Anish Nair emphasizes that if there are two books you need to understand how better to communicate in the world today, read Emotional Intelligence by Daniel Goleman and Transactional Analysis in Psychotherapy by Eric Berne.

Dr. Eric Berne has been credited with developing one of the most innovative approaches to psychotherapy. “The book is not technical and so it is easy to read. In everyone, there is a child and a parent and our responses to people come from these residues within us. So when I talk to my child, I may be imitating my own parents and if I instinctively dislike someone that is the child in me reacting to the parent in the person I dislike. A book you must read to understand how best to communicate with others,” Anish said.

Ashu talked about a delightful non-fiction called Mother Pious Lady: Making Sense of Everyday India (the term Mother Pious Lady is liberally used in matrimonial adverts), a compilation of Monday columns by social commentator Santosh Desai. Desai likes to examine all the idiosyncrasies of Indian life be it antakshari or auto rickshaws. Get a feel of his style:

The auto is the urban rat: a wily, crafty creature that wriggles its way through the urban sewer. The auto deals with the road on a second-by-second basis, recognizing that the Indian town is the abode of the Constantly Changing Circumstance. Twisting and turning constantly, the auto dribbles its way through traffic, mankind and chaos in no particular order. Every inch of territory is fought for using not courage but guile. The auto defies the idea that the road is a straight line but sees it as a chessboard, contemplating the next move as if a world of options is open to it.

In many ways, the auto is perfectly at home with twisty by-lanes, gullies and mohallas and mimics their lack of linearity. In fact, even on a straight road, the auto contrives somehow to avoid linearity as it zigzags its way out of sheet habit. The auto, like so many other things in India, almost actively seeks to subvert order by insinuating itself wherever it can. It brings to us a vastly enhanced sense of sub-atomic distances by intruding so close into the vehicle just ahead that distance becomes a state of mind rather than a state of being.

The auto is the one vehicle that moves in three-dimensional space, spending as much time off the road as it does on it. This it owes to the nature of Indian roads as much to its own design. This results in a unique ability to transfer the topography of the road into the passengers’ innards, converting road bumps into digestive experience.

The key to understanding the auto is to understand its design. The principle governing its design is perhaps a world view that celebrates compromise not as a “lesser choice” but as “inevitable, and eventually, the only sustainable choice”.

Take, for instance, the speed at which the auto is capable of travelling at. It is significantly faster than a cycle and much slower than a car but looked at from the reality of Indian roads, it travels at the ideal speed. Any slower and cycles would zip past, any faster is not possible given the nature of the traffic and the quality of the roads. Its suspension too is self-limiting, being designed for its speed; the moment the auto begins to travel faster, one’s insides mimic those of a food processor’s. The auto represents the ideal of personal transportation, but barely so. It is a shanty-on-wheels, offering just about adequate protection against the elements, which it more-or-less keeps out, without offering any real guarantees.

The conversation about distinctly South Asian quirks led to the mention of a controversial matrimonial ad for the elite. While marriage evokes homogenous sentiments in Indian in general, there are some who like to oppose the trend. Sowmya spoke about the author of Carvaka,  Prof Gokhale, a brahmin who wished to marry a non-Brahmin. In his book, Prof Gokhlae speaks about a purely secular and rational exercise within the Indian philosophical traditions—the Lokāyata/Cārvāka school of philosophy.

More books in Part 8.