Bṛhat is a <culture engine>
to power creatives, research and design rooted in the Indian civilizational consciousness.

We convert individual, institutional and collective intent into action, across 3 dimensions:


visual and literary stories;
design thinking and methods;
research output on education and ecology;
culture-rooted thought models


heritage experience journeys;
culture-fit in mass media;
NEP-relevant IKS curriculum;
culture rooting in product design and thinking


NEP-IKS implementation;
policy thinking on education and ecology;
organizational structure and leadership frameworks

An engine is an instrument for transformation, and this engine is to build the self-perpetuating civilizational moment.

How does one go about doing that?
At Bṛhat, we’re acutely aware of three constraints:

1. Civilization is Culture in Action
The civilizational moment needs rooting in Dharma - of this there is no doubt. Thus a core part of our work is culture creatives that draw from the deep pool of Dhārmika heritage.
2. It Needs Culture-Compatible Policy
Radical reorientations are needed in education and ecology. To this end, our focus will be on generating policy currency for culture through frameworks, curriculum and more.
3. The Work is Inter-generational
It needs leadership with cultural-cognition to carry the Agni. This cognition needs to permeate even brand and organisation - essential quarters for the overton window shift.

But the severest constraint of them all is Time, and more specifically – Moment.

The time for a <culture_engine> is now, because we are in the midst of a civilizational moment.

What is a civilizational moment? How rare or regular are such moments? How must we respond to them?

Reaching deep into the past, let us first think of civilizational moments best available to us now as ‘mythology.’ When the sincere devotion of a seemingly disobedient son necessitated ‘descent,’ avataraṇa, of a Narasiṃha- was this a civilizational moment? When ancient Indians that had warred for generations put weapons aside and churned the ocean together- moment again? When a ruler that became unbearable was cast aside by the populace, and the son that succeeded him yoked the earth for material gains such that before him there were no towns and cities, but after him came grain, markets and civilization- surely the kind of moment we mean?

Or when, in the thick of ancient India’s most terrible war, both sides put weapons temporarily aside to grieve the loss of a common elder- Bhīṣma- could that qualify as a defining moment? If not, what of the ‘compiler-born-on-the-island’ who lamented- ”from dharma spring artha and kāma, why is dharma not practiced then?” and went on to compile Veda, Jaya and Purāṇa? Does he represent the hero that a civilizational moment needs?

Each of these cases evidences what we parse as the anatomy of a civilizational moment.

1- The Convergence of Attention, or Yearning, or Both

That is, the crest of desire to manifest. The descent of Viṣṇu as Narasiṃha emerged through the crest of Prahlāda’s devotion, as did the Samudra Manthana at the crest of war-weariness and the yearning of resolution among Daityas and Ādityas. Closer in time to us- at the stroke of a midnight hour- the culmination of a yearning for agency. And representative of such in the modern era- when the Prime Minister of a civilization-state submerged himself in the Ganga at the Eternal City, Kāśi.

A civilizational moment is one where all eyes are turned to one thing, one pivot, one definitive convergence that carries within it a long-running yearning. At bṛhat there is no doubt about this- we are in the midst of such a moment, and a civilization-state’s yearning is rearing to manifest.

2- The Emergence of Hero, or Pivot, or Both

Avataraṇa of Narasiṃha, churning of amṛta, birth of Pṛthu, death of Bhīṣma, return of Ram Lalla to the place of his birth; or even the lowering of India’s flag at the Red Fort on Republic Day- these represent hero or pivot moments. They are the events which freeze time in collective memory, transcending its arrow and becoming a felt-experience the mind carries with it.

Convergence and emergence- with these a civilizational moment becomes primed. Priming is the creation of runway, a road that can now be taken to create a betterment of time- the increase of dharma over adharma. This acts as a whirlpool of acceleration- tributary moments swirl into the hero/pivot, an opportunity for civilizationary level-up.

3- Dissipation, or Perpetuation. But Not Both

But acceleration is not guaranteed, just as the warriors of Kurukṣetra picked up arms again and battled till the 18th day- when neither side could claim to have upheld dharma. Just as civilization fell once again after the Samudra Manthana, requiring a Vasiṣṭha of a later era to create moment anew.

From culture springs reason, and through civilization does culture perpetuate. But civilizational moments are rare, and they require scaling, transformation, leadership and institution. They require the establishment of Agni and the commencement of Yajña. And the yajña needs Bhāratas- those who bear and carry forward.

It is this bearing, bharaṇa, that builds replication and self-perpetuation.

It is such bhāratīyas that convert moment to epoch.

It is such epoch that Bṛhat aims to create.

From idea to form,
from intent to manifestation,

Bridging the gap between yearning and realization,
Bṛhat is your perpetuating agent.


Nāmarūpa – about our Name and Logo.

What does a word’s root represent beyond mere sound?

Does it emerge arbitrarily, by chance? The name of our civilizational language, ‘saṃskṛta,’ evidences it emerged through a process of deliberate refinement. ‘Well put together,’ or ‘well formed,’- samyak kṛta. And a word’s ‘root’ represents the building block of this refinement, something used for establishing meaning. The rules of Pāṇini tell us we can thus call a word’s root its dhātu- for the purpose of √dhā, or establishment. The Pāṇinian dhātu is no mere sound. It serves the establishment of meaning and cognition – dadhāti cetanā, generates a bloom of perception, links evocations to give insight into a civilization’s consciousness. Consequently, a dhātu-derived etymology is a synaptic node to the Indian civilizational consciousness. Our name, Bṛhat, is one such word.

From the root √bṛh, meaning increment, growth, or prosperity- vṛddhi- which leads directly to the word bṛhat – बृहत्: lofty, high, tall, great, wide, vast, abundant, solid, assured, strong- like a mount of the Himālaya. These synonyms capture our aspiration- the desired future state for our civilization, and ultimately for species and planet.

Another dhātu, √man (√मन्), denotes considering, knowing and thinking. Now a simple addition. √bṛh+√man=brahman- growth, shining and outpouring of Mind, ie √bṛh+√man, is called ब्रह्मन् / brahman. Literally the growth, expansion, development, swelling of the mind – of Intent. This association opens a realm of meaning that gives direct shape to us at Bṛhat.

Bṛhat Rāṣṭṛ, Bṛhat Saṃskṛti. Bṛhat Cetanā.

How will we design the self-perpetuating civilizational moment? By being accelerators, manifestors, enablers- grist to the yearning and intent of a civilization. For storytellers, policy formulators, educators, heritage and ecology preservationists, artists, and more. Let us come together, grow, shine and pour forth. To swell the civilizational mind. A bṛhat mānasa, of people, nation, species and planet.

Modelled upon a fractal, rounded as a maṇḍala – our logo represents a bṛhat cetanā of people, nation, species and planet. Bṛhat brims, it is full of expansive charge.

Packed Within: Elements for our Functional Areas

At the core, with one half of it capable of representing a lotus, is Culture– the pool that we draw from and the consciousness we aim to manifest. But to manifest, to bring into being, needs application. In the here and present we must create a culture-compatible Policy, one that accounts for ecology, education and more. It is how we bring civilizational intent to form. The cultural core needs a hard outer shell.

And what of the future? We must plant seeds that yield shade when we are no longer here. As we draw from a past and manifest in the present, we must also form the future. We must develop forward perpetuating cultural cognition – Leadership.

And it all comes together with one final element- ṛ- the diacritics way to represent ऋ, powers everything– as √dhṛ it opens to dharma, as √bṛh expands brahman, as √kṛ becomes karma, as √bhṛ gives Bhārata. When essential flow is yoked, yukta, we get ṛta. Through ṛ, form takes shape, it is the fuel of bṛh.

Thus is our logo.

Pratijña – our Values

At Bṛhat, while we take on the ambition of designing the self-perpetuating civilizational moment, we are humbly mindful that our ācāra-vyavahāra must be refined. The values an organisation imbibes define its character, and on matters of value and ethic our tradition has much to offer- a single chapter of the Bhagavad Gītā lists 26 virtues for example. Our values are thus a minimum benchmark- a threshold we profess to keep sacred as individuals and organisation even as we strive for more.

1- Satya and Maitri (Truth and Kindness)

Articulation of truth should be kind. Our fundamental identity is a sincere pursuit of truth, and the ability to live that with kindness. There are facts, and there is truth. Facts are true when transposed via kindness, and one must cultivate the ability to discern this._

Speak what is true; and speak what is agreeable;
speak not what is true, but disagreeable;
nor speak what is agreeable, but untrue;
this is the eternal law.

सत्यं ब्रूयात् प्रियं ब्रूयान्न ब्रूयात् सत्यमप्रियम्प्रि
यं च नानृतं ब्रूयादेष धर्मः सनातनः॥

2- Saundarya and Samiti (Beauty and Harmony)

Whatever we do, there will be emphasis on beauty and harmony- these are complementary. There will be beauty in our living, in our research, in our writing. Whatever processes that bṛhat wants to design into the civilizational moment need aim for these.

Though one be endowed with beauty and youth and born in noble families,
yet without education they are like the Palasa flower which is void of sweet fragrance.

रूपयौवनसंपन्ना विशाल कुलसम्भवाः ।
विद्याहीना न शोभन्ते निर्गन्धा इव किंशुकाः ॥

3- Vyaṣṭi and Samaṣṭi (Fractal and Networked)

We understand linkages between things and how they group up. bṛhat will grow by an ability to integrate. None of us is better than all of us, and our collective output will be larger than the sum of us. A civilizational mahāvākya leads us here.

As in the microcosm, so in the macrocosm;
as in the macrocosm, so in the microcosm.

यथा पिंडे तथा ब्रह्मण्डे।
यथा ब्रह्मण्डे तथा पिंडे॥

4- Medha and Viveka (Wisdom and Discernment)

To deliberate upon and cultivate excellence actively is a given at bṛhat, but what informs our discernment? How and when do we say yes or no to a project, a person, a plan? When and where do we say this? An ability to emphasise on discernment is the key to our fourth cornerstone. A differentiated, contextual and sustainable framework based on dharma will be our solution._

May that Sarasvati, who is intelligence personified, who is fragrant, who is all pervading, who has a golden complexion, who is the earth, who is accessible to all; who is full of vigor, who is overflowing with the nectar of knowledge, and who is beautiful; come to me and bless me with intelligence.

आ मां मे॒धा सु॒रभि॑-र्वि॒श्वरू॑पा॒ हिर॑ण्यवर्णा॒ जग॑ती जग॒म्या । ऊर्ज॑स्वती॒ पय॑सा॒ पिन्व॑माना॒ सा मे॒धा सु॒प्रती॑का जुषन्ताम् ॥

Advisory Board

Prof. Kapil Kapoor

Former Chairman, Indian Institute of Advanced Study, Shimla

Dr. Meenakshi Jain

Padmashri, Author, Historian

Shri Hari Kiran Vadlamani

Founder - INDICA

Dr. Richa Chopra

Core Faculty, Centre of Excellence for Indian Knowledge Systems (CoE-IKS), IIT Kharagpur



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Raghava Krishna
21 yrs spanning game development, learning and entrepreneurship. Expertise in leading cross-functional creative product development teams, learning design and org culture. He was the co-founder and Assoc Dean academics at Rashtram school of public leadership.
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Reena George
After a 15 year long career in the Global Banking industry, Reena transitioned to Holistic Wellness and Sustainable living through Ayurveda and Yoga in 2017. In her previous stint, she led the Marketing & Communications for Rashtram School of Public Leadership.
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Pankaj Saxena
Pankaj is an author on Hindu temples, arts, literature, history and culture. His writing explains the beauty of Sanātana Dharma and Bhāratvarṣa through stories about traditions, communities and culture. He has a deep interest in cultural anthropology, evolutionary biology and ecology, and has visited...
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Amritanshu Pandey
Amrit combines more than a decade of professional experience rooted in product development, with a lifetime of engagement with ancient Indian history. He writes on history, civilizational thinking and design.
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Kavita Krishna Meegama
Kavita has taught Indian Language and Culture at the US State Department, was a Research Editor at Indic Today, and most recently an Education Associate at Indian Embassy in Washington D.C. A student of Pujya Swami Dayananda Saraswati ji, she continues her Vedanta studies from Arsha Vidya paramparaa.
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Anurag Shukla
Anurag has worked extensively with various state governments, civil society organizations, and community groups. Before joining the social sector and academia, he was a journalist. His research papers have been published in various top journals.
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Nivedita Tiwari
Nivedita has worked extensively in the Indian television industry, and has experience in hosting and curating content on digital fora. Her art and heart are in a humble pursuit of truth, beauty and the Sanātana Dharma.
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Sai Priya Chodavarapu
Sai Priya is a doctor by training and currently a student of law. She often takes up freelance editing projects and is an independent researcher of Indian history, religion and contemporary issues. Her strengths lie at the intersection of law, policy and culture.
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Abhishek Doshi
Apprentice in marketing, branding, strategy and experience development. Learning how to learn.
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Akshay Jha
Akshay transitioned from software engineer at a bank to public policy with a keen interest in culture and tradition. Immersed in the Indian Knowledge System, he seeks to bring people closer to their cultural identity.
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Anshuman Panda
Anshuman is from the land of Mahaprabhu Jagannath, with a technical background in engineering. He believes Indian wisdom and praxis have tremendous potential for the upliftment of human consciousness. His interests include education, jurisprudence and history.
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Sushant Gangoli
With experience in teaching for over a decade, and degrees in Business Administration and Public Policy, Sushant feels education is core to bringing impactful change. Passionate about ecology and lndic studies, he intends to enable aligned policy interventions in these areas.