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Tag: biographies diaries & true accounts

Life After a War

Posted on by Penguin India

Translated by Maharghya Chakraborty, this latest translation of Taslima Nasrin’s celebrated memoir recollects Nasrin’s early years against the backdrop of the Bangladesh Liberation War of 1971.

My Girlhood revisits Nasrin’s memories of war, trauma, survival, and the beginning of a journey that redefined her world.

Find an excerpt below that gives us a glimpse into life after the War.

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After the War

The murmurs continued for a few years. Unrest among the people continued to rise as well. Sheikh Mujib formed a political party called Baksal and prohibited all other parties.

‘What sort of government is this that lets its people die in a famine because they have no food?’ Father said one day. Bearded men wearing fez caps materialized out of nowhere and began to clamour that such an Independence was of no value. The country needed to be put back under Pakistani rule. Boromama sighed and said he did not know which direction the country was headed.

‘The government is doing things that did not happen even when Pakistan was ruling us. They are celebrating Shab-e-Baraat in Banga Bhaban with so much pomp. It never used to happen back when this was East Pakistan. Mujib attended an Islamic conference recently. Russia helped us so much during the war and here Mujib is bent on making Bangladesh a part of the Islamic world. The government is even saying things against India. Would we have become free if India had not sent its forces?’

I understood very little of politics. The only thing I knew was that I liked listening to Sheikh Mujib’s 7 March speech whenever it was played on the radio. I would get goosebumps from excitement. ‘This struggle is a struggle for Independence, this struggle is a struggle for freedom,’ this was not just a slogan but a verse that could make the blood boil. In our music classes we would sing ‘Joy Bangla, long live Bangla!’ It was not merely a song, it was something greater, something that sent a jolt through the heart. Every few days pandals would be built in the neighbourhood for music and dance programmes. Every time they would play something on the mike I would be off to see it. Boys and girls would play the harmonium and practise singing and dancing. They all looked so beautiful and their songs always managed to shake me to the core. Like it used to happen while listening to Khudiram’s songs. Kana mama used to tell us Khudiram’s stories, how a young boy had bombed a British Governor-General and embraced death, all for the sake of freedom. I wanted to be like Khudiram, as courageous and as devil may- care.

Then suddenly one day, quite abruptly, something happened that plunged the city into uneasiness again. People gathered on the roads to talk as if the world was about to come crashing down on them any moment. Some had radios stuck to their ear, faces dry, eyes threatening to pop out. What was the matter again? The days of sticking close to the radio for news had come to an end back in ’71, so what had happened again! Whenever things in the country were tense in any way everyone tended to switch on BBC radio for news. No one had too much faith on our own broadcasters. Father too did as expected. I was asked to turn the knob of the radio to try and catch BBC, a big responsibility I felt very proud of having been given. Father never ordered me to do anything except studying, I was never usually asked to participate in anything else. Earlier it was either Dada or Chotda who were asked to turn the knob while I had to stand apart and watch. But that day Dada was away on a work trip to Sherpur for a couple of days. Chotda was not even living with us any more. Hence, the responsibility fell on me. I had almost found the BBC channel when Father asked me to stop. Words could be heard over the ether, broken fragments of half-truncated news.

Sheikh Mujib was dead.

From her birth on a holy day to the dawn of womanhood at fourteen to her earliest memories that alternate between scenes of violence, memories of her pious mother, the rise of religious fundamentalism, the trauma of molestation and the beginning of a journey that redefined her world, My Girlhood is a tour de force.

 

 

Unique Traditions of Indigenous Tribes in India

Posted on by Penguin India

Inhabiting the remote hills and forests of India are isolated communities of people who have survived the ever increasing influence of urbanisation. The Adivasis have their own religious beliefs, traditions and rituals which are far removed from the rest of the country. White As Milk And Rice takes us away from our metropolitan cultural medley and leads us into life stories from six remarkable tribes of India where we see age old traditions manifest in the rapidly changing milieu of their fragile world.

Read on for a glimpse into the traditions of the Adivasis from the stories in White As Milk And Rice –

The Halakkis of Karnataka

The Halakkis’s janapada, or folk songs, are passed on from one generation to another as part of their oral history. These folk songs are sung by the Halakki women, unaccompanied by instruments, as they go about their daily chores.  With no formal knowledge of music, the women sing in the same tune ,mostly out of habit, as an expression of joy, sadness, anxiety or contentment.

‘Why did they all know the chorus to these songs? Sukri wonders. They had inherited these songs orally, rather than in written form. Often, the meaning of the colloquial, ancient words escapes them, but they sing it for the sorority—songs that bind them together through their hardships, but songs Sukri associates only with happiness, with festivals, forests, family, weddings, weeding, working on paddy fields.’

The Kanjars of Chambal,Rajasthan

Originally a community of valorous Rajputs, the Bhatus were pushed to the margins of society by multiple invasions in the Indian subcontinent. Of the many Bhati Rajputs that fled into the jungles, some styled themselves as rebels or baghis who operated out of the labyrinthine ravines around Chambal river and came to be known as Kanjars. The Kanjars performed a much revered ritual  before leaving for heists –

‘The night before, Lala had taken out a silver bowl from one of the bundles in his sikri, brought the empty bowl to his lips and kissed it, closing his eyes, holding his breath as if tasting the tenacity of his ancestors. Later, his wife had poured in kaccha khatiya and some goat blood into the bowl. Sipping on it, Lala had given an oath or a pledge of loyalty to the gang and acceptance of the consequences if a breach of trust was made.’

The Kurumbas of the Nilgiris, Tamil Nadu

Descendants of the Pallava dynasty of southern India, the forest-dwelling Kurumbas are regarded as some of the oldest inhabitants of the Indian subcontinent. Scattered in the hills around the Nilgiris, the Kurumbas are believed to possess extraordinary spiritual and supernatural powers. Most Kurumbas survive by selling forest produce and the honey-gathering season is celebrated with ceremony-

‘Old grandmothers of the hamlet would sing songs in the village square about honey collection; interspersed would be songs on elopement with lovers, extramarital affairs, abnormal sex organs, jackfruits, cucumbers, etc. The men would have played tamabati, or the drum, to which the younger women would dance in circles, clapping their hands together below the waist. ‘

The Marias of Bastar, Chattisgarh

In the Gond society, Ghotul is a tradition that is integral to the Marias socio-religious beliefs. The nightly ritual is announced with the beating of drums and a procession of young boys and girls heads to the ghotul which could be described as a clubhouse. Dressed to please, the young Marias sharpen their seduction skills while enjoying music, dance, games and massages. Most activities are designed to develop intimacy between the sexes.

 ‘In this soft, diffused glow of affection, boys and girls lived together in that dormitory for years; a charming mixture of learning and experimenting with lovemaking, none of it meant to be taken seriously.’

The Khasis of Shillong, Meghalaya

Being a devout Khasi entails a life of discipline and familial duty. In old-fashioned Khasi families the birth of a female child is celebrated with a feast. Learning to keep a home, performing ancestral worship and looking after family members is part of induction to life as a Khasi female.

‘The Khasis follow the matrilineal principle of descent, residence and inheritance. The youngest daughter inherits, children take their mother’s surname, and once married, the khadduh, or the youngest sister, and her husband live in her mother’s home.’

The Konyaks of Nagaland

Straddling the Indo-Myanmar border, the fiercely independent Konyaks are believed to be followers of an indigenous animist religion. Young men in the tribe practise war skills and their training is focused on preparing them for life as  warriors. The tribe’s collection of severed enemy- heads is their pride.

 ‘A “good naomei” protected his comrades and never refused a beautiful woman’s advances. Our village must grow bigger, stronger and for that, enemies’ heads must be secured, brought to the village and fed rice beer. This would bring it prosperity and for the naomei, some virility. The more the heads, the more the reverence.’

Nidhi Dugar Kundalia takes us into the remote regions of India where tribal communities practice and preserve their traditions with reverence even as external forces make inroads into their precariously balanced existence.

To know more about the original inhabitants of India, read White As Milk And Rice!

An Insight into the Life of The Lone Empress, Jayalalithaa

Posted on by Penguin India

The Lone Empress is the journey of a proud Ammu to an indefatigable Rossappu Amma. Despite her immense popularity, she felt lonely and vulnerable in personal life after her mother – Veda (popularly known as Sandhya) and her mentor – MGR, passed away. The book tells the story of how a charismatic and talented woman steered through a male-dominated film industry, developed a loyal political fan base without the support of her party seniors, and stood her ground even when sentenced to four years in jail.

Here are a few excerpts that reveal some of the characteristics of her fiery personality.

She was an honour roll student

‘Look closer, you will find J. Jayalalithaa’s name printed in bold white letters, on the annual roll of honour, as the recipient of the Best Outgoing Student Rolling Shield for the year 1964. The school’s Centenary Celebrations (2009) special souvenir carries a photo of a young Jayalalithaa in her school uniform proudly posing with the shield.’ 

She was more than a pretty face

‘The AIADMK’s party conference was being organised on a huge scale and the town people thronged to hear the star speaker who to give her maiden political speech, one that she herself had prepared. MGR was present, too, drawing hordes of men and women, most of them film fans. The town square was a sea of humanity and the theme of Jayalalithaa’s speech was, “Pennin perumai” (woman’s greatness). The public, expecting only to see a pretty face, were in for a big surprise. Jayalalithaa’s speech was fiery and impressive, an instant success. She had arrived, barely having left, as it were, the starting the block.’ 

She honoured MGR at his death ceremony in her own way

‘Jayalalithaa did not shed a tear. She did not wail. She stunned the onlookers and mourners by standing in vigil for two days – thirteen long hours on the first day and eight hours on the second. Because of her enormous will power, she was not exhausted physically, but she experienced the mental and physical torture from other sources. Several women from Janaki’s side stood near her and began stamping on her feet and pinching her to drive her away. But she stood undaunted, swallowing the humiliation, her pride keeping her firmly where she has taken position.’ 

Jail changed her

‘She was in jail for twenty-eight days; and on coming out she appeared to have been hardened rather than chastened. It must have been a traumatic period for her, proud and used to sophistication, like a queen whose feet had never touched the earth and whose head had never felt the heat of the blazing sun. But the jail wardens were struck and deeply touched by the dignity with which she had conducted herself. She hardly spoke to any of them. She spent her time reading books. She later described in graphic detail how she had suffered in the bandicoot-infested jail.’ 

Victory was her goal

‘As long as she lived, victory was her goal. “V” was her symbol. “Naalai namathe”, tomorrow is ours, was her mantra. Now, there is no tomorrow. The Supreme Court waited till her death to release the verdict. She remained “not guilty” till her last breath, innocent, fully acquitted of all charges. She dies in office as the chief minister. She was the victor even in death.’ 

Grab a copy of The Lone Empress to read the dramatic turn of events and the struggles that made Jayalalithaa such a controversial figure.

Reach for the Stars! – An excerpt from ‘Fearless’

Posted on by Penguin India

Inspirational women from all over the world have held their own in the face of discrimination, inequality and injustice. These women have been politicians, lawyers, activists, artists and more – with the common goal of raising their voices and fighting for the greater good no matter their nationality, race or religion.

Fearless explores this notion by collating a variety of stories focused on the inspirational women of Pakistan and the strength they have displayed in their own lives.

You can read an example of one such story, about the life astronaut Namira Salim below:

Namira Salim was a quiet, meditative child whose head was quite literally in the stars. It was her dream to become an astronaut but for a little girl from Pakistan, this seemed an impossible fantasy.

Namira was obsessed with the night sky and never asked for her parents for anything— except to be sent into space! ‘I was literally born with the dream of going to space. And the unshaken belief that I would.’

Her parents caved and got Namira her first telescope at the age of 14—she never looked down again as her sights were firmly set on her goal! She was part of the pioneering astronomy society in Pakistan and would spend hours gazing at the stars. Her family moved to the UAE and Namira eagerly participated in star-gazing parties in the desert. She met David McNaughton, one of the first people in the world to go into space, here and became his mentee.

As a college student studying International Relations and later as a resident of Monaco, Namira continued to be deeply absorbed by and involved in space-related activities, even launching a range of ‘space true’ jewelry under a private artistic label called A Soul Affair.

A recognized polar explorer, Namira was the first Pakistani to reach the North Pole in April 2007 and the South Pole in January 2008. She is also the first Asian to skydive (tandem) over Mount Everest in 2008 and the only Pakistani in Virgin’s Galactic commercial space liner, an opportunity he was shortlisted for as a future astronaut out of 1,44,000 applications to travel into space.

However, Namira wasn’t about to just sit around waiting for the first commercial flight to take off! She decided to get qualified officially by completing her training in the US and became the first Pakistani to do so. She also founded Space Trust, a non-profit initiative that promotes space as the New Frontier for Peace, via novel peace initiatives to inspire change and encourage dialogue.

You can read more about Namira and other stories about inspirational and incredible women like her in Fearless – grab your copy today!

Death is a once-in-a-lifetime opportunity- make it count!

Posted on by Penguin India

‘Oh, I bless you with a long life, but anyway, you will die one day.’

Yogi, mystic, visionary but above all a great spiritual teacher- Sadhguru bestows both life and wisdom in this one brief, all- encompassing blessing which reminds us that death is the world’s greatest equaliser and mortality is a fact of life. The knowledge of impending death can plunge even the hardiest of souls into a dark pool of fear and misery. Contrarily, in Death- An Inside Story, Sadhguru points out-

‘Calamities, especially like death and illness, are a tremendous opportunity to look beyond the limitations of what you normally understand as life.’

What if death was not the catastrophe it is made out to be but an essential aspect of life, rife with spiritual possibilities for transcendence? For the first time, someone is saying just that!

In this unique treatise-like exposition, Sadhguru expounds on the more profound aspects of death that are rarely spoken about. And in doing that he offers an expansive perspective on death which has the power to change how we understand our existence in this universe. He says-

 

I was born like you, I eat like you,

sleep like you and I will die like you

but the limited has not limited me

Life’s bondages have not bound me

 

Here are 5 ways Sadhguru can help you change your perspective on death-

 

  1. ‘Moving from the physical to the non-physical is the greatest moment in your life. So is it not very important that you make it happen most gracefully and wonderfully?’

The darkness that clouds our thoughts at the idea of death colours our experience of it. Sadhguru nudges us gently to look away from the repetitive activities of life and approach death as a unique experience. It is that very last moment of life when we transcend the limitations of our physical body. It can be done just once and it is the last thing we will do. And so we can choose to do it with grace.

 

  1. ‘If you want to make use of the opportunity that death presents, you cannot approach it with fear. This is not something that you can handle all of a sudden at that moment. So it is important that on many levels we prepare for death beforehand.’

Even though we all fear death, we must prepare ourselves for a certain day when we would experience it. Shunning the thought of death or cowering behind a wall of terror is not the best way to go. Sadhguru reminds us to learn from nature. When wild animals sense their impending demise, they withdraw from food and find a place where they just sit. This preparation is a way to bring dignity to death. If you bring in death gracefully your disembodied phase will not be hellish.

 

  1. ‘If you develop the necessary capability, whichever way death comes, you can maintain your awareness and die well. If you have not lived a life of awareness, the possibility of you suddenly becoming aware in an extreme situation like death does not arise at all.’

In one of the most enlightening discussions on death, Sadhguru makes a startling revelation. He explains that a man who dies in a violent encounter is in no way in any kind of disadvantage compared to one who is dying of disease or old age. Any man who has lived a life of awareness can die well as there will be that moment between injury and death where that awareness brings acceptance. Some people live well only in good situations but those who live well whichever kind of situation comes to them, die well, no matter what kind of death comes to them.

 

  1. ‘The fear of death has come to us because we have gotten deeply identified with this body. Our identification with this body has become so strong because we have not explored other dimensions.’

Sadhguru explains that death is as natural as life is and therefore, a morbid fear of death is unnatural. It demonstrates how we have lost touch with reality. We believe that we came with this body and that thought begins to define us. The flesh we hold so dear is what we gather in the womb after our conception and it is this flesh we shed when the end comes. To be aware of this reality we must remember to differentiate between ‘This is mine.’ and ‘This is me.’

 

  1. ‘The fear of death is about what you think you will lose by death. The fear of death is essentially the fear of loss.’

The fear of losing all that we know and love limits our experiences. People who have expanded their range of thought in the pursuit of awareness are convinced that they came with nothing and therefore, would lose nothing from death, so they welcome it without fear. Sadhguru encourages us to go beyond the limitations of the body with sadhana and to use our life to know that which is beyond the physical.

At a time when the world is torn asunder with disease, violence and hate, Sadhguru exhorts us to remember the fragility of life. He says, ‘Those who are constantly aware of the mortal and fragile nature of Existence do not want to miss even a single moment; they will naturally be aware. They cannot take anything for granted; they will live very purposefully. Only people who believe they are immortal can fight and fight to death.’

 

To confront your fears and rise above them, read Death- An Inside Story!

The Other Side of the Divide- An Excerpt

Posted on by Penguin India

Pegged on journalist Sameer Arshad Khatlani’s visit to Pakistan, The Other Side of the Divide provides insights into the country beyond what we already know about it. These include details on the impact of India’s soft power, thanks to Bollywood, and the remnants of Pakistan’s multireligious past, and how it frittered away advantages of impressive growth in the first three decades of its existence by embracing religious conservatism.

Read an excerpt from the book below:

 

Anarkali Bazaar gets its name from a white semi-octagonal towered tomb believed to be that of slave girl Nadira Begum… popularly known as Anarkali… Legend has it that Mughal emperor Akbar had Anarkali interred alive in upright position in a masonry wall at the turn of the seventeenth century. She earned Akbar’s wrath for daring to fall in love with his heir apparent, Jahangir… The ‘love story’ has little historicity; it appears more to be a figment of somebody’s fertile imagination…

Lahore is replete with symbols and structures reaffirming shared India–Pakistan history and culture. Civil Lines is one such place around a kilometre from Anarkali’s tomb, where anti-colonial hero Bhagat Singh reignited the revolutionary Indian national movement.

Tempers ran high in Lahore in the winter of 1929. National movement leader Lala Lajpat Rai had succumbed to injuries sustained in a police assault at a protest rally. Young blood in revolutionary ranks sought revenge. Bhagat Singh volunteered to kill Lahore police chief JA Scott to avenge Rai’s death around the police chief’s office near the DAV (now Islamia) College. His comrades Rajguru, Jai Gopal and Chandrashekhar followed suit. They were disillusioned with Gandhi’s pacifist policies and wanted to fire militant youth imagination against the British. Bhagat Singh was chosen to pull the trigger. Rajguru was to provide him cover. Chandrashekhar Azad was tasked with ensuring their escape. The revolutionaries rehearsed the killing two days before the chosen date in the busy lanes of Civil Lines. They had prepared a red poster declaring: ‘Scott killed’, in anticipation of a successful mission. Everything except Scott’s identification went as per plan when the revolutionaries emerged out of DAV College hostel and took their positions. Jai Gopal, tasked to identify Scott, had never seen the British officer before. But he hid this fact from others. Bhagat Singh ended up pumping five bullets into the wrong person — twenty-one-year-old probationary police officer JP Saunders. Rajguru had seconds earlier waylaid and shot Saunders in his neck. He killed an Indian policeman who was in their hot pursuit. The revolutionaries ran into the DAV college campus, where they scaled a wall to enter its hostel compound. They fled to their hideout and eventually to Lahore, where they were brought back for their trial and were executed…

The scene of Saunders’ murder is now a busy street surrounded by the traffic police office, Islamia College, Metrobus route, Government College hostel, Lahore district courts and the Central Model School. Very few people remember its association with Bhagat Singh, who was an alumnus of DAV (Islamia) College, which was shifted to Ambala after the Partition. The college, which Hindu revivalist Arya Samaj managed before the Partition, is better known today as the alma mater of cricket legend Wasim Akram. It changed hands and was rechristened after the Partition. Three samadhis of Ranjit Singh’s relatives are located on the campus.

A road named after Hindu reformist Deva Samaj movement between Anarkali’s tomb and the DAV College is another remnant of Lahore’s past. Pandit Shiv Narayan Agnihotri founded it in Lahore in 1887. Deva Samaj began as theistic before re-emerging as an atheistic society. Deva Samaj emphasized ‘ethical conduct and confession of sins’ but denied the existence of gods. Agnihotri, too, is a forgotten man around the road named after his movement. Queries about the origin of the road’s name drew blank stares.

Deva Samaj Road begins close to the Civil Secretariat Metrobus station on the edge of civil court complex before merging into Abdali Road near Vishnu Street. Then Opposition leader Imran Khan, who had been campaigning against alleged election fraud had just held a huge anti-government rally in the area when I was there. Khan’s banners were hanging near Nasir Bagh as I passed by on my way to the Mall Road where the best of Lahore’s colonial heritage is located. The tree-shaded avenue is lined with chic shops, restaurants, hotels and mansions. Hindu and Sikhs owned most of the properties before the Partition also on the Mall Road, built in 1851 to connect Anarkali with Lahore Cantonment. A handful of Muslims owned businesses on the Mall Road before 1947. Today, a sprinkling of Hindus is left in Lahore; most of them are Valmiki.

An orange flag fluttering atop a temple stands out as a sign of Hindu presence at the corner of Bheem Street just across the Metrobus line off the Mall Road. Located in Lahore’s biggest tyre markets amid small shops and dhabas, it is one of Lahore’s two functioning temples. A bell hangs besides an Om symbol at the temple’s main door, where a board declares in Urdu: ‘Insaf ka mandir hai yeh, bhagwan ka ghar hai [This is temple of justice and the lord’s house].’… Valmiki temple is more than a place of worship, it is sort of a community centre, where Valmiki converts to Christianity are among regular visitors.

The day 24 December 2013, when I was roaming around in the area, was one of celebration for the Lahori Hindus; they had finally been handed possession of 14,200 square feet of land for a crematorium at Babu Sabu Chowk. The transfer followed an August 2013 Supreme Court order for the allotment. Lahore’s Hindus had moved the top court seeking the immediate transfer of the land for last rites. The handover had been hanging fire since the government was forced to allocate the land in 2006 following a sixty-two-year-old Hindu woman’s burial at a Muslim graveyard…

The Krishna temple on Ravi Road, over 3 km north of Valmiki temple, is the other functional Hindu place of worship in Lahore. The temples feature regularly on Pakistani TV channels… They invariably have sound bites of saffron-kurta-pyjama-clad priest Bhagat Lal, a balding man in his sixties. Lal has been the mainstay of Hindu religiosity in Lahore for decades.

The Krishna temple was the scene of an arsonist attack hours after foot soldiers of India’s current ruling party demolished the Babri Masjid hundreds of kilometres away in 1992. The lives of Lahori Hindus were suddenly turned upside down for no fault of theirs just when they had begun picking up the pieces decades after the Partition upheavals. The temple, however, was up and running within six months thanks to Lal’s resilience. He reopened the temple and restarted pujas twice daily with the help of government compensation. The fraught India–Pakistan ties took an unexpected turn for the better a decade later… A group of Indian pilgrims to Katas Raj temples in northern Pakistan reinstalled Krishna, Radha and Hanuman idols at the temple for the first time since the Partition in February 2007…

The reinstallation overlapped with the brief India–Pakistan détente from 2003 to 2008. The restoration of Katas Raj temples remains an important legacy of the thaw. The choice of Hindu nationalist and former Indian deputy prime minister Lal Krishna Advani for inaugurating the restoration project in 2005 showed Pakistan’s willingness to move beyond his legacy. Advani led the campaign for the construction of a temple dedicated to Lord Ram in place of the Babri Masjid in Ayodhya in the 1990s. The campaign led to the demolition of the ancient mosque in 1992 and provoked anti-Muslim violence across India…

In his book India after Gandhi, Ramachandra Guha writes: ‘Hindu mobs attacked Muslim localities, and — in a manner reminiscent of the grisly Partition massacres — stopped trains to pull out and kill those who were recognizably Muslim.’ The demolition also triggered violence against Hindus in Bangladesh and Pakistan in a throwback to the late 1940s bloodbath that ripped the subcontinent and made the Partition inevitable. Shrines like Katas Raj temples fell into disrepair as the bloodbath forced the virtual flight of Hindus from West Punjab in 1947. The first religious service at the temples since the Partition in 2006 turned the page a year after Advani’s visit to Pakistan for the inauguration of its conservation project… But the typical one-step-forward-two-steps-back routine in India–Pakistan ties followed.

Mata Hinglaj temple is perhaps Pakistan’s most important Hindu shrine dedicated to the Kshatriya caste’s deity in the remote mountains of Baluchistan. It is one of the fifty-one Shakti Peeths associated with ‘indescribable spiritual power’ believed to have been created at places where body parts of Shiva’s consort, Sati, had fallen. They are said to have been created after Shiva took her corpse around following her self-immolation in Daksh’s court. Hinglaj has an important place in Hinduism since Sati’s head is said to have fallen there. It is among the most important syncretic shrines dotting the subcontinent. Muslims revere the shrine too; they call it Nani Pir.

Pilgrimage to Hinglaj from India abruptly ended after the Partition, accounts of which date back to the fourth century. The thaw in India–Pakistan ties facilitated a rare visit of a group of Indian pilgrims in February 2006…

Pakistani Hindus want more Hindu pilgrimage sites in their country to flourish like those of the Sikhs. They hope the two countries will encourage Hindu religious tourism. It would create more stakes in peace and benefit local Hindus… Many Indian pilgrims to Katas and Nankana Sahib visit Anarkali and are often surprised to see the Hindu presence in Lahore, where restoration of abandoned Jain temples could attract rich Jain pilgrims. Digambar Mandir, located a kilometre south of the Valmiki temple, is one of at least six abandoned Jain temples in Lahore. They stand as a reminder of Jain pre-eminence across the subcontinent before the emergence of Buddhism and Hinduism. Swetambar and Digambar Jain temples are located next to each other in Lahore’s Mohallah Bhabrian. As many Jain temples are situated on tony Ferozpur Road. Footprints said to be that of Jainism founder Rishabha’s in stone at Lahore’s Guru Mangat Jain temple are believed to be the region’s oldest religious relics. A site of great religious tourism potential remains untapped and hostage to India–Pakistan tensions and a lack of vision…

The Other Side of The Divide attempts to present a contemporary portrait of Pakistan-where prohibition remains only on paper and one of the biggest taxpayers is a Parsee-owned brewery-as a complicated and conflicted country suspended between tradition and modernity.

 

The Lone Empress- An Excerpt

Posted on by Penguin India

Today, Jayalalithaa, a woman who successfully challenged the mainstream values of Tamil Nadu politics, was born. Jayalalithaa’s journey from a glamour queen to a towering political leader is one of the most extraordinary stories of contemporary India.

The Lone Empress candidly chronicles Jayalalithaa’s tumultuous political life, examining her battle with intra-party rivalry to become the first elected woman chief minister of India; the long-lasting hostility with her rivals; her pursuit of support from the Centre for political survival; and her discomfort with criticism and dissent.

Here’s an excerpt from the book:

The AIADMK was now a divided house. The anti-Jayalalithaa wave inside the party gathered momentum and some leaders made her a target of attack in public meetings. The pro-Jayalalithaa group in the party retaliated with equal vehemence, while MGR tried to ignore what was going on. Perhaps he knew what was in store when he suddenly fell ill on 5 October 1984 and was rushed to Apollo Hospital. He had suffered a stroke and lost his speech. His kidneys had stopped functioning. He was also suffering from diabetes. This had been discovered only a few months earlier, when he complained of giddiness at a function in Thanjavur. MGR was always very secretive about his health problems, not wishing the public to know of them. He must have hidden his problems even from Jayalalithaa who, therefore, was shocked when she learnt that he was in the intensive care unit (ICU), fighting for his life.

Fearing the political fallout if the public and the Opposition came to know, the top brass decided that visitors, especially Jayalalithaa, should not be allowed. Of course, there was no question of allowing press reporters, with their cameras, anywhere in the vicinity. RMV was worried that if MGR’s face, which looked ghastly now, was photographed and shown to people, they would think it was lifeless.

Within no time, all hell would break loose. He most certainly did not want Jayalalithaa to step into the hospital. She was good at theatrics and could go out and declare that MGR was in no position to hold office any more or, for that matter, even likely to live. Pro- Jayalalithaa party members noticed that MGR’s relatives were allowed to see him. Vaali from the film world could see him. RMV could see him. But Jayalalithaa, who had been propaganda secretary of the party until the previous month, could not.

Solai says, ‘When MGR was admitted into Apollo, these men decided to finish her off. They even planned to have her beaten up. Dr Pratap Reddy, chairman, Apollo Hospital, came to know of this and asked her not to visit MGR in the hospital. Anything could happen when she was in the lift. Later, Thirunavukkarasu would go in a pilot car and K.K.S.S.R. Ramachandran would follow her in another’, as a precaution. Thirunavukkarasu, an AIADMK member and her ardent supporter, later turned against her and would join the Congress, while K.K.S.S.R. Ramachandran became an opponent and joined the DMK.

With the chief minister suddenly taking ill, the state assembly was adjourned sine die. V.R. Nedunchezhian was made acting chief minister. The entire cabinet was camping at the hospital, expecting the worst. Following the doctors’ diagnosis, it was decided that a neurologist, a cardiologist and an urologist be brought from the US. Dr Hande, who was then health minister, went by chartered plane to fetch the doctors after they reached Delhi. They were surprised to find the patient still alive. In spite of the panel of experts attending to him, MGR’s condition became critical on 18 October. Soon he was shifted to the Brooklyn Hospital, New York, for treatment. When Jayalalithaa came to know of this she was devastated.

With MGR away in the US, things became difficult for her. She was being deliberately alienated from the party by the seniors. It is said that Jayalalithaa approached Indira Gandhi for support, which could only have been a moral support. Jayalalithaa was aware that the prime minister was well disposed towards her as was evident from her association with Indira Gandhi in Delhi. Jayalalithaa must have been confident that Indira Gandhi would step in as her mentor. The Congress and the AIADMK were alliance partners and Jayalalithaa probably thought that if something happened to MGR, she could muster support from Indira Gandhi to strengthen her position. Jayalalithaa was still a greenhorn in politics and one does not know exactly what was on her mind. She briefed Mrs Gandhi on how she was being sidelined by senior party men, who were being vindictive out of selfish reasons. Indira Gandhi, though sympathetic, apparently advised Jayalalithaa to be patient.

The Lone Empress  is available now!

Death: The Most Fundamental Question – An Excerpt From ‘Death’

Posted on by Penguin India

Death is a taboo in most societies in the world. But what if we have got this completely wrong? What if death was not the catastrophe it is made out to be but an essential aspect of life, rife with spiritual possibilities for transcendence? For the first time, someone is saying just that.

In this unique treatise-like exposition, Sadhguru dwells extensively upon his inner experience as he expounds on the more profound aspects of death that are rarely spoken about. From a practical standpoint, he elaborates on what preparations one can make for one’s death, how best we can assist someone who is dying and how we can continue to support their journey even after death.

Whether a believer or not, a devotee or an agnostic, an accomplished seeker or a simpleton, this is truly a book for all those who shall die!

Here’s an excerpt from the book:

Death is a very fundamental question. Actually, death is closer to us than the statistics we read about it. Each moment, death is happening in us at the organ and cellular levels. This is how, with just one look at your insides, your doctor knows how old you are. In fact, death began in us even before we were born. Only if you are ignorant and unaware does it seem like death will come to you someday later. If you are aware, you will see both life and death are happening every moment. If you as much as breathe a little more consciously, you will notice that with every inhalation there is life, with every exhalation there is death. Upon birth, the first thing that a child does is to inhale, to take in a gasp of air. And the last thing that you will do in your life is an exhalation. You exhale now, and if you do not take the next inhalation, you will be dead. If you do not get this, just do an exhalation, hold your nose and do not do the next inhalation. Within a few moments, every cell in your body will start screaming for life. Life and death are happening all the time. They exist together, inseparably, in the same breath. This relationship goes even beyond the breath. Breath is only a supporting actor; the real process is of the life energy, or prana, that controls physical existence. With certain mastery over prana, one can exist beyond breath for substantial amounts of time. Breath is a bit more immediate in its requirement, but in the same category as food and water.

Death is such a fundamental aspect, because if one small thing happens, you can be gone tomorrow morning. Why tomorrow morning—one small thing now and you could be off the next moment. If you were like any other creature, maybe you would be unable to think about all this, but once one is endowed with human intelligence, how can you just ignore such a significant aspect of your life? How can you avoid it and live on as if you are going to be here forever? How is it that after living here for millions of years of life, human beings still don’t know a damn thing about death? Well, they know nothing about life either. We know all the trappings about life, but what do you know about life as such?

Fundamentally, this situation has come about because you have lost perspective as to who you are in this Universe. If this solar system, in which we are, evaporates tomorrow morning, no one will even notice it in this Cosmos. It is that small, just a speck. In this speck of a solar system, Planet Earth is a micro speck. In that micro speck, the city you live in is a super-micro speck. In that, you are a big man. This is a serious problem. When you have completely lost perspective as to who you are, how do you think you will grasp anything about the nature of life or death?

Want to read more? Death is available now!

The Evolution of the Hotel Industry in India

Posted on by Penguin India

India stands unmatched with its rich culture and tradition in hospitality, which millions of international and local travelers have experienced over the years.  Today’s travelers know what they want and are seekers of authentic, immersive experiences. Hotels are at the center of it all.

The Indian hotel industry, however, has shifted enormously over the years. Read on to know more about its tumultuous history and evolution.

Relying on Relatives

During the 1970s and 1980s, the Indian traveler did not have a decent room to stay in. The only hotels were either poky places with poor hygiene or grand five-stars run by the likes of the Taj or the Oberoi, which were unaffordable. So, there was nowhere decent and affordable for the large middle-class of this country. As a result, most travelers opted to stay with families and friends or in state-run tourist homes.

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What’s a Brand?

Till the early 1990s, the structure of India’s hotel industry was fairly straightforward. There was an owner, there was a manager and the brand. But in the majority of cases, the hotel owner simply ran the hotel without a brand.

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Post- Liberalisation

The Indian economy opened up in 1991, leading to high economic growth in the country all through the 1990s and the noughties. Breaking out of the shackles of socialism, India introduced policies that were market and services-oriented and this led to a boom of seeing good midmarket hotels that offered some of the frills of the five stars.

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Retaining the Throne

The badshahs of Indian hospitality, the Taj, the ITC and the Oberoi—often called the Big Three—have dominated the landscape for decades, with the over-100-year-old Taj having a significant market share in the branded-hotel segment. The Taj and Oberoi are iconic global brands, but their names no longer command the premium and undying loyalty they once did. Instead, post-2000, each of these players has had to work hard to stay relevant in a world where the customer has plenty of choice and is fickle.

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The Global Goliaths

They came, they saw, they failed to conquer—that was in the 1960s, and then again in the 1970s and 1980s. But if anything, international chains have been persistent in their attempts to occupy the Indian market. And eventually, most of them managed to crack the code. The entry of the international chains has been a really important turning point for Indian hospitality because while the complexity of the Indian market may have challenged them initially, once they got their bearings right, they brought in some important ingredients—discipline, efficiency, transparency and strong processes—to the sector.

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Lease, not Own

Today, there are five-and-a-half hotel models—OLMFD (Owned, Leased, Managed, Franchised or Distributed). Many hotels are actually not owned but leased for ninety-nine years or less. When they enter into these leases, people assume the lease will be extended for eternity but that’s not the case as seen with the Taj Mahal Hotel on Mansingh Road in New Delhi.

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The New Brigade

Entrepreneurs with no background in hospitality have jumped into the fray as they think there is a gap that the veteran players have not addressed. These include Ritesh Agarwal of OYO, Gaurav Jain of Aamod, Aditi Balbir of V Resorts, and Prashant Aroor of Intellistay. This new breed of hoteliers has the chutzpah and confidence to venture into this turf and the good news is that they have backing from venture capital and private equity players.

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The Digital Disrupters

Online travel agents such as Make My Trip, Clear Trip, Yatra and Booking.com that blazed into the digital landscape completely disrupted the hotel industry. They changed the way people chose hotels and booked and created a level playing field for unknown hotels that had no distribution muscle. Thanks to them, a small single-hotel company can now get 100 per cent occupancy while hotel chains with deep distribution networks may struggle to fill up rooms.

  • In From Oberoi to Oyo, Chitra Narayanan chronicles the origins of India’s hospitality industry and its transformation, and even crystal-gazes into what the future holds. Grab your copy of the book today to know more!

7 Things you Did Not Know About Nain Singh Rawat

Posted on by Penguin India

Indian history is rich with men and women trailblazers, without whose contributions we would not know the world as it is today. Learning about these important historic figures is as important in our childhood as it is when we are adults. Deepa Agarwal, in her latest book Journey to the Forbidden City, brings to the forefront one such figure of Indian history – Nain Singh Rawat.

If you are wondering who Nain Singh Rawat is look no further than this book – and here are 7 things you may not know about him to accompany your reading:

 He was a trailblazing Indian Explorer

Nain Singh Rawat was one of the first 19th century Indian explorers who explored the Himalayan region, and most importantly that of rigorously guarded Tibet. His accolades consist of putting Lhasa on the map, and accurately locating the source of the Brahmaputra river.

‘All the geographical facts he gathered over his missions were by calculating distance through the steps he had walked – a formidable and burdensome task. Apart form other significant discoveries, he put Lhasa accurately on the world map, which had never been done earlier. All in all, an impressive list of achievements, accomplished at great risk to his life.’

 

He was a charming and effective conversationalist

‘The Pundit had one very useful quality that was to stand him in good stead through his challenging journeys. He was a good conversationalist and possessed the ability to charm people into seeing his way’

He took risks for his work

Getting to Tibet was no easy feat, and Nain Singh faced many obstacles and dangerous situations on his way there. He knew the risks and was willing to take them in order to do his best

‘Nain Singh insisted on travelling by land. After all, he had to measure the distance by foot, take readings of the altitude and plot the location of the various geographical features. He knew well that he was taking a chance and exposing himself to danger by joining the smaller group. But what  choice did he have? His mission demanded these risks.’

 

He was a skilled cartographer 

Nain Singh covered 1200 miles, almost all on foot, over a multitude of terrains, in order to correctly map the locations he visited.

‘Nain Singh Rawat’s name is permanently engraved in the annals of Indian exploration. He features in every volume that records the mapping of Tibet and his incredible expeditions have been the subject of films and television programmes.’

 

He was a school teacher at heart 

Before taking on his role as a legendary hero, Nain Singh was a school teacher before a school inspector saw his intelligence and suggested he train to become an explorer.

‘Stratchey helped Nain to find employment as a schoolteacher when a new school was set up in Milam. But he soon realised that his meagre salary of Rs 15 per month would never be enough to clear his debts. Fortunately, the school inspector Major Smyth, who had noticed that Nain Singh was far more intelligent than the average schoolmaster, suggested that he enroll for training as an explorer’

 

He combined both his pursuits

After his last expedition, Nain Singh combined his teaching skills with  the skills he picked up while exploring the vast expanse and went on to train a new generation of explorers.

‘Nain Singh spent many years grooming a new generation of explorers. After he retired, he spent summers at his native villages of Milam and Madkote and winters at the jagir the government had granted him in the plains.’

 

He was honoured and commemorated round the world

His contributions and findings were recognised by instituitions like the Royal Geographical Society and the Paris Geographical Society. In 1877 he was awarded a jagir in Moradabad district in Uttar Pradesh.

Based on his actual diaries, Journey to the Forbidden City is a tribute to the indomitable spirit of this fascinating man. Filled with rare details about his travels to uncharted territories, this book is a must read for both children and their parents who are interested in learning about one of the great figures in Indian history.

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