Dr V Shankar's Speech on 7th April 2026 -Dharmam Chara at Bombay Stock Exchange, Mumbai

You Govind Deshmukh, a devoted worshiper, is personally free from the body and speaks of non-dualism. I bow to Lord Shankar, the ancient lord of Kanchi, the compassionate shelter of the Purana, the ocean of boundless mercy, the embodiment of knowledge and tranquility. I respectfully salute the revered guru Chandrashekhar, always joyful, who initiates us into Shiva’s path. From Shankaracharya in the middle to our acharya at the end, I honor the entire lineage of gurus. Seeking the wisdom of the Vedic teachings of Adi Shankaracharya and following the tradition up to the 70th guru, the honored Shankar Vijendra Saraswati Swami, on this day with his presence and grace, this function is being held. His successor, Shri Satyashekharendra Saraswati Swami, is also present.

To address you today gives me great pleasure to associate myself with this pleasant function organized this evening by the Kamkoti Peet through its Pratyaksha Charitable Trust on Dharmam Chara to promote religious values among corporates and professionals. At the concluding part of this session today, we have the benefit of a military address on holiness, focusing on the core values of Dharma, which will guide the economic powerhouses of the country—not only to pursue their operational and institutional goals but also without compromising on GDP and good religious principles.

The principles of this blessed land of ours are a living history that spans several millennia. People in the West have always wondered what has kept this nation united despite the size of the land, the diversity of its culture, the multitude of languages, and morally, despite several disputes and divisions that have shaken the moral fabric of society through a long civilization. While more powerful nations around the world have broken apart into smaller nations constantly at war with each other, disturbing the peace and balance of the globe.

This entire land has 18 major languages, 1600 minor languages, about 6400 in total, and among them 52 major ethnic tribes, six major faiths, 28 states, and eight union territories. All combined and merged into one called Bharat, Hindustan, and India. Mark Twain called it the cradle of human civilization, the birthplace of human speech, the mother of history, the grand mother of tradition, and the great grand mother of legend. If there’s one thing that has truly united this land, it’s the saints, the sages, and holy men who were born here.

Some people travel all over the country during their lifetime, spreading kindness and compassion everywhere they go. They carry with them the true message of Indian culture, traditions, and practices to the remote parts of the country so that everyone can understand and live by it. Dharma has different meanings and interpretations, but it leads to a harmonious life. There’s an unwritten law of the universe that every living being, human or otherwise, must follow if they want to live peacefully on this earth.

This planet Earth is obviously part of the cosmos, not just a case, and the source of dharma comes whenever we have conflicts in our minds about what counts as dharma and what doesn’t. It’s the Lord Almighty alone who decides what true dharma is, but He never appears before us. Every time our minds are confused, we turn to the Vedas, which are the commands of the Lord, the voice of God, the divine guide that tells us what counts as dharma and what doesn’t. That’s why the scriptures say the Vedas are the root of all dharma.

Here's a simple definition of what religion is and what God is: Veda Vyasa said in the eighteen Puranas that any act which benefits others, brings merit, and helps others is called dharma (righteousness). And the one that causes harm or burden to others is called adharma (unrighteousness). The Vedic values, which are the foundation of dharma across all religions, including Hinduism, never actually use the word "Hindu" in any of our scriptures. In fact, the word "Hindu" means love and truth.

In simple terms, it means the absence of violence. It's also called the Vedic religion or Sanatan Dharma. This Sanatan Dharma is based on the Vedas and some key principles, which are basically the core messages the Vedas have given to the world. I'll briefly touch on them to make it easier to understand what it's all about. First and foremost is truth. Truth is the foundation of dharma. The Rigveda says, "Ekam Sat Vipra Bahudha Vadanti," meaning truth is one, but people call it by different names. Simply put, there's truth, half-truth, and untruth.

The element of truth is about ultimately getting to the real fact, meaning there’s only one truth. Guru Nanak Dev Maharaj in the Granth Sahib says that above all is the true opinion and true conduct. Truth is high, but even higher is living truthfully. The Vedas and Upanishads all give priority to truth. That’s why we start with "Satyam Vada" (speak the truth) and then follow only dharma, the path of righteousness. Later, the truth became the national motto of this country, carrying the message "Satyamev Jayate" — truth alone triumphs, at all times and in all situations. So, this is the main focus of dharma: a person who tells lies commits an act which...

It will never benefit him or the community. The second point is that there’s divinity present in each one of us. We call it Narayan—the heart where Narayan, the Lord, resides. There’s a jackal in each of us too, and when that jackal shows itself, the honesty gets suppressed. This jackal shapes a person’s character. Only by following the basic principles of dharma can the jackal inside you be controlled and brought out to shape who you really are. The absence of hatred is the most important principle of dharma.

This is about realizing the self is connected in everyone. The self in others is the same as the self in you. Hating someone else is really just hating yourself because you’re present in them. This is the highest state of consciousness anyone can reach in life. To put it simply, like in Bhaj Govind, the same divine essence—call it Vishnu, whatever name you like—is present in me, in you, and in everyone. That formless, nameless entity is one and the same. So if I hate you, it’s really me hating myself. This understanding is the ultimate truth.

The basic idea of religion is that it’s the absence of hatred that brings us universal harmony and peace. Global trade and commerce really took off in the 20th century. Breaking down trade barriers to create a small global village for the whole world is pretty recent history. Millions of years ago, before the Upanishads said, "The entire world is one family" (vasudhaiva kutumbakam). This thought basically comes from moving from a narrow-minded view to a big-hearted one — realizing the whole world is one family, but only when you develop that mindset.

Thought the whole world belongs to you, that universal harmony can actually be practiced, wars can be pushed into history, and peace can come down to planet Earth. It’s tough, but taking baby steps can make sure that sooner or later the intense rivalry and wars will calm down. The Rigveda says, “O Bhadra Kato Vishva,” let noble thoughts come first from every direction. We need to turn mirrors into windows—mirrors just reflect what you already see, but windows let you pass through. So as soon as these noble thoughts reach you, you’ll get it.

Absorb the benefits for yourself and always let them spread to the whole world. This is the core message of the noble thoughts the Vedas teach—that no matter where they come from or in whatever form, it doesn’t matter the language, religion, or even geography. The transformation that helps a person lead a righteous life comes from taking in those thoughts. Shankara said the whole purpose of life can be summed up by the Vedas in four ways: Dharma (duty), Artha (wealth), Kama (desires), and Moksha (liberation). Priority should be given to Dharma; only after that comes earning wealth, then having children and raising a family, and finally...

Last emancipation is the hardest thing for anyone to achieve. Shankara says in Vivekachudamani: Being born as a human is rare. That’s the first step. Shankara explains further, saying it’s rare because of three things: being human, reaching liberation of the soul, and associating with wise, enlightened people. Without the grace of the Almighty, these three rare things can never be achieved. First is to be born as a human, second is to reach liberation, and the last is to be with men of knowledge and devotion. Shankara himself asks, then what is...

The purpose of life is consistent with our level in the question series, and self-realization is the purpose of life. It’s not just standing in front of a mirror and looking at your shape and form; it’s realizing the one within, the divine within. The moment you start realizing this divine, you won’t be disturbed by any unrighteousness. Your thoughts will be pure, your actions even purer, and the results you see with your eyes will be calm and clear. This is the truth, and even Shankara himself gives the guidance to reach this stage.

Emancipation isn’t possible without good company. Detachment is key. True detachment means no illusions, and no illusions means certainty. And certainty is freedom in life. It all starts with attachment. From attachment comes craving. When we have a lot of desires, we’re just allowing ourselves to hold on to them. The process begins with letting go. When you detach, you reach a state of balance where there’s no more wanting, no more desire in life. And if you stay in that state for a long time, it leads to liberation. That liberation frees you from the cycle of birth and death, from being reborn again and again. So this is the core of the teaching that’s been passed down.

By Veda’s command to the whole world, to all people everywhere, Lord Ved Vyasa concluded the epic Mahabharata, which has 100,000 verses. The last chapter contains four verses called the Chaturlokik. These Chaturlokik verses are mainly from the Rigveda and say: Neither by birth nor by actions does one attain dharma (righteousness or duty). Dharma is not lived through birth, profession, trade, or anything like that. It’s not gained through greed or desire, nor even out of fear. Even if it costs your life, do not abandon the path of dharma. That is the core, the central message of living according to dharma. There should be no excuse like “I couldn’t do this because…”

Is it possible for me to do that? This is the message from God, conveyed through the Mahabharata. And the Mahabharata gave the final message: "Dharma protects those who protect it." The person who protects dharma is himself protected by dharma. Now, let me get to the reason I’ve been asked to speak. The Shankaracharyas are the pathfinders for the moral and spiritual health of humanity, going beyond all geographical boundaries. The Hindu belief in Shambhoor Murti—Bharati Shankaracharya’s form—is our Lord Shambhu Shiva walking on this Earth, expressed through Shankaracharya. The tradition of Shankaracharya started with Adi Shankaracharya.

The Acharya Kamakoti Peetham are shining examples of communal harmony, cultural integration, and spirituality. More than just education and scholarship for the next generation of Acharyas, they address the needs of common people and make a visible impact through their activities in the social fabric of the country. The fact that this tradition started 2540 years ago, even before Adi Shankaracharya, and that 71 Acharyas have carried it forward till now, speaks volumes about the greatness of Indian culture and tradition. Hats off to the Acharyas of the Kamakoti Peetham!

Humanitarian activities in the community are basically focused on helping those who are socially disadvantaged, marginalized, weak, less fortunate, and those who deserve to be uplifted. These are the people we concentrate our efforts, energy, resources, and connections on, to make sure everyone benefits from this life more than just basic education or healthcare. We are at the heart of these efforts. The activities we carry out cover a wide range of areas like women’s empowerment, youth and child development. We also work on promoting communal harmony, international relations, and universal peace

So, when truth is just the emptiness behind all the things that affect every part of being human, and it’s tough to cover all that in one go like this. But then, over there, I found something to say to myself when I said, “Let me step away from this usual way of talking about what people do, stuff that’s already known to the world.” Let me talk about things nobody really knows about. And especially things people hardly know, which haven’t really been shown properly in digital media. And I thought tonight I’d share some of those thoughts with you, and when I do, you might think it’s...

Standing urgent and wise, but I'll get straight to the point. The first thing is the role of the committee in framing the Indian Constitution. The second is the committee's role in fostering, promoting, and guiding the external relations and foreign policy of the Government of India. Strong words, but you'll get the idea. The third is the committee's role and contribution to the Ram Janmabhoomi Trust, which ultimately led to the grand temple for Lord Ram at his birthplace in Ayodhya. And lastly, it’s about care for all beings—beyond just humans—to every living creature and more.

Particularly animals and birds, as per the international community, before I came to this, the great Swami of Kanchi wrote a famous friendship hymn which was sung at the United Nations on October 23, 1966 by India’s M.S. Subbulakshmi. The hymn, drawn from the ancient Upanishads by the sage, is all about friendship—fast friendship among nations—and ultimately it prayed for prosperity for all the people of the world. That was universality. That was the canvas of the world as one entity that he had given. Now, let me come to the first topic: the Constitution at the dawn of independence.

The national leaders of the Indian National Congress were really struggling with how to govern this huge and diverse country after independence was granted. They were trying to figure out what kind of framework and boundaries a constitution should have, one that could provide answers to every issue the nation would face as it became independent. But most of the thinking during that time among the political leaders of the Indian National Congress was more political and general. The great sage of Kanchi, Chandrasekharendra Saraswati, felt that since it was already agreed that the country would be a secular, democratic, socialist...

In the Republic, there’s a need for religious freedom within the framework of secularism. For the first time ever in this country’s history, it was said that religion should be a fundamental right. Never before had the term “fundamental right” been used like this, and if you look closely at references to fundamental rights, the judge will show you the constitution. The origin of that word actually came from the Mahaswami of Kanchi. So, it’s clear that there was a need to upgrade the political system that was developing at that time, especially the need for religious autonomy for institutions that promote religiosity.

The management of those institutions formed a committee under the legendary Agni Gotram Tatacharya, a great renowned scholar. Its purpose was to address the issue in January 1946 when the parliamentary commission from the Crown came to India to take the first step toward creating the Indian Constitution. With the blessings of the sage of Kashi, the committee was met by another committee constituted by the stage at Madras in Hindu Way. A formal reception was being held for the senior member of the UK Parliament. Then, the leading figure of the commission was updated on the thoughts from the stage of Kanchi.

Delighted to know that in this country, that holy man can see the whole political system has basically forgotten secularism. That doesn’t mean religion is missing, it means people stopped really practicing their faith. He was really happy about the progress and invited the committee to come to Delhi to continue the discussion. But the sad part was the parliamentary commission failed because politically, they couldn’t agree to be the Indian rulers. Then the Crown sent the Cabinet Mission under Sir Stafford Cripps to come to India in March 1946.

The Mahaswami again made sure that this committee drafted the scripts and carried the idea for religious freedom, as he was. He said, "I shall now put this across to the Indian political leaders who were involved in framing this Constitution," based on the advice he had given. Sardar Vallabhbhai Patel was met by the Mahaswami committee, I think the greatest joy the Iron Man of India ever experienced was when he said, "I could know that the sage of Kanchi understands things far beyond the politicians." But to think about it at this time, not after the...

The constitution was created because there was a need for religious autonomy. He was happy about that, but you all know what Sardar Patel was made of. He was straightforward enough to say this can’t be achieved unless the Hindus speak with one single voice. So, he suggested expanding this committee to include more minorities, more religious institutions, and then push forward and promote this idea. That’s what was being done. And when it came before Babasaheb Ambedkar, who was a strong believer in religious freedom, history wouldn’t know it—but I can tell you this without any doubt.

Baba Saheb was a huge supporter of religious freedom. He fought for it very strongly. When Article 26 was first introduced in the Constituent Assembly, people were really happy that the government was finally paying attention to it. But when the article was being drafted and adopted in the first session, it caught the attention of the Mahaswami. In August, he said that if everyone is subject to the laws of the land, then maybe it’s better not to have religious freedom at all. So, he broke the whole thing down into three parts. He said a person has the right to practice their religion and faith.

The second step is to create institutions to quickly promote that faith. The third is to acquire assets and properties to manage those institutions. He suggested that the last one could be at risk of losing the land, while the others should be fundamental rights. That was universally accepted, and Article 26, as it stands today, provides for these three sections of religious autonomy. The battle wasn't just about one person. Pandit Jawaharlal Nehru was a strong advocate for "no more" in the Union list, feeling it was already overloaded and nothing more should be added to it.

If democracy ever leads to any government in the states being dominated by religion, then religion would override that government. So, they wanted to make sure it stayed on the Union list. It was a blessing that Nehru never believed something more could be added quickly. He accepted the suggestion and it was placed on the current Union list. Today, in this nation, every faith and every citizen enjoys the right to practice their religion in the way they choose. I think that’s really important.

Beyond the complexity of constitution-making, of course, several people are responsible for it. The stage of Kanchi was crucial in giving us that. If I were to say that the Kamkoti Peeth has a great influence on India's foreign policy, it might sound crazy to someone hearing this. The Kamkoti Peeth is like the king of kings, presidents, prime ministers, and top constitutional authorities of many nations around the world follow its lead. Most of these monarchs, even from faraway places, are followers of this tradition.

Lands in Europe like Spain, Greece, and France, closer to home, all these countries bordering India have always been coming regularly to the PITM. It was their presence at the PITM that allowed people-to-people contact through the constitutional head that quickly promoted better understanding between those countries and India. If I were to talk about the whole topic here, starting with Sri Lanka, Nepal, Bangladesh, China, and then around China—Cambodia, Thailand, and finally Israel.

Let me just talk about Israel today morning. The current topic is that I’ve been told that by this evening, the American forces have taken the Pakistan route to enter Iran. So, we’re in a bit of a flux. Now, if Israel is concerned, if someone had developed a full-scale diplomatic relationship between India and Israel, a huge amount of credit would go to Kamakoti Peetham. I’d say, singularly, it goes to Kanchi Peeth, the Mahaswami. He always trusted the common ground between the Muslim faith and the Hindu faith. There was so much in common, and he always advocated for that in India’s relations.

Relations between countries and people should be the top priority, but the reality on the ground is quite different. India’s reliance on oil from the Middle East and the huge workforce employed there couldn’t really help improve those relationships. During his time as Prime Minister in 1986, Rajiv Gandhi asked Ronson, the secretary in the External Affairs Ministry, to list out bullet points starting from the Consul General level relations with Israel and ultimately aiming for full-scale ambassador-level ties.

Relationship on trade, commerce, people, culture, and everything. The Bofo scam came out soon, and Rajiv Gandhi started playing it safe, so things couldn't move forward for this. Even during that period, the M-touch-based PV Narasimha Rao, the External Affairs Minister who was very devoted—I think he was one of the four biggest devotees of the Kamakoti Peetham—said the time isn’t right for any real upgrade. But he believed that if we got the blessings of the Mahaswami of Kanchi, we could see the light of day during his lifetime, he said, and that would happen in the latter half of 1991.

Narsimha Rao was the Prime Minister who made the key address on this issue. He said we would start moving in that direction, but not much was done. It was about the case of Kashi, where there was a kind of victory march to Mumbai, like what’s happening now. The guru came to Mumbai in the latter half of 1991 or 1992. The Mahaswami of Kashi had given him several books about what’s common between Israel and India—the greatness of that nation. The plan was to get the Consul General to meet them and discuss the issue, but then Israel, during 1991-92, we can understand what happened.

The Council General office on the main road was heavily guarded—no one could get in. But by some divine grace, the Council General himself came to meet the Acharya at Shankarat Matanga. He thought he was coming to help expand the relationship between the people. It was all kept very secretive, like under a veil. He came and brought several books from Tel Aviv that specially flow in, so they could be given to the Acharyas of the Kamakoti Peeth. Even the Prime Minister and the External Affairs Minister had no clue about what was happening, except maybe thinking some holy men were getting interested in Israel.

The course of the presence, the call was put through to the Prime Minister and said the council still general is over here and I would not argue the issue but the Prime Minister said it's time now to get that done. The conversation was in Telugu and there was Latin and French as well, so Baker couldn’t understand any of it. When I took him back to his consulate, he said, "I’m thankful for this people-to-people contact and that it’s through men who have a commanding influence on the people of this land." That was on the 24th of December 1992—oh sorry, January 25th, 1992.

Exactly four days later, a statement was made in Parliament by the External Affairs Minister that India has approved full diplomatic relations with Israel. Giriraj Bhat, who was watching TV in his office, was taken aback and couldn’t believe it because three decades of steady diplomacy had never achieved even a bit of what was being talked about. It was unbelievable. But then it was confirmed that it was Parliament, which was in session at the time, and even the master of ceremonies couldn’t deny it. How could some meeting result in something no one knew about?

But the very next day, the Times of India somehow leaked the news. The following days, the big headlines said that the Shankaracharya of Kanchi was working on building full-scale relations with Israel. When the announcement came on the 29th, it was clear it was the handiwork of the Kamakoti Peetham, which had taken the initiative. Early on, they came to Kanchipuram and paid their respects to the guru, officially recognizing that they had done something the diplomatic world had never seen before. So, if you ever want to understand the Kamakoti Peetham on this matter, no other monastery comes close.

Perception comes from old, traditional practices and rigid beliefs. Religious tolerance is allowed through their faiths, but the impact of their work affects not just the local people, but the whole world. Now, let me tell you about Bangladesh—surprise! It’s a predominantly Muslim nation, the only Muslim nation where, at the invitation of the Prime Minister of Bangladesh, Jayendra Sir Swami, the 69th Acharya, came to Dhaka to have a darshan of Daksheswari. Daksheswari is one of the 51 Shakti Peethas, and Dhaka’s name actually comes from Daksheswari. He was given state guest status during his visit to Daksheswari on the day he arrived.

The Government of Bangladesh announced a donation of 10 million taka to His Holiness, which we will hand over to the renovation committee of the Daksheswari Temple. The road leading to Daksheswari Temple was named Shankaracharya Gate, but they didn’t stop there. It’s a Muslim-majority country, yet they put up an arch at the entrance and called it Jayant Raj. All these things won’t happen unless there’s ongoing work on people-to-people relationships. Even nations you might think are hostile to you can be friendly because of the groundwork that’s being done. And speaking about China, can you ever believe that a communist nation could extend...

An invitation to the holy man in this country? So, the People’s Congress invited Jayendra Saraswati Swami to come to China. Swami said it would be good if I can walk down because he can’t cross the sea. When the invitation reached a certain level of frustration, they were making arrangements in China—that he would address Beijing University, meet the General Secretary of the People’s Congress, and also meet important people from the government. Our Prime Minister carefully nodded and told him, “Sir, this is not the right time for you to go to China, even if they would like you to.”

That was back then, and it was said that only old men can't cross oceans, and the Indian Ocean lies in between. Even two can escape others by walking from Nepal onwards. So, that’s what it was about. But the Chinese never lost interest. Then came a time when the Acharya decided to go to Kailash Mansarovar. The traditional route is from our land. He was encouraged to go via Nepal so he could take the route through China, which is the shortest way to get to Mansarovar. Can you believe that officials from the Ministry of External Affairs...

He was just waiting to set foot on Chinese soil to go to Mansarovar. Every arrangement needed for his rituals and camping there was taken care of by them. I can still tell you he performed the Vyadha Puja and Guru Purnima on the same day. He installed statues of Adi Shankaracharya—one at Kailash Mansarovar entrance and another where he did the Hath Puja. It was all broadcast live on Chinese television, something never done before in history for any religious event by these people. That shows the greatness of the work this Peetham is doing.

It’s been happening quietly, making strides in these areas. But I gotta tell you, if you’re involved socially, you should come see the work we’re doing on women’s empowerment and with rural communities. It’s hard to believe that just one ministry can change lives like this. And let me tell you about Jayendra Saraswati Swami’s victory march—he’s determined to set up institutions for the local people. When we visited Rathra, at the foothills of the Himalayas, he said, “All these people are dull,” and he was serious.

I was told there's a mental health issue in Rathura. Just then, a network and a mental hospital came up in Rathura, which is still running today. This is a public service they provide, apart from being messengers of the gods. I’ve come to the end of my address. As long as it lasts, may Jagannath, Kamakoti Kamakshi, and the brilliance of Kanchi bless us so we can fulfill the purpose of our lives. May their blessings help us incorporate this through the passage of time in our eternal quest during this pilgrimage—perfection, a little bit of selflessness, sacrifice, and seva (service). That’s it.

The hallmark of their lives, and then they make our lives better. Thank you, and God bless. We have no words to fully express our gratitude for the amazing speech, sir. The one who works tirelessly and constantly reflects on uplifting society and preserving its timeless values.

Source Courtesy: Sri Chaitanya Kumar, Professor, Department of English Language, SCSVMV University.