My First Grenade Throwing Practice: Lessons in Leadership and Trust

The year was 1983. I was a young Second Lieutenant, and our Regiment -75 Medium Regiment (Basantar River) – was deployed at the Pokhran Field Firing Ranges in Rajasthan. The same arid expanse that witnessed India’s nuclear dawn. We were there for our annual gunnery exercises, firing the medium guns that were our lifeblood.

After the firing concluded, our Commanding Officer, Colonel Mahaveer Singh, assigned me a task that would test not just my technical knowledge but my ability to lead and instill confidence. I was to conduct Grenade Throwing practice for twenty soldiers – mostly raw recruits. My assistants were two Havildars – M Sreedharan & NT Mathew – and I was allotted 60 High Explosive (HE) Grenade No. 36.

I looked at the young men assembled before me. Their faces betrayed a quiet fear. The fear of the unknown.  The grenade, in regimental lore, had acquired monstrous proportions. Myths swirled around it – tales of unpredictability, of destruction that could turn upon the thrower. My first battle was not against any hypothetical enemy; it was against that fear. My own emotions when I first handled a live grenade back in the academy flooded my consciousness and I was acutely aware that at the end of the day if that fear still lingered in the minds of my boys, I would have failed in my task. 

The Weapon: A Legacy of William Mills

The grenade we were to handle was officially designated the Grenade Hand No. 36M. It was a direct descendant of the Mills Bomb, patented and manufactured by William Mills at the Mills Munition Factory in Birmingham, England, in 1915. Its distinctive pineapple-shaped, cast-iron body was grooved not primarily for fragmentation – contrary to popular belief – but for ease of grip. The waterproof variant, # 36M, had served the British Army through two World Wars.

A bit of theory is always good before practice. And so I began

This was a high-explosive, anti-personnel fragmentation weapon. It could be hand-thrown or rifle-launched. Its central striker was held in place by a close-hand lever, secured by a pin. Upon release, a spring-loaded striker ignited a time-delay fuse. Originally set at seven seconds, combat experience in the Battle of France (1940) proved this delay dangerously generous – defenders could escape or even throw it back. It was reduced to four seconds – and that was the margin between life and death – the 4 seconds that transformed a raw recruit into a seasoned soldier.

 Fear Wrapped in a Handful of Serrated Metal

I began with the fundamentals. I explained the mechanism with deliberate calm: hold the lever down, pull the pin with the opposite hand, throw. Release ignites the fuse. Four seconds. Detonation.

Then came the questions. One soldier, earnest and anxious, asked, “Sir, in the movies, they bite the pin off. Is that correct?”

No,” I said. “You pull it with your fingers. Your teeth are not tools. And remember there is nothing to panic once you pull the pin. It’s perfectly safe so long as the safety lever is in place, firmly held in your hand.”

Another asked, voice barely steady: “Sir, what happens if you drop a primed grenade?”

I looked at the grenade in my hand, lever pressed, pin still in place, I threw it with deliberate force on the desert sand. “Nothing,” I said.

The silence that followed was absolute. In that moment, they understood this was not magic. It was mechanics. It was training. It was trust.

The Practice: Stone to Steel

We began with stones—roughly the size and weight of a grenade. Ideally we should have used drill grenades, but we didn’t have any and so had to make do with stones. They practiced the motion: right arm straight from behind, like an over-arm bowler in cricket. High trajectory. Accuracy over distance. The grenade is a close-quarter weapon; it must clear obstacles and land precisely. A long throw is useless if it misses its mark.

I drilled them on the sequence:

  • Grip the grenade in the right hand, base down, lever under the fingers, thumb below the filling screw.
  • Left hand through the ring of the safety pin. Face the target. Turn right. Balance.
  • Pull the pin downward and backward. Ensure the pin is fully drawn.
  • Keep the pin. Return it to the Havildar Mathew for accounting.
  • Eyes on the target. Left shoulder pointing. Right knee slightly bent.
  • Swing back, bring the arm upright and over. Deliver.
  • Observe where it falls. Then take cover.

The Transformation

When the moment came for live throwing, the shadow of fear still lingered on their faces. I asked for volunteers who would throw the first live one. Two hands came up quick fast and then a third very hesitantly. Not bad, I told myself. But I knew instinctively I must do it first. And then the three volunteers. So it was.  They threw. They ducked. I pulled them up, made them watch the arc of the grenade, made them see where it fell. Then we ducked together, and the ground shook.

After the first round, something had changed. The visible anxiety had gone. The second round was steadier. The jerky movements changed to a flowing motion. By the third, their faces no longer carried fear—replaced by confidence. They had faced the monster and found it was only metal and mechanics, something that could be mastered by practice and nerve.

What I Learned

That day at Pokhran, I learned that leadership is not about issuing orders. It is about standing beside your men, holding the same weapon, facing the same risk. It is about answering foolish questions without contempt, and dangerous ones without evasion. It is about throwing the grenade first. I also knew that I had earned the unquestioning trust of these twenty boys and many more by word of mouth. I felt immensely happy and allowed myself a small pat. Well done Reji.

Decades later, I remember the weight of that cast-iron body in my palm, the four-second burn, the thud of detonation. But more than that, I remember the faces of twenty young soldiers who learned, in one afternoon, that fear is real but not insurmountable—and that confidence is earned, one throw at a time.

(Images – AI generated)

Beyond the PSA: A Personal Journey with BPH and the Importance of Men’s Health After 50

Men’s pelvic health is as critical as mental and cardiac well-being, especially after the age of 50. It is a cornerstone of overall quality of life that is often overlooked until a crisis strikes. My own journey with Benign Prostatic Hyperplasia (BPH) began not with an emergency, but with a routine blood test—a story that underscores the vital importance of proactive healthcare for men.

The First Sign: A Routine Test

In 2007, a routine quarterly check-up—a benefit covered under Canada’s healthcare system for managing my diabetes—revealed elevated Prostate-Specific Antigen (PSA) levels. My family doctor recommended a follow-up invasive ultrasound, a 20-minute diagnostic procedure involving a transrectal probe. The result was clear: Slight Enlargement of the Prostate, or BPH.

The PSA test, often associated with cancer screening, measures a protein produced by the prostate. Its “normal” range increases with age, and elevated levels can signal benign conditions like prostatitis or, as in my case, BPH—a common, non-cancerous enlargement of the gland driven by aging and hormonal changes.

The Wake-Up Call: A Crisis Abroad

The abstract diagnosis became a frightening reality in 2008 while holidaying at Machu Picchu, Peru. I developed acute difficulty urinating. My wife, a pharmacist, initially suspected a Urinary Tract Infection (UTI) and advised increased fluid intake. Within 12 hours, my condition deteriorated dangerously, requiring an emergency dash to a local hospital.

We faced an immediate language barrier; the medical staff spoke only Spanish. Thankfully, Google Translate bridged the gap. The diagnosis was acute urinary retention. Doctors inserted a catheter and drained a staggering 6 litres of urine, providing immense relief. We returned to Toronto with the catheter and collection bag still in place.

Navigating the Canadian Healthcare System

Our son drove us directly from the airport to a Toronto hospital Emergency Room. After confirming the situation was stable, they scheduled an urgent appointment with a urologist for the following Monday.

Dr. Scott, the urologist, conducted a thorough examination. Given my family history—my father had also suffered from BPH—he recommended immediate medication, which is Canada’s first-line treatment. However, I requested surgery to resolve the issue definitively. He agreed and advised me to sit while urinating until the procedure to ensure complete bladder emptying and avoid post-void dribbling.

The Procedure and Recovery: Transurethral Resection of the Prostate (TURP)

The following Monday, I underwent a Transurethral Resection of the Prostate (TURP), a common, minimally invasive surgery. The surgeon accesses the prostate through the urethra, removing the obstructive inner tissue to restore urine flow—no external incisions are made.

Discharged the next day with a catheter, I spent a week in recovery at home. A visiting nurse removed the catheter that Friday. The recovery protocol for the first 4-6 weeks is strict and essential for healing:

  1. Urinary Changes: Frequent urination, urgency, and some dribbling are normal and gradually improve.
  2. Hydration: Drink at least one glass of water per hour to flush the bladder.
  3. Activity Restrictions: No heavy lifting (>5-10 lbs), strenuous exercise, long car rides, or biking to prevent bleeding.
  4. Diet: A high-fibre diet and stool softeners prevent constipation and straining.
  5. Driving/Work: Avoid driving for two weeks; desk work can resume in 2-3 weeks, with physical jobs requiring 4-6 weeks.
  6. Sexual Activity: Abstain for 4-6 weeks. A common long-term outcome is retrograde ejaculation (“dry orgasm”), where semen enters the bladder instead of being expelled.

A Sobering Follow-Up and a Clear Message

At my two-week post-op check-up, Dr. Scott shared a sobering statistic: approximately 66% of Indian senior citizens suffer from BPH. He expressed relief that my condition was benign and not cancerous.

My experience underscores a crucial message for men over 50: do not ignore your pelvic health. A simple PSA test can be the first indicator of an issue. Listen to your body, understand your family history, and advocate for yourself within the healthcare system. BPH is highly manageable but ignoring it can lead to severe complications and emergencies. Prioritizing this aspect of health is not a sign of weakness but of wisdom—ensuring comfort, dignity, and quality of life for years to come.

A Journey of Contrasts

In December 2025, I travelled to India to attend the Diamond Jubilee of our Regiment – 75 Medium Regiment (Basantar River.) My journey from Toronto to Delhi and onward to Kochi aboard Air India’s Boeing 777-300ER was a revealing experience – one that showcased a promising transformation still in progress.

The Tata Turnaround: A New Era Begins

After decades of political interference and red-tape, Air India’s 2023 privatisation and takeover by the Tata Group was a watershed moment. Their ambitious five-year plan to modernise the fleet and enhance customer experience is beginning to bear fruit. The operational improvements were immediately noticeable: proactive updates on email and Whatsapp about gate changes and exceptional baggage tracking across Toronto, Delhi, and Kochi provided an incredible sense of reassurance after long-haul travel.

Onboard Experience: Highlights and Missed Opportunities

Service & Hospitality: The standout feature was the cabin crew. Their service was exceptional – warm, proactive, and genuinely attentive. The welcome ritual of a hot towel and chilled orange juice set the tone for a journey marked by outstanding hospitality.

Dining: The culinary presentation and quality were impressive, easily surpassing many competitors on the Toronto-India route. The well-curated bar selection and thoughtful non-alcoholic options added a touch of sophistication. However, the rigid, religion-based meal labelling—’Hindu Non-Veg‘, ‘Vegetarian Jain‘, ‘Muslim Meal‘ – felt out of place in a modern, global airline. Simplifying categories to ‘Indian Non-Vegetarian’, ‘Vegetarian’, etc., would be more inclusive and pragmatic. After the dinner was served, I took the tomato sauce and inscribed a cross over it and converted it into a Christian meal.  Luckily for me, we were flying over the Atlantic!

Seat & Comfort: Here, the experience faltered. Despite pre-selecting my seat, I found the 2-3-2 configuration on the 777-300ER disappointingly cramped for Business Class. The middle seat strips away any sense of privacy. My own seat’s recline mechanism was faulty, with faded markings on the controls – a clear sign of deferred maintenance. While the cabin crew heroically converted it into a bed, even they couldn’t restore it for landing, necessitating a last-minute seat change. Passenger aircraft seats should be refurbished every 15-20 years; this aircraft’s cabin felt overdue.

In-Flight Entertainment: This system urgently needs an overhaul. The screen resolution was mediocre, the film library dated, and the regional language selection was woefully inadequate – just two Malayalam and one Thamizh film in a sea of Hindi cinema. For a global airline serving the diverse Indian diaspora, this is a significant oversight. No wonder the Thamizhans are up in arms against imposition of Hindi!

The Operational Reality: The Pakistan Airspace Factor

A unique operational quirk defines this route. Due to Pakistani airspace closures, Air India’s Delhi-Toronto flight takes a longer westward path via Vienna for refuelling. The return flight, however, often benefits from strong tailwinds (jet streams) and flies direct. This explains the stopover in Vienna, where passengers remain onboard for two hours, a necessary but noticeable operational constraint.

Verdict: A Strong Contender with Clear Potential

Air India’s Business Class under Tata is a compelling proposition. The core service is excellent, the food is a highlight, and the operational logistics are handled with impressive transparency. It is a marked and welcome improvement.

Would I fly it again? A definite YES, but with clear caveats. Choose your seat carefully – avoid the middle at all costs. Temper your expectations for in-flight entertainment and seat modernity. If those aspects are upgraded to match the stellar service, Air India will not just be a good choice, but a leading one.

The airline is on the right path. It feels like a phoenix still stretching its new wings – a few feathers are still settling into place, but the flight is already impressive.

The Genetic Architecture of the Indian Subcontinent: A Deep Dive Into 50,000 Years of Human History

By Veteran Brigadier Azad Sameer

Up until modern times we theorised and formulated ancient history through archeology and historical linguistics. Archeologists dug up ancient sites and by the study of artifacts and other evidence from these sites formulated their inferences. In historical linguistics, scholars use related languages as archeological sites, and they dig through layers of vocabulary and grammar to uncover the past. This multi-disciplinary field has now entered the science of Population Genetics and Paleo- Genomics which help solve the jigsaw puzzle with a lot more clarity.

Back in school a half century ago we learnt about the Aryan and Dravidian ancient history of India. How has science changed this old narrative if at all? The Aryan-Dravidian narrative has shifted from a story of conquest and pure races to a much more complex story of deep-time mixing. The modern Indian population is often described as a subcontinent-sized mystery. However, through the lens of paleo-genomics—the study of ancient DNA—we can now reconstruct the history of India not just through ruins and texts, but through the very cells of its people. Modern population genetics has replaced the old labels with three primary ancestral building blocks or three pillars that exist in almost every Indian today, regardless of whether they speak a Dravidian or Indo-Aryan language and regardless of from where they hail in the subcontinent or their religion or caste. So, let’s delve into each of these three building blocks as almost every Indian has inherited genes from all three blocks to a lesser or greater extent.

The Foundation: The Out of Africa Pioneer Group

The story begins with the First Indians, also probably the first Homo sapiens around 50,000 to 65,000 years ago, a small band of Homo sapiens migrated out of Africa, likely crossing the Bab-el-Mandeb strait and via the Arabian Peninsula, following the Southern Coastal Route into India. The migration Size was relatively small and perhaps covered a thousand plus years. Genetic modeling by Narasimhan et al. (2019)[i] suggests a significant bottleneck. While thousands may have left Africa, only a few hundred to a few thousand successfully founded the lineage that would populate the whole of South Asia. These pioneers are referred to as Ancient Ancestral South Indians (AASI) and should be considered as the indigenous people of India as they are known to be the first Homo sapiens who arrived in the subcontinent more than 50000 years ago. It is not conclusively known if humans lived in the subcontinent before the AASI, but if they did, they have left no genetic signature in the population of today.  Currently, no pure AASI population exists on the mainland; they are a ghost population whose DNA is found mixed into nearly every person in India. The closest living relatives to this ancient lineage are the Andamanese hunter-gatherers (Onge and Jarawa).

It is also very likely that archaic Humans (other than Sapiens) lived in the subcontinent prior to the arrival of this group out of Africa and possibly coexisted with them for many centuries. Indians today have about 2% DNA of these archaic humans (Neanderthal and Denisovan), the highest for any population outside Africa

The Neolithic Revolution and the Indus Valley Civilisation (IVC)

Between 10,000 and 7,000 years ago, a new genetic stream entered from the west—people related to the early farmers of the Zagros Mountains (Iran). These Iranian-related migrants did not replace the AASI; they merged with them. This Indus Periphery mixture created the genetic basis for the Indus Valley Civilisation (IVC). A pivotal study by Shinde et al. (2019)[ii] sequenced the DNA of a 4500-year-old female skeleton from Rakhi Garhi. The results were revolutionary: she had zero Steppe ancestry. This proved that the great cities of Harappa and Mohenjo-Daro were built by a population that was a mix of AASI and Iranian-related ancestry, before the arrival of Central Asian groups. Most scholars now believe that the Indus Valley people spoke a proto-Dravidian language (their script is sadly still not deciphered)

The Steppe Migration and the ANI/ASI Split

Around 2000 BCE to 1500 BCE, as the IVC began to decline (likely due to climate change and drying rivers), a third major group arrived: Steppe Pastoralists from the Eurasian grasslands (modern-day Russia/Kazakhstan or the Yamnaya culture). These migrants brought Indo-European languages and early Vedic culture. Their arrival triggered a massive demographic shift:

The North:  Steppe migrants mixed with the IVC people in the North, creating the Ancestral North Indians (ANI). This is the foundation on which the Vedic civilization was built.  The early Vedas written in Sanskrit, have quite a few Dravidian loan words. This possibly shows the affinity/ descend of the Vedic people to the IVC people, who scholars believe spoke some kind of proto-Dravidian language.

The South: IVC people who moved South, further mixing with local AASI hunter-gatherers, formed the Ancestral South Indians (ASI). They formed the base for the Dravidian culture and civilization.

The Melting Pot

These two were not watertight, separate and pure Aryan/Dravidian entities. For the next two millennia or so (from 2000 BCE to 0 CE), they mixed freely with gene flows taking place throughout the subcontinent. It was clearly a no caste bar situation throughout the length and breadth of the subcontinent. Reich et al. (2009)[iii] demonstrated that most modern Indians are a cline (a sliding scale) between these two groups. A person in Kashmir might have 50-60% ANI ancestry, while a person in Tamil Nadu might have 20-30% ANI ancestry, but almost everyone has both North and South Indian ancestry. Population Genetics has thus conclusively proved that the whole of India has a by and large a common genetic heritage. Pure Aryan/ Dravidian heritage in India is something of a myth. There is a certain oneness in the common ancient heritage of every Indian.

The Endogamy Freeze (2,000 Years Ago)

Perhaps the most Indian aspect of this genetic story is not the mixing, but when the mixing stopped.  Moorjani et al. (2013)[iv] discovered that around 1,900 years ago, genetic data shows a sudden freezing of the gene pool. This aligns with the late Gupta period when the Manusmriti was composed, and the social structures of the Caste System became rigid. From this point on, people began marrying only within their specific sub-castes (Jatis). This created thousands of distinct genetic groups. India is therefore not one large population; it is a collection of thousands of small, endogamous populations living side-by-side and interestingly all having a common heritage. This rigid monogamy froze the genetic proportions in place, which is why genetically and otherwise we still see distinct regional and caste differences today despite the shared ancient roots. This gene flow freeze that prevails till today gave rise to several deleterious effects socially, economically and biologically. That calls for a separate discussion altogether.

Religion, Gene Flow, and Regional Nuance

Modern socio-political identities often suggest deep divides, but the DNA tells a story of shared heritage. Study after study on religious groups, including Reich (2018), has shown that Indian Muslims and Christians are genetically indistinguishable from the Hindu castes of their specific region. For example, a Kerala Syrian Christian shares the same ancestral proportions as a Kerala Namboothiri or Nair. The closest genetic kin of a Kashmiri Muslim is the Kashmiri Pandit. Almost identical heritage. For most of us it would be somewhat disconcerting that a Punjabi Hindu or Sikh is genetically closer to a Punjabi Pakistani Muslim, than a Hindu from say Tamilnadu. Gene flows don’t recognize borders and genetically the concept of Akhand Bharat is very much a valid concept

There is an ethnic group called Brahui who now predominantly live in the mountains of Balochistan with much smaller populations in Iran, Afghanistan, and Gujarat and Rajasthan. Genetically they are predominantly ANI stock but the Brahui language that they speak today is essentially a Dravidian language strongly suggesting a IVC lineage.

Gene Flow from the East

In Northeast India and among Munda-speaking tribes in Central India, there is a significant fourth stream of DNA besides the three discussed above. This comes from Austroasiatic (AAA) and Tibeto-Burman migrations from Southeast Asia and East Asia roughly 3,000 to 4,000 years ago.

Summary Table: The Layers of Indian Ancestry

LAYERGROUPARRIVALFORMATION/IMPACT
1AASI(FIRST INDIANS)50000 + years agoFoundational DNA of all Indians
2Iranian related farmers10000-70000 years agoMixed with AASI to build the Indus Valley civilisation
3Steppe Pastoralists2000-1500 BCEIntroduced Indo European languages; formed the ANI
4East Asian/ Austroasiatic2000-1000 BCE 

Out of India Theory (OIT)

Also known as Indigenous Aryanism, the Out of India Theory is the hypothesis that Indo European language family and speakers originated within the Indian subcontinent and migrated outward to Europe and Central Asia, rather than entering India from outside. This hypothesis stands in direct opposition to the mainstream Aryan migration Theory. In the academic world of genetics, archeology and linguistics the OIT is largely considered discredited. However, it remains a popular and culturally significant idea. In some sense the theory is valid in that the Indian Civilisation has immense indigenous continuity even before the arrival of the Steppe Pastoralists.

Old School Narrative and Modern Genetic Reality

The old schoolbooks often portrayed the Aryans/Dravidians as two separate, non-overlapping groups. Genetics shows they are more like a spectrum. According to the old school narrative Dravidians were Indigenous people pushed South by invaders. According to modern genetics this group (often called Ancestral South Indians or ASI) formed when the Indus Valley people migrated South and mixed further with local hunter-gatherers (AASI the original out of Africa indigenous people). The old school narrative describes Aryans as a foreign race that conquered the North. According to modern genetics this group is a mixture of Steppe Pastoralists and the existing Indus Valley population. This group (called Ancestral North Indians or ANI) is genetically closer to West Eurasians but still contains significant indigenous Indian DNA.

Key Changes in Knowledge

The Invasion is now a Migration: The violent Aryan Invasion Theory has been largely debunked. Genetic evidence suggests a slow, multi-century migration of Steppe people who intermarried with local populations.

Everyone is mixed. There is no pure Aryan or Dravidian. Nearly every Indian—from a Kashmiri Pandit to a Tamil Brahmin to a tribal member in Kerala—carries a combination of these three ancestral lines. The difference is only in the proportions (e.g., higher Steppe ancestry in the North/Upper Castes; higher AASI ancestry in the South/Tribal groups).

So, in a nutshell we can summarize that the current Indian population is not a monolith but a mosaic of varying shades, a picture largely accepted by the Centre for Cell and Molecular Biology (CCMB), Hyderabad, a premier research institution that has carried out groundbreaking research in this field.


[i] Narasimhan, V. M., et al. (2019). The formation of human populations in South and Central Asia. Science. (Detailed the three-way mix of AASI, Iranian-farmers, and Steppe).

[ii] Shinde, V., et al. (2019). An Ancient Harappan Genome Lacks Ancestry from Steppe Pastoralists or Iranian Farmers. Cell. (The definitive study on the Indus Valley genome).

[iii] Reich, David (2018). Who We Are and How We Got Here. (A comprehensive overview of ancient DNA findings in India and globally).

[iv] Moorjani, P., et al. (2013). Genetic Evidence for Recent Population Mixture in India. American Journal of Human Genetics. (Identified the shift to endogamy 1,900 years ago).

The Supreme Court’s Stay on UGC’s New Equity Rules: Unpacking the Caste Debate in Indian Higher Education

Background: The UGC’s Controversial Regulation

On January 13, 2026, the University Grants Commission (UGC) notified the Promotion of Equity in Higher Education Institutions Regulations, 2026. The new rules explicitly defined caste-based discrimination as discrimination against members of the Scheduled Castes (SCs), Scheduled Tribes (STs), and Other Backward Classes (OBCs). However, in a significant turn of events, the Supreme Court of India has stayed the implementation of these regulations pending further legal review.

The regulations caused immediate uproar, with protests from several upper-caste groups across India—with the notable exception of Kerala that there was not even a whimper about it in the print/ visual/ social media about it. Critics argued that the rules were themselves discriminatory, claiming they created a one-sided legal environment. Key points of contention include:

  • Severe Penalties: If a student is found guilty of caste-based discrimination (including mocking someone based on caste), they face suspension or even criminal proceedings.
  • Composition of Committees: The mandate to establish anti-discrimination committees with representation from SC, ST, and OBC members in every university.
  • Alleged Lack of Safeguards: Protesters claim the norms lack penalties for filing false complaints, potentially enabling misuse. They also argue that accused students from the general category can be barred from classes, exams, or hostels immediately upon the filing of a complaint, prior to any investigation or disciplinary committee decision. Furthermore, they contend there is no clear recourse for general category students who face harassment.

Comparison with the 2012 Regulations

The UGC’s previous framework, the Promotion of Equity in Higher Educational Institutions Regulations, 2012, took a broader approach. It mandated protections against discrimination based on caste, religion, gender, disability, language, ethnicity, and place of birth. Institutions were required to:

  • Appoint an Anti-Discrimination Officer.
  • Establish an Equal Opportunity Cell.
  • Prevent discrimination in admissions, evaluations, hostels, and scholarships.
  • Resolve complaints within 60 days.

In practice, however, enforcement often centered on SC/ST students as primary beneficiaries, while OBCs were not explicitly named, creating an implementation gap.

The Legal Landscape: The SC/ST (Prevention of Atrocities) Act, 1989

The debate exists within the wider context of the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989. This Act criminalises intentionally insulting or intimidating SC/ST members in public view by using their caste name.

The Legal Weight of the Stay

In a judicial context, the Supreme Court’s interim stay on the UGC Equity Regulations, 2026, functions as a procedural pause rather than a final rejection. By placing the rules in abeyance on January 29, 2026, the Court signaled that the constitutional questions—primarily regarding the principles of due process and the potential for societal division—are significant enough to require thorough scrutiny before implementation.

The reasonableness of this stay rests on a tension between two legal philosophies:

  • Individual Civil Liberties: Protecting all students from potentially vague or overbroad rules. Critics and the Supreme Court have flagged Regulation 3(c) for its narrow definition of caste-based discrimination, arguing it excludes the general category and lacks safeguards against misuse or false complaints.
  • Social Protection: Shielding historically marginalized groups from systemic bias. Proponents argue that the stay leaves vulnerable students—including those from SC, ST, and OBC communities—trapped in hostile environments without the rigorous, time-bound protections the 2026 rules were designed to provide.

A critical legal hurdle is whether the University Grants Commission (UGC), as a statutory body, has the authority to mandate rules that carry quasi-criminal consequences, such as institutional debarment or strict disciplinary penalties. Typically, such significant legal liabilities require Parliamentary debate rather than simple executive notification. Until these constitutional boundaries are defined, the Court has revived the UGC Regulations, 2012 to ensure that campuses do not operate in a legal vacuum.

Kerala: An Exceptional Case Study

Kerala stands alone as the state where such equity principles have seen more consistent application. This is attributed not merely to legislation but to deeper social changes. The breaking down of caste barriers is widely credited to historical investments in education (often pioneered by Christian missionary schools) and the socio-political movements led by communist parties. Notably, the world’s first democratically elected communist government came to power in Kerala in 1957.

The state’s proactive stance is evident in moves like the June 2024 decision to stop using the term Colony for SC/ST residential settlements, recognizing its use as a casteist slur.

A Personal Anecdote: Caste in the Indian Army

My personal encounter with overt caste identity occurred only after joining the Indian Army. Growing up in Kerala and training at the NDA and IMA, references to caste or creed were conspicuously absent.

I was commissioned into the 75 Medium Regiment, which had a unique class composition: one Battery of North Indian Brahmins, one of Jats, and one of South Indian soldiers. Our Commanding Officer, Lieutenant Colonel AN Suryanarayanan (now Veteran Brigadier), wisely posted me to the Brahmin Battery.

There, I witnessed Brahmin soldiers referring to lower-caste tradesmen-soldiers by their caste names. The issue came to a head in 1991 when, as the Battery Commander, I allotted a family quarter to Sepoy Shyam Sunder, our barber. Brahmin soldiers in the residential complex, through their Senior Subedar, requested an interview. Their grievance was unequivocal: “How can a lower-caste soldier’s family live with Brahmins?

I called a meeting with the aggrieved soldiers. “What makes you all Brahmins today?” I asked. “Aren’t we soldiers first? Is it just your surname—Sharma, Mishra, Dwivedi, Chaturvedi- that makes you a Brahmin today? Then I hereby baptise Shyam Sunder as a Brahmin. Henceforth, he will be Shyam Sunder Sharma.” The matter was settled forever.

There is no doubt that the need for the 2026 legislation is urgent and mandatory. Evolving societies must continually make efforts to make amends for the pitfalls of history. Hopefully, this stay is short-lived on concerns of due process alone.  The Supreme Court’s stay on the UGC’s 2026 regulations highlights the ongoing, deeply contentious debate around caste, equity, and justice in India.

Conclusion

While the intent to protect historically marginalised communities is clear, the execution raises valid concerns about due process and potential misuse. Kerala’s example suggests that meaningful progress requires not just laws but foundational social and educational reform. Ultimately, as the military anecdote illustrates, transcending deep-seated prejudice demands conscious leadership that insists on a common, superior identity—whether as soldiers or as students first.