About VHU | Vedic Hindu University

The Vedic Hindu University (VHU) rooted in the rich traditions and philosophy of Hinduism and Vedic knowledge, would have a distinct vision that encompasses both spiritual and academic pursuits and excellence. The VHU is envisioned as an institution dedicated to the preservation, promotion, and dissemination of ancient Hindu wisdom, culture, and knowledge, primarily rooted in the Vedas and other sacred texts.

Vision Statement

Being Human is about having an integral vision. Any form of disintegration is basically against the human nature. The age-old wisdom of Vedic Hindu philosophy puts the integral vision of Body (Sharir) and the soul (Atma) as the unending virtue of humanity. A human being is always in constant touch with the universe. He has to utilize his surroundings in a constructive way for his existence and development. To keep this constructive approach in continuity with the integral vision makes the concept of humanity complete. To make humans learn about this integral humanity is the basic virtue of ‘education’.

A man thinks on two different levels. One is materialistic and another is spiritual. Being a physical object, it has its own consumable needs. For this need, one becomes a consumer. The body consumes, but consumption without any balance with nature creates havoc. It creates the imbalance in the society. At the same time, being human is also about being sensitive. It cares about the suffering of others and this sensitivity is because of the soul. The body tends to gather and the soul tends to offer. That is why there has to be a balance between the materialist and spiritual virtues of existence. The ‘education’ is about learning this balance. To teach this balance, is not only the first, but actually the only goal of ‘education’.

Unfortunately, ‘education’ today is teaching only how to gather and consume. It doesn’t teach how to offer and dedicate. We learn how to take things from the society, but we fail to learn how to dedicate things to the society. Greatness comes from the dedicated service to the people and society. The education system today sees greatness in teaching how to attain power in various forms. But attainment of power does not lead to attainment of greatness. Greatness comes from dedicated service to the people. Vedic Hindu University (VHU) is being established to revive this spirit in the present and the future generations - the builders of the future.

The motto of the VHU is to rediscover the Village in the Global Village. It has deep-rooted vedic foundation of ‘sarve bhavantu sukhinah’; followed by the concept of ‘vasudhaiv kutumbakam’ and topped by ultimate virtue of ‘ vishvam grame prathishthitam’. If the education has to integrate these three principals; it has to rediscover the active spirit of translating into the daily life, the highest ideal of unity, integrity and happiness. The VHU means to create a state of universal happiness despite immense division of Race, creed, religion, gender and polity. There is a need today for all of us to pursue in the same direction. Human life is indivisible. Therefore without universal peace and happiness, no country, society, family or individual can remain happy and free from worries. The eternal Vedic ideal is universal peace and happiness. The VHU’s ideal of universal happiness is an invitation to individuals of all faiths, persuasion, and regions to participate in this joint enterprise for the welfare of all.

To fulfill its goal of rediscovering the village in the global village, the university’s multifarious activities will offer scope for all kinds of constructive talents, experiences and skills. It will have a direct participation in social reconstruction based on Vedic principles. Like a Banyan tree, it will continue to get rooted roots in the Vedic wisdom and give a canopy to the global village. Dynamism is going to be its nature. Progress, and continuous evolution shall be it’s motivation. Discoveries and inventions will be manifestation of its eternal character.

Naturally it will bring in changes in personal, familial and global patterns of life. Accordingly the social, economic, political and cultural reconstruction in tune with these changes will become the basic need. Failure in this will be fraught with grave perils to personal and global life. Hence, educating in a manner, which makes Vedic knowledge and enlightenment the promoter of humanistic values, is the foremost need of the time. Only this can lead to re-ordering the national and international life, eliminate disparities, establish peace and usher in universally shared prosperity. This sums up the true vision of the ‘Vedic Hindu University’.

Mission Statement

"To serve as a custodian of Hindu Vedic knowledge, fostering spiritual growth, academic excellence, and moral values through education, research, and community service and to be a beacon of knowledge, spirituality, and holistic education that upholds the timeless wisdom of Hinduism and Vedic traditions while fostering intellectual exploration, cultural preservation, and global harmony."

We aspire to create an institution that embodies the following principles:

Preservation and Promotion of Vedic Wisdom

We are dedicated to preserving, interpreting, and transmitting the ancient Vedic scriptures, philosophy, and practices. Our university will serve as a center for the study and propagation of Vedic knowledge, encompassing areas such as yoga, meditation, Ayurveda, astrology, and more.

Holistic Education

We aim to provide a holistic education that integrates the physical, mental, and spiritual dimensions of life. Our curriculum will blend traditional teachings with modern pedagogical approaches to foster well-rounded individuals who can navigate the challenges of the contemporary world while remaining firmly rooted in their cultural and spiritual heritage.

Interfaith Dialogue and Global Understanding

In the spirit of unity and harmony, we will encourage interfaith dialogue and collaboration with institutions from diverse religious and cultural backgrounds. Our goal is to promote mutual respect, understanding, and cooperation among different faiths and worldviews.

Research and Innovation

We will support rigorous academic research to bridge the gap between ancient wisdom and contemporary challenges. Our scholars will explore the relevance of Vedic knowledge in fields such as environmental sustainability, ethics, and social justice, contributing to the betterment of society.

Cultural Preservation

Our university will actively engage in preserving and celebrating Hindu and Vedic cultural traditions, festivals, arts, and languages. This commitment will ensure the continuity and vitality of our cultural heritage for future generations.

Service to Humanity

Inspired by the principles of seva (selfless service) and compassion, our university community will actively engage in charitable activities, humanitarian initiatives, and community development, aligning with the ethos of Hinduism.

Inclusivity and Diversity

We welcome students, faculty, and researchers from all backgrounds and cultures to foster a diverse and inclusive academic environment. Our university will be a place where individuals of different faiths and beliefs can engage in meaningful dialogue and mutual enrichment.

Global Outreach

We aspire to be a global hub for the dissemination of Vedic knowledge. Through online courses, seminars, and partnerships with institutions worldwide, we will reach out to a global audience, promoting peace, wisdom, and ethical values.

Spiritual Growth

We recognize the importance of personal spiritual growth and self-realization. Our university will offer guidance and practices to help individuals deepen their spiritual understanding and cultivate inner peace and harmony.

Leadership and Ethical Values

Our graduates will be ethical leaders who are equipped to address the challenges of the modern world with wisdom, integrity, and compassion, contributing to the betterment of society and the planet.

In summary, the Vedic Hindu University envisions itself as a bridge between ancient wisdom and contemporary challenges, a place where spiritual and academic pursuits harmoniously coexist, and a beacon of light that illuminates the path toward a more harmonious, compassionate, and enlightened world."

‘Ved (Veda)’ and ‘Hindu’

The word 'Ved' (Veda) means 'knowledge' and is derived from the Sanskrit root 'vid', which means 'to know'. It does not refer to one single literary work but indicates a vast corpus of literature, which arose over many centuries and has been handed down from one generation to another generation by verbal transmission. The relationship between the "Ved (Veda)" and "Hindu" is rooted in the religious and philosophical traditions of Hinduism and these sacred Vedic texts. Thus, this relationship is intrinsic and foundational.

The Vedic heritage embraces a multitude of texts and interpretations collected in four Vedas, commonly referred to as "books of knowledge", even though they have been transmitted orally. The Rig Ved (Veda) is an anthology of sacred hymns; the Sama Ved (Veda) features musical arrangements of hymns from the Rig Ved (Veda) and other sources; the Yajur Ved (Veda) abounds in prayers and sacrificial formulae used by priests; and the Atharva Ved (Veda) includes incantations and spells. The Vedas also offer insight into the history of Hinduism and the early development of several artistic, scientific and philosophical concepts, such as the concept of zero.

'Ved (Veda)' is also called 'Shruti', meaning what is heard, as opposed to the 'Smriti' composed by sages at a later stage recounting the content of the Vedic texts. This reflects the purely oral-aural method which was (and is) used for it.

According to Indian traditional thoughts, 'Ved’ (Veda) is regarded as revealed scripture, self-evident, and self-authoritative. It is not composed by any human authors. The Vedic hymns (Suktas) or verses (Mantras) are seen and only spoken by the seers (Rishis). These seers are neither author of the Mantras nor are they responsible for the contents of the Mantras. Yaska, the oldest expositor of Ved (Veda), has distinctly said that these seers received the sacred knowledge or knowledge that was revealed to them. They then handed it down to descendants by oral instruction.

The great Vedic commentator Sayana has defined the Ved (Veda) -

‘Ishtaprapti-anishtapariharyor-alaukikam-upayam yo grantho vedayati sa vedah’

It means, "The scripture, which describes the divine method for obtaining what is desirable and giving up what is undesirable, is called Ved (Veda)." This definition presents the purpose of the Ved (Veda).

According to sage Apastamba, 'the Ved (Veda) is the name given to the Mantras and the Brahmanas'.

‘Mantra-brahmanyor-vedanamadheyam.’

This definition describes the form of the 'Ved (Veda)' because it could be divided mainly into these two great divisions–the Mantras and the Brahmanas. Accordingly, the Mantra part is the central part of the Ved (Veda) and whatever is not Mantra is Brahmana. Here, it is interesting to know that many ancient definitions of Ved (Veda), showing its significance, form or contents, are given in ancient Indian texts. Generally speaking, the word 'Ved (Veda)' signifies the highest, sacred, eternal and divine knowledge and the texts embodying that knowledge.

Knowledge is dealt within Apara Vidya. The Ved (Veda)-s are scriptures, and Vedang-s are the Vedic Auxiliary Science that deals with phonetics. Every Vedic Scripture has four types of texts- Samhita, Brahmana, Aranyaka and Upanishad. There are special Vedic grammar rules for each Shakha, known as Pratisakhya, and phonetic rules, known as Shiksha. Mimansa Sutras describe rules for the interpretation of Vedic text, Nyaya & Vaisesika sutra-s (deal with logical aspects, ontological classification, process of human understanding), Puran-s are narrations of messages and teachings of Ved (Veda)-s, Dharma Shastra-s describe code of conduct for universal harmony.

The Veds are the source of integral wisdom, science, tradition and culture of a remarkable civilization. They are oral compilations of the distilled wisdom of cosmic knowledge that survived Time immemorial. They are identified as scriptures and as the fountainhead of Indian culture and human civilization.

The Vedas hold a central and revered position within Hinduism. They are believed to be the divine revelations received by sages or rishis through deep meditation and are considered the ultimate source of knowledge and spiritual guidance for Hindus. The Vedas provide the basis for various religious ceremonies, rituals, and philosophical discussions within the Hindu tradition.

Some of the key pointers on the inter-mingling values of the Vedas with Hinduism are enumerated below:

1. Influence on Hindu Philosophy: The teachings and ideas found in the Vedas have significantly influenced the development of various schools of Hindu philosophy, including Vedanta, Nyaya, Samkhya, Yoga, and Mimamsa. These philosophical systems often engage with the concepts and principles presented in the Vedas to explore the nature of reality, the self, and the ultimate truth (Brahman).

2. Integration into Hindu Practice: Hindu religious practices, such as yagnas (ritual sacrifices), chanting of mantras, and reciting Vedic hymns, are deeply intertwined with the content of the Vedas. Priests, known as Brahmins, play a significant role in conducting rituals and ceremonies based on Vedic texts.

3. Continuity and Adaptation: While the Vedas are ancient texts, they continue to be studied, revered, and followed by Hindus today. They have been passed down through generations and preserved through oral tradition and written texts. Over Time, commentaries and interpretations of the Vedas have been developed to make their teachings more accessible to contemporary practitioners.

The Vedas are the sacred scriptures of Hinduism, and they play a central role in shaping the religious, philosophical, and ritual practices within the Hindu tradition. They are considered the ultimate source of spiritual and philosophical knowledge for Hindus.

Importance of the Ved (Veda)

The significance of the Ved (Veda) is manifold.

1. It has been universally acknowledged that the Ved (Veda) is the earliest available literature of humanity.
2. The Ved (Veda), in the form of prose and poetry in Sanskrit, has been regarded as authoritative knowledge. Its authority has remained unquestioned for several millennia, and it has been considered the last tribunal in matters of dispute, whether in religion, philosophy or social customs.
3. The term 'Astika' is used for those systems of Indian philosophy which have faith in the authority of the Ved (Veda), and the term 'Nastika' is used for those systems of Indian philosophy which do not have faith in the authority of the Ved (Veda).
4. The religion and culture of the Hindus are rooted in the Ved (Veda). To date, their worship, sacrifice, rites and attitudes are influenced by the Ved (Veda).
5. The Ved (Veda) contains the highest spiritual knowledge (Para vidya) as well as the knowledge of the world (Apara vidya). Thus, apart from philosophy, we find descriptions of various aspects of the different subjects such as sciences, medicine, political science, psychology, agriculture, poetry, art, music and many others.
6. The Ved (Veda) is unique in purity and sanctity. The text of the Ved (Veda) is preserved in its pure and original form without any alteration or interpolation, even after thousands of years. The Ved (Veda) is the only unadulterated treasure house of true knowledge. So much so that even UNESCO declared it as part of the Intangible cultural heritage of humanity. https://ich.unesco.org/en/RL/tradition-of-vedic-chanting-00062

An extreme economy of expression marks the Vedic language. It often carries some deep hidden meanings indicating mystical truths. Often, it makes a symbolic impression. From the immediate successors of the Vedic seers right down to our times, the wise souls have searched for and discovered the revelation of the most profound truth in the Vedic texts differently. That is why many commentaries and reference- ancient and modern scholars write books to understand the Ved (Veda) and the Vedic concepts. This vast reference material further establishes the importance of the Vedic texts.

The Vedanta Philosophy

Introduction Yajnavalkya Smriti refers fourteen sources of knowledge. They are – the Vedas (Rigveda, Yajurveda,Samaveda and Atharvaveda), Vedangas (Shikaha, Kalpa, Vyakarana, Nirukta, Chanda and Jyotisha), Purana, Nyaya, Meemamsa and Dharmashastra.

Knowledge is dealt within Apara Vidya. The Vedas are scriptures and Vedangas are the Vedic AuxiliaryScience that deal with phonetics. Every Vedic Scripture has 4 types of texts - Samhita, Brahmana, Aranyakaand Upanishad. There are special Vedic grammar rules for each Shakha known as Pratisakhya and phoneticrules known as Shiksha. Mimansa Sutras describe rules for interpretation of Vedic text, Nyaya & Vaisesikasutra-s (deal with logical aspects, ontological classification, process of human understanding), Puranas arenarrations of messages and teachings of Vedas, Dharma Sastra-s describe code of conduct for universalharmony.

The Vedas are the source of integral wisdom, science, tradition and culture of a remarkable civilization. Theyare oral compilations of distilled wisdom of cosmic knowledge survived from the time immemorial. They are not only identified as scriptures, but also as the fountain head of Indian culture and human civilization.

THE VEDANTA PHILOSOPHY
The Vedas are divided mainly into two portions: the Karma-kanda and the Jnana-kanda, the work-portion and the knowledge-portion. To the Karma-kanda belong the famous hymns and the rituals of Brahmanas. Those books which treat of spiritual matters apart from ceremonials are called Upanishads. The Upanishads belong to the Jnana-kanda, or knowledge-portion. Sometimes the term Upanishad is applied to books which are not included in the Vedas, e.g. the Gita; but as a rule it is applied to the philosophical treatises scattered through the Vedas. These treatises have been collected, and are called the Vedanta.

The term Shruti meaning "that which is heard" though including the whole of the Vedic literature, is chiefly applied by the commentators to the Upanishads.

The commentaries are of various sorts such as the Bhashya, Tika, Tippani, Churni, etc., of which all except the Bhashya are explanations of the text or difficult words in the text. The Bhashya is not properly a commentary, but the elucidation of a system of philosophy out of texts, the object being not to explain the words, but to bring out a philosophy. So the writer of a Bhashya expands his own system, taking texts as authorities for his system.

There have been various commentaries on the Vedanta. Its doctrines found their final expression in the philosophical aphorisms of Vyasa. This treatise, called the Uttara Mimamsa, is the standard authority of Vedantism, nay, is the most authoritative exposition of the Hindu scriptures. The ancient commentaries are perhaps lost; but they have been revived in modern times by a few commentators, Jagadguru Shankaracharya, Ramanuja, and Madhva. Jagadguru Shankaracharya revived the non-dualistic form; Ramanuja, the qualified non-dualistic form of the ancient commentator Bodhayana; and Madhva, the dualistic form. In India the sects differ mainly in their philosophy; the difference in rituals is slight, the basis of their philosophy and religion being the same.

The word which is "creation" in the English language is in Sanskrit exactly "projection," because Vedic knowledge believes in creation as it is regarded in the West as something coming out of nothing. What we mean by creation is projection of that which already existed.

The Vedanta and the Sankhya philosophy are very little opposed to each other. The Vedanta God developed out of the Sankhya's Purusha. All the systems take up the psychology of the Sankhya. Both the Vedanta and the Sankhya believe in the infinite soul; only the Sankhya believes there are many souls. According to the Sankhya, this universe does not require any explanation from outside. The Vedanta believes that there is the one Soul, which appears as many.

Vedic Scriptures

Knowledge is appealing to the intellect when it is expressed with precision and clarity, and is substantiated with sound logic. Further, for it to be accepted as infallible, it must be confirmed on the basis of infallible authority. The reference for validating spiritual knowledge is the Vedas.

Vedas: As discussed, Vedas are the eternal knowledge of God. Whenever God creates the world, He manifests the Vedas for the benefit of the souls. The Bṛihadāraṇyak Upaniṣhad (4.5.11) states: niḥśhvasitamasya vedāḥ “The Vedas manifested from the breath of God.” They were first revealed in the heart of the first-born Brahma. From there, they came down through the oral tradition, and hence, another name for them is Śhruti, or “knowledge received through the ear.” At the beginning of the age of Kali, Ved Vyas, who was himself a descension of God, put down the Vedas in the form of a book, and divided the one body of knowledge into four portions—Ṛig Veda, Yajur Veda, Sāma Veda, and Atharva Veda. Hence, he got the name Ved Vyās, or “one who divided the Vedas.” The distinction must be borne in mind that Ved Vyas is never referred to as the composer of the Vedas but merely the one who divided them. Hence, the Vedas are also called apauruṣheya, which means “not created by any person.” They are respected as the infallible authority for spiritual knowledge.

bhūtaṁ bhavyaṁ bhaviṣhyaṁ cha sarvaṁ vedāt prasidhyati (Manu Smṛiti 12.97)
“Any spiritual principle must be validated on the authority of the Vedas.” To elaborate this knowledge of the Vedas, many sages wrote texts and these traditionally became included in the gamut of the Vedic scriptures because they conform to the authority of the Vedas. Some of the important Vedic scriptures are listed below.

Itihās: These are historical texts, and are two in number, the Ramayan and the Mahabharat. They describe the history related to two important descensions of God. The Ramayan was written by Sage Valmiki, and describes the Leelas, or divine Pastimes, of Lord Ram. Amazingly, it was written by Valmiki before Shree Ram actually displayed His Leelas. The great poet Sage was empowered with divine vision, by which he could see the Pastimes Lord Ram would enact on descending in the world. He thus put them down in 24,000 most beautifully composed Sanskrit verses of the Ramayan. These verses also contain lessons on ideal behavior in various social roles, such as son, brother, wife, king, and married couples. The Ramayan has also been written in many regional languages of India, thereby increasing its popularity amongst the people. The most famous amongst these is the Hindi Ramayan, Ramcharit Manas, written by a great devotee of Lord Ram, Saint Tulsidas.

The Mahabharat was written by Sage Ved Vyas. It contains 100,000 verses and is considered the longest poem in the world. The divine Leelas of Lord Krishna are the central theme of the Mahabharat. It is full of wisdom and guidance related to duties in all stages of human life, and devotion to God. The Bhagavad Gita is a portion of the Mahabharat. It is the most popular Hindu scripture, since it contains the essence of spiritual knowledge, so beautifully described by Lord Krishna Himself. It has been translated in many different languages of the world. Innumerable commentaries have been written on the Bhagavad Gita. Srimad Bhagavad Gita is the Dharmshastra for all, irrespective of their caste, creed, race, religion, Dharm & community and is for all times and space.

Puranas: There are eighteen Puranas, written by Sage Ved Vyas. Together, they contain 400,000 verses. These describe the divine Pastimes of the various forms of God and His devotees. The Puranas are also full of philosophic knowledge. They discuss the creation of the universe, its annihilation and recreation, the history of humankind, the genealogy of the celestial gods and the holy sages. The most important amongst them is the Bhāgavat Purāṇ, or the Shreemad Bhagavatam. It was the last scripture written by Sage Ved Vyas. In it, he mentions that in this scripture, he is going to reveal the highest dharma of pure selfless love for God. Philosophically, the Shreemad Bhagavatam begins where the Bhagavad Gita ends.

Ṣhaḍ-darśhan: These come next in importance amongst the Vedic scriptures. Six sages wrote six scriptures highlighting particular aspects of Hindu philosophy. These became known as the Ṣhaḍ-darśhan, or six philosophic works. They are:

1. Mīmānsā: Written by Maharishi (Sage) Jaimini, it describes ritualistic duties and ceremonies.
2. Vedānt Darśhan: Written by Maharishi Ved Vyas, it discusses the nature of the Absolute Truth.
3. Nyāya Darśhan: Written by Maharishi Gautam, it develops a system of logic for understanding life and the Absolute Truth.
4. Vaiśheṣhik Darśhan: Written by Maharishi Kanad, it analyses cosmology and creation from the perspective of its various elements.
5. Yog Darśhan: Written by Maharishi Patañjali, it describes an eightfold path to union with God, beginning with physical postures.
6. Sānkhya Darśhan: Written by Maharishi Kapil, it describes the evolution of the Universe from prakṛiti, the primordial form of the material energy.

Apart from these mentioned above, there are hundreds of other scriptures in the Vedic Hindu tradition. The Vedic scriptures are a vast treasure house of divine knowledge revealed by God and the saints for the eternal welfare of all humankind.

Amongst these scriptural texts, the Brahma Sūtra (Vedānt Darśhan) is considered as the last word on the topic of the distinction between the soul, the material body, and God. Hence, Shree Krishna particularly mentions it. “Ved” refers to the Vedas, and “ant” means “the conclusion.” Consequently, “Vedānt” means “the conclusion of Vedic knowledge.” Although, the Vedānt Darśhan was written by Sage Ved Vyas, many great scholars accepted it as the reference authority for philosophical dissertation and wrote commentaries on it to establish their unique philosophic viewpoint regarding the soul and God. Jagadguru Shankaracharya’s commentary on the Vedānt Darśhan is called Śhārīrak Bhāṣhya, which lays the foundation for the advait-vād tradition of philosophy. Many of his followers, such as Vachaspati and Padmapada have elaborated upon his commentary. Jagadguru Nimbarkarcharya wrote the Vedānt Pārijāta Saurabh, which explains the dwait-advait-vād school of thought. Jagadguru Ramanujacharya’s commentary is called Śhrī Bhāṣhya, which lays the basis for the viśhiṣhṭ-advait-vād system of philosophy. Jagadguru Madhvacharya’s commentary is called Brahma Sūtra Bhāṣhyam, which is the foundation for the dwait-vād school of thought. Mahaprabhu Vallabhacharya wrote Aṇu Bhāṣhya, in which he established the śhuddhadvait-vād system of philosophy. Apart from these, some of the other well-known commentators have been Bhat Bhaskar, Yadav Prakash, Keshav, Nilakanth, Vijnanabhikshu, and Baladev Vidyabhushan.

Chaitanya Mahaprabhu, himself a Vedic scholar par excellence, did not write any commentary on the Vedānt Darśhan. He took the view that the writer of the Vedānt, Sage Ved Vyas himself, declared that his final scripture the Shreemad Bhagavatam is its perfect commentary:

arthoyaṁ brahmasūtrāṇaṁ sarvopaniṣhadāmapi

“The Shreemad Bhagavatam reveals the meaning and the essence of the Vedānt Darśhan and all the Upanishads.”