India’s ancient temples and arts are testaments to the country’s rich mathematical heritage. The intricate patterns and designs that decorate these structures are aesthetically pleasing. It has its roots in sacred geometry. India has always created fractal patterns. They used the golden ratio in many of the architectural structures. Indian architects and artists always use concepts of mathematics. This creates harmonious and spiritually significant spaces. These patterns are noticed over structures for the centuries in India.

India’s temples and arts are living embodiments of cosmology, mathematics and spirituality. Sacred geometry with the precise use of shapes, ratios and alignments transforms stones and arts into cosmic diagrams. This qualifies them as aesthetic marvels. The yantras sketched on copper plates are astounding. Some temple layouts align with celestial movements. Ancient India conversed with the universe and geometry was the language. They did this through core patterns, formations and positions.

Sacred geometry in Indian temples follows Vastu Purusha Mandala grids of 64 or 81 squares. It symbolizes cosmic order. Fractal self-similarity appears in spires, like Khajuraho’s Kandariya Mahadeva Temple, where smaller replicas repeat at decreasing scales. There is intelligence in the architecture. It is surprising as in that era knowledge could not easily be exchanged. The Brihadeeswara Temple in Thanjavur was completed in 1010 CE. Its 216-feet granite tower demonstrates perfect proportional relationships, based on the golden ratio and Fibonacci sequences. The temple’s architects used mathematical ratios of 1:1.618, creating a structure that feels harmonious. It has evidently remained structurally sound for over a millennium. Sulba Sutras (800-200 BCE) are detailed altar geometry. This included Pythagoras theorem and circle-square equivalence.

Forgotten Historical Facts

These ancient texts outlined geometric rules for constructing fire altars including complex falcon and tortoise shaped designs. They reveal knowledge of the Pythagorean theorem centuries before Pythagoras. It is applied in Vedic fire rituals, like Athirathram.  Kailasa Temple at Ellora embeds pi and trigonometry in its monolithic carving. It contains precision through solid rock without modern tools. Modhera Sun Temple’s steps mimic Sierpinski gasket fractals, used 1,000 years ago for water tanks. Kalpa Geometry is Vedic rituals that used precise mathematical ratios to symbolize cosmic order.

Expert Insights

According to Subhash Kak, a renowned expert, “The axis and the perimeter of the temple reveals the systematic and measurable approach to temple design. Ancient Indian mathematicians and architects used geometric tools like plumb lines, cords and gnomons to define true north, equinox points and temple orientation.” Dr. Kapila Vatsyayan pointed out texts, like Mayamata and Manasara. He noted deliberate formulas for proportions that align structures with cosmic harmony. Maharishi Mayan in Vastu Shastra stated, “Geometry exists everywhere in the cosmos and it forms the root of all creation.” He linked architecture to universal balance. Sir D. Arcy Wentworth Thompson once said “The harmony of the world is made manifest in form and number. The poetry of natural philosophy exists in mathematical beauty.” This can be said of the Indian temple designs. Every proportion from the sanctum’s square to the towering shikhara reflects cosmic harmony.

Modern Conflict

Sacred geometry today is caught between reverence and re-interpretation. Some argue that the emphasis on mathematical precision surpasses the spiritual and cultural aspects. Others feel that the use of modern technology to analyse and replicate these patterns undermines the traditional craftsmanship and artistry in it. Contemporary debates question if sacred geometry constitutes ‘science’. Some dismiss it as pseudoscience despite validations. Laser scans show engineering precision that rival today. Sabarimala Temple rulings invoke ‘sacred geometry of devotion’. This cancels judicial intervention against traditional spatial rituals. Preservation clashes arise as modern replicas ignore fractal subtlety, diluting authenticity. Many architects argue that contemporary temple constructions ignore canonical proportions. This reduces geometry to ornamentation rather than cosmology.

The Sabarimala Temple case highlights how sacred steps and layouts are not architectural. Whereas, this is deeply tied to ritual identity. Sacred geometry is considered a commodity in wellness industries. It is sometimes stripped of its cultural depth.

Visual / Archival Reference

The Konark Sun Temple in Odisha is an example of sacred geometry in the Indian architecture. Its 24 wheels function as sundials. This reflects Vedic mathematical precision. The temple’s design depicts the advanced knowledge of astronomy and mathematics. This is noticed in ancient Indian architects.

Some notable examples of Sacred Geometry in the Indian Temples include

The Vastu Purusha Mandala is a geometric plan. It integrates symbolic, cosmological and mathematical principles into temple design. The fractal patterns are self-similar patterns that create visual complexity. It maintains mathematical order. The Hoysala Temples of Karnataka are fine example of this. ‘The Golden Ratio’ is used in the design of temples and structures to create harmonious proportions.

This archival-style visual shows the ‘Yantra’, which is a cosmic diagram, used in meditation and rituals. The ‘Temple Layout’ is the square grid plan with the sanctum at the centre. The ‘Cosmic Grid’ is circular radiations, which symbolizes universal order, symmetry and geometry.  The lotus-like mandala patterns inscribed in circles and squares. It integrates historical, architectural and cosmological elements into a single infographic-style diagram.

Konark Sun Temple wheel, a solar calendar with 24 spokes. It is aligned to keep time and mark celestial cycles. The carvings in the Konark Sun Temple’s wheel have fractal mandalas. These are viewable in UNESCO archives. Brihadeeswarar Temple tower is proportioned in a way to cast no shadow at noon. This shows architectural precision. Temple floor plans and cosmic grids demonstrate how sacred space was mathematically mapped to reflect universal order. Archival plans of ‘Vastupurushamandala grids’ from ‘Shilpa Shastra’ texts illustrate layouts of temples. Lotus medallions in Ellora depict spirals carved in ‘the Golden Ratio’.

Conclusion

These examples show a combination of mathematical precision with spiritual purpose. India’s ancient temples and artworks contain mathematical patterns. This blends spirituality with geometry, which is before modern discoveries. These sacred designs disclose a forgotten mastery of concepts, like fractals and the golden ratio. Sacred geometry in India is symmetry, aligning human existence with cosmic rhythms. All these characteristics remind us that these art patterns are philosophy, carved in stone.

The sacred geometry of India shows mathematical precision and spiritual vision in all the structures, which shape temples and arts into living symbols of cosmic order. The decorations contain deep philosophies of harmony, balance and interrelation. By unveiling these geometrical designs, we understand as to how the ancient artisans worked. They used mathematics with devotion and created timeless heritage of arts and cultures. This continues to inspire awe and reflection even today and also likely to continue for the years to come.

Check out our latest article on “Women’s Day Spotlight: Forgotten Scientists and Mathematicians“

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!

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

Check out our latest article on ‘When India Plays, the Country Pauses: The Cricket Craze of India’

In India, the cricket matches are not only a sport, but also it is a kind of obsession with the people. It has power of a collective prayer. These high-stake matches are surprisingly a significant economic phenomenon also. The Indians have a great passion for the cricket. The people treat match-days as national events. There is always a peculiar atmosphere in the country during cricket matches.  The streets are empty; offices have a well-known hush.  The people unite in nervous anticipation.  This event facilitates an economic engine that blends fervour with commerce. Nothing matches the scale of economics during the cricket matches. The hearts of the Indians beat in rhythm with the matches. All are in synchronisation with the bats, the wickets and the balls. The people watch with bated breath, when the Indian cricket team take the field. 

Cricket as India’s Cultural Heartbeat 

The sales of tickets for the match scale up generating millions in revenue per game.  Stadiums serve as an economic hub. It boosts local revenue through transport and hospitality industry. Vendors sell flags, snacks and jerseys that create informal jobs and income for the gig workers. The pulse of these is the crowd’s energy. The ‘cricket craze’ of India is less a craze and more a deeply ingrained cultural heartbeat. The people of the entire country unify under one banner of fervent support. This becomes an economic shift; it reveals the scale of cricket’s influence on the population nationwide. Broadcasting form cricket’s financial backbone. Television channels and digital rights generate good revenue models. Auctions create substantial income during overs advertisement revenues vie for slots as brands. The boundaries flash endorsements, while media exposure generates economy. When routine- mundane life is paused, the people notice advertisements. In earlier days, news used to be broadcast on the radio. Information about matches would be shared in newspapers and on the radio as well, but now-a-days, it is done through the electronic media live. 

The Economic Engine of Match Day 

Consumption of various consumer goods takes place during the cricket matches. Food delivery spikes, inflation happens upwards during cricket matches. TV and sponsorship inflows happen on a large scale. Cricket matches enable job creation, international fans, guests, participants and sponsors visit certain places. Tourism and repeated visits increase, boosting the economy of the place, where the cricket matches are organised and played. There is broader growth, when the hotel rates in cities spike. Businesses, both small and big, do well in sales during the cricket match time. Matches unite society providing a common narrative and a national identity and pride in the nation. The cricket craze is so much that it sustains well.  It is a long-term legacy that enables infrastructure and stadium upgrades. This cricket craze enhances soft power among the people. There is a sense of shared glory or heartbreak. This proves the power of the cricket sport is an economic catalyst. The people pause their daily life during the matches, which adversely affect the state of the economy. 

Productivity vs. Passion: The Workplace Dilemma 

This cricket craze, however, can lead to noticeable dips in workplace productivity.  The employees are distracted and opt for absenteeism. The employees, who attend work during match days are constantly distracted from the concentration on their assigned tasks. They keep checking scores, engage in discussions and their focus is not on their tasks.  Their focus is distracted of and on towards the match, which is being played. The atmosphere is filled with shared excitement, thrill and anticipation.  

During the matches for the Cricket World Cups, the people take leaves or shorten their work hours. This results in lost man working hours. Post matches celebration or late night exacerbate absences on the next working days. This, in turn, takes a toll on IT sectors or finances. Media and advertisement industries are the big winners. The distraction dynamics are high during tournaments; employees frequently check their phones or indulge in chatter. These interrupts workflows and disrupt daily economic productivity in the workplace. If matches happen to be in the evening, the employees resort to early exits from the workplace. Formal economy may take a dip, if not dealt with strategically. Live streams pull employees attention.  Some firms are forced to allow match viewing during office hours to curb the damage or economic loss.  

When the Score Board calls louder than deadlines, companies adapt to keep the game on 

There is a modern conflict, where traditional work structures go down against the unstoppable force of sport-support. After considering how to maintain productivity, while acknowledging the pull of a match, the companies counter this situation by screening matches and hosting viewing parties. They also combine this ‘cricket craze’ with team building.  The companies have realized that a grudging employee is less productive than one, who feels understood. The Companies have started accommodating this craze in their standing operation procedure. This helps the firm’s economy, while it boosts morale of the employees and offset the losses. The firms strategically resort to flexible hours or incentives to maintain a healthy output of their firms with view to avoid complete productivity collapse.  This turns potential downtime into engagement opportunities.  Now-a-days, the corporate policies embrace this situation rather than creating bitterness among the employees. Earlier, the people used to gather outside the offices of the Newspapers to be updated with the scores, but now-a-days, it is on everyone’s phones. 

Ultimately, there is a subtle power in this, cricket craze’. It is a period when normal rules of commerce or economy bend to the will of the game. It transforms collective passion into an economic activity. This only brings out the message that national pride and sporting fervour are truly priceless.  

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