India has a rich history of Science and Mathematics. Some women have shaped the world of Science and Mathematics. They are legendary figures, though unsung. It is, however, incomplete without the mention of these unsung women. They defied all the challenges of their times and made ground breaking contributions to the field of Science and Mathematics. This was uncommon of the era in which they lived in. They faced numerous challenges but those challenges did not stop them from making their invaluable and timeless contributions. They paved the way for the future generations of the mankind including the women folks in the field Science, Technology, Engineering and Mathematics.

Society has a patriarchal narrative, therefore the scientific legacy laid down by these women pioneers seemed to obscure. These women broke all the barriers and advanced the knowledge in fields, like Mathematics, Physics, Botany and Chemistry. They did not stop at the challenges, they were made to face. They set examples and provided the new generations with a new perspective to work further in the directions, shown by them. Their works serve as an inspiration to all the future generations to come.

Pioneers of Modern Science – Late 19th to Mid-20th Century

E.K. Janaki Ammal was a renowned botanist and plant cytologist. She was the first Indian woman to achieve Ph.D. in Botany from the University of Michigan in 1931. E.K. Janaki Ammal made significant contributions to genetics, evolution, and phytogeography. She enhanced sugarcane sweetness and eggplant varieties through cytogenetics. E.K. Janaki Ammal also restructured India’s pioneer organisation ‘Botanical Survey of India in the invitation of the then Prime Minister Pt. Jawaharlal Nehru. Asima Chatterjee was the second woman D.Sc. from Calcutta in 1944. She pioneered plant-based anti-cancer, anti-malarial and epilepsy drugs like Ayush-56 from Madagascar Periwinkle. She was an Organic Chemist, who developed anti-malaria, chemotherapy and anti-epilepsy drugs.

Bibha Chowdhuri (1913-1991) was India’s earliest woman researcher and pioneering Physicist. She detected the pi-meson (pion) subatomic particle in cosmic rays from Darjeeling Experiments. This predated global confirmation, though credit often went to her mentor.  She was picked up by Homi Jahangir Bhabha for TIFR. She advanced Nuclear Physics amid World War II shortages. Kamala Sohonie became India’s first woman Ph.D. holder in Science – Bio-Chemistry in 1939.  Nobel laureate, C.V. Raman, admitted her to IISc. She paved the way for future female students. Her nutrition research proved nutrient-rich pooris from Bengal gram could combat malnutrition.

Beyond the Shadows: Rediscovering Female Scientists and Mathematicians

Anandibai Joshi (1865-1887) was the first Indian woman to study and graduate with a degree in Western Medicine. She completed her education from the Woman’s Medical College of Pennsylvania. Kadambini Ganguly (1861-1923) was one of the first two female graduates in the British Empire along with Chandramukhi Basu. Later on, she became one of the first practicing female doctors of the country, India. Anna Mani (1918-2001) was an atmospheric Physicist and Meteorologist. She made India self-reliant in weather instrumentation and was a pioneer in solar and wind energy research. Rajeshwari Chatterjee (1922-2010) was the first female engineer from Karnataka. She pioneered microwave engineering in India at the Indian Institute of Science (IISc).

Kamal Ranadive (1917-2001) was a Bio-Medical Researcher. She established India’s first tissue culture laboratory and identified links between viruses and certain types of cancer. Mangala Narlikar (1943-2023) was a Mathematician, who specialized in number theory. She was dedicated to making Advanced Mathematics, accessible to the students through her books. Gagandeep Kang (Born in 1962) was a leading virologist. She was the first Indian woman to be elected as a Fellow of the Royal Society (FRS) for her pioneering work on rotavirus vaccines. Neena Gupta (Born in 1984) was a young mathematician, who solved the Zariski Cancellation Problem. This was a puzzle that had remained unsolved for 60 years. She received the prestigious Ramanujan Prize in 2021.

Forgotten Genius: Celebrating Female Pioneers in Science and Mathematics Marvels  

Shakuntala Devi was known as the ‘Human Computer.’  Shakuntala Devi was a Mathematician, who extracted the 23rd root of a 201-digit number in just 50 seconds in 1980. Raman Parimala was a Mathematician, specializing in Algebra. She demonstrated the first example of a non-trivial quadratic space over an affine plane. This was rather surprising to experts in the field, especially at that time and with that existing background. Sujatha Ramdorai was a Professor of Mathematics. She is the first Indian to win the ICTP Ramanujan Prize in 2006. She worked on algebraic theory, quadratic forms, and arithmetic geometry.

Ancient Trailblazers

Gargi Vachaknavi of the 7th Century BCE was a Natural Philosopher. She famously challenged the sage Yajnavalkya on the origin of all existence. She is one of the earliest recorded women to participate in high-level intellectual and scientific debate. Khana from approximately 800-1200 CE was a legendary astronomer and poet from Bengal. Her ‘Khana-r Vachan’ (Khana’s Sayings) provided agricultural and astronomical wisdom that guided farmers for the centuries. Bhaskaracharya-II of the 12^th century was a renowned Mathematician. He had a daughter named Lilavati. She is documented as one of the earliest women in the field of Mathematics. Bhaskaracharya dedicated his treatise to his daughter, Lilavati, which was part of Siddhanta Shiromani. This Seminal Treatise encompasses Arithmetic, Algebra, Geometry and Mensuration. It also has innovative problem-solving methods and this influenced the Indian computational traditions.

A Medieval Geometry Scholar is T. A. Sarasvati Amma (1918–2000), gave Indian Geometry, a new form in Sanskrit texts. Her work ‘Geometry in Ancient and Medieval India’ studies the contribution from Vedic ‘Sulba Sutras’. It also studies astronomers like Aryabhatta, Bhaskaracharya-II and Neelakantha. There is also the work of cyclic quadrilaterals and algebraic geometric proofs. She earned degrees in Mathematics, Physics and Sanskrit. T. A. Sarasvati Amma had taught in reputed colleges and educational institutions. She earned a Ph.D., connecting India’s algebraic genius with geometric demonstrations.

Enduring Legacy: Modern Indian Women Scientists Overcoming Barriers Today

These women showed that exclusion is not a problem only for them. They innovated the very same thing that the society put upon them. Even today, the women form only14 percent of India’s Scientists community. These women inspire renewed recognition. They prove India’s scientific heritage would thrive when all the people, irrespective of the sex, caste, creed, region, religion and faith, work together. Their contributions are amplified modern Indian Women Scientists, continue to make groundbreaking discoveries in STEM streams. They juggle biases, family pressures as well as instances, where they have not been represented correctly. The Government initiatives, like DST’s KIRAN Scheme support career breaks and research grants. The challenges persist and the other persons take away these benefits.

In the Space and Aerospace field a few pioneers deserve special mention. N. Valarmathi led ISRO’s RISAT-1. It was India’s first indigenous Radar Imaging Satellite, which was launched in 2012. It contributed to missions, like INSAT and Chandrayaan countdowns. This was among the male-dominated teams. Moumita Dutta developed optical sensors for Mars Orbiter Mission (MOM) payloads. These payloads, including methane sensors, overcoming relocation and miniaturization hurdles at SAC-ISRO. Tessy Thomas, DRDO’s ‘Missile Woman of DRDO’ directed Agni-IV and Agni-V ICBMs, despite early skepticism. This was a pioneering guidance systems and re-entry tech as the first woman Project Director. In the defence emerging leader recognized is V.R. Lalithambika. She is a mentor, who heads ISRO’s Gaganyaan Human Spaceflight Programme. She manages crew modules and life support system in a high-stakes field. The women manage policy reforms as well as balance the societal expectations.

Check out our latest article on “The Language Atlas – Endangered Indian Languages” Here!

Diversity in languages may bring on extinction in India.  There are over 700 languages, spoken by the people in the different parts of the country. India is a linguistic treasure-chest. UNESCO has listed 197 Indian languages, as endangered. To mention a few. Ahom from Assam, a language that has not been spoken fluently for centuries, but it is preserved through ancient manuscripts. Asur, a language that is spoken by 8000 people only, according to the reports from 2021. Saimar is also a language, only a few people from Tripura speak. Koro of Arunachal Pradesh has only 1500 speakers today. Great Andamese languages, some of which have fewer than ten speakers.  

They are dying due to urbanization or younger generations adopting dominant languages. The lack of documentation of all the languages causes the languages to fade away. When a language dies, it dies along with its entire tradition and ways of thinking of the people also. To preserve these languages are preserving identities of the humanity as a whole.

The language has carrying capacity.

When it grows, it evolves, changes and could die out.  It gets merged with other stronger languages. Especially this happens in a place like India, where there is a diversity of languages.  They crack and develop into a different language altogether as a means of communication. This is because it is widely used in communities. These languages could be saved if they are properly documented and the sincere efforts are made for their preservation. Before the advent of modern education, many of these languages were being passed down orally from an earlier to the subsequent generation.  They had no written records. ‘Mandeale’, a Western Pahari language from Himachal Pradesh was historically scripted in Takari but shifted to Devanagari after 1912. The Colonization of Lands Act accelerated its decline from prominence to being endangered and subsequent extinction.

Forgotten historical facts

According to Ganesh Devy, a literary critic, who surveyed India’s languages in the Indian States in 2010. “The 1961 census of India had listed 1652 mother tongues. However, the data of 1971 showed only 108 mother tongues. This proves that 1544 mother tongues were either concealed or lost or forgotten. George Grierson’s, linguistic Survey of India, documented 179 languages and 544 dialects across British India.

The Constitution of India has 22 recognized- registered languages, which is higher than any other country in the world. Out of which 9 have similar scripts. We could notice the Boti language in Himachal Pradesh has come from Bhutan. It has semantic links right up to the heart of China.

Contribute for a cause

Dr D.G. Rao states, “When a language goes, the culture goes. As many of the practices, socio-cultural aspects also go with the language.”  Protection of these cultures can be done only through protecting the languages. The elder speakers of Toda language are of the opinion that Toda language of South India, Tamil Nadu should be included in the schools within the syllabus. Also, elders should encourage the speaking and the use of the language more often within the communities. Each one should contribute their best for the preservation of these endangered languages. According to Shubhranshi Choudhury, former journalist, founder of CGNET SWARA, there is a big conflict, which is going on for more than five centuries now. The Gond Adivasi tribe dropouts speak only Gondi. This shows that these kinds of languages would also become endangered, if there are nobody to document and preserve it.

The modern conflict is the dilemma that the dominance of powerful languages upon these weaker languages that have fewer speakers. The language can only be preserved if there are many more speakers and users of these languages on a regular basis. There is lack of government patronage and there are dwindling number of speakers. The migration and urbanization also play a major role for people to stop using these weaker languages. Poor primary education in local languages and lack of cohesive national language policy contribute to the languages being endangered. The younger generation face education and job barriers, if they do not speak the more prominent languages. This prompts youth to shift languages and start speaking the dominant languages of the place. They neglect or abandon their own tribal languages or their mother tongue, which again endangers these languages.

Cultural Insight

Each language carries a social aspect, customs or cultures along with it. There is an ecological touch to each language. For example, Sora language is sort of a mixed language of a number system. The cultural implications involved the loss of cultural identity. Losing a language implies that a community sort of loses its identity. The history and traditions are also modified or altered, only because the language has become endangered. The community and society lose the unique systems, myths and legends that languages used to have. A language plays a crucial role in binding the community together. There are ecological wisdom and rituals in the languages. As we see, Toda views hills as sacred with Gods like ‘Kotajen’ in mountains. These reverence through language to nature and connection to pastoral identity is lost in translation.

In the past, to keep languages alive, the people got together on one pretext or another and communicated in that language. They exchanged their views and so it was the speakers, who kept the language alive. In earlier times, when televisions were rare, the people used to assemble together to watch certain programmes and share their experiences. They used their respective languages and that was one of the ways, these languages were preserved within the community. India’s first endangered language archive from the Sikkim University known as ‘SiDHELA’. It encompasses audio, video and ethnographic data from Sikkim, Darjeeling and Himalayan tongues. It enables preservation of languages for a longer period of time.

Initiatives on the way

The Government have undertaken a few initiatives, like documentation projects. Linguists and researchers are working to document endangered languages. They create dictionaries, grammar books and audio recordings to help in preserving the endangered languages. This includes native speakers and community members together. Some linguistic organizations are setting up schools to teach endangered languages to the children and adults. They help in developing the language policies. There are some community-led initiatives in which the people organize language classes, cultural events, workshops and gatherings. They promote these languages through language apps, AI powered tools, translators or chat bots. Some online media and digital platforms and social media also promote these endangered languages. These methods make these languages more accessible to younger generation.

The Language Archives preserve the written materials. The (ELDP) Endangered Languages documentation Programme, based in the United Kingdom, works with the Indian partners to document and preserve endangered languages.  The Central Institute of Indian Languages (CIIL) is also involved in language documentation and preservation. They have centres across India. ERLC, BHUBANESWAR; NRLC, PATIALA; LNERLC, GUWAHATI; SRLC, MYSURU; UTRC, LUCKNOW; UTRC, SOLAN; WRLC, PUNE. They make efforts to promote endangered languages. They have some functional schemes and projects, namely: BHARATAVANI; LDC-IL; NTM; NTS; ODNEIL; CIIL BHASHAS; SPPEL; Neo-Literate Children’s Literature Bank. The University Grant Commission (UGC) funds the research projects undertaken by the Central and State Universities for preserving and promoting the endangered languages in the country.

Endangered Languages and their last Speakers

Kota from the Nilgiri Hills, District in Tamil Nadu has only 930 native speakers left. This Dravidian language is struggling to survive due to the dominant language of Tamil, which is adversely influencing it. Tai Khamyang is fading away fast due to overlap by the Assamese language. It is critically endangered as only 50 people speak it now. Tarao from Manipur – Chandel District has only 870 speakers according to the 2011 census, now it seems to be a population of 1,000 speakers. UNESCO called language extinct in 2009, with few fluent speakers only now. It belongs to the language family of Kuki-Chin. Purum from Manipur- Senapat District has only 500 native speakers left. It also belongs to the Kuki-Chin family. Shompen from Great Nicobar Islands has only 400 native speakers left. It is of Nicobaric Austroasiatic language.

Jarawa from Andaman – Rulland Island, has only 266 native speakers and belongs to the language family of Ongan. Other Languages like, Sentinelese from Sentinel Island – Andaman has only 250 native speakers. It is unclassified from which family it belongs. The Tangam from Arunachal Pradesh Upper Siang has only 150 native speakers left. It belongs to the Tani language family. Onge is critically endangered from the Andaman Islands. It belongs to the Little Andaman and has only 94 native speakers. it belongs to the Ongan language family. Khamyang from Assam Tinsukia has only 50 native speakers and belongs to the Kra Dai language family.

Nihali is an isolate language in Maharashtra and Madhya Pradesh. It has fewer than 2000 speakers today. Toto, with fewer than 1500 speakers in the State of West Bengal is also endangered language. Birhor, is an Austroasiatic language, the semi nomadic Birhor tribe speaks in the Central India is also endangered language.

Some organizations that support the cause of Language preservation

• sanchika.ciil.org
• Home | Official Website of Central Institute of Indian Languages
• https://www.bing.com/ck/a?!&&p=de858cdb409ebbd5bfad80bd2d20b7f4b5b823029242680ed50da1786fbdeb1cJmltdHM9MTc3MTg5MTIwMA&ptn=3&ver=2&hsh=4&fclid=2545831f-f92d-6d91-215c-9090f8f76c5a&psq=SPPEL&u=a1aHR0cHM6Ly9zcHBlbC5vcmcv
• Bharatavani
• Endangered Languages Documentation Programme (ELDP)
• https://www.endangeredlanguages.com/

Check out our latest article on “From Royal Courts to Everyday Closets – The Banarasi Silk” here!

For most Indian families, welcoming a new baby means a house full of sweets, rituals, and relatives dropping by to celebrate. But honestly, for about 22% of Indian mothers, this so-called happy time feels heavy full of worry, sadness, and exhaustion that just won’t let up. This isn’t just some mild “baby blues” or a sign of weakness. It’s Postpartum Depression (PPD), and it’s tied directly to the brain’s chemistry.

Here in India, we love the idea of the “supermom” the mother who manages everything with a smile. But that myth makes it even harder to talk about what’s really happening. If we want to break the stigma, we’ve got to start by understanding the science behind PPD.

Let’s talk about hormones. 

During pregnancy, a woman’s body is flooded with more estrogen and progesterone than at any other point in her life. These hormones keep the pregnancy going and help the baby grow. But right after birth sometimes within just a day those levels crash back down. It’s not a slow decline; it’s more like falling off a cliff. For some women, this sudden change throws the brain’s chemistry out of balance, especially in the limbic system the part that keeps our emotions in check. When hormone levels drop, the brain struggles to steady mood, and that’s when irritability and deep sadness creep in.

But hormones aren’t the only players here. PPD messes with neurotransmitters too the chemicals that carry messages in our brains.

• Serotonin: This is your mood’s best friend. When serotonin drops, sadness and sleep problems show up.

• Dopamine: This one’s about pleasure and reward. If dopamine isn’t working right, a new mom can feel numb or disconnected from her baby, which often leads to guilt.

Add the stress of living in a joint family, and things can get even tougher. Sure, there’s plenty of support, but privacy disappears, opinions fly from every direction, and moms feel pressure to jump back into household work right away. All this can keep stress hormones (like cortisol) high, which just makes the brain’s chemical struggles worse.

And then there’s the social pressure what some call the “nanad-saas” (sister-in-law and mother-in-law) factor. Studies in India show that these social dynamics actually trigger biological responses. The old preference for a male child, while fading in some cities, still hangs over many families. If a mom feels unsupported or less valued, her brain stays on high alert. The amygdala the fear center gets stuck in overdrive. So for Indian mothers, PPD often comes from this mix of biological vulnerability and intense cultural expectations.

A lot of people think PPD is “just in your head,” but that’s not true. Brain chemistry affects your whole body. Indian mothers often don’t say “I’m depressed.” Instead, they talk about stubborn backaches, headaches, exhaustion that never lifts, or a sudden loss of appetite. These are real, physical signals that something’s off.

So, how do we help?

 First, we need to see PPD as a medical condition like gestational diabetes not a character flaw. Healing usually takes a few steps:

1. Nutrition: Indian food is delicious, but it’s often heavy on carbs and light on Omega-3s and B12—both fuel for a healthy brain. Supplements can really help.

2. Japa, reimagined: The traditional 40-day rest period after birth (Japa) is great—if it actually focuses on the mother’s recovery and bonding time, rather than just what the baby needs.

3. Professional help: If the chemical imbalance gets intense, treatments like SSRIs or therapy (CBT) can help reset the brain.

Here’s the bottom line

a mother’s brain changes completely to protect and care for her baby. If that process goes off track, she deserves real medical support, just like anyone with a physical injury. If we can stop blaming mothers and start talking about brain chemistry, Indian moms can move beyond just surviving those early months they can actually thrive.

In India, arranged marriages are as tradition, a duty or a milestone – but rarely as an emotional experience. Behind the exchanges of biodata, the families’ discussions and compatibility checks, there is a quieter reality: anxiety.

For many individuals, the arranged marriage is not only the meeting with the life partner, but also it is about navigating uncertainty, expectations, pressure, judgment and life-altering decisions – all at once.

Feeling anxious in the process doesn’t mean the individual is ungrateful, immature or resistant to tradition. It means that the individual is a human being with the emotions.

Why Arranged Marriage Creates Anxiety

Arranged marriages involve high-stakes decision-making under the huge emotional pressures. Unlike dating, where relationships evolve gradually with time, the arranged marriage often demands clarity and commitment within short span of time.

Common emotional stressors include:

• Fear of choosing the wrong life partner;
• Pressure to meet family expectations;
• Anxiety about compatibility; 
• Worry about adjusting to a new family environment;
• Concerns about emotional and physical safety; and
• Fear of losing independence.

This combination may be overwhelming even for the emotionally secure individuals.

The Psychological Conflict: Choice vs Obligation

Many people feel themselves trapped between personal desires and familial duty. Even when families are supportive, the emotional weight of tradition may make the individuals feel responsible for the happiness of everyone in both the families.

The inner conflict often creates:

• Decision paralysis;
• Guilt;
• Self-doubt; and
• Emotional exhaustion.

The individuals may question their inner instincts, ignore red flags or rush decisions to avoid disappointing others.

Common Emotional Experiences During the Process

Arranged marriage anxiety does not always look dramatic, rather it appears quietly:

Restless thoughts before meetings;

Constant overthinking after conversations;

Difficulty in sleeping;

Mood swings; and

Loss of appetite or emotional numbness.

These are the signs the processing of uncertainty and pressure by the individuals, who are involved in the match making.

What Actually Helps

Slowing the Process Emotionally

Even if timelines move quickly, the emotional processing by the concerned individual should not be required to respond to instantly.  The individuals are required to be allowed to pause, reflect, feel and then respond to situation after due consideration.

Asking Real Questions

The individuals should be allowed to move beyond surface-level discussions. They should be allowed to ask about the values, conflict resolutions, expectations, finances, family roles, emotional needs and future plans.

Not Ignoring Discomfort

Anxiety is not always fear, rather sometimes it is the intuition. If something constantly strikes the minds and hearts of the individuals, they be allowed to explore it and find solutions instead of suppressing it.

Setting Emotional Boundaries

The concerned individuals may be allowed to say:

“I need time.”

“I am not comfortable yet.”

“I want to understand this better.”

It should be remembered that the individuals is choosing a life and not just a person.

The marriage is not only about daily living together by the two individuals but also about emotional safety, communication, respect and shared growth of both the individuals along with their families.

How Families Can Reduce Anxiety

The families may play a powerful and enabling role in shaping emotional safety during the process of settlement of the marriage of their wards by providing them with appropriate environment and resources for evaluation of each other as the suitable life partner.

What may hel:

• Allowing time and space;
• Encouraging honest conversations; 
• Avoiding emotional pressure; 
• Respecting hesitation; and 
• Prioritising mental well-being over timelines.

The timely support reduces anxiety of the individuals far more than the reassurance.

When to Seek Emotional Support

If anxiety becomes overwhelming, causing panic, emotional numbness, constant fear or physical symptoms – speaking to any therapist or counsellor may help create emotional clarity in the decision making. 

The support does not mean weakness. It means self-respect for the individuals.

Arranged marriage is not only a cultural process, but also it is a deeply personal emotional journey for both the individuals. Feeling anxious does not mean the individual is unsure about the relationship in the marriage. It means the individual understand the importance and seriousness of choosing the life partner.

The goal of this article is not to eliminate the fear and anxiety in the arranged marriages completely but to create awareness among the families, brides and grooms about the importance of moving forward with awareness, clarity and emotional safety for a stable and better society.

All the individuals deserve the partnership for life, which is built on comfort, trust and mutual respect, not just compatibility on the paper only. 

Sources: https://pmc.ncbi.nlm.nih.gov/articles/PMC8550576/

The feel and texture of Banarasi Silk is the fabric, whispered from the centuries ago. The gold and silver threads, woven on the fabric, are evident of enduring beauty and artistry. It has evolved through the empires. The Banarasi Sarees are treated with great prestige and high regard. It has a significant place in the modern wedding trousseaus and for the Mughal Royals, this textile legend was born in the ancient city of Varanasi.  In the 17^th century, the skilled weavers migrated from Gujarat to Varanasi with a view to escape the famine in 1603. They elevated the craft, when they blended their skill with local Varanasi’s silk brocades. From then onwards, the majestic journey of Banarasi Sarees began. The distinct Persian artistry, that the Banarasi Sarees bears, make them truly profound. The sophistication grew, blended with existing Indian weaving traditions.

It consisted of well-defined aesthetics in a flourishing Mughal Empire. The weavers of the Banarasi Sarees started replicating Persian motifs in their designs. They embroidered intricate designs (small floral patterns) kanakas (paisleys) and delicate floral vines that intertwined with each other.  Such designs existed on Persian carpets and miniature paintings. The Mughal Emperors not only encouraged this fusion but also patronised the same. They increased the demand of such Persian designs on their garments and fabrics. Thus, these quintessential element of the Persian designs stuck on the Banarasi Silk. During the reign of the Emperor Akbar, especially the 16^th century Mughal era, the Persian artisans brought floral patterns, vines, kanaka and zari techniques to Varanasi.

Heritage in Gold: The Artisan’s Touch Through Time

The real Banarasi sarees are hand woven in Varanasi or neighbouring districts, like Chandauli and Bhadohi. The original weavers use pit-looms, pure silk or specified varieties, like katan, organza, georgette or shattir. They also use intricate motifs, like Jangla or Tanchoi. It is protected from imitations since this carries a Geographical Indication (GI) tag since 2009. It also has a hologram and serial number verifying origin craftsmanship and ‘no use’ of power loom.

Silk Sarees embody India’s timeless weaving of luxury, history and the skills of the artisans. It transitioned from Mughal opulence to modern preferences. It reveals fusion of Persian and Indian themes. The cultural depth and contrast struggle is evident on the Banarasi Sarees.  A forgotten historical fact would be that the weavers mostly considered male attires. It is interesting to know that during the early days of the Banarasi Silk, the weavers were primarily focused on creating turbans, robes (jama) and sashes. The Banarasi Sarees later took an iconic form in the Banarasi Silk arena. The intricate designs in metallic thread and the silk fabric were regarded as symbols of status and power. The men used it in the Royal Courts and the Mughal narrative took it further.

Echoes of Elegance: Skilled Hands Shaped History

A skilled weaver, whose fingers are experts in guiding the threads through the loom, in his Instagram handle quoted: “Every Thread, A Weaver’s Dream Behind every Banarasi saree is a story of patience, artistry, and devotion. Our weavers spend months bringing life to a single piece, each thread carrying their dreams, each motif their prayer for your happiness. When you drape Silk Khazana, you don’t just wear a saree, you wear the heart of Banaras.”

Now-a-days, the people want fast, cheap and easy stuff.  The people don’t see the toil and labour – the skill, knowledge and interest that goes into each piece of Banarasi work. They never regard what the real Banarasi feels like.  The artisans have mixed emotions of weariness and pride.  This depicts the modern conflict between tradition and mass production.

The third generation weavers consider it as their identity. Real Banarasi signifies the saree, woven on a handloom, typically using pure silk or often katan, kora or organza silk. They use gold and silver Zari threads. The intricate patterns consist of dense brocade. It is created using Jacquard technique. This involves hundreds of punched cards to guide the warp and weft threads. When we consider authentic Banarasi Saree, the weight, drape, metallic sheen or lustre are considered.

The Art of Time: Luxury Rooted in Heritage

One cultural insight could be noticed that the Banarasi Sarees are considered as cultural memory more than clothing. It is passed through generations and has emotional connection for many people. To some, it is the bride’s first sari, to others, it is a mother’s or a grandmother’s gift handed down them. The Banarasi saree is an heirloom that can be worn and cherished. It is regarded as a beautiful investment in family tradition as well as in identity. These sarees bridge the gaps between traditions of the Hindus, the Muslims and the Buddhist. It symbolizes devotion and elegance, that is worn during worships, weddings and dances alike. The Mughal paintings show emperors in the Banarasi robes and queens in embroidered Banarasi Sarees with motifs, jali work, shikagah that show its remarkable heritage.

The visual and archival reference of miniature paintings from the Mughal Era are depicted in the Akbarnama or the Padshahnama. The minute details of the attires, of the courtiers, the fabrics are rich and flowing with elaborate floral patterns. It is painted in shimmering gold accents. These intricate fabrics are with astounding details. They directly represent artistry that inspired and shaped the Banarasi weaving traditions of the past.

The Legacy of Banarasi Silk

Today, however, the glorious legacy of the Banarasi Silk faces the threat of imitations.  The Chinese imports endanger it.  Fakes make their way into the markets. Their quality is compromised, cheaper – low quality threads, synthetic fibers and chemical dyes impersonate the real ones. Fakes produced in Surat, cheap Chinese silk imports sold as genuine, half-priced synthetic fabrics dampen the genuine weaver’s orders. These fake ones put the genuine artisans, their livelihood and centuries old craft in jeopardy.
 The Banarasi Sarees and Banarasi Artworks are iconic in the world of art and culture with their roots are way back to the Royal beginnings.  The Archives are preserving this Royal past of Zari, floral, motifs in the Victoria and the Albert Museum in London.

However, the future of the Banarasi Silk lies in both preserving its techniques and valuing its soul. There are a human story and legacy in every woven thread. The Governments and the people of this great country along with the people of the world may come together to preserve the original Banarasi Artworks, Banarasi Sarees and the respective artisans through consumptions of their original products in large scale and boycotting the fake Banarasi Sarees and other artworks.

Check out these weavers and artisans:

Banarasi Silk Weavers

The Banarasi Silk House

Shama Textiles

Bunkar Heritage

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