Prof Vandana Sharma
dean.languages@cujammu.ac.in
As the euphoria of New Year celebrations mellows down in the first week of the year 2026, it must become a day of immense reflection over the colonial legacy for any culturally rooted Indian with a discerning Bhartiya mind. The New Year encompass diverse ways of celebration, reflecting the cultural, religious, and regional traditions of people around the world. Broadly speaking, we can categorise the new year enthusiasts into four categories, first category is that of the ones who view it as a time to introspect and reflect over accomplishments, challenges and failures in the year gone by; in the second category comes the optimists and futurists who welcome it as a period of new resolves and hopes; the third category is that of the revellers who are found in majority at new year eve celebrations of midnight partying which has become a vital unmissable tradition whereas the fourth category resonates with the third which is that of the travel enthusiasts who visit shrines and tourist destinations to make the day memorable and the new year blessed.
Speaking specifically in the Indian context, we find all these four categories of new year celebrants across the pluralistic ethos of India. Nevertheless, at a momentous juncture when our collective resolve for Viksit Bharat @ 2047 is gaining a meaningful momentum, it becomes imperative to reflect over the conditions which gave us this calendar by briefly understanding the background of its imposition.
The imposition of the Gregorian Calendar in India dates back to the British colonial rule. It is to be noted that before British control, India followed a variety of indigenous calendar systems, such as the Hindu lunar-solar calendars, the Islamic Hijri calendar, and regional systems used for religious, agricultural, and administrative purposes. There was no single, uniform calendar across the subcontinent. It was when the British East India Company gained administrative power in the 18th century, it brought European systems of governance with it, including the Gregorian calendar, which had been introduced in Europe in 1582. The British used this calendar for official administration, taxation, trade, courts, and military records because it helped standardize governance and align India with British and global commercial systems.
By the 19th century, the Gregorian calendar became the official civil calendar for colonial administration in India. Its use was effectively imposed through laws, government offices, education, and legal systems. Indian calendars were not banned, but they were pushed out of official use and confined mainly to religious festivals, cultural practices, and local traditions. Understandably, the widespread adoption of the Gregorian calendar also reflected colonial power dynamics. Using a European calendar reinforced British authority and reduced reliance on indigenous systems, which were seen by colonial rulers as inconsistent or unsuitable for modern administration.
After India gained independence in 1947, the Gregorian calendar was retained for official and international purposes due to its global acceptance. At the same time, India officially recognized traditional calendars, and in 1957 the Indian National Calendar (Saka Calendar) was introduced for certain governmental and cultural uses. Based on traditional Indian astronomical calculations, it had been used officially in Government gazettes; few government communications and All India Radio (date announcements). Nevertheless, there still exists a huge gap in terms of its understanding at wider level and usage and the danger looms large over its disappearance since the Gen Z seems to be ignorant about it.
Since today, India stands at the threshold of reclaiming the past heritage and re-kindling the spirit of “swa” which reinforces self-reliance, pride in one’s culture, and a conscious effort to preserve India’s identity and capabilities, new ways must be adopted to increase the use of Indian Calendars. First and foremost is a Dual-Calendar System wherein both Gregorian and Indian calendar dates must be mentioned in Government documents, Courts, School textbooks and Public notices, for example, 15 August 2026 / 24 Shravana 1948 (Saka). Of course, it needs Education Reform wherein teaching Indian calendar systems (Saka, Vikram Samvat, regional Panchangs) in schools must begin by explaining its astronomical basis, lunar-solar calculations and cultural relevance. It goes without saying that knowledge is essential before adoption. A beginning in this direction has already been made at some levels. The calendar of Central University of Jammu has been dual since almost three years. Moreover, numerous orientation sessions as part of understanding Indian Knowledge Traditions is underway. In 2024, Dr. Bharat Jhajhara, an acclaimed scholar from Rajasthan provided a comprehensive understanding of the Bhartiya Panchang (Indian calendar) and the Gregorian calendar, including their historical, scientific, and cultural significance in a session entitled, wherein he explored the relevance of Indian calendar. The second most pertinent aspect is Digital Integration so that Phones, operating systems, and apps could display Indian calendar dates by default and sync festivals and tithis automatically. This will make the usage practical, not symbolic. Of course it is fertile area which could be undertaken by researchers through an interdisciplinary approach.
This is to be understood that the gradual adoption would avoid any confusion in view of the fact that full replacement is difficult due to global interdependence as the international trade, travel, science, and diplomacy use the Gregorian calendar and a full switch would isolate India economically and administratively. Hence the most practical approach is calendar decolonization without isolation when Gregorian calendar is used for international & civil coordination while Indian calendars are used for cultural, national, and spiritual identity so that our indigenous knowledge systems survive and thrive for posterity.
(The author is Dean, School of Languages, Central University of Jammu)
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