Guest Column International Policy Security

Bali Jatra Reflects Bharat’s Maritime Prowess

India and Southeast Asia share civilizational connect, maritime and cultural heritage that’s now dubbed as Global South. Dr Aniket Pingley Connections between India and Southeast Asia go back more than two thousand years, shaped by vast waters of Indian Ocean. These seas were not barriers but bridges, linking ports of ancient India with the islands and coastal regions of what we now call Southeast Asia. Merchants, monks, artisans and travelers carried more than goods; they carried stories, languages, faiths and practices. Over time, these exchanges left enduring marks on societies from Sumatra to the Malay Peninsula and beyond. In many ways, Southeast Asia became a mirror that reflected civilizational outreach of Bharat. Trade was the most visible layer of this relationship. India exported textiles, spices, beads and ivory while importing gold, tin, camphor and exotic wood from Southeast Asia. These exchanges were never limited to commerce alone. Maritime routes were also pathways for ideas. Ramayana and the Mahabharata were retold in local languages; Sanskrit and later Pali shaped courts and religious practices and Indian temple architecture inspired monuments from Angkor in Cambodia to Borobudur in Indonesia. The very names of places such as Yogyakarta, Ayutthaya and Srivijaya testify to these cultural flows. These interactions reveal how India’s influence went beyond its borders helping to form cosmopolitan societies in Southeast Asia that were both rooted in local traditions and open to outside influences. Diplomatic and political exchanges played an important role. Rulers in Java, Bali and Sumatra often drew on Indian ideas of kingship, legitimizing their authority through symbols and rituals derived from the subcontinent. The legend of King Airlangga of Java, for example, shows how Indian epics and models of governance were woven into local traditions [5]. Similarly, in Malay Peninsula, early polities combined maritime trade with cultural borrowing from India, laying the foundations for the region’s lasting connections with the subcontinent [7]. These layers of connection commercial, cultural, religious and political formed a civilizational network that is now increasingly referred to as “Global South.” India’s historic outreach demonstrated how societies of South could link with each other, exchange resources, and build hybrid cultures without external domination. This perspective is particularly important today as countries of Asia, Africa, and Latin America seek greater cooperation outside the traditional frameworks of the West [7]. Bali Jatra: Memory of the Ocean Voyages Odisha, known as Kalinga in ancient times, was a formidable maritime power. Its strategic location along Bharat’s eastern coast made it a hub for trade and cultural exchange. Major ports like Tamralipti, Palur and Manikapatna were bustling centres of commerce, facilitating movement of goods and ideas between India and Southeast Asia. It is in this context that festival of Bali Jatra (Baliyatra), celebrated in Cuttack, Odisha, hold such significance. Literally meaning “voyage to Bali,” the festival commemorates the journeys once undertaken by Sadhabas or Odia merchants, who sailed across the Bay of Bengal to trade with Java, Bali, Sumatra and other parts of Southeast Asia [1][2]. During full moon of Kartik Purnima every year, families in Odisha still set afloat small boats made of banana bark, paper, or cork, symbolizing vessels that once braved seas. The Balinese celebration of Nyepi, Hindu New Year, bears similarities to rituals of Kartik Purnima in Odisha. Both festivals involve offerings to the gods, prayers for prosperity and rituals closely tied to agricultural and maritime cycles. The practice is more than a regional ritual; it is a living archive of India’s maritime past. Bali Jatra reminds us that Indian Ocean trade was not incidental but central to Bharat’s engagement with Southeast Asia. At its height, these voyages established a dense web of relationships that enriched both sides. For Southeast Asia, Indian traders brought goods and technologies that supported local economies. For India, the voyages opened access to new markets, resources and cultural influences. The festival, therefore, is not only about nostalgia but also about acknowledging an interconnected past. Today, Bali Jatra has grown into one of the largest open-air fairs in Asia, attracting millions of visitors [3]. It showcases not just Odisha’s heritage but wider story of India’s role in maritime Asia. The festival includes cultural performances, food, handicrafts, and exhibitions that highlight the living traditions of seafaring communities. It also increasingly serves as a site of cultural diplomacy, inviting participation from Southeast Asian countries whose histories are tied to these voyages. Contemporary Relevance & Policy Play The significance of Bali Jatra does not end with heritage. It has clear implications for policy and diplomacy in the present. India and ASEAN today are strategic partners, cooperating in trade, security and cultural exchange. Yet for these partnerships to deepen, they need narratives that bind them beyond statistics. Bali Jatra provides one such narrative, rooted in shared history and civilizational connect. For Bharat’s policymakers, the festival is an example of India’s civilizational diplomacy. The presence of diplomats and foreign representatives at recent Bali Jatra celebrations shows growing recognition of its potential [3]. By inviting Southeast Asian leaders, academics, and artists to participate in the event, India can use the festival to create dialogues that are both cultural and strategic. Such engagements could align with forums like the Delhi Dialogue and ASEAN–India summits [8], making cultural heritage an integral part of foreign policy. For Southeast Asian nations, acknowledging festivals like Bali Jatra opens space to emphasize shared heritage while respecting national diversity. Countries such as Indonesia and Malaysia, where Indian cultural imprints remain visible, can view these connections not as relics of the past but as foundations for renewed cooperation. Policy research papers from think tanks such as Institute of Strategic and International Studies Malaysia already suggest that cultural diplomacy can strengthen the Comprehensive Strategic Partnership between India and Malaysia [6]. Similarly, Indonesian scholars point to the shared legacy of figures like King Airlangga as a reminder of intertweaved histories [4]. For the academic community, Bali Jatra offers a platform for dialogue on the meaning of the Global South. As scholars note, the Global South is not only

Hindus Human Rights Leadership Policy Politics Security

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Fight for Freedom, Justice

Brave Sikh warrior Banda Singh Bahadur repelled Mughal invaders, and regained and extended Sikh territories that were illegally taken. Vivek Raina On October 26, 1670, a brave boy, Lachman Dev, was born in Hindu farming family who later fought against the Mughal invaders. The brave boy was none other than Baba Banda Singh Bahadur. His journey from a young farmer’s son to a revered military leader and martyr is a testimony of courage, resilience, and unwavering commitment to justice in Indian history. He displayed remarkable skills in horsemanship, wrestling, archery, and swordsmanship from a young age. These talents later served him well in his crucial role in challenging the cruelty of Mughal rule in Bharat. Baba Banda Singh Bahadur, a Sikh general, played a pioneering role in the 18th century fight against Mughal invaders’ despotism and bravely defended Bharat from the Jihad imposed by the Mughals. His military initiatives not only expanded Sikh territory but also addressed fundamental injustices wreaked during the Mughal era. Baba Banda Singh Bahadur’s legacy endures as a symbol of bravery and resistance against autocracy. Life Journey: Baba Banda Singh Bahadur Lachman Dev’s life changed drastically when he was 15 years old and saw the heartbreaking demise of a pregnant deer; this event inspired him to give up on the worldly things and become a Bairagi sadhu. Following his departure from his family as a monk, he met Bairagi Sadhu Janaki Das and took up his teachings. Banda Singh’s name was changed from Lachman Dev to Madho Das by Bairagi Sadhu Prasad. Following a few men, Banda Singh Badhur founded his own (ashram) monastery at Nānded, on the banks of the Godāvarī river. He gained magical abilities known as siddhis and riddhis from many spiritual gurus, but he was still unhappy until he met Guru Gobind Singh. Guru Gobind Singh paid a visit to Madho Das, also known as Banda Singh Bahadur, in 1708 at his monastery located on the banks of the Godāvarī river near Nānded. Banda Singh was profoundly affected by an occurrence involving a chair and the spiritual presence of the Guru. He accepted defeat and was moved to ask for pardon, stating in a humble manner, “I am your banda (slave)”. and after that, he followed Guru Gobind Singh’s advice. Banda Singh, guided by the Guru, accepted his Khalsa status and committed himself to studying Sikhism, including Gurubani, Sikh history, and the core beliefs of the religion. Inspired by Guru Gobind Singh’s teachings on righteousness and bravery, Banda Singh was tasked with a mission to challenge the oppressive Mughal rulers. Endowed with a hukam-nama from the Guru, he rallied Sikhs across Punjab, swiftly gaining support and initiating a campaign against tyranny. Under his leadership, Sikhs liberated several towns and regions in Punjab from Mughal control, establishing Khalsa rule and abolishing the exploitative zamindari system. Military Campaign for Sikh Sovereignty From 1709 onwards, Banda Singh led daring military campaigns, capturing key territories like Samaana, Sonepat, Thaska, and others. A significant event in Sikh history occurred during the siege of Sirhind in 1710, when Sikh troops led by Banda Singh Bahadur besieged, assaulted, and took the city. They vanquished and decapitated Wazir Khan after winning the Battle of Chappar Chiri, which was a major success in their war against the Mughal Empire. This victory marked a significant turning point in Sikh history, asserting their military prowess and determination against the Mughal Empire’s dominance. With each conquest, Banda Singh strengthened Sikh sovereignty by abolishing the Zamindari system and granted property rights to the tillers of the land in Punjab, fostering a sense of unity and self-governance among Sikhs. He also introduces the Nanak Shahi coins. His administration focused on justice and equality, promoting Sikh principles and traditions while ensuring protection for the common people against oppression. Beacon of Hope for Justice Baba Banda Singh Bahadur exemplified hope and justice, especially when he learned about the heroic sacrifice of Bibi Anoop Kaur. After the siege of Anandpur Sahib, instead of being forced to convert, she defiantly chose imprisonment and died, symbolizing her deep respect and love for the Sikhs. Muhammad Khan of Malerkotla buried her body quietly. But upon hearing her story, Banda Singh was deeply moved. He arrived unopposed at Malerkotla, carried out Anoop Kaur’s body and performed a ceremonial ardanas before cremating her with utmost respect. This act not only honored Anoop Kaur’s bravery but also strengthened Banda Singh’s reputation as a beacon of justice and mercy. His actions resonated deeply with the people, cementing his role as a symbol of Sikh resilience and steadfast respect for principles. Through such deeds, Banda Singh Bahadur continues to inspire generations and embodies the Sikh spirit of bravery and justice in the face of adversity. Martyrdom and Legacy The Mughal Emperor Farrukh Siyar ordered all governors of north India to either execute or capture Baba Badhur Singh. Following six years of warfare, Mughal forces led by Abd al-Samad Khan, the then-governor of Lahore, surrounded Banda Bahadur and the Sikh army in Punjabi hamlet of Gurdas Nangal in March 1715. Following eight-month siege, Mughals eventually stormed into the famished camp in December 1715, taking Banda Singh and seven hundred Sikh warriors’ prisoner after they put up a fierce fight. The remaining Sikhs were chained, taken to Delhi in a procession, and placed in the Delhi fort, also known as the Red Fort. Banda Singh was placed within an iron cage. Sikh soldiers were under pressure to convert to Islam and give up their beliefs, but they refused to back down. These soldiers were taken out of the fort and executed in public every day for several days after they refused to convert to Islam. Baba Banda Singh Bahadur was then brutally slain. Banda was decapitated after having his skin taken, limbs severed, and eyes gouged out. Cultural Impact & Historical Reverence Beyond Sikhism, Banda Singh’s legacy resonates in Indian history and culture. His life has been commemorated in literature, art, and poetry across various regions of India,

Bangladesh Bhutan Geopolitics Leadership Policy Security Sri lanka World

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‘Neighbourhood First’ Policy and Its Innovative ‘SAGAR’

At the President house during swearing-in ceremony of India’s 16th Prime Minister, the country reaffirmed its unwavering commitment to its ‘Neighbourhood First’ policy and its innovative ‘SAGAR’ (Security and Growth for All in the Region) initiative. The invitation to neighbouring countries and those in the Indian Ocean Region (IOR), such as Sri Lanka, Bangladesh, Nepal, Bhutan, Maldives, Mauritius, and Seychelles, was extended amid the august assembly of dignitaries and demonstrated India’s unwavering commitment to developing strong ties with its maritime neighbours. Vision SAGAR started in 2015, to promote inclusion and adherence to international law while deepening economic and security cooperation, embodies India’s strategic vision for the IOR. Developing marine security capacities among neighbours is a key component of this goal, as it empowers them and ensures a cooperative approach to regional stability and prosperity. SAGAR is easily incorporated into the larger marine policy of India, working in concert with programs such as the Act East Policy, Project Mausam, and Project Sagarmala to advance the country’s approach towards regional providers of security. SAGAR highlights the significance of the Blue Economy and works to promote environmental stewardship and sustainable growth by utilizing the enormous potential of maritime resources. As India takes lead in IOR and is dedicated to creating an atmosphere of mutual respect, collaboration, and prosperity in order to fulfil the goals of all the nations in region. India aspires with SAGAR, the Indian Ocean would be a symbol of prosperity, peace, and advancement, demonstrating the strength of regional cooperation and strategic planning.

Hindus Judiciary Policy

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THE BHOJSHALA

Located within the Dhar district of Madhya Pradesh, India, Bhojshala stands as an ancient Hindu institution devoted to Devi Vagdevi (Saraswati). In recent times, it has become the center of heated debate, with the Archaeological Survey of India conducting a thorough scientific survey of the site. Bhojshala’s significance lies in its multitude of layers, which encompass historical, theological, and cultural dimensions. It stands as a profound exemplar, showcasing the intricate intersections between historical legacy and Bharat’s contemporary faith-based and nationalistic foundations. Introduction Bhojshala stands as a poignant symbol of India’s rich tapestry of religious and cultural heritage. Established in the 11th century by the renowned Raja Bhoja of the Paramara dynasty, it was envisioned as a bastion of Sanskrit learning and Vedic wisdom, epitomising the intellectual zenith of medieval India. However, in the 13th century, the arrival of the Delhi Sultanate, led by the Islamic invader Alauddin Khilji, marked a dark chapter in Bhojshala’s history. The esteemed center of knowledge underwent significant destruction, partly transforming into the Kamal Maula Mosque, an Islamic structure. This event profoundly shaped the religious and cultural landscape of the region. Today, Bhojshala finds itself embroiled in a contentious altercation between Hindu and Muslim communities, each vying for religious rights and laying claim to the site’s historical significance. The annual Hindu festival of Basant Panchami often becomes a flashpoint, with tensions escalating as Muslim groups assert their right to worship at the revered location. Particularly volatile situations arise when Basant Panchami coincides with a Friday, frequently resulting in clashes. Amidst this turmoil, the Archaeological Survey of India, which is currently conducting a comprehensive survey of this heritage site. Yet, as Bhojshala remains a focal point of debate, it represents the broader dynamics of demolition of cultural heritage in India. Historical Background Bhojshala offers a captivating glimpse into India’s opulent medieval era, epitomised by the reign of Raja Bhoja, a luminary among the educated monarchs of the Paramara dynasty. Celebrated for his patronage of the arts, literature, and architecture, Raja Bhoja established Bhojshala as a prestigious center of learning, dedicated to the goddess of wisdom, Saraswati. It flourished as a vibrant hub where scholars and students from diverse backgrounds converged to delve into the study of Sanskrit and the Vedas, leaving an indelible mark on the intellectual and social fabric of the time. However, Bhojshala underwent a significant transformation with the advent of Islamic invaders in the region. During the 13th century, Alauddin Khilji’s expansion into the Indian subcontinent precipitated a notable decline in Bhojshala’s prominence and identity. Once revered for its educational and religious significance, the site was partially repurposed into a mosque, known as the Kamal Maula Mosque. This era marked the onset of a complex stratification of cultural and religious identities, as reflected in the alteration of Bhojshala’s architecture and spiritual essence. The architectural remnants of Bhojshala today bear witness to its storied past. Its design elements echo the Hindu architectural styles of its inception, while Islamic motifs were incorporated during its conversion into a mosque. This amalgamation serves as a poignant symbol of the enduring and far-reaching impact of history and culture on the Indian subcontinent. Bhojshala’s historical significance as a center of learning and religious devotion serves as a poignant testament to Bharat’s cultural richness and the enduring legacy of its ancient civilisation. The ongoing struggle over worship rights at Bhojshala underscores the complex interplay between contemporary religious identities and historical legacies, providing a compelling illustration of the intricate dynamics between history, religion, and politics in shaping the destiny of cultural treasures. Hindu Struggle for Bhojshala The battle to reclaim and safeguard Bhojshala stands as a testament to the indomitable spirit of Hindus, a struggle ignited in 1305 when the Islamic invader Alauddin Khilji besieged Malwa in present-day Madhya Pradesh. This brutal onslaught ravaged numerous revered Hindu institutions, including Bhojshala. Yet, in the face of adversity, the courageous acharyas (educators) and students stood unwavering, engaging in fierce combat. When 1200 esteemed scholars were presented with the dire ultimatum of conversion or death, their steadfast refusal to abandon their Sanatan Dharma in favour of Islam led to their brutal massacre, their bodies desecrated within the sacred precincts of Bhojshala. The aggression did not cease there. In 1401, under the guise of empire-building, Dilawar Khaw Ghori audaciously attempted to convert Vijay Mandir (Surya Martand Temple), now known as Lat Masjid, and sections of Saraswati Mandir Bhojshala into Islamic structures. This sacrilegious endeavour was further pursued in 1514 by Mehmud Shah Khilji II, who sought to obliterate Bhojshala and eradicate its Hindu legacy by transforming it into a mosque. The tomb of Kamal Maulana (who died in 1310) was erected 204 years posthumously as part of a sinister plot to usurp the Saraswati Temple Bhojshala.Even the British colonialists played a role in this cultural plunder. In 1902, Lord Curzon dispatched the revered statue of Maa Vagdevi to England, a priceless relic of our heritage now confined to the London Museum. In the modern era, the state administration not only turned a deaf ear to cries for justice but actively opposed efforts to liberate Bhojshala and restore the statue of Mata Vagdevi. In a blatant act of suppression, 273 activists were detained in 1996. In May 1997, then-Chief Minister Digvijay Singh controversially issued a decree permitting the performance of Namaz within Bhojshala’s sacred precincts every Friday, sparking widespread democratic protests and demonstrations by the Hindu community. This served as a testament to their unwavering resolve to defend their cultural and religious sanctity. The struggle for Bhojshala transcends mere territorial disputes; it embodies a fervent crusade to revive an ancient bastion of knowledge, science, art, culture, and spirituality. It symbolises the broader battle to reclaim countless Indian and Hindu institutions still unlawfully encroached upon. This is a clarion call to resist cultural erasure and stand steadfast against forces seeking to diminish our rich heritage. Government and Legal Interventions In 1904, recognising the rich historical legacy and illustrious past of Bhojshala, the imperialist British administration granted it

Geopolitics Leadership Media Policy Security

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China Spins Jingoistic Narrative

Bharat hits back on Chinese Communist Party’s false claims on Arunachal Pradesh. Global community including US recognize the dragon ploy. Rohan Giri There’s something innate in China that cannot change. It’s in its DNA to encroach on others. As part of its grand plan to usurp others land, properties and expand its hegemony, China and its ruling Communist Party of China (CPC) have tasted success in few areas while they eagerly look at grabbing neighbours’ territories. Tibet is one area where Chinese Communist Party has had large success in altering names of places, assert control on large swaps of land and change, culture, languages and life of ordinary citizens. Through coercion, China constructed certain structures to also advance on its border regions through coercive means. Similar attempts have been made with Bharat’s territories especially Arunachal Pradesh to assert its dominance in the region. Communist Party of China and its life time General Secretary Xi Jingping announced Chinese names to places in and around Arunachal Pradesh. Latest in the Chinese ploy of old and deceitful rhetoric is evidenced by statements made by People’s Liberation Army’s Senior Colonel Zhang Xiaogang, spokesperson for Chinese Defense Ministry. By intention, he claimed that southern region of Xizang, the Chinese nomenclature for Tibet, was integral component of China’s territory. This was obvious reference to Arunachal Pradesh which China thinks is its own territory. Chinese Defense Ministry raked up the bogey on Bharat’s north-eastern state of Arunachal Pradesh after Sela Tunnel was constructed to enhance civic and military connectivity and capabilities in the state. The latest overtures by China expose the Chinese Communist Party ploy to initially seize Tibet and subsequently move in on Arunachal Pradesh. Bharat along with 17 other countries, mostly neighbours, has experienced adverse consequences of persistently making unsubstantiated claims by Chinese Communist Party. Henry McMahon, then foreign secretary of Britain drew an 890-km border between Bharat and Tibet in 1914. Arunachal Pradesh was formerly referred to as North Eastern Frontier Agency before the establishment of the McMahon Line. On one side of McMahon, Tibet existed as an autonomous region while on the other Arunachal Pradesh was an Indian state. Chinese communist party falsely maintains that Tibet is one component of China and refuses to acknowledge this demarcation. China’s aspirations for territorial expansion had begun to gain momentum at this point. The act of manipulating maps to include some regions of Bharat has been observed since ancient times, hence its innate to its nature. Bogus claims of Chinese communists were undermined when Japanese forces launched an invasion of Arunachal Pradesh, north-eastern state of Bharat during Second World War. Additionally, emergence of Chinese expansionism posed an enormous threat to Bharat’s territorial integrity. During that period, the British-led Indian Army provided protection to Tawang of Arunachal Pradesh. Bharat has had consistently maintained a firm stance against China’s claims and Arunachal Pradesh residents have historically rejected China’s expansionist aspirations and unsubstantiated assertions. Latest PLA statements on Arunachal Pradesh have come after Chinese Communist Party misleading names of 11 locations in Arunachal Pradesh. In addition to expressing their outrage, local populace actively engaged in peace marches on the roads, demonstrating their opposition to China. The protesting people were holding placards that read, “We stand by India” and “Arunachal is not part of China.” The posters in their possession had the message, “Don’t we know… How China is oppressing the people of Tibet and is always engaged in looting it? At any cost, we would not like the condition of Arunachal Pradesh to become like that of Tibet…” Individuals hailing from Arunachal Pradesh, holding tricolor flags, asserted that similar demonstration were held when China changed the names of six locations in 2017 and 15 locations in 2021. The misleading names were in the Chinese and Tibetan languages. In 2023, the controversy over stapled visas gained attention as Indian Wushu players were granted such visas by China. New Delhi-based think tank Center for Integrated and Holistic Studies, at that time, had reported that the “Stapled visas incident is seen more as one step further in China’s grand expansionist plan and communist vision to occupy others’ land disregarding international treaties, pacts and ‘gentlemen’ agreements to not change on-the-ground goal posts. Only way to put an end to this psycho-warfare like stapled visas is to firmly retake ‘Aksai Chin’ under its ‘illegal’ occupation since 1950s and held after the 1962 war.” Bharat and its government always said that Arunachal Pradesh was, is, and will remain integral to the country. China’s illegal expansionist strategy extended much beyond Arunachal Pradesh, Tibet, or Nepal. Countries and international communities need to be alert to such machinations and not succumb to mechanisms like debt trap, infrastructure development or other forms of avarice. (Author: Rohan Giri is a journalism graduate from Indian Institute of Mass Communication (IIMC) New Delhi, and Manager Operations at CIHS.)

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Ayodhya Unifies Hindus World Over!

For hoi polloi, Bhagwan Ram embodies an ideal leader to emulate. Ram mandir attracts people from diverse linguistic and cultural backgrounds Ayodhya, an ancient city in Uttar Pradesh, Bharat, has been in focus of religious and political discourse due to Babri structure constructed by Mughal invader Babar over the site of Ram Janmabhoomi, birthplace of Bhagwan Ram, a revered Hindu deity. After years of legal battles and societal tensions, the landmark verdict by Supreme Court of India finally handed over the Ram Janmabhoomi to Hindus and allotted separate land to Muslims, paving the way for the construction of a grand Ram Mandir (temple). This monumental decision has not only brought a sense of closure to a longstanding issue but served as a unifying force for Hindus across the globe. The construction of Ram Mandir has arisen as an illustration of unity among Hindus, transcending regional and cultural boundaries. Devotees from all corners of Bharat as well as globe representing diverse linguistic and cultural backgrounds have come together to contribute to construction of the grand temple viewing it as a sacred endeavour that reaffirms their faith and heritage. Ram Mandir is one of the most sacred places in Bharat. Every day, 200,000 devotees have begun to flock Ayodhya to worship Bhagwan Ram Lalla following ‘pran pratishta’ on January 22 this year. From southern sun-soaked states, this holy place strengthens the already strong bond among people of the Bharat in a spiritual harmony. This huge number of devotees also marks a big change in Ayodhya’s growth and devotees thank the government efforts for turning Ram Mandir into a reality. One remarkable aspect of Ram Mandir is that it united Hindus from diverse backgrounds. Devotees from every corner of Bharat, regardless of linguistic, regional or cultural backgrounds have contributed to construction of the temple underscoring the universal appeal of Bhagwan Ram. This unity in diversity is exemplified by the participation of devotees of North to South who have come together in the spirit of shared devotion and purpose. Devotees like Sridhar from Tamil Nadu and Revanthi from Telangana who visited Ayodhya for darshan of Ram Lala, highlight that “the temple transcends regional boundaries. This dispels the myth of a north-south divide and emphasizes the shared cultural heritage of Bharat.” Every Ram devotee regardless of language or geography of south and north actively participated in campaigns such as fundraising, volunteer work and religious ceremonies associated with construction of the Bhagwan Ram temple. This cross-regional association highlights the supreme power of faith and emphasizes the significance of the Ram Mandir as a unifying symbol for Hindus globally. A Maharashtrian family believes the temple transcends state boundaries and uplifts the entire nation. They express a desire for the restoration of temples in Kashi and Mathura destroyed in the past, hoping for their revival under the current leadership. As per Maharishi Valmiki’s Ramayana, Ram is an institution of faith, hope, unity, justice, harmony, discipline, family, etc. and the Ram mandir is a medium to teach those irreplaceable values. Beyond the borders, the construction of the Ram Mandir has garnered immense support and participation from the Hindus globally. A Hindu non-resident Indian family from USA expressed their joy and gratitude for witnessing the reinstallation of Ram Lulla’s idol. A family from Jharkhand with roots in Mithila sees the temple as a source of national pride uniting Hindus worldwide. Hindu diaspora in countries such as United States of America, Canada, United Kingdom, and Australia have contributed financially and emotionally in the Ram Mandir construction and Pran Pratishtha believing it as a historic moment that reaffirms their cultural identity and religious heritage. Ram Mandir stands not only as a physical structure but demonstrates lasting faith and collective aspirations of Hindus across the globe. The Bhartiya system which teaches values and principle of “Vasudhaiva Kutumbkam” envisions whole world as a big family and “Sarve bhavantu sukhinah, Sarve santu niramayah, Sarve bhadrani pasyantu, Ma kaschit duhkhabhag bhavet” translated as “May all beings be happy, may all be free from disease, may all see auspiciousness, may none be afflicted with suffering.” These shlokas convey that human aspirations for prosperity and happiness are universal and there is a common goal that transcends culture and location. At its core, the Ram Mandir is not only a sign of faith but a symbol of hope for communal harmony and shared prosperity. The construction of Ram Mandir in Ayodhya marks a milestone in Bharat’s cultural and religious history. Apart from its grandeur, the temple also symbolizes the collective determination and commitment of Hindus from all over the globe. By bridging the regional divides and creating a sense of harmony among different communities, the Ram mandir symbolizes the eternal legacy of Bhagwan Ram and timeless values that he stands for. Estimated seven million devotees have reportedly had darshan of Ram Lulla in first few weeks it self. (Author Vivek Raina is Manager Outreach & Dissemination at Centre for Integrated and Holistic Studies)