Friday, October 9, 2026

Looking back.

 https://www.facebook.com/reel/2503645593477543/?mibextid=9drbnH

the forgotten Indian soldiers of the First and Second World Wars. Their stories deserve to be told not merely as military history, but as stories of courage, sacrifice, duty and humanity.

Millions of Indians served far from home, in lands whose languages they did not speak, fighting in wars being waged by the British Empire. Many never returned. Others came home with wounds that the world could scarcely see. Yet their names and contributions are often missing from popular accounts of the two World Wars.

THE FORGOTTEN INDIAN SOLDIERS OF TWO WORLD WARS They crossed oceans for wars fought far from home. Some never returned. Many names were forgotten. 

When we speak of the First and Second World Wars, we remember the great generals, the European battlefields and the millions of lives lost. But how often do we remember the Indian soldier who stood in the freezing trenches of France, fought in the deserts of North Africa, endured the jungles of Burma, or died on foreign soil thousands of kilometres from his village?

These men came from the villages and towns of undivided India. They included Sikhs, Hindus, Muslims and Christians, drawn from different regions, languages and communities. They served in the British Indian armed forces at a time when India was still under British rule.

Their contribution to world history deserves to be remembered.



The First World War: India goes to the battlefields 

When the First World War broke out in 1914, Indian troops were sent to Europe to reinforce the Allied forces. They fought in France and Flanders, including at Ypres and Neuve-Chapelle. Others served in Mesopotamia, East Africa, Gallipoli and the Middle East.

Imagine a young soldier from Punjab or the Himalayan foothills suddenly facing the freezing European winter. His clothing might be inadequate, the landscape unfamiliar, and the weapons of modern trench warfare unlike anything he had encountered before.

Yet he stood his ground.

Approximately 1.3 million Indian personnel served during the First World War, and more than 74,000 Indian soldiers lost their lives. Their service extended far beyond Europe, across several continents and campaigns.

The Second World War: An extraordinary contribution 

The Second World War brought an even larger Indian military effort.

By its end, the British Indian Army had grown to more than 2.5 million volunteers, making it the largest volunteer army of the war. Indian troops fought in North Africa, Italy, Greece, the Middle East, Malaya, Singapore and Burma.

The campaign in Italy offers a remarkable example. More than 50,000 Indian soldiers served in the Italian campaign. They suffered heavy casualties, and six Indian soldiers received the Victoria Cross during this campaign.

In Burma and India's northeastern frontier, Indian forces fought through difficult terrain, monsoon rains, disease and supply shortages. Battles at Imphal and Kohima became turning points in the campaign against Japanese forces.

More than 89,000 Indian soldiers died during the Second World War.

These were not merely numbers in a military report. Every number represented a human life: a son who might have been expected home, a husband whose wife waited for news, or a father whose children grew up without him.

The discovery that brought forgotten names back to life 

Perhaps the most moving chapter in this story is unfolding even now.

In July 2026, the Commonwealth War Graves Commission announced that 9,909 Indian Army servicemen who died during the First World War had been added to its casualty records, following a major historical research project.

Their names had been missing from the official commemorative records for more than a century.

The project, involving the University of Greenwich and the UK Punjab Heritage Association, examined historical documents known as the Punjab Registers, preserved at Lahore Museum.

Think about what this means.

For generations, some families may have known that an ancestor went away to war and never returned, without knowing precisely what happened to him or where his sacrifice had been recorded. Historical research has now helped restore recognition to thousands of these men.

History is not always forgotten because people deliberately erase it. Sometimes, names disappear in the gaps between records, institutions and generations. Recovering them is an act of justice to the past.

Their memorials stand across the world 

Indian soldiers who died in the two world wars are commemorated in cemeteries and memorials across Europe, the Middle East, Africa and Asia.

At Neuve-Chapelle in France, a memorial honours Indian soldiers who died on the Western Front and elsewhere without known graves. In Italy, memorials recall Indian troops who fought in the liberation campaign. In India, the names of the fallen are remembered at sites including India Gate and war cemeteries in the northeast.

Some graves bear names. Others commemorate men whose remains were never identified.

Every memorial tells us something important: courage does not belong to one nation, and sacrifice is not made less meaningful because the world takes time to recognise it.

Remembering them today 

We must also remember the historical context. These soldiers served under British command while India was still a colony. Their participation did not mean that all Indians supported British rule, nor did it erase the struggle for independence.

Their service and India's freedom movement are both important parts of our history. We can acknowledge the political realities of the time while honouring the courage, suffering and humanity of the individual soldiers.

Perhaps the most meaningful tribute we can offer is to learn their names, preserve their stories and pass them on to the next generation.

Somewhere in the world, a memorial may carry the name of an Indian soldier whose descendants have never seen it. Somewhere, a village may still hold a fragment of a story about a young man who crossed the seas and never came home.

Let us remember them.

They were sons of India. They were part of world history. And they deserve a place in our collective memory.

Lest we forget.

Indian soldiers won the Victoria Cross, Britain's highest award for gallantry in the face of the enemy, in both World Wars. Their bravery was recognised even though they served an empire that ruled their own country.



Khudadad Khan — The soldier who refused to abandon his gun

In Belgium in October 1914, Khan continued operating his machine gun despite being wounded, helping hold off a German attack. He became the first Indian soldier to receive the Victoria Cross. 



2. Premindra Singh Bhagat — The engineer who cleared minefields

During the East African campaign in 1941, this young Indian officer supervised the clearance of minefields under dangerous conditions. His persistence and courage earned him the Victoria Cross. 

The historical figures commonly cited are 11 Indian recipients in the First World War and 31 in the Second World War, although totals can vary depending on whether the source counts Indian Army personnel, people from the Indian subcontinent, or all eligible recipients serving in the British Indian forces. 






THEY FOUGHT FOR AN EMPIRE, BUT THEY WERE SONS OF INDIA

Remembering the forgotten Indian soldiers of the two World Wars

There is a question that deserves to trouble our conscience.

Between 1914 and 1945, millions of Indians travelled far beyond their villages, crossed oceans and fought in two world wars. They faced machine guns, artillery, freezing winters, scorching deserts, unfamiliar jungles and diseases. Thousands upon thousands never returned home.

Yet, while they were risking their lives on foreign battlefields, India itself was not free.

How do we remember men who fought in wars commanded by an empire that denied their own country independence?

The answer begins by understanding the men themselves.

They were not merely numbers

Imagine a young soldier leaving his village in Punjab, Rajasthan, Maharashtra, Garhwal or another part of India.

Perhaps his mother stood at the doorway watching him leave. Perhaps his wife had a small child in her arms. Perhaps his father hoped that the money he sent home would help the family survive.

The young man might never have travelled beyond his district. Now he was crossing the seas to France, Mesopotamia, East Africa, Italy or Burma.

He carried his training, his courage, his fears and the memories of home.

He did not know whether he would return.

Behind every casualty figure was a family. Behind every name on a memorial was a life that had once been full of ordinary hopes.

These are the lives we must recover from the pages of history.

The contradiction of colonial India

India was under British rule during both World Wars. Indian soldiers served in the British Indian Army, largely under British command, while Indians at home continued their struggle for political freedom.

Their service must be understood in this historical context.

Some enlisted for regular pay, employment, family support or the traditions of military service. Others were influenced by recruitment pressures and the circumstances of colonial rule. Their individual motives were not all the same.

Nor did their participation mean that every Indian supported the British Empire.

We must resist the temptation to judge every soldier by the political circumstances in which he served. A soldier could be serving under a colonial government and still display extraordinary courage, loyalty to his comrades and a determination to protect the men beside him.

We can question the empire without diminishing the soldier.

Indeed, understanding this contradiction makes their story more important, not less.

The Victoria Cross: Courage that could not be ignored

The Victoria Cross, the highest British decoration for gallantry in the face of the enemy, was awarded to Indian soldiers who performed extraordinary acts of bravery.

Khudadad Khan became the first Indian recipient in 1914. During the Second World War, Indian soldiers continued to earn the decoration through acts of exceptional courage.

Their achievements deserve to be remembered alongside those of soldiers from Britain and every other country that fought in these conflicts.

But we should be precise with the numbers. Claims that Indians won more Victoria Crosses than British soldiers depend on the war, the population being counted and the definition of “Indian” and “British.” Such comparisons should be verified against reliable award records before being repeated.

The point does not need exaggeration. The documented bravery of these men is remarkable enough.

Their sacrifice belongs to world history

Indian troops fought on the Western Front in Europe, in the deserts of North Africa, in Italy, in East Africa and across the difficult terrain of Burma.

Their contribution was not limited to combat. Soldiers, medical personnel, engineers, transport units and other service personnel helped sustain military campaigns across enormous distances.

Their presence reminds us that the World Wars were not exclusively European events. They drew people from across the globe, including millions living under colonial rule.

When we teach these wars to our children and grandchildren, Indian soldiers should not appear as a footnote. They belong within the main narrative.

How do we honour them today?

We can begin with simple but meaningful acts.

First, learn their names. Visit the records of the Commonwealth War Graves Commission and discover the soldiers commemorated in cemeteries and memorials across the world.

Second, tell their stories. A short account of one soldier's life can move a reader more deeply than a page of casualty statistics.

Third, remember the families. The story of war includes those who waited for letters, received devastating news or lived with uncertainty for years.

Fourth, teach the complete history. We should explain both the courage of the soldiers and the colonial circumstances in which they served. Honest remembrance does not require us to conceal uncomfortable truths.

Finally, pass the stories on. Our grandchildren should know that Indian history did not unfold only within India's geographical boundaries. Indians have helped shape the histories of many countries, sometimes at a terrible personal cost.

A remembrance that transcends politics

We need not glorify the British Empire to honour an Indian soldier who served under it. Nor must we overlook the circumstances of colonial rule to appreciate his courage.

We can hold both truths together.

The empire had its interests. The soldiers had their lives, their families, their hardships and their moments of extraordinary bravery.

Today, when we stand before a memorial bearing their names, we can remember them as human beings first.



They came from Indian homes. They carried Indian memories. They served in conflicts that changed the world.

Many never saw their homes again.

Let us ensure that the passage of time does not take away the one thing we can still give them: remembrance.

They may have fought under an empire, but their stories are part of India's history.

Lest we forget.


Crown takes flight.

 

NOT YOUR ORDINARY QUEEN — WHEN A CROWN TAKES FLIGHT!

Imagine a queen stepping out of the palace, climbing into a fighter jet, and taking to the skies alone!

On October 8, 2026, Queen Suthida of Thailand made headlines by completing her first solo training flight in a Saab JAS 39C Gripen fighter aircraft, at Wing 7 air base in Surat Thani, Thailand. The flight lasted 41 minutes. She became Thailand’s first female Gripen pilot.

But the real story lies not merely in the flight. It lies in the preparation that made it possible.

From the cockpit to the skies

Queen Suthida was already an experienced aviator. According to reports, she had accumulated 1,188.48 hours of flying experience across several aircraft, including the Boeing 737.

Yet flying a fighter jet presents an entirely different challenge.

Before her solo flight, she underwent specialised training that included academic instruction, emergency procedures, simulator sessions and flights in a two-seat Gripen with an instructor.

She had to learn, practise and demonstrate her readiness before taking control of the single-seat aircraft on her own.

Her husband, King Maha Vajiralongkorn, watched the flight from takeoff to landing. After she returned safely, he congratulated her with flowers and presented her with the Gripen Order Golden Patch.

The lesson behind the crown

We often associate royalty with magnificent palaces, ceremonial duties and glittering crowns. Queen Suthida’s achievement offers us a different picture.

Behind the royal title was a person who had studied, trained, accumulated experience and prepared herself for a demanding challenge.

A title may open a door, but preparation helps us walk through it.

Whether we are students, teachers, parents, professionals or homemakers, the principle remains the same. We need not remain confined to the roles others associate with us. There is always something new to learn, a new skill to develop and another horizon to explore.

Age, position and social expectations need not become invisible boundaries around our abilities.

Queen Suthida’s flight reminds us that extraordinary achievements are rarely the result of a single extraordinary moment. More often, they are the culmination of many hours of quiet preparation.

The crown may have caught the world’s attention.

But it was the pilot who made history.

And that is what makes her story worth remembering.


Stone story.

 INDIAN HERITAGE • RAMAYANA • HOYSALA SCULPTURE

Seven Trees, One Arrow — When Rama Turned Doubt into Faith

There are moments in the Ramayana when a single arrow tells us far more than the power of a warrior. It reveals the character of a friend, the depth of a promise, and the extraordinary strength of Lord Rama.

One such moment takes place when Rama meets Sugriva, the vanara prince who has been driven from his kingdom by his elder brother, Vali.

Sugriva needs Rama's help. Rama promises to help him regain his wife and kingdom. But Sugriva has a problem: Vali is extraordinarily strong, and he has already defeated Sugriva in combat. Can this prince from Ayodhya really defeat such a formidable opponent?

Sugriva's doubt leads to one of the most memorable demonstrations of Rama's skill.



And centuries later, a master sculptor in Karnataka turned this episode into a beautiful stone narrative at the Amruteshvara Temple in Amruthapura.

1. The friendship between Rama and Sugriva.

Rama and Lakshmana are searching for Sita, who has been abducted by Ravana. Their journey brings them to the region of Kishkindha, where they encounter Sugriva.

Sugriva tells Rama his tragic story. His brother Vali has taken his kingdom and wife, and Sugriva lives in exile, fearful of his brother's strength.



Rama and Sugriva make an alliance. Sugriva will help Rama find Sita, and Rama will help Sugriva defeat Vali and reclaim his rightful position.

But Sugriva has seen Vali's strength with his own eyes. He cannot simply accept that Rama will be able to defeat him.

This is not necessarily a rejection of Rama's goodness. Sugriva is a frightened man who has suffered defeat and needs reassurance before risking another confrontation with his brother.

Rama understands that words alone will not remove his fear.

He decides to demonstrate what his bow can accomplish.

2. Seven trees and one extraordinary arrow.



Sugriva asks Rama to demonstrate his strength. Nearby stand seven sāla trees, their trunks rising like pillars towards the sky.

Rama takes his bow, places an arrow upon it, and releases it.

The arrow pierces all seven trees in a single flight. In the famous account in the Vālmīki Rāmāyaṇa, it also penetrates the earth, returns after completing its course, and comes back to Rama.

Imagine the scene!

Seven massive trees, one arrow, and a feat of archery that leaves Sugriva astonished.

Rama has not merely displayed physical strength. He has given his future ally a reason to trust him.

The episode appears in the Kiṣkindhā Kāṇḍa of the Vālmīki Rāmāyaṇa, in the account of Rama's alliance with Sugriva.

3. But what about the serpent beneath the trees?

Look closely at the sculpture. Rama stands to the left, with his foot placed upon the long tail of a serpent. Above the serpent rise the seven trees, their trunks arranged in a row. The sculptor has packed an entire story into a single stone panel.

Why is Rama stamping on the snake's tail?

The explanation belongs to a regional telling of the episode, rather than to the best-known account in Vālmīki's text.

In this version, the seven trees are associated with a serpent whose coiled body causes them to stand in different directions. Their arrangement makes it difficult to demonstrate that a single arrow can pass through all seven.

Rama presses the serpent's tail with his foot. The serpent's body straightens, bringing the trees into alignment. Rama can now release his arrow through the row.

The image thus presents three actions together: the serpent being pressed down, the trees standing in alignment, and Rama preparing to demonstrate his mastery of archery. Related regional tellings of this motif are also recorded in discussions of Ramayana sculpture. 

There is an important distinction here: the serpent-and-tail episode is not a detail found in every version of the Ramayana. The core episode of the seven trees and Rama's arrow is much more widely known.

That is what makes this sculpture especially interesting. It preserves a regional narrative tradition in which a sculptor has given the familiar episode an additional visual explanation.

The serpent is not merely decorative. It is central to the way this particular version of the story unfolds.

4. Amruteshvara Temple — a library carved in stone.

The sculpture belongs to the beautiful Amruteshvara Temple at Amruthapura, Karnataka.

Built in 1196 CE under Hoysala king Veera Ballala II, the temple was commissioned by Amrutheshwara Dandanayaka, a commander in the Hoysala kingdom. 

The temple is dedicated to Lord Shiva, yet its sculptural panels narrate episodes from several great Hindu epics.

Its outer parapet features approximately 140 narrative panels. The southern side depicts the Ramayana, while the northern side includes episodes from the Mahabharata and the life of Krishna. 

Think about what this means.

A devotee visiting the temple could encounter the stories of Rama, Krishna and the heroes of the Mahabharata through sculpture. Someone unable to read a manuscript could still learn the great stories by looking carefully at the walls.

The sculptor was not simply decorating a building. He was making sacred literature visible.

And in this particular panel, the challenge was even greater: how could one stone relief communicate the friendship between Rama and Sugriva, the seven trees, the serpent, the arrow and the moment of astonishment?

The artist achieved it by bringing the characters and their actions together in one compact composition.

5. What does this episode teach us?

The story offers several reflections that remain meaningful today.

Faith grows when words are supported by action.

Rama promises to help Sugriva. When Sugriva struggles to believe that Vali can be defeated, Rama demonstrates his ability. He understands that reassurance sometimes requires more than words.

Fear can make even a genuine promise difficult to trust.

Sugriva's hesitation arises from his painful experience. He has been defeated and driven into exile. Rama does not abandon him because of his doubt.

True friendship gives courage to another person.

Rama and Sugriva each have something the other needs. Their alliance is built upon mutual help, and it becomes an important turning point in the search for Sita.

Art can preserve the many ways a story is remembered.

The serpent in this sculpture reminds us that India's epic traditions have travelled through languages, regions, oral narratives, temple performances and artistic interpretations. The central story can remain familiar while its local expression acquires distinctive details.

6. Seven trees, one arrow — and a lesson in trust

What I find especially beautiful about this episode is that Rama does not demand that Sugriva believe blindly.

He gives him grounds for confidence.

The arrow passes through the trees, but something else also happens: Sugriva's hesitation begins to give way to hope. He can now face the future with an ally whose strength he has witnessed.



And the Hoysala sculptor, working in stone more than eight centuries ago, gives us an enduring image of that moment.

Look once more at the serpent beneath Rama's foot. In the regional version represented here, even the serpent becomes part of the arrangement that makes the demonstration possible. The sculptor has turned a familiar story into a remarkable visual puzzle.

The next time we see an old temple wall, perhaps we should pause before walking past it. A single panel may contain an epic, a regional legend, a lesson in human relationships and the imagination of an artist whose name we may never know.

Seven trees. One arrow. A serpent beneath Rama's foot. And a friendship strengthened by the power of a promise kept.

That is how a story from the Ramayana continues to speak to us through the stone of Karnataka.


Thursday, October 8, 2026

For me and you.

  This Is the Season to Be Jolly — Navarātri Is Here! 

A joyful song of Devi, devotion, music and celebration

(Sing to a cheerful, lilting tune, with claps and dandiya rhythms!)

Verse 1 — The Goddess Is Coming!

This is the season to be jolly,

Navarātri is here with joy and folly!

Deck every doorway, light every flame,

The Mother Divine has come again!

Red for Her courage, gold for Her grace,

A thousand lamps light up Her face.

Come, little children, elders too,

The Goddess has blessings for me and you!

Chorus

Hey, Navarātri, dance and sing,

Hear the bells of the temples ring!

Jai Ambe! Jai Durge! Shout with glee,

The Mother of the Universe sets us free!

Clap your hands and tap your feet,

Let devotion make the rhythm sweet!

Nine nights of wonder, nine days of light,

Let every heart shine happy and bright!

Verse 2 — Nine Nights of Wonder

Kolu dolls are dressed in rows,

Stories of our heritage everyone knows.

Sundal is shared with a smile so wide,

Songs of the Goddess flow like a tide!

Dandiya circles, colours swirl,

Bangles sparkle, skirts whirl and twirl.

From Gujarat's garba to Tamil songs,

The joy of the Mother brings us along!

Chorus

Hey, Navarātri, dance and sing,

Hear the bells of the temples ring!

Jai Ambe! Jai Durge! Shout with glee,

The Mother of the Universe sets us free!

Clap your hands and tap your feet,

Let devotion make the rhythm sweet!

Nine nights of wonder, nine days of light,

Let every heart shine happy and bright!

Verse 3 — The Gift of the Mother

She is Lakshmi, blessing our days,

She is Saraswati, guiding our ways.

She is Durga, fearless and strong,

She gives us courage to right every wrong.

She lives in the mother who cares for her child,

In the river that flows, in the forests wild.

In every kind heart, in every good deed,

The Mother is present wherever there's need.

Verse 4 — Let Happiness Flow!

Forget every worry, let anger depart,

Make room for kindness in every heart.

Forgive, share, love, let goodness grow,

That's the greatest gift that Navarātri can show!

Invite your neighbours, call friends near,

Make this the happiest time of the year.

With faith in our hearts and a song on our lips,

Let's celebrate life with joyful fingertips!

Grand Finale — Jai Mata Di!

This is the season to be jolly,

Navarātri is here with joy and folly!

Nine nights of dancing, nine days of grace,

May peace and prosperity fill every place!

Jai Mata Di! Let the whole world sing!

Jai Ambe! Jai Durge! Let the temple bells ring!

May the Mother's blessings forever stay,

Happy Navarātri to all — hip, hip, hooray!

Jai Mata Di! Jai Ambe! Jai Durge! 

Suvarchala.

 The Story of Hanuman and Suvarchala Devi

How the greatest devotee of Sri Rama became the disciple of Surya Deva—and how one tradition explains his marriage without abandoning Brahmacharya.

The story of Suvarchala Devi is a fascinating episode found in a tradition associated with the Parāśara Saṁhitā. It brings together three remarkable figures: Surya Deva, the divine teacher; Hanuman, the devoted student; and Suvarchala, Surya's daughter.

Before we begin, one distinction is important. Hanuman's marriage to Suvarchala is not part of the main narrative of the Valmiki Ramayana. It belongs to a different stream of Hanuman tradition. The details should therefore be understood as a traditional account, not as a story accepted uniformly throughout Hinduism.

The Suvarchala tradition: Some traditions, especially those associated with particular regional temples and texts, describe him as married to Suvarchala Devi while retaining his spiritual celibacy.

These accounts should not be confused with the principal narrative of the Valmiki Ramayana, which does not present Suvarchala as Hanuman's wife.

The deeper significance

The story invites an interesting reflection: marriage and brahmacharya are not necessarily presented as contradictory in every spiritual tradition. In this particular account, Hanuman's marriage does not diminish his dedication to Sri Rama or his mastery over himself.

Hanuman seeks suryadeva as his guru.

Hanuman possessed extraordinary strength, courage and intelligence from childhood. Yet physical power alone was not enough for him. He wanted to acquire knowledge and understand the sacred scriptures.

He approached Surya Deva, the radiant Sun God, and requested that he become his Guru.

Surya agreed to teach him. But there was an apparent difficulty: Surya was constantly moving across the sky in his celestial chariot. How could a student sit before a teacher who never stopped?

Hanuman found a solution. Using his extraordinary yogic abilities, he positioned himself before Surya and continued his lessons while accompanying the Sun on his journey.

The episode celebrates Hanuman not merely as a mighty warrior, but as a student who was prepared to overcome every obstacle in the pursuit of knowledge.

Surya taught him the Vedas and other branches of learning in the traditional accounts of his education.

The nine branches of knowledge

According to the Suvarchala tradition, Hanuman wished to master the nine forms of Sanskrit grammar, known as Nava Vyākaraṇas.

Surya Deva taught him several branches of knowledge, but a difficulty arose. In this account, the remaining instruction was traditionally restricted to a student who had entered the householder stage of life, known as gṛhastha āśrama. 

Hanuman, however, had resolved to remain a lifelong Brahmachari.

What should he do? He had immense respect for his Guru and wanted to complete his education, but he did not wish to abandon his vow.

This is the central dilemma of the story: How could Hanuman fulfil his Guru's wishes without compromising his commitment to Brahmacharya?

The extraordinary birth of Suvarchala Devi.

Here the story takes a remarkable turn.

In the traditional account, Suvarchala is not an ordinary princess born from a human mother. She is described as having emerged from the divine radiance, or varcas, of Surya Deva.

Some versions explain that Surya's brilliance was so intense that a portion of his radiance had to be separated. From that radiance arose Suvarchala, a divine being whose very nature was luminosity.

The name itself is meaningful:

Su — good, beautiful or excellent.

Varcas — radiance, splendour or spiritual brilliance.

Thus, Suvarchala's name evokes one who possesses exceptional radiance.

She is described in this tradition as a spiritually accomplished being, devoted to austerity and spiritual discipline. 

Her divine origin is essential to understanding why this marriage is presented differently from an ordinary marriage.

When Hanuman had completed his studies, he approached his Guru with reverence and offered to give him Guru Dakshina—the traditional offering made by a student in gratitude to his teacher.

Surya Deva then asked Hanuman to marry Suvarchala.

Hanuman was surprised. He explained that he had committed himself to Brahmacharya. How could he marry and still remain faithful to that vow?

Surya reassured him. According to this tradition, Suvarchala was a divine being born of his radiance, and the marriage would not require Hanuman to abandon his celibacy.

Surya's request is portrayed as a matter of spiritual duty rather than personal desire. Hanuman's acceptance is an act of obedience to his Guru, undertaken without giving up his devotion to Sri Rama.

This is why the episode is remembered as Suvarchala Kalyanam, the divine marriage of Hanuman and Suvarchala Devi. 

How could Hanuman marry and still remain a Brahmachari?

This is the heart of the story.

We generally understand Brahmacharya to mean celibacy. Hanuman is revered throughout India as Ājanma Brahmachari—one who is a Brahmachari from birth.

How, then, can this marriage be understood?

The Suvarchala tradition offers a special explanation: the marriage was not followed by ordinary conjugal life. Hanuman remained dedicated to spiritual discipline and the service of Sri Rama, while Suvarchala continued her own spiritual path. 

The tradition therefore distinguishes between the formal status of marriage and the practice of celibacy.

It does not mean that every Hindu tradition interprets Brahmacharya this way. Rather, it explains how this particular account reconciles Hanuman's marriage with his enduring identity as a celibate devotee.

His mind, strength and life remained directed towards the Divine.

What happened after the marriage?

In this account, Hanuman completed his education under Surya Deva. He became renowned for his mastery of sacred knowledge, including grammar, and continued his service to Sri Rama.

Suvarchala, meanwhile, is portrayed as a divine ascetic who continued her spiritual practice.

Their union is thus understood not as a conventional romantic story, but as a sacred arrangement connected with knowledge, duty and the fulfilment of a Guru's request. 

There is no comparable account in the main narrative of the Valmiki Ramayana, which does not tell of this marriage. The Suvarchala story belongs to a distinct devotional tradition.

Where is Hanuman worshipped with Suvarchala Devi?

In parts of South India, particularly in Andhra Pradesh and Telangana, devotees worship Suvarchala Sametha Anjaneya Swamy—Hanuman accompanied by Suvarchala Devi.

The tradition is preserved through temple worship and the observance of Hanumat Kalyanam. Some devotional calendars associate the celebration with Jyeshtha Shukla Dashami, the tenth day of the bright fortnight in the Hindu month of Jyeshtha, although observances can differ. 

These forms of worship remind us that Hindu religious traditions can preserve different accounts of the same revered figure. Hanuman is worshipped as the supreme celibate in countless temples, while some communities also honour the Suvarchala tradition.

Neither practice should be mistaken for a universal statement about how all Hindus understand Hanuman.

Hanuman wanted to learn. He respected his Guru. He also wished to remain true to his spiritual commitment.

The story brings these three values together.

His marriage to Suvarchala, as understood in this particular tradition, does not turn him away from Sri Rama. His devotion remains the organising principle of his life.

That is why Hanuman continues to inspire us: not merely through his extraordinary strength, but through his humility as a student, his obedience to his Guru and his unwavering service to Rama.

One final distinction is worth remembering: the Suvarchala episode is a meaningful tradition in its own right, but we should not attribute it to the Valmiki Ramayana or assume that every Hindu sampradaya accepts it. Its value lies in the spiritual understanding preserved by those who revere this account.














Atatayi

 Ātatāyī (आततायी) is a very important concept in Dharmaśāstra and the Mahābhārata. It means a person who commits an extreme, immediate threat against another person’s life, family, or property—someone whose actions are so destructive that ordinary rules of self-defence do not apply in the same way.

The six kinds of Ātatāyī

Manusmṛti and other Dharmaśāstra traditions describe six principal categories:

Agnidahā — one who sets fire to another’s house.

Viṣadātā — one who administers poison.

Śastrapāṇi — one who attacks with a weapon intending to kill.

Dhanāpahārī — one who steals or forcibly takes another’s wealth.

Kṣetrāpahartā — one who seizes another’s land or property.

Dārāpahartā — one who abducts or violates another’s wife.

The famous verse is:

अग्निदो गरदश्चैव शस्त्रपाणिर्धनापहः ।

क्षेत्रदारापहर्ता च षडेते ह्याततायिनः ॥

Agnido garadaś caiva śastrapāṇir dhanāpahaḥ

Kṣetra-dārāpahartā ca ṣaḍ ete hy ātatāyinaḥ.

Meaning:

“One who sets fire, one who gives poison, one who attacks with a weapon, one who takes wealth, one who takes away land, and one who abducts another’s wife—these six are called Ātatāyins.”

Why is this concept important?

It appears dramatically in the Bhagavad Gītā, when Arjuna hesitates to fight his relatives. He says that even though the Kauravas have committed terrible wrongs, killing one's own relatives will create terrible sin.

Earlier, however, Arjuna himself recognizes that the Kauravas have behaved as ātatāyins.

This creates a fascinating dharmic question:

If someone becomes an immediate and deadly aggressor, is defending oneself—and others—still a sin?

The traditional answer is that stopping an ātatāyī can be dharmically justified, because allowing such destructive aggression to continue would itself cause greater harm.

And this is one reason the Mahābhārata is so much more subtle than simply saying “violence is wrong” or “war is right.” It asks us to distinguish between aggression and protection, revenge and justice, anger and dharma.

In Bhagavad Gītā, Chapter 1, verses 30–39, where Arjuna's argument moves from his physical distress to the question of killing the aggressors (ātatāyins).

There is an important distinction: verses 30–35 describe Arjuna's immediate emotional and moral collapse; verses 36–39 begin his argument that killing the Kauravas is wrong even though they are aggressors.

Bhagavad Gītā 1.36–39

1.36

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।

पापमेवाश्रयेदस्मान् हत्वैतानाततायिनः ॥

nihত্যa dhārtarāṣṭrān naḥ kā prītiḥ syāj janārdana

pāpam evāśrayed asmān hatvaitān ātatāyinaḥ

“Krishna, what pleasure could possibly be ours in killing the sons of Dhṛtarāṣṭra? Even though they are aggressors (ātatāyins), killing them would bring sin upon us.”

This is the striking point you are referring to.

Arjuna knows the ātatāyi principle. He does not deny that the Kauravas are aggressors. His argument is: Even if they are ātatāyins, why should we kill our own relatives?

1.37

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।

स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥

“Therefore, we should not kill the sons of Dhṛtarāṣṭra, our own relatives. O Mādhava, how could we be happy after killing our own people?”

1.38

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।

कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥

“Even though their minds are overcome by greed, and they do not see the wrong involved in destroying the family and betraying friends…”

1.39

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।

कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥

“…how can we, who clearly see the evil consequences of destroying the family, not turn away from this sin, O Janārdana?”

The fascinating contradiction

This is actually one of the most interesting moments in the Gītā.

Arjuna's reasoning is not:

“They are innocent, therefore don't kill them.”

He says:

“They are ātatāyins — I know that. But does that give us the right to kill our own people?”

And this is precisely where Krishna's teaching becomes necessary. Arjuna is trying to apply compassion, family loyalty and conventional morality to a situation in which he has a kṣatriya's duty to confront aggression and uphold dharma.

So the ātatāyi principle is not absent from Arjuna's thinking. He explicitly names it in 1.36.

And that makes the next chapters much more profound: Krishna has to disentangle true dharma from Arjuna's grief and attachment.

Genius



This is a fascinating distinction: Laurent Simons’ achievement is extraordinary not simply because he is young, but because of the level and direction of the research he has chosen.

 as “a child genius collects degrees” and more as a story about curiosity, purpose, and the meeting point of physics, medicine and AI.

At 16, He Is Not Asking, “What Career Should I Choose?” — He Is Asking, “How Far Can the Human Body Go?”

At an age when most teenagers are still wondering what they might study after school, Laurent Simons is already working at the frontier of science.

The Belgian prodigy completed a PhD in quantum physics at the University of Antwerp after researching Bose polarons in superfluids and supersolids—a highly specialised subject in the physics of ultracold quantum matter.

But perhaps the most remarkable part of his story is not the doctorate.

It is what he wants to do next.

Simons is now turning toward medicine and artificial intelligence, with an ambition that sounds almost like science fiction: to understand the limitations of the human body and explore technologies that might one day overcome some of them.

His interest in extending human life has reportedly been influenced by seeing his grandparents struggle with heart problems. What began as a personal concern has grown into a scientific ambition involving physics, AI, artificial organs and biomedical technology.

And this makes Laurent's journey particularly interesting.

He is not simply moving from one academic subject to another.

He appears to be following a question:

If physics can help us understand matter, and AI can help us understand information, can the two help medicine understand—and perhaps repair—the human body?

That is a very different way of looking at education.

A degree is normally considered an achievement at the end of a journey.

For Laurent Simons, each degree seems to be becoming a doorway to the next question.

And perhaps that is the real lesson in his extraordinary story:

Genius is not merely the ability to learn quickly.

It is the courage to keep asking questions that have not yet been answered.