- Jeffrey Armstrong discusses his Christian upbringing in a suburban Detroit environment and the impact of a restrictive local church on his quest for deeper truths.
- He recounts a pivotal moment at a local carnival that led to his first poem and a growing skepticism of superficial joys, setting the stage for his later spiritual pursuits.
- He details his projects, such as the decolonization of the Bhagavad Gita, and his efforts to educate Westerners about the depth of Vedic teachings, emphasizing the introduction of Sanskrit terminology to enrich understanding.
- The discussion concludes with Armstrong’s views on the Western commercialization of yoga, the misinterpretation of Indian philosophical terms, and his commitment to promoting a global appreciation of Sanatana Dharma through a “Vedic Renaissance.”
Jeffrey Armstrong, also known as Kavindra Rishi, is a poet and teacher of the Vedas for over 40 years. He spent 15 years as a corporate executive in Silicon Valley, and a speaker at Fortune 500 companies, His work has featured in major publications like USA Today, the Wall Street Journal, LA times, Huffington Post, CNN, Vancouver Sun, Hindu Today and many others.
In 2021, the Government of India gave him the ICCR Distinguished Indologist Award, and in 2022, he received a Lifetime Achievement Award from the Canadian Hindu Chambers of Commerce. Armstrong is the author of the “Bhagavad Gita Comes Alive” and a poetry book titled “Dreaming the Countless Worlds,” released in 2022 by the Consul-General of India in Vancouver. He is widely regarded as a leading expert on Vedic knowledge and Sanatana Dharma, especially in how they apply to modern life, and is a popular guest on TV and talk shows.
This article is based on his interview with Dharma Explorers. A complete video recording of the interview can be accessed here.
Could you share a bit about your childhood and the environment you grew up in? Were there any significant people or events that shaped your perspectives and worldview during your formative years?
Growing up in a predominantly Caucasian suburb of Detroit, Michigan, I was the eldest of five children, and I found myself in the role of a caretaker for my four younger siblings from an early age. Despite this seemingly typical upbringing, I always felt a certain restlessness, a yearning for answers that my immediate environment couldn’t satisfy. My family was a part of the local Protestant church, a place where questions were not encouraged. The church preferred conformity and participation in its rituals without probing too deeply into the whys and the hows. This lack of curiosity from my surroundings only fueled my own, and eventually, I found myself drifting away from the church.
One vivid memory that stands out from my youth is the night I attended a local carnival, a common event in the Midwest. These carnivals were a mix of excitement and banality, offering simple pleasures like rides and popcorn, which were meant to be a temporary escape from everyday life. However, this experience sparked something deeper in me. That night, after returning home from the carnival, I felt a surge of inspiration and wrote my first poem. It was a short piece where I compared life to a carnival, seeing it as a place filled with empty pursuits and superficial joys. The poem reflected my growing skepticism of the world around me and my quest for a deeper meaning in life.
The men in my family had a history of military service; my grandfather was a cavalry sergeant in World War I, and my father served as an Air Force captain in World War II, stationed in Mumbai. From them, I inherited a strong, inquisitive disposition. This background perhaps shaped my perspective on life, making me more determined to seek out the truth.
This quest for truth eventually led me to question more than just my immediate environment. I pondered over the cultural exchanges that occurred during and after the colonial periods, such as how the British, in their plunder of India, inadvertently set the stage for the spread of yoga in the West. This historical reflection was part of a larger process of understanding and connecting with the world in a more profound way.
My journey took a significant turn when I decided to join an ashram and commit myself to a life of spiritual learning. I spent five years there as a Brahmachari, dedicating myself to serving the community and deepening my understanding of spiritual texts and practices. I was fortunate to study Sanskrit under a renowned pundit from Banaras who had memorized the ancient scriptures. This period of intense study was transformative, and I also trained in the art of Jyotish (Vedic astrology), learning from a master who initially introduced me to the practice by having me chant planetary mantras hundreds of thousands of times. This rigorous discipline was a testament to the depth and seriousness with which these ancient practices were approached.
After several years of dedicated practice and study, my understanding of Jyotish deepened significantly, allowing me to become one of the first non-Indian practitioners of this art in North America. This part of my life was not just about learning; it was about living the teachings and integrating them into every aspect of my existence.
For the past 27 years, alongside my partner, Sandhya Devi, I have been fully immersed in these spiritual practices. This journey has not just been about personal fulfillment but about contributing to a larger understanding and appreciation of spiritual practices that transcend cultural and national boundaries. I believe I was destined for this life, one that I returned to this lifetime to embrace fully.
Do you feel that the practices of Sanatana Dharma provided the answers you were searching for, which perhaps were not fully addressed by the religion you were born into? Could you share some specific examples of insights or answers you’ve discovered through these practices? Additionally, how did your family and friends respond to the changes you underwent during this transformative period?
I was the eldest child in my family, known for being very independent. Even before I joined the ashram, I had a strong sense of autonomy, which didn’t exactly make my family happy. When I decided to move into the ashram, I had a conversation with my father. He had been stationed in Mumbai, India, during his military service, so I asked him about his experiences there. I was curious if he had ever swum in any of the Indian rivers, and he mentioned the Ganga. I also asked if he had visited any temples, and he said yes, recalling that a priest had given him Prasad (a religious offering of food) and wished that he might have a son devoted to Vishnu.
This exchange was more than just casual reminiscing; it held a deeper meaning for me. When my father told me about the priest’s wish, he admitted he didn’t fully understand its significance. However, it resonated deeply with me—it felt like a sign pointing me toward my future path. My transition to life in the ashram seemed like a fulfillment of something that felt predestined.
[…] my focus shifted entirely to teaching and sharing the knowledge of Vedic traditions. What I found in these ancient teachings was something profound and unique that I couldn’t find anywhere else.
Before my spiritual journey, I had another life. I had a family with one child, and I was married for 20 years. Professionally, I worked in Silicon Valley as the Middle Eastern sales manager for the Apple II during the era of Steve Jobs and Steve Wozniak. I was deeply embedded in the corporate world, even spending a decade as a corporate comedian and entertainer. But by the age of 50, I realized I was done with that phase of my life. I felt that Silicon Valley had nothing more to teach me, and I was ready to leave it all behind.
From then on, my focus shifted entirely to teaching and sharing the knowledge of Vedic traditions. What I found in these ancient teachings was something profound and unique that I couldn’t find anywhere else. My background as a linguist, with degrees in psychology, literature, and poetry, enriched my understanding of these teachings. Sanskrit, in particular, struck me with its precision and scientific structure, making it unlike any other language. This deep appreciation for Sanskrit and Vedic wisdom fundamentally shaped the rest of my life, guiding my teachings and my spiritual exploration.
Could you share some details about the various projects you have been involved in, are currently working on, or plan to work to make this world a better place?
There are three projects that are currently keeping us busy at Vasa and that we are excited to introduce to the world. The first project involves the decolonization of the Bhagavad Gita. We’ve completed this task, and our next goal is to distribute it widely. We hope this will quickly foster a broader understanding and help ignite the next phase of the Vedic Renaissance, particularly among yoga practitioners who can use it as a guide.
The second project is a book we are working on, which aims to introduce at least 200 Sanskrit words into the English language, with their meanings clarified and freed from colonial biases. This book is intended to enrich English speakers’ understanding of these terms in their original context.
Our third project is featured at democracy.org. It promotes the dharmic lifestyle and reflects on what’s currently happening around the world through the lens of dharma. This project aims to help people see global events in relation to dharmic principles, offering a unique perspective on contemporary issues.
Since the 1960s, yoga has become increasingly popular in the West, moving from obscurity into the limelight. While it’s commendable that yoga has gained visibility, it has also been commercialized, often reduced to mere body postures, and further trivialized in forms like hot yoga, goat yoga, and even beer yoga, among others. How do you feel about the way yoga has been exploited in the West?
Given my familiarity with Western culture, I’m not surprised by these observations. However, this has convinced me of the need to change our vocabulary to truly convey the essence of yoga. Introducing a few hundred Sanskrit words would greatly enhance clarity and provide precise meanings and imagery that reflect the core of Vedic traditions and yoga.
A critical issue in Western culture is the lack of respect for the feminine aspect. It wasn’t long ago that women were restricted from owning property and faced many other limitations.
A critical issue in Western culture is the lack of respect for the feminine aspect. It wasn’t long ago that women were restricted from owning property and faced many other limitations. This disregard for the feminine divine is a significant gap in Western understanding. Interestingly, it was women here who gravitated towards yoga first, perhaps sensing this imbalance. They felt a connection to the Devi, whose roots are in Bharat (India), recognizing something was amiss, even if they couldn’t pinpoint exactly what it was.
This initial attraction to yoga by Western women didn’t fully translate the depth of its philosophy or its Vedantic conclusions. Most often, what was adopted were mere fragments of a much larger philosophy, leading many to claim they practice yoga when they are just beginning to scratch the surface. However, starting somewhere is better than not starting at all, and it’s commendable.
As someone who speaks frequently at yoga studios, I aim to elevate the philosophical understanding of those engaged in yoga, helping them progress from merely performing bodily postures and breathing exercises to embracing the broader philosophical teachings of Vedanta. This approach is akin to how Ayurveda is informing modern medicine—not just to treat symptoms with drugs but to promote healing.
For the past 20 to 30 years, I’ve been deeply involved in these movements. I provide the necessary vocabulary to dedicated yoga teachers and highlight the insincerity where it exists. This involvement isn’t just about teaching; it’s about enriching the practice of yoga with a depth that aligns with its ancient origins, ensuring that the wisdom of the Vedas is accurately conveyed and understood.
You mentioned your journey into yoga and meditation, which have often been misunderstood or misrepresented in the West. Additionally, influential thinkers like Carl Jung have borrowed from Indian mind sciences such as Kundalini Yoga, yet their origins are frequently downplayed or ignored. What are your thoughts on the Western tendency to overlook the contributions of Indian knowledge systems?
One of the more modern examples of cultural appropriation from the East by the West involves the psychological theories proposed by Western scientists like Carl Jung and William Sheldon
To understand the roots of some complex issues we see today, let’s travel back to 1452 when the Pope issued a papal bull called the Doctrine of Discovery. Essentially, he instructed explorers to conquer and claim possessions from around the world in the name of Jesus. This command not only targeted physical territories but also cultural and intellectual properties.
One of the more modern examples of cultural appropriation from the East by the West involves the psychological theories proposed by Western scientists like Carl Jung and William Sheldon, specifically Sheldon’s theory of body types. Sheldon introduced the concepts of endomorphs, ectomorphs, and mesomorphs, which strikingly resemble the ancient Ayurvedic concepts of vata, pitta, and kapha. Essentially, Sheldon took these age-old ideas from Ayurveda and claimed them as his own discovery. This sort of appropriation isn’t just about borrowing ideas; it often involves taking credit for them and erasing the original context and culture.
This issue of taking and rebranding extends beyond individual theories. The British filled their museums with artifacts stolen from colonized lands, a point I often emphasize to remind people that colonialism’s impacts are still present and shouldn’t be overlooked. The narrative that Western civilization invented everything from psychology to democracy often overshadows the contributions of other cultures.
Speaking of democracy, the popular belief is that democracy originates from ancient Greece, but this overlooks the contributions of Native American tribes. For example, the Iroquois Confederacy, which predates the formation of the United States, had a system where women played a crucial role in selecting the chiefs and acting as the judiciary. This system highlights the respect given to the feminine principle, seeing it as an extension of the Earth itself—a stark contrast to how Western civilizations have traditionally viewed women’s roles.
Unfortunately, the cultural and historical contributions of these Native American tribes have never been fully acknowledged. The scars of colonialism remain unaddressed, often swept under the rug as we move forward in history.
Now, as Bharat (India) reasserts itself on the global stage, its rich intellectual traditions, especially its linguistic heritage in Sanskrit, offer profound insights into a wide range of academic fields. This resurgence of interest in Vedic knowledge is what I refer to as the Vedic Renaissance—an era where the deep, ancient wisdom of the Vedas is being rediscovered and appreciated globally.
In my role, I focus on educating yogis who are eager to learn about the true historical contexts and the deep philosophical underpinnings of their practices. This includes understanding Sanskrit and the cultural significance of our practices. By doing this, we’re not just practicing yoga; we’re engaging with its rich history and contributing to the global recognition of a culture that has much to offer in terms of wisdom and understanding. This ongoing effort is part of a larger movement, one that I am committed to, as we work to correct historical inaccuracies and restore respect to the cultures that have contributed so much to the world.
Shifting slightly, considering how Hindu life traditionally follows the Purusharthas—Dharma, Artha, Kama, and Moksha—I’ve noticed that modernity seems to emphasize Artha and Kama, often sidelining Dharma and Moksha. Could you elaborate on how this focus on material and sensual pursuits is affecting our society, our collective psyche, and our way of life, including potential consequences?
That’s a really significant question. In the world of yoga, it is not just what we know but how we live our lives that guides others toward true freedom. We are deeply connected to the Earth, which we reverently call Bhumi Mata, meaning Mother Earth. This term reflects our belief that we are the children of the Earth. The concept extends beyond just treating the Earth as a resource; it’s about recognizing our place within a larger ecological and spiritual system.
The word “human” itself is derived from similar roots, emphasizing our intrinsic connection to the Earth. Our actions, therefore, should not solely focus on economic or utilitarian outputs (which is often the limited interpretation of the word ‘artha’ or purpose). Instead, we should aim to foster a civilization that aligns with dharma, the principle that ensures the well-being and ethical progress of all life forms. This approach is crucial for the future sustainability of life on our planet.
Currently, we face a significant challenge with technology. It has empowered people to consume endlessly without ethical considerations, taking whatever they can because technology enables them to do so. This unchecked consumption poses a threat to our planet and our future.
We need to reintroduce the heart of Bharat’s teachings to the world, and for this, language plays a crucial role.
The teachings from Bharat (India), particularly about Moksha (liberation) and our spiritual origins and destinations, are vital now more than ever. These teachings encourage us to make our world a better place, more reflective of the higher realms we aspire to reach. Dharma, in this context, is about more than just right or wrong; it’s about living in harmony with the fundamental laws of nature and ensuring that each generation is nurtured and able to progress.
We need to reintroduce the heart of Bharat’s teachings to the world, and for this, language plays a crucial role. By integrating just a couple hundred Sanskrit words into our vocabulary, we can provide new perspectives that go beyond conventional limitations. These words can help people see the world differently, promoting a broader, more inclusive understanding that is crucial for our collective future.
Western translations often misconstrue Indian philosophical terms, such as interpreting “Moksha” as “salvation” and using “idol” as “Murti.” This simplification can misrepresent the rich and complex philosophies behind these concepts. Do you think this oversimplification is harmful? What steps can we take to prevent the dilution of these significant and meaningful terms that carry deep knowledge?
That’s a great question, and it allows us to delve deep into the inadequacies of the English language when it comes to expressing certain concepts that are vital to understanding other cultures, especially those from Bharat (India). For example, when discussing the concept of ‘Dharma,’ which is often loosely translated as ‘duty’ or ‘righteousness,’ English falls short. Dharma is about living in harmony with the universal laws, acting in ways that sustain and enhance life for as many beings as possible, and aligning actions with a divine intelligence that optimizes well-being. This is a far richer and more comprehensive concept than what ‘duty’ typically conveys in English.
Similarly, when we look at the word ‘religion,’ its Latin root ‘religare’ suggests being bound by rules or regulations. This doesn’t fully encapsulate the dynamic and expansive nature of spiritual practices from Bharat, which are more about rhythm and flow with the cosmic laws rather than strict adherence to dogmatic rules. Describing these practices simply as ‘religion’ imposes a limited Western perspective that doesn’t do justice to their depth and breadth.
For the past ten years, my partner Sandhya Devi and I have dedicated our lives to a significant project: introducing a new vocabulary that accurately conveys these profound concepts. We aim to challenge the Western world to adopt this vocabulary if they truly wish to understand and describe the truths of Sanatana Dharma and the cultural depth of Bharat. The goal is not to simply add new words to English but to transform how people think about these concepts, steering them away from viewing them through a restrictive lens.
This endeavor is likened to invoking Ma Saraswati, the goddess of knowledge and wisdom in Hindu tradition. To illustrate the importance of language in shaping thought, consider what we call a book of words in English—a dictionary. While a dictionary is supposed to be a repository of meaning, often it fails to capture the essence of deeply cultural or spiritual terms fully. In our project, we are not just filling a dictionary; we are expanding the vocabulary to include a way of thinking and understanding that is currently missing in Western discourse.
The Sanatana principle of “Vasudhaiva Kutumbakam” (the world is one family) highlights examples of international help India extended, like sending aid to earthquake victims in Turkey and aiding in evacuations during the Ukraine conflict, despite facing challenges or negative actions from these nations in return. How should we address these complex international relations while maintaining our philosophical principles?
The phrase “Vasudeva Kutumbakam,” meaning “the world is one family,” encapsulates the profound idea that we are all in the same pot or vessel, sharing this planet. Interestingly, the English word “vase” — a container that holds flowers—derives from Sanskrit and carries a similar concept of holding and nurturing. Similarly, “Kutumbakam” refers to a family or household, suggesting that we are all interconnected and share a common space, like flowers in a vase.
This idea brings us to the concept of “Dharmacracy,” a term I use to describe a system where actions are governed not just by the laws of a state but by the moral and ethical laws of the universe, which aim to maintain balance and harmony. In this system, Dharma is not about religion; it’s about adhering to principles that ensure the sustainability and well-being of all life forms.
Dharma embodies the qualities of ‘Sattva,’ ‘Rajas,’ and ‘Tamas’ — elements from Indian philosophy that describe the qualities of nature. ‘Sattva’ represents balance and harmony, ‘Rajas’ stands for action and desire, and ‘Tamas’ is associated with chaos or disorder. A dharmic approach focuses on promoting ‘Sattva,’ minimizing ‘Rajas,’ and avoiding ‘Tamas,’ especially in how we interact with our environment. It means not exploiting our planet (Bhumi Mata) to the extent that it becomes uninhabitable.
The Western concept of democracy, as it is often practiced, can sometimes lean towards ‘Rajas’—driven by selfishness and resource exploitation without regard for others or the future. Dharmacracy, in contrast, would ensure that actions benefit not just the present but also future generations, mirroring the sustainable practices of many indigenous cultures that lived in harmony with nature before modern disruptions.
As representatives of Bharatiya (Indian) culture, and indeed any culture that respects these principles, we should embody and advocate for these values. We need to put our money where our mouth is, so to speak. It’s not enough to claim we are doing good; we must understand what truly constitutes good actions — those that sustain and nurture the planet and all its inhabitants.
In the spirit of “Vasudeva Kutumbakam,” we recognize that we are not isolated; our actions affect everyone. We are in this together, and we must think about the legacy we leave for our grandchildren and beyond. This perspective is not new; many cultures before us have recognized and lived by these principles. And now, as we face global challenges, it’s time to revive and adhere to these principles, ensuring that the light of wisdom, compassion, and sustainability shines through all our actions and decisions.
The Vedic Renaissance we envision is one in which Sanskrit words not only add to but transform the English language, creating a worldview that traditional English terms cannot. This new perspective will be unencumbered by the limitations often imposed by Abrahamic religious interpretations. In our view, these interpretations have frequently skewed scientific and cultural understandings to fit a narrow worldview.
We are at the beginning of what could be a significant cultural shift, where ancient wisdom informs modern understanding in profound ways. This isn’t just about changing vocabulary; it’s about changing how we see the world and our place within it. It’s about enriching global discourse with perspectives that have been overlooked or simplified and bringing a depth of understanding that can lead to more holistic and interconnected ways of living. This change, this Vedic Renaissance, is something that I believe will continue with the efforts of individuals who are committed to true understanding and respect for the diversity of human thought and culture.
Hindudvesha, the widespread denigration of Hindu culture, values, and civilization, is evident across academia, news, social media, and entertainment. As a follower of Sanatana Dharma, should I respond with the Gandhian principle of non-violence, embrace the Abrahamic ‘eye for an eye’ approach, or something else entirely?
This is essentially a battle of language, a critical and influential kind of confrontation. While physical warfare, with its tangible weapons, might seem more immediate, it’s arguably the least effective and most destructive form of conflict, resolving nothing in a matter of hours. Therefore, it’s vital to engage in a more intellectual type of warfare—a war of words, which involves the careful choice and use of language.
This war is between those who resist progressive, enlightened thinking and those who embrace it. For the latter group, it’s crucial to understand the depth of language, particularly how many English words have roots in Sanskrit—a language that has shaped many modern languages without many realizing it. Indeed, there are approximately a thousand crucial Sanskrit words that have morphed into English usage, yet their original meanings and connotations are often lost or diluted. Take the word “God,” which in English is a vague term derived from Germanic languages, indicating something good or divine but lacking specific attributes. In Sanskrit, similar concepts are rich with meaning, like the term “Bhagavan,” which relates to divinity in a way that’s deeply tied to the acts and attributes of the divine.
These English translations or adaptations are frequently insufficient—they lack the nuance and depth of their Sanskrit counterparts. This inadequacy leads to misunderstandings and diluted communication of philosophical and spiritual concepts. This is why I believe that replacing these “empty” words with their rich, original Sanskrit terms is not just an option but a necessity. This shift in vocabulary can dramatically change how we articulate and understand profound concepts.
Our mission is to promote what I call a “Vedic Renaissance,” a revival of understanding and articulating the world through the lens of Vedic knowledge. This involves teaching critical Sanskrit words and phasing out the colonial, often misleading English terms. This isn’t just about language purity; it’s about crafting a worldview that can accommodate the complexities of ancient wisdom in modern times.
At Vasa, our project focuses on decolonizing the English language and integrating Sanskrit to ensure that future generations can escape the limitations of current linguistic structures. This effort extends beyond the classroom to yoga studios and communities worldwide, where we engage with millions of yoga practitioners. Many of these enthusiasts are women who are not just physically practicing yoga but are deeply involved in embodying its philosophy. By enhancing their understanding through language, we also enrich their practice.
Imagine introducing these practitioners not only to the physical aspects of yoga but also to its spiritual and philosophical depths. We teach them how to make ‘Prasad’—a ritual food offering in Hindu worship, symbolizing a sharing of divine grace. This is done freely, enhancing community bonds and spreading knowledge.
Through the dual tools of language and lifestyle—coupled with ‘Prema,’ or divine love—we aim to reach the highest state of human potential. This holistic approach combines the teachings of the Vedas, the philosophical insights of the Bhagavad Gita, and the practices of Ayurvedic medicine, creating a comprehensive educational experience.
This endeavor isn’t just another cultural wave; it’s a profound movement, a true renaissance that aims to bring the timeless wisdom of the Vedic traditions into the chaotic present to guide us toward a more enlightened, harmonious future. Together, we are not just participants in this renaissance; we are its creators, leading a global shift toward a more profound, spiritually connected world. This is the vision and mission that drives us—a new Vedic Renaissance that redefines not just how we speak but how we think, live, and connect with the divine and each other.
Having been involved in the Hindu ecosystem and visiting India regularly, do you notice any recent changes in how society is reconnecting with its cultural roots? Despite the longstanding influence of colonialism, are there signs of renewal or a resurgence of interest in traditional values and practices?
The term “history” in English is often viewed as merely a record of past events, but the Sanskrit equivalent, “Itihasa,” carries a richer, deeper significance. Itihasa translates to “thus it happened,” suggesting a narrative that’s not only factual but also imbued with philosophical and spiritual truths. This distinction is crucial when considering the cultural heritage of India, where epics like the Mahabharata and the Ramayana are not seen as mere mythology but as Itihasa—real events with divine interventions and moral lessons.
In these stories, we see the descent of the supreme being to Earth, portrayed in various avatars, to restore balance and righteousness. Such narratives are foundational, not fictional, serving as guides for moral and spiritual conduct rather than mere entertainment. To communicate and preserve these profound lessons, it’s vital that they are relayed with philosophical accuracy, which often gets lost when translated into English or when simplified for broad consumption.
At our organization, Vasa, we’re focused on reformulating these narratives within modern information networks to ensure they’re conveyed accurately. A key aspect of this is teaching the distinction between Vedantic discussion—a philosophical debate rooted in seeking truth—and mere material argument, which often just revolves around winning or asserting dominance. This distinction helps create a more meaningful dialogue about our history and philosophies, allowing for a deeper understanding and respect for diverse perspectives without descending into chaos.
Moreover, the challenge extends to young learners within the Vedic community. Our research indicates that very few Vedic homes have access to a version of the Bhagavad Gita that’s both uncolonized and comprehensible to children. This gap means that many are growing up without the critical philosophical grounding that the Gita can provide. We view the Gita as a “user’s manual” for life, containing essential teachings that are foundational to Vedic culture. It articulates universal truths about the nature of existence, duty, and devotion, which are pivotal for cultivating a wise and compassionate life.
For instance, the Gita teaches that the divine essence is the source of all creation and that by understanding this, individuals can live with love and purpose, illuminating the lives of others with wisdom and joy. Such teachings are expressed through key verses that every young person in the Hindu community should be able to recite and understand in both Sanskrit and English. This isn’t just about religious instruction; it’s about equipping the next generation with the tools to navigate life with clarity and ethical certainty.
Our strategic vision at Vasa is to use the Gita as the core educational tool, sidelining endless debates to focus on its profound, direct teachings. By doing so, we ensure that the essence of our culture is transmitted without dilution or corruption, even as it’s adapted into English. This approach can extend beyond the Gita to other sacred texts like the Upanishads and the Vedanta Sutras. By collaborating with scholars fluent in both Sanskrit and English, we can cultivate a cultural narrative that avoids misinterpretations and enriches our understanding of Vedic wisdom.
In partnership with my colleague Sandy, we have set a precedent for how these teachings can be integrated into contemporary life, thereby curing the “linguistic disease” of misinterpretation and misrepresentation that often plagues translations. It’s an honor to share this mission with the wider Vedic community, fostering a renaissance of understanding that can profoundly affect how we perceive and live our lives according to these ancient yet timeless teachings. Through this effort, we hope to see a widespread revitalization of Vedic knowledge, ensuring its relevance and accessibility for generations to come.