar and Director of Bharata Adhyayan Kendra, Banaras Hindu University, Dr. Kalika Uttarkar, Faculty in Hindu Philosophy at HUA, and Dr. Indrani Rampersad, Writer and Journalist from the Hindu Diaspora, Trinidad and Tobago joined Dr. Kanniks Kannikeswaran and President Kalyan Viswanathan for the event. The Panelists lauded the video, its composer, and the spirit of integrating Sanskrit, Sanskriti, Sangeet and Swatantrata that the music video represented.

They spoke movingly of the historic moment of the completion of 75 years of India’s independence, and the widespread optimism that it carried for the future. They also highlighted the work that was yet to be done, and possibilities yet to be fulfilled. Dr. Sarvajna Dwivedi said that the celebration might have marked the 75 years of India’s independence, but it portrayed 7500 years of Bharat’s culture and emphasized the importance of institutions such as the Hindu University of America in recovering and restoring that culture.

Dr. Indrani Rampersad spoke of the connection that the many generations of the Hindu diaspora who were uprooted during the colonial era, and the struggles they continue to have in preserving their culture and heritage. Dr. Kalika Uttarkar spoke of the need for confidence amongst the Hindus regarding their own cultural and civilizational values. Dr. Sadashiv Dwivedi spoke in Shuddh Hindi and Sanskrit, emphasizing the spiritual foundations of that civilizational Sanskriti.

Mr. Kalyan Viswanathan, President of Hindu University of America, said that on the occasion of the 75^th anniversary of India’s independence, through the release of this music video, we celebrate the spirit of creativity and innovation that generates new expressions of ideas that are both ancient and timeless. India may be only 75 years old, but Bharat is ancient and timeless. Too often the sense of modernity that every generation embraces, comes at the expense of the wisdom of the ancients.

It is the spirit of Hinduism to harmonize, the past, present, and future, of tradition and innovation, of both continuity and change. As we move boldly into the future, we must also carry that timeless wisdom with us, so that it can be passed on to future generations. What better way to seek that harmony and transcendental vision than through music!

Dr. Kanniks Kannikeswaran explained how this musical video came into being, and the weeks of work that had gone behind its creation. He shared the inspiration behind the video, and the Sanskrit lyrics. Its integration of visuals from all parts of India, from different eras and traditions captures a unique sense of the diversity of Bharat and at the same time, the unity of its underlying spiritual vision. Kanniks went on to explain the intricate connection between the ragas, the text and the visuals that persists throughout the 18-minute-long composition.

Hindu University of America is founded with the vision of promoting dialogue across disciplines, cultures and civilizations while enabling self-discovery, conscious evolution, and harmony. Its mission is to provide education in knowledge systems based in Hindu thought involving critical inquiry, ethics, and self-reflection. Committed to fostering the culture and traditions of Hindu Dharma in an atmosphere of academic excellence and freedom, it prepares students for service, leadership, and global engagement.

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If the American civilization as we have come to cherish and respect has entered a spiral of self-destruction, as it appears to be, is there still an opportunity to reverse course? What is the way out of senseless violence plaguing American society today? Or do we simply have to accept that everyday a certain number of people randomly will have to be sacrificed, as unavoidable collateral damage, to uphold the ‘freedom’ of Gun ownership for the people and the ‘freedom’ to maximize gun sales for the corporations?

What does Hindu Dharma have anything to do with domestic gun violence that the USA is witnessing all too frequently? What does it have to say about ownership and use of guns or any weapons for that matter? In this sequence of two articles, we will examine this issue through the lens of Hindu Dharma.

Overview

Ownership of a gun is a deemed fundamental right in the US Constitution[1], as enshrined in its second amendment passed in 1791, which reads “A well-regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.” This has often been read in a way that means that anyone in the US can keep and bear arms, i.e., legally possess a weapon of destruction. It is understandable that a trained military officer or soldier, who is a member of a well-regulated entity, such as the military or the police, may necessarily keep and bear arms to perform his duties, but what is the relationship between any private citizen i.e., the people and a ‘well-regulated militia’ that the second amendment references? Herein lies an enormous space for mischievous interpretation. There appears to be no guidelines in the constitution about how a gun may be used except for a vague hint about sport hunting. The US Department of Justice website[2] says that “Americans have a right to defend their homes, and nothing should undermine this right; nor does anyone question that the Constitution protects the right of hunters to own and keep sporting guns for hunting any more than anyone would challenge the right to own and keep fishing rods and other equipment for fishing.” The reality is gun ownership is a key causal factor for unnatural mortality in the US. The data on this is beyond ambiguous.

Sobering Statistics

In 2021, in the US alone, 45,010 human lives were lost due to some form of gun violence[3]. Nearly a quarter million souls (240,512) have been lost just in the 5-year period ending 2021 and yet nothing in the horizon appears to be able to put a stop to this senseless, deliberate, and preventable loss of lives. Lawmakers in the USA are trapped in a tragic quagmire, justifying the importance of the “freedom to own and sell guns” on the one hand, and lamenting the loss of innocent lives, with their all-too-frequent “thoughts and prayers” on the other hand, apparently in utter bewilderment as to how one could be correlated with the other.

Drivers of Gun Sales

Nearly 20 million guns (about 6,000 for every 100,000 people) were sold in the US in 2021[4]. Two reasons have been proposed as key drivers of gun sales[5]: (1) protection against a potential breakdown in civil society and (2) acquisition of the firearm ahead of any potential government intervention on gun ownership. Co-incidentally, a breakdown in civil society especially as it pertains to the peaceful transfer of power after a democratic election has just concluded, is not something America can turn a blind eye towards anymore. Perversely, gun sales also tend to spike after mass shootings[6]. This means that to promote gun sales, these sporadic shooting events, and loss of life, are quite helpful, even if they are not pre-planned. According to Firearm Industry Trade Association, 2021 the firearm and ammunition industry employed ~376,000 people and was responsible for ~$70 billion in total economic activity in the US in 2021[7], indicating that it is a lucrative market for a variety of industries. These beliefs and facts make it extremely difficult for legislative interventions to change course.

Contrast with Indian Situation

A comparative study of India along the same or similar metrics reveals that there is no gun industry for the domestic civilian market. There are no legal provisions for ordinary citizens to own a gun except perhaps for non-violent competitive target shooting activity. Manufacturing activity around guns and ammunitions are for either domestic military, paramilitary and state police use or for exports[8]. More importantly, the civilians in India do not aspire to own guns for domestic self-defence. They leave this matter to the community of people engaged in law-enforcement, and the military, by and large. Of course, there are exceptions, such as criminals and mafia gangs and so on, but they are exceptions by and large, and not the norm.

The Dharma of Violence

The natural question is then why does the Indian society seem to be the opposite to the US on guns, and gun related laws, especially when on every other matter, it seems to want to do nothing more than copy the west? A review of the social history of India provides a few explanations.

For thousands of years, social interactions in Indian society were framed by Hindu Dharma, specifically the Dharmashastras. These treatises on Dharma included extensive thought and writings on religion, ethics, society, and politics. Also embodied in these texts of profound insights were codes of conduct formulated by realized masters such as Manu, Yagnavalkya, and others. In particular, the Dharmashastras never sanctioned ownership of weapons to private citizens. The Protectors of the people, i.e., the Kshatriyas, so designated by their character (Guna) and choice of work (Karma), were the only community officially called upon and expected to carry arms for one purpose – defence of the state and its citizens, and the enforcement of law and order. That other members of the society i.e., other communities never aspired to own weapons was well understood by society, a characteristic behavior that continues even today.

Kshatriyas have always lived and transacted with the rest of the Hindu community on a mutually cooperative, inter-dependent basis, within the framework of Dharma. A true Kshatriya will never confront an unarmed member of the society for doing so will go against Dharma. Chapter 18, verse 43 of the Bhagavad Gita says,

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 43||

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam

Translation:

Valour, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of “Kṣhātraṁ Karma.”

That immensely stable structure, called the Varna-Jati social order, protected by the Kshatriyas, prevailed in conditions of a stable peace for thousands of years. That it broke down in the face of relentless outside pressure, from both Islam and Christianity, and gave rise to the enormous problem of the Dalit and Subaltern community, which it could not reabsorb subsequently is a story for another day.

Since independence in 1947, the Indian Polity, despite ravages from invasions and colonial incursions, has somehow maintained the essential spirit of the Dharmashastras as it pertains to private ownership of weapons. In other words, despite the fact that the constitution of today’s India, is largely an exercise to replace the duties of individuals and communities as espoused in the Dharmashastras with “rights” of citizens – a concept borrowed from Western ideals of state constitution, not only is private ownership of arms not sanctioned by the constitution as a fundamental right, but the broader society itself continues to live by its code of traditional Dharma for the most part, at least in this regard i.e., it does not demand the private ownership of weapons as a right of all its citizens.

[1]    https://constitution.congress.gov/constitution/amendment-2/

[2]    https://www.ojp.gov/ncjrs/virtual-library/abstracts/second-amendment-does-not-guarantee-right-own-gun-gun-control-p-99

[3]    https://www.gunviolencearchive.org/past-tolls

[4]    http://smallarmsanalytics.com/v1/pr/2022-01-05.pdf

[5]    https://www.bbc.com/news/world-us-canada-52189349

[6]    https://www.washingtonpost.com/news/wonk/wp/2012/12/19/seven-facts-about-the-u-s-gun-industry/

[7]  https://www.nssf.org/government-relations/impact/

[8]    https://www.tribuneindia.com/news/features/india-as-an-emerging-weapons-exporter-383067

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How would you react if you were told that the Periodic Table and Maslow’s Model both have their roots in India? Here’s an interesting blog post by Keshav Goyalji that describes how a thought traveled from India to other countries by taking the examples of Samskrit Varnamala and Panchkosh, and how they ‘inspired’ the development of Periodic Table and Maslow’s model respectively.

1. Periodic Table versus Samskrit Varnamala

Dmitri Mendeleev, a Russian chemist developed Periodic Table in 1869. He used a framework to group and arrange them logically based on their characteristics. Elements with similar behavior were grouped into columns. Rows contain elements that exhibit same pattern of traits like the typical elements.

He also postulated a method to discover more elements. The number of elements identified by him was 56. Now that number has gone up to 118. Mendeleev presented the Periodic Table as a two-dimensional array, as shown in Figure 1, to help understand and explore the chemistry in nature, i.e., a repetitive pattern in the nature of elements in nature. As you may be aware, the Periodic Table contains rows of increasing atomic weight (number) and columns with groups of elements depending on their atomic structure and valency.

Figure 1: Periodic Table

With regard to rows, the lead row, in this table, contains the “typical” element for that group while subsequent rows contain elements that exhibit the same pattern of traits like the typical element. For example, sodium is a typical alkali, chlorine a typical halogen, helium a typical noble gas etc.

Samskrit alphabet, shown in Figure 2, has swara (sound) that can be spoken independently and vyanjana which cannot be spoken without a swara.

Figure 2: Samskrit Varnamala

Samskrit Varnmala table (Figure 2) is a two-dimensional array with columns of increased aspiration of air while pronouncing and rows of decreased area of contact of tongue with the contours of mouth. This grouping is based on (i) effort made to produce sound-prayatna (ii) location of tongue-sthan, (iii) force with which the sound is released-bala, (iv) duration of sound-kala. This arrangement has been explained by Panini, the samskrit grammarian.

Dmitri Mendeleev, a professor of Chemistry and his friend Otto Bohtlingk, a professor of Samskrit worked at University of St. Petersburg. At that time, former was working on a chemistry text book and Periodic Table and the latter on the second edition of his book on Panini.

Baku, a city near Caspian Sea, was a trade center through which Indian goods coming by sea route went to Russia and western Europe. This city flourished as a center for fire worship more than two millennia ago. This area is rich in oil. Natural gas emanating from oil wells keeps the fire burning at Ateshgah fire temple at all times.

Baku has been a pilgrimage place for many Vedic fire worshippers, Samskrit scholars and priests from India even up to 1800s. Dmitri stayed in a cabin located at the main gate of this fire temple many times since 1862 to investigate the composition of petroleum to help local producers as well as the Noble brothers, Ludvig and Robert, who had stake in oil fields in Baku. Living in the same temple premises in Baku where there were rooms for priests and pilgrims, Dmitri would have had many opportunities to interact with Samskrit scholars (priests).

This interaction may have given the shape of two- dimensional Periodic Table (Figure 1) similar to Samskrit Varnmala (Figure 2). While predicting future elements, Mendeleev used Samskrit based names such as, eka aluminium (Gallium), dvi tellurium (Polonium), tri-manganese (Rhenium) and so on.

2. Panchkosh versus Maslow’s Model

In Indian thought process, the mind is not a small matter. It led to creation itself. According to Nasadiya sukta in Rig Veda, the seeds of mind manifested first. Their aggression led to a process of manifestation of subtle matter leading to the Big Bang, which then spewed out the gross matter.

The mind is not an organ of brain but is spread across creation and even in that which existed before the creation. Therefore, mind is a continuum (Brahman-big mind) before as well as after the creation. All of space-time and creation seems to be in one single mind in more ways than one. We are connected to the Universe through our mind and therefore, we all are connected. This allows us to influence others through our mind if our “connect” is preserved (present).

Mind science (Manovidya) is collective understanding of the mind, memory, intellect, ego, consciousness etc. Manovidya should not be mistakenly equated with limited science such as psychology or Mano Vigyan.

According to Indian thought, we have a dual existence, (i) a physical body (diversity) and (ii) a subtle self, free to mingle in universal homogeneity (unity). For our existence, it is necessary that our being (physical existence-discrete) is in equilibrium with the rest of the universe (gross matter in cosmos) by being conscious and mindful. This awareness about the two-sided nature of creation is commonly called as “unity in diversity”.

The awareness of being bounded by a physical body gave Indian civilization an urge to be tolerant, open minded and liberated.

The Panchkosh concept, shown in Figure 3, can be seen in the Taittiriya Upnishad that dates back to at least 5000 years. Panchkosh (five sheaths) includes annamaya (food), pranmaya (breath/energy), manomaya (mind), gyanmaya (intellect) and anandmaya (bliss). Alternatively, they represent, physical matter, life energy, mind, psyche and spirit.

Figure 3: The Panchkosha Pyramid

Annamaya kosha is made up of 5 elements (space, air, fire, water, and earth). Pranmaya kosha has 5 prans: pran, apan, samana, vyan and udan and they regulate the functioning of the body. The next is manomaya kasha, which is more powerful than the preceding two. The mind brings about a change inside as well as outside of a human being. Without the mind, there would be only inertia in the world. Gyanmaya kosha relates to deeper knowledge that helps one discern, differentiate, probe and penetrate. The fifth sheath is anandmaya kosha, a state of bliss, calm and tranquility. This is the state of atma. There is no imbalance due to pain or pleasure in this kosh.

In other words, we need a body to have a life (pran), need a life to have a mind, need a mind to be aware (intellect), and need an awareness to enjoy bliss. These sheaths, therefore, enable a being to exist, live, feel, know and enjoy.

Those who can recognize their mind (mana) are called Manav. Those who become aware of their intellect and consciousness are called Gyani. Animals and birds remain in realm of pranamaya kosha are called prani (creatures).

The lowest sheath is bound to earth. Pran is bound within the physical dimension of space. Mind goes beyond realm of space-time continuum or universe (Brahmand). Consciousness (intellect) can reach out to many universes (Akhil koti Brahmanda). Soul (atma) can go further in to the core of creation (Srishti). It is also called Narayan.

Abraham Maslow, a Russian, developed a motivational theory about man’s hierarchical needs for management studies during the second half of 1900s. Maslow’s concept has five levels: food, health, goodness, knowledge and bliss as shown in Figure 4. These levels express respectively, comfort, safety, being part of a group, fame, and finally I am me. The first two cover basic needs, next two cover psychological needs and the fifth covers self-fulfillment needs of an individual.

Figure 4: Maslow’s Pyramid

Initially, Maslow stated that individuals must satisfy lower-level deficit needs before progressing on to meet higher level growth needs. However, in 1987, he clarified that satisfaction of a need is not an “all-or-none” phenomenon, admitting that his earlier statements may have given “the false impression that a need must be satisfied 100 percent before the next need emerges”.

This pyramid shaped theory, shown in Figure 4, is similar to the Panchkosh concept, discussed earlier. Interestingly, the word Maslow means butter (oil) in Russian language. The word Makkhan (butter) in India became maska in Persia. That, in turn, became Maslow (maslo) in Russia.

References:

Hari, D.K. and D.K. Hema Hari (2017), Autobiography of India, Brand Bharat, vol 5. Roots in India, Hindu Contributions to the World-In the Realm of Mind. future from India, mind versus matter. www.bharathgyan.com.

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HUA in Florida: Orlando and Tampa Townhalls March 2022

HUA entered the 4th year since beginning its rejuvenation plan with momentum, excitement, and a range of possibilities. The developments of the last 3 years were highlighted during a series of events and meetings in Florida between March 3rd and March 6th, 2022. Beginning with an Orlando Town-hall hosted by Shri Brahmaratan Agarwal and Shri Suresh Gupta at Park Square Homes, the positive and impressive trajectory HUA has charted over the last 3 years brought many supporters off of the sidelines and into the university.

Left to Right: Smt. Gayatri Josh and Shri Kiran Chhanganlal speaking at the Ayyappan Mandir in Tampa; Dr. Jashvant Patel speaking at Park Square Homes in Orlando.

Bringing together a network of supporters that stretches back to the founding of HUA back in 1989, a Townhall in Tampa at the Ayyappan Mandir brought to the fore the desire and interest in a Hindu institution of higher education.

Throughout the week, Board Members and supporters met with a range of influencers, donors, and community groups to re-introduce HUA to the community and present the growing portfolio of programs, courses, and dharmik opportunities the university presents.

Board Members Shri Kiran Chhagganlal, Shri Vimal Patel, Shri Jashwant Patel with HUA President Shri Kalyan Viswananthan

Shri Kiran Chhaganlal and Shri Jashwant Patel with volunteers at a local community place. 

HUA President Shri Kalyan Viswanathan with members of the board and other important guests

The highlight of the trip was the development on the prospects for an HUA campus. The visiting dignitaries and guests were given a tour of the Pine lake retreat to get an idea of the possibilities and prospects of development. 

The Orlando event concluded with the HUA core team, the members of the board and guests enjoying their time together at the Pine Lake Retreat.

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JAB ZERO DIYA MERE BHARAT NE

One of the most popular misconceptions about India’s contribution to the world is that it begins and ends with the invention of ‘zero’. Dr. Debidatta A. Mahapatra offers a timely reminder that we need to look beyond and go beyond this line of thinking, and to do this, begins with the most unlikely of sources – the silver screen!

In this blog, I call for knowledge production in Hinduism by following Hindu tenets and maxims. I will start this by recounting part of the story from the Hindi movie, Purab aur Paschim (East and West), in which the protagonist Bharat is ridiculed by Harnam for India’s post-independence poverty, its reliance on foreign countries for sustenance, and its ‘zero’ contribution to science and technology, to which Bharat says, jab zero diya mere bharat ne bharat ne mere bharat ne duniyaa ko tab ginati aayi… (it is only because my India invented zero, the world learnt counting…).

By recounting the story from the movie, I do not intend to exaggerate or undermine the contribution ancient India made to the world. Ancient India’s contribution to human civilization is unparalleled, provoking thinkers like Voltaire to pronounce ‘everything has come down to us from the banks of the Ganges’ and Mark Twain to proclaim ‘a glimpse of India is more delightful than the glimpse of the rest of the world combined’.

The Rishis in ancient India performed arduous tapasya and the great hymns emerged from the divine realization facilitated by that tapasya. The great scriptures were creation of this direct realization, pratyksha anubhuti, of the Brahman. That spiritual experience is lacking in modern India, with perhaps rare exceptions. Sri Aurobindo lamented that the modern mind is lost to ‘transient glories’ and ‘mechanical knowledge’. In his words, “small is the chance that in an age which blinds our eyes with the transient glories of the outward life and deafens our ears with the victorious trumpets of a material and mechanical knowledge many shall cast more than the eye of an intellectual and imaginative curiosity on the passwords of their ancient discipline or seek to penetrate into the heart of their radiant mysteries.”

It is also not rare that one comes across arguments that many Indian intellectuals are like copycats of their counterparts in the western world as they are happy to follow the western modes and methods of knowledge production. And this imitation is almost in every sphere, and Indian intellectuals are lacking creativity. It is not that Vedanta undermined intellectual discourse, or undervalued its significance for knowledge production, but the vision of Vedanta was certainly not the vision of a ratiocinating mind, or a utilitarian mind, that is solely concerned with relative truth, the truth that the proverbial blind men were seeking while describing the elephant.

We do not have in our midst great Acharyas like Shankara or Ramanuja, nor diplomats like Kautilya, and mathematicians like Aryabhatta. It may not be inappropriate to argue that we do not have in our midst a scholar of Vedantic vision. In the globalized world, we do not have visions of Sri Ramakrishna or Swami Vivekananda or Sri Aurobindo or Ramana Maharshi.

The dominant trend shaping the Indian intellectual mind can be characterized by this: glorification of the ancient past and disappointment about the medieval and the modern past of invasions and foreign rule. While enriched and armed by the ancient knowledge, and aware of the onslaughts, I make a call to rise again and produce knowledge inspired by the enabling Vedanta vision, the knowledge that not only compares and rationalizes, but empowers the knowers to play active roles in society to shape it in the grander Vedantic vision, in which Vasudhaiva Kutumbakam is not only a phrase of the book but also a living reality.

Neither Adi Shankara nor Ramanuja nor the other great Vedanta scholars of the ancient times knew English, nor did the modern sages like Ramana Maharshi or Ramakrishna Paramahamsa or Sri Chaitanya. My goal here is not show the English language in poor light or demean its contribution to knowledge production. English is the global language. But even in English langue, we do not come across works like Life Divine, or spiritual poetry like Savitri. Though written in English language, one could come across in these works the Vedanta vision that inspired them.

As the next year is the 150^th birth anniversary of Sri Aurobindo, it provides an apt occasion to think about pace and place of Hindu thinking in the global matrix of knowledge production and meditate on methods so that authentic Hindu knowledge is produced, the knowledge that brings a larger vision to humanity, bolstering its march to the next stage of evolution, in the process of which India has been the exemplar.

Sri Aurobindo wrote, “India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples.” So, like Bharat, the protagonist of Purab aur Pashchim, while proudly singing jab zero diya mere bharat ne, we must invoke the vision that inspired the Rishis of ancient age to address the crises human society is grappling with.

Credits: College by Suresh Lakshminarayanan includes images by Pete Linforth from Pixabay and Shutterstock.

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