Saturday, March 26, 2022
The Reacher Guy: The Authorized Biography of Lee Child, by Heather Martin - Review
Thursday, January 6, 2022
Krishna Vasudeva and Mathura, by Meenakshi Jain - Review
Vasudeva Krishna and Mathura, by Meenakshi Jain
Indians may know Mathura as an important railway station on the way to Agra, as the site of a large oil refinery and a place of connection with the Hindu god, Krishna. But not many will know of its significance in India’s socio-political landscape. Even fewer will know enough to separate fact from fiction. Meenakshi Jain’s Vasudeva Krishna and Mathura attempts to summarise, in a short and readable book, the available literature about Mathura, its history, and association with Vasudeva Krishna over the ages.While the book is divided into 10 chapters, it can be broken into three logical parts. In the first part, going back to almost 3,000 years, ancient Sanskrit grammarian Yaska’s treatise Nirukta gives an indication of the transition from “the gods of sacrificial fires to the deities of the Epics and Puranas”. The Svetasvatara Upanishad propounded the idea of bhakti and there was also the emergence of images (murti, vigraha, pratima) where “images served the same purpose as Agni in Vedic rites”. There was a gradual merging of Bhagavata and Vaishnava, with Vasudeva Krishna being identified with the Vedic Vishnu.
Rukmini, by Saiswaroopa Iyer
Rukmini: Krishna's Wife, by Saiswaroopa Iyer
Saturday, July 17, 2021
HBR's 10 Must Reads - Management Ideas 2021 - Review
HBR’s 10 Must Reads - The Definitive Management Ideas of the Year from Harvard Business Review – 2021
(Amazon)
HBR’s 10 Must Reads - The Definitive Management Ideas of the Year from Harvard Business Review – 2021 is a good collection of short articles covering diverse topics. Of all, however, The Hard Truth about Innovative Cultures, by Gary P. Pisano, is the most important, and also the best written, piece.
It may seem harsh to use the saying – ‘Monkey See, Monkey Do’, but success begets imitators. Decades ago, there was the ‘HP Way’, then came Google’s ‘20% Project’ and Amazon’s ‘extreme tolerance for failure’. If HP was the original garage startup that became one of the most successful companies of Silicon Valley (before suffering the inevitable decline, terminal in many cases, that every company goes through; Jim Collins' 2009 book, How the Mighty Fall, is a good read on the subject), Google and Amazon have grown to become trillion-dollar industry leaders. It is unsurprising that leaders at companies look to these successful companies for best practices to emulate. However, a superficial adoption of these practices without an understanding of what makes them successful in the first place is a recipe for failure. The article brings out the truths about five of the best practices of these innovative corporate cultures.
Tuesday, July 13, 2021
Indraprastha, by BB Lal - Review
Indraprastha: The Earliest Delhi Going Back to the Mahabharata Times
Friday, March 5, 2021
yataḥ kr̥ṣṇas tato jayaḥ - Tales from the Mahabharata

These words are also the emblem of the Supreme Court of India. The first time these words are spoken in the epic is in the Udyoga Parva, by Dhritarashtra, and the last time by Bhishma, in the Anushasana Parva, just before he takes Krishna’s permission to depart for heaven.
I also pointed out, as best as I could find, only once are these words, an expansion of the earlier phrase, spoken in the Mahabharata, Bhishma – यतः कृष्णस्ततो धर्मो यतो धर्मस्ततो जयः (where there is Krishna, there is dharma; where there is dharma, there is victory), but a variation of these words can also be found in the text – यतो धर्मस्ततः कृष्णो यतः कृष्णस्ततो जयः (where there is dharma, Krishna is there; where there is Krishna, victory is there), also spoken by Bhishma.
So, that led me to another search, of another set of words – यतः कृष्णस्ततो जयः (where there is Krishna, there is victory). These words, in this order, are said six times in the Mahabharata (going by the Critical Edition) – thrice in the Bhishma Parva (all in the Bhagavada Gita Parva, though not in the actual Bhagavada Gita), and once each in the Adi (Viduragamana), Udyoga (Yana-Sandhi), and Shalya Parvas (Gada-Yuddha).
Saturday, February 13, 2021
The Curse of Bigness, by Tim Wu - Review
Evidence of the power that tech behemoths have come to wield in the world was on display on 7 January 2021, when Google, Facebook, Twitter, Shopify, Snapchat, Discord, and others came together to ban the 45th US President, Donald Trump, from their platforms. It was reminiscent of Stalin’s Great Purge, with a promise of more to come. With even Russian dissident Alexei Navalny and German Chancellor Angel Merkel criticising the ban, back in stark focus are issues of intolerance, accountability, free speech, incitement, and monopoly power.
In 1945, American company Alcoa was broken up, and in the 1960s, anti-monopoly action by the regulators peaked, with the Justice Department going after banks, grocery stores, shoe manufacturers, and others, implementing what it saw as a “broad anti-concentration mandate” given to it by Congress to stop “creeping concentration”.
During the George Bush and Obama years, there would be virtually no major anti-trust action by the government. These regulatory shifts in anti-monopoly action over the last four decades can mostly be traced to what Wu calls the victory of “neoliberalism” in American academia. This philosophy argued that the one and only measure of consumer welfare was prices. Lower prices meant that consumers could not be seen as harmed, and therefore, companies could not be penalised for concentrating too much market share and power as long as prices did not go up. Neoliberals were also “opposed to almost all forms of state intervention in the economy”. Aaron Director, “the father of the neo-conservative Chicago School of antitrust,” believed that breaking up larger companies protected weaker companies and reduced efficiency by stopping these larger companies from lowering prices. This thought percolated to the regulators, with the European regulator, in 1997, suggesting the “lowered prices” and “consumer welfare” were its goals.
Wu writes that “extreme concentration of German industry before the war was an aid to Hitler’s rise to power…” This is lesson we simply cannot afford to ignore. Indeed, German companies like United Steel, Krupp, Siemens, IG Farben and others were major beneficiaries as well as contributors to the Nazi military build-up of the 1930s. IG Farben was perhaps the only company to run its own concentration camp as well as operate a rubber plant in the Auschwitz campus. In case the name IG Farben does not ring a bell, the company was broken up into its original six constituent companies, including BASF, Agfa, Hoechst, and Bayer.
Friday, February 5, 2021
Where thee is Dharma, there is Victory - Tales from the Mahabharata
Some other factoids that should interest people, as they did me. These words are uttered once each by Arjuna, Dhritarashtra, Sanjaya, Drona, Karna, Gandhari, and Krishna. Bhishma and Vyasa say these words thrice each, unsurprisingly. They are spoken once each to Vidura and Karna, twice each to Dhritarashtra, Duryodhana, Gandhari, and Yudhishthira, and thrice to Krishna.
Finally, these words occur once each in the Drona, Shalya, and Anushasan Parvas, twice in the Stri Parva, thrice in the Udyoga Parva, and five times in the Bhishma Parva.
Let’s dig into the thirteen occurrences, in the order they appear in the Mahabharata.
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| Image credit:detechter (via IndicToday) |
Friday, December 25, 2020
The Bhagavad Gita and The Bhagavad Gita for Millennials, by Bibek Debroy - Review

The Bhagavad Gita, Translated by Bibek Debroy
The Bhagavad Gita for Millennials by Bibek Debroy
Let’s take The Bhagavad Gita translation first. It is a
verse by verse translation of the 700 verses, or 699, depending on how you
count them, of the Bhagavad Gita, with the Sanskrit shlokas (verses) on one
page and the English translation on the facing page. There is no
interpretation, no commentary; just a literal translation of each verse. The
author (Bibek Debroy, not Vyasa) writes in the Introduction that ‘A
translator’s job is to translate, not to interpret.’ and somewhat modestly,
‘Interpretations are best left to those who are learned.’
Friday, December 11, 2020
Who Killed Shastri, by Vivek Agnihotri - Review
Who Killed Shastri, by Vivek Agnihotri
Regarding Shastri’s death, these are the only incontrovertible facts that people agree upon. Why is that? Because Indians, like everyone else, love a good conspiracy theory. Because conspiracy theories behind his death have been used to point fingers at the alleged role of foreign powers and the complicity of certain politicians and political families on the other. Because no one disputed the circumstances of his death till several years later, when it was politically expedient to do so.
Thus goes one line of argumentation.
Friday, November 20, 2020
Kanika Niti - Mahabharata
Lessons From The Mahabharata: Kanika Niti – The Dead Inspire No Fear
The Shanti and Anushasan Parvas of the Mahabharata dwell at length on statecraft and the duties of a king as a ruler in normal times (Raj-dharma), in times of distress (Apad-dharma), and so on (Dana-dharma, Moksha-dharma). There are other mini treatises on statecraft to be found in the text, Vidura Niti being one notable example (contained entirely in Prajagara Parva, within Udyoga Parva). Another popular one is Kanika Niti, but which has been excised from the Critical Edition of the Mahabharata. It is nonetheless a notable exposition that deserves to be retold.
Friday, October 9, 2020
Vidura Niti - 10 - Forgiveness, conduct, and the end
- अक्रोधेन जयेत्क्रोधमसाधुं साधुना जयेत्
- जयेत्कदर्यं दानेन जयेत्सत्येन चानृतम् [5.39.58]
- "Anger should be conquered with lack of anger.
- Wickedness should be conquered with goodness.
- Miserliness should be conquered with generosity.
- Falsehood should be conquered with truth."
- अविद्यः पुरुषः शोच्यः शोच्यं मिथुनमप्रजम्
- निराहाराः प्रजाः शोच्याः शोच्यं राष्ट्रमराजकम् [5.39.62]
- "One should sorrow over a man who is without learning.
- One should sorrow over a couple that has no offspring.
- One should sorrow over subjects who are hungry.
- One should sorrow over a kingdom that has no king."
- अध्वा जरा देहवतां पर्वतानां जलं जरा
- असंभोगो जरा स्त्रीणां वाक्शल्यं मनसो जरा [5.39.63]
- "Those who have bodies age through travels.
- Mountains age through rain.
- The lack of intercourse ages women.
- Harsh words age the mind."
- अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम्
- कौतूहलमला साध्वी विप्रवासमलाः स्त्रियः [5.39.64]
- "The Vedas are tarnished if they are not recounted.
- Brahmanas are tarnished from lack of vows.
- Curiosity tarnishes chaste women.
- Banishment from home tarnishes women.
- सुवर्णस्य मलं रूप्यं रूप्यस्यापि मलं त्रपु
- ज्ञेयं त्रपुमलं सीसं सीसस्यापि मलं मलम् [5.39.65]
- Silver tarnishes gold.
- Tin tarnishes silver.
- Lead tarnishes tin.
- Dust tarnishes lead."
- न स्वप्नेन जयेन्निद्रां न कामेन स्त्रियं जयेत्
- नेन्धनेन जयेदग्निं न पानेन सुरां जयेत् [5.39.66]
- "Do not vanquish sleep with more sleep.
- Do not vanquish women through desire.
- Do not conquer a fire by kindling it.
- Do not conquer thirst through liquor."
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.
Friday, October 2, 2020
Vidura Niti - 9 - Long arms, trust, and fools
Friday, September 25, 2020
Vidura Niti - 8 - Messengers, Gluttony, Security, and Help
Friday, September 18, 2020
Vidura Niti - 7 - Lineage, Conduct, and Relatives
In this chapter, Vidura reinforces his point by narrating the history of the conversation between the son of Atri and the Sadhyas to Dhritarashtra. The gods, the Sadhyas, wanted to know from Atreya who he was and to hear from him words of wisdom and dharma. Among the things that Atreya told the Sadhyas, one was on harsh words. Atreya's advice was to not retort to harsh words, for that "torments the one who reviles and you enjoy the fruits of his good deeds."
Atreya said that "one is accordingly coloured by one’s associates" - whether one associated with an ascetic or thief. The allusion to the company Dhritarashtra's son kept cannot be missed here. Enough harsh words had been uttered by Duryodhana in the game of dice, and it is here that Atreya's words are worth noting here.
Remember the verses from the Brihadaranyaka Upanishad (4.4.5) about we being what our "deep, driving desires are"? Vidura Niti echoes the same philosophy, slightly expanding on it -
Friday, September 11, 2020
Vidura Niti - 6 Bearing false witness and lying for land
The questions before Dhritarashtra were whether he was prepared to get into an internecine war over land and whether he would speak the truth or not on the question of whether the Pandavas had successfully completed their thirteen-year period of exile as agreed upon in the second round dice (Anudyuta Parva).
Vidura addressed these unasked questions by recounting the “ancient history of the conversation between Virochana and Sudhanva, over Keshini”. Vidura had alluded to this in the first chapter, but not elaborated. Here, he recounts the story in detail.
Virochana was Prahlada’s son. Prahlada, as we know, was the son of the asura king Hiranyakashyipu. There was a svayamvara held for Keshini, where both Virochana and Sudhanva, a brahmana, arrived. Keshini posed a question to Virochana – who was superior, Sudhanva the brahmana, or Virochana?
Virochana offered Sudhanva a seat along with him, under the assumption that Sudhanva was at best his equal, nothing more. Sudhanva, however, refused as accepting would mean he would descend to the level of Virochana, which was unacceptable.
Both disagreed as to who deserved a higher seat, and both put up stakes on the answer. Who would decide, and decide honestly? First, Sudhanva put up their lives as stakes, and second, as to who would decide without telling a lie, both agreed to Sudhanva’s suggestion to go Prahlada, Virochana’s father.
Before Prahlada answered their question, he posed a question of his own to Sudhanva – ‘Where does the false witness, who neither speaks the truth nor lies, spend the night?’ Sudhanva answered the question in two parts. First, he replied to Prahlada’s direct question:
“A false witness spends the night like a woman ignored” (Bibek Debroy’s footnote tells us this refers to the situation where the husband is with another woman)
“like one who has been defeated in gambling”
“or like one whose limbs are exhausted from carrying a load.”
“A false witness spends the night like someone who is debarred from the city and remains hungry outside the gates, where he always sees many enemies.”
यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः
यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत् [5.35.24]
नगरे प्रतिरुद्धः सन्बहिर्द्वारे बुभुक्षितः
अमित्रान्भूयसः पश्यन्दुर्विवक्ता स्म तां वसेत् [5.35.25]
Second, he elaborated by describing what a lie was like, depending on who the lie was spoken for:
A lie for the sake of an animal implies that five are killed.”
“A lie for the sake of a cow implies that ten are killed.”
“A lie for the sake of a horse implies that one hundred are killed.”
“A lie for the sake of a man implies that one thousand are killed.”
“A lie for the sake of gold implies that those who have been born, and those who are yet to be born, are killed.”
“A lie for the sake of land implies that everything is killed.”
पञ्च पश्वनृते हन्ति दश हन्ति गवानृते
शतमश्वानृते हन्ति सहस्रं पुरुषानृते [5.35.26]
हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्
सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदीः [5.35.27]
An interesting point is that the value of a cow, in this answer, is deemed lower than a horse’s. The second point should be obvious to all – the whole dispute between the Pandavas and Kouravas centered around the land – whether Yudhishthira was to be given his kingdom back, now that the exile of thirteen years had ended.
If the period had ended without the Pandavas being discovered in the thirteenth year, then there was no option for the king but to return their kingdom to them, as per the conditions of the bet laid down in the second round of gambling (Anudyuta Parva).
The only way this would not happen was if the king uttered a lie, which is what Vidura warned against – “Therefore, you should not utter a falsehood for the sake of the land. By deviating for the sake of your son, do not head towards destruction with your sons and your advisers.”
On the question of lying, or bearing false witness, Vidura enumerated the seven kinds of people who should not be called as witnesses:
- A palmist
- A trader who has been a thief earlier
- A skilled fowler
- A physician
- An enemy
- Friend
- Actor
Friday, September 4, 2020
Vidura Niti - 5
Friday, August 28, 2020
Long lives - Tales from the Mahabharata
Dronacharya loved his son, Aswhatthama, too much. That love drove many decisions Drona took in life. Ashwatthama, on the other hand, loved his own life too much. That much we know because Bhishma says as much on the eve of the war. "He loves his own life too much. This brahmana always wishes for a long life. [Ch 164, Udyoga Parva]", and after the war, Ashwatthama confesses, "I was scared of saving my life. I released the weapon out of fear. I was scared of Bhimasena.[Ch 15, Aishika Parva]"
Friday, August 21, 2020
Vidura Niti - 4 The Nine Gates and Ten Who Do Not Know About Dharma
- women
- dicing
- hunting
- drinking
- harsh words
- great severity of punishment
- abuse of wealth.
Friday, August 14, 2020
Vidur Niti - 3 The Two Thorns and Six Vices
- What are the two thorns that dry up the body?
- Who are the two that the earth destroys?
- Through which two deeds can a man be radiant in this world?
- What are the three courses of action for men?
- What are the three kinds of men?
- Who are the three who cannot own property?
- and so on...
Who does the earth destroy? "A king who is not aggressive, and a brahmana who has not dwelt away from home." The brahmana is supposed to go on pilgrimages, that is why. Why such a king would be destroyed need not be elaborated.










