Publish with Us

Follow Penguin

Follow Penguinsters

Follow Penguin Swadesh

Get Better at Getting Better – an Excerpt

To achieve extraordinary success, you need something other than core capabilities like analytical skills, people skills, conceptual and intuitive skills, hard work and hunger for success. Chandramouli Venkatesan identifies this as developing the capability to succeed and continuously improve that capability. He calls this the Get Better Model, or GBM-your model to continuously improve how good you are.

Here is an excerpt from his new book, Get Better at Getting Better


Success is not about how good you are; it is about how powerful and effective a model you have to improve how good you are—that model is your Get-Better Model, or GBM. The automatic  question that follows is, how easy is it to build that model? I got the answer from golf.

I am a passionate golfer. A fabulous aspect of the game is that amateur golfers can spend a lifetime trying to get better at it. Even if you set out to play for recreation, the game consumes you in no time because it is so difficult and challenging. Players practise, hire coaches and take lessons, watch hours of online content on how to swing the club better, observe the professionals on TV and try to learn from that, and so on. But in the end, I observed that despite all these efforts, most people—including myself— don’t really get better. This observation about others’, and also my own, efforts set me thinking—is getting better at golf that difficult? Could it be that getting better is more than just trying? Is it about identifying and implementing the right model of improvement?

Let’s consider youngsters who are fresh to golf. I observe these youngsters taking to the game and mastering it easily—kids of 10–12 years start learning and by the time they are fifteen or so, they are playing the game at a level I can’t manage after decades of trying. Why is getting better so easy for these kids, but so difficult for me? The obvious reason is age: they are starting at an age at which learning new skills is easy. Thereafter, it becomes progressively more difficult and can border on the impossible after the mid-thirties. This seems to suggest that if we want to get better at something, we must achieve the desired level of proficiency ideally when we are young.

What about work, then?

 We start work only in our mid-twenties, when we are already past the most effective learning phase of our life. And we have to sustain that get-better journey late into our lives, usually till our sixties. Building a model to getting better at work is crucial for you and me, but we begin that endeavour at an age when we are possibly past our best learning phase. The implication of this troubled me greatly. Did this mean we cannot easily get better at work, much like me at my golf?

The first and most obvious conclusion I reached was that yes, indeed, the best learning happens at a younger age, and it is difficult to get better at the same pace as one ages. Compare a high-achieving sportsperson who started young with a high achiever at work. A high-achieving sportsperson performs at a level of excellence and effortlessness in their sport that very few people can achieve at work. That is because sportspersons start mastering their craft at a very early age, while we start trying to master work at a much later age. Is there anyone who can claim they are as good at their job as Sachin Tendulkar was at cricket or Tiger Woods at golf or Pele at football? A Virat Kohli possibly learnt more about cricket as a teenager, between the ages of fourteen and nineteen, than I have about work in over twenty-five years of effort in my middle age.

Once I reached that conclusion, the next obvious question was ‘What does it take to get better at work?’ And as I looked around for the answer, I observed that what I saw at golf was what was largely happening at work. People were trying very hard to get better at work and mostly not making much progress.

I looked around workplaces and found that most people were committed to getting better at work. They implicitly understood that success was about continuously improving how good you were. They were trying to learn new tools and techniques, hiring coaches, mining the experiences and advice of friends, managers and mentors, attending training programmes and online tutorials and diligently reading articles in online and offline media. But similar to my disappointing progress in golf, I saw that most people were making limited progress. Efforts at improvement were made, but the results were not proportionate.

The only difference between golf and work was the lack of a reference point at work. In golf, as I laboured to get better, I could measure myself against the fourteen- year-old next to me. I could see the young kid who, just one month ago, was much worse than me, but had made so much progress that I could not hope to catch up in even a few years. However, at work, there are no such ready reference points. Our reference points are all other people like us—people in their twenties, thirties and forties—trying to get better and making limited progress when measured against the effort they make. Because we don’t have the reference point of somebody else who is getting better much faster with much less effort, we never realize that our model for getting better at work is broken. We do not see that it is an inefficient model that takes a lot of effort and produces meagre results compared to the effort invested.


If you’re interested in knowing more about how to get better and succeed in your career, be sure to read Get Better at Getting Better!

 

The Age Of Awakening – An Excerpt

Indian leaders at the time of Independence had their tasks cut out. The nation that was marred by an ugly Partition, had to be prevented from coming apart at the seams. An economic policy had to be shaped for a widely impoverished population.

The Age of Awakening tells India’s economic story since the country gained independence. It unfolds a tale of titanic figures, colossal failures, triumphant breakthroughs and great moral shortcomings.

Here is an excerpt from the bookwhich sheds light on the post-Independence scenario.


“India is an elaborate mix of contradictions and complexities. It is rare to find other countries in the world that embrace such an extraordinary diversity of religions, a multitude of ethnic groups, a disparate assortment of languages and a range of economic development levels in society. For these reasons, there was considerable skepticism surrounding the idea of India as a nation.

The British were especially doubtful that any unity of the Indian state could outlast their reign. A ‘Balkanization’ of the region was widely expected as soon as they left. When the renowned writer Rudyard Kipling was asked in 1891 about the possibility of self-government in India, he exclaimed,‘Oh no! They are 4,000 years old out there, much too old to learn that business. Law and order is what they want and we are there to give it to them.’

Among others, Sir John Strachey, a British civil servant who gave a series of lectures in Cambridge in 1988 that were later compiled in a book titled India, also held a similar view. In the lectures, he argued that ‘India’ was merely ‘a name which we give to a great region including a multitude of different countries’.

He pointed out that the differences among European nations were much smaller than those that existed across the Indian landscape. All the nation states that had formed in Europe arose from a shared identity of language or territory. India displayed no comparable sense of national unity. Most popularly, Winston Churchill, the formidable prime minister of United Kingdom during the Second World War, once infamously remarked that ‘India is merely a geographical expression . . . no more a single country than the Equator’.

But, against all cynical assessments of the possible establishment of an Indian state, when the country gained independence in 1947, speculations arose on how long it would stay united. With the death of every leader, eruption of new secessionist movements, or even failure of monsoons, the survival of India as a single entity was vehemently questioned. But the Indian experiment remained resilient through it all.”


Weaving together vivid history and economic analysis, The Age Of Awakening makes for a gripping narrative.

Meet the Author of ‘The 108 Upanishads’, Roshen Dalal

Giving an insight into the revered Hindu texts, Roshen Dalal in The 108 Upanishads presents a highly researched account of the 108 Upanishads. With the most paramount bits of information and wisdom, the author explains various concepts in each Upanishad distinctly. With Roshen Dalal’s scholarly readings into these Upanishads, this book makes for an important contribution to the study of these texts.

Here we tell you a few things about the author:

 

 


This book is a thoroughly researched primer on the 108 Upanishads, philosophical treatises that form a part of the Vedas, the revered Hindu texts.

 

Bhagwaan Ke Pakwaan – An Excerpt

Bhagwan Ke Pakwaan (or, food of the gods), a cookbook-cum-travelogue explores the connection between food and faith through the communities of India. In this book authored by Devang Singh and Varud Gupta, you will find legends and lore, angsty perspectives, tangential anecdotes, a couple of life lessons and a whole lot of food.

Here is a quite simple, unique yet delicious recipe for you to try out!


CHICKEN WITH BAMBOO SHOOTS 

(Serves 4)

Past Peng’s watchful gaze, we enter the Karbi kitchen—the most sacred of domestic spaces—where the cuisine rests upon three cooking styles: Kangmoi or alkaline preparations which use ingredients such as banana bark or bamboo ash for the salt alkali; Ka-lang-dang or boiled preparations; and lastly, Han-thor, or sour preparations which dominate the cuisine.

The village traditionally uses fermented bamboo, but since it’s hard to procure and production has decreased over time, we replaced it with the canned variety and adapted the recipe accordingly.

Ingredients

½ cup canned bamboo shoots

2 tbsp mustard oil

1 tbsp ginger, finely chopped

1 garlic clove, finely chopped

2–3 red onions, sliced thinly

2–3 green chillies, sliced

1 tsp turmeric

1 kg chicken (halved chunks of legs,

thighs and wings)

½ cup rice powder

Salt to taste

Wash the bamboo shoots and boil in water for 10 minutes until tender. Drain the water and set the shoots aside.

Heat the mustard oil in a pan and fry up the bamboo shoots, about 3–4 minutes.

Add the ginger, garlic, onions and green chillies. Continue to sauté until they begin to brown.

Add the salt and turmeric.

Add the chicken pieces and let them brown for 4–5 minutes, before adding one cup water.

Continue to simmer until the chicken is cooked through, 7–8 minutes.

Slowly add the rice powder, a spoon at a time, until the gravy thickens. It should have a gelatinous consistency. Serve piping hot  with rice.

 

Know A to Z About The Silk Road in Eight Points

Talking about China’s one of the most talked-about trade strategy, the Belt and Road strategy, Bruno Macaes in his book Belt and Road shows a vivid story of the initiative’s history. Affecting almost every link of global society from shipping to agriculture, digital economy to tourism and politics to culture, this enterprise symbolizes a new phase in China’s bid to become a superpower: being the most powerful in the global economic race and making Beijing the hub of capitalism and globalization. Going full speed ahead with these ambitious goal, does this initiative have the power to change the universal political values rivaling those of the West?

Here are some facts to help you understand the new Silk Road of China!


The new Silk Road initiative taken by China consisted was fundamentally a plan to lay a number of railway routes which crossed and overlapped each other in a way of connecting Central Asia, China and Europe on a huge scale.

The scope of this project was too huge and it was understood that it would take thirty years to realize this project. The first phase of the project was supposed to be finished by 2021 and that the project would complete wholly by 2049.

China first announced its plans for the construction of the Belt and Road soon after its President Xi Jinping’s speeches in Astana and Jakarta – firstly at the forum on China’s diplomacy in October 2013, and the by the Third Plenum of the 18th Party Central Committee in November of the same year respectively.

The new Silk Road initiative was called “One Belt, One Road” in Beijing.

The idea behind the making the new Silk Road was to create an “economic corridor” through this interconnected system of transport. This would consequently give rise to industrial clusters and free trade zones making a large Eurasian common market.

However, the Belt and Road is now perceived as a possible threat to the economies of various nations.

Vice Premier Zhang Gaoli was chairing the One Belt, One Road Group. He was a member of the elite Politburo Standing Committee.

On 28th March 2015, the National Development and Reform Commission, the Ministry of Foreign Affairs and Ministry of Commerce released the Vision and Actions on Jointly Building Silk Road Economic Belt and 21st Century Maritime Silk Road. It set forth guiding principles, main routes and projects, and areas of cooperation for the Belt and Road.


Through Belt and Road: A Chinese World Order, Bruno Macaes traces this extraordinary initiative’s history, highlighting its achievements to date and its staggering complexity.

 

 

 

Shashank Shah On The Vision Behind ‘The Tata Group’

Shashank Shah is a thought leader in the fields of stakeholder-centric business strategy, corporate responsibility and sustainability. He has been a visiting scholar at Harvard Business School; and is currently the editor-in-chief of the Harvard University Postdoctoral Editors Association; and consulting editor with the Business India Group. His first book Win Win Corporations was published in 2016.

Read on to know more about his new book The Tata Group, as we catch up with him on a conversation.


According to you, how has Tata group maintained its leadership position over the years? What are the main factors of its successful performance?

How many companies in India can boast of celebrating 15 decades of existence? Very few. Moreover, how many of those have consistently ranked at the top of the charts for their financial and indeed all-round performance? Tatas have remained India’s numero uno corporate for 80+ years, ever since corporate rankings have been measured in India. Contextually, let us compare two among the tallest business leaders of the 19th century – Jamsetji Tata and Premchand Roychand (the former worked under the latter in his formative years) and their institutions a century later. While Premchand Roychand & Sons (under the fourth generation) recorded a turnover of ₹82.3 crores in March 2014, Tatas had a turnover of ₹650,000 crore. It can be said that the successors of Jamsetji Tata fulfilled their commitment to sustain and achieve the dream of India’s industrialisation, the seeds of which he had sown in his lifetime in substantial measure. Two key aspects contributed the most in ensuring that the Tata flame shines brighter by the day. These are the founder’s vision and the Tata model of business.

Firstly, let’s talk about their model of business. The Tata companies are commonly referred to as the Tata Group. There are approximately 100 Tata companies of which 29 are publicly listed and the remaining 71 are privately held by Tata Sons, which is the main holding company. Tata Sons ownership in Tata companies varies from 20 to 70%. The elected chairman of the Tata Sons board is recognized as the Tata Group chairman. In 2018, about 66% of the equity capital of Tata Sons was held by 15 philanthropic trusts endowed by various members of the Tata family over many generations. The Tata Trusts are legally mandated to annually spend 85% of their dividend earnings on social welfare projects. Thus, the Tata model of business is a virtuous cycle of wealth creation and not just profit making. The wealth thus created from the society, is ploughed back into the society, thereby completing a virtuous loop – a rarity in contemporary capitalist society.

Second is the vision of the founder who made the society the core stakeholder of the Tata businesses and not the Tata family or the shareholders. In my interactions with the senior-most executives of the Tata Group, I observed a conviction that the ultimate objective of the Group is to contribute to societal well-being through the Tata Trusts. If this wealth is generated by harming/negatively impacting any of the stakeholders during the process of wealth creation, and then distributed as charity, it defeats the vision of the founding father who said 120 years ago, ‘In a free enterprise, the community is not just another stakeholder in business, but is in fact the very purpose of its existence.’

Thus, the vision and its execution has been done with a far-greater passion for creating wealth through entrepreneurship. Albeit, the focus has not been on profit-making alone, but on investing in core sectors vital to nation building, venturing into businesses involving long gestation periods, taking risks to go global, focusing on customer affection and employee wellbeing, investing financial and human resources to change with a changing world and integrating business excellence and innovation into the core approaches of doing business. Lastly, despite these efforts, if a Tata company isn’t successful in retaining a slot among the top three in that industry category, exit the business and divert investment and energy in newer and more promising areas.

These, I believe have been the building blocks of the Tata success story.

What motivated you to author this monumental work?

You have used the right word – monumental. 180,000 words and 1,500 end-notes make my book an almost encyclopaedic work on the Tata Group, which is without a parallel. When you study a conglomerate like the Tata Group, you aren’t just studying a company; you are studying 100 companies from 20+ industries operating in three distinct time periods – the British Raj, the post-independence period and the post-liberalisation era. To add to that is also the business-bureaucracy angle from the years of Jawaharlal Nehru to Narendra Modi. So it is indeed a monumental task!

However, the world of Tatas has always fascinated the researcher in me. Not only do they serve every industry—from the seas to the skies (as depicted on the cover page of my book), but also, for fifteen decades, their leadership and management philosophy have balanced the commercial and social imperatives of business. They have distinguished themselves through priorities and processes by evolving and practising an approach that can be referred to as the ‘Tata way of business’, which effectively combines international best practices with Indian values, and blends the capitalist spirit with socialist primacies.

At a time when the world is undergoing serious problems—environmental, social, financial and emotional—corporations, which have been one of the most potent forms of collective effort towards the achievement of focused objectives, can play a major role in contributing to solutions through products, services, processes and practices. In contemporary times, corporations have the opportunity to transition from purely economic and profits-focused entities to those prioritizing value creation for several stakeholders. In the Tata story, I have found a strong resonance to the approach I subscribe to—where profits and social well-being can coexist; where profits are not at the expense of the society, but profits benefit society; where profits are not an end in themselves, but the means to a more noble end.

This book is the third in a series of my research work that explores stakeholder-centric corporate strategies in India Inc. There couldn’t have been a better conglomerate than the Tatas to study this. Moreover, the last major book on the Tata Group ‘Creation of Wealth’ was published by RM Lala in 1992. In the subsequent 25 years, the revenue of the Group has increased 25 times from ₹24,000 crores to ₹650,000 crores of which 67% now comes from outside India. This story had to be told. Hence, I embarked on this ‘monumental work’.

In the book, the reader will find out what makes the Taj one of Asia’s largest group of hotels; why did the Corus acquisition not meet expectation and yet how does Tata Steel rank among the top 10 ten steel-makers in the world; how did Tata Power envision and deliver clean energy a century before that term first become popular; how could Tata Chemicals become the world’s third-largest producer of soda ash; how did Tata Motors turnaround Jaguar Land Rover when even the Ford Motor Company failed to do so and also rank among the world’s top 10 ten commercial vehicle manufacturers; how did Tata Global Beverages beat global competition and emerge as the world’s second-largest tea company; and how come TCS, which was on the verge of being wound-up in 1978 went on to become not only India’s most valued company at $100-billion but also the second largest IT services company in the world. These are some of the most fascinating stories that have been narrated in an engaging manner such that even a lay reader can understand.  

Could you share with our readers a few iconic path breaking findings of the Tata Group that you discovered while working on this book?

I think the greatest path breaking finding has been their financial success story, which is rarely discussed. People believe that Tatas are a good company, but are doubtful of their wealth creation capabilities for their shareholders? Tatas spending ₹2,000 crores every year through their Trusts and CSR investments, and their contribution in the establishment of some of the finest educational, health and cultural institutions don’t impress hard-nosed capitalists. To explore whether Tatas have done well by being good or not, I embarked on a comparison of Tata Group with leading Indian business houses and global conglomerates on the benefits shareholders received by investing in Tata companies. The analysis revealed some eye-opening numbers.

A simple review of shareholder returns across Tata Group showed that over a 26-year horizon (1 April 1992 to 31 March 2018), the Group outperformed the market and other well-known conglomerates in India and abroad. This was particularly important given that the companies analysed had lasted various economic, business and political cycles while they continued to be leaders in their sectors. Given Tatas’ diversity, we identified 16 businesses that best represented the Group’s presence across most sectors and decided to equally divide an investment of ₹100,000 in these businesses. The 16 companies included: Tata Steel, Tata Motors, TCS, Indian Hotels, Tata Power, Tata Chemicals, Tata Communication, Tata Elxsi, Tata Metaliks, Tata Sponge Iron, Tata Investment Corporation, Tata Global Beverages, Titan Company, Trent, Voltas and Rallis. By 2018, the invested ₹100,000 would be worth roughly ₹40-lakhs, nearly quadrupling the same investment in benchmark indices. During the same period, a BSE Sensex investment would be worth ₹10.26 lakhs and the Nifty would be worth ₹10.73 lakhs.

While India witnessed several notable conglomerates over the years that have benefitted shareholders, the Tata Group stood ahead of comparable size companies post-liberalisation. An investment of ₹100,000 in January 2009 equally across the selected Tata companies would be worth ₹998,200 (10x the initial investment) in March 2018. The same would be worth almost 5x and 2.5x in the case of Aditya Birla Group and Reliance Group respectively. The Tata Group also outperformed developed market peers in Asia, America and Europe. Annualized total shareholder returns over a 26-year period from 1 April 1992 to 31 March 2018 for Mitsubishi (Japan) were 5.2%, GE  (USA) were 5.9%, Siemens (Germany) were 10%, Berkshire Hathaway were 14.2% and the Tata Group were 15.2%.

These findings have amazed even Tata insiders who haven’t attempted such a study. I haven’t come across such analyses in any other publication on the Tata Group. I believe this is one of the greatest contributions of my work.

Any interesting anecdotes that you came across while working on this book?

Let me share three – one from the post-liberalisation era, one during the License Raj and another during the British Raj. Through each of them, you will see a common thread of Tata-ness in decision making.When Tata Tea decided to exit from the plantation business in 2000s, and transition to the branded tea and retail business, it wasn’t willing to exit its plantations before a sustainable model of livelihood was chalked out for its plantation workers. For this, Tata Tea had three strategic options. One was an outright sale to another company. This was the option selected by its competitor—Hindustan Unilever (HUL). McLeod Russel India, the world’s largest tea producer, had picked up HUL’s seven tea estates in Assam. Given that Tata Tea’s plantation earnings were in red, the new company would most likely slash wages, shut down social welfare programmes and even relieve thousands of employees. So, Tata Tea decided against it. The second option was to close the plantations. This would again lead to loss of livelihoods for over 13,000 employees working on those plantations, some of whom were third-generation workers. The company ventured for the third option, which involved divesting control to its workforce. It was a first-of-its-kind experiment in the world, at least in the tea plantation business.

Given that plantation workers were no longer Tata employees, but its suppliers, a prudent decision would have been to absolve itself from investments in existing employee welfare programmes. Over the years, Tata Tea had invested substantial amounts in providing health and education facilities to its plantation employees. Logically, with the formation of a new company, the responsibility of managing these should have been transferred to the new management as the quantum of annual investment was nearly ₹20-crores – not a meagre sum. This included a 150-bed secondary care general hospital, a school for employees’ children, and four vocational institutes for workers’ children with disabilities. When this matter was discussed with the then vice chairman of the company, his answer was, ‘Continue, whatever it takes.’ And so Tata Tea continued to spend ₹20-crores every year on the social welfare projects of a company that was now its supplier!

In the late-1980s, Taj Hotels had suspended two employees on charges of theft. Post an enquiry process, the charges were upheld, and their services terminated. They made several appeals, one of which was to J.R.D. Tata, the Tata Group Chairman. On the morning of the day he completed 50 years as chairman of Taj, J.R.D. spent an hour reading the enquiry proceedings and questioning the main witness. He told the concerned Taj manager, ‘I am satisfied that you have been fair. Go ahead and terminate them, but please see if we can do something for their families, especially if they have school going children.’ The octogenarian J.R.D. did not want the kids to suffer because of their fathers’ follies.

In 1922, Tata Steel was on the verge of closure as its profits plummeted thanks to the British Raj’s antithetical reciprocation to Tatas’ magnanimity. The Tatas had supported the British Raj during World War I by fulfilling war-related product requirements instead of more profitable commercial products. However, in the post-war years, the Raj opened up the market leading to low-cost steel dumping from Europe and Asia severely affecting Tata Steel’s profitability. Some investors suggested that Tata Steel be sold off. ‘Over my dead body’, thundered R.D. Tata (father of J.R.D. and one of the four founders of Tata Sons). To salvage his father’s dream and the Tatas’ flagship company, Sir Dorabji Tata (Jamsetji’s son) pledged his personal wealth of ₹1 crore, including his wife’s jewellery and the Jubilee Diamond (twice the size of the Koh-i-noor), and raised a loan from the Imperial Bank of India (now State Bank of India) to pay salaries and remain afloat. This is contrasting to contemporary times when corporate leaders secure pay-rises for themselves when their companies are bailed out through governmental support and tax payers’ munificence – both in India and especially overseas (during the financial crisis of 2008). The likes of Nirav Modi and Vijay Mallya who enjoy luxurious lives while their employees pay a heavy price for their failed businesses have a lot to learn from the Tata way of business. It isn’t limited to the case of Tata Steel in 1922, Jamsetji did the same for the Swadeshi Mills in 1880s and Ratan Tata for Tata Finance in 1990s and Tata Teleservices in 2017.

How intense was the research process for this book?

I have always believed that business books – whether in the genre of trade books or research books, need to be grounded in reality and not just based on individual opinions. In recent times, a lot of opinionated books pass for books on business, management and leadership. I believe, the job of business authors is to provide the readers with several perspectives on the core issue of study, explore and share insights from the existing body of knowledge and finally complement them with the author’s observations. This rigour is rarely seen in contemporary writing. Probably, for that reason, we see authors churning out books almost every year.

I have followed the approach I have just recommended for this book, and even for my previous book, which was also published by Penguin – ‘Win-Win Corporations’. The research and writing process has been very intense. It started a decade ago, when I first started interviewing Tata leaders for my doctoral research in the area of Corporate Stakeholders Management. It continued as I pursued my postdoctoral research on Leadership. By then I had already interviewed nearly 50 Tata leaders across group companies. During my postdoctoral research, I discovered that an opportunity existed to capture the contemporary Tata story through a book. Over the next five years, I interacted with 50 senior leaders and in 2018 began the process of writing the book. I visited Tata factories and offices in Mumbai, Bangalore, Pune and Jamshedpur. I visited Tata Central Archives in Pune, which are a repository of rare and unpublished documents dating back nearly 100 years. The Tata Steel Archives in Jamshedpur were an equally useful treasure of unknown facts and material going back to early 1900s.

As a trained management researcher, I reviewed national and international publications – journals, magazines and newspapers from India and overseas, especially USA and UK, where the Tata Group has a substantial presence. Another interesting fact is that The Tata Group is the most studied conglomerate at global business schools. I referred to nearly 100 case studies on various Tata Group companies published by Harvard, Stanford, INSEAD, Darden, IIMs and several other leading business school publishing houses. For quantitative analysis, I accessed rare statistics and trends on the performance of Tata companies form the 1940s to the current times. You will find in the book analysis of the kind that isn’t available even with the Tata Group themselves. In my recent interactions, some of the Tata insiders confided that they will be using my analysis in many of their presentations! Such interest and appreciation makes my research a very fulfilling exercise.  

I believe the book has the rigour of another doctoral research project. It isn’t a hagiography. The Tatas have their share of mistakes, misjudgements and missed opportunities, which have been elaborated by me. The book has triangulated perspectives and presented successes, failures, learnings and implementable approaches on India’s largest conglomerate. And all this, in a very readable and simple story-like style. I believe the real success of writing a simple business book is when your homemaker mother or grandmother can enjoy reading it. That’s ‘The Tata Group’ book for you!


The Tata Group decodes the Tata way of business, making it an exceptional blend of a business biography and management classic.

 

 

Martyrdom

Gandhi lived one of the great 20th-century lives. He inspired and enraged, challenged and delighted millions of men and women around the world. He lived almost entirely in the shadow of the British Raj, which for much of his life seemed a permanent fact, but which he did more than anyone else to bring down.

In a world defined by violence and warfare and by fascist and communist dictatorships, he was armed with nothing more than his arguments and example. While fighting for national freedom, he also attacked caste and gender hierarchies, and fought (and died) for inter-religious harmony.

Here is an excerpt from the chapter title Martyrdom from Ramachandra Guha’s book, Gandhi: The Years that Changed the World 1914-48.


When he broke his fast on 18 January, Gandhi told those who had signed the pledge presented to him that while it bound them to keep the peace in Delhi, this did not mean that ‘whatever happens outside Delhi will be no concern of yours’. The atmosphere that prevailed in the capital must prevail in the nation too.

That same evening, Jawaharlal Nehru addressed a large public meeting at Subzi Mandi, where he remarked that ‘there is only one frail old man in our country who has all along stuck to the right path. We had all, some time or the other, strayed away from his path. In order to make us realize our mistakes he undertook this great ordeal.’ Congratulating the people of Delhi for taking the pledge to restore communal harmony, Nehru said the next step was to ensure peace ‘not merely in Delhi but in the whole of India’.

Later that evening, a group of Muslims returned to Subzi Mandi, where they ‘were given a hearty welcome in the vegetable market where they [had] felt somewhat insecure’.

Monday the 19th was a day of silence for Gandhi. He spent it attending to his correspondence and writing articles for Harijan. In their daily report, the doctors attending on him said: ‘There is considerable weakness still. There are signs of improvement in his kidneys. The diet is being slowly worked up. He is still on liquids.’

Also on the 19th, the general secretary of the Hindu Mahasabha issued a statement saying that while they were relieved that Gandhi was out of danger, the Mahasabha had not signed the peace pledge, since ‘the response to his fast has been wholly one-sided, the Pakistan Government still persisting in its attitude of truculence . . . The net result of the fast has been the weakening of the Hindu front and strengthening of the Pakistan Government.’ The statement went on: ‘What we oppose is the basic policy of Mahatma Gandhi and the followers of his way of thinking that whatever might be done to the Hindus of Pakistan, Muslim minorities in India must be treated equally with other minorities. This is a policy that the Hindu Mahasabha can never accept . . .’

At his prayer meeting on the 20th, Gandhi said he hoped to go to Pakistan, but only if the government there had no objection to his coming, and only when he had regained his strength. As he was speaking, there was a loud explosion. This scared Manu Gandhi, sitting next to him, as well as members of the audience. Gandhi, however, was unruffled. After the noise died down, he continued his speech.

The explosion was the sound of a bomb going off behind the servants quarters of Birla House, some 200 feet from the prayer meeting. Inquiries revealed that a group of men had come earlier in the evening in a green car and ‘moved around in a suspicious manner’. After the explosion, watchmen arrived on the scene, and apprehended a young man who had a hand grenade. His accomplices had meanwhile fled. The man, named Madan Lal Pahwa—who was ‘well dressed, of fair complexion and of medium height’—said he was opposed to Gandhi’s peace campaign since he ‘had lost everything he had in West Punjab’. A refugee from Montgomery district, he was living in a mosque in Paharganj from where he had just been evicted (as it had been restored to the Muslims).

On hearing of the incident, Nehru came to Birla House, met Gandhi and also discussed the matter with the police.


This magnificent book, now available as an e-book, tells the story of Gandhi’s life from his departure from South Africa to his dramatic assassination in 1948.

For Abba with Love – from Shabana Azmi

Kaifi Azmi’s literary legacy remains a bright star in the firmament of Urdu poetry. His poetic temperament-ranging from timeless lyrics in films like Kagaz Ke Phool to soaring revolutionary verses that denounced tyranny-seamlessly combined the radical and the progressive with the lyrical and the romantic.

Kaifiyat, a scintillating new translation of his poems and lyrics that reflect Kaifi’s views on women and romance is accompanied by an illuminating introduction by Rakhshanda Jalil on Kaifi Azmi’s life and legacy, as well as a moving foreword by his daughter Shabana Azmi.

Here is an excerpt from the foreword.


Early 1990s

He was always different, a fact that didn’t sit too easily on my young shoulders. He didn’t go to ‘office’ or wear the normal trousers and shirt like other ‘respectable’ fathers but chose to wear a white cotton kurta-pyjama twenty-four hours of the day. He did not speak English and, worse still, I didn’t call him ‘Daddy’ like other children, but some strange-sounding ‘Abba’! I learned very quickly to avoid referring to him in front of my classmates and lied that he did some vague ‘business’! Imagine letting my school friends know that he was a poet. What on earth did that mean—a euphemism for someone who did no work?

Being my parent’s child was, for me, unconventional in every way. My school required that both parents speak English. Since neither Abba nor Mummy did, I faked my entry into school. Sultana Jafri, Sardar Jafri’s wife, pretended to be my mother and Munish Narayan Saxena, a friend of Abba’s, pretended to be my father. Once in the tenth standard, the vice principal called me and said that she’d heard my father at a recent mushaira and he looked quite different from the gentleman who had come in the morning for Parents’ Day! Understandably, I went completely blue in the face and said: ‘Oh he’s been suffering from typhoid and has lost a lot of weight, you know’ . . . and made up some sort of story to save my skin!

It was no longer possible to keep Abba in the closet. He had started writing lyrics for films and one day a friend of mine said that her father had read my father’s name in the newspaper. That did it! I owned him up at once! Of all the forty children in my class, only my father’s name had appeared in the newspaper! I perceived his being ‘different’ as a virtue for the first time. I need no longer feel apologetic about his wearing a kurta-pyjama! In fact, I even brought out the black doll he had bought me. I didn’t want it when he first gave it to me. I wanted a blonde doll with blue eyes, like all the others had in my class. But he explained, in that quiet gentle way of his, that black was beautiful too and I must learn to be proud of my doll. It didn’t make sense to my seven-year-old mind but I had accepted him as ‘weird’ in any case and so I quietly hid the doll. Three years later, I pulled it out as proof that I was a ‘different’ daughter of a ‘different’ father! In fact, I now displayed it with such newfound confidence that instead of being sniggered at by my classmates, I became an object of envy. That was the first lesson he taught me, of turning what is perceived as a disadvantage into a scoring point.

When I opened my eyes to the world, the first colour I saw was red. Till I was nine years old we lived at Red Flag Hall, a commune-like flat of the Communist Party of India (CPI). A huge red flag used to greet visitors at the entrance. It was only later that I realized red was the colour of the worker, of revolution. Each comrade’s family had just one room; the bathroom and lavatory was common. Being party members had redefined the husband–wife relationship of the whole group. Most wives were working and it became the responsibility of whichever parent was at home to look after the child. My mother was touring quite a lot with Prithvi Theatre and in her absence Abba would feed, bathe and look after both my brother Baba and me, as a matter of course.

In the beginning, Mummy had to take up a job because all the money Abba earned was handed over to the party. He was allowed to keep only Rs 40 per month which was hardly enough for a family of four. But later when we were monetarily better off and had moved to Janki Kutir, Mummy continued to work in the theatre because she loved being an actor. Once, she was to participate in the Maharashtra State Competition in the title role of Pagli. She was completely consumed by the part and would suddenly, without warning, launch into her lines in front of the dhobi, cook, etc. I was convinced she’d gone mad and started weeping with fright. Abba dropped his work and took me for a long walk on the beach. He explained that Mummy had very little time to rehearse her part and that as family it was our duty to make it possible for her to rehearse her lines as many times as she needed to or else she wouldn’t win the competition—all this to a nine-year-old child. It made me feel very adult and very included. To this day, whenever my mother is acting in a new play or new film, my father sits up with her and rehearses her cues.

She participates in his life equally; at a price of course! She fell in love with him because he was a poet. However, she learned soon enough that a poet is essentially a man of the people and she would have to share him with his countless admirers (a large number of them female!) and friends. When I was about nine years old, I remember an evening at a big industrialist’s home. His wife, a typical socialite, announced in a rather flirtatious manner, ‘Kaifi Saheb, my usual farmaish, the “Do Nigahon Ka” something something . . . You know, folks, Kaifi Saheb has written this nazm in praise of me.’ And Abba, without batting an eyelid, started reciting this poem which was in fact written for my mother. I was outraged and started screaming that the poem was written for my mother and not for this stupid woman. A deathly silence prevailed and my mother said, ‘Hush, child, hush,’ but I am sure unke dil mein laddoo phoot rahe thay! Mummy took me into a corner and said that I wasn’t to take such things to heart—after all, ‘Abba’ was a poet and such were his ways—he didn’t seriously mean that the poem was written for this lady, etc. I would hear nothing of it. Needless to say, that was a poem Kaifi Azmi could never use again and that woman still hates me!

Amongst his female friends Begum Akhtar was my favourite. She would sometimes stay with us as a houseguest. In fact, Josh Malihabadi, Firaq Gorakhpuri and Faiz Ahmed Faiz would stay with us too despite there being no separate guestroom, not even an attached bathroom. Luxury was never the central concern of these artists; they preferred the warmth of our tiny home to the five-star comforts available to them. I was fascinated by the mehfils at home. I would sit up in rapt attention, not even half understanding what they recited, but excited nevertheless. Their beautiful words fell like music on my young ears. I found the atmosphere fascinating—the steady flow of conversation, the tinkering of glasses, the smoke-filled room. I was never rushed off to bed; in fact I was encouraged to hang around, provided I took the responsibility for getting up in time for school the next day. It made me feel very grown-up and included.

 

 


This beautifully curated volume brings together poems and lyrics that reflect Kaifi’s views on women and romance

Ten Things To Learn From ‘The 108 Upanishads’

Roshen Dalal in her book The 108 Upanishads presents a thoroughly researched analysis of the revered philosophical texts, the 108 Upanishads, that form a part of the Vedas. These texts contain the concentrated wisdom extracted from Hinduism over the centuries. Roshen Dalal’s explanations of the core concepts of each Upanishads and her scholarly insights regarding them, makes for one of the most informative reads.

Here we provide some words of wisdom taken from these Upanishads:


In the Katha Upanishad, Yama teaches Nachiketa the concept of the atman. In order to attain a tranquil state of life and transcend death one needs to realize the atman. Yama says that the atman is the master of the chariot which is the body. It is in all living beings and is eternal. Atman is devoid of sound, touch, taste or smell, and never decays. It is only when one realizes that that one can transcend death.

In the Katha Upanishad, Yama explains to Nachiketa the difference between the wise Soul and a fool, saying that a wise Soul would always choose the good, whereas the fool would choose what seems pleasant not thinking of the future. Hence the fool is far away from realizing the atman.

In the Isha Upanishad, verses 9-11 state that neither ignorance nor knowledge lead to the Truth. Avidya (ignorance) and vidya (worldly knowledge), both prove to be inadequate and it is only when one transcends both that one can attain immortality.

In the Isha Upanishad, verses 12-14 explain how both becoming and non-becoming are refutable. It is only when one succeeds in transcending both that the supreme is reachable.

Along with dealing with the unity of god and the world, the Isha Upanishad also talks about the unity of the paths of action and contemplation in one’s life.

In the Prashna Upanishad, a rishi named Pippalada preaches that meditating on even a single letter of Om has many benefits. Meditating on all four syllables of Om together would result in the highest reality.

The Mandukya Upanishad elaborates on the concept of Brahman or the Absolute and the sacred word Om, which also represents Brahman. It further goes on to say that everything is Brahman, including the atman or Self.

It is also stated in the Mandukya Upanishad that just like the objects in a dream are unreal, so are the objects in the waking state too. It is because the atma imagines these objects through its own maya. Thus, the highest truth is the total unreality of the world.

The Adhyatma Upanishad states that Brahman is beyond any conception of beginning and end, actions and all worldly forces. It further says that one should perpetually focus on Brahman and meditate on the true Self withinone’s self. Hence, one should not be attached to the world or identify with the body or the senses.

In the Annapurna Upanishad, Ribhu, a knower of Brahman tells Nidagha how to attain the knowledge of Reality. In order to attain this one should renounce life and make one’s mind detached. A person might or might not act in the worldbut the knower of true reality, can never be an agent or an experiencer of the world.


The 108 Upanishads is a thoroughly researched primer on the Upanishads, philosophical treatises that form a part of the Vedas, the revered Hindu texts.

error: Content is protected !!