Bharat Education Hindus Rashtriya Swayamsevak Sangh (RSS)

Familial Values as Foundational Core to Bharatiya Society

As part of its centennial events, RSS has begun a campaign to revive the robust family system that’s focal to a cohesive society. Vinod Kumar Shukla Bharat has historically been a tightly knit society where Kutumb or family served as foundational unit of existence. It is very essence of this nation’s civilizational ethos. Bharatiya scriptures suggest that alongside origin and evolution of mankind, first social institution to emerge was Kutumb referred to as Kul in Vedic literature and Srimad Bhagavad Gita, conceived specifically for sustenance, harmony and development of society. A Kutumb provides more than just a shared identity; it acts as an anchor and robust social security net for vulnerable children and elderly members alike. It offers individuals a sense of purpose, meental strength, economic stability and a nurturing environment for personality and social development. Most importantly, it establishes and safeguards core cultural values. The catastrophic impact of compromising these household values and principles is vividly illustrated in the Srimad Bhagavad Gita: कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: | धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत || 1:39|| “With destruction of family, eternal family traditions are vanquished, and remaining family becomes entangled in irreligion.” (1) Social Continuity & Ancestral Debt Family serves as an individual’s primary school for human relations, acting as a bridge that keeps society cohesive and culture vibrant. Beyond immediate emotional bonds, it connects individuals to a broader social architecture, facilitating distribution of nourishment, nurturing children, instilling civic sense in youth and caring for the elderly and infirm. In Bharatiya worldview, concept of family is also intricately tied to redeeming ancestral debt (Pitri Rin) through one’s progeny. Putting it simply, an individual owes his or life, physical form and cultural heritage to their parents and ancestors. This debt is honoured by raising a family, continuing the lineage, caring for elderly and living righteously in accordance with family traditions. Deep respect for living elders, alongside commemorative rites like Shraddh and Tarpana (offering food and water), particularly during annual Pitri Paksha, are vital facets of this familial duty. A poignant medieval anecdote beautifully highlights this cultural contrast. When the Mughal emperor Aurangzeb severely restricted the water supply to his imprisoned father, Shah Jahan, the deposed emperor lamented: ऐ पिसर तू अजब मुसलमानी, ब पिदरे जिंदा आब तरसानी आफरीन बाद हिंदवान सद बार, मैं देहदं पिदरे मुर्दारावा दायम आब “O son! You are a strange Muslim, making your living father yearn for water. Praise be to the Hindus a hundred times, who offer water even to their departed ancestors.” Modern Crisis of Disintegration Regrettably, a fractured mind set has begun creeping into many contemporary Hindu households. Over time, the institution of family and its core values have faced severe disruption, largely due to isolating influence of modern Western materialism. Families are disintegrating and foundational values are being compromised. There are many couple (Dampatti) who have decided not to have children even after entering into matrimony and despite not having any medical issues. This erosion manifests in trends like Double Income, No Kids (DINK) phenomenon where couples consciously choose global consumerism over parenthood, detached from ancient purpose of family life. Furthermore, a weakened family structure and a deteriorating value system have left individuals vulnerable to large-scale religious conversions, often driven by misinformation campaigns targeting Sanatan Dharma. These shifts run entirely counter to Sanatana ideals. Today, it is common to find elderly parents and their adult children living separately within the very same locality. Conversely, Vedic scriptures envision multi-generational joint families living under one roof. For instance, a newlywed bride was traditionally welcomed into her new home with the blessing: स॒म्राज्ञी॒ श्वशु॑रे भव स॒म्राज्ञी॑ श्व॒श्र्वां भ॑व । नना॑न्दरि स॒म्राज्ञी॑ भव स॒म्राज्ञी॒ अधि॑ दे॒वृषु॑ “Be a queen to your father-in-law, be a queen to your mother-in-law, be a queen to your husband’s sister, be a queen to your husband’s brother.” (2) This blessing reveals two profound truths: first, a woman in the household held a position of high dignity and was never subservient; second, it assumes a household where at least three generations coexisted harmoniously. Similarly, mutual respect and harmony under head of the family are emphasized in Atharva Veda: “अनु॑व्रतः पि॒तुः पु॒त्रो मा॒त्रा भ॑वतु॒ संम॑नाः। जा॒या पत्ये॒ मधु॑मतीं॒ वाचं॑ वदतु शन्ति॒वाम् ॥” “May the son be devoted to his father and be of one mind with his mother. May the wife speak sweet, gentle and peaceful words to her husband.” (3) These social norms evolved over millennia. Scriptures carefully outlined responsibilities, code of conduct and divine qualities required of family members. As Lord Krishna instructs Arjuna in Srimad Bhagavad Gita: अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ||अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||तेज: क्षमा धृति: शौचमद्रोहो नातिमानिता |भवन्ति सम्पदं दैवीमभिजातस्य भारत || “Fearlessness, purity of heart, steadfastness in knowledge and yoga, charity, control of senses, sacrifice, study of scriptures, austerity, straightforwardness, non-violence, truthfulness, absence of anger, renunciation, tranquillity, absence of malicious talk, compassion for all beings, non-covetousness, gentleness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of hatred and absence of pride, these belong to one born with divine qualities, O Bharata.” (4) Kutumb Prabodhan: Six Pillars for Revival To arrest and reverse this cultural degeneration, protect and nourish family as foundational institution of Bharatiya society, Rashtriya Swayamsevak Sangh (RSS) has begun Kutumb Prabodhan (Family Enlightenment) as a socio-cultural intervention within its centennial campaign. Kutumb Prabodhan operates on conviction that a family is not merely a group of people sharing a roof, but primary school where values, culture and national consciousness are instilled from childhood. The initiative encourages families to actively integrate Six Essentials (The Six ‘Bs’) into their daily lives: Bhasha (Language): Conversing in one’s mother tongue within the home. This preserves local dialects, idioms and unique regional cultural traditions that are lost when a language dies. Bhoosha (Attire): With a diverse society like Bharat, wearing traditional, culturally rooted Bharatiya attire must be encouraged at family gatherings and get-togethers to begin with. While modern life has displaced traditional wear, people have almost relinquished wearing traditional attire. This can be started at

Bharat Hindus Kashmir Pakistan Security Technology

186

Kashmir’s Temple Heritage: A Testament to Bharat’s Enduring Civilization

The history of Kashmir is a tale of culture rather than just geography. The Valley fostered a distinctive intellectual, spiritual and cultural history for thousands of years that significantly influenced Bharat’s civilisational terrain. Kashmiri Hindu community consisting of intellectuals, philosophers, saints, poets and custodians of sanatan/dharmic knowledge whose presence established Kashmir’s cultural identity over centuries, stood at the heart of this legacy. For a displaced Kashmiri Hindu minority community, Kashmir Valley’s topography represents a sacred map of the spirit rather than just a set of physical coordinates. A 5,000-year-old civilisational continuum can be found in every mountain peak, freshwater spring (nag) and weathered stone facade. As opposed to “being seen as” two distinct geographies linked only by political boundaries, Kashmir and Bharat are integral parts of a single civilisational and dharmic ecosystem. Ideas, philosophies, texts, scholars, pilgrims and cultural customs moved freely between Kashmir and the rest of Bharat for millennia, enhancing a common civilisational consciousness. Kashmir Valley produced significant contributions to Shaivism, Sanskrit scholarship, aesthetics, philosophy and religious learning; it was not a peripheral frontier but rather one of the leading hubs of Bharatiya spiritual thinking. As a result, the history of Bharat and Kashmir are intricately interwoven, and the preservation of Bharat’s larger civilisational memory is inseparably related to the preservation of Kashmir’s legacy. Hundreds of ancient temples, shrines and historic sites were abandoned to stillness, overgrowth and the gradual deterioration of time when this link/bond was shattered by the mass ethnic cleansing and exodus of early 1990s. Temples of Kashmir, which are tucked away in the region’s breath-taking scenery, are timeless representations of spirituality, religion and cultural legacy. These hallowed locations serve as centres of devotion, meditation and cultural continuity while providing a deep link to Kashmir Valley’s historical past. Preserving historic neighbourhoods, sacred shrines, old temples and cultural landmarks connected to Kashmiri Hindu’s past has become an urgent priority. However, this endeavour is more than just preserving stones, buildings or archaeological remains; it is a crucial, emotional link that connects and preserves collective memory, reconnects identity and fulfils the long-term goals of a community committed to reclaiming its history and re-establishing ties between displaced generations and their ancestors. In this brief, CIHS is exploring the rich history, stunning architecture and profound spiritual importance of some of Kashmir’s most revered Hindu temples. Background One of the most amazing manifestations of Kashmir Valley’s long-standing spiritual and cultural legacy are its temples. Their multi-century history reflects the development of religious customs, artistic brilliance and innovative architecture in the Kashmir Valley. Many of these hallowed buildings date back to the early Common Era and some historians believe that the Kushan dynasty is when the first temples were built. Over time, Gandharan, Gupta and Central Asian artistic schools combined with rishi/sanatan customs, created a unique character of Kashmiri temple building. The ruins of a prosperous and long-lasting civilisation can be found all over the Valley. A living archive of Kashmir’s civilisational history is made up of ancient temples devoted to Shiva, Shakti, Vishnu and other deities; sacred springs and pilgrimage sites; traditional settlements; educational institutions and locations connected to well-regarded saints and scholars. Major Dynastic Contributions to Kashmiri Temple Architecture Dynasty Period Contribution Kushan Dynasty 1st–3rd century CE Early foundations of religious and artistic traditions in Kashmir. Karkota Dynasty 7th–9th century CE Golden age of temple construction; Martand and Naranag (or Naran Naag) temples. Utpala Dynasty 9th–10th century CE Construction of Avantiswami, Avantisvara and other major temples. Lohara Dynasty 10th–12th century CE Continued patronage of temples and religious institutions. Known as the “golden age” of Kashmir’s architectural and cultural accomplishments, the Karkota dynasty (7th–9th centuries CE) was a pivotal period in the development of temple architecture. Several large temples were built during this time, the most well-known of which being the Martand Sun Temple. A marvel of ancient Indian architecture, the temple was constructed in the eighth century by King Lalitaditya Muktapida and features a distinctive fusion of Gandharan, Gupta and regional Kashmiri design elements. The wealth and creative sophistication of the time are reflected in its enormous size and fine craftsmanship. Subsequent Utpala dynasty (9th–10th centuries CE) substantially enhanced Kashmir’s sacred landscape by building and supporting significant holy sites. Shankaracharya, one of the most treasured temple, is situated on a hilltop with a view over Srinagar. This historic shrine, devoted to Bhagwan Shiva, has long been a hub of spiritual devotion and pilgrimage, providing both religious importance and expansive vistas of the Valley. Shadipur in Kashmir Valley, also known as “Chota Prayagraj,” is a spiritual reflection of Prayagraj, the sacred confluence of the Ganga, Yamuna and Saraswati. Nestled amid the serene landscapes, Shadipur marks the sacred confluence of Jhelum and Sind rivers, mirroring the spiritual significance of the Triveni Sangam at Prayagraj. Similar to pilgrims at the Kumbh in Prayagraj, Kashmiri Hindus have flocked here for generations to carry out religious observances, ancestral rites and holy dips. Every twelve years, the place holds the Dashar Maha Kumbh, a distinctive Kashmiri custom that attracts people not only from Kashmir but all over Bharat. Shadipora’s “Chota Kumbh” highlights Kashmir Valley’s unique spiritual legacy, signifying the Valley’s deep-rooted connection to Hindu civilisation and pilgrimage network. From the Vitasta-Sindh Sangam in Kashmir to the Ganga-Yamuna Sangam in the center of Bharat, they collectively exhibit a common cultural continuum. Shaivite academics, priests and saints who worshipped at the holy Chinar island and Shiva Lingam at the sacred confluence have long been connected to the place. Shadipora Prayag has been a respected pilgrimage site for centuries, from ancient Kashmiri sages and Shaivite intellectuals to Maharaja Hari Singh and generations of Kashmiri Hindus. The mortal remains of national luminaries like Jawaharlal Nehru, Indira Gandhi and Atal Bihari Vajpayee have also been found at the sacred confluence, demonstrating its special place in Kashmir’s spiritual and cultural legacy. Numerous temples in Kashmir have suffered ravages of invasions, natural disasters and political upheavals throughout history. They remain timeless representations of the region’s robust cultural and spiritual heritage despite these

Bharat Environment

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Victory to Mother Nature: Bharatiya Way and the Crisis of the Earth

By N. C. Bipindra As World Environment Day is observed on June 5, it is worth pausing to ask a fundamental question: why is the world scrambling to rediscover what Bharat (India) has always known? While the United Nations frames environmental protection as an urgent modern challenge, the civilisation that has flourished on the banks of the Sindhu, Ganga, Yamuna, Kaveri and Saraswati has regarded the Earth not as a resource to be extracted but as a living mother to be honoured. Sanskrit invocation Mata Bhoomi Putro Aham Prithivyah (The Earth is my mother, and I am her son) from the Atharva Veda is not a poetic metaphor. It is a way of life. Nature as the Sacred: The Scriptural Foundation Hindu Dharma has embedded environmental consciousness into the very architecture of daily living. Puranas personify every river as a goddess, every forest as an abode of divinity, and every animal as either a vahana of a deity or a manifestation of Brahman itself. Bhagavata Purana speaks of Prakriti (Mother Nature) as the manifest form of the divine feminine, deserving reverence and protection. Arthashastra of Kautilya, written over two millennia ago, laid down detailed regulations for forest conservation, protection of wildlife, and management of water bodies. The concept of Panchabhuta, the five elements of earth, water, fire, air and ether, is not an abstract philosophy but a lived framework that reminds every Bharatiya (Indian) that the human body and the cosmos are composed of the same sacred matter. The tradition of sacred groves, known as Dev Vans, spread across Bharat from Rajasthan’s orans to the sacred forests of Kerala and the jaheras of Jharkhand, long predating any modern conservation legislation. Every neem tree, every peepal, every tulsi plant carries spiritual significance, and this significance was the original and most effective form of ecological protection. The river was not merely a water source; she was the Mother and to pollute her was not merely an environmental offence but a sacrilege. Bharatiya Lifestyle as Ecological Practice The daily routine prescribed by the Shastras (the Dinacharya) is, in ecological terms, an extraordinarily low-footprint way of living. Early rising in tune with natural light cycles, minimal consumption, food governed by the seasons, zero-waste cooking using every part of a vegetable, the use of clay pots for water and community sharing of resources were not marks of poverty. These were expressions of a profound understanding that the Earth’s bounty is finite and must be returned to, not merely extracted from. The Paryavaran Gatividhi (Environmental Action) of the world’s largest volunteer organisation, the Rashtriya Swayamsevak Sangh (RSS), has given this ancient wisdom an organised and modern expression in recent years. Inspired by the Bharatiya outlook of the RSS, the Ek Thaila, Ek Thali (One Bag, One Plate) campaign, launched during the Prayagraj Maha Kumbh 2025, aimed to make the largest human gathering on earth plastic-free and eco-friendly by promoting the use of steel plates and cloth bags as alternatives to single-use plastics. The results were not symbolic gestures. According to the RSS Annual Report 2024–25, usage of disposable items was reduced by 80% to 85%, and it is estimated that INR 3.5 crore (INR 35 million) was saved per day through this zero-budget community initiative alone. The experiment had been tested earlier: the use of pattals (plates made from leaves) was first successfully implemented during the Haridwar Kumbh in 2020, replacing single-use plastic plates entirely. The Paryavaran Sanrakshan Gatividhi (Environment Preservation Action), inspired by the RSS, recently led a cleanliness and awareness campaign across eleven ghats of the Yamuna in Delhi, with people volunteering on their own initiative and not through official summons or advertisements. The campaign carries a powerful civilisational message: that environmental protection is not the responsibility of the state alone, but a collective, community-rooted and spiritually motivated act. RSS’s Panch Parivartan (Five Reforms) programme for its centenary year identifies Paryavaran (environmental awareness) as one of five key pillars of social transformation, alongside social harmony, family strengthening, the insistence on Swa (selfhood) and civic duty. This is not environmentalism borrowed from Western discourse. This is Dharma, the eternal righteousness, in action. What the modern West discovered through ecological catastrophe, that nature has limits, that extraction has consequences, that the human being is not the measure of all things, the Dharmic traditions held as first principles, inscribed in ritual, in seasonal worship, in the very grammar of how a farmer addressed the earth before breaking it. They were articulating a cosmological fact: that the human being is not a sovereign individual standing apart from nature, but a thread woven into a living, breathing whole. Contrast with the Western World It is here that the starkest moral and political contradiction of our times must be named without hesitation. Britain, the United States, Germany, France and the broader Western bloc consumed the world’s carbon budget over two centuries of industrialisation. These nations built their wealth by relentlessly burning fossil fuels, destroying forests, polluting rivers and colonising the natural resources of the very Global South they now lecture about “sustainable development.” The Industrial Revolution was not an act of ecological innocence; it was a civilisational choice to prioritise profit over Prakriti (the primordial creative energy, or nature) and the entire planet is now paying for it. The principle of “Common but Differentiated Responsibilities,” the acknowledgement that countries that have polluted for far longer than others must free up carbon space for poorer nations to develop, has been broadly agreed upon for decades. Yet hard commitment and investment have been consistently lacking from richer countries. The promise by rich countries to support developing nations with annual financial transfers of US$100 billion annually for climate action, which was supposed to begin in 2020, became a glaring failure, a broken pledge that has undermined global trust. Developing countries’ climate commitments are explicitly conditional on receiving not only funding but also clean technology from those richer states that will enable them to decarbonise, yet technology transfer remains an unfulfilled promise. At COP29, the new climate finance goal agreed upon, US$300 billion annually by 2035, still falls far short of what

Bharat Education Environment Hindus

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Global Resonance of Sanatan Dharma

Vinod Kumar Shukla Among the foundational “Trayi” (the first three Vedas), the Sam Veda stands as a celestial musical invocation dedicated to various Gods, Goddesses and Deities. It was upon these rhythmic foundations that Bharat Muni authored the Natya Shastra, bridging the gap between divine sound and terrestrial art. So, musical rendition, spiritual inquiry and philosophical discourse are not merely cultural artefacts but age-old traditions within Sanatan Dharma, pathways designed to lead the seeker toward peace and Nirvana. People of all ages have been drawn to these creations. Celebrities from all over the world are drawn to Sanatan Dharma in the current era for its profound inner calm, freedom (Moksha), spiritual growth, intellectual discussions, and the great amount of knowledge that Bharat possesses. Celebrities express their decision to follow the path of Sanatan Dharma by being drawn to and embracing them. There is a long list of celebrities joining the fold for something that they lacked despite their professional successes, material achievements and fame. They get absolute contentment by just being in the Sanatan fold. Sanatan transcended Himalayan height, oceanic depth and is beyond continental limits by offering its treasure trove of knowledge and spiritual capital with its various streams and different offshoots. So much so that many Islamic countries in Central Asia have allowed huge temples, which are otherwise not permissible. To begin with, the Japanese singer and songwriter Fujii Kaze, who is a cult figure across the globe, calls Bharat his “spiritual hometown.” Kaze had been absorbing Hindu philosophy, mantra, culture and ideas of non-attachment through his family and tells the world, “My parents are fascinated by Hindu teachings, and so am I.” Naming his 2024 album as ‘Prema,’ which means love in Sanskrit, feels less like a pop project and more like a meditation; this is how he expressed himself. Kaze, whose music varies from Jazz, R&B, Gospel and J-pop, is not only drawn towards Sanatan, who yearns for peace, grace and meaning in the noisy and parallel material world. Moreover, Kaze is not the only one who is drawing inspiration from Sanatan, but lots of other celebrities and hundreds of thousands of others who are deep into its practices. Known for her celluloid avatar as ‘Pretty Woman’, Hollywood actor Julia Roberts also follows Sanatan. She has been a practising Sanatani since 2010, having been drawn towards it after seeing a picture of Neem Karoli Baba. She even changed names of her children after Hindu deities, with Hazel as Laxmi, Phinnaeus as Ganesh and Henry as Krishna Balaram, who are practising Hinduism now, including her husband. Her production company is named “Red Om Films”. The family regularly visits temples. The American actor Robert Downey Jr has a profound connection with Sanatan philosophy and spirituality, which he has credited for helping him through his journey of recovery from addiction and self-discovery. Downey Jr frequently speaks about his association with the Hare Krishna movement, the Srimad Bhagavad Gita and the practice of Yoga. He acknowledges that principles of mindfulness, self-awareness and karma philosophy (Vedant School of thought) of Sanatan helped him overcome addiction and rebuild his life. The Sanatan philosophy seems to have helped him even to focus and balance his life. Russell Brand, an English actor and comedian, has had an evolving relationship with Sanatan and its core spirituality. He unequivocally credited it for helping him get de-addicted and finally get mental serenity. His devotion to the Hare Krishna movement after meeting with spiritual leaders like Radhanath Swami tells the tale of his belief in Sanatan. In the year 2010, Brand married pop star Katy Perry in a traditional Hindu wedding ceremony near the Ranthambhore tiger sanctuary in Rajasthan. Unfortunately, they are separated now. Brand practices yoga and meditation regularly and believes in karma and reincarnation, which are part of the revelations of Srimad Bhagavad Gita. He has a Sanskrit tattoo that is interpreted as “Anuugacchatu Pravaha,” which means “go with the flow”. Australian actor, singer and producer, Hugh Jackman, who has expressed a deep, long-term personal connection to Sanatan, its philosophy and Transcendental Meditation, has integrated its teachings and belief system into his life. He often describes how these teachings feel more instinctive to him than the Western tradition he was raised in. He spent more than thirty years studying and exploring Vedic philosophy, the Upanishads and Srimad Bhagavad Gita. He found that the Vedic epistemology matched his sensibility and was inspired by Vedanta ideas. Jackman wears a wedding ring inscribed with the Sanskrit phrase “Om Paramar Mainamar”, which means “We dedicate our union to a greater source.” Jackman has spoken about his admiration for the Srimad Bhagavad Gita, especially its teachings on life, death and making peace with oneself. George Harrison, an English musician who was the lead guitarist of the Beatles, known as “the quiet Beatle,” developed an affinity for Sanatan Dharma, Philosophy and culture after meeting sitar maestro Ravi Shankar. His engagement with Sanatan led him to the doorstep of Maharishi Mahesh Yogi, embracing chanting of mantras and integrating Hindu themes into his music, most famously with “My Sweet Lord.” He significantly supported the ISKCON movement by donating Bhaktivedanta Manor. Harrison’s dedication helped popularise Sanatan concepts, teachings and practices in Western countries, making him a significant figure in bridging Hindu spirituality and Western pop culture. One of the most notable Western followers of Sanatan included the prominent American businessman Alfred Ford, aka Ambarish Das, the great-grandson of Henry Ford. He adopted Hindutva in 1974 after becoming a disciple of Bhaktivedanta Swami Prabhupada. He is involved in building the Vedic Planetarium temple in India. While he is a dedicated practitioner of Sanatan, his involvement is specifically with the spiritual and cultural aspects of Gaudiya Vaishnavism. As a central figure of the 1960s counterculture, Allen Ginsberg’s stay in India during 1962–1963 marked his profound engagement with Sanatana and the Bhakti tradition. Immersing himself in the Srimad Bhagavad Gita and the Upanishads, Ginsberg utilised Hare Krishna chanting as a spiritual tool to bypass “Western rationalism.” His

Hindus Opinion Policy

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Sanatan Dharma embraces unity, truth & non-violence

RSS chief calls for sinking differences, fostering unity among Hindus, reach out to people across to play a meaningful role in world affairs Rohan Giri Hindu centric Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat’s address at ‘World Hindu Congress 2023’ in Bangkok resonates with a message of hope and connectivity in a world grappling with unprecedented challenges. Bhagwat dwelt at length into historical experiments undertaken across millennia for happiness and peace. His emphasis on potential role of Bharat (India) as guiding force for the world offers a compelling perspective on the nation’s cultural and philosophical heritage. The third World Hindu Congress (WHC) three-day jamboree themed “Jayasya Aayatnam Dharmah” (Dharma, the Abode of Victory) made a historic decision to renounce the term ‘Hinduism’. Global Hindu leaders that converged at the Congress argued that it reflected oppressiveness and discrimination. Instead, Hindutva and Hindu-ness were embraced to characterize the eternal Dharmic way of life. WHC’s declaration emphasized that Hindutva was a more accurate term encompassing full spectrum of Hindu identity. At the same time, Hindu Dharma was chosen for its unbounded essence, signifying all that is Sanatan or Eternal. Limitations of Hinduism prompted this shift, suffixed with ‘ism,’ a term associated with oppressive and discriminatory attitudes. The declaration asserted that Hindutva, meaning Hindu-ness was not complicated and criticized its portrayal as anti-thesis of Hindu Dharma by some academicians and intellectuals. WHC condemned attacks on Hindu Dharma, calling for global unity to overcome bigotry and emerge victorious against those engaging in such criticism. RSS Chief Dr. Mohan Bhagwat fervently called upon Hindus worldwide to forge connections and unite with global community. Stressing the significance of outreach, he emphasized, “We must reach out and connect with every Hindu. As a cohesive Hindu community, we will connect with individuals worldwide. With a growing number of Hindus forming connections, the process of global connectivity has already commenced.” Bhagwat recounted World Muslim Council secretary general who acknowledged Bharat’s crucial role in fostering global harmony. The emphasis on connecting hearts through service emerged as a central theme, reflecting Bharat’s tradition of selfless service. ‘Vasudhaiva Kutumbakam’, one world – one family principle, was central to Bhagwat’s discourse. He pointed to shared responsibility of Hindu society to connect with the global community. Bhagwat argued that Bharat’s duty was to foster harmony worldwide. He contended that this duty propelled Hindu society’s existence, emphasizing the common starting point and shared goals among Sanatan traditions. On the quadrennial conference theme, “Jayasya Aayatnam Dharmah,” he said, ‘Jaya’ provided insight into its profound meaning, transcending mere conquests and victories over others. Illuminating this concept, he brought distinction between destructive ‘Rakshas Vijaya’ (demonic victory) and self-centred ‘Dhan Vijaya.’ (materialistic victory) on one side and Dharma Vijaya, on the other. Focal point becomes ‘Dharma Vijaya’ – a victory firmly rooted in righteousness and guided by the principles of Dharma. This nuanced perspective challenges prevailing narratives of aggression and domination, aligning Hindu aspirations with a higher moral purpose. The address acknowledged stumbling state of the contemporary world, having experimented with ideologies and religions for over two millennia yet finding no lasting satisfaction. Eyes have now turned to Bharat with hope, recognizing the potential for a path beyond material prosperity, a path rooted in Dharma. Articulating on destructive forces – anger, hatred, lust, foul speech, envy, and ego – as impediments to unity, Bhagwat underscored the importance of overcoming these negative emotions. The call for coming together to break societal and organizational barriers resonates as a clarion call for united harmonious global society. He argued that in a world fixated on material pursuits, Bharat’s national task was “not a materialistic victory.” He challenged the prevailing narrative of dominance for material happiness, asserting that the essence of Bharat’s contribution lies in a dharmic approach—a commitment to uplift everyone. He has argued that the material world has to be taken to the spiritual level; this is the key to achieving true satisfaction and global unity. As the world looks towards Bharat with hope, Hindu society duty was clearly to embody and propagate principles of Dharma, fostering a global perspective rooted in unity, truth, and non-violence. World Hindu Congress stood as a beacon, guiding the way towards a world where diverse cultures merge in the spirit of Dharmic Vijaya, RSS chief said. (Author is manager – operations at New Delhi based non-partisan think tank, Centre for Integrated and Holistic Studies)

Disinformation Hindus Misinformation

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‘Sanatan Dharma is a Way of Life’

Where are the limits to this culture of ‘Aham Brahmasmi’, exhilarating mode of realised, liberated being Oopalee Operajita Rahul Gandhi’s recent article on Hinduism/Sanatan Dharma (“Satyam Shivam Sundaram”, Indian Express, October 1) is, tragically, largely based on fear. In the first paragraph alone he uses “fear” and “frightening” multiple times. Why would anyone want to spend their lives recoiling in fear? A sense of overriding fear destroys everything else. The piece is obviously aimed at a certain enclave and by being circumlocutory and agenda driven and hence, Gandhi loses sight of the central tenet of his own essay. As a little girl in Rishi Valley School, the first — and most important — lesson I received from our founder J Krishnamurti’s teaching, was the importance of freedom from fear. I recall the very moment he spoke to us, in our small auditorium, about fearing the idea of a snake more than the snake itself. I was seven: It was a transformational moment in my life. Shashi Tharoor sends this article up on Twitter / X, gushing about its ocean imagery as if it is something novel, whereas, the ocean and water are dominant metaphors in ancient dharmic texts. The Taittiriya Upanishad, for example, describes the relation of five koshas (sheaths, in humankind) to water. The “Aquatic Absolute” (inspired by Vedanta), runs much later through Rabindranath Tagore’s writings as well. Tharoor also says on Twitter / X that there’s “nothing new to say in Hinduism” — a surprising statement, especially emanating from him — which is both meshuga and lacking in veracity. I read from the Upanishads, the Vedas, the Valmiki Ramayana, and the Puranas, almost each day — and the limitless wealth in them is as vast as the universe. It is ironic that Rahul Gandhi comes up with this article when he has been conspicuously silent these many weeks, as his party’s coalition partners have mutilated the Sanatan Dharma, without remotely understanding it. Mum has been his deafening word. Some duplicitous leaders have ferociously attacked the Sanatan Dharma, both in India and, reprehensibly, on foreign shores, on many occasions, for the sake of appeasement — the hypocrisy is galling, but predictable. What’s driving Gandhi’s current janeudhari agenda? And would it be conflated with the forthcoming state elections? Sanatan Dharma is certainly a culture, an unbroken civilisational reality, and richly felt experience; because a culture is a way of life, a cultivation of the treasured self, and larger than any set of religious prescriptions. For millennia, this dharma has valorised the knowledge of the self (the atman), which the great sage Yajnavalkya views as identical to Brahman, or consciousness. We don’t swim in the oceans and, concomitantly, fear sinking — we swim to merge with the ocean, let our spirits sing, and set ourselves free. Rivers are, as individual souls (atman), merging into the supreme soul of the ocean of the immortal Brahman, (Mundaka Upanishad 3.2.8). Brahman has also been defined as “the creative principle which lies within the whole universe”. What’s to fear in that? And where are the limits to this culture — this exhilarating mode of realised, liberated Being (Aham Brahmasmi)? Nobody owns the Sanatan Dharma; but it has an ancient history, astounding intellectual rigour and richness, and a land of origin. It repeatedly alludes to the many, equally valid, paths to the Truth. But, kudos and gratitude to those who use their goodness and understanding to prevent it from being mauled by frequent, feral attacks from troglodytes. I recall a passage from an Upanishad: Tatha vidvan namah-rupad vimuktaha/Parat-param purusham upaiti divyam [The knower of Brahman casts aside all names and forms, and attains to the Supreme Being (Energy)], which is above all conceivable divinities in the cosmos. Thus, the Supreme Being becomes our whole. (Author has been a distinguished fellow at Carnegie Mellon University since 1990. She is a global advisor on public policy, communication, and international relations. This write up first appeared in The Indian Express)