Sustains.

Modi made an important distinction between the English word "religion" and the Sanskrit word "Dharma." 

What Modi said

The essence of his statement was:

"Hinduism is not merely a religion in the Western sense. It is a way of life."

He then explained that Dharma is not adequately translated by the English word 'religion.' Rather, Dharma refers to the principles, duties, values, and way of conduct that sustain life and society. 

What modification was he suggesting?

Modi's point was not to deny the existence of Hinduism as a faith tradition. Instead, he was asking listeners to modify their understanding of the word "Dharma."

He suggested moving from this:

Dharma = Religion

to this:

Dharma = That which sustains, upholds, and guides life

This broader meaning includes:

Duty (Kartavya)

Righteousness (Dharma)

Moral order

Social responsibility

Ethical conduct

Harmony with nature and society

The Sanskrit root "dhṛ" means "to hold, support, or sustain." Therefore Dharma is that which sustains the individual, family, society, and the cosmos. This understanding is widely found in Indian philosophical traditions. 

Dharma in the Vedas

In the Vedas, Dharma is closely related to Ṛta, the cosmic order.

The sun rises at the proper time. The rivers flow. The seasons return.

All these operate according to Dharma.

The Vedic sages saw the universe as governed by an underlying order. Human beings flourish when they align themselves with that order.

Dharma in the Upanishads

The Upanishads take Dharma inward.

Dharma becomes truthfulness, self-control, compassion, and the pursuit of the Self.

The famous instruction from the Taittiriya Upanishad says:

"Speak the truth. Practice Dharma."

Here Dharma is not ritual; it is the art of living rightly.

Dharma in the Ramayana

The Ramayana may be called the great epic of Dharma.

Lord Rama is often described as:

"Rppamo Vigrahavan Dharma"

"Rama is Dharma embodied."

Rama repeatedly sacrifices personal comfort to uphold duty:

As a son, he obeys his father.

As a prince, he protects the kingdom.

As a husband, he remains devoted to Sita.

As a king, he places public welfare above personal desire.

The Ramayana teaches that Dharma is not always easy. Often it demands sacrifice.

Dharma in the Mahabharata

The Mahabharata explores the complexity of Dharma.

Unlike the Ramayana, where Dharma is usually clear, the Mahabharata presents situations where every option appears flawed.

Its recurring question is:

"What is Dharma?"

Bhishma, Vidura, Krishna, Yudhishthira, and others spend thousands of verses discussing this very question.

One famous verse says:

"Dharma protects those who protect Dharma."

(Dharmo rakshati rakshitah)

The Mahabharata teaches that Dharma requires wisdom, not merely rule-following.

Dharma in the Bhagavad Gita

The Bhagavad Gita presents Dharma as one's sacred duty.

Arjuna wishes to abandon the battlefield.

Krishna teaches him that true spirituality is not escape from responsibility but the performance of one's Dharma without attachment to results.

Thus:

Duty becomes worship.

Work becomes yoga.

Life itself becomes a spiritual path.

A Simple Illustration

Indian tradition often explains Dharma through examples:

The Dharma of fire is to burn.

The Dharma of water is to flow.

The Dharma of the tree is to give shade and fruit.

The Dharma of a teacher is to teach.

The Dharma of a ruler is to protect.

Likewise, every human being has a Dharma arising from truth, conscience, and responsibility.

This is the larger sense in which Modi was speaking: Dharma is not merely a set of beliefs; it is the principle that sustains both the universe and human life. 

For a student of the epics, perhaps the finest summary is:

Religion may tell us what to worship.

Dharma tells us how to live.

Sons of Ravana.

 Ravana had several sons, though different versions of the Ramayana and later Puranic traditions sometimes vary in the details. The most commonly accepted sons are:

Meghanada (Indrajit)

Ravana's eldest and most famous son.

Earned the name Indrajit ("Conqueror of Indra") after defeating Indra.

A mighty warrior who was ultimately slain by Lakshmana. 

Akshayakumara

A brave young prince.

Sent to fight Hanuman in Ashoka Vatika and was killed in battle. 

Atikaya

A gigantic and powerful warrior blessed with divine weapons.

Slain by Lakshmana using the Brahmastra. 

Trishira

Named for his three heads.

Killed by Rama during the war. 

Narantaka

A fierce warrior.

Killed by Angada, the son of Vali. 

Devantaka

Brother of Narantaka.

Slain by Hanuman in battle. 

Some later traditions also mention:

Ahiravana (varies by version)

Mahiravana (often described as Ravana's ally or relative rather than a son)

Mothers of Ravana's Sons

Mandodari was the mother of Meghanada (Indrajit) and Akshayakumara. 

Dhanyamalini was the mother of Atikaya, Trishira, Narantaka, and Devantaka. 

A striking feature of the Yuddha Kanda is that nearly all of Ravana's sons displayed great courage and martial skill, but they perished one after another because they chose to support their father's adharma. The Ramayana repeatedly illustrates that valor without righteousness cannot ultimately prevail.

Greatness not measured in size.

Liechtenstein is one of the world's smallest countries:

Located between Switzerland and Austria.

Capital: Vaduz.

Population: about 40,000.

Official language: German.

Currency: Swiss Franc (CHF).

It is a constitutional monarchy ruled by Prince Hans-Adam II and the princely family.

Despite its small size, it is one of the wealthiest countries in the world and is known for banking, finance, and precision manufacturing.

An interesting fact: Liechtenstein is the sixth-smallest country in the world, yet it has more registered companies than residents.

The Remarkable Story of Liechtenstein

The story of Liechtenstein is one of the most unusual in European history. It is a tiny country—only about 160 square kilometers in area—yet it has survived for over 300 years amidst some of the continent's greatest powers.

A Family Seeking a Seat in the Empire

The ruling House of Liechtenstein was already wealthy and influential in the Holy Roman Empire. However, there was a problem.

The princes owned vast estates in places that are now part of Austria, Czech Republic, and elsewhere, but these lands were held under other lords. Therefore, the family had no territory directly subject to the Emperor and thus could not sit in the Imperial Diet, the empire's governing assembly.

To solve this problem, the family purchased two small territories along the Rhine:

The Lordship of Schellenberg (1699)

The County of Vaduz (1712)

In 1719, Emperor Charles VI united these lands and created the Principality of Liechtenstein. The new state was named after its ruling family.

A Country the Princes Rarely Visited

Ironically, for many years the princes hardly visited their new country. They lived mainly in Vienna and regarded Liechtenstein as a distant possession.

Yet the people of the principality gradually developed their own identity and institutions.

Survival Through Great Upheavals

When the Holy Roman Empire dissolved in 1806 during the era of Napoleon Bonaparte, many small states disappeared.

Liechtenstein survived.

It joined Napoleon's Confederation of the Rhine and later became part of the German Confederation. After that confederation dissolved in 1866, Liechtenstein became fully sovereign.

The Tiny Army That Returned With More Men

One of Europe's favorite historical anecdotes concerns Liechtenstein's army.

In 1866, during the Austro-Prussian War, Liechtenstein sent 80 soldiers to guard a mountain pass. They never saw combat.

According to popular tradition, the 80 soldiers returned home with 81 men because they befriended an Austrian officer who accompanied them back. Historians debate some details, but the story remains beloved.

Soon afterward, Liechtenstein abolished its army entirely in 1868 and has had no military ever since.

A Difficult Period

The First World War brought economic hardship. Liechtenstein had been closely tied to Austria, and the collapse of the Austro-Hungarian economy caused severe problems.

To survive, the principality turned toward neighboring Switzerland.

Partnership With Switzerland

This decision proved transformative.

Liechtenstein adopted the Swiss franc and established close customs and economic agreements with Switzerland.

Today Switzerland represents Liechtenstein diplomatically in many places where Liechtenstein has no embassy.

Modern Prosperity

Despite having a population smaller than many towns, Liechtenstein became one of the world's wealthiest countries.

Its success rests on:

Financial services

Precision manufacturing

High-technology industries

Specialized engineering

Strong legal and business institutions

Companies from around the world maintain a presence there.

A Living Monarchy

Unlike many European monarchs who are largely ceremonial, the Prince of Liechtenstein retains significant constitutional powers.

The princely residence, Vaduz Castle, still overlooks the capital city and remains the official residence of the ruling family.

A Lesson From a Tiny Nation

The story of Liechtenstein teaches a striking lesson. Greatness is not always measured by size. A country smaller than many cities has preserved its independence, prosperity, and traditions through centuries of war, revolution, and political upheaval.

Like the small lamp that continues to shine through a stormy night, Liechtenstein demonstrates how wisdom, adaptability, and strong institutions can allow eventhe smallest state to endure among giants.

Greatest victory.

 Vana parva section xxvi

Brighu, Angirasa, Vasista and Kasyapa sons of Agastya Atri.

Vaka of Dalvya race.

Dvaipayana, Narada, Jamadagni, Prithusravas,Indradyumna, Bhalaki, Kritachetas,Sahasrapaat, Katnasravas, Munja, Lavanasura,Kasyapa Hatita,Duthulakarana,Agnivesya, Sunaka Kritavak, Suvakana Vrihadasvaa,Vibhavasu, Vrdharetas, vrishamitra,sahotra, hotrakhahana adore Yudhishthira.

Prahlada and Bali (Mahabali) are legendary figures in Hindu mythology connected by lineage, devotion, and divine encounters with Lord Vishnu. Prahlada is the grandfather of Bali, and both were powerful asura (demon) kings who—despite their lineage—were renowned for their strong devotion to Vishnu. 

Lineage9

• Prahlada: The son of the cruel demon king Hiranyakashipu. Because of his unwavering devotion to Vishnu, he was saved by the Lord's Narasimha (man-lion) avatar.
• Virochana: Prahlada's son and Bali’s father.
• Bali: Prahlada’s grandson, who grew up to become a mighty and generous emperor of the three worlds. 

Prahalada asks his grand son vali. Is forgiveness meritorious or might and energy.

Both are not always meritorious. He that forgive the always sufferest most.

Also panchali praises the pandavas and asks Yudhishthira why he does not get angry.

Yudhishthira replies anger is the root of both prosperity znd adversity. He who suppresses anger earns prosperity and he that giveth way to anger repath adversity.

This passage from the Vana Parva is one of the most profound discussions on kṣamā (forgiveness) and krodha (anger) in the Mahabharata.

The gathering of great sages before Yudhishthira is significant. The sages do not merely honor him because he is a king; they honor him because, despite losing his kingdom, wealth, and freedom through deceit, he remains steadfast in dharma. The true test of virtue is not prosperity but adversity.

Prahlada and Bali on Forgiveness

Prahlada asks his grandson Bali whether forgiveness or strength is superior.

Bali's answer is subtle. He does not say that forgiveness is always best. Nor does he say that power is always best.

If a person forgives everything indiscriminately, wicked people may exploit him. Such forgiveness becomes weakness.

On the other hand, if a person is always harsh and aggressive, he creates enemies and destroys himself.

Therefore Bali teaches that wisdom lies in knowing:

When to forgive.

When to punish.

When to remain silent.

When to act firmly.

This is the essence of dharma. Virtue is not blind adherence to a rule but the right response to a particular situation.

Draupadi's Question

Draupadi speaks from the standpoint of human emotion.

She has seen:

Her husbands cheated.

Herself humiliated in the assembly.

The kingdom stolen.

The Pandavas exiled.

Naturally she wonders:

"Why does Yudhishthira not become angry?"

Her question is not unreasonable. Many readers of the Mahabharata ask the same thing.

Yudhishthira's Reply

Yudhishthira answers with deep psychological insight.

He says anger is the root of both prosperity and adversity.

How?

Controlled Anger

A sense of righteous indignation against injustice can inspire action and protection of dharma.

For example, Arjuna's anger against adharma on the battlefield becomes a force for justice.

Uncontrolled Anger

When anger controls a person:

Judgment is lost.

Speech becomes hurtful.

Relationships are damaged.

Decisions become impulsive.

A single moment of anger can destroy what years of effort have built.

This teaching is echoed later in the Bhagavad Gita, where Bhagavad Gita says:

From anger comes delusion; from delusion, loss of memory; from loss of memory, destruction of discrimination; and from destruction of discrimination, one perishes.

Why Yudhishthira Restrains Himself

Yudhishthira is not incapable of anger.

He is choosing not to let anger govern him.

He knows:

The time for action has not yet come.

The exile must be completed.

A premature reaction would harm the Pandavas.

His patience is not weakness but disciplined strength.

A calm man who could strike but chooses the proper moment is stronger than a man who strikes immediately.

A Lesson for Daily Life

The Mahabharata's teaching may be summarized thus:

Forgiveness without discernment becomes weakness.

Power without restraint becomes tyranny.

Anger without control becomes destruction.

Patience guided by wisdom becomes strength.

Yudhishthira represents mastery over oneself, while Draupadi represents the natural cry of the human heart against injustice. Both voices are necessary. Dharma lies in balancing them.

Perhaps the deepest lesson is this:

The strongest person is not the one who conquers others, but the one who conquers anger within himself. Yet true forgiveness is not surrender to evil; it is strength guided by wisdom.

That is why the sages gathered around Yudhishthira in the forest. Though he had lost a kingdom, he had not lost mastery over himself—a victory greater than any earthly throne.

Better late.

 Scotland has honoured Maharishi Sushruta, revered as the 'Father of Surgery,' with the unveiling of a statue at the Royal College of Surgeons of Edinburgh. The tribute celebrates India’s rich medical heritage and centuries-old contributions to the field of surgery

Believed to have lived around 600 BCE, Sushruta authored the Sushruta Samhita, an ancient text detailing surgical procedures, medical instruments and techniques, including some of the earliest documented examples of reconstructive and plastic surgery. The statue was installed on the initiative of UK-based Indian-origin surgeon Prof. Chandra Cheruvu, marking a significant recognition of Sushruta’s enduring global legacy

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Image unravel video 

🩺 BEFORE MODERN SURGERY, THERE WAS SUSHRUTA.

More than 2,600 years ago, in the sacred city of Varanasi, a physician and scholar laid the foundations of surgical science that continue to inspire the world today.

Maharishi Sushruta, revered as the "Father of Surgery," authored the Sushruta Samhita—one of humanity's oldest and most comprehensive medical texts.

His contributions were extraordinary:

 Over 300 surgical procedures

More than 120 surgical instruments

Early plastic and reconstructive surgery

Fracture treatment and trauma care

 Cataract surgery techniques

Medical ethics and patient care protocols

Today, his legacy has received global recognition.

A bronze statue of Maharishi Sushruta has been installed at the Royal College of Surgeons of Edinburgh, one of the world's most respected surgical institutions.

This honour is more than a tribute to one individual.

It is recognition of a scientific tradition that flourished in ancient Bharat centuries before modern medicine emerged.

Knowledge knows no borders.

Great discoveries belong to all humanity.

And the story of Sushruta reminds us that the pursuit of science, healing, and innovation has deep roots in our civilization.

From the banks of the Ganga to the halls of Edinburgh...

The Father of Surgery continues to inspire generations.

 

Magnificent.

Ceiling in the chinakesava temple belur

Portion of Index pillar

Top of index pillar. 

 One pillar called the Index Pillar, inside the main hall of the Chennakesava Temple. This pillar is extraordinary because miniature versions of many architectural features and sculptures found throughout the temple are carved onto it, almost like a stone table of contents for the entire monument. That is why guides often call it the "index" of the temple. The pillar is carved from soapstone and displays astonishingly fine details. Tradition also holds that it once rotated on its axis, though historians debate whether it was fully rotatable or only appeared so. 

The green light the guide used was to illuminate the tiny carvings hidden in the recesses of the pillar. Many of the miniature figures are difficult to see under normal lighting.

What fascinates me most is the idea behind the pillar: the sculptor seems to be saying,

"If the temple is a book written in stone, this pillar is its index."

a remarkable intellectual achievement, not merely an artistic one. 

"The Stone Index of Belur: How Hoysala Sculptors Created a Miniature Encyclopedia of Their Temple." the photographs from Belur and Halebidu, "Hidden Wonders of Hoysala Architecture" 

The Narasimha Pillar of the Chennakesava Temple is the pillar that guides.

What makes this pillar special is not merely its beauty but the astonishing concentration of artistry upon it.

was the pillar designed first and then the real work, was it a proof of acceptance of the artisan. we cannot say but there it is in the main sanctum, prayers are first offered at the pillar even before the temple deity.

When standing before the pillar, one realizes that the Hoysala sculptors were not merely craftsmen. They were philosophers working in stone.

The temple itself rises like a mountain of stories. The Narasimha Pillar gathers those stories into a single vertical column reaching toward the ceiling. It is as though the sculptor wished to demonstrate:

"The greatness of the whole can be glimpsed in a single part."

This idea appears throughout Indian thought. The entire banyan tree sleeps within a seed. The entire Veda resides within the sacred syllable Om. The entire temple is hinted at in the Narasimha Pillar.

There is an old truth about great temples: we do not visit the same temple twice. The stone remains the same, but the visitor changes. Knowledge, age, experience, and devotion alter what we notice.

On a first visit, one is overwhelmed by the sheer beauty—the star-shaped platform, the rows of sculpted elephants, the celestial dancers, and the towering pillars. On a later visit, finer details begin to emerge: a tiny ornament on a dancer's ankle, an expression on a warrior's face, or the astonishing miniatures on the Narasimha Pillar.

The Hoysala sculptors seem to have anticipated this. Their temples reward repeated viewing. Unlike a painting that can be understood in a few minutes, Belur and nearby Hoysaleswara Temple reveal themselves layer by layer.

This reminds me of how we approach scripture. A child hears the Ramayana as a story. An adult discovers dharma in it. A devotee discovers bhakti. A philosopher discovers profound truths about life and reality. The text has not changed; the reader has.

The temples of Belur and Halebidu are similar. They are not merely monuments; they are stone scriptures.

Many ancient temples are museums. Their sculptures survive, but the deity is no longer worshipped. Visitors admire the art, take photographs, and leave.

But Chennakesava Temple is still a living temple.

The lamps are lit. The bells ring. The priests perform arati. Flowers are offered. Mantras are recited. Devotees stand with folded hands just as their ancestors did centuries ago.

That changes everything.

The sculptures are no longer merely stone carvings. They become witnesses.

You stand in that magnificent navaranga hall. Around you are pillars polished like black mirrors. Above you are ceilings carved with lotuses and celestial beings. Around the walls dance hundreds of sculpted figures frozen in stone. Then the arati flame rises before Lord Keshava.

At that moment, where does one look?

At the Lord?

At the flame?

At the pillars?

At the dancers?

At the ceiling?

The answer is: the feeling in that arena gets so important for a few minutes you are transported to vaikunta.

The eyes wander, but the heart becomes still.

 

According to the Vaishnava tradition, Vaikuntha is not merely a place. It is a state where everything reminds one of the Lord. The music, the fragrance, the jewels, the architecture, the attendants, the celebrations—all exist for His pleasure.

In Belur, something similar happens.

The architecture points to the deity.

The deity sanctifies the architecture.

Neither competes with the other.

The sculptures say, "Look at our skill."

The arati says, "Look beyond us."

And in that tension between divine worship and artistic perfection, the visitor experiences something rare: a mesmerizing magnificence

beauty that does not distract from God but leads toward Him.

It is not the Narasimha Pillar. It is not the madanikas. It is not even the astonishing craftsmanship.

It is that after nine centuries, the temple remains alive.

The same Lord receives worship.

The same lamps are waved.

The same prayers are offered.

The same wonder fills the hearts of devotees.

And for a few moments, standing in that hall, one understands why our ancestors called a temple not a monument, but a divine residence—a place where heaven briefly touches earth.

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A never ending quest for sure for centuries. few places can boast of.

Garuda: The Strength That Bows"

 This beautiful sculpture,  captures one of the most beloved figures in the Vaishnava tradition—Garuda, the divine vehicle (Vahana) of Lord Vishnu.

Garuda stands with folded hands (Anjali Mudra), not as a warrior but as the ideal devotee. In temple iconography, Garuda is often shown gazing toward the sanctum, eternally waiting upon the Lord.

The finely carved wings symbolize his ability to traverse the three worlds. In the Puranas, Garuda is not merely a bird but the embodiment of speed, strength, and Vedic wisdom.

Notice the elaborate crown (kirita), earrings, necklaces, waist ornaments, anklets, and armlets. The sculptor has treated Garuda almost like a royal prince. This reflects his exalted status among Vishnu's attendants.

The face is calm and devotional rather than fierce. The sculptor has achieved that rare balance between majesty and humility. Garuda possesses immense power, yet before Narayana he stands as the perfect servant.

The sculpture is carved from soap stone used extensively in Achieving such delicate jewelry details, feathers, and facial features  requires extraordinary skill and patience.

The world admires power that dominates. Garuda teaches us the higher power that serves. He can carry Lord Vishnu across the cosmos, defeat mighty serpents, and travel faster than thought, yet his hands remain folded in humility. The greater the strength, the deeper the surrender.

The statue itself beautifully conveys this message. Every ornament proclaims greatness, but the folded hands proclaim devotion.

 "The Language of Stone: showing how ancient sculptors encoded theology, devotion, aesthetics, and symbolism into stone.