Sadhu Rohitash Chandra

Seminar: Approaching Consciousness in AI with Hindu Philosophy
Abstract: This seminar explores the intersection of Hindu philosophical frameworks and modern Artificial Intelligence (AI), with a particular focus on the nature of mind, learning process, and consciousness. We approach foundational AI concepts, including knowledge representation and machine learning, through the lens of classical Hindu schools such as Sāmkhya, Nyāya, Yoga, and Vaiśesika, encompassing metaphysics and epistemology. We find that certain cognitive processes described in Hindu philosophy, such as memory accumulation (Samskaras) and mental modifications (Vrittis), closely parallel contemporary models of learning and inference in AI systems. However, the seminar also identifies a fundamental divergence. Although AI successfully replicates the functional aspects of cognition, Hindu philosophy maintains a distinction between mental processes and consciousness itself, characterised as the witnessing awareness (Sakshi) beyond material computation. This distinction reframes current debates on AI consciousness by suggesting that intelligence and awareness are not equivalent. Furthermore, we examine the ethical principles of Dharma, Ahimsa, and Karma as potential frameworks for addressing bias, accountability, and alignment in AI systems. We argue for a more holistic approach to AI by integrating perspectives that distinguish between simulation and experience, while embedding ethical reasoning into system design.
About the Presenter:
A/Prof. Rohitash Chandra is an Associate Professor in Data Science at UNSW Sydney. He is the Director of the Transitional Artificial Intelligence Research Group (t-AI) at the UNSW School of Mathematics and Statistics and Chairman of Pingla Institute, Sydney. Ranked among Stanford University’s top 2% of scientists globally, his research spans advanced machine learning—including deep learning and Bayesian inference—and its multidisciplinary applications. Alongside his work on environmental and geoscientific challenges, A/Prof. Chandra is a pioneer in AI for digital humanities. His research in this field includes analysing religious texts, evaluating translation quality, and auditing media content. He also leads pioneering initiatives that map classical Hindu philosophies against contemporary AI paradigms to reframe modern debates on consciousness, the mind, and AI ethics.
Location: Dev Sanskriti Vishwavidyalaya, Haridwar, India

Consciousness in AI Title: Approaching Consciousness in AI with Hindu Philosophyby A/Prof. Rohitash ChandraThis seminar explores the intersection of Hindu philosophical framewor...

Har Har Mahadev 🙏❤️

Shiva Mahadev unites us with Paramatman, the Supreme Self of all. His JyotirLinga Temples like Somnath, bring the light and nectar of the Shivalinga. Hara Hara Hara Mahadev!.

One of the greatest gifts my family gave me was teaching me not to feel entitled.🤝

The world does not owe you special treatment. No one is required to help you. No one is obligated to feel sorry for you. And no one owes you success, comfort, or opportunity.

This understanding builds resilience.

When you stop expecting others to rescue you, you begin to take full responsibility for your own life. You work harder. You stay humble. You become more grateful for every opportunity and every helping hand that comes your way.

People who expect nothing from others are rarely disappointed. Instead, they focus their energy on what they can control. Their attitude. Their discipline. Their effort. Their decisions.

That mindset creates strength.

It teaches you to earn what you want, appreciate what you receive, and depend on your own determination to move forward.

Expect little from others, but demand the best from yourself.

“I expect nothing from no one, and I expect everything from myself.”

Mahabharata - who is responsible?



I am in the middle of the new Mahabharata series (Star Plus 2013), and upon watching Draupadi Vasteharan, which was the most emotional event, I was pondering about the nature of evil and so-called Dharma. Before I go further, I must say that the new series covered the event very well with brilliant acting performances by the lead cast, which were in some way better and would well compete with the old series by BR Chopra, which has been considered the gold standard and ranks in the top 250 TV series on IMDb. There are pros and cons of the new vs. the old. Both should be seen and compared with events in the original text of the Mahabharata by Maharishi Ved Vyas. I personally liked the acting done by Pooja Sharma for the role of Draupadi more than the old one in BR Chopra's Mahabharata.

The Mahabharata is complex when it comes to the theme of good vs evil, as no one side is totally good or evil, and there are complex dynamics in the characters. One of these is Karna, who owed his life to Duryodhana, and he was taking the side of Duryodhana during the Vasteharan. Karna failed his fans as a hero with great strength, knowledge, and compassion, known as Daan Veer Karna. Karna was time and again being insulted by the Pandavas as he was from a lower caste (Sudra), and this would be seen as racist slurs in modern-day settings. Karna was defended by Duryodhana, and hence he made it his Dharma to be by his side - even during an Adharmic event such as Draupad VasteHaran.

We can't expect much from Mama Shakuni and Duryodhana, and they were at their best taking advantage of the event, demonstrating how power (from winning in a game of dice) in the wrong hands can corrupt dharma. I was quite shocked by the numbness and weakness of Bhishma, who could have stopped the event right then and afterwards, he lives with much regret as he could not break his vows of supporting Dhritharastra and the kingdom. This again makes the definition of Dharma in this context very complex, as withholding from one's vows and promises can be Dharma, but one can tend to support evil and Adharma.

We will easily blame Duryodhana for the entire event, but this is a complex case, as we can't expect much less from him. The main person to blame is Yudhisthira, as he was known as Dharmaraj and the protector of Dharma. In this context, the term Dharma is misinterpreted as it can be ethics and law, and Yudhisthira was a man of law, not a man of ethics. Law can be against Dharma, and this is a recurring theme in world history. And those who act as saviours of law can be part of the worst human rights abuses or become numb to situations, such as Mahatma Gandhi during the partition of India, as he is accused of ignoring the rights of Hindus in India.

Some critics blame Draupadi as the main cause of the Mahabharata war, but looking at these events closely, I think that Yudhisthira was the main cause, as he was the most knowledgeable but could not differentiate law from dharma and mixed personal law and order with leadership during the Vasteharan event.

This event gave humanity a warning about law and opened a discussion about law vs ethics (Dharma). The act of Yudhisrdar was full of ignorance, egotism, and there was a certain level of denial and neurotic behaviour, which usually emerges in events such as gambling, when the mind thinks that the reward far away can be achieved by chance.

I think Yudhishthir should be debated more than anyone in the Mahabharata. The different layers of complexity in the event have a lot for us to learn as humanity, and not to repeat these mistakes - be vigilant of the learned and educated ones, particularly those who claim to be masters and protectors of ethics and law.

Dr Rohitash Chandra

Being called Fijian has not solved any problems for Indians; it has made race relations worse, as the term was an ethnic identity that was forced without consultation by the regime in non-negotiable terms of the 2013 constitution. The Fijian identity was stolen and imposed. Indians continue to be second-class citizens as their rights were never protected under the 2013 constitution. The Indian diaspora was not even defined or recognised as an ethnicity, which is a minority needing special protection, given the history of coups and abuse, such as land evictions.

Indians wish to be called Fijians but can't learn and speak the language, whereas the same people migrating to France would have to learn French and do a test in French to be a citizen. In order to be an Australian, a migrant would need to do a test about Australian values in English. Even though the Aboriginal Australians speak English, English dictates communication in the country. In the case of Japan and China, you would have to learn the languages and someone from India not following Japanese culture or language and demanding to be called Japanese would sound absurd. Unfortunately, this was normalised in the case of Fiji under a dictatorship.

The Fijian identity aligns with the misuse of the UN Declaration for the protection of Indigenous Peoples, which was designed to protect tribal communities that cannot own land and were underrepresented in government. This was misused in Fiji by descendants of indigenous populations in urban areas who had land protected under the constitution while claiming to be victims, and this rhetoric is still in the environment, and hence the government fulfils the needs with handouts.

The Fijian identity has confused the new generation of Fiji Indians and encouraged them to part away from the Indian diaspora while migrating overseas. Fiji Indian in my view, have no right to be called Fijians. They are part of the Indian diaspora, and unless they prove themselves with Fijian language and culture, they should only identify as Fiji Indians.

Dr Rohitash Chandra

Submission for Fiji Constitutional Reform (2026)

National and Ethnic Identity:

The term “Fijian” should be reserved for Indigenous iTaukei people. Other communities—such as Indo-Fijians, Chinese Fijians, and Rotumans—should be formally recognised as distinct ethnic groups within the Constitution. A shared national identity, such as “Vitian,” may be adopted to promote unity, with consideration given to renaming the country “Viti” in the future.

Tenant Protection and Land Rights:

The Government should strengthen legal protections for agricultural and residential tenants, particularly those who have developed leased land. A Fiji Tenants Association should be established to advocate for tenants facing non-renewal of leases or eviction. The Fijian Competition and Consumer Commission should also review and enforce protections for tenants on native land.

Minority and Migrant Rights:

Constitutional safeguards should align with international frameworks such as the United Nations Declaration on the Rights of Minorities. These protections should extend to Indo-Fijians, Rotumans, Banabans, and other minority and migrant communities.

Serious Criminal Offences:

Consideration should be given to imposing the most severe penalties, including life imprisonment, for serious crimes such as large-scale drug trafficking and deliberate attacks on places of worship.

Institutional Representation:

A Ministry of Indian Affairs should be established and funded at a level comparable to the Ministry of iTaukei Affairs, ensuring equitable representation and support for Indo-Fijian communities.

Gender and Social Inclusion:

A Ministry for Men may be established with funding parity to the Ministry for Women, or alternatively, a unified Ministry for Human Rights could be created with dedicated departments addressing the needs of men, women, and LGBTQ+ communities.

Land Ownership and Development:

Policies should allow limited conversion (e.g., up to 20%) of native land into freehold ownership for citizens, while safeguarding Indigenous land rights. This may help address land shortages and promote development, particularly in remote and outer island regions.

Language Policy in Education:

Both iTaukei and Hindi should be made compulsory subjects in schools to promote cultural understanding and national cohesion.

Digital Regulation and Social Media:

The Government should introduce stronger regulations on harmful online content, including po*******hy, and consider stricter oversight of social media platforms such as TikTok, Instagram, and Facebook to reduce social harm. Ban pornographic websites.

Religion and the State:

Fiji may consider recognising its spiritual heritage by affirming the role of faith in public life, while maintaining equal respect and rights for all religions. Traditional iTaukei beliefs and deities, such as Dakuwaqa and Degei, could be acknowledged in cultural and educational contexts.

Merit-Based Opportunities:

Race-based criteria in government recruitment, scholarships, and university admissions (e.g., at Fiji National University) should be replaced with merit-based systems to ensure fairness and equal opportunity.

Public Health and Food Regulation:

Regulations should promote healthier diets by limiting the proliferation of fast food, sugary beverages, and highly processed foods, alongside public health education initiatives.

Alcohol and Kava Regulation:

Introduce reasonable restrictions on the sale and consumption of alcohol and kava, including limits on late-night availability, to address social and health concerns. Ban Kava and alcohol consumption from midnight.

Legal Reform on Social Issues:

Decriminalise cannabis use and prostitution, ensuring that laws are consistent, enforceable, and aligned with public health and safety objectives.

Economic Development (Tourism):

Consider the regulated development of casino facilities in Nadi to support tourism and economic growth, with appropriate safeguards. Rebrand Tourism Fiji to include Indian culture and cuisine, Fiji is a multicultural country and tourism should not be playing the racism card.

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~ Dr Rohitash Chandra

It was a pleasure meeting Guruji Prof Satendra Nandan in Canberra yesterday. We had a great time discussing issues in Fijian politics, philosophy, including consciousness, AI and Humanities , and Hindu identity.

Prof Nandan has been instrumental in guiding me in my career from earlier days at the University in Fiji in 2007, when I joined as a tutor and moved to complete my Master's thesis in AI that began at USP. I took the opportunity to typeset his book "Loneliness of Islands", which motivated me to complete and launch my poetry books in 2007 and 2015. The company we keep indeed defines our path, and our mentors in our early days mean a lot.

Prof Satendra Nandan has been instrumental in laying the foundations of the 2013 constitution with Fijian identity as a non-negotiable principle. He was a victim of the 1987 coup as a Minister in the government and had to move to the University of Canberra, where he continued his path to academic excellence as a Professor in Literature and a Poet.
Many of us know his works through his infamous short story, "A Pair of black shoes". I also had the privilege of attending some of his classes back in 2007 at UniFiji, and I must say him reading the poems made them more profound. I will work with him further in making his books available online for free.

We also had a discussion about setting up the "Fiji Australasian Writers Forum", pls write a comment if you are interested and I will invite you to a messenger group.

Fijian was an ethnicity that was stolen as identity and given to Indians without consultation. The 2013 constitution does not say Fijian is a nationality and Indian is an ethnicity. A communist country thrives by bringing laws and making changes to identity without consultation, as their goal is to erase ethnicity and bring a national identity - this was the motive of the 2013 Constitution and the Census.

The Fijian identity as national identity and ethnicity belongs to iTaukei - unless you talk their language as your mother tongue, stop calling yourselves Fijian. If your ancestry is from India and your native tongue is Hindi, you are a Fiji Indian, and your nationality is simply a Fiji Citizen. Stop being proud of using a stolen Fijian identity as your own!

For an Indian, being called a Fijian has changed nothing. It does not mean we have the right to own indigenous land. Nor has it given access to native land development funds. Bainimarama had tens of millions of dollars of funding for native land development. What was given for Indian owned land development?

Race-based policies always served indigenous people in Fiji; nothing was given for Indians, not even a Ministry to safeguard culture and languages. So Indians have and will always be second-class citizens; being called Fijian changes nothing.