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The newly emerging concept of Rigvedic Himalaya examines Rigvedic principles in association with Himalayan cultures that are still thriving in present day Himalayan communities. The Rigvedic symbols; such as fire, water, air, earth, and space (known as Pancha Mahabhut in the Vedic literatures) are integral for the Himalayan life and the idea of the coherence and balance between the universe and the human body and soul are deeply ritualized, practiced and have formed the basis of Himalayan civilization.  The nature worshipping practices living in various Hindu sects and bon traditions which was dominant before the expansion of Buddhism in Tibetan communities across the Himalayas in 7th and 8th centuries, even today are part of the reminiscent of the advanced Himalayan civilization. These practices value nature and natural forces rather than acknowledging any leading human being as the divine manifestation and consider every part of nature to be treated as the source and sustainer of human life. Based on these foundational principles, the Himalayan civilization, though less explored and debated, had already reached its climax in the ancient world with its unique system of economy, politics and spirituality in the special ecological region of the planet.  Public intellectuals based in Pokhara and academicians from Nepal and abroad have been engaging in this concept over the last four years. They have already successfully organized three episodes of International Conference on Rigvedic Himalaya (ICRH) since 2023 and 4th series of ICRH is going to take place toward the end of this year under the aegis of Mukta Foundation, Pokhara and the Institute of Forestry Pokhara Campus (IOFPC).  They have also introduced an academic journal on Vedic perspectives and Himalayan cultures sharing the same terms of the concept; “Rigvedic Himalaya”. Their initial idea was to pursue the concept as a de-colonial project and re-imagining the civilizational narratives of the Himalaya. They were aware that the Rigveda, unlike other Vedas and the Puranas, is not the text solely belonging to Hindus or any other religious community. They did not limit to sacralize the text (as it is taken by the orthodox Hindus) but urged it to reconsider it as a repository of the wisdom of the ancient world written more than 4,000 years before.  Therefore, the ICRH cohort’s concern to the research institutions and policy makers in this regard is to facilitate reevaluation of their focus and priorities considering the ancient roots of the present-day cultural values and practices on research and tourism promotion. This would not just add new content in the Himalayan debate but give new and true meaning to the nature and culture that we are living with. While doing this, the intellectuals involved in the ICRH initiative have assumed that the concept of RH could also fulfill our need to find an alternative approach to view the Himalayan cultures in its own right.  While building possible association between the Rigvedic principles and values and the Himalayan cultures, it may help to tackle the contemporary global challenges; either it is cultural conflict and political disputes, or social problems and environmental or climate challenges being grounded on the principles, methods, and world views embedded in Himalayan communities. A new diplomacy Currently, the new government under Prime Minister Balendra Shah, formed following the 2025’s GenZ protest and mid-term election held in March 2026, has brought an annual program in the parliament. It has endorsed the idea of ‘Dev Bhumi’ (Land of Gods) which is listed in point no 38 in the speech delivered by the president Ramchandra Paudel on May 11. While well-intentioned, this framing has a limitation: it appeals primarily to those who believe in the existence of gods. For secular audiences, non-believers, or global partners including our own new generation who are highly critical to our orthodox belief and practices and value rationality over ritual, ‘Dev Bhumi’ can feel exclusionary. At this moment, the Rigvedic Himalaya offers a better alternative: ‘Ved Bhumi’ (The Land of Knowledge) instead of ‘Dev Bhumi’. This is not a rejection of faith but an expansion of it. Mythical and historical records confirm that seers, poets, and spiritual seekers from the pre-ancient era adopted the Nepali Himalayas as their ultimate laboratory, not merely for worship, but for inquiry; both for the inquiry of nature and inquiry of the ‘self’.  This alternative idea of Ved Bhumi has immense potential to open multiple avenues for public diplomacy not just in Hindu dominant states and societies but to all the states and communities irrespective of faiths and political boundaries. This alternative may provide some practical tools in the field of public diplomacy. First, Himalaya the ‘land of ancient knowledge’: Unlike ‘Dev Bhumi’, which asks for belief, ‘Ved Bhumi’ asks for curiosity.  Nepal can engage global universities, research institutions, and think tanks by inviting them to study the Rigvedic roots of present-day Himalayan cultures, communal living and environmental ethics as they manifest in the Himalayas. This transforms Nepal from ‘a research laboratory’ as James Fisher (1985) mentioned in his paper on the anthropological study in the Himalayan communities to a partner in academic production, completely a new way of thinking and dealing with the people and the ecology.  Second, the ‘Economy of Silence: The Himalayas have always been associated with the speechless, the meditative, and the contemplative. In a noisy and anxious world, Nepal can export mindfulness. Meditation, Yog, natural healing, and silent retreats which are not religious exports; they are solutions to global urban distress. This gives Nepal a unique diplomatic offering that requires no theological debate. Third, background of knowledge and creativity: The seers and poets who chose the Himalayas as their ultimate destination have stories that remain untold.  Films, literature, and digital content based on these figures, their struggles, their insights, their relationship with nature, can create emotional connections that traditional diplomacy rarely achieves. Such storytelling and sharing experiences of the people living in the Himalayas highlights the importance of Himalayan natural and cultural heritage and teaches the world how to live in the tough vertical geography appeals to global audiences seeking meaning, not just entertainment.  And, fourth, a ‘Strategic Shift for Nepal’: For countries seeking to enhance international standing, strengthening cultural industries, investing in youth engagement, and promoting a clear national narrative are essential. Soft power, when strategically developed, achieves results that hard power alone cannot deliver. The Rigvedic Himalaya is not a rejection of Nepal’s Hindu heritage; it is an evolution of it. By shifting from ‘Land of Gods’ to ‘Land of Knowledge’, Nepal becomes accessible to the believer and the skeptic, theist and atheist alike. It honors the past while speaking to the present. Conclusion In today’s interconnected world, perception is as important as policy. Countries that successfully build emotional and intellectual connections are often more effective in shaping global opinion. The Rigvedic Himalaya offers Nepal a central instrument of public diplomacy; one that transforms ancient knowledge into contemporary influence, and identity into global reach. It is time to move beyond the scenic postcard with no ancient emblem but to embrace the vision of the land of knowledge where the Himalayas have remained as the canvas of knowledge, art, creativity and imagination. Finally, in contemporary international politics, influence is no longer measured solely through military capability or economic strength. Increasingly, states shape their global image through culture, identity, and public engagement.  For a nation like Nepal; endowed with unique topography and nature but navigating a complex geopolitical neighborhood, the most effective instrument of influence may not lie in trade or treaties, but in a reimagined civilizational narrative: the Rigvedic Himalaya.