Phalgun Shukla 13, Vik. Samvat 2082, Yugabda 5127 : 1 March, 2026: SM 7023 (For Private Circulation only)
1. FESTIVALS :
HOLI, the spring festival, is celebrated on the full-moon day of Phalguna
(March 4 this year). Holi celebrations take different forms in various parts of
Bharat and can last between 40 days in some regions to just two days in others.
2. PROGRAMS OF SARSANGHCHALAK DR MOHAN BHAGWAT: On
February 26, Rashtriya Swayamsevak Sangh (RSS) Sarsanghchalak Dr Mohan Bhagwat
interacted with a group of eminent citizens during a gathering held at the
auditorium of Sri Aurobindo College of Commerce and Management (SACCM) in
Ludhiana, Punjab. Around 800 distinguished citizens from various fields across
Punjab participated in the programme. The gathering included members of social
organisations, renowned doctors, representatives of religious institutions,
personalities from the film and media sectors, prominent industrialists,
scientists, academicians and other guests.
While addressing a gathering and dialogue on the theme of ‘100 Years of Sangh
Journey – New Horizons, New Dimensions’ at the auditorium of the Himalayan
Cultural Centre in Nimbuwala, Uttarakhand, Dr Bhagwat said that the world now
expects Bharat to assume a leadership role once again.
3. AKHIL BHARATIYA KARYAKARINI MEETING OF SAMITI: The
Akhil Bharatiya Karyakarini and Pratinidhi Mandal Meeting of Rashtra Sevika
Samiti was held at the Kailash Mansarovar premises in Ghaziabad on February
21-22, bringing together representatives from across the country to review
organisational work, highlight service initiatives, and outline future plans for
social and cultural engagement. A total of 108 representatives from 38 provinces
across the country attended the meeting.
The deliberations in the meeting were focussed on Shiksha Vargas, programmes
planned to mark the completion of 90 years of the Samiti, and discussions on the
prevailing social and cultural situation in the country. Plans for further
expansion of the Samiti’s work were also formulated.
Addressing the valedictory session on February 22, Pramukh Sanchalika Shantakka
underlined the need to awaken in society a threefold strength — strong
leadership, responsible citizenship, and an organised society. Presenting a
report on the discussions held, the special programmes conducted, and the future
plans, Pramukh Karyavahika Sita Gayatri stated that there is currently a
favourable atmosphere in society and within families for Hindu thought. She
emphasised the importance of collective functioning and disciplined efforts to
bring about social transformation. -GoTop
4. AKHIL BHARATIYA PRATINIDHI SABHA OF RSS: The Akhil
Bharatiya Pratinidhi Sabha (ABPS) of the Rashtriya Swayamsevak Sangh (RSS) will
be held at Samalkha, Haryana, on March 13-15. ABPS is the highest decision
making body of the Sangh.
The meeting will include detailed discussions on major programmes and campaigns
organised as part of the centenary celebrations, review the activities of Sangh
during 2025–26 and present reports on significant initiatives carried out across
various provinces. The meeting will deliberate on the current national scenario
and pass resolutions on important matters.
5. ‘SHRIRAMARCHANAM’ AT AYODHYA: On February 22,
swayamsevaks of RSS Delhi presented a special programme of Sangh ghosh, ‘Shriramarchanam’,
dedicated to Bhagwan Shri Ram, at Ayodhya. They commenced their route march from
the Saryu banks and proceeded towards Shri Ram Janmabhoomi for offering musical
reverence. Upon reaching Veena Chowk, tributes were paid to martyr karsevaks and
legendary vocalist Lata Mangeshkar through swaranjali. Salutations were offered
to Pavan Putra Hanuman at Hanumangarhi and the march culminated at the main
gateway of the Shri Ram Janmabhoomi Mandir with the rendering of Shriramachanam.
In the concluding segment, swayamsevaks presented Shriramacharanam before Ram
Lalla at the greenhouse ground within the mandir complex.
6. INDIA AI IMPACT SUMMIT: From February 16 to 20, New
Delhi’s Bharat Mandapam hosted the India AI Impact Summit 2026. Led by the
Government of Bharat, it was not merely another technology conference. It became
a policy led global assembly of AI pioneers and practitioners anchored on a
transformative triad: People, Planet and Progress. More than 5 lakh
participants including over 2.5 lakh students attended and contributed to the AI
discussions. The event was attended by around 20 Heads of Government, 59
ministerial-level representatives, and officials from 118 countries. The summit
was attended by executives from major AI labs and Big Tech, including OpenAI,
Anthropic, Nvidia, Microsoft, Google, and Cloudflare. The event also featured
more than 600 startups and over 500 side events, making it a major, high-scale
gathering for global AI discourse.
The summit was defined by capital commitments from both Bharatiya conglomerates
and American tech giants, aimed at turning Bharat into a global compute hub.
"The future of AI cannot be decided by a handful of countries or left to the
whims of a few billionaires," noted UN Secretary-General António Guterres during
the plenary session, echoing the summit's push for a more multipolar AI world. -GoTop
7. BLOOMING BHARAT – YOUNG INTELLECTUAL MEET: The
'Blooming Bharat – Young Intellectual Meet', held at Amrita Institute of Medical
Sciences, Ernakulam on February 24 emphasized the role of an organized,
empowered society in global peace and unity. Key discussions focused on Bharat's
cultural continuity, collective consciousness, and the crucial role of youth as
catalysts for national development. The meet highlighted the importance of
blending modern education with traditional values to build a ‘Viksit Bharat’.
The event was organised with a collective, sustainable approach by avoiding
single-use plastics and focusing on traditional, eco-friendly practices.
A similar meet was also organized at the Rajiv Gandhi Centre for Biotechnology
in Thiruvananthapuram. -GoTop
8. CONFERENCE AT VSSUT: During a conference held at
Veer Surendra Sai University of Technology (VSSUT) in Burla, Sambalpur, on
February 17, RSS Sarkaryavah Dattatreya Hosabale urged scholars and researchers
to align their academic work with rural development rooted in Bharatiya Gyan
Parampara. He appealed to researchers to study village ecosystems, preserve
local traditions, and develop practical solutions to rural challenges.
9. HSS NEW JERSEY : BLACK HISTORY MONTH: On February 20,
Sant Meera Bai shakha, Central Jersey Vibhag, celebrated Black History Month. Ms
Jennifer Murphy - principal of Fords Middle School, Ms Precious Acosta - ELA
teacher, Emilia Martinez - Para-Professional and Mr. Kevin Harrison - retired
vice principal of Colonia High School participated in the event at the shakha.
They shared their experiences, values and life lessons with the children in the
shakha.
10. HSS PARTICIPATED IN THE CITY PARADE IN CALIFORNIA:
The Hindu Swayamsevak Sangh Ghosh (Band) at the Temple City participated in the
Camellia Parade on February 21. Marching with precision and pride, the Ghosh
team added rhythm and vibrancy to the parade atmosphere.
11. SEWA INTERNATIONAL EMERGENCY RELIEF RESPONSE: Sewa
International launched a multi-chapter emergency relief response to support
vulnerable families and individuals impacted by severe winter weather and power
outages across the USA.
In Northern Texas, volunteers coordinated with local leaders in Irving and
delivered more than 150 lbs of food, 100 blankets, and hygiene supplies to
shelters.
In Austin, Sewa International distributed around 300 blankets to three shelters
serving the unhoused. -GoTop
12. BHARAT CONFERRED WITH ‘COUNTRY OF THE YEAR’ AT BIOFACH:
Bharat has been conferred the prestigious ‘Country of the Year’ honour at
BIOFACH 2026, the world’s leading trade fair for organic products, held in
Nuremberg, Germany on February 10-13.
13. BAPS HINDU MANDIR ABU DHABI CELEBRATED 2 YEARS: The
BAPS Hindu Mandir Abu Dhabi celebrated its second anniversary on February 14,
marking two years since it was inaugurated by Pradhan Mantri Narendra Modi and
opened to the public.
UPCOMING PROGRAMS………..
14.
WORLD HINDU CONGRESS: The
World Hindu Congress is a global platform for Hindus to connect, share ideas,
inspire one another, and impact the common good. Held once every four years,
WHC’s seven parallel conferences showcase how the values, creativity, and
entrepreneurial spirit of the global Hindu community find expression in a
variety of spheres, including economic, education, media, political and
organizational, as well as the unique leadership and contributions of Hindu
women and youth.
For registration and more details please visit: https://www.worldhinducongress.org/ -GoTop
15. AKHTU : 5TH INTERNATIONAL CONFERENCE: The
5th International Conference of Akhanda Tamil Ulagam (AKHTU) will be held at
Vivekananda Kendra, Kanyakumari on December 24-27, 2026. The conference is
envisioned as a dynamic platform for meaningful dialogue, cultural resurgence,
youth empowerment, networking, and strategic collaboration among the global
Tamil diaspora. Leading Tamil organisations, mandir federations, distinguished
community leaders, youth movements, women’s forums, scholars, and business
communities from various countries have expressed their strong interest in
participating in this prestigious global conference. This gathering will serve
as a milestone event, strengthening unity, preserving rich heritage, dharma, and
collectively shaping a progressive vision for future generations.
For more information, please visit https://www.akhandatamilulagam.com/ -GoTop
16. ICCS : 9TH TRIENNIAL INTERNATIONAL CONFERENCE: ICCS
was established in 1997 in Bharat, by a group of academics and volunteers who
were interested in studying similarities among the ancient cultures of the
world.
For more information, please visit https://www.iccsglobal.org/ -GoTop
17. FOOD FOR THOUGHT: Those wise ones who see that the consciousness within them is the same consciousness within all beings, attain peace. - The Katha Upanishad -GoTop
JAI SHRI RAM
----
BHARAT: RECALLING THE CIVILISATIONAL CONTINUUM
Bharat’s
civilisational unity was never imposed by power or uniformity. It arose from a
shared metaphysical vision that allowed diversity to flourish through movement,
ritual, and memory, linking Kashmir and Kerala within a continuous flow of
consciousness, culture, and lived philosophy.
J Nandakumar
The familiar division of “North
India” and “South India,” though convenient in modern discourse, arises largely
from colonial cartography and administrative logic.
Civilisational sources speak instead of Uttarapatha and Daksinapatha—not as
opposed cultural blocs, but as interconnected cultural corridors through which
texts, rituals, teachers, and metaphysical insights travelled. This indigenous
imagination of space is captured in the Puranic assertion: ekam eva hi tattva
bahudha pratibhati—the One Reality appears in many forms.
To speak of the North and South of Bharat, therefore, is not to invoke a binary,
but to recall a spatial vision in which movement precedes maps and unity is
sustained through circulation rather than uniformity. In this sense, such a
gathering is not merely academic; it becomes an act of decolonial remembrance—an
attempt to recover how this civilisation has historically known itself across
time, space, language, and form.
Rethinking Rashtra
Modern thought has proposed dominant frameworks for understanding the nation.
The first is NavaRashtravada—the idea that the nation is still “in the making.”
Jawaharlal Nehru’s declaration in A Tryst with Destiny exemplifies this view,
presenting the nation as a future political project rather than an already
existing civilisational reality.
This formulation reflects a European modernist inheritance, where the nation
emerges from political will, economic integration, and institutional
consolidation.
Within this framework, Rashtra becomes provisional rather than civilisationally
grounded. Continuity is reinterpreted as cultural plurality without a unifying
metaphysical core, while political unity is projected forward as aspiration
rather than recognised as inheritance.
Closely allied to this is BahuRashtravada—the belief that multiple nations
coexist within one territory. Both frameworks share a reluctance to recognise
Rashtra as a trans-historical civilisational reality. Much of modern education
and historiography has been shaped—and distorted—by these paradigms.
Bharatiya Understanding of Nationhood
In contrast, the earliest articulations of collective belonging in the Bharatiya
tradition are not based on political contract, but on ontological relationship.
The Atharva Veda declares: bhadram ichchhantah sva-vidah—those who know
themselves wish well for all. Social cohesion here arises from self-knowledge (svavidya),
not external regulation. This vision is further affirmed in the verse: mata
bhūmi putro’ham pruthivya—the Earth is my mother; I am her child. This is not
metaphor but ontology. The land is not territory to be possessed, but a living
matrix to which one belongs. Rashtra is thus inherited through participation in
geography, memory, ritual, and value.
Dr B R Ambedkar expressed this insight when he defined nationalism as “the
feeling of corporate sentiment of oneness which makes everyone charged with the
feeling that they are kith and kin.” Nationhood, for him, preceded governance;
it was an affective and moral unity. This resonates with Giuseppe Mazzini’s
description of the nation as “a spiritual principle, based on memories of a rich
heritage and a keen desire to live together.” Across these formulations lies a
shared recognition of the nation as a living moral organism.
The Bharatiya conception affirms ChiRashtravada—the understanding that the
nation is ancient yet dynamic, continuous yet capable of renewal. It is not
“made” anew in every generation; it is remembered, reinterpreted, and
re-inhabited.
Recovering this distinction is not nostalgia. It restores a civilisational
self-understanding in which political forms serve a deeper cultural and
metaphysical unity. Only when Rashtra is understood as a continuum of
consciousness, rather than a temporary arrangement of power, can national
integration move beyond administrative coherence towards genuine civilisational
solidarity.
A Civilisational Perspective
Contemporary discussions of national integration in Bharat often remain confined
to political structures or constitutional frameworks. While important, these are
only the outer scaffolding of unity. Bharat was never held together solely by
political power.
Long before the modern nation-state, she existed as a deeply integrated cultural
and spiritual organism.
Her unity arose not from uniformity, but from a shared metaphysical vision that
allowed diversity to flourish without fragmentation. Dr B R Ambedkar stated this
with clarity in his 1916 Columbia University paper, later published as Castes in
India: “It is the unity of culture that is the basis of homogeneity… not only a
geographical unity, but a deeper and more fundamental unity—the indubitable
cultural unity that covers the land from end to end.”
Under colonial rule, this organic unity was systematically misrepresented.
Bharat was portrayed as a “mosaic” or a “congeries of races.” Philosophies were
reduced to abstraction, rituals dismissed as superstition, and regional
traditions labelled as “folk survivals.”
A genuinely decolonial approach must reject these binaries: high philosophy
versus low ritual, pan-Indian versus local, textual versus performative, North
as spiritual and South as sensual. These are not civilisational inheritances,
but residues of an external gaze that failed to understand how this civilisation
lives, thinks, and remembers. At the heart of Bharat’s civilisational vision
lies a radical insight: reality itself is consciousness. Kashmir Shaivism
expresses this succinctly in the dictum ‘Chaitanyam atma’—consciousness is the
Self. Consciousness here is not a by-product of matter or a passive witness, but
vibrant, creative, and self-luminous.
The Flow of Knowledge
Tantra refuses confinement. It sanctifies the world, divinises embodiment, and
allows knowledge to flow across languages, regions, and social boundaries. As
Maheshvarananda declares, sva-shakti-vistara-matra jagat—the universe is the
expansion of one’s own power. Kashmir Shaivism never imprisoned truth within
rigid structures. Knowledge flowed, adapted, and incarnated wherever conditions
were ripe.
Arbitrary social and linguistic barriers were not merely questioned but
experientially transcended. This vision finds refined articulation in the Krama
system. Krama affirms the Absolute as pulsating awareness rather than static
perfection. Shakti stands at the centre as the very power of manifestation.
Every act of perception becomes a movement in consciousness recognising itself.
Krama thus offers an indigenous model for plurality and process, avoiding both
homogenising centralisation and fragmentary identity politics. It honours
difference without losing sight of unity.
Kashmir occupies a unique place in this narrative as the land where this vision
received its most rigorous articulation. Within its Shaiva and Shakta
traditions, reasoning, experience, and ritual informed one another.
Abhinavagupta embodies this synthesis: the same thinker who systematised Krama
and Trika also authored the great commentary on the Natyashastra, affirming that
aesthetic rasa and mystical experience arise from the Self tasting itself.
From Kashmir, these ideas travelled south as lived practices—through Karnataka’s
Veerashaiva movement, Tamil Shaiva Siddhanta, and finally into Kerala’s
ritualized Shakta-Shaiva landscape. In Kerala, Krama becomes embodied
metaphysics.
Bhagavati worship, the Sapta Matrukas, Theyyam, and Kalamezhuthu are not “folk
survivals” but ritual commentaries on non-dual philosophy. When a socially
marginal performer becomes the living deity before whom all bow, Krama is
enacted ontologically.
To perceive this requires a decolonial gaze—one that recognises ritual as
thought, performance as philosophy, and embodiment as a valid mode of knowing.
The school of Pratyabhijña, founded by Somananda and refined by Utpaladeva and
Abhinavagupta, teaches a simple yet transformative truth: one is already what
one seeks. Liberation is not acquisition but recognition—the removal of
forgetfulness of one’s own nature.
If Pratyabhijña provides the logic of liberation, Krama provides its movement.
As the path of the Mahartha, centred on Kali as Time and Perception, Krama
understands consciousness as rhythmic flow articulated through the five
movements of awareness —emission, maintenance, withdrawal, the ineffable, and
radiance. As Krama travelled south, it did so as lived upasana, teaching that
plurality is not a snare to escape but a sequence to be experienced and
reabsorbed into the unity of the Self.
Shaivism and Cultural Flows to South
As Kashmiri Shaiva thought moved south, it did not merely pass through
Karnataka; it took root and cross-pollinated. The twelfth century marked a
profound spiritual transformation through Basavanna and the Veerashaiva
movement. Veerashaivism and the Vachana tradition drew significant philosophical
grounding from Kashmiri Pratyabhijña. The doctrine of Shakti-Vishishtadvaita
echoes Kashmiri non-dualism, and like the Kashmiri masters, the Sharanas
rejected the notion of the world as illusion (maya), affirming it instead as
Shiva’s leela.
Perennial Civilisational Memory
Colonial narratives described cultural influence in Bharat as linear—from centre
to periphery, from Sanskrit to regional. What they missed was an older reality
in which centre and periphery were fluid, languages formed a continuum, and
ritual and philosophy co-emerged. Krama teaches sequence without absolutes.
Kashmir and Kerala are neither origin nor derivative; both are crystallisations
of a shared field of consciousness. The Brahmayamala affirms this unity: neither
inner nor outer exists alone; through knowledge and ritual together, reality
shines forth in fullness. To place Kashmir and Kerala in dialogue is not to
connect distant regions, but to recover a civilisational pattern obscured by
colonial modernity.
Bharat will remain united not by force, but by shared spiritual memory.
Scholarship must therefore combine historical rigour with the courage to move
beyond inherited frames. If Krama becomes not merely a subject of study but a
way of being—honouring sequence and diversity while remaining rooted in
unity—this inquiry will have served a deeper purpose: enabling Bharat to
recognise herself once again as a consciousness-civilisation.
(Excerpts from J Nandakumar Ji’s speech at the international seminar on
‘Krama and Cultural Flows: Kashmir Shaivism between the North and South of
Bharat’ at the Central University of Kerala (CUK) on January 14, 2026) https://organiser.org/2026/01/28/337276/bharat/bharat-recalling-the-civilisational-continuum/ -GoTop
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