Bombay Times Quotes

...wearing a turban of yellow, signifying knowledge, and a robe of purple, portraying purity and activity, Virchand Gandhi of Bombay delivered a lecture on the religions of India....

Some would assert that Providence was at work shaking out its pockets in Humanity's lap. Other would argue for that mindless choreographer, Chance. Either way it was a simple thing: a lost diary fell into the hands of a soul-sick war hero on a train from Bombay to Jaipur just when he'd grown tired of the scenery and needed something to keep his thoughts from the minefield of his wretched thoughts. In such mild ways is the groundwork laid for first kisses and ruined lives.

I was born in the city of Bombay ... once upon a time. No, that won't do, there's no getting away from the date: I was born in Doctor Narlikar's Nursing Home on August 15th, 1947. And the time? The time matters, too. Well then: at night. No, it's important to be more ... On the stroke of midnight, as a matter of fact. Clock-hands joined palms in respectful greeting as I came. Oh, spell it out, spell it out: at the precise instant of India's arrival at independence, I tumbled forth into the world.

If only certain things had been preventable, his life would have unfurled in front of him as intended, like a lush Oriental carpet. No surprises, no detours. Just a thick tapestry of days and nights that at the end of his time on earth, he could roll up and proudly claim as his own.

We lived in Bombay and we lived in Mumbai and sometimes, I lived in both of them at the same time.

time, in my experience, has been as variable and inconstant as Bombay’s electric power supply. Just telephone the speaking clock if you don’t believe me – tied to electricity, it’s usually a few hours wrong. Unless we’re the ones who are wrong . . . no people whose word for ‘yesterday’ is the same as their word for ‘tomorrow’ can be said to have a firm grip on the time.)

One day, as Sarita tended to the wash, Gemma played in the garden. She was a knight, you see, with a sword fashioned out of wood. Most formidable, she was, though I didn't quite know how formidable. As I sat in my study, I heard screaming from outside. I ran to see what the commotion was. Sarita called to me, wide-eyed with fear, "Oh, Mr. Doyle, look- over there!" The tiger had entered the garden and was making his way toward where our Gemma frolicked with her wooden sword. Beside me, our house servant, Raj, drew his blade so stealthily it seemed to simply appear in his hand by magic. But Sarita stayed his hand. "If you run for him with your life, you will provoke the tiger," she advised. "We must wait."... I must tell you that it was the longest moment of my life. No one dared move. No one dared draw a breath. And all the while, Gemma played on, taking no notice until the great cat was upon her. She stood and faced him. They stared at one another as if each wondered what to make of the other, as if they sensed a kindred spirit. At last, Gemma placed her sword upon the ground. "Dear tiger," she said. "You may pass if you are peaceful." The tiger looked at the sword and back at Gemma, and without a sound, it passed on, dissappearing into the jungle." ... "The tiger had gone. He did not come around a gain. But I was a man possessed. The tiger had come too close, you see. I no longer felt safe. I hired the best tracker in Bombay. We hunted for days, tracking the tiger to the mountains there. We found him taking water from a small watering hole. He looked up but he did not charge. He took no notice of us at all but continued to drink. "Sahib, let us go," the boy said. "This tiger means you no harm." He was right, of course. But we had come all that way. The gun was in my hand. The tiger was before us. I took aim and shot it dead on the spot. I sold the tiger's skin for a fortune to a man in Bombay, and he called me brave for it. But it was not courage that brought me to that; it was fear..."But you," he says, smiling with a mix of sadness and pride, "you faced the tiger and survived." ... "The time has come for me to face my tiger, to look him in the eye and see which of us survives." - Mr. Doyle

The obituary column in the Times of India, Bombay, regretted the demise of ‘D’Ocracy, DEM beloved husband of T. Ruth, loving father of L I Bertie, brother of Faith, Hope, Justice [who] expired on 26th June’. The obituary became a popular Emergency joke.

Time heals the broken. Sometimes, the healing is slow. Sometimes, it is slower. You cannot predict how long it will take before one forgets what it all felt like—heartbreak, the pain, the anguish, and that emptiness. Years could roll by, and you’d have done ten million different things to keep yourself from thinking, and yet, the mind would remember that moment when your life fell apart and crushed you whole.

I'd seen death at Maiwand. Dying friends and dead Afghans. On the road to Khandahar....and Karachi. Each time is different, but to me the pain was the same. An ache twists inside when a friend's eyes plead, pleading that gives way to realization, that final contortion as the body fights to hold a soul already breaking free, tearing its way out.

Paharia women like Guhy walk a distance equivalent to that between Delhi and Bombay—four to five times a year.

And so, out of bloody-mindedness, I had said the word, and we went for the first time, into those Bombay Central alleys that have no name. Lamba introduced me simply as ‘The Moor’, and because I came with him there was less contempt than I had expected.

It’s a city of refugees, one that is still hurting from the wounds of Partition. We take time to trust people, to let them in. As for this friendly city of yours, Bombay is a place of pleasant aloofness, full of small talk and token kindness, but selfish and closed when it really matters. But Delhi, it lives on abrasive warmth.

On Dussehra, the day marking the victory of good over evil, however, the city of Bombay prepared to receive another wannabe incarnation of God. This time the mode of conveyance was not the television set, but a Swaraj Mazda souped up to resemble a chariot. And the new, self-styled avatar of Rama was not an actor but a politician: L. K. Advani, president of the BJP.

On 10 September 2008, Raghuram Rajan, noted economist and honorary advisor to Prime Minister Manmohan Singh, delivered a speech at the Bombay Chamber of Commerce where he spoke about how most of India's billionaires did not derive their wealth from IT or software but from land, natural resources, and government contracts or licences. He spoke of India being second only to Russia in terms of wealth concentration (the number of billionaires per trillion dollars of GDP). To show how extraordinary this number was he quoted the case of Brazil which had only 18 billionaires despite a greater GDP than India. Or Germany, which had three times India's GDP and a per capita income 40 times India's but had the same number of billionaires. 'If Russia is an oligarchy, how long can we resist calling India one?' he wondered.

Northumberland Fusiliers as assistant surgeon. The regiment was stationed in India at the time, and before I could join it, the second Afghan war had broken out. On landing at Bombay, I learned that my corps had advanced through the passes, and was already deep in the enemy’s country. I followed, however, with many other officers who were in the same situation as myself, and succeeded in reaching Candahar in safety, where I found my regiment,

British journalist Don Taylor. Writing in 1969, by which time India had stayed united for two decades and gone through four general elections, Taylor yet thought that the key question remains: can India remain in one piece – or will it fragment? . . . When one looks at this vast country and its 524 million people, the 15 major languages in use, the conflicting religions, the many races, it seems incredible that one nation could ever emerge. It is difficult to even encompass this country in the mind – the great Himalaya, the wide Indo-Gangetic plain burnt by the sun and savaged by the fierce monsoon rains, the green flooded delta of the east, the great cities like Calcutta, Bombay and Madras. It does not, often, seem like one country. And yet there is a resilience about India which seems an assurance of survival. There is something which can only be described as an Indian spirit. I believe it no exaggeration to say that the fate of Asia hangs on its survival.

anyone before! Excited about his trip to Bombay, Ramkrishna trotted alongside his mama to the railway station. He patted the bundle of his life’s savings tied at his waist and felt secure. Soon they were inside a moving train. The train gathered speed and after a few hours stopped at a junction where they alighted to take another connection. They were waiting at a platform for the next train that would take them to their destination when an old man, bent over double, approached them.

The different countries of India can be identified by the way each pronounces this word—from the Punjabi “bhaanchod” to the thin Bambaiyya “pinchud” to the Gujarati “bhenchow” to the Bhopali elaboration “bhen-ka-lowda.” Parsis use it all the time, grandmothers, five-year-olds, casually and without any discernible purpose except as filler: “Here, bhenchod, get me a glass of water.” “Arre, bhenchod, I went to the bhenchod bank today.” As a boy, I would try consciously not to swear all day on the day of my birthday. I would take vows with the Jain kids: We will not use the B-word or the M-word.

He blinks several times. The house is spacious and beautiful but feels sterile to him, just like their lives. He doesn’t notice it as much when Asha fills it with her chatter and laughter, but even then, it never feels as full and rich as the family get-togethers he remembers from childhood. This is the life he envisioned, the life he hoped for, but somehow the American dream now seems hollow to him. Just a few weeks ago, his family back home was all gathered for Diwali dinner at his parents’ home, at least two dozen people in all. Krishnan was the only one missing, so they called him, passing the phone around so each could wish him a happy Diwali. He had been rushing out the door that day when the phone rang, but after hanging up, he sat motionless at the kitchen table with the phone in hand. It was evening in Bombay, and he could close his eyes and picture the millions of diyas, the tiny clay pots holding small flames lining the balconies, the street stalls, and the shop windows. Visitors came to exchange boxes of sweets and good wishes. Schools closed and children stayed up to enjoy fireworks. Ever since he was a child, it had been one of his favorite nights of the year, when the whole of Bombay took on a magical feel.

Let me end this chapter with an encouraging story. A young man found his way up to the small apartment of Nisargadatta, my old Hindu guru in Bombay, asked him a spiritual question and then left after this one question. One of the regular students then asked, “What will happen to this man? Will he ever become enlightened or will he fall off the path and go back to sleep?” Nisargadatta said, “It’s too late for him! He has already begun. Just the fact that he came up here and asked one question about what is his true nature means that that place in him that knows who he really is has started to wake up. Even if it takes a long, long time, there’s no turning back.

It had been hard enough to drive past the area. It was harder to imagine what it was like living there. Yet people lived with the stench and the terrible air, and had careers there. Even lawyers lived there, I was told. Was the smell of excrement only on the periphery, from the iridescent black lake? No; that stench went right through Dharavi. Even more astonishing was to read in a Bombay magazine an article about Papu's suburb of Sion, in which the slum of Dharavi was written about almost as a bohemian feature of the place, something that added spice to humdrum middle-class life. Bombay clearly innoculated its residents in some way. I had another glimpse of Dharavi some time later, when I was going in a taxi to the domestic airport at Santa Cruz. The taxi-driver - a Muslim from Hyderabad, full of self-respect, nervous about living in Bombay, fearful of sinking, planning to go back home soon, and in the meantime nervously particular about his car and his clothes - the taxi-driver showed the apartment blocks on one side of the airport road where hutment dwellers had been rehoused. In the other direction he showed the marsh on which Dharavi had grown and, away in the distance, the low black line of the famous slum. Seen from here, Dharavi looked artificial, unnecessary even in Bombay: allowed to exist because, as people said, it was a vote-bank, and hate-bank, something to be drawn upon by many people. All the conflicting currents of Bombay flowed there as well; all the new particularities were heightened there. And yet people lived there, subject to this extra exploitation, because in Bombay, once you had a place to stay, you could make money.

Like,” he repeats with distaste. “How about I tell you what I don’t like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn’t be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children’s books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires. I rarely stock debuts, chick lit, poetry, or translations. I would prefer not to stock series, but the demands of my pocketbook require me to. For your part, you needn’t tell me about the ‘next big series’ until it is ensconced on the New York Times Best Sellers list. Above all, Ms. Loman, I find slim literary memoirs about little old men whose little old wives have died from cancer to be absolutely intolerable. No matter how well written the sales rep claims they are. No matter how many copies you promise I’ll sell on Mother’s Day.” Amelia blushes, though she is angry more than embarrassed. She agrees with some of what A.J. has said, but his manner is unnecessarily insulting. Knightley Press doesn’t even sell half of that stuff anyway. She studies him. He is older than Amelia but not by much, not by more than ten years. He is too young to like so little. “What do you like?” she asks. “Everything else,” he says. “I will also admit to an occasional weakness for short-story collections. Customers never want to buy them though.” There is only one short-story collection on Amelia’s list, a debut. Amelia hasn’t read the whole thing, and time dictates that she probably won’t, but she liked the first story. An American sixth-grade class and an Indian sixth-grade class participate in an international pen pal program. The narrator is an Indian kid in the American class who keeps feeding comical misinformation about Indian culture to the Americans. She clears her throat, which is still terribly dry. “The Year Bombay Became Mumbai. I think it will have special int—” “No,” he says. “I haven’t even told you what it’s about yet.” “Just no.” “But why?” “If you’re honest with yourself, you’ll admit that you’re only telling me about it because I’m partially Indian and you think this will be my special interest. Am I right?” Amelia imagines smashing the ancient computer over his head. “I’m telling you about this because you said you liked short stories! And it’s the only one on my list. And for the record”—here, she lies—“it’s completely wonderful from start to finish. Even if it is a debut. “And do you know what else? I love debuts. I love discovering something new. It’s part of the whole reason I do this job.” Amelia rises. Her head is pounding. Maybe she does drink too much? Her head is pounding and her heart is, too. “Do you want my opinion?” “Not particularly,” he says. “What are you, twenty-five?” “Mr. Fikry, this is a lovely store, but if you continue in this this this”—as a child, she stuttered and it occasionally returns when she is upset; she clears her throat—“this backward way of thinking, there won’t be an Island Books before too long.

You think you know me me, my daughter-in-law, but you don't. For instance, I bet you don't know I'm a space traveler. But I am. And I do. In my mind, I travel through time and space in ways you cannot even dream of - from Ohio to Bombay to Ohio again; from the land of the living to the land of the dead, where my Rustom resides; from my wallpapered bedroom in this house, to my painted bedroom in Bombay, of which I know every inch - where the embroidered handkerchiefs are kept in the bottom drawer of the chest of drawers, what books are on the bedside table; the color of the frame that holds the painted picture of Lord Zoroaster that Rustom got me for my fiftieth birthday. Yes, I may be older than you, Susan, and my knees my creak when I got up in the morning, but I can run faster and fly higher than you will ever know.

India is the Country of the No. That “no” is your test. You have to get past it. It is India’s Great Wall; it keeps out foreign invaders. Pursuing it energetically and vanquishing it is your challenge. In the guru—shishya tradition, the novice is always rebuffed multiple times when he first approaches the guru. Then the guru stops saying no but doesn’t say yes either; he suffers the presence of the student. When he starts acknowledging him, he assigns a series of menial tasks, meant to drive him away. Only if the disciple sticks it out through all these stages of rejection and ill treatment is he considered worthy of the sublime knowledge.

So I sat there and listened and started disintegrating. This has happened twice before. The first time was in the Tiki Room at the Bombay Oberoi, listening to a Bengali play guitar and sing 'My Way.' The second time was in a Zapatista village in the mountains of Chiapas, listening to a young woman from Montana play guitar and sing 'Redemption Song.' Both times I was left in little pieces that took a long time to push back together. And there along the river, listening to our music, all about yearning for freedom, I again felt overwhelmed by the same juxtapositions and ironies.

THE TERM POSH originated during the time of the British Raj in India, when passengers booking ships to their imperial postings in Bombay or Delhi asked for portside cabins on the way to India and for starboard cabins on the return to England. This way, their rooms were always on the shaded side of the ship. Booking agents shortened “Port Out, Starboard Home” to POSH, and a new word entered the English language.

The past, beloved enemy, has bad timing. Those Bombay days come back to me so vividly and suddenly that sometimes I’m shaken from the hour I’m in, and lost to the task. A smile, a song, and I’m back there, sleeping sunny mornings away, riding a motorcycle on a mountain road, or tied and beaten and begging Fate for an even break. And I love every minute of it, every minute of friend or foe, of flight and forgiveness: every minute of life. But the past has a way of taking you to the right place at the wrong time, and that can be a storm inside.

He no longer had time even for the caste system itself. In Bombay, in answer to a question about whether caste was ‘consistent with democracy and democratic organizations’, Gandhi replied: ‘I do not need to refer to my past writings to say what I believe today, because only what I believe today counts. I wish to say that the caste system as it exists to-day in Hinduism is an anachronism. It is one of those ugly things which will certainly hinder the growth of true religion. It must go if both Hinduism and India are to live and grow... The way to do [this] is for all Hindus to become their own scavengers, and treat the so-called hereditary Bhangis as their own brothers.

In September 1942, a month after Gandhi was jailed, Winston Churchill wrote to the secretary of state for India, Leo Amery: ‘Please let me have a note on Mr.Gandhi’s intrigues with Japan and the documents the Government of India published, or any other they possessed before on this topic.’ Three days later, Amery sent Churchill the note he asked for, which began: ‘The India Office has no evidence to show, or suggest, that Gandhi has intrigued with Japan.’ The ‘only evidence of Japanese contacts [with Gandhi] during the war’, the note continued, ‘relates to the presence in Wardha of two Japanese Buddhist priests who lived for part of 1940 in Gandhi’s Ashram’. Before the Quit India movement had even begun, Churchill had convinced himself that Gandhi was intriguing with the Japanese. In February 1943, when Gandhi went on a fast in jail, Churchill convinced himself that Gandhi was secretly using energy supplements. On 13 February, Churchill wired Linlithgow: ‘I have heard that Gandhi usually has glucose in his water when doing his various fasting antics. Would it be possible to verify this.’ Two days later, the viceroy wired back: ‘This may be the case but those who have been in attendance on him doubt it, and present Surgeon-General Bombay (a European) says that on a previous fast G. was particularly careful to guard against possibility of glucose being used. I am told that his present medical attendants tried to persuade him to take glucose yesterday and again today, and that he refused absolutely.’ On 25 February, as the fast entered its third week, Churchill wired the viceroy: ‘Cannot help feeling very suspicious of bona fides of Gandhi’s fast. We were told fourth day would be the crisis and then well staged climax was set for eleventh day onwards. Now at fifteenth day bulletins look as if he might get through. Would be most valuable [if] fraud could be exposed. Surely with all those Congress Hindu doctors round him it is quite easy to slip glucose or other nourishment into his food.’ By this time, the viceroy was himself increasingly exasperated with Gandhi. But there was no evidence that the fasting man had actually taken any glucose. So, he now replied to Churchill in a manner that stoked both men’s prejudices. ‘I have long known Gandhi as the world’s most successful humbug,’ fumed Linlithgow, ‘and have not the least doubt that his physical condition and the bulletins reporting it from day to day have been deliberately cooked so as to produce the maximum effect on public opinion.’ Then, going against his own previous statement, the viceroy claimed that ‘there would be no difficulty in his entourage administering glucose or any other food without the knowledge of the Government doctors’ (this when the same government doctors had told him exactly the reverse). ‘If I can discover any firm of evidence of fraud I will let you hear,’ said Linlithgow to Churchill, adding, somewhat sadly, ‘but I am not hopeful of this.’ This prompted an equally disappointed reply from Churchill: ‘It now seems certain that the old rascal will emerge all the better from his so-called fast'.

On 14 April, Gandhi addressed a large meeting in his ashram. The recent happenings in the city were, he said, ‘most disgraceful’. He had said ‘times without number that satyagraha admits of no violence, no pillage, no incendiarism; and still in the name of satyagraha, we burnt down buildings, forcibly captured weapons, extorted money, stopped trains, cut off telegraph wires, killed innocent people and plundered shops and private houses’. These events in Ahmedabad had ‘most seriously damaged the satyagraha movement’. Had ‘an entirely peaceful agitation followed my arrest’, added Gandhi, ‘the Rowlatt Act would have been out or on the point of being out of the Statute book today. It should not be a matter of surprise if the withdrawal of the Act is now delayed.’ Gandhi had now decided to ‘offer satyagraha against ourselves for the violence that has occurred’. This would take the form of a seventy-two-hour fast. Gandhi asked those assembled to also ‘observe a twenty-four-hour fast in slight expiation of these sins’. Gandhi’s address, reported the Bombay government, ‘had a very beneficial effect and the disturbances at Ahmedabad practically came to an end on ...14th April’ itself.

Jamsetji Tata set four long-term corporate goals. The first was to build an iron and steel plant. The second was to bring hydroelectric power to India. The third, which was truly remarkable for the time, was to create a world-class institute of science in and for the nation. Beyond these, his fourth goal was to give to Bombay and to India a world-class hotel.

I was born in the city of Bombay on August 15th 1947. No, that will not do. The time is important. It was at the stroke of midnight, the precise instant of India's arrival at independence. I, Saleem Sinai, later variously called Snotface, Baldy and Too Pleased With My Own Brilliance, had my destiny tied to my country's. Now my time is running out, and I have so many stories - too many you may think - to tell, to save myself from crumbling into dust. But I am the Arabian Knights and you must put up with it. The story starts in 1915. My grandfather, Aadam Aziz, fell on a tussock while praying and lost his faith. Blood fell from his not inconsiderable nose and solidified into rubies and diamonds, and I could already feel the Booker Prize in my hands.

Evening brings the people to their windows, balconies, and doorways. Evening fills the streets with strolling crowds. Evening is an indigo tent for the circus of the city, and families bring children to the entertainments that inspire every corner and crossroad. And evening is a chaperone for young lovers: the last hour of light before the night comes to steal the innocence from their slow promenades. There’s no time, in the day or night, when there are more people on the streets of Bombay than there are in the evening, and no light loves the human face quite so much as the evening light in my Mumbai.

The gang war will never end. Because at it's core , it is not the gangsters against the police or the gangster against another. It is a young man with a Mauser against history personal and political, it is revolution one murder at a time.

Around this time my friend Medora, now a chemist with the Bombay Milk Scheme’s laboratory at Anand, asked me to accompany him and his brother on a rather unusual trip. His brother wanted to consult a chhaya jyotishi in Cambay. The chhaya jyotishi measured your shadow in the noonday sun, consulted his collection of ancient parchments and looked for the one that matched with the measurement of your shadow and predicted the future. Medora’s brother wanted his shadow ‘read’ because he was keen on getting married and was seeking ‘spiritual’ advice about whether the young lady he had in mind was the right choice. I found this entire exercise quite ridiculous. I had never had faith nor interest in the ‘occult sciences’. I went along with the Medoras because anything was a good change from the monotony of life at Anand. After Medora’s brother got his shadow ‘read’, they persuaded me to do the same. So as not to appear a spoilsport and also for some fun I stood in the sun while the jyotishi measured my shadow. Shuffling through the bunch of parchment-like leaves, and finding what he was looking for, he read out: ‘You have no faith.’ I told him he was absolutely right; I was an atheist. Ignoring me, he continued to read out some details about my family and childhood which turned out to be absolutely accurate. He then asked me if he should read me my future. By this time I was rather intrigued so I agreed. Among the many things the jyotishi told me, a particular detail remained firmly stuck in my mind: ‘You are very unhappy in your job right now but within a month you will change it and then you should just sit back and watch,’ he read out. ‘Your career is set for a phenomenal rise – the kind you can never imagine.’ I had smiled sceptically to myself then, but in hindsight what he predicted could not have been truer. Within

One of the unique problems with Indian dairying is that buffaloes give double the milk in winter than in summer. In those days, however much milk was produced, we had to send it all to Bombay or it would spoil and be lost. Dara Khurody, the Milk Commissioner of Bombay, was displeased with the fluctuation in supply and decided that we must send the same amount of milk the year round. This is when my legendary run-ins with him began. I said: ‘Mr Khurody, buffaloes give double the milk in winter and I don’t know how to plug their udders. I’m afraid you will have to accept all the milk.’ He became extremely angry and retorted: ‘But the people of Bombay don’t drink one bottle of milk in summer and two bottles in winter. It’s your problem, not mine. I cannot take the milk.’ I knew that the Bombay Milk Scheme did not have adequate milk to supply to its consumers and so it imported milk powder from New Zealand and converted it to liquid milk to meet the city’s demand. I believed that since there was adequate liquid milk available within the country, the practice was both unnecessary and unfair to our farmers. Never one to shy away from battle, I confronted him: ‘Mr Khurody, are you the Milk Commissioner of Bombay or of New Zealand?’ I asked. ‘Why are you importing milk powder from another country instead of taking milk from our own farmers?’ ‘How dare you?’ he shouted back. ‘Who are you to question the government?’ And the matter ended there. Khurody refused to take the surplus milk and continued to import milk powder from New Zealand. It was around this time that I discovered some of the intriguing benefits of ‘importing’. For some it meant a trip abroad, for others inflated invoices and other devices about which the less said the better. Suffice

In Bombay, it’s a class issue to get this far with a carpenter, but some of my friends have kinks – secretly inviting daily wage labourers home for a sex fantasy to be fulfilled. Autorickshaw drivers get lucky all the time, and sometimes even manage to steal valuables and never get reported.

While the Cannings were still at Bombay, Lord Elphinstone was a charming host and got up two expeditions to famous caves, which showed just how far Raj formality had spread since the Edens' time. On January 31st, a large party went to the caves of Keneri, where everyone had their own cave furnished with washing tubs, sofas, writing-tables "and all requisites down to pen knives and India rubber bands," as Canning noted approvingly in his diary. Lord Elphinstone's servants had laboriously carried all this paraphernalia during the night "to this desolate uninhabited, trackless spot." The Imperial Presence became even more pronounced on February 5th when the Cannings went by steamer to the caves of Elephanta. Tents and huts had been set up outside where the party all changed into evening clothes- all frightfully well organized. Dinner for fifty people was laid in the principal cave, complete with champagne coolers, finger bowls, everything. The British toasted their Queen while Hindu gods carved in the dank rock leered lasciviously. On

HDFC Bank was the first of the private lenders to go public— even before it completed a full year. 'It was a mistake,' Deepak told me. The RBI required the new banks to go public within a year but all other lenders went back to the regulator and got extensions. 'We didn't ask for it. We were too naive,' Deepak said. 'Everybody took time as they wanted to get a premium. We sold at par, ₹10. But I have no regrets.' Deepak pushed for a par issue as the bank had nothing to show. And the disaster of parent HDFC's listing was still haunting him, though that had happened a decade and a half ago. In 1978, India's capital market was in a different shape and mortgage was a new product, not understood by many. HDFC put the photograph of its first borrower on the cover of its balance sheet, a D. B. Remedios from Thane, who took a loan of ₹35,000 to build his house. The public issue of HDFC bombed. In an initial public offering (IPO) of ₹10 crore, the face value of one share was ₹100. ICICI, IFC (Washington) and the Aga Khan Fund took 5% stakes each in the mortgage lender and the balance 85% equity was offered to the public, but there were few takers. The stock quoted at a steep discount on listing. For the bank, Deepak did not want to take any chance. So portions of the issue were reserved for the shareholders and employees of HDFC as well as the bank's employees. HDFC decided to own close to a 26% stake in the bank and NatWest 20%. Satpal was offered about 5% and the public 25%. The size of the public issue was ₹50 crore. 'We didn't know whether it would succeed. Our experience with HDFC had been a disaster,' Deepak said. But Deepak had grossly underestimated investors' appetite for the new bank. The issue, which opened on 14 March 1995, was subscribed a record fifty-five times. The stock was listed on the Bombay Stock Exchange (now known as BSE Ltd) on 26 May that year at ₹39.95, almost at a 300% premium.

Baazi’s songs kept the cash registers ringing for a very long time and helped Burman make up his mind—Bombay it w

She removed the shining black disk from its sleeve, holding it by the edges. After she placed it on the turntable and set the arm into motion, she adjusted the volume on the amplifier, flooding the room with sound. She closed her eyes and began to sway to the music. She could almost feel Clive’s arms guiding her, as he had done so many times over the course of their lives together. (from Independence Day)

As they left the pier and walked into the park, Chahda looked around appreciatively. "Nice place, this. Capital of New Caledonia. Big island, has 8,548 square mile, also has 53,245 peoples. Eleven thousand in Noumea. That is what says the Worrold Alm-in-ack." Rick and Scotty laughed. It was like old times to hear Chahda quoting from The World Almanac. A Bombay beggar boy, he had educated himself with only the Almanac for his textbook, and he had laboriously memorized everything in it.

I'm actually something of an aficionado in the "waking up in strange places" department. I've woken up in hay lofts, under a buttern churn, on roofs, in a choir loft (twice), under tables, on tables, in trees, in ditches, and half-pinned under a sleeping ox. One time in Bombay, I woke up to find myself lashed to a yak.

Now the sun is wide awake, baring its teeth, making the sweat run down people's back. Before it will make its way across the sky and into the waiting arms of the Arabian Sea, so much will have happened: migrations into the city, births, marriages, dowry deaths, illicit love affairs, pay raises, first kisses, bankruptcy filings, traffic accidents, business deals, money changing hands, plant shutdowns, gallery openings, poetry readings, political discussions, evictions. Every event in human history will repeat itself today. Everything that ever happened will happen again today. All if life lived in a day. A day, a day. A silver urn of promise and hope. Another chance. At reinvention, at resurrection, at reincarnation. A day. The least and most of all of our lives.

In the intervening thirty years since Sadat’s death at the hands of Jihadists, thousands of terror attacks have occurred in nations across the globe. Two years after Sadat’s death the U.S. Embassy in Beirut, Lebanon was bombed, killing 63. Six were killed in the bombing of the World Trade Center in New York City on February 26, 1993. The next month, 250 civilians died in the attacks on Bombay, India.  A year later, three members of the Armed Islamic Group hijacked Air France flight 8969 in Algiers, killing seven. In 1996 the Khobar Towers in Saudi Arabia were bombed, killing 19 U.S. Air Force airmen living in the towers.

Here, let me quote only a prediction by a sympathetic visitor, the British journalist Don Taylor. Writing in 1969, by which time India had stayed united for two decades and gone through four general elections, Taylor yet thought that the key question remains: can India remain in one piece – or will it fragment? . . . When one looks at this vast country and its 524 million people, the 15 major languages in use, the conflicting religions, the many races, it seems incredible that one nation could ever emerge. It is difficult to even encompass this country in the mind – the great Himalaya, the wide Indo-Gangetic plain burnt by the sun and savaged by the fierce monsoon rains, the green flooded delta of the east, the great cities like Calcutta, Bombay and Madras. It does not, often, seem like one country. And yet there is a resilience about India which seems an assurance of survival. There is something which can only be described as an Indian spirit. I believe it no exaggeration to say that the fate of Asia hangs on its survival.9 The heart hoped that India would survive, but the head worried that it wouldn’t. The place was too complicated, too confusing – a nation, one might say, that was unnatural.

Once in an interview, the famous ex-municipal commis-sioner of Bombay, Mr. Tinaikar, had a point to make. “Rich people’s dogs are walked on the streets to leave their affluent droppings all over the place,” he said. “And then the same people turn around to criticize and blame the authorities for inefficiency and dirty pavements. What do they expect the officers to do? Go down with a broom every time their dog feels the pressure in his bowels? In America every dog owner has to clean up after his pet has done the job, and the same is in Japan. Will the Indian citizen do that here?

I was born in the city of Bombay … once upon a time. No, that won’t do, there’s no getting away from the date: I was born in Doctor Narlikar’s Nursing Home on August 15th, 1947. And the time? The time matters, too. Well then: at night. No, it’s important to be more … On the stroke of midnight, as a matter of fact. Clock-hands joined palms in respectful greeting as I came.

Our lives have become incredibly complicated, with stress relentlessly undermining our health and sanity. In other words, the yogic work of self-transformation encounters similar challenges to bygone ages, which had their own pathologies. Yoga is a well-trodden path to inner freedom, peace, and happiness. It puts us in touch with what Abraham Maslow called “being values,” without which our lives are superficial and ultimately unfulfilling.2 Yoga offers answers to the fundamental questions of human existence: Who am I? Why am I here? Where do I go? What must I do? Whenever we pause long enough in the midst of our hectic lives, these questions surface from oblivion. When they do, few people have plausible answers for them. But without such answers, we are merely adrift. Yoga can provide direction today as efficiently as it did five or more millennia ago. It is for everyone. Its various approaches are not only not antithetical but positively complementary. They make up a spectrum of possible engagement of the yogic path to liberation. Whatever our particular temperament or orientation, we can find a resonating yogic approach that will lead us out of confusion and unhappiness. Shri Yogendra, founder-president of the Yoga Institute in Santa Cruz (a suburb of Bombay, India) addressed the notion that ancient Yoga is unsuitable for modern life as part of a larger pattern of prejudice: . . . a busy man regards it as a waste of time which he could utilize to better purpose; the normally healthy man believes he has no need for it; the non-conformist and the unconventional dislike the very idea of following anything which demands their loyalty or devotion; the youth believes it is for the old, and the luxury-loving persons could not think of being simple, while many opine that Yoga and modern life are self-contradictory and need not be attempted.3 These excuses say nothing about Yoga but everything about the ordinary individual, who is always looking to preserve the status quo. Yoga, of course, actively undermines conventional patterns of existence, at least insofar as they prevent inner freedom, peace, and happiness. In that sense it is a radical teaching, which goes to the root (radix) of the problem: lethargy, fear of change, prejudice, self-delusion—all of which can be summarized as ignorance (avidyā). The whole purpose of Yoga is to remove ignorance, which is in the way of enlightenment. Therefore Yoga speaks to every single unillumined person in the world.

In the city of Ahmedabad where I live, a flight to Karachi takes less time than flying to Bombay, but arbitrary and tyrannical borders have made Sindh inaccessible to me in more ways than one.

Each time you prepare the balchão masala, think of the person you want to feed it to. If it’s someone you dislike, you might end up being too liberal with your spices. If this person is somebody you love, you will be more careful, especially with your peppercorns and chillies. You don’t want to burn the tongue that has been kind to you,’ Lorna had advised in Konkani.

An age that needs security guards is, of course, without security. What do we have in the dull old days? Old man janitors in the schools; watchmen in the factories, and the watchman was usually the turbanned bearded Bombay armed only with a stick, drowsing on a stool by a gate. How his strong odor remembered now seems the very smell of safety! In his place now lurks the man in uniform, armed with pistol and club and submachine gun: the "security" that stands for the insecurity of our times, being the human equivalent of the iron bars at the window, the barbed wire on the wall.

He had to plead for her attention by phoning her dozens of times, by throwing money at her as she danced. He had to offer daily tokens—lipstick, earrings and perfume—through the security guard who stood outside Night Lovers, a giant of a man whose fiery red turban matched his temper.

Afterwards, Ada turned slow cartwheels on the terrace, watching the world change kaleidoscopically from purple to orange as the queen's crepe myrtles took turns with the hibiscus. The gardener was sweeping the lawn and his helper was cleaning down the curved cane chairs on the wide verandah. Ordinarily, cartwheeling was one of Ada's favorite things to do, but this afternoon her heart wasn't in it. Rather than enjoying the way the world spun around her, she felt dizzy, even queasy. After a time, she sat instead on the edge of the verandah near the spider lilies.

I cannot come with you, pilla. I would wilt like a plucked flower. I belong here." "Well, I belong here, too." They had reached the bottom of the hill and the line of palms that grew along the coast. The dhows bobbed mildly on the flat sea, their sails down, as white-robed Parsees gathered along the shores to begin their sunset prayers. Ada stopped walking and faced the golden ocean, the dying sun still warm on her face. She was infused with a feeling for which she did not have a name, but which was exquisitely wonderful and painful at the same time. She repeated, more softly now, "I belong here, too, Shashi.

In my study, next to my desk, is a locked bookcase that contains a collection of volumes I value more than any of the hundreds of other books that fill a multitude of shelves in our home. Of these precious publications, the most prized and well-guarded is a slim first edition of 104 pages, simply titled Jungle Stories by Jim Corbett. The cover is of plain brown paper, with no illustrations or colouring. This thin little book was privately printed by Corbett, for family and friends, at the London Press in Nainital in 1935. Only a hundred copies were produced, of which very few remain. My copy came to me through my parents. They were given it by friends, who had once been Corbett’s neighbours in Nainital. By the time I received it, the book had been covered with a protective sleeve of clear plastic. The title page is signed by Jim Corbett, in a neat, fastidious hand. Several years after Jungle Stories was published, Lord Linlithgow, Viceroy of India from 1936-43, requested a copy. He had met Corbett, who assisted in organizing viceregal shoots in the terai and was already regarded as a legendary shikari and raconteur. After reading the book, Linlithgow recommended that it be published by the Oxford University Press in Bombay. Jungle Stories is, essentially, the first draft of Man-eaters of Kumaon. Several of the chapters are identical, including stories of ‘The Pipal Pani Tiger’ and ‘The Chowgarh Tigers’, as well as an angling interlude, ‘The Fish of My Dreams.’ Corbett expanded this book into its present form by adding six more tales, including an account of the first man-eater he killed in 1907, near Champawat. This tigress was responsible for the deaths of 436 victims and her destruction helped cement Corbett’s reputation as a hunter. In recognition of his success, Sir J. P. Hewett, Lieutenant Governor of the United Provinces, presented him with a .275 Rigby-Mauser rifle. An engraved citation on a silver plaque was fixed to the stock. Corbett later bequeathed this weapon to the Oxford University Press, who sent it to their head offices in England. Eventually, the gun was confiscated by the police in Oxford because the publishers didn’t have a licence. For a number of years, John Rigby & Co., gunsmiths, displayed the rifle at their showroom in London, along with a copy of Jungle Stories. In February 2016, Corbett’s rifle was purchased at auction by an American hunter for $250,000. Following this, the rifle was brought to India for a week and briefly displayed at Corbett Tiger Reserve, as part of a promotional event. The editor at OUP, who shepherded Man-eaters of Kumaon to publication, was R. E. ‘Hawk’ Hawkins, himself a legend, who contributed greatly to India’s canon of nature writing. In his introduction to a collection of Corbett’s stories, Hawkins describes how this book came into his hands:

Elspeth removed one of her pills and placed it into her mouth. She drew a slow breath and sighed again, only this time she did so quietly and with satisfaction, no doubt taking comfort in the knowledge that her little opium pill would see her through. Jane cared nothing for such things. She’d read of its effects, and she’d seen them manifested often enough. She had noted how it could, for a short time, replace misery with happiness, how it excited and enlarged the senses, and in many cases, when the dose was high enough, led to both moral and physical debility. Ultimately, however, it appeared to leave one all the more disconsolate. She had read that it was rare to find an ‘opium-eater’ over thirty years of age if the practice had been started early enough. To her knowledge, however, this was a new fixation for Elspeth, which had begun soon after their arrival in Bombay. She prayed that Arabella would not take to it as her mother had.

Jacqueline Novogratz has her own spin24 on this concept, phrased in the question What are you doing when you feel most beautiful? In her travels for the Acumen Fund, she sometimes asks her question in unlikely settings: “I decided to try it out on women living in a slum in Bombay.” At first, it didn’t go over well: “One woman said, ‘There’s nothing in our lives that’s beautiful.’ But finally another woman, who worked as a gardener, said, ‘Well, I can think of one time. All winter long I slog and slog, but when those flowers push through the ground, I feel beautiful.

I was born in the city of Bombay...once upon a time.

By the time Puri went to bed, he felt positively homesick. Lying under the weight of thick blankets, he found the pin-drop silence eerie and unnerving. In the absence of the distant hum of traffic and honking from the highway, the barking of street dogs, the tap of the guards’ lathis on the road as they made their rounds through the colony, the strains of Lag Jaa Gale coming from the chowkidar’s radio, he found it impossible to sleep.

SURYAKUMAR YADAV Full Name: Suryakumar Yadav Nickname: SKY Born: 14th September, 1990 Hometown: Bombay, India Nationality: Indian Role: Batter Teams: India, Parsi Gymkhana Club, Mumbai, Mumbai Indians, Kolkata Knight Riders. It took Suryakumar Yadav a long time to break into the Indian national team, but he’s now one of the regular team members. He played active parts in the Indian team that won the ACC Asia Cup in 2023, as well as in India’s journey to the Cricket World Cup final in the same year. Before those achievements, Yadav enjoyed lots of success in T20, winning the Indian Premier League

I was determined that The God of Small Things should be pub-lished in India frst. But within those few months, Pankaj Mishra had given up his job at HarperCollins and more or less moved to London. Most publishing houses in India at that time produced badly designed, shoddy books. Terrible covers, terrible paper, terrible copy- editing. I found it painful, disrespectful. Friends of mine, Tarun Tejpal and Sanjeev Saith, got together and started a publishing company called India Ink. I was at the printing press the day the frst copies rolled out. I could hardly breathe. To see copies of your frst book, piled up in towers –  it ’s an experience that ’s hard to match. Readings were planned in Delhi, Bombay, Calcutta, Madras and Kottayam. Stuart Proftt, my publisher from the UK, and David Godwin few in to be a part of the excitement. There were all kinds of reviews. People hated it, loved it, mocked it,

Jinnah’s rise had seemed unstoppable, but in 1918 he had scandalised Bombay high society by courting Ruttie Petit, the eighteen-year-old daughter of a Parsi baronet and one of the most ‘envied debutante[s] of her generation’.20 The patriarch of the family, Sir Dinshaw Petit, happened to be a vocal supporter of interfaith marriages, believing like many liberals at the time that they would be vital in gluing India into a single nation. When forty-two-year-old Jinnah had asked to marry his teenage daughter, however, Sir Dinshaw was horrified and banned the two from meeting. Jinnah and Ruttie continued their courtship, however, and Ruttie writes that Jinnah burned ‘storming passions into the very fibre of her being’. In his presence she appeared utterly radiant: ‘like a fairy,’ wrote one observer, and two months after her birthday they eloped, with Ruttie converting to Islam the day before the wedding.21 ‘Jinnah has at last plucked the blue flower of his desire,’ wrote Sarojini Naidu, who was closely following the scandal along with the rest of Bombay society. It was all very sudden and caused terrible agitation and anger among the Parsis: but I think though the child has made far greater sacrifices than she yet realises, Jinnah is worth it all – he loves her: the one really genuine emotion of his reserved and self-centred nature and he will make her happy.22 Sarojini’s optimism proved misplaced, however. Parsi society ostracised Ruttie, and her father summoned the couple to court, alleging that Jinnah had abducted her. Here Ruttie defiantly stood up and told the judge, ‘Mr Jinnah has not abducted me; in fact I have abducted him.’23 But in the aftermath she was excommunicated from her community, banned from all Parsi social occasions and told she could never return to her childhood home.

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