"Regarding the natives, I have little to say. They are a stout-built, squat, big-legged hill tribe: the women in regard to shape being exactly like their mates; and as these are decided ugly – somewhat tartarish-looking people, very dirty, and chew pawn to profusion – they can scarcely be said to form a worthy portion of the gentler sex. They appear to be honest; but that is a quality which, from the example of their European lords, they are said to be losing fast. They have no written character; every thing being transmitted by tradition, and performed by the interchange of tokens. They drink like fish, and manufacture a bad kind of arrack, the pernicious effects of which were experienced by the European invalids when the Sanatarium was in existence. They pay respect to their dead by the erection of a sort of kairns and large erect slabs of sandstone rounded off at the upper end: of these, I believe, they put up three or five to each friend, according to their means and, probably, rank. The Churra people cultivate nothing but a little cotton, and perhaps a species of Eleasine. They depend upon the plains for their support and supplies, and this is good management, since rice at Terrya Ghat is sold at 70 or 80 seers a rupee. Their hire is, considering the cheapness of their food, very expensive; a man being rated at four annas a day, a woman at three, and a boy at two. I should add, that they have no caste."

"…[The] Kholees, or, as they are pretty generally called, Coolies,…form perhaps two-thirds of the population, and are considered by public men in Guzerat as the original inhabitants of the country, a character which, I know not why, they refuse to the Bheels, who here, as in Malwah, seem to have the best title to it. I suspect, indeed, myself, that the Coolies are only civilised Bheels, who have laid aside some of the wild habits of their ancestors, and who have learned, more particularly, to conform in certain respects, such as abstinence from beef, &c. to their Hindoo neighbours. They themselves pretend to be descended from the Rajpoots, but this is a claim continually made by wild and warlike tribes all over India, and it is made, more particularly by the Puharree villagers at the foot of Rajmahal, who have embraced the Hindoo religion; and that the Coolies themselves do not believe their claim, is apparent from the fact that they neither wear the silver badge, nor the red turban. Be this as it may, they are acknowledged by the Hindoos as their kindred, which the Bheels never are; and though their claim of being children of the sun is not allowed by the Rajpoots who live among them, there have been instances in which intermarriages have taken place between Maharattas of high rank and the families of some of their most powerful chieftains. Their ostensible, and, indeed, their chief employment, is agriculture, and they are said to be often industrious farmers and labourers, and, while kindly treated, to pay their rent to Government as well, at least, as their Rajpoot neighbours. They live, however, under their own Thakoors, whose authority alone they willingly acknowledge, and pay little respect to the laws, unless when it suits their interest, or they are constrained by the presence of an armed force. In other respects they are one of the most turbulent and predatory tribes in India, and with the Bheels, make our tenure of Guzerat more disturbed, and the maintenance of our authority more expensive there, than in any other district of the Eastern empire…."

"The inhabitants of Sinde are Mahometans and Hindoos; of the former, the Belooches belong to the caste of warriors, and the Juts to that of the peasants: and it may be assumed that the fifty part of the inhabitants of the cites are Hindoos. Though so greatly oppressed in their religious and civil relations, the wealth and commerce of the country are nevertheless chiefly in their hands; and they probably form a sixth part of the million of inhabitants said to reside in this country. They suffer their beard to grow, and wear the turban of the Mussulmans, whose manners and customs they have adopted; they have the submissiveness and servility of the Jews of Europe, and are as handsome, but even more dirty than the Juts. As bankers, they enjoy such confidence that their bills pass current throughout India. The Hindoos and the Juts are the only people on whom the British government can depend. The Juts, who are a tall, vigorous, and handsome race of people, were originally Hindoos, and, properly speaking, are the Aborigines of the country; the women are distinguished by their beauty and modesty, which cannot be said of the Mahometan females. As they form the agricultural class, they had a quiet and peaceful life. Besides the cultivation of the soil the Juts are occupied in the breed of buffaloes, goats, and camels. The camel is as valuable and useful to the Jut, as the horse is to the Arab. The Miani are employed in navigation and fishery; they live as much upon the rivers and lakes as on shore – nay, some of them have no other dwelling than their boat. The women are as vigorous, and muscular as the men, and share in their hard labours; and while the husband is mending his nets, or smoking his pipe, and the child is suspended in its network cradle to the mast, the wife guides the boat with a large oar. The Belooches, who form scarcely a tenth part of the population, are the freebooters of the desert, and originally came from the mountains and steppes in the north-west. Their manners, and many of their customs are conformable with the mosaic laws, and their oral and written traditions, as well as their general appearance, have so much resemblance with those of the Jews, that the Belooches have been looked upon as the descendants of the lost tribes of Israel. Thus for instance, on the death of the husband, his brother is bound to marry his widow and the children are the heirs of the deceased; and again, a man may divorce his wife, according to the forms usual among the Jews. They consider themselves as the masters of the country, and devote themselves to arms, robbery, and the chase. Some few of them engage in agriculture, and all attend to the breeding of horses and camels. Their ignorance, and the uncivilised state in which they live, renders it difficult to reduce them to obedience and discipline: each tribe obeys only its chief; but if danger threatens any one tribe, messengers on camels and horses, are dispatched in every direction to summon all that can bear arms… The Belooches, in their capacity of executors of the commands of the Ameers, are the blood-suckers of the poor, oppressed peasant, who is obliged to deliver to the princes more than the half of his produce. The revenues of the country, which formerly amounted to 90 lacs, have now declined to between 40 and 50, but with good management his might be increased to three times that sum. The Ameers are as ignorant as the people: their time is spent in the harem, or in hunting, and the latter is pursued with such eagerness that the country is thereby daily more and more depopulated. In order to enlarge their preserves, which consist of Babul trees, a species of Mimosa Arabica, tamarinds and tamarisks, they have recourse to the most arbitrary measures. Thus Meer Futteh Ali expelled the inhabitants from one of the most fertile districts of the Indus, near Hyderabad, which produced a revenue of nearly two lacs, because it was the favourite haunt of the Babiroussa; and Meer Murad Ali caused a large village to be totally destroyed, in order that the lowing of the cattle and crowing of the cocks, might not disturb the game in an adjoining preserve belonging to his brother. In the middle of this preserve is a small isolated building with a pond in front of it; thither the game is driven and killed by the Ameers who are stationed behind the wall…"

"The Hindus, who, as in the neighbouring countries, carry on, nearly exclusively, the trade, led a far from enviable life, unless, indeed, their gains compensated from the contumely with which they were treated, for throughout Sind a Hindu cannot pass from one village to another without paying a fee to some Mahomedan for his protection."

"As regards the language, or dialect spoken by the Siaposh, there can be no doubt but that they have one, which, as Sherifadin has recorded, is neither exactly Persian, nor Turki, nor Hindi. It is remarkable that on the south western, and southern borders of the Siaposh country, or in those points where it connects with the actual limits of the Kabal and Jelalabad territories, there are four distinct dialects spoken, independently of the more prevailing ones of Persian, Afghani, Turki and Hindi. The dialects in question are called Perancheh, Pashai, Lughmani, and Kohistani…. Of these four dialects, the Kohistani most nearly approaches to Hindi; and, on listening to people conversing therein, I was able, without comprehending the whole of what was said, to understand the general purport of their discourse. On the primary subject of religion, reports and opinions are too vague and various to admit even a plausible conjecture to be made. The furious Mahomedan will not concede that they have any; while the less zealous pretend that they reverence trees, and other inanimate objects. The Hindu believes them to cherish, in their retreats, his own anomalous creed, and that they perform puja, on altars. From the testimony, however, of the Siaposh whose fate has made them captives, it is clear that they have some kind of worship and that their deity is named Dagon. The topic is one on which they dislike to be questioned, either that they are incompetent to reply, or that amongst Mahomedans they feel delicacy in expressing their sentiments. It may be supposed that a strange medley of rites and superstitions prevails among them. While as tenacious of their religion, whatever it may be, as of their liberty in their mountain fastnesses, the Siaposh captive, without hesitation, becomes a Mahomedan, and manifests no aversion to abandon his old faith. It need not be remarked how different would be the conduct of the most wretched Hindu on such an occasion… They are said to shave the hair of their heads, allowing only a tuft to remain on the crown. In this they assimilate, indeed, to Hindus; but there are also many Mahomedan tribes that do the same. Chiefs, and sons of chiefs, insert their tufts in leathern rings, a token by which, it is believed, they may be distinguished."

"It is really difficult to conceive how any Hindoos should have continued to reside in this country; and the fact can only be accounted for by that attachment, which man shares with the vegetable, to the soil in which he is reared. The indignities they suffer are of the most exasperating description. They are even forced to adopt the Mahommedan dress, and to wear beards. Till lately, none of this class were permitted to ride on horse-back; and amongst the few who now enjoy the privilege, a small number only in the immediate service of government are allowed the comfort and honour, as it is esteemed, of a saddle. Merchants of wealth and respectability may be seen mounted on asses and mules; animals considered so unclean, that none but the vilest outcasts in other countries can touch them with impunity: and, even from this humble conveyance, they are obliged to descend and stand aside when any bloated Mussulman passes by. The Mahommedans are encouraged and exhorted to destroy all the emblems of idolatry they may see in Sinde. The degraded and unfortunate follower of Brahma, is denied the free exercise of his religion; the tom-tom is seldom heard, being only beat when permission is granted; and although there are a few temples without images in Hyderabad, the sound of music never echoes from their walls. It is in the power of any two “true believers,” by declaring that a Hindoo has repeated a verse from the Koran, or the words “Mahommed the Prophet,” to procure his immediate circumcision. This is the most common, and, by the persecuted class themselves, considered the most cruel of all their calamities; while, as it is resorted to on the slightest pretence, and always performed with a mockery of its being for the eternal happiness of the sufferer, mental agony is made to add its bitterness to bodily infliction… Of their summary mode of administering justice towards Hindoos, I had myself an opportunity of judging…On my remonstrating against this extremity, his Highness replied with a savage grin, “You do not know the Hindoos of Sinde; they are all blackguards and rascals”….” [Burnes found “the evils of intolerance” glaring and concluded it was scarcely possible for a stranger to be a week in Sindh without that “being obtruded on his notice;” he noted that] amongst the many who secretly pray for such a consummation, none seemed to have a more devout wish to see the British colours flying on the bastions of Hyderabad, than the Hindoos of respectability; who, uninvited, entered on the subject of their grievances, and discoursed largely of the cruelties and indignities to which they were subjected."

"The Hindoo portion of the community occupies, in Sindh, the same social position that the Mussulmans do in India. As in Arabia, Affghanistan and other parts of Central Asia, the Hindoo here is either employed in trade, or in ministering to the religious wants of his caste-brethren. We, therefore, find among them none of the properly speaking outcast tribes (as Parwari, Mang, Chandala and others) so numerous in their own country. It is probable that few or none of the Hindoo families that flourished in Sindh at the time of the first Moslem inroad have survived the persecution to which they were then subjected: most likely they either emigrated or were converted to Islam. The present race is of Punjabi origin, as their features and manners, ceremonies and religious opinions, as well as their names, sufficiently prove. It may be observed that they show a general tendency towards the faith of Nanak Shah, and that many castes have so intermingled the religion of the Sikh with their original Hinduism, that we can scarcely discern the line of demarcation. As usual among the Hindoo race, wherever it is settled, they have divided themselves into different tribes. The Satawarna, or seven castes of Indians, in Sindh, are as follows:- 1. Brahman; 2. Lohano; 3. Bhatio; 4. Sahto; 5. Waishya (including a number of trades as Wahun, grain-toaster; Khatti, dyer, &c.); 6. Punjabi; and 7. Sonaro. Five of these belong, properly speaking, to the Waishya (the third, or merchant) division of pure Indians. The seventh is a mixed caste, descended from a Brahman father and a Shudra mother. In Sindh he is usually considered as belonging to the servile tribe. Of the first, or Brahminical class, we find two great bodies, which are divided and subdivided as usual. These are – 1. Pokarno; 2. Sarsat or Sarsudh."

"The first time I liked myself and felt good about myself was at 21 when I became a chartered accountant. For 21 years I did not like myself"

"Bottomline, 2 good parents, great intent but their actions led to years of low self esteem"

"Confidence is the best gift you can give your child. The minute you see signs of low confidence, course correct, get professional help"

"The goal of sharing my personal stories is to demonstrate how all of us are flawed and need to find the inner strength to love ourselves and be forgiving to ourselves as we continue slipping and failing"

"The atmosphere in the house was like someone's died then the whole house would like go into mourning"

"My mom got worried, made me take singing classes, kathak classes, walk with a book on my head in an attempt to make me more ‘feminine’… perfectly sweet soul, perfectly good intent but it left scars"

"Detach. Stop trying to fix things you feel they lack or could do better at... But over communicate … over communicate … over communicate how proud you are of them and how you are always there for them… the ‘I’m proud of you’ part being most important"

"If we choose to bring a child in this world, let’s ensure we give them TIME… that we have work life balance to catch these signs early and course correct. Say NO to 70 hour weeks or if you want that life say NO to being a parent"

"From day one, we get called nepo-kid and born with a silver spoon and papa ki pari. We are second generation. But what people don’t understand is, when I joined Emcure, were 500 crores, we are 8000 crores now. To take it to that level as a group, the second and third generation also needs to have entrepreneurial mindset. In India, 87% of our GDP is from family owned businesses. We are the third largest country, when it comes to just family businesses. While founders are fabulous, family businesses also have a very important place. The 2nd, 3rd, 4th generation also have a very important role. Sometimes, people don’t think through that. It’s just their ignorance, you just can’t help it. You have to do the best you can given the base you have been given and try your best to take it to the next level. We as a family have done a fabulous job"

"Perimenopause is full of mood swings, and what can be better to lift your mood and fitness than dancing with a dear friend?! My kids are named Vir and Jay after Sholay (A Bollywood classic that released in 1975) – so you can only imagine my love for Bollywood. So, I mix in Bollywood dance with my gym, yoga and Pilates to ensure I’m never bored and always motivated to move and keep that attitude of 'I’m 48, I’m going to be selfish and take care of myself, to h""" with the world, you do you girl'"

"There were nine grand children in the house during summer vacations and the results would be declared during that time, eight of them would have ranked first and I ranked second which was fantastic but no one congratulated me"

"Parenting is about being available for your kids, not just physically but emotionally too. Adolescence is a wake-up call for all of us"

"Do not consider the claims the present Wazir. You have written: Mansur Ali’s son (Shuja-ud-daulah) will pay fifty lakhs, and if permission is granted | will offer him the post of Wazir and use the money to pay the sarkar’s debt. Naturally, it is appropriate to conduct a major campaign and retire debt. In the past, we appointed Ghaziuddin (Imad). However, how many clauses of the treaty did he fulfil? When Dada (Raghunath rao) was in Delhi, Mansur Ali Khan’s son had promised to hand over Kashi to us. If we give him the post of Wazir, he must hand over Kashi and Prayag as well as pay fifty lakh rupees. It is not a big amount to get the Wazir’s post in Delhi. However, the payment should not be paid over two or three years. He must pay it in one year and he must hand over both the places. You should be convinced that he will do so. If the (present) Wazir tries to indulge in some deceit, Shuja should come on this side of the Ganga and get the job done with us. However, if you agree on this, and then he will pay over two or three years or not agree to give Kashi and Prayag, then you should not give him the post. I say this because he is a rich man, has a strong army, a powerful artillery and he is a friend of the Jat. He will become difficult to manage. He is a Mughal, he will not hesitate to go against us if it is convenient to him. Despite these shortcomings, if he pays fifty lakhs and we get Kashi and Prayag, you should go ahead. If he does not give Kashi but agrees to hand over Prayag and fifty lakhs, you can still go ahead. He behaves like a prince and he stays beyond the Ganga. There is no life left in Delhi."

"Abdali is also interested in Delhi alone. Earlier, Delhi had a lot of wealth and territory. The Patshah had power. That is the reason Mansur Ali Khan was keen to become the Wazir. Now the Patshahi is full of bad behaviour, has no treasure and no territory. It is merely like a man born rich. Investigate properly and then send a clever man to Shuja, and after considering everything, and working through the Jat and Govind pant, give him the post if he pays fifty lakhs and hands over Prayag. You have written that you will give the Mir Bakshi’s post to Najib Khan for thirty lakh rupees. Know this, Najib Khan is entirely a cunning and wicked man. His relations with Dadasaheb are vitiated. If you place him in Delhi, you may consider that you have placed Abdali himself there. He is be-imaan (without honour) and wicked. To allow him to grow is akin to feeding milk to a serpent. At the first opportunity, he must be extirpated. If Shuja does not agree to our terms, renew the agreements that chiranjeev Dada had with Ghaziuddin, Then, in combination with him and the Emperor, if you head for Bengal, the pressure will be enormous. You should head tor Bengal. From here, chiranjeev will come from Bundelkhand to Prayag. The second option is to convince the Wazir, to make Shuja the Mir Bakshi. If the Wazir refuses to come with you, go alone and take Shuja-ud-daulah with you and head for Bengal. Free the province. Take Kashi-Prayag from Shuja-ud- daulah and share half of Bengal and Bihar with him without further payment. This is the third option. Select the one that seems to have greater chance of success."

"Obavva, the wife of a bugler who had just returned home from duty for his supper, had come out to fetch drinking water from a freshwater pond that flowed near this passage. To her horror, she noticed mysterious movements near the passage and realized that in single file the enemy’s soldiers were entering the fort. Not wanting to disturb her husband who was in the middle of his meal, she picked up a domestic pestle (onake in Kannada) that was there nearby and hid in the darkness around the secret entrance. As each soldier of the Mysorean army tried to wriggle his way out of the passage and enter the fort, she smashed his skull with her pestle and dragged his corpse away, waiting for her next victim to emerge. In this manner, Obavva slew several soldiers and a heap of bodies accumulated near the passage by the time her husband stepped out looking for his wife who had promised to return with some water to drink. He was horrified by the scene that he saw there; his wife had become the very incarnation of the goddess atop the fort who the Bedars propitiated with human sacrifice. He sounded the bugle alarm and the troops sallied out to defend the fort against the besiegers. Some of the besiegers took their revenge by stabbing Obavva from behind and her story was thus immortalized in local folklore and popular culture as ‘Onake Obavva’ or the lady with the pestle."

"A documented account of this popular and heroic folktale is found in the writings of S. Srikantaiya: The story of Vanike kandi connected with the second attack of Haider on Chitaldurg [Chitradurga] is interesting and is a remarkable testimony to the prowess of a lady, Obavva. Haider’s forces were unable to affect an entry into the fort and to storm it was next to impossible. Crevices in the walls where a woman was carrying curds to the fortress was discovered and the invading army attempted to march through in single file there. Nearby this passage was a fresh water pond half way up the hill. One day, when a bugler went to dine, Obavva, his wife, who went to get water from the pond, noticed the enemy marching in single file near this entrance. It was dark and hiding herself behind the entrance, she killed soldier after soldier with her vanake (pestle) as he marched through the entrance, till her husband returned. Needless to add, in spite of this heroism, thanks to the treachery of Mussalman employees of the Nayakas and the army of Jaramale, Haider was ultimately successful in 1779."

"It was the wish of my revered father [Nanasaheb Peshwa] to obtain possession of Prayag and Benares. I have always had the same desire. It is my will, therefore, that these places may now be obtained, either by exchange or otherwise, as may be expedient. I beg that my venerable mother, who wishes to go to Benares to reside, may be permitted to do so. Let the annual charities at Benares be increased one-half from this date. Let two hundred thousand Brahmins be fed at Benares on my account and let each receive two pice (half-pence)."

"As the result of these intrigues and betrayals, a Maratha’s word and promise came henceforth to be synonymous for falsehood and treachery throughout India and the race has not been able to work off the stain even in a century."

"They make so much progress every day that one may easily predict that before the end of the present century they will have succeeded in restoring the wisdom of ancient Hindu government wherever Mohammedan invasion has let loose the scourge of despotism and tyranny."

"The plain country, both of the Concan and the more elevated level of the Deckan, is inhabited by Maharattas, a peaceable and industrious race, among whom there should seem to be fewer remarkable crimes against society than, with a similar population, is found in most parts of India… The great body of the Maharatta people are a very peaceable and simple peasantry, of frugal habits, and gentle dispositions; there seems to be no district in India, of equal extent and population, where so few crimes are committed, and of the robberies and murders which really occur, the greatest part by far are the work of the Bheels, who on these mountains, as well as in Central India, maintain a precarious and sanguinary independence, and are found less accessible to such means of conciliation as have yet been tried with them, than any of their more northern kindred."

"The Mahrattors are the most considerable Hindoo power in Hindostan. The principal seat of their government is Sattarah, and sometimes Puna, on the coast towards Bombay. Though the genuine Mahrattors all over India do not exceed 60000 men, yet from their superior bravery and success in depredation, thousands of all tribes enlist themselves under their banners. These, instead of pay, receive a certain proportion of the plunder. By this means an army of Mahrattors increases like a river, the farther it advances: so that it is no uncommon thing for a force of ten or twelve thousand genuine Mahrattors to grow into 100,000, before they arrive in the place which they destine to plunder... The nations of the Mahrattors, though chiefly composed of Rajputs, or that tribe of Indian whose chief business is war, retain the mildness of their countrymen in their domestic government. When their armies carry destruction and death into the territories of Mahomedans, all is quiet, happy, and regular at home. No robbery is to be dreaded, no imposition or obstruction from the officers of government, no protection necessary but the shade. To be a stranger is a sufficient security. Provisions are furnished by hospitality; and when a peasant is asked for water, he runs with great alacrity, and fetches milk. This is no ideal picture of happiness. The Author of the Disseration [Dow], who travelled lately into the country of the Mahrattors, avers, from experience, the truth of his observation. But the Mahrattors, who have been represented as barbarians, are a great and rising people, subject to a regular government, the principles of which are founded on virtue."

"The personal appearance of the Mahrattas is mean and unprepossessing. They have neither the fair stature and noble bearing of the Mussulman, nor the delicacy of feature and elegance of figure of the southern Hindoo; and they appear to greater disadvantage in our eyes, that we have just left the territories of two of the finest races of people in India, the Seikhs and the Rohillas. Their acknowledged character as brave and skilful soldiers, however, amply makes amends for their personal deficiencies. The chief weapon of the Mahratta is the spear, which is formed of the male bamboo, and from 12 to 18 feet long. He is also skilful in the use of the matchlock. The troops are for the most part mounted on mares which, although, like the cossack’s horse, lanky and ill-fed, are, like him, capable of going through a great deal of work."

"The land of the Marathas is generally open. The people are gay, strong and healthy; they depend only on their courage and their arms. Cavalry is their mainstay; hospitality their principal virtue. This land seemed to me the land of Nature. As I spoke to them I almost believed I was conversing with people of the first age. A large camp of huts Ponin [Pune], this present capital of the Maraths, is quite a flourishing town."

"The Marathas are the thorn of Hindostan.... by one effort we get this thorn out of our sides for ever."

"The measure pursued by the Mahrattas for some years, left little room to doubt that they aspired at the sovereignty of all Hindostan, or at least at the expulsion of the Mahomedan princes: and, in the course of their prosperity, some of their chiefs were so imprudent as to avow such intention. But the loss of the battle of Paniput, their frequent defeats by the English, and their late internal divisions, have affected their strength as a nation, sullied their renown as warriors, and moderated their view of conquest…If we only view the Mahrattas as engaged in war, they must necessarily appear as the most cruel of barbarians; but if we enter their country as travellers, and consider them in a state of peaceful society, we find them strictly adhering to the principles of the religion of Brihma; in harmony among themselves, and ready to receive and assist the stranger."

"The disposition of the people is honest and simple... to their benefactors they are grateful; to their enemies ruthless. If they are asked to help one in distress, they will forget themselves in their haste to render assistance."

"With the advent of Islam many such Dara's had converted and to differentiate themselves from Brahmin Dara's, convertee's modified it to Dar while Brahmins persisted with Dhar. ... It is essential to understand that Dhar and Dar is question of writing these in then prevalent script Sharda (then Upbrahmbasha), which could have introduced this subtle discrepancy in pronunciation more so if it was uttered in Sanskrit, which got distorted while speaking Kashmeeri."

"Now, why was it at all necessary for Ghiyasuddin Ghazi to change his name to Ganga Dhar? Dhar is a well-known Kashmiri Hindu surname. Many of these 'Dhars' were forced converted into Islam; their names were then changed to 'Dar' just to distance themselves from the Hindu 'Dhar'."

"My in-laws treated me well, but would never speak about the marriage."

"I have never gone to meet him and we have never been in touch. I don’t think he will ever call me. In whatever I say, I do not want it to harm him. I just wish that he progresses in whatever he does. I know he will become PM one day!"

"We have never been in touch and we parted on good terms as there were never any fights between us. I will not make up things that are not true. In three years, we may have been together for all of three months. There has been no communication from his end to this day."

"He told me once that "I will be travelling across the country and will go as and where I please; what will you do following me?" When I came to Vadnagar to live with his family, he told me "why did you come to your in-laws' house when you are still so young, you must instead focus on pursuing your studies". The decision to leave was my own and there was never any conflict between us. He never spoke to me about the RSS or about his political leanings. When he told me he would be moving around the country as he wished, I told him I would like to join him. However, on many occasions when I went to my in-laws' place, he would not be present and he stopped coming there. He used to spend a lot of time in RSS shakhas. So I too stopped going there after a point and I went back to my father’s house."

"We married when I was 17 [...] I had quit studies once I went to his place and remember him saying he wanted me to pursue my education. He would mostly talk to me about completing my education. Initially he took interest in talking to me and even in the affairs of the kitchen."

"The religious movement among the Kols in the direction of. Christianity has been at once a consequence and a cause of their disputes with their landlords."

"An unquestioned fact that many of the latter (Kols) embraced Christianity merely in the hope of obtaining possession of lands to which they rightly or wrongly laid claim."

"During our national struggle in 1857, the Tribal people of Chhota-Nagpur and adjoining areas had shed their blood as any national of other part of the country. But the history also speaks that the Christian converts who were made of the same blood and flesh of the tribal community to which they had belonged only a short time before, had taken pride in fighting for the British Government, Dr. Richter has described this: “At Chhota-Nagpur, the German. Missionaries offered 10,000 Kols as auxiliary troops…… But for any one with eyes to see, it was as clear as daylight that in the native Churches there was a class of people whose interests were coincident with those of the Government, and upon whose good faith, reliance could be kept absolutely.”"

"The missionaries made no secret of the fact that their principal motive in stirring on behalf of the Kols was to preserve and extend the influence of their Mission with their people."

"An elaborate memorial has now been received bearing the signatures of all the German missionaries. It contains many passages or expressions which make me fear that the Kols having embraced or intending to embrace Christianity expect to have their rights (real or supposed) vindicated by their priests and pastors. It would almost be inferred from one passage in the memorial that in some instances they are dissatisfied with their change of religion because they do not and that it leads to social advancement. It so happens that the rights which the Kols claim in the land are being investigated under an enactment especially passed and by Tribunal appointed for the purpose, therefore, it is very undesirable that any extraneous agitation should arise, the benefits asked for by the memorialists’ impressively on behalf of the Kols could be conceded in full only by depriving other classes-Hindu and Mohamedan-of something which they now enjoy."

"The initial clashes were triggered by the Meiteis' demand to be granted "scheduled tribe" status, which would give them landowning rights, as well as access to educational and employment opportunities — benefits that are already enjoyed by the Kuki community."

"The Meiteis constituted majority of Manipuri people. They were comparatively prosperous, possessing as they did the fertile valley. Consequently, it was only natural for some of them to consider themselves superior and civilised compared to their hardy and indigent tribal neighbours of the surrounding hills. Due to a variety of reasons, mainly difficult terrain and consequent sequestered existence of the tribesmen of the hills, there were not too many social and cultural contacts between the two over the centuries. The Meiteis were exposed to outside world and its progressive ideas, hence they are better off compared to hill tribesmen."

"There are numerous references in the recorded history of Manipur of relations with the Naga tribes, of tributes being paid by Naga tribal chiefs. Nagas were regularly recruited in the army of the Manipuri kings. Many of the Naga tribes spoke Meitei, the language of the Meiteis. Many Naga villages had Manipuri names in addition to their own. Whenever a Manipuri visited a Naga village, he was treated as an honoured guest, at a time when a British subject could not venture into the interior without risk of being murdered. Many Naga villages paid annual tribute to the Manipuri kings."

"Thirty-five-year-old 'Abeyma’ Laicharam Ichan Devi's wails envelop the cavernous open halls of the Khoyol Keithel relief camp in Moirang, where about 400 Meitei families from neighbouring border villages have taken shelter. She says that every time she tries to shut her eyes and sleep, she gets nightmare of fires—of the fire that consumed not only her house, but her entire village. She recalls how mobs descended upon Torbung, located on the border of Churachandpur and Bishnupur, and started looting and burning houses…." "Her husband, along with other men from the camp, helps the local people to guard the village against further attacks at night. Such armed vigils by volunteers and civilians are, at the moment, common across the violence-stricken districts. Ichan Devi and others in the camp nevertheless live in constant fear of another raid. “I have not taken a bath in eight days; my children are surviving on biscuits. Soon, they won’t even have that,” she adds, pointing at her oldest son, who is six years old." "None of these women have any homes left to go back to. “They burned them all and have declared our ancestral lands in Churachandpur as tribal land. It is rightfully our land, which belonged to the Meiteis. Churachandpur is my home,” she states."

"The Meitheis, who constitute the dominant race of Manipur, in Assam, are a Mongoloid people speaking a Tibeto-Burman tongue. Although by blood and language they are akin to the wild hill tribes which surround them, they have advanced to a higher degree of social culture, so as to form a singular oasis of comparative civilization and organized society in the midst of a wilderness of barbarism."