Rahiman dhaga prem ka, mat todo chatkaay—don’t break the thread of love, says Indian poet Rahim.
Kamlesh Tripathi
The wisdom of Indian poet Rahim (officially titled Khan-i-Khanan, meaning ‘Khan of Khans’) and Roman emperor and Stoic philosopher Marcus Aurelius, though separated by centuries, cultures, and geography, can be beautifully tied together through their shared understanding of human relationships.
Rahim sees ‘human relationship’ as a delicate thread of love. Whereas Marcus Aurelius sees human beings as branches of one great tree. For Rahim, when the thread breaks, it may be tied again, but the knot remains. For Marcus Aurelius, when a branch is separated from the tree, it may be grafted back, but it will never be quite the same as a branch that continued to grow in natural unity with the tree.
Both are therefore saying something very profound. We are all well-connected, but the breaking of that connection has consequences not only for the other person but also for your own self. Rahim’s popular couplet (Doha) says:
“Rahiman dhaga prem ka, mat todo chatkaay;
Toote se phir na jude, jude gaanth pari jaay.”
Do not break the thread of love abruptly. Once broken, it may be joined again, but the knot will remain.
Marcus Aurelius extends this idea from personal love to the whole of society. A person who hates or withdraws from another human being is like a branch cutting itself away from the tree. In separating himself from his neighbour, he unknowingly separates himself from the larger human community.
Both Rahim and Marcus offer wisdom, hope and caution. A broken branch can sometimes be grafted back; and a broken relationship can sometimes be restored. Human beings possess the extraordinary capacity to forgive, reconcile and begin again. But repeated breaks make restoration increasingly difficult.
Perhaps the two metaphors can therefore be joined into one: Love is the thread that binds the branches of humanity into one tree. When we break the thread, we wound a relationship. When we cut ourselves away from another person, we wound the larger tree of society. We may later tie the thread or graft the branch back, but the knot or scar always reminds us of what had happened.
That is why the wisdom of both Rahim and Marcus Aurelius ultimately teaches us not merely to repair relationships, but to protect them before they break.
Rahim gives us the thread. Marcus gives us the tree. Together they give us a philosophy of human connectedness: we belong to one another, and every unnecessary separation diminishes the whole.
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A Journey from London to Paris and Liechtenstein with India in the Heart
Kamlesh Tripathi
We were up at three in the morning on Independence Day. The plan was to catch the famous Eurostar train from St Pancras International Station, London, from where trains depart for Paris and Brussels. Our train, Eurostar 9004, was scheduled to leave at 7:01 am London time.
We left the hotel at 4:30 am, carrying a packed breakfast, and reached the railway station by five. Our coach driver, Barrington, drove us there. The security check was somewhat cumbersome, particularly because of our heavy luggage. After completing the formalities, we were effectively leaving the United Kingdom and entering continental Europe on a Schengen visa. About twenty minutes before departure, our gate number was announced. Our group occupied coaches 12 and 13, after walking past Gate 10.
Soon, the Eurostar pulled out of Platform 10 at St Pancras. Paris, here we come! The journey to Paris took approximately two hours and twenty minutes. We arrived at Paris-Gare-du-Nord at 10:20 am London time. However, according to the Paris clock, it was 11:20 am, since Paris is one hour ahead of London. One interesting aspect of the journey was crossing the English Channel through the Channel Tunnel. The train travelled beneath the Channel for roughly 15 to 16 minutes on its way to France. Our immigration formalities had already been completed at St Pancras before boarding the train.
During the journey, we enjoyed the packed breakfast we had brought from the hotel, accompanied by hot coffee. It was a simple breakfast, but tasted good.
On reaching Paris, our local tour guide, Mr Senthil, an expatriate Indian from Tamil Nadu, welcomed us with a cheerful Vanakkam— Tamil Namaste. Soon, Paris began unfolding before our eyes.
Our city tour took us past Place de la Concorde, the Opera House, and a Greek Orthodox Church displaying rich Greek architectural influences. We also saw the Golden Flame, near the Pont de l’Alma, associated with the tragic death of Princess Diana, and then proceeded to Les Invalides, where Napoleon Bonaparte’s tomb is located.
We stopped for lunch at an Indian restaurant called ‘Welcome India’. After lunch, at around two in the afternoon, we set off for the Eiffel Tower. The place was teeming with tourists. Paris, however, had another surprise in store for us. Everywhere one looked, one encountered reminders of literature and history. The names of Jules Verne, the celebrated author of Twenty Thousand Leagues Under the Sea, and Victor Hugo, author of Les Misérables and The Hunchback of Notre-Dame, appeared on billboards and around public places. It reminded me of Sir Arthur Conan Doyle’s bust in Baker Street, London, where Sherlock Holmes continues to live in the imagination of millions.
But the real adventure was still ahead. It took us nearly two hours to negotiate the security queues and finally reach the summit of the Eiffel Tower. The aerial view of Paris from the top was simply gorgeous. The summit had earlier been closed, but fortunately it was reopened, and we were lucky enough to obtain tickets.
At the summit, there is even a Champagne bar. We had a drink there while looking down upon the magnificent city of Paris. The Eiffel Tower has three principal visitor levels—the first floor, the second floor and the summit. The elevators and stairs take visitors to the first and second levels. From the second-floor platform, a separate elevator takes visitors to the summit. The descent follows the same sequence.
And then came the moment for which the entire journey seemed to have been waiting. We unfurled the Tiranga at the Eiffel Tower. There we were—Indians in a foreign land, standing before one of the world’s most recognisable monuments, celebrating India’s Independence Day. We sang our National Anthem with pride. The moment was deeply emotional. We were thousands of kilometres away from India, yet for those few minutes India seemed to be right there with us.
We distributed pastries and cakes among fellow tourists and some of the service providers at the Tower. Their smiles and curiosity made the celebration even more memorable. After beholding the Eiffel Tower from above, we embarked on a river cruise on the Seine. The cruise was breathtaking. Paris looked entirely different from the river—its bridges, buildings and monuments forming a moving panorama.
After an hour of free time, we drove towards the heart of Paris and reached the Champs-Élysées, the grand avenue of the city. In its own way, it reminded me of Kartavya Path in New Delhi—a broad, ceremonial avenue representing the character and grandeur of a capital city. We had a photo session there amid the glittering lights. And then, unexpectedly, we returned to the Eiffel Tower. Wow!
It was around eleven at night, and the Eiffel Tower was brilliantly illuminated against the dark Parisian sky. Standing there and looking at the glittering monument, I could not help feeling as though Paris itself was joining us in celebrating India’s Independence Day. The best Independence Day celebration in a foreign land could hardly have been imagined. We finally reached our hotel around midnight.
The 15th of August turned out to be the longest day of our entire tour—from 3 a.m. to midnight, from London to Paris, and from one unforgettable experience to another. It was exhausting, exhilarating and, above all, deeply patriotic.
But that wasn’t all. There was another remarkable connection with 15 August waiting for us. On 20 August, we left Switzerland at around 9:30 am and travelled towards Wattens in Austria, passing through Vaduz, the capital of Liechtenstein. Liechtenstein is one of Europe’s smallest countries, with a population of only around 40,000 people. What fascinated us was that Liechtenstein, too, celebrates its National Day on 15 August.
We took a guided mini-train tour around Vaduz. And then came another delightful surprise. The pre-recorded commentary accompanying the tour was available in Hindi! Of all the languages we could have expected in this tiny European principality, Hindi was the one that made us sit up and smile. It was India, India, all the way.
As Indians travelling through Europe, we felt an unexpected surge of pride. Our national day had found a curious echo in this little country nestled among the Alps.
Looking back, our journey had acquired a beautiful geographical and emotional symmetry: India on 15 August, Paris on 15 August, and Liechtenstein also celebrating its National Day on the same date.
And on the 20th, our European journey became a culinary trinity of its own: Breakfast in Switzerland, Lunch in Liechtenstein, and dinner in Austria.
From London to Paris, from the Eiffel Tower to the Alps, from the Tiranga to Hindi commentary in Liechtenstein, the journey was a reminder that patriotism does not necessarily become weaker when one travels away from home. Sometimes, being far from India makes you feel India even more deeply.
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EVERGREEN TEACHINGS OF ROMAN EMPEROR AND PHILOSOPHER MARCUS AURELIUS
Kamlesh Tripathi
“He that is unjust is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good, more or less according to the several persons and occasions, but in nowise hurt one another.” These profound words of Marcus Aurelius, the philosopher-emperor of Rome, in his ninth book, continue to resonate with remarkable relevance even after two thousand years.
They summarise the Stoic philosophy that justice is not merely a social virtue but a hallowed obligation. To be unjust is not only to wrong another human being, but is also to violate the divine order upon which the universe was founded. In a world increasingly polarised by selfishness, conflict, and indifference, this timeless teaching reminds us that our true purpose lies in cooperation, compassion, and mutual respect.
Marcus Aurelius reckoned humanity as a single family. Every individual, irrespective of nationality, religion, race, or social standing, is gifted with reason. He therefore belongs to the same global community. Just as the organs of the human body work together for the well-being of the whole body, human beings are also intended to support one another.
The eyes don’t compete with the hands. The heart doesn’t envy the lungs. Every organ performs its duty faithfully in the interest of the body. Likewise, society flourishes only when its members work in tandem and not in opposition. Aurelius’ contention that an unjust person is also impious tells us that morality is inseparable from spirituality. People think that piety consists merely of rituals, prayers, or visits to places of worship. Marcus Aurelius challenges this notion. A person who cheats, deceives, exploits, or humiliates is not morally and spiritually close to the Almighty.
True worship resonates in one’s conduct. Every act of fairness, honesty, kindness, and generosity is an act of universal brotherhood. Conversely, every deliberate act of cruelty or injustice is an affront towards mankind. Modern society considers personal success above collective welfare. Ambition, competition, and material achievement are praised, sometimes at the expense of integrity and compassion.
Marcus Aurelius warns us that success loses its value when it is built on another person’s suffering. Wealth acquired through exploitation, power gained through deception, or fame achieved by trampling upon others may seem impressive, but they leave the soul impoverished. Justice is the true measure of greatness. Another important aspect of this passage is the phrase, “more or less according to the several persons and occasions,” as people speak differently to different people depending upon their status and the occasion.
Marcus Aurelius acknowledges that not everyone has the same abilities, resources, or opportunities. A king, a teacher, a physician, a labourer, or a parent each contribute to society differently. It is not the magnitude of one’s contribution but the sincerity with which one fulfils one’s duty that matters. A smile, a comforting word, an honest day’s work, or a helping hand may be as valuable as grand acts of charity. Every person has the wherewithal to make someone else’s life better. Equally significant is Aurelius’ exhortation that we should “in nowise hurt one another.” Harm is not confined to physical violence alone. Words can wound, prejudice can exclude, dishonesty can erode trust, and indifference can deepen suffering. In today’s well-connected world, where communication travels in lightning speed across continents, the responsibility to act with kindness and restraint is far greater than ever. Before speaking or acting, we should ask ourselves whether our conduct contributes to harmony or to division. History repeatedly warns about the consequences of abandoning justice. Wars, oppression, discrimination, corruption, and social unrest often begin with the belief that some lives matter less than others. Against this destructive tendency, Marcus Aurelius offers a simple yet powerful principle. Recognise the common humanity that binds us all. Differences in culture, belief, or status should never obscure our shared dignity. The teachings of Marcus Aurelius are both practical and relevant even today.
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‘It has mythology, adventure and morality. Reminds you of Gulliver’s Travels, Marcus Aurelius and the epic Ramayana.’
Kamlesh Tripathi
Christopher Nolan’s The Odyssey (2026) is far more than a cinematic adaptation of Homer’s epic. It offers amazing visuals and emotional storytelling, turning Odysseus’s ten-year legendary voyage into a powerful exploration. Shot entirely on IMAX 70 mm film, the movie has been praised for its breathtaking scale, emotional depth, and ambitious storytelling, with critics calling it one of Nolan’s finest works.
Matt Damon’s portrayal of Odysseus (the legendary Greek King of Ithaca and a veteran of the Trojan War) could have been better. Rather than presenting him as an invincible warrior, the film shows him as a leader whose greatest battles are against temptation, pride, grief, and despair.
Christopher Nolan’s direction places greater emphasis on the psychological dimension of the story. The action sequences are spectacular, but the quieter moments, such as Odysseus questioning his choices, Penelope’s unwavering hope, and Telemachus’s search for his father, carry the emotional weight. Ludwig Göransson’s score and Hoyte van Hoytema’s cinematography elevate the myth into an immersive cinematic experience.
The film is not without criticism. Some reviewers found parts of the dialogue overly modern or felt that certain characters deserved more intricacy. A few classicists also questioned aspects of the adaptation’s historical interpretation. Even so, the overall critical response has been overwhelmingly positive.
As a film, The Odyssey succeeds because it combines breathtaking spectacle with timeless questions about identity, perseverance, and responsibility. Viewed through the lens of Roman Emperor and Stoic philosopher Marcus Aurelius, it becomes more than an adventure film.
If Homer’s epic poem Odyssey is the story of a hero’s journey, Marcus Aurelius reminds us that the greatest journey is not across the sea, but within the mind. Nolan’s film exquisitely brings these two ideas together. In nearly three hours, the movie takes you through as if it were the seven seas.
It reminds you of the voyages in Gulliver’s Travels and the voyage of Captain Popanilla. The film also evokes memories of the great voyages of exploration undertaken by Christopher Columbus, Vasco da Gama, and British explorer Captain James Cook, who charted parts of New Zealand and Australian coastlines for Britain. The movie ends with the climactic slaughter of Penelope’s suitors, recalling the final triumph of righteousness in the Ramayana, where evil is decisively defeated after a long journey of suffering.
One of the film’s greatest strengths is its portrayal of the legendary places and creatures from Greek mythology. The Island of the Cyclops introduces Polyphemus, the one-eyed giant. Odysseus defeats him through intelligence rather than brute strength. However, his pride in revealing his name leads to Poseidon’s wrath, teaching that arrogance often creates unnecessary suffering. Aeaea, the island of the witch Circe, presents temptation in the form of comfort and pleasure. Circe transforms Odysseus’s men into pigs, but with the help of Hermes, Odysseus resists her magic. The island symbolises the danger of losing one’s humanity by surrendering to desire.
The Island of the Sirens tests self-control. The Sirens promise forbidden knowledge and irresistible pleasure through their enchanting songs. Odysseus orders his crew to plug their ears with wax while he is tied to the mast so he can hear the song without acting on temptation. This becomes one of the greatest examples of discipline. Scylla and Charybdis represent two unavoidable dangers. Scylla, the six-headed sea monster, and Charybdis, the deadly whirlpool, force Odysseus to choose the lesser of two evils. The scene reflects one of life’s harsh truths. Sometimes wisdom means accepting an imperfect choice rather than waiting for a perfect one. The Island of Helios, where the sacred cattle graze, becomes a lesson in obedience. Despite Odysseus’s warning, his starving crew kills the cattle. Zeus punishes them, and the entire crew perishes. The episode demonstrates how a single act of greed can destroy years of effort. Ogygia, the island of the nymph Calypso, offers immortality and eternal comfort. Calypso promises Odysseus freedom from suffering if he stays with her forever. Yet he chooses mortality and hardship because his true duty is to return to his family and kingdom. This is perhaps the film’s most moving lesson about purpose overcoming pleasure.
The movie can be linked to several other sea voyages and the teachings of Marcus Aurelius. Marcus Aurelius believed in endurance in hardship, mastery over desire, duty above comfort, humility and wisdom while making difficult choices. According to this, Odysseus’s journey becomes a lesson in Stoicism.
Odysseus’s encounters with strange islands inevitably recall Jonathan Swift’sGulliver’s Travels. He visits Lilliput, where he comes across tiny people. Then he visits Brobdingnag, the land of giants; Glubbdubdrib, the land of magicians; and the Houyhnhnms’ Land of intelligent horses.
Christopher Nolan’sThe Odyssey is ultimately less about defeating monsters than confronting the weaknesses within ourselves. Pride, temptation, fear and despair become the real adversaries. By blending Greek mythology with timeless questions of duty, resilience and self-mastery, Nolan delivers an epic that is both visually magnificent and intellectually rewarding. It is a film that deserves to be experienced on the biggest screen possible.
The Odyssey with Gulliver’s Travels makes for a very interesting literary analysis because both are travel narratives in which the hero visits strange islands, meets unusual beings, and learns important lessons about human nature. However, their purposes are different. The Odyssey is based on Greek mythology. It features gods, monsters, witches and magical creatures. It focuses on courage, loyalty, family, and perseverance. The goal is to return home (Ithaca). Whereas Gulliver’s Travels and The Voyage of Captain Popanilla by Benjamin Disraeli are political and social satire. It uses imaginary societies to criticise human pride, politics, science, and war. The goal is not to return home but to expose the flaws of humanity. Don’t miss The Odyssey.
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Celebrating 123 years of the English author George Orwell
‘Was George Orwell inspired by the atrocities of the British Raj to write novels like The Burmese Days, Animal Farm and 1984?’
Kamlesh Tripathi
Eric Arthur Blair (25 June 1903 – 21 January 1950) was an English novelist, poet, essayist, journalist, and literary critic who wrote under the pen name of George Orwell. He was born in Motihari, Bengal Presidency (modern-day Bihar, India). His work is characterised by lucid prose, social criticism, opposition to all totalitarianism (both authoritarian communism and fascism), and support of democratic socialism.
George Orwell is best known for his allegorical novella Animal Farm (1945) and the dystopian novel Nineteen Eighty-Four (1949), although his works also encompass literary criticism, poetry, fiction and polemical journalism. His non-fiction works, including The Road to Wigan Pier (1937), document his experience of working-class life in industrial Northern England. Then there is Homage to Catalonia (1938), an account of his experiences soldiering for the Republican faction of the Spanish Civil War (1936–1939), which is as critically respected as his essays on politics, literature, language and culture.
Orwell’s work remains influential in popular culture and in political circles. The adjective “Orwellian”, describing totalitarian and authoritarian social practices, is part of the English language, like many of his neologisms, such as “Big Brother”, “Thought Police”, “Room 101”, “Newspeak”, “memory hole”, “doublethink”, and “thoughtcrime”. In 2008, The Times named Orwell the second-greatest British writer since 1945.
But was George Orwell inspired by the atrocities of the British Raj to write novels like The Burmese Days, Animal Farm and 1984? This is an interesting literary question, but the answer is partly yes and partly no.
First, it is true that George Orwell was born in Motihari in 1903, when India was under British rule. However, he left India as an infant and was educated mainly in England. Therefore, he did not develop “Indian instincts” in the cultural sense. He neither grew up in India nor experienced Indian society from within.
Yet India and the British Empire had a profound indirect influence on him. Orwell belonged to a family connected with the colonial administration. Later, as a young man, he served in the imperial police in Burma (now Myanmar). His experiences there deeply disturbed him. He witnessed the inequalities, prejudices, and moral contradictions of imperial rule. These experiences became the basis of his novel Burmese Days and his famous essay Shooting an Elephant.
Rather than being “pampered” by the British Raj, Orwell gradually became one of its sharpest critics. He came to see imperialism as harmful not only to the colonised but also to the colonisers. This realisation shaped his lifelong distrust of concentrated power.
That distrust later expanded beyond colonialism. In Animal Farm, he satirised the corruption of revolutionary ideals and the rise of dictatorship. In Nineteen Eighty-Four, he imagined a totalitarian state based on surveillance, propaganda, and the manipulation of truth. The central theme in both works is not India but the abuse of power. I wonder why he didn’t write a standalone book on Hitler and the Nazis. But he extensively analysed them. He confronted these regimes with two famous works: Nineteen Eighty-Four and Animal Farm. He also wrote a piercing review of Adolf Hitler’s book Mein Kampf (1940).
One could argue that Orwell’s exposure to the imperial system helped him understand how authority operates. Having seen power exercised in a colonial setting, he became sensitive to oppression in all forms, whether colonial, fascist, communist, or bureaucratic. In that sense, the British Empire contributed to his political imagination.
A literary critic might therefore say: Orwell did not carry Indian instincts into his novels, but his connection with the British Empire, especially his experience in Burma, helped shape his lifelong concern with power, injustice, propaganda, and political control. These concerns eventually produced works such as Burmese Days, Animal Farm, and Nineteen Eighty-Four.
The deeper link is not India itself, but Orwell’s understanding of how systems of power can corrupt individuals and institutions, a theme that runs through all his major works.
On his upcoming birthday, let us wish for more such writers like Orwell, who could stand up to imperialism, authoritarianism and fascism. Does he deserve an award posthumously? Let’s wait and watch.
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From the Kyauktada Club to MCA Sachin Tendulkar Gymkhana
Kamlesh Tripathi
From the fictional Kyauktada Club in Burmese Days (1934) to the MCA Sachin Tendulkar Gymkhana at Kandivali, Mumbai, India has travelled a remarkable distance in recreation, sports, lifestyle, and club culture.
While discussing clubs in India, one cannot overlook Burmese Days, George Orwell’s classic anti-colonial novel published in 1934. Set in colonial Burma, the story revolves around the exclusive Kyauktada Club. A central episode concerns the proposal to admit Dr Veraswami as the Club’s first non-European member, exposing the racial prejudice and hypocrisy of the British colonial establishment. The Club serves as a powerful symbol of exclusion and privilege. India, however, has come a long way since then. Today, clubs and academies are centres of sports, recreation, fitness, and community life.
The tradition of clubs is centuries old. In ancient Greece and Rome, citizens formed associations for religious worship, trade, politics, and social interaction. These early organisations laid the foundation for the organised clubs that later flourished across Europe. Cricket, which originated in England, further strengthened this culture through institutions such as the Marylebone Cricket Club (MCC), the sole owner of Lord’s Cricket Ground. The concept gradually spread to Australia, New Zealand, and even India, where clubs became important centres for sporting excellence and social interaction. The Royal Calcutta Golf Club (RCGC) in Kolkata, India, is widely considered the premier British colonial golf club. Established in 1829, it is the oldest golf club in the world outside of Great Britain. India had all the land for such sports clubs and academies, and the Britishers made full use of them without letting Indians enter them.
English literature often portrays clubs as important social spaces. Oscar Wilde’s The Picture of Dorian Gray and F. Scott Fitzgerald’s The Great Gatsby depict clubs where people gather for conversation, leisure, and networking. These spaces offer an escape from the pressures of everyday life while fostering hobbies, sports, and friendships. The MCA Sachin Tendulkar Gymkhana is one such jewel in Mumbai’s sporting landscape.
Situated in the vibrant neighbourhood of Mahavir Nagar, Kandivali (West), the MCA Sachin Tendulkar Gymkhana is among Mumbai’s most prestigious sports and recreation clubs. Named after cricket legend Sachin Tendulkar, it reflects his values of discipline, excellence, and sportsmanship. Since its inauguration in November 2013, it has become a preferred destination for sports enthusiasts, fitness lovers, families, and corporate organisations seeking world-class facilities under one roof.
Established by the Mumbai Cricket Association (MCA), the Gymkhana was conceived as a premier recreational and sporting destination promoting an active lifestyle alongside exceptional hospitality. Spread across nearly ten acres of landscaped greenery behind D’Mart in Mahavir Nagar, it enjoys excellent connectivity with Mumbai’s western suburbs and the Metro network.
The Gymkhana offers outstanding sports infrastructure. It features nine cricket pitches, five practice pitches, three indoor badminton courts, lawn tennis courts, two international-standard squash courts, a semi-Olympic swimming pool, a four-lane bowling alley, table tennis facilities, chess, billiards, a card room and a carrom room, and a fully equipped modern gymnasium. Its wellness centre includes advanced fitness equipment, steam, sauna, jacuzzi, massage services, and separate facilities for men and women, creating a complete environment for health, fitness, and relaxation.
The club also encourages young athletes by providing them with professionally maintained infrastructure where they can train and develop their skills. Numerous cricket tournaments, sporting events and social gatherings are organised throughout the year, contributing significantly to Mumbai’s vibrant sporting culture.
Equally impressive are the Gymkhana’s hospitality and dining facilities. Members and guests can enjoy refreshments at Opener Café, multi-cuisine delicacies at Hotspot, vegetarian and Jain specialities at Greentop, authentic Chinese cuisine at Toss, and premium beverages at the Bowled and Googly bars. The club also offers twelve well-appointed guest rooms and two luxury suites, ensuring a comfortable stay for visitors and participants.
The Gymkhana has become one of the most sought-after venues in Mumbai’s western suburbs for social and corporate events. Its elegant banquet halls—Hat-trick, accommodating up to 350 guests, and Century, accommodating up to 100 guests—along with conference rooms, meeting spaces, landscaped lawns, and ample parking, make it ideal for weddings, receptions, birthdays, anniversaries, seminars, conferences, product launches, and business meetings.
Its strategic location makes it convenient for members from Kandivali, Borivali, Malad, Goregaon, and neighbouring suburbs to participate regularly in sporting activities, fitness programmes, family outings, and social gatherings. More than a sports club, the Gymkhana has evolved into a complete lifestyle destination that successfully combines recreation, wellness, hospitality, and community engagement.
The journey from Orwell’s fictional Kyauktada Club to the MCA Sachin Tendulkar Gymkhana mirrors India’s remarkable social transformation. Clubs that once symbolised exclusivity and racial discrimination have evolved into inclusive institutions dedicated to sports, health, fellowship, and community development. The Gymkhana demonstrates how modern sporting infrastructure, quality hospitality, and community participation can coexist under one roof.
India undoubtedly needs many more such clubs and academies to nurture sporting talent, promote healthier lifestyles, and strengthen community bonds. Visionary institutions like the MCA Sachin Tendulkar Gymkhana deserve appreciation for transforming recreation into a holistic experience that benefits individuals and society alike. They are not merely places for sport or leisure but sanctuaries from the pressures of modern life and enduring symbols of a progressive and confident India.
(The author is a columnist, a golfer and a member of the club)
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There are few relationships in life as transformative as that between a teacher and a student. Parents give us life, but it is the teacher, the guru, who teaches us how to live it. A guru does not merely impart knowledge; he or she shapes character, awakens curiosity, nurtures confidence, and instils values that remain with us long after the classroom has been left behind. A teacher is the candle that burns itself to illuminate the lives of others.
A teacher is a nation builder in the truest sense. Every doctor who heals, every engineer who creates, every scientist who discovers, every artist who inspires, and every leader who serves has, at some point, sat before a teacher. Behind every visible success stands an invisible mentor whose patience, encouragement, and wisdom made that success possible. Teachers seldom occupy the limelight, yet they illuminate the path for countless others.
The role of a guru extends beyond textbooks and examinations. A true teacher recognises potential even when the student cannot see it. They encourage the timid to speak, inspire the hesitant to dream, and challenge the complacent to strive for excellence. They transform the illiterate into the educated, the ordinary into the extraordinary, and the uncertain into the confident.
Teaching is also an act of faith. Every lesson delivered is an investment in an unseen future. Teachers sow seeds whose fruits they may never witness. They devote years to nurturing young minds, often receiving little recognition beyond the quiet satisfaction of seeing their students flourish. Their influence cannot be measured in awards or wealth.
But the world has changed. The reverence once naturally accorded to teachers appears to have diminished. In an age where information is available at the touch of a screen, wisdom is sometimes mistaken for mere data, and experience is undervalued. Many teachers carry increasing responsibilities, administrative burdens, and societal expectations while receiving less appreciation than they deserve. Perhaps this is why the smiles of some educators seem less frequent than before. Their calling remains noble, but the journey has become more demanding.
Even so, the timeless truth endures. Students who respect their teachers gain far more than academic knowledge. Respect opens the mind to learning, fosters humility, and strengthens character. It creates a bond through which knowledge flows with greater meaning. Conversely, those who dismiss or disregard their teachers often lose the opportunity to benefit from experience that no textbook can provide.
Guru Purnima is therefore more than a ceremonial observance. It is an occasion for gratitude and reflection. It reminds us to acknowledge those who believed in us before we believed in ourselves, who corrected us when we erred, who celebrated our progress, and who quietly rejoiced in our achievements.
In the busyness of modern life, it is easy to forget the people who helped us become who we are. A simple message, a visit, a phone call, or a heartfelt expression of thanks can mean more to a teacher than any material gift. Gratitude is not merely a gesture. It is an affirmation that their labour has not been in vain.
A guru is not simply an instructor but a torchbearer. While others may pass on information, a guru passes on vision. While others prepare us for examinations, a guru prepares us for life. Their greatest lesson is not confined to the classroom. It is reflected in the values they inspire, the confidence they awaken, and the humanity they cultivate.
As we celebrate Guru Purnima, let us renew our commitment to honour our teachers, not only with words, but through our conduct. The finest tribute we can offer a guru is to live with integrity, compassion, and excellence, carrying forward the light they once kindled within us. For when we honour our teachers, we honour the very foundation upon which our lives, our society, and our nation are built.
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Though AI is a very recent invention, the apprehensions it raises are age-old. For aeons, myths, epics, and the great works of literature have asked the same question: Does knowledge always accompany wisdom? Can human beings control the power centres that they create? What happens when human ambition becomes greater than morality?
In the Bhagavad Gita, Lord God Krishna exhorts Arjuna to do his duty without worrying about the results. In the same way, AI works without desire or personal ambition. It performs tasks and processes information, but has no emotions, ego, or personal goals. The evergreen lesson of the Gita reminds us that power should always be guided by responsibility and moral values.
Mythology offers many such lessons. In the story of Bhasmasura, Lord Shiva grants a boon that allows Bhasmasura to burn anyone to ashes by just touching their head. Instead of using this power wisely, Bhasmasura becomes arrogant and even tries to use it against Shiva himself. In the end, he destroys himself. The story shows that power without wisdom can lead to disaster. AI can be beneficial or harmful depending on how it is used.
The story of Ravana teaches a similar lesson. Ravana was highly intelligent, powerful, and devoted, but his pride and arrogance led to his downfall. His abilities did not make him evil; rather, they magnified the flaws already present within him. AI can also magnify human fancies. If people use it with good intentions, it can help society. If they use it carelessly or selfishly, it can create disasters.
The same concern is there in the literature. In the epic poem Beowulf, the hero defeats monster Grendel not because he is strong but because he uses his strength for a noble purpose. This teaches us that power alone is not enough. It must be guided by wisdom and good intentions. AI is also a powerful tool, but its potency depends on how human beings choose to use it.
In Mary Shelley’s Frankenstein, Victor Frankenstein creates a life but refuses to take responsibility. The creature is not born evil. It becomes dangerous because it is abandoned and neglected. The novel teaches that creators must accept responsibility for what they create. This lesson is especially relevant today because AI systems are also created by humans and reflect human decisions, values, and mistakes.
In Goethe’s Faust, the main character seeks unlimited knowledge and power. His desire becomes so strong that he crosses moral boundaries. The story warns that the pursuit of knowledge without ethical values can be disastrous. AI gives humanity access to enormous amounts of knowledge and information, but knowledge alone does not guarantee wisdom.
Modern classics continue with these warnings. George Orwell’s 1984 describes a society where surveillance and control limit individual freedom. Today, some people fear that AI could be used in similar ways through data collection and monitoring. Aldous Huxley’s Brave New World presents a society where people are controlled through comfort, pleasure, and technology. It reminds us that efficiency and convenience should never replace human freedom and individuality.
William Shakespeare’s The Tempest offers another important example. Prospero uses his magical powers to control people and events around him. His power is not good or bad by itself; its value depends on how he uses it. AI is similar. It is a powerful tool, and its impact depends largely on the intentions of those who control it.
People have often feared new technologies. The famous American composer John Philip Sousa worried that recorded music would stop people from singing. Yet music became more popular than ever. Similarly, computers can now play chess better than the world’s best human players, but people still enjoy playing chess because it is a creative and enjoyable activity.
Today, AI creates both excitement and concern. Some people believe it will solve major problems and improve life, including cancer detection and treatment, while others fear it may take away jobs or create new risks. The truth is likely to be somewhere between these two extremes. AI will certainly change many aspects of society, but its full impact is still difficult to predict. AI will also clash with plagiarism.
Therefore, the real similarity between AI, mythology, and literary classics lies in their exploration of human nature. All of them remind us that power, knowledge, and innovation must be balanced by wisdom, responsibility, and ethical values. The greatest danger is not the technology itself but the possibility that human ambition may outpace human virtue. The future of AI will depend not only on how intelligent machines become, but also on how wisely human beings choose to use them.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
The Fairy-tale connection between the Barog Tunnel, Himachal Pradesh, and Five Go Off to Camp by Enid Blyton
Recently, I had an opportunity to visit the Barog Tunnel in the Solan district of Himachal Pradesh. As I walked through the area, I was reminded of Five Go Off to Camp, the famous adventure novel by Enid Blyton. While the comparison is not exact, the atmosphere of the place instantly brought back memories of the Famous Five’s mysterious ghost train adventure. Quite coincidentally, there were five of us on the trip, our own “unfamous five.”
Our driver dropped us on the highway above the station, and we had to make a steep descent on foot to reach Barog Railway Station. With every step downhill, I felt myself travelling back in time to my childhood, when I had first read Blyton’s novel.
A major part of Five Go Off to Camp revolves around the mystery of a “ghost train” that is said to appear at night and disappear into the hills. The Famous Five initially dismiss the stories as mere superstition, but they eventually discover that the ghost train is linked to a network of abandoned tunnels and a criminal operation. Blyton’s vivid descriptions of the train moving silently through the darkness, the strange lights, and the underground passages make it one of the most atmospheric mysteries in the Famous Five series. The Barog Tunnel, however, bears no direct resemblance to the novel. The tunnel was completed in 1903, whereas the book was first published in 1948.
The Barog Tunnel, officially known as Tunnel No. 33, is one of India’s most remarkable engineering landmarks. Situated near Barog on the Kalka–Shimla railway line, it is the longest tunnel on this famous mountain railway. Apart from being an engineering marvel, it is also associated with one of India’s best-known railway legends.
During the late nineteenth century, the British government decided to construct a railway linking Kalka with Shimla, then the summer capital of British India. The line had to pass through the steep and rugged Shivalik Hills, presenting enormous engineering challenges. The route required more than a hundred tunnels, hundreds of bridges, and numerous sharp curves. Construction began in 1900 and demanded exceptional engineering skill and perseverance.
A British railway engineer, popularly known as Colonel Barog, was entrusted with constructing one of the longest tunnels on the route. To save time, he adopted a standard engineering method by excavating tunnels simultaneously from both ends of the mountain, expecting the two sections to meet precisely in the middle.
This technique required extremely accurate calculations. Unfortunately, an error occurred during the survey or alignment. As the excavation progressed, it became evident that the two ends would not meet correctly. The mistake meant that a substantial amount of work would have to be abandoned.
The failed alignment embarrassed the British administration. According to the popular account, Colonel Barog was officially reprimanded and fined one rupee, a symbolic rather than a financial punishment. However, for an engineer of his standing, the public humiliation proved deeply distressing.
Unable to bear the disgrace, he reportedly walked into the surrounding hills with his dog and took his own life by shooting himself. He was buried near the unfinished tunnel. Over time, the nearby settlement and railway station came to be known as Barog in his memory.
Modern historians, however, have questioned several aspects of this well-known story.
Research based on British engineering journals and newspapers from the early twentieth century suggests that the legend may have been embellished over time. Contemporary records describe difficult geological conditions, underground springs, and slow construction progress, but they do not clearly mention a disastrous surveying error or a major delay caused by incorrect alignment. Even more interestingly, historical documents indicate that the name “Barog” was already in use for the locality before the tunnel was completed, suggesting that the town may not have been named after the engineer. Thus, while the tragedy of Colonel Barog has become an enduring part of local folklore, some details remain historically uncertain.
Following the failure, the project continued under the supervision of Chief Engineer H. S. Harrington. Local tradition holds that a village guide named Baba Bhalku helped the engineers identify the correct alignment through the mountains. Whether through remarkable local knowledge or extraordinary intuition, Baba Bhalku became closely associated with the successful completion of the railway. His contribution continues to be honoured today, and the railway museum in Shimla bears his name.
A new alignment was selected, and work resumed. The present Tunnel No. 33 was completed in 1903. It measures 1,143.61 metres (3,752 feet), making it the longest tunnel on the Kalka–Shimla Railway. Trains take approximately two and a half to three minutes to pass through it. In 2008, the railway was designated a UNESCO World Heritage Site as part of the Mountain Railways of India.
No account of Barog is complete without mentioning its famous ghost legend. Local residents believe that Colonel Barog’s spirit still wanders near the abandoned tunnel. Some visitors claim to have heard footsteps or whispers, while others report seeing a solitary figure dressed in old-fashioned clothes. Interestingly, many describe the ghost as friendly rather than frightening.
There is, however, no scientific evidence to support these paranormal claims. The tunnel’s haunted reputation survives largely through folklore, travel stories, and popular media rather than verified historical or scientific evidence.
The old abandoned tunnel, where the original excavation is said to have failed, still exists in the nearby forest. It has become a popular destination for trekkers, photographers, and history enthusiasts interested in the legend surrounding Colonel Barog.
Today, Barog is a peaceful hill station surrounded by pine and oak forests. The toy train continues to stop at Barog station, and travellers enjoy the dramatic experience of emerging from the long tunnel into the beautiful valley beyond. The station was once well known for serving leisurely lunches to British officials travelling between Kalka and Shimla.
The story of the Barog Tunnel remains memorable because it brings together several compelling themes: human ambition and engineering excellence, the consequences of a single mistake, the pressures of professional honour, the importance of local knowledge represented by Baba Bhalku, and the fascinating blend of history with folklore and ghost stories.
Whether every detail of Colonel Barog’s life is historically accurate or partly legendary, the Barog Tunnel remains one of India’s most remarkable railway monuments. It stands not only as an outstanding engineering achievement but also as a reminder that history often becomes richer when facts and folklore travel together.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
Benjamin Franklin was an American polymath: a writer, scientist, inventor, statesman, diplomat, printer, publisher and political philosopher. Among the most influential intellectuals of his time, Franklin was one of the Founding Fathers of the United States; a drafter and signer of the Declaration of Independence; and the first postmaster general.
In The Autobiography of Benjamin Franklin, we find a list of thirteen virtues that Franklin thought were necessary or desirable to conduct a person’s day-to-day life. Virtues are character traits considered morally good and valued for their ability to promote individual and societal well-being. These names of virtues, with their precepts, were:
1. Temperance: ‘Eat not to dullness; drink not to elevation’—practice moderation in food and drink. Avoid excess and practice moderation.
2. Silence: ‘Speak not but what may benefit others or yourself; avoid trifling conversation’—speak only when your words are useful, truthful, or helpful. Avoid gossip and unnecessary talk.
3. Order: ‘Let your things have their places; let each part of your business have its time’—keep your belongings, work, and daily activities organised and well-planned.
5. Frugality: ‘Make no expense but to do good to others or yourself; i.e., waste nothing’—spend money wisely. Avoid waste and use resources only for beneficial purposes.
6. Industry: ‘Lose no time; be always employed in something useful; cut off all unnecessary actions’—work hard and use your time productively. Avoid laziness and unnecessary activities.
7. Sincerity: ‘Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly’—be honest and truthful. Do not deceive others in words or actions.
8. Justice: ‘Wrong none by doing injuries, or omitting the benefits that are your duty’—treat everyone fairly. Do not harm others and help when it is your duty.
10. Cleanliness: ‘Tolerate no uncleanliness in body, clothes, or habitation’—keep your body, clothes, home, and surroundings neat and clean.
11. Tranquillity: ‘Be not disturbed at trifles, or at accidents common or unavoidable’—stay calm and peaceful. Do not let small problems or unavoidable events upset you.
12. Chastity: ‘Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another’s peace or reputation’—exercise self-control over physical desires and maintain respect for yourself and others.
13. Humility: ‘Imitate Jesus and Socrates’—be modest and willing to learn from others. Do not be arrogant or boastful.
Benjamin wrote in his autobiography: ‘Together, these virtues form a practical guide for self-improvement, helping a person develop discipline, good character, wisdom, and harmonious relationships with others. Knowing virtues is like having a map; adopting them is actually taking the journey. I intend to acquire the habitude of all these virtues. I judged it would be well not to distract my attention by attempting the whole at once, but to fix one at a time; and, when I became the master of that, I proceed to another, and so on, till I should have gone through all the thirteen; and, the previous acquisition of some might facilitate the acquisition of certain others, I arranged them with that view, as they stand above.’
Franklin’s thirteen virtues are not merely moral principles. They are qualities that literature repeatedly explores through its characters and plots. Heroes often embody virtues such as sincerity, industry, justice, and humility, while tragedies frequently arise from their absence. Thus, Franklin’s code of self-improvement and the lessons of great literature share a common goal: the development of wisdom, character, and a meaningful life. There are many examples of his virtues in literature and mythology.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
