The event began with bhajans and Vedic chanting and an address by the Chairman of the Board of Trustees, Padma Bhushan Professor Ved Nanda. He welcomed and commended the graduating students as well as the chief guest of the event, Shri Anupam Kher. Dr. Nanda said that America was very receptive to Hindu ideas and thought, and that he was confident that Hindu University is on its way to fulfilling the expectations of not only the immigrant Hindu community, but also of many other Americans. The students, who received their degrees to appreciative applause, spoke briefly but movingly about the gift of knowledge that they had received from their teachers and guides. The graduating class of MA Sanskrit students deeply appreciated the precious gift that they now possessed, i.e., a direct access to the Shastras that contained the Hindu knowledge systems.

The graduating students enumerated in the table above, Zoomed in along with over 100 family members, HUA supporters, and even Padma Bhushan and Chair of the HUA Board of Trustees Ved Nanda.

Swami Sarvapriyananda, the resident Swami and head of the Vedanta Society of New York City, was also a featured speaker at the event.  He spoke about the need for the ‘Hindu community to build institutions that can transmit Santana Dharma systematically to the next generation of Hindu Americans.’ He added that ‘Hindus in North America have been great temple builders… but the younger generation is interested in the meaning and philosophy behind the rituals… it is good that Hindus have made large donations to Harvard and Columbia, but when you make a contribution to Hindu University of America, it is a matter of great merit, (punya), and you will be contributing to the protection and transmission of this Dharma – without making such investments, we run the risk of losing an entire generation to meaninglessness and rootlessness’.

The President of Hindu University of America, Shri Kalyan Viswanathan acknowledged the graduating students of the university. He read out the Mission and Vision of the University, laying out the need for protecting this small emerging university. He recalled how near his ancestral hometown, there is this great temple for Shiva, called the Brighadeeshwara Temple, in Tanjore, Tamil Nādu. He said, ‘This temple has stood for more than 1000 years and will probably stand for many 1000’s more’ and wondered if ‘we too could imagine building a university that could live for more than 1000 years?’

Shri Kalyan Viswanathan, President of HUA

Dr. Jashvant Patel, Member of the Board of Trustees of HUA, and the Chair of the Finance committee of HUA, conferred the honorary Doctor of Philosophy to Shri Anupam Kher, and recognized his extraordinary contributions to the world of art, films, and culture, and in particular to world cinema. Dr. Patel spoke of Shri Anupam Kher’s courageous and righteous stand for Hindu philosophy and thought, adding that  ‘the world may not know this – but Anupam Kher began his life in great adversity when he and his family had to leave Kashmir valley under difficult circumstances and start life afresh in a new town. And his journey from Shimla to Chandigarh, to Mumbai, and then to USA, is a true inspiration for millions of people worldwide.’ 

Dr. Padma Bhushan Anupam Kher who attended the event in person in New York City said ‘I am honored and humbled to be awarded this honorary Doctoral degree from Hindu University of America and I accept it with pride.’ He added that ‘I am a proud Hindu, because in thousands of years, Hindus have never invaded any other country – India has never colonized any other country through military dominance – and even though many hundreds of thousands of my fellow Kashmiris were forced to live in refugee camps, it is due to the Hindu philosophy of non-violence that no one picked up a gun or any weapon to settle any scores through violence. We believe in resurrecting our lives by resurrecting our minds.’

Dr. Jashvant Patel Chair of Finance Committee and Dr. Anupam Kher

Established in 1993, Hindu University of America is a School of Theology, offering a Master’s and Doctoral Program in Hindu Studies, and a Master of Arts in Sanskrit. In addition, it offers a variety of Certification and continuing education courses. In the Fall 2021 quarter beginning in the first week of October 2021, the university has announced more than 30 courses. After enrolling more than 500 students in each of the past 3 quarters, HUA anticipates sustained growth over the next year.

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A Vedic Counselor’s Perspective on Life

“In the vision of Vedanta, a person, by virtue of his own essential nature, is totally, absolutely, pure and free. Compassion, love, giving, and sharing are all dynamic forms of this absolute happiness (aananda). You are limitless, fullness, complete, lacking nothing.”- Swami Dayananda Saraswati

My Nānijī

Nānijī would lovingly start every conversation with “Sai beta, please share with me a few words of spiritual wisdom…” I would respond, “Nānijī, keep your mind on ‘Om’”. In her last few months, Nānijī could not even digest daal water. She would burp loudly during our conversations, mostly listening to my voice telling her to keep her mind on her Higher Self – her “I am.” We never discussed the topic of death directly, but Nānijī knew that it was near and all she wanted to do was rid herself of the immense suffering her body was going through. I reminded her often that she was neither the body nor the mind; that she was beyond these two that caused suffering; that she was pure love, infinite, ever-present awareness – the “I am” that vibrates in the “Om.” In this state of mind, her last moments were not consumed with questions or attachments to the material world she was to leave behind, but rested on her deeper, Higher Self.

Nānijī and I also practiced forgiveness meditation where over the period of several weeks we learned to forgive those who have hurt us. I could feel that as Nānijī neared the end, she was more free, lighter – she divested herself of all of life’s experiences and settled in her Higher Self; her mind was consumed in looking up at the Divine rather than holding down on to the material plane. One day, while sending her healing energy in my meditation, unbeknownst to me, Nānijī passed away in her sleep. She finally merged with the ever-present, indivisible, infinite awareness

Vedic Counseling

I share this story because I was engaged in a form of counseling that I didn’t know existed: Vedic counseling. After much reflection on how I engaged with Nānijī, I decided to explore Dr. David Frawley’s (Pandit Vamadeva Shastri) course on Vedic counseling. I became a Certified Vedic Counselor and began my formal journey into Vedic counseling with the hope that I am able to become a compassionate guide to others in their time of need, particularly those nearing death. In time, I developed my own Vedic vision on life drawing from my practices in yoga and study of Vedanta as well as learning from numerous teachers.

Dr. David Frawley explains that Vedic counseling can be understood as dhārmic guidance on right living, right action, and right awareness. It draws upon Vedic knowledge rooted in Vedic Sciences such as Ayurveda, Yoga, Vāstu, Jyotiṣa, among others, and provides life guidance to those in need so that they may access the unlimited wisdom, energy, and vitality inherent within themselves while connecting to the universal intelligence that helps them move beyond their human constraints (Frawley, Kshirsagar, the Art and Science of Vedic Counseling). Vedic counseling then is counseling of inner observation into our internal reality and a Vedic counselor sets in motion a deeper process of observation and investigation in the individual with the goal of awakening an already-present deeper intelligence (Frawley, Kshirsagar, the Art and Science of Vedic Counseling).

As I reflect on my conversations with Nānijī, and others who I had spent their last moments with, I found that my guidance has organically always led to a focus on the changeless element of experience, the ever-present, indivisible, infinite awareness of “I am.”

“I am” – A Contemplation

Consider the following contemplation from spiritual teacher and philosopher, Rupert Spira:

“Look around the room you are sitting in and reading this article. Look at the objects, what’s on this table, the table, the walls, the chair, and so on. Now bring your attention away from the objects in the room and bring your attention to the space in the room. Have you ever contemplated this space? Have you ever thought of this space or brought your attention to it? Perhaps the only times you become aware of this space is when you move into an empty home or when you move out, but in between, you fill it up with various objects.

Now bringing your attention to the space in the room, ask: is this space limited to the four walls? Remove the four walls and what happens to that space? You realize that the space in this room pervades this room but is not limited to this room. Relatively speaking, it is infinite. When the building is taken down, the space will remain exactly as it is, as it has always been. (Spira, The Place of Refuge). Similarly, the self or awareness of yourself pervades the body but is not limited to the body. It is utterly intimate with itself, but it has no personal qualities or limitations. It is infinite. It is not located in a body or mind, but you notice in your direct experience that the awareness with which all experience is known, like the space, is not located in any particular experience. (Spira, The Place of Refuge). It has always been there. Everything, including the body and the mind, the experiences you have in your life, all appear in that awareness.”

Similar to the space with all the objects in it and similar to the way we identify with only those objects but not the space within which they are in, our lives are always qualified and colored with the “I am” with thoughts, feelings, sensations, or perceptions. Notice that all those objects of thoughts, feelings, sensations, or perceptions that follow “I am” all appear, exist for a time, and vanish, but “I am” remains. (Spira, The Place of Refuge). In fact, this awareness of “I am” has always been there.

Take a step back from your experience and step into this “I am.” Contemplate this “I am” and soon you discover that the body and the mind is what we are aware of; it is not what we are. (Spira, The Place of Refuge). In other words, the awareness of “I am” precedes all objects and content of experience. It has always been there. This awareness, this presence of awareness, is the most important thing we can understand about ourselves. This awareness is so caught up and mixed with experience that we have forgotten this “I am.”

Be with this “I am.” I am. When a thought arises, ask: are you aware? And you find that the “I am” is aware of that thought but a thought is not aware of itself. When a feeling arises, ask: are you aware? And you find that “I am” aware of that feeling but a feeling is not aware of itself. In this way, you find that no object of experience is aware. And then you ask what is it that is aware of experience? And you find yourself back in “I am” – the knowing and being that is “I am.” Keep going back to this “I am.” (Spira, The Place of Refuge). Stay there. (See also Kavitha Chinnaiyan, Svatantra Institute, Bliss Meditation)

Role of a Vedic Counselor

Our entry into the world is pervaded by duality. From the moment we are born, we are conditioned with the subject-object relationship. As a result, we already begin our lives from a place where we feel limited, incomplete, so we start seeking and resisting. We desperately try to feel whole and complete in our daily activities and relationships. This feeling of separation ultimately leads us away from the one reality — that single, indivisible, reality behind all the objects and people that derive their apparently independent existence. (Spira, An Introduction to Non-Duality). This sense of separation ultimately brings disharmony between ourselves and the world. A Vedic counselor is one who understands that sole reality and guides an individual to an understanding that they lack nothing, that they are already complete.

The apparent separate self or ego, an illusory self (real but not what it appears to be/an arising in awareness) mixed with objects of experience, is sometimes in need of practices or instruction. (Spira, The Place of Refuge; also see Greg Goode, Standing as Awareness). The Vedic Sciences are practices and techniques that facilitate the individual to arrive at the recognition of “I am.” Ayurveda is the Vedic Science for well-being of body and mind; Jyotisha is the science of time and energetic effects of cosmic bodies on the mind; Vastu is the science of space and directional influences,; and other sciences lead us to the vision of Vedanta, which is the philosophy of awareness. (Frawley, Kshirsagar, the Art and Science of Vedic Counseling).

These Vedic Sciences are the preparation ground to allow one to arrive at the “I am.” (Spira, the Way of Surrender). These Sciences provide processes and solutions to the suffering, needs, questions, and fears of this separate self. (Spira, the Way of Surrender; also see, Chinnaiyan, Shakti Rising). They cater to the separate self’s unique needs before finally resting in the awareness “I am.” A Vedic counselor identifies a particular Science or a mixture of these Sciences and sets in motion the processes to help that separate self dissolve into awareness. Ultimately, the Vedic counselor facilitates an individual to take a step towards themselves, to go home to themselves, to be simply with the knowledge of themselves, to surrender to themselves and open up the possibility of the dissolution of their apparent separate self or ego, that illusory limitations that the separate self acquires from thinking, feeling, sensing, perceiving and so on, into the infinite, ever-present awareness that they already are.

Every investigation or surrender to dissolve this separation that causes so much suffering results in coming back to ourselves where we simply live and be aware of our being, of the “I am.” This is the death of the separate self before the death of the physical self.

The End of the Illusory Separate Self

Visualize yourself on your deathbed. You’ve been told you have three days to live. What would you be contemplating about? What would you want to be thinking about? How would your mind approach the moment? Will it grasp for all that content of experience it has gathered over this lifetime or will it divest all that experience and go straight to the unblemished, essential self? Consider the contemplation on “I am” we just discussed. Would it change how you approach the last few days, hours, minutes, seconds in your mortal coil?

As I reflect on Nānijī’s physical end, and the physical loss of so many other friends and family over the last few years, I find myself constantly reflecting on death. Particularly, on the death of the separate self, and all its illusory limitations, before the death of the physical self. Consider the possibility of having the separate self die well before the physical.

The Sufis call this “dying before death” and Vedantans call it “liberation while living” (jivanmukta). What is meant by this understanding is that when the mind constantly dwells in the “I am” instead of the qualified, colored experience that contracts that “I am,” the mind finds itself in the open, in spaciousness, clarity, and peace; in other words, it is restored to its pristine, unconditioned state. As the body deteriorates in various ways, the mind remains illumined in the knowledge of “I am” – that true self, infinite, ever-present awareness. Many of us fear death, but when we have the capacity to clearly investigate our separate self with a healthy body and mind – especially when that body and mind are healthy now – we can immediately get in touch with ourselves deeply. That is, instead of constantly identifying with experience and desperately holding on to it – the experience of thoughts, feelings, perceptions that say “I am old,” “I am wrinkly,” “I am losing everything” – return back to the one constant, changeless element that has always been there no matter your age: the awareness of “I am.” Keep your attention there. See where this takes you. Does it liberate you from the fear of dying? Remain there.

We find that no matter what happens to this body, the death of identifying with experience, the illusory separate self, gives rise to the birth of peace that is already our being. In this way, when the moment comes when the body is finally done, all that shines in our minds is our knowledge of “I am” – the pure, peaceful, ever-present awareness that has always been there – that awareness that has preceded our birth and that awareness that continues after our death.

**My sincere thanks to the teachers that continue to shape me: Shri Guru, Bhairava Baba, Shri Atmananda Krishna Menon, Shri M, Rupert Spira, Sri Ramana Maharishi, Nisargadatta Maharaj, Greg Goode, Dr. Kavitha Chinnaiyan, Dr. David Frawley, and all those numerous beings who continue to teach and guide me.

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Studies have shown the positive effects of children growing with a shared spiritual relationship during their childhood.

Why Spirituality for Youth

Introduction

“Spirituality is the central organizing principle of inner life in teenagers,” says Dr. Lisa Miller, Professor of Psychology and Education at Columbia University. Children are naturally spiritual and are closest to the rhythm of the universe.¹ They are filled with a sense of wonder — the Rasa of Vismaya — for all things new and dynamic, be it nature, animals, or man-made technological wonders. 

Religion and Spirituality are not two separate concepts. Similarly, yoga and spirituality are not separate concepts. When there is a leap of faith in something beyond the body and mind that makes us who we are, there is a seeker in us. When there is a faith in the rhythm of nature and its laws to take care of everyday life, there is peace within us. Practices such as worship and rituals, asana practice on the mat, or a seated meditation are all different paths of yoga and spirituality to reach Moksha, the highest freedom and supreme happiness. 

Dr. Lisa Miller has also shown in her research studies that children who grow up with spirituality and religious practices in the household are better at coping with difficulties in life; better than children who have no religious background. 

Adolescence – the cusp of life

Emotionally, adolescence is the most difficult stage of human life. As children turn into adolescents, they try to individuate and find their own identity. However, they lack the life skills and the strength of character needed to take complete responsibility for their lives. They are at the cusp of needing parents and wanting to be free from parental patronage. This brings duality in both the adolescent and the parent. Spirituality offers emotional resilience to be able to handle this confusion. Spirituality also helps adolescents build healthy relationships with their peers and keep an open communication with their parents.

As the child grows to be a teenager, their sense of wonder and curiosity turns into creativity and innovativeness, along with adventurous and risk-taking behaviours. They like to try everything new, whether it is positive or negative. They are prone to making mistakes, being impulsive and careless, and defy the rules set by the parents and by the community. 

Toxic environment

Adolescence is the time of life when one needs their entire “village” for support and encouragement if one wishes to grow up to be a healthy and happy individual. A positive spiritual experience with a family member or a mentor can bring a total inner transformation to the life of an adolescent. Dr. Lisa Miller notes in her book, “Spiritual Child”, “Even a single powerful childhood experience of spiritual awareness can be a lasting source of guidance through adulthood”.

However, youth today are growing up in dangerously difficult environments. The competitive atmosphere where they are pressured to outperform their peers brings a toxic environment where they are forced to develop jealousy and a judgemental nature towards their peers. It also forces them to seek unethical shortcuts to beat the competition. Social bullying is perhaps one of the side effects of this toxic environment. A few decades ago, youth were bullied in school during break time or after school. However, when they were back home, they were free of this humiliation. With social media weighing down on today’s youth, they are in a pressure chamber of being judged or bullied constantly. This ghost of a bully does not leave the teenager even at night. 

According to Center for Disease Control (CDC), 8.9% of American high school students surveyed attempted suicide and 18.8% of high school students “seriously considered” attempting suicide. This number is higher in competitive atmospheres such as within Asian families. 

Boredom and Restlessness

With a surge of technological advancements, youth are bombarded with devices to distract them. The pace of life has gained so much speed that every minute, the youth need something new and exciting to keep them busy. They are easily bored.² It is true that teenagers generally have raging hormones that make them restless. If they are not taught to handle this energy, they can easily get into trouble. 

Acting out

Youth are seeing their identity, but this is a slow process during their adolescence. They need leisurely time and space for trial and error before they know who they are or want to be. They will be unpredictable and impulsive because that is how they figure out their identity. However, this stage of psychosocial development where there is identity versus role confusion is exacerbated by peer pressure and parental expectations.

As a result, they tend to “act out” instead of being genuine and honest about themselves. This acting out can initially be seen as a show they are putting up for others. If this behavior continues, however, it can lead to self-denial and self-deceit. If they are not taught to be true to themselves, and express their vulnerability, they may become complex individuals with personality disorders and can develop anxiety and depression.

It can affect their growth, career, relationships and their social wellness. Youth need a safety net where family, friends, a yoga teacher, a mentor, or a guru is holding that space for them. We need to give them freedom to explore.

Addictions

We all seek happiness in the objects outside. Youths are no different. Adolescence is the most unhappy and restless period of our lives, owing to the identity-seeking that this period compels us towards. When the teenager is not trained to find happiness in the right way, they take to substance abuse or develop sexual irresponsibility. However, one should understand that the only attempt that the teenager is making is to become happy. If they are not properly guided, they can get into pleasure seeking substances compulsively.²

Sacred Relationship 

Youth need an environment to become authentic and to be willing to share their vulnerability with a mentor. While the West has developed the entire field of psychotherapy for this reason, it does not offer a sacred relationship. Almost half of people drop out prematurely (Swift, J. K., & Greenberg, R. P. (2012).³ And Western psychology is beginning to acknowledge the importance of “Therapeutic Relationship” for client compliance.

Yoga brings a relationship of reverence and an environment of ethical coziness for the youth. Here ethics (Yama and Niyama) are explored but not mandated. Patanjali’s yoga sutras start with ethics as the basic foundation to calming down the mind (Chitta Vritti Nirodha). The entire Ashtanga Yoga is centered on mastering the mind. Rituals such as namaste, bowing down, a little prayer/mantra before and after the class, or a simple Aum chanting are all followed, but never forced on anyone.

Divine and sacred blessedness is present, but there is no scope for debate of confusion about “my path” or “your path”. It is a purest form of religion that the ancient Hindu sages have nurtured from time immemorial.

Such a sacred relationship alone can enable the adolescent to be able to share their vulnerabilities and seek solutions. Let us provide our youth with such a space.

Yoga for the Youth

Yoga helps with the overall development of youth. It teaches patience and tolerance to the high achievers who might need to be in a class which is slower than their pace. On the other hand, yoga teaches will power, confidence, and concentration to those who are struggling. Mental awareness during their studies helps develop memory retention, and relaxing after every learning session helps them develop associative memory where they develop the ability to think deeper, associate concepts with real life situations, and develop intuition. 

Techniques to Build Concentration and Awareness

Gazing helps students to improve their focus and attention. In fact, one of the tests that is done for children to measure their attention span is by asking them to gaze on objects as instructed. An observed characteristic of some ADHD individuals is their inability to follow simple instructions related to focusing visually on two objects in succession. Classic Vriksasana (Tree Pose) helps them gaze at one point as they stand on one leg. With repeated practice, they will learn to stand still, gaze fixed and focus on a point. 

Balancing practices help youth develop focus as well. Vrikshasana (Tree Pose) or Veerabhadrasana (Warrior Pose) helps them to stand balancing their body along with giving them physical strength in the legs and the core. 

Chanting – Sound is the other way to calm down the mind, since the mind thinks in terms of chatter. Simple chants of Aum help them calm down the inner chatter. Chanting Bhramari in shashankasana (Child Pose) is shown to help with ADHD. 

Challenging Yoga poses – Practicing yoga helps youth strengthen their body and mind. A strong body makes a strong mind. When they regularly practice yoga as a weekly regimen, their awareness improves. It also sets the stage towards a healthy lifestyle as adults. A benchmark of health and happiness once tasted, will always be a thing to look forward to as they grow up.

In Summary

• Spirituality is necessary for children to grow up to become healthy and happy adults. Studies have shown the positive effects of children growing with a shared spiritual relationship during their childhood.
  
• Emotionally, adolescence is the most difficult stage of human life. They need to individuate and find their own identity. Unfortunately, adolescents of today are in a toxic environment of peer pressure and intense competition. The problems of adolescence include hormonal surges leading to boredom and restlessness, addiction tendencies, and acting out to seek validation from peers, teachers, and parents.
  
• Youth need an environment to become authentic and to be willing to share their vulnerability with a mentor. They need a positive shared relationship with a guru or a yoga teacher.
  
• Spirituality practice as family rituals can help them grow spiritually. Also, the practice of different yoga practices such as balancing poses, gazing practices, strengthening and challenging asanas, pranayama and meditation can help youth develop self-confidence. Healthy body can bring forth a happy mind. Then the youth does not have to seek happiness in substances outside.

Acknowledgements

1. The Spiritual Child: The New Science on Parenting for Health and Lifelong Thriving by Dr. Lisa Miller.
   
2. Harvard Graduate School of Education – Bored Out of Their Minds By Zachary Jason https://www.gse.harvard.edu/news/ed/17/01/bored-out-their-minds
   
3. Swift, J. K., & Greenberg, R. P. (2012). Premature discontinuation in adult psychotherapy: A meta-analysis. Journal of Consulting and Clinical Psychology, 80(4), 547–559. https://doi.org/10.1037/a0028226
   
4. https://en.wikipedia.org/wiki/Psychotherapy_discontinuation

Cover Image Source: Pixabay

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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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A Rejuvenating Journey

 Hindu University of America’s inaugural Ayurveda Wellness Retreat

The Hindu University of America (HUA) recently hosted its enchanting Ayurveda Wellness Retreat, nestled in the serene Pine Lake Retreat near Orlando, Florida. This four-day experience, from Thursday, March 28 to Sunday, March 31, 2024, offered a soulful blend of Ayurvedic wisdom, yoga practices, and the healing power of music. The retreat’s theme centered around Ayurveda, Yoga, Chakras, Marma, Nadi Pariksha, Raga Chikitsa, and Sattvic Vegetarian Food, creating a harmonious blend of knowledge and wellness practices.

Faculty Excellence

Guided by a distinguished panel of experts like Dr. Mahadevan, Dr. Shriram Sarvotham, Vaidya Rupali Panse, and Vaidya Kanada Narahari, participants delved deep into the ancient sciences of Ayurveda and Yoga. Guest lecturers Vaidya Heena Bhatt and Vaidya Aparna Bapat brought their specialized knowledge to the table, enriching the experience with their insights on Marma and Nadi Pariksha. The laughter yoga sessions with Mr. Suresh Gupta added a joyous dimension to the healing practices.

Our Excellent faculty (From L to R): Raaga Chikitsa exponent Vaidya Kanada Narahari, Yoga expert Dr. Shriram Sarvotham, Ayurvedic Vaidya Dr. Rupali Pense, and Organizer of this event, Dr. Mahadevan.

A Day-wise glimpse into Wellness

Day 1 kicked off with a warm welcome and orientation by Dr. Mahadevan, followed by a rejuvenating Yoga Nidra session with Shriram Sarvotham. The evening culminated in a Raga Chikitsa theory session and a captivating sitar concert, setting the tone for the days to follow.

Day 2 began with the sun salutations and yoga sessions led by Dr. Shriram Sarvotham, interwoven with potent slokas and pranayama exercises. Vaidya Rupali Panse took the participants on an exploratory journey into Dinacharya and understanding Prakruti and Doshas. The day ended on a musical note with more Raga Chikitsa and a sitar concert.

Day 3 continued the educational saga with deeper dives into Ayurveda Diet and Nutrition and Chakras. Special guest lectures on Marmas and Nadi Pariksha brought new perspectives, followed by an uplifting session of laughter yoga. The day concluded with a discussion on feedback and a kirtan along with a sitar/tabla concert.

Day 4 marked the concluding sessions with insights into the growth of HUA over the past five years and a tour of the facility. The retreat concluded after a nourishing lunch.

Holistic Schedule and Sattvic Diet

Each day was meticulously organized, starting with a wake-up call at 6 AM and lights off by 10 PM. The retreat provided Sattvic Vegetarian meals, with breakfast at 8:30 AM, lunch at 12:30 PM, and dinner at 6:30 PM, supporting the body’s natural rhythm. Yoga sessions commenced at 7 AM, with Yoga Nidra post-lunch to rejuvenate the spirit. The afternoon classes spanned from 3:30 PM to 6:30 PM, offering an in-depth understanding of Ayurvedic principles. Music sessions and Kirtans at 8 PM each evening provided a soulful close to the day.

Snapshot of the Retreat Schedule

Concluding Remarks

The Hindu University of America’s Ayurveda Wellness Retreat was a transformative event, providing each participant with a unique blend of education, practice, and self-discovery. It proved to be a nourishing ground for body, mind, and spirit, fostering personal growth and inner peace.

As we gathered our thoughts and belongings on the final day, the air was thick with a sense of fulfillment. The reflections shared during the concluding session were overwhelmingly positive, with many expressing profound gratitude for the knowledge and practices they had absorbed. The heartfelt testimonials highlighted transformative experiences, a testament to the retreat’s profound impact on individual wellness journeys.

The feedback collected was a resounding affirmation of the retreat’s success, with participants already expressing anticipation for the next gathering. They spoke of newfound clarity in their daily lives, a deeper connection to Yoga and Ayurvedic principles, and an eagerness to continue their practice. The promise of growth, learning, and community drew a unanimous look forward to reconvening under the tranquil of Pine Lake.

In closing, the retreat not only achieved its aim but also sparked a collective eagerness to delve deeper into our ancient wisdom of Ayurveda and Yoga. The commitment of HUA to foster holistic well-being was palpable, and as participants, there was a shared commitment to carry this wisdom forth until we meet again for the next rejuvenating retreat.

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Yagña

What is Yagña?

In Yoga, yagña explains every microcosm reflects the macrocosm, which means harmony must exist within and this can nurture harmony with everything around us. A cooperative enterprise that brings things together is called yagña. Truly, with all complex systems in nature, well-being emerges from coordination – not competition – among  the constituent parts. 

A Family is a good example of yagña. The husband wants the best for his wife. The wife wants the best for her husband and together they want the best for their children. Each reaches the heights of respective success by supporting one another and being in harmony.

Body is another example of yagña. Each component, be it an organ or faculty, serves not for its own glorification but to uplift the whole through synergy. Just as eyes guide feet and hands clear obstacles for smoother passage, so too must mind and body communicate as allies. Only through such cooperation does one thrive; alone, each risks atrophy. 

Mother Earth is also in yagña constantly. This blessed Earth nurtures all beings equally, making no distinction – for all are Her children. And in Her perfection, not a single form lacks purpose. Nothing in this universe is redundant or going to waste. From the minute fungi to the giant shark everything has its place and beauty to the universe. Mother Earth is in constant yagna and provides beauty, nourishment, oxygen, places to live, places to travel, and things to build.

Then how do we resolve discord?

Some see differences as reasons for discord, wisdom knows our shared hopes far outweigh all else. Though paths may vary, destinations need not divide if we lift each other to our highest rather than judge from below. With compassion as compass, solutions arise and problems disappear. Understanding that in uplifting ‘others’, we uplift ourselves to spur each to build bridges. For when each Jīvātma recognizes itself as inextricable from the collective family of existence, self-interest gives way to shared wellbeing. In such a system, serving others arises not from duty but joy – for their joy is our joy, their growth our growth. With compassion, communities thrive organically as extended families, where each member’s brilliance nourishes all in turn. And no burden weighs heavy when borne together through understanding that in uplifting another.

When in yagña, every individual holds significance and plays a vital role. In the natural world, most beings have learned to coexist harmoniously, except for human beings. Unlike a tiger, which hunts solely for survival and sustenance, humans are unique in their tendency to harm and destroy one another for personal gain. True success cannot be measured by material wealth acquired through deceit, exploitation, or the destruction of others. If one gains riches by hoarding money obtained from others, it does not equate to success. Unfortunately, many fail to realize that these actions go against the principles of universal harmony and the interconnectedness of all beings. As human beings, it is essential for us to reflect upon our actions and strive for a harmonious existence. We must recognize the value of empathy, compassion, and cooperation in fostering a society where success is measured not by personal gain, but by the well-being and harmony of all individuals. By disregarding the concept of the yagña, or collective well-being, we ultimately bring harm upon ourselves. It is only through collective effort and a shift in mindset that we can create a future where our actions align with the principles of universal harmony or yagna and ensure the well-being of both us and the planet.

How can you start engaging in yagña today?

Help communities grow. Participate in group yoga and group meditation activities. Avoid fostering any business or commodity that supports mistrust or lies or cheating. Kīrtana is yagña and even Havan is yagña. Support your fellow beings in nurturing their yagña. Together build a collective karma towards a marvelous future one that includes your success as well as others.

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Until one awakens to the possibility of mokṣa.

In the Bhagavad Gītā, Krishna holds out the possibility of a radical dissociation of one’s inner disposition from one’s outward circumstances, exemplified by the ideal of the sthita-prajña^[7] whose abiding peace is centered on the Self alone (ātmanyevātmanā tuṣhṭaḥ)^[8] and is unconcerned with the anxieties of acquiring and protecting (niryoga-kṣema ātmavān)^[9] material things. Without this awakening of a desire for mokṣa, and thereafter jñānam, neither jñānayoga nor karmayoga, as two lifestyles (dvividhā niṣhṭhā)^[10] have any relevance. Sanyāsa as a lifestyle, actively and deliberately embraces tremendous physical and financial insecurity i.e., no income, no medical insurance, no savings, and no retirement plan—at least that is how it ought to be—–notwithstanding the many sanyāsins, who seem to continue to have worldly business interests. Yet, in the midst of this physical and financial insecurity and uncertainty, the (vidvat) sanyāsin abides in a settled and almost unperturbed inner security, or that is how he or she ought to be. Indeed, there are very few people who can attain this equipoise in the face of the crushing burden of economic insecurity, while still pursuing mokṣa and jñāna (vividiṣa sanyāsa).

Even though we may develop an awareness of all of these attachments being temporary and time bound, (anityam), it is not easy to walk away from it all—giving up the security and comfort of a life as we know it, in favor of a life that is entirely unknown and uncertain. The transition from gṛhastha to sanyāsa is not easy to make. In Hindu thought, vānaprasthāśrama is structured as a stage in life which is transitional, when one gradually extricates oneself from worldly interests. The vana (Forest) symbolizes a retreating away from the hustle and bustle of the everyday kurukṣetra that each of us find ourselves in. And karmayoga is the critical shift in attitude^[11] that enables this transition and can even constitute a committed lifestyle as an alternative to sanyāsa. Making and viewing pleasure and pain, gain and loss, victory and defeat as essentially the same (sukha-duḥkhe, lābhālābhau, jayājayau, same kṛitvā)^[12], prepare for battle (yuddhāya yujyasva)^[13] says Krishna—once again articulating a paradox. How does one engage deeply with the battles of the world, if at the same time, one does not care in the least for how they turn out?

The critical ingredient that transforms karma into karmayoga is the discernment of mokṣa as the singular and final commitment in life, to the exclusion of all other interests. There is a certain clarity (niścaya) that has arisen in the mind, regarding the transitory nature of existence in the world, (nitya– anitya vastu viveka) that is no longer easily shaken by the entanglements with the world (nistrai-guṇyo bhava)^[14] where innumerable outcomes, experiences, and desires can easily carry one’s buddhi away (avyavasāyinām)^[15]. The evenness of mind, (samatva)^[16] that is at the heart of karmayoga^[17], in the face of success and failure, (jayājayou)^[18] pleasure and pain (sukhaduḥkha)^[19], profit and loss (lābhālābhau)^[20]—which are of a material nature (prakṛti– trai-guṇya)^[21] arises from three sources: first, the practical recognition that as a human being, we have jurisdiction (choice, authority, power – adhikāra)^[22] over the realm of action alone, (karmahetu)^[23] but not over the realm of results of those actions (karmaphala hetu)^[24]; second, the assimilated understanding that the results of our actions are governed by laws of this world, both seen and unseen, not within our own jurisdiction but of that of Īśvara; and third, in any case, we are no longer yearning for results within the material sphere (trai-guṇya), and that our commitment to mokṣa has assumed a singular and unshakable priority in our lives i.e., we wish to know (jñāna) and be more fully that which we have come to know—an ātmavān.^[25] Without the discernment of mokṣa as our ultimate purpose of human existence, and its attendant end to all other forms of seeking^[26], one is still embroiled in worldly life—pursuing various ends and enjoining Īśvara to actively join in the task of accomplishing the results that we are aspiring for, which is the condition of most human life. Our karma and our attachments to the karmaphalam may be tempered by prasāda buddhi^[27] but is yet to fully transform into a karmayoga.

[1] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[2] Bhagavad Gita, Chapter 2, Verse 39, Gita Home Study Program, Page 249
[3] Bhagavad Gita, Chapter 2, Verse 43, Gita Home Study Program, Page 262
[4] Ibid.
[5] Ibid.
[6] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[7] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[8] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[9] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[10] Bhagavad Gita, Chapter 3, Verse 3, Gita Home Study Program, Page 373
[11] Bhagavad Gita, Gita Home Study Program, Page 254
[12] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[13] Ibid.
[14] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[15] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[16] Bhagavad Gita, Chapter 3, Verse 48, Gita Home Study Program, Page 282
[17] Ibid.
[18] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[19] Ibid.
[20] Ibid.
[21] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[22] Bhagavad Gita, Chapter 2, Verse 47, Gita Home Study Program, Page 270
[23] Ibid.
[24] Ibid.
[25] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[26] Bhagavad Gita, Gita Home Study Program, Page 269
[27] Bhagavad Gita, Gita Home Study Program, Page 281

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“Hindu University of America’s Dynamic Presence and Impactful Participation at the World Hindu Congress in Bangkok”

Empowering Minds, Enriching Discourse, and Leading the Way Forward

The recently concluded World Hindu Congress (WHC) in Bangkok transcended being a mere gathering—it became a convergence of cultural richness, wisdom, and a shared commitment to progress. Standing out among the contributors to this global symposium was the Hindu University of America (HUA), bringing a kaleidoscope of perspectives, academic prowess, and a vibrant showcase of their educational offerings.

About the World Hindu Congress:

The World Hindu Congress in Bangkok served as a global nexus, uniting Hindu thought leaders across seven pivotal tracks. These tracks, ranging from the World Hindu Economic Forum to the Hindu Women Conference, collectively addressed diverse facets of the Hindu diaspora. The congress provided a platform for collaborative discourse, fostering discussions on economic empowerment, education, media influence, political engagement, women’s issues, youth empowerment, and organizational collaboration. It encapsulated the essence of collective thinking and valiant action within the global Hindu community.

Sponsorship and Booth Showcase:

HUA’s enthusiastic participation was evident from the start, with the university proudly listed among the sponsors of the WHC. Their commitment to the cause was further showcased at their booth in the Exhibition Hall—an interactive space attracting attendees eager to explore the educational offerings and engage with the representatives.

Distinguished Presence:

The WHC was graced by almost 10 Board Members, Advisors, and Overseers from Hindu University of America. Their active involvement in various sessions and discussions added depth to the academic discourse, providing unique insights into the challenges and opportunities facing Hindu education globally.

Faculty and Student Engagement:

The academic heartbeat of HUA echoed through the participation of five esteemed faculty members. Their presentations, discussions, and interactions highlighted the institution’s commitment to education and knowledge dissemination. From exploring ancient Hindu scriptures to delving into contemporary issues, HUA’s faculty brought a diverse range of topics to the forefront.

Several students from HUA added a dynamic and energetic dimension to the congress. Engaging in discussions, networking, and contributing to various tracks, the students demonstrated the next generation’s enthusiasm for preserving and advancing Hindu heritage.

Global Reach and Impact:

HUA’s active participation in the WHC showcased not just their global reach but also their commitment to making a positive impact. By participating in tracks like the World Hindu Economic Forum, Hindu Women Conference, and Hindu Political Conference, HUA demonstrated a holistic approach to education—one that extends beyond the classroom to address real-world challenges.

Conclusion:

The World Hindu Congress was a celebration of diversity, unity, and the collective strength of the global Hindu community. Hindu University of America, with its sponsorship, booth showcase, and active participation, emerged as a beacon of academic excellence and a driving force behind the congress’s success. As we reflect on the WHC, it’s evident that institutions like HUA play a pivotal role in shaping the narrative of Hinduism and fostering a new generation of leaders committed to preserving and advancing our rich heritage.

In the spirit of the congress’s theme, “Think Collectively, Act Valiantly,” Hindu University of America exemplified the power of collective action in advancing the cause of Hindu education on the global stage. The echoes of their contributions will undoubtedly resonate far beyond the conference halls, leaving a lasting impact on the future of Hindu academia.

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Traditional Chinese Medicine (TCM) has been accepted and adopted with greater success in China compared to Traditional Indian Medicine – Ayurveda, in India. Both Ayurveda and TCM are holistic systems of health and healing, based on a philosophy of balance and harmony. These health systems work by restoring harmony within the human body as well as within our environment in order to create optimal health and well-being. Both systems follow the principle that ‘The body is a microcosm of the universe’. They emphasize detoxification, balancing human physiology, alleviating symptoms and more importantly treating the root causes of diseases. These methods are emotionally soothing, physically calming and spiritually invigorating for the patient and therefore being used traditionally for thousands of years in India and China to treat diseases. Compared to modern medicine, both consider not only the physical condition but also the mind of a patient for diagnosis and treatment.

TCM vs Ayurveda

TCM combines herbs and acupuncture with massage, diet, exercise, and other lifestyle strategies. Physiotherapy and moxibustion are also part of TCM’s treatment regimen. Ayurvedic approaches include diet and lifestyle changes, herbs, massage, steam therapy, natural poultice, Yoga and Panchakarma, ie, Vamana (emesis therapy), Virechana (purgation therapy), Basti (enema therapy), Nasya (nasal administration) and RaktaMokshana (traditional Ayurvedic method for purification and cleansing of the blood). 

While the Ayurvedic system of medicine has been in practice for over five thousand years, it has been only in the past few decades that it started getting attention from the international community. That said, TCM is still more successful and global as it is either legal or recognized in seventy countries while Ayurveda has only been recognized in about thirty countries. Studies also show that TCM is more integrated with modern medicine in Chinese hospitals compared to Ayurveda in Indian hospitals.

Governmental support

The government in China fares better in promoting its traditional medicine, spending hundreds of millions of dollars on promoting TCM compared to what the Indian government is doing for Ayurveda. The Chinese government took over the reins of TCM in China and made sure that it was well funded. Not so for Ayurveda in India, where it is mostly practiced as a form of traditional medicine rather than as a well-researched science. The Chinese government has announced the “Healthy China 2030” as part of their agenda for health and development, which also includes TCM as a National Strategy for its citizens. In India, on the other hand, the government has started recognizing the holistic curative power of Ayurveda only in recent years. Although India houses one of the largest herbal industries in the world, it is still unable to match China’s progress to promote its ancient medicines.

Research and Scientific Evidence

Globally, there is more research and clinical trials on TCM compared to Ayurveda. The Chinese have been researching on herbal medicines since 1970 and have published reports of their findings in internationally recognized journals. TCM has also been studied extensively worldwide, and there is a significant amount of scientific evidence available on its effectiveness. There are more medical journals publishing articles on TCM compared to those on Ayurveda today.

Influence of Modern Medicine

Chinese people generally do not question TCM as much as Indians question Ayurveda even though both have been around for centuries. Interest in western medical systems is rising globally, nevertheless, few people doubt the effectiveness of Traditional Chinese Medicine in China. In India, the influence has been the opposite. As a result of Ayurveda being brought into conflict with modern medicine and science, more people have taken up this ancient treatment method only as a last-minute alternative to western style medicine if things don’t work out.

Ayurveda and the Hindu Religion

TCM in China was not an integrated form of medicine like Ayurveda in India, but it was more widespread and accepted. It did not attach itself to the Hindu religion like Ayurveda did throughout India’s history, creating different philosophical and ideological differences between the two systems of medicine. The Chinese medicine is a form of traditional medicine based on the theory that health and disease are due to the natural laws. Ayurveda includes both medical and philosophical theories, as well as techniques for diagnosis and treatment which can involve spiritual methods and medicinal substances. Therefore, many people believe that Ayurveda as a system includes science, philosophy, and religious faith (Hinduism.) To be clear, while Ayurveda does have its theory rooted in the Vedic view of the world, there is no requirement for one to accept the origins in order to benefit from what the holistic medicinal system has to offer.

Outgoing thoughts

With the rise in popularity of Ayurveda over the last decade, it is fast catching up to TCM globally and becoming more familiar to many in the West. In India, the government has been supporting Ayurveda for many years now and has increased its funding. They are setting up Ayurvedic hospitals in each district making it more accessible and establishing universities for training and research in Ayurveda. The government is also increasing consumer awareness about the benefits of Ayurvedic products, promoting health consciousness among consumers, and expanding product availability across tier II and III cities. With increase in chronic conditions and lifestyle disorders, the world is starting to recognize the benefits of complementary and alternative healthcare systems like Ayurveda and Yoga for managing these diseases. Though Traditional Chinese Medicine is today performing better from mainstream adoption standpoint than Traditional Indian Medicine, the time for Ayurveda to shine has come!

Editorial assistance provided by Dr. Kalyani Samantray, Sri Sri University

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

Essential Nutrition

Disease Through the Lens of Ayurveda

Ayurveda – The Wisdom of Wellbeing

The post TCM has seen more acceptance and adoption than Ayurveda 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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