Hindu University of America

  • Home
  • Hindu University of America
Call Website Contact the organization

Hindu University of America || सा विद्या या विमुक्तये ||

"Knowledge is that which liberates"

An education based on Hindu thought involving ethics, and self-reflection. www.hua.edu

Hindu University of America (HUA) was established in 1989 and was authorized in 1993 to provide students with a unique academic environment to explore the knowledge systems rooted in and emerging from Vedic thought i.e. the philosophies, traditions, culture, and civilization that has come to be called Hinduism in the popular imagination. Hindu University of America welcomes all qualified students seeking to pursue knowledge and understanding, personal and societal transformation, as well as research and publication, in many diverse areas of study. Those who already have exposure to Hinduism through their own heritage will find the university to be an excellent source to acquire an enhanced understanding of their identity, culture and its unique world-view, while newcomers to Hindu thought will find a thorough and accessible introduction to a seemingly esoteric way of life that is simultaneously both ancient and contemporary. The university strives to explore the knowledge systems of Vedic origin encompassed by the term Hinduism in conversation, with contemporary challenges and opportunities facing humanity, in realms such as religion and theology, natural, human social sciences, economics and politics, education, the fine arts and literature, and more.

Dussehra: a festival of dharma, devotion, and communityधर्मो जयति नाधर्मः सत्यं जयति नानृतम् ।Dharma triumphs, not adhar...
20/10/2026

Dussehra: a festival of dharma, devotion, and community
धर्मो जयति नाधर्मः सत्यं जयति नानृतम् ।

Dharma triumphs, not adharma. Truth triumphs, not falsehood.
Dussehra, known in Sanskrit as Vijayādaśamī, is celebrated on the tenth day after Navarātri. In the Rāmāyaṇa tradition it marks Rāma’s victory over Rāvaṇa, the king of Laṅkā, and the triumph of dharma over adharma.

Across communities, the day is observed in many forms. Devotees fast, recite the Rāmāyaṇa, and sing bhajans. Rāmlīlā performances retell the epic, and effigies of Rāvaṇa, Meghanāda, and Kumbhakarṇa are burned at dusk as a symbol of evil undone. Fairs, music, and cultural programs bring families and neighbors together, and pass these values to the next generation.
Beneath the celebration lies a quieter invitation: to practice discipline, courage, and truthfulness in our own lives.
From all of us at the Hindu University of America, a blessed Dussehra.

Hindu temples are more than places of worship—they are living spaces where devotion, tradition, culture, and community c...
19/10/2026

Hindu temples are more than places of worship—they are living spaces where devotion, tradition, culture, and community come together. 🙏

Join Hindu University of America for the Śrī Rādhā-Ramaṇ Vedic Hindu Temple Workshop and explore the significance of temple traditions in preserving Hindu heritage and keeping the wisdom of Sanātana Dharma alive across generations.

Register now : https://www.hua.edu/workshop/radha-raman-vedic-hindu-temple

19/10/2026

Navarātri, Day 9: Siddhidātrī

The ninth and final Durgā is Siddhidātrī, “the giver of siddhis” (siddhi, accomplishment, perfection; dātrī, giver). The tradition speaks of eight classical siddhis, including aṇimā, mahimā, garimā, and laghimā. She is shown seated on a lotus, with four arms bearing a discus, a mace, a conch, and a lotus. According to the Devī Purāṇa, Śiva himself attained the siddhis through her grace, and half of his body became that of the Goddess, giving rise to the Ardhanārīśvara form.
The sequence thus closes with fulfillment. From the mountain-born ground of Day 1, through discipline, protection, creation, motherhood, fierce force, fearlessness, and purity, the path arrives at accomplishment. In the Śākta reading, the highest siddhi is not power but realization, which echoes the Devīmāhātmyam’s teaching that the Mother grants both worldly fulfillment and liberation.

18/10/2026

Navarātri, Day 8: Mahāgaurī

The eighth of the Navadurgā is Mahāgaurī, “the great fair one” (mahā, great; gaurī, radiant, fair). In the tradition, her complexion was darkened by long years of penance in the forest to win Śiva. Pleased by her tapas, Śiva is said to have bathed her in the waters of the Gaṅgā, restoring a luminous white radiance. She is iconographically shown in white garments, mounted on a bull, holding a trident and a ḍamaru (small drum).
The image of purity regained after austerity is the heart of this form. It follows naturally from Day 2: Brahmacāriṇī is the one who undertakes the discipline, and Mahāgaurī is the one in whom its fruit shines. In many households, this day is also marked by kanyā-pūjana, the worship of young girls as embodiments of the Goddess.

17/10/2026

Navarātri, Day 7: Kālarātrī

The seventh of the Navadurgā is Kālarātrī, whose name means “the dark night” (kāla, time or darkness; rātrī, night). She is the most fearsome of the nine forms: dark in complexion, with disheveled hair, a garland that gleams like lightning, and a donkey as her mount. Yet the tradition holds that she bestows fearlessness on her devotees and is the destroyer of ignorance and fear.
The image invites a reading in which the terrifying aspect and the protective aspect are one. Darkness here is not the opposite of the Goddess but one of her faces, and its end is knowledge. This echoes the Devīmāhātmyam’s own vision of the Mother as the source of both light and darkness.
In the traditional Śākta schema she is commonly associated with the sahasrāra cakra.

16/10/2026

Navarātri, Day 6: Kātyāyanī

The sixth of the Navadurgā is Kātyāyanī, named in tradition for the sage Kātyāyana, to whom she is said to have appeared as a daughter. She is revered as the warrior Goddess who slays Mahiṣāsura, the same episode that the Devīmāhātmyam narrates in its third chapter. She is iconographically shown mounted on a lion, with four or more arms bearing a sword and a lotus.

Her figure also has a devotional dimension. The Bhāgavata Purāṇa (10.22) recalls the young women of Vraja observing a month-long vow to Kātyāyanī in the hope of obtaining Kṛṣṇa as their husband. In this single form, the tradition joins righteous force with sincere devotion.
In the traditional Śākta schema she is commonly associated with the ājñā cakra.

What if the spaces we inhabit and the timing of our activities could be understood through interconnected traditional kn...
15/10/2026

What if the spaces we inhabit and the timing of our activities could be understood through interconnected traditional knowledge systems?

Join HUA's Space Meets Time: How Vastu & Jyothisha Go Hand in Hand webinar to explore the relationship between Vāstu Śāstra, which examines space and the built environment, and Jyotiṣa, which studies celestial patterns and timing. Discover how these traditions offer a distinctive perspective on our relationship with the environment and the wider cosmos.

Featuring Shri. Bangalore Niranjan Babu.
Register now: https://www.hua.edu/webinar/space-meets-time

15/10/2026

Navarātri, Day 5: Skandamātā

The fifth of the Navadurgā is Skandamātā, “the mother of Skanda.” Skanda, also known as Kārttikeya or Kumāra, is the commander of the divine armies in the tradition. She is iconographically shown seated on a lotus, which is why she is also called Padmāsanā, and holding the infant Skanda on her lap.

The form is notable for its theology of motherhood. The Goddess appears here neither as warrior nor as ascetic, but as a nurturing presence in whom protection and tenderness coexist. The traditional narrative holds that Skanda was born to defeat the demon Tārakāsura, so her motherhood is directed toward the protection of the cosmic order (dharma).

In the traditional Śākta schema she is commonly associated with the viśuddha cakra.

Mandirs are more than places of worship they are centers of learning, service, culture, and community. HUA and HMEC are ...
14/10/2026

Mandirs are more than places of worship they are centers of learning, service, culture, and community.

HUA and HMEC are working together to strengthen these foundations and create meaningful opportunities for Hindu education and community engagement across North America.

Join this special webinar to discover highlights from the 19th HMEC Conference and learn how mandirs, educators, volunteers, and community leaders can collaborate through educational programs, workshops, and study retreats.

Register now : https://www.hua.edu/webinar/hmec-hua-partnership

14/10/2026

Navarātri, Day 4: Kushmanda

The fourth of the Navadurgā is Kushmanda. Her name is commonly explained as a compound of ku (small), uṣmā (warmth), and aṇḍa (egg): she who, with a gentle smile, warmed the cosmic egg into being. In this tradition she is the source of the universe at a time when there was only darkness. She is iconographically shown with eight arms, bearing a rosary, a lotus, a discus, a mace, a bow and arrow, and a pot of nectar, seated on a lion.

The form places creation at the center of devotion. The universe does not arise from force but from a smile, an image of creative energy that is joyful and effortless. The lion points to the strength that accompanies that creative power.

In the traditional Śākta schema she is commonly associated with the anāhata cakra.

Address

FL

Telephone

(407)2750013

Website

,

Alerts

Be the first to know and let us send you an email when Hindu University of America posts news and promotions. Your email address will not be used for any other purpose, and you can unsubscribe at any time.

Contact The Organization

Send a message to Hindu University of America:

Shortcuts

  • Want your organization to be the top-listed non profit organization?

Share