The spontaneous re-emergence of Gurukul education in Nepal (Timilsina 2074 BS) has a connection to a global business of spirituality, religion, and health. Nearly one hundred Gurukuls in different districts have been running ‘Yoga and Yagya’, according to a non-governmental organisation’ Nepal Maharishi Foundation for Vedic Culture ( 2022). The 88 Gurukuls have implemented the ‘Maharishi Pandit Curriculum’ till 2022. Nearly three thousand students will engage as pandit for the foreign funding program. Yogi Mahesh Yogi’s followers have established the organisation and collected funding from different countries for daily Transcendental Meditation™ and Rudrābhiśek ritual. Such ‘Yoga and Yagya’ are run for peace of person, nation, and the world, as the campaigners claim. At present, NPR 700 million is the annual cost for the ritual program, and there is an aim to increase it to NPR 1100 million. The goal is to engage 9 thousand students of 250 Gurukuls in the future. 

The organisation organises a series of trainings for teachers, and there are inspectors to monitor the daily rituals in the affiliated Gurukuls. Besides, mechanical monitoring by CCTV is effective in the Gurukuls. Millions of Rupees have invested in purchasing cameras, laptop computers, smart televisions, and internet connections. The ‘student pundits’ are monitored by the inspectors and American officials of the organisation. Before monitoring the daily Yagya through CCTV, the foreign experts of TM monitor the selection process of Brahman teachers in the Gurukuls and their learning achievement in the close camps of the teachers’ training. 

There are more than three hundred Gurukuls in Nepal. Among them, caste- and gender-inclusive Gurukuls have also been running (Timilsina 2015) in the recent decade. However, the programme of ‘Yoga and Yagya reflects ‘Brahmanical patriarchy’ (Chakravarti 1993), where Brahman males only are selected. 

This paper explores the new trend in the business of Vedic rituals through phenomenology, where ‘beliefs, feelings, and perceptions’ have been recorded with the stakeholders. In other words, this is a record and analysis of the lived experiences of the research participants. In so doing, the paper explores the ritual programs’ clients, funding, impact, and monitoring style. The teachers and the ‘student pandits’ have reflected on their lived experiences and how they are monitored and corrected from overseas through CCTV while chanting Vedic mantras.