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Bholanath and Khudabaksh Discover German Mushrooms

Bholanath and Khudabaksh are two soldiers in the British Indian Army, sent off to Europe to fight in World War I. One happens to be Hindu and the other happens to be Muslim, but that doesn’t keep them from being the best of friends.

When a mission in a surveillance balloon goes awry, these two gentle soldiers-along with an exceptionally ill-tempered squirrel-are set adrift high above the Western Front.

Intrigued? Read an excerpt from Soar:

 

The two soldiers kept searching the forest for food. The only thing they found, and this only when Bholanath stubbed his toe and punctured a hollow, half-rotted log, was a clutch of gray mushrooms. They began hunting in such dark hideaways for more mushrooms, and eventually had collected whole pocketsfull of them, dirt-speckled and with droopy caps of various dun colors. Only one variety was orange. Bholanath blew the dirt off it.

“These may be good for breakfast, seeing as we have no fruit.”

They took their harvest back to the stream, where they dunked each mushroom and let the current rinse it, rubbing the more stubborn dirt stains with their thumbs. The orange caps proved even brighter after the washing. He handed Khudabaksh a few and kept a few for himself. They savored each one and chased this meal, such as it was, with more water. They were still hungry, and it was hard not to eat the rest of the mushrooms on their way back to the balloon.

They were still walking when Khudabaksh turned to Bholanath and saw his friend’s temples form little spuds. The calf’s stubs lengthened all the way to proud, S-shaped horns. His pupils dilated and kept dilating until they filled his eyes, which had no whites left. Bholanath’s nostrils flared and kept flaring until a rough, off-pink tongue slithered out of his mouth and licked them. At this point, Bholanath mooed outright, terrifying Khudabaksh, who stumbled away with one hand and one wrist-stump thrust out at Bholanath. Backing away, he tripped over a log; he knocked his ankle and steadied himself, but fell onto his rear. “Ah!” he cried. When he sat up, he was straddling the log.

This black log, in Bholanath’s eyes, immediately sprang onto four feet, a small black horse. Khudabaksh’s hand held a burning book in it, obviously, from the way his Mussalmaan companion had shouted “Allah!”, the Qur’an. A pink gauze-strip dangling from his wrist lengthened and hardened into a blood-stained Mughal dagger with a mother-of-pearl hilt. Bholanath raised his own right arm out of reflex, to protect himself, and where his wrist-stump was, Khudabaksh saw a hoof. They both shouted, Khudabaksh for Allah’s help, Bholanath for Mahadev’s, and this only redoubled their terror of one another. For several minutes, they cowered behind oak trees fifty feet apart. Finally, they called across the distance.

“Khudabaksh?”

“Bhola?”

“Put that bloody dagger away, or I won’t talk to you!”

“First you put those horns back in your head!”

“Horns? What horns?”

Khudabaksh stuck his finger in his ear and toggled it smartly, eyes squinched. “Talk Gujarati, you shapeshifting Hindu! Stop that mooing!”

Bholanath looked around the tree and gasped. “First you whistle your Arabian over! He’s still glaring at me with his—with those eyes of his!”

“My Arabian?”

“The horse, you crazed old Mussalmaan!”

“Where?”

“Right there!”

“That’s a log, Bholanath!”

Bholanath put his fists to his eyes, rubbed hard, and looked again. “No, it’s definitely a horse. And now it’s lifting its tail and shitting fire. Take a look yourself if you don’t believe me.”

He retreated behind his oak and hugged his knees for warmth. To his surprise, his own knees had grown nipples that poked suggestively through the khaki. He stared, not particularly aroused, but mesmerized. The attempted dialogue stopped here for the next several minutes. On his end, Khudabaksh watched the mushroom-caps in his pocket inflate and subside rhythmically, like jellyfish breathing themselves along. Finally, when they exhaled for the last time, he checked back.

“Bholanath? Oy Bholanath!”

Bholanath peeked tentatively around his oak.

“See? I can talk to you now that you’ve put those horns back in your head.”

“Thanks for calling off your horse. What did you do with your Qur’an?”

“It’s in my pocket.”

“I mean the one that was on fire.”

“Who would dare burn a Qur’an? In a forest no less!”

Bholanath glimpsed the dangling gauze strip and rubbed his eyes again. No, it definitely wasn’t a dagger.

The two soldiers emerged tentatively, in their own shapes, no longer demonically transformed. They felt each other’s faces like blind friends meeting after a long time apart, and, satisfied, returned to the balloon together.


What happens next? You’ll have to read Soar to find out!

Get Up to Date with Nepal’s Economic Situation

Unleashing the Vajra sets the context to understand the key issues that drive Nepal’s economy. The author examines the other key sectors—the private sector and the development sector—closely to understand the different distortions that exist in the society, from cartel behaviour to rent-seeking. The book also deals with the emergence of the global Nepali, and the dichotomy as Nepal itself continues to be inward-looking.

Below are few facts, which reflect Nepal’s economic situation currently, taking into account its economic history as well:

Influence of the caste system 

The Nepali economic system, until the abolition of the caste-system, revolved around the Hindu philosophy and way of life. So in such a society the discourse around development and the role of development partners popularly known as donors becomes very complicated.

Third World Country 

After the Second World War, Nepal, along with the least developed of the former colonies—those lacking in industrialization, capitalist institutions and democratic governance—became eligible for foreign aid as members of the ‘Third World’. The first aid package Nepal received was part of the US-led Marshall Plan.

Lack of Foreign Aid Policy

Exhibiting an attitude of dependence, Nepal did not bother to have a comprehensive foreign aid policy until 2002. The lack of a national body directing and coordinating aid was a considerable drawback—not only did it compromise the sovereignty of the nation, it often directly challenged the will and intentions of the government.

Remittances

The interest and accounting of remittances has become even more important as the total remittance crossed the billion-dollar mark in 2005. In 1993, the remittance to GDP was just 1.5 per cent, as recorded in the World Bank report. It swelled to 28.31 per cent in 2018.

The Non Resident Nepali Act

The Non-resident Nepali Act, promulgated in 2009 means that NRNs, who are not citizens of Nepal, could purchase land, acquire assets and invest in Nepal, and also have dual citizenship in the case of certain countries.

Impact on real estate

Houses are often rented from people who are close to the renting agency’s staff, while vehicles are rented from influential individuals at rates higher than the going market rate. These provide nice commissioning counters for development agency staff workers and a secondary source of income for well-placed and high-ranking officials.


Nepal has historically been at its most prosperous when it has leveraged this geographical position. Today, this opportunity emerges again-and in order to take advantage of the growth of India and China, Nepal needs to hitch its wagon to the fast-moving engines to its north and south. For a deep-dive into Nepal’s past, present and future pick your copy of the book today!

Of Love, Home, and the Outside

Loya is twenty-five, solitary and with restless stirrings in her heart. In an unexpected move, she sets off on an unexpected journey, away from her mother, Rukmini, and her home in Bengaluru, to distant, misty Assam. She seeks her grandfather, Torun Ram Goswami, someone she has never met before.

Twenty-five years ago, Rukmini had been cast out of the family home by her mother, the formidable and charismatic Usha, while Torun had watched silently. Loya now seeks answers, both from him and the place her mother once called home.

In the excerpt below, find a glimpse of the fateful wedding day in 1983, which ends up defining Loya’s exploration of home and family.

 

The Wedding

3 December 1983

 

Despite her father’s enormous love for her and her brother’s steady affection, she had been consigned to the margins of life in the Yellow House by Usha. Well, Rukmini found she did not feel so negligible any more. In a glad inversion of the way Usha diminished her, with Alex Rukmini was enhanced; she felt more of herself.

The world would alter again this morning, Rukmini thought as she walked up the path towards Alex. In a few hours, she would be a wife and Alex, her husband. She shivered again and, as if sensing her fear, Arun turned and linked his arm with hers.

At the veranda, Arun released Rukmini’s arm and she walked, instead, beside Alex, into Robin Khura’s small drawing room. It was a humble room, with its old wooden threepiece sofa set and a couple of cane armchairs. That it lacked a woman’s touch was obvious. But Jitu and Robin, with the aid of the woman hired to help around the house, had done their best to smarten it up. The cushion covers were freshly washed and ironed. There were vases of clumsily arranged flowers on the bookshelves, one tall arrangement of fragrant rajnigandha and other of red roses, overblown and already shedding petals.

‘Sit, sit!’ Robin Khura ushered the couple into the twoseater sofa. ‘The magistrate will be here any minute.’

Rukmini sat down beside Alex. Her hand resting on the seat of the sofa was alarmingly close to Alex’s. She hoped he would not reach across and take her hand. She did not know how things were done in his family down in Bangalore but here it was taboo to touch even your spouse in public view. In fact, it was bad form to express any affection or love between a wife and a husband at all. This was not a society that believed in a hug or embrace outside the bedroom.

‘Tea, anyone?’ Jitu asked.

Rukmini spoke quickly, maybe too soon, and regretting her haste. ‘Not now, later, maybe.’ She could not possibly eat or drink anything now. When would the magistrate arrive? She wanted to be done with it all as soon as she could.

‘Easy, sweetheart,’ Alex said and Rukmini felt herself flush. She was embarrassed at Alex’s use of this endearment before the assembled.

There was just the five of them this morning. There would have been more had it not been for the bandh. All eight of their study circle group and many more of their batch mates—Alex after all was a favourite with many. Some of her friends too, from school, may have shown up. The bandh had kept them all indoors. No family either, though Arun and she had three cousins—all in Jorhat. There were none they were particularly close to.

But what of Alex?

Rukmini realized she had not given any thought to Alex’s family, who were absent. His father had died two years ago, but what of his mother and sister, Rose? When asked, he had said that it was too far for them to travel and they would be going down to Bangalore the next day anyway. There, he said, there would a big reception at Bangalore Club. She had not thought it odd then, but now sitting in the still drawing room, suffocated by the cloying scent of the rajnigandhas, Rukmini was struck by how very strange it all was.

The magistrate arrived, half an hour late. At ten minutes past ten, Rukmini put down the pen she had signed her name with and allowed Alex to gather her up in a quick embrace, before bursting into tears.

 

Undertow presents a delicate and poignant portrait of family and all that it contains. Through Rukmini’s and Loya’s journeys, Jahnavi Barua crafts a complex exploration of home and the outside world, and the ever-evolving nature of love itself.

 

Steer Clear of Life’s Pitfalls with Master Strategist Chanakya’s Niti

In the rather complex history of our vast nation, the name Chanakya symbolizes the worldly aspects of India’s ancient thought and knowledge while being synonymous with legendary wisdom and political skill. Chanakya’s numerous sayings on life deal with subjects ranging from family and social surroundings, friends and enemies, adequacy or absence of wealth, official and personal encounters to benefits of knowledge and the inevitable end of everything. These sayings have been compiled in collections and anthologies with the entire corpus referred to as Chanakya Niti.

The aphorisms, written in straightforward language devoid of the ‘alamkara’ or embellishments which were used in traditional Sanskrit verse, belie the depth of the content which, in a way, is reflective of Chanakya’s position as despite being an indispensable ally to the ruler Chandragupta Maurya, he led a simple life.

A.N.D. Haksar writes ‘ …Chanakya has been described as a poor but learned person of unattractive appearance, but nonetheless skilled, determined and cunning, with a strong, vengeful personality.’

Read on to know what Chanakya Niti teaches us about friends and foes:

Know him to be your friend who stands next to you when you are beset by danger and difficulty

In times of sickness or bad luck,

in famines and enemy attacks,

at the ruler’s door or in the cemetery,

the friend is one who stands by you.

Be wary of the one whose tongue drips honey while his hand wields a dagger

He speaks before you sweetly,

but spoils the work behind your back:

such a friend should be discarded—

 like a poisoned pot with milk on top.

Value all that adds meaning to your life and aids your passage through this world

In foreign lands, one’s friend is learning,

at home it is the wife,

in sickness, the friend is medicine,

 in death it is the virtuous life.

Know those to be your enemies who give in to their weakness and stray from their righteous path

The father in debt is one’s enemy,

and the mother who is adulterous,

a beautiful wife is also a foe,

as is a son without education.

Guard your wealth as floundering fortunes cause friends to turn fickle

Friends leave one who has no money,

also servants, kinsfolk, even one’s wife,

but all come back when he has wealth—

that is man’s real friend on this earth.

Sharpen your intellect so it can become your shield against enemies

What can enemies do to one

who very intelligent may be?

They are like raindrops or the heat,

  on a chariot with a canopy.

Devise your strategy so you can turn a weakness into strength

A sharp foe may be neutralized

with the help of another enemy:

a thorn that gets stuck in the foot

with another thorn can extracted be.


A.N.D. Haksar, a well-known translator of Sanskrit classics, offers a roadmap into Chanakya’s Niti with selected aphorisms which continue to be recalled and quoted in many parts of India.

To learn how to manoeuvre through life, read Chanakya Niti!

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

‘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 Girl Who Disappeared- An Excerpt

Nisha opens her eyes when the car jerks suddenly. She thinks she had been asleep and dreaming about an incident that hadn’t happened. But reality soon sinks in and she feels her throat constrict. The screeching sound of the brakes seems sinister to her. And when she sees what is in front of the car, she freezes. She looks at Rishi in horror.

 

Rishi shrugs. ‘The cat just jumped in front of the car from nowhere!’

 

‘You realize what this means?’

 

‘Nothing,’ Rishi replies. ‘It means nothing. Don’t make a big deal out of this.’

 

‘It’s a bad omen.’

 

Nisha glances at the black cat that has now wandered towards her side. The cat gazes back at Nisha. She doesn’t like the cat’s deep yellow eyes. Its stare is intimidating. Nisha swears there is malice in the eyes. Bile rises in her throat.

 

Finally, she has to drop her gaze as the cat doesn’t concede.

 

Rishi puts the engine in first gear and drives away.

 

‘Something bad is going to happen,’ Nisha whispers. ‘I feel it. Something bad is going to happen on this trip.’

The Other Side of the Divide- An Excerpt

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.

 

Books to read this World Wildlife Day

The Indian subcontinent along with the rest of the world, faces the urgent threat of a dwindling wildlife population.This World Wildlife Day learn about the world’s wild animals with these fascinating books.

Age is no bar, there’s a book for every reader on this list:

The Vanishing

Every year, our planet loses over 150 species of plants and animals, and India is very much in the midst of this mass ‘sixth extinction’.
The Vanishing takes an unflinching look at the unacknowledged crisis that India’s wildlife faces, bringing to fore the ecocide that the country’s growth story is leaving in its wake—laying to waste its forests, endangering its wildlife, even tigers whose increasing numbers shield the real story of how development projects are tearing their habitat to shreds.

Animal Intimacies

What do we really know of the intimate-and intense-moments of care, kinship, violence, politics, indifference and desire that occur between human and non-human animals?

Built on extensive ethnographic fieldwork in the mountain villages of India’s Central Himalayas, Radhika Govindrajan’s book explores the number of ways that human and animal interact to cultivate relationships as interconnected, related beings.

 The Girl and the Tiger

Isha is a girl who loves animals but struggles in the confines of school. When she is sent away to live with her grandparents on the Indian countryside, she discovers a sacred grove where a young Bengal tiger has taken refuge.

Isha’s crusade to save the tiger becomes the catalyst of an arduous journey of awakening and survival across the changing landscape of modernizing India. Her encounters with tribal people, elephants, and her search for the wild jungle are the source of her revelations about the human relationship to the natural world.

The Snow Leopard

An unforgettable spiritual journey through the Himalayas by renowned writer Peter Matthiessen (1927-2014), the National Book Award-winning author of the new novel In Paradise

In 1973, Peter Matthiessen and field biologist George Schaller traveled high into the remote mountains of Nepal to study the Himalayan blue sheep and possibly glimpse the rare and beautiful snow leopard. Matthiessen, a student of Zen Buddhism, was also on a spiritual quest to find the Lama of Shey at the ancient shrine on Crystal Mountain. As the climb proceeds, Matthiessen charts his inner path as well as his outer one, with a deepening Buddhist understanding of reality, suffering, impermanence, and beauty. This Penguin Classics edition features an introduction by acclaimed travel writer and novelist Pico Iyer.

Indica

Did you know that the exquisite caves of Ellora were hewn from rock formed in the greatest lava floods the world has known—eruptions so enormous that they may well have obliterated dinosaurs? Or that Bengaluru owes its unique climate to a tectonic event that took place 88 million years ago? Many such amazing facts and discoveries—are a part of Indica: A Deep Natural History of the Indian Subcontinent.

Researching across wide-ranging scientific disciplines and travelling with scientists all over the country, biochemist Pranay Lal has woven together the first compelling narrative of India’s deep natural history, filled with fierce reptiles, fantastic dinosaurs, gargantuan mammals and amazing plants.

For the Young Ones:
One Lonely Tiger

The rapidly shrinking forest has a lonesome, friendless tiger who is left with only his own shadow for company. Whom should he play with now that all his fellow tigers have disappeared?

In the tug-of-war over living space between people and the wild, where will the animals go if more forests are cut?

One Lonely Tiger illustrates this urgent threat of extinction and loss of habitat among valuable species, and asks the pressing question: are our trees, wild animals, birds and insects safe amidst us?

The National Park Explorers: Chaos at Keoladeo

Experience all that the jungle has to offer with the first in The National Park Explorers series!

Sameera, Alex and Tarun are headed to Bharatpur with Uncle Avi. They’ve heard that the Siberian cranes have returned to Keoladeo National Park after more than twenty years.But things just don’t seem right at the park. The three young explorers find themselves in the midst of things wondrous and wild as they spot birds and animals, bump into wildlife biologist Rauf Ali and sleuth around to solve mysteries along the way.

Chaos at Keoladeo is an entertaining adventure, travelogue, encyclopedia and birding guide all rolled into one.

The Globetrotters

Hudhud is horrible to everyone. He polishes off his classmates’ lunches, plays cruel pranks on his teachers and troubles innocent creatures. Until his strange new history teacher decides to set him straight.

The lesson? A curse! Now Hudhud must roam the vast earth . . . with-and as-the greatest migratory animals. His goal? To find the answer to all wrongs. And so begins Hudhud’s remarkable journey: as a blue whale calf separated from his mother in the deep; as a trusting caterpillar who befriends a hunting spider; as a competitive caribou on a perilous trek; as an Arctic tern too scared to fly . . . But fly across the world he must, if he hopes to ever return home.

Discover India: Wildlife of India

Mishki and Pushka are can’t wait to get going. Daadu Dolma is taking them on a safari to see some of India’s famed wildlife.They’re about to see rare animals, meet endangered species, watch some amazing reptiles and spot colourful birds!

So get set to join your favourite happy campers and their good old friend, Daadu Dolma and learn all about India’s incredible wildlife.

The Jungle Radio

When curious little Gul hears some strange sounds coming from her radio, she follows the musical clues into . . . an Indian jungle! On her walk, she finds feathered friends who TWEET, TAPP and TALK. There are some who howl and hoot, and others who play the flute. With a KEE here and a KAW there, Gul discovers songs everywhere!

The Jungle Radio is a little story about the language of birds-their songs and sounds-with a loud and clear call to listen to the world around us.

7 Reasons Why You Should Read ‘Soar’

A story of eternal friendship between Bholanath and Khudabaksh, regardless of their respective religions, Amit Majmudar’s Soar is set in World War I and is the need of the hour.

We figured this might not be enough to get you to pick up the book, hence, here are 7 reasons why you should read Soar:

Friends who pray together, stay together


‘When it was time for Khudabaksh, a Mussulman, to do namaz, Bholanath’s was the second hand raised before his closed eyes. And when Bholanath, a Hindu, rattled off his Shiva stotras, Khudabaksh pressed his palm in place so his friend prayed with joined hands
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They spoke pigeon but confidently volunteered as translators


‘…an officer from the Royal Messenger Corps came looking for a translator. Since both of them spoke pigeon, or at least the dialect of pigeon spoken in their native Junagadh, Bholanath and Khudabaksh volunteered.’

 

Their conversations quite evidently provide a sense of comic relief

‘ “I remembered what the Brahmin told me before I left,” he said. “I lost all caste by crossing the sea. So I am all contamination, through and through—how can soil soil me now?” ‘

 

There’s a non-communal pet squirrel, Kabira, involved who consumed a balanced diet of shlokas and suras

‘Bholanath dropped the pages and grabbed the rope to steady Khudabaksh. Before the pages (drifting lazily, back and forth) could reach the basket floor, the squirrel darted under them at top speed and caught them. They vanished into her mouth like snowflakes caught on her tongue.’

 They prioritized their friendship & breakfast over discussing a potential partition

‘ “What if, some day, Hindus fall on Mussulmans, and Mussulmans fall on Hindus?” …  Once Hindus and Mussulmans are in two separate places, how will we go out on our feast-day binges? “Maybe Mussulmanistan wasn’t a wise idea after all.” “Do you know what is a good idea?” “What?” Khudabaksh smiled broadly. “Breakfast.” ‘

Through their mindless banter, they were wise enough to propage that a war never ends


‘ “A war doesn’t even end then. After the last soldier finishes screaming, the other soldier can still go on groaning. A war ends only when prime ministers write their names on a piece of paper.” “If prime ministers were as wise as children, all wars would be fought with pistols.” “And they’d be over by sunset, too. Or earlier, if someone brought out a kite.” ‘

Over and above everything, the book highlights the helplessness of the poor to the point where they had to join the military to make ends meet

The money is why they had done it, or rather, why the women in their lives had pushed them to do it, Khudabaksh’s wife and Bholanath’s mother. The nawab of Junagadh had promised fifty troops to a proposed 1st Royal Gujarati regiment. As an incentive to his subjects, he announced a bonus of one hundred rupees—more than two good-for-nothings like Bholanath and Khudabaksh would bring home all year.’


Amit Majmudar’s Soar, is a humorous read that has been able to deliver a very important message of friendship soaring above all else through Khudabaksh and Bholanath’s mindless banter. Since it is set in World War I, you will come across scenic depictions and their conversations that are bound to make you realize that war is pointless- no one wins.

Do give it a read and tell us what you think!

 

6 Reasons to Read Rohini Chowdhury’s Beautiful Translation

The most popular devotional text recounting the adventures of the Hindu god Ram ‘The Ramcharitmanas’, composed by the poet-saint Tulsidas in the sixteenth century during a dynamic period of religious reform, was instrumental in making the story of Ram-and his divine feats against Ravan, the demon king of Lanka-widely accessible to the common people for the first time.

Rohini Chowdhury’s exquisite translation brings Tulsidas’s magnum opus vividly to life, and her detailed introduction sheds crucial light on the poet and his work, placing them both in the wider context of Hindi literature. Here are a few reasons why you should pick a copy of Rohini’s translation of this timeless epic.

It is a clear and accurate translation of Tulsidas’s epic poem, and conveys, in the best way possible, its scale and grandeur.

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The author has rendered each original doha and sortha into four lines in English translation.

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Tulsi’s institution of the Ram Lila may be seen as an attempt at a degree of social integration…this inclusivity remains, by and large, a feature of the Ram Lila even today.

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Tulsi wrote for an audience which was familiar not only with the story of Ram, but also knew the dozens of ‘backstories’ that weave in and out of the main narrative… Rohini’s translation attempts, in footnotes, endnotes and a glossary, to give as much background information as she could.

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The Hindu gods all have more than one name, and Tulsi refers to them by these different names, Rohini has kept the names as Tulsi has used them; but to make it easier to the modern-day reader she has added the various names with their meanings under the glossary entry for the relevant god or goddess.

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Rohini’s translation attempts to give the reader some idea, at least visually, of the structure of the poem. Therefore, the dohas/sorthas are indented; chhands, stutis and shlokas are in italics; and the chaupais form the main body of the text.

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This translation is a tribute to Tulsidas’ epic poem and brings to the reader the richness and depth of storytelling Tulsi das brought into it.

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