From London to Gujarat

TWO YEARS AGO, we first visited Kranthi Teerth close to Mandvi in Kutch, once an independent kingdom and now a part of the Indian state of Gujarat. Kranthi Teerth is a memorial to Shyamji Krishnavarma (1857-1930) who was born in Mandvi. A brilliant Sanskrit scholar and a barrister, Shyamji became disillusioned with the British and by 1905 was advocating that India should become completely independent of the British Empire.

In 1905, Shyamji bought a large house in Highgate (North London). He converted this into a centre and hostel for Indians studying in London, a place where they could eat Indian food, meet fellow countrymen, and discuss affairs related to India. He called the place ‘India House’. The house still exists in Highgate but is now divided into flats.

Shyamji’s India House in Highate, not to be confused with the building with the same name in the Aldwych, rapidly became a centre for anti-British, anti-colonial activity until its demise by the end of 1909.

In 2009/10, a monument was created near Mandvi to commemorate the long forgotten pioneer of the Indian independence movement, Shyamji Krishnavarma. The monument includes a life size replica of the house in Highgate, which was once ‘India House’. The interior of the replica makes no attempt to copy whatever was inside India House back in the time of Shyamji. Instead, it contains portraits of numerous freedom fighters including some of those who either visited or lived in the house in Highgate when it existed as India House. There is also a collection of portraits of some of the heroes of the Great Rebellion, or First War of Indian Independence, that occurred between 1857 and ’58. One might question one or two omissions amongst the portraits (eg Jawaharlal Nehru and Gokhale), but there is a large selection of freedom fighters remembered here. Apart from the feisty Madame Bhikaiji Cama and Shyamji’s wife Bhanumati, there are no other ladies commemorated.

When I first saw the replica at Kranthi Teerth, which looks very incongruous standing tall in the flat sandy semi desert landscape, I became fascinated by its history. When we returned to London, I began researching the story of India House and its exciting contribution to the independence of India. Last year, I published a book about it: “Ideas, Bombs, and Bullets”. The title encapsulates what happened in India House: ideas were discussed; experiments in bomb making were undertaken; and guns were packed ready to be smuggled into British India.

It was interesting to revisit the portraits on display in the replica of India House after having researched my book. At our first visit, most of the persons portrayed meant nothing to me. However, seeing them again, having learnt about them while writing my book, felt rather like meeting old friends!

Yesterday, we revisited Kranthi Teerth and met Hriji Karali, whose ideas led to Narendra Modi’s encouragement of its construction. I presented the senior officials at Kranthi Teerth with a copy of my book. They appeared to be very pleased because until then they had not seen anything in English about Kranthi Teerth and the person it commemorates. My wife and I were given a warm welcome.

Apart from the replica of house in Highgate, there is a simple but spacious gallery where the irns carrying the ashes of Shyamji and his wife are reverentially displayed. These were brought to India from Geneva, where Mr and Mrs Krishnavarma died in the 1930s, by Narendra Modi in 2003 while he was Chief Minister of Gujarat.

I always enjoy visiting places more than once because each successive visit I discover more about them and thereby appreciate them with greater keenness. This was certainly true of our second visit to Kranthi Teerth.

Ideas, Bombs, and Bullets by Adam Yamey is available from: (best for purchasers in India)

Picture shows setting of the replica of India House at Kranthi Teerth

A mosque in Ahmedabad and Hindu temples

DURING VARIOUS VISITS TO AHMEDABAD, we have often driven past the Ahmed Shah Masjid, but never visited this venerable mosque. Close to the great Bhadra Fort and built in about 1414 AD by Ahmed Shah, the founder of Ahmedabad, this is the oldest extant mosque in the city. Today, we entered this exquisite mosque and its garden and discovered a perfect example of Indo-Islamic architecture.

When this mosque, and many others built in western India up to at least a century later, was constructed its creators incorporated many design features that can be seen in Hindu and Jain temples that were constructed centuries before believers of Islam entered/invaded India.

The grounds of the Ahmed Shah Masjid are entered through a small stone pavilion. The step inside it is just like the entrance steps to Hindu and Jain temples in that it includes a centrally located semicircular projection.

The patterning on the exterior stonework of the mosque and the many pillars within it would not look out of place on pre Islamic places of worship in India. However, the presence of figurative carving found in Hindu and Jain temples is completely absent in mosques. One small exception, which I saw at the Ahmed Shah Masjid and others in Ahmedabad, are carvings of trees, the Tree of Life.

The Ahmed Shah mosque and many other medieval mosques in Gujarat are topped with numerous domes. Seen from the outside of the mosques, they do not look exceptional, but viewed from within, the influence of Hindu/Jain temple architecture is obvious.

The domes are usually supported by 8 pillars arranged as a regular octagon. Neighbouring pillars support horizontal lintels, which together form an octagon. The dome rests on these lintels. The internal surfaces of the domes, when seen from below, consist of a series of concentric rings that decrease in circumference as they approach the top of the dome. The stonework of the rings can be either plain or elaborately ornamented. The design of these domes and their supporting supporting pillar systems are identical to what can be seen in Indian temples built long before Islam arrived in India.

Unlike the non-Muslim temples that inspired their design, medieval mosques contain features that are unique to mosques, such as elaborately decorated mihrabs, niches in the wall of the that worshippers face when they pray.

The Ahmed Shah mosque has an elevated internal chamber, where the king could pray separated from the rest of the congregation.

Having at last visited this fascinating mosque, I would reccomend all visitors to Ahmedabad to visit it first before exploring the other wonderful 15th and 16th century mosques that enrich the city.

The Ahmed Shah Masjid is a fine example of how conquerors can be conquered by the culture of those whom they have invaded. Just as the Muslims were bewitched by the wonders of Indian culture, so were the British many years later, as well exemplified by the Brighton Pavilion.

In the footsteps of the ancients at Lothal

OSTIA ANTICA, THE PORT of Ancient Rome is constructed mainly with baked clay bricks. When I visited it some years ago, I remember thinking that it looked like a recently built place because of the brickwork that looked so contemporary. Ostia dates back no further than the 4th century BC. The port at Lothal in Gujarat (western India) thrived long before Ostia, probably between 2500 and 1900 BC, but like the Roman port, the remains of Lothal are mainly (sun baked) clay bricks, giving them a far from ancient appearance. Lothal, excavated in the 1950s, was a port inhabited by people of the Bronze Age Harrapan (or Indus Valley) civilisation that thrived between about 3300 to 1300 BC.

We drove to Lothal from Ahmedabad along a good highway that runs through flat landscape with numerous tidy looking factories. We arrived after about 75 minutes of steady driving. The archaeological site, maintained by the Archaeological Survey of India (ASI), is in the middle of very flat fertile agricultural land far from the nearest village. Unlike most other ASI sites that charge an entrance fee, that at Lothal is the same for both foreigners, who are usually charged a high fee and Indians. Each ticket cost only 5 Rupees.

The ticket gives access to a small but well laid out museum, whose exhibitsand information panels demonstrate how Lothal fits into current understanding of Harappan civilisation and what life might have been like in the ancient port. A fairly simplistic video was shown. It concentrated mainly on Mohenjo-Daro, a large Harappan site now in Pakistan. The evidence dug up at Lothal and other Harappan sites shows that the civilisation was both technically and artistically sophisticated. On display, were systems of weights and ingeniously crafted fine jewellery, both examples of products that could only have been produced by people of great intellectual ability.

The ruins are, as already mentioned, mostly made of brick. A low mound, known as the ‘Acropolis’, is covered with structures that might have been warehouses or residences of the upper echelons of Lothal. The mound overlooks what looks like a huge rectangular brick lined swimming pool, now filled with rainwater. When Lothal was thriving, this dock was connected to the nearby sea (now the Gulf of Khambat) by a channel along which vessels could sail. Over the millennia, the coastline has shifted and what was once Lothal is separated from the sea, far away from it. The ASI keep the dock filled with rainwater to show what the dock must have looked like in its heyday.

Various other structures outlined by brickwork, including circular wellheads, can be visited. These include the former bead factory, a cemetery (where all the skeletons discovered were from people who died aged 30 or less; maybe older people were cremated), and a ‘lower town’. What little that has been excavated is well looked after, but without the explanations provided in the museum the casual visitor would have no idea of what he or she was seeing or how ancient these remains are. With a little background information it was thrilling to walk in the footsteps of townsfolk and traders who lived and thrived so many, many years before us.

We met only three other visitors while wandering around the ruins. They were all from Bangalore. They were touring Gujarat but lamented the fact that most signs are only in Gujarati script. In Karnataka, where they live and where we visit often, signs are often not only in the local script but also in English and/or Hindi.

There are no refreshments available at the Lothal site. An employee suggested that we might get tea in the modern village of Lothal, a few kilometres away. Our driver had his doubts about this and so did I when we drove along the winding dusty road through the small village. There were no shops or stalls to be found.

We parked outside a pair of wrought iron gates separating two houses. A lady appeared in the door of one of them, and my wife asked (in Gujarati) whether tea was available in the village. The lady said she would make some for us.

We followed her through the gates and into a long wide alley lined with houses. Two ladies were embroidering gold thread, jewels, and sequins onto long silk saris spread out along the incredibly clean concrete floor of the alley. Other ladies were sitting around.

Our hostess brought us each a plastic chair from her home. We sat chatting with the ladies while we awaited our tea. The alley was lined with houses that a farmer had built for his sons. Each of the ladies was one of his daughters in law.

Our hostess arrived with a large metal cup filled with tea and two china saucers. Each of us was handed a saucer, which she filled with hot tea. We slurped the tea from the saucers as is the custom when sharing tea in Gujarat (often one person drinks from a cup and the other who is sharing it drinks from the saucer: a system known as ‘cutting chai’).

The ladies doing the embroidery take about a day to decorate a whole sari with a complex design. The silk is sent to Lothal from Surat, where the decorated saris are later sold. An old lady with barely one tooth in her smile, the mother in law of the women we were talking with, joined us. This wizened relative asked if it was true that a man’s haircut would cost 1000 rupees in the USA, as she had seen on YouTube. We told her that it would cost at least that. She was then told to go back to rest on her charpoy in the nearby farmyard.

We asked where the menfolk were. They answered: “In the fields. What else could they be doing?”

Our hostess, who seemed to be the brightest of the very hospitable women, took us to see the cow whose milk had been used to make our tea. We thsnked her calf for sharing his mothers milk. She also proudly showed us the two fine horses the family owned.

Just before we left, my wife asked our hostess whether we could leave a small gift for her children. She said that they were at school and there was no need for a gift. She told us that she was very keen that they should do well at school, and hoped that they would be able to study in the USA, because she said: “There is no future for them, nothing here anymore.”As we drove away from our new acquaintances through the village, people waved to us. We waved at three old men on a bench. They waved back. We felt that we had received a warm welcome at ground level in Gujarat.

Flying high above Ahmedabad

Today, 7th January 2020, we bought tickets for onwards bus journeys at Ahmedabad’s Geetamandir bus station. The young man at the ticket counter was an excellent salesman.

We stopped at the Raipur Gate, one of the several gates on the now demolished city wall. Only the gates remain as mementos of this wall.

Next to the gate, there were several spinning kite cord winders. They were preparing the cords that would be attached to the kites flown to celebrate the festival of Uttarayan (end of winter), which is celebrated all over Gujarat.

White thread is fed through a basin of coloured dye and then coated with finely ground glass and glue before being wound onto large spinning bobbins. The thread, when dried, is wound onto smaller bobbins that are sold to kite flyers. The ground glass is added to the thread so that kite flyers can use their kites to cut through the strings of other kites while they are airborne. The men making the threads were kot Gujaratis, but from outside the state, from Bihar and UP fir example.

Ahmedabad now hosts an annual International Kite Festival.

The kites, made mostly of paper, are sold along a street leading away from the Raipur Gate. Kite flyers need to buy their kites and reels of thread (to attach to them) separately. We spotted numerous small stalls selling adhesive tape. One of the vendors of these explained that pne wraps this tape around fingers to stop them being injured by the very abrasive glass coated kite threads. Masks were also on sale. These are worn during the kite festival.

When we asked someone where we could watch the kites being flown, we were told: “In the air, up in the sky”. On further questioning, we were told, as if we were idiots, that the kites can be seen flying in the heavens.

Some years ago we visited Ahmedabad in late March. Even so long after Uttarayan, the branches of trees were filled with the remains of kites that had been caught in them.

The man who created a united India

Without Vallabhbhai (‘Sardar’) Patel (1875 -1950), the map of post independence India might have looked quite different. Patel was born in Nadiad, Gujarat and died in Bombay soon after completing his arduous task of encouraging the former princely states to become parts of a united India. The statue of Patel shown above stands in the Geetamandir bus station in Ahmedabad.


An afternoon in Ahmedabad

FAMILIARITY BREEDS … CONTENTMENT. We have just landed in Ahmedabad. It is our third visit to this city in Gujarat within less than two years. We received a warm welcome from the staff at the small hotel where we have stayed twice before.

After settling into our room, we ate a good meal of Mughlai food at the Food Inn, which is opposite the 16th century Sidi Sayeed Mosque. Then, we travelled to the Gita Mandir bus station, where a very helpful booking clerk arranged tickets for various intercity trips we are planning to make soon.

The noisy, bustling traffic in Ahmedabad is typical of the city’s general feeling of vibrancy and exciting vitality. So bad was the congestion on the roads that our autorickshaw driver suggested that we abandoned our plans to visit the Jumma Masjid near the Manek Chowk. He explained that being the 30th of December, everyone was in a holiday mood and out on the streets spending money.

We disembarked at Khwaja Bazaar, a frenetic market place between the three arched Teen Darwaza and the Badra Fort, where the early rulers of Ahmedabad had their headquarters. We strolled along a street leading away from the market, admiring occasional old looking buildings along it. I imagine that the oldest of these is about a hundred or so years old.

Eventually, we reached a post office just across the road from an ageing Parsi ‘dharamshala’. Apart from a vigilant watchman, who looked at us suspiciously, the place looked rather dead. We took tea at a pavement stall. Typical of the kindness of people in this city, the ‘chaiwallah’ specially prepared tea without sugar for us instead of the very sweet beverage that is usually served. We sat on a bench, sipping tea and watching the world go by. It felt good to be back in Ahmedabad, a city, where kite flying is a popular pursuit. A city that is becoming familiar to us and makes us feel content.

Three-wheelers in West Bengal

A toto

A fohtfohti which resembles a chagda

In the Saurashtra region of Gujarat, there are many chagdas, which are also known as ‘ta tas’. They consist of the front half and engine of a motorcycle and the rear half can be either a passenger compartment or more often a wagon for carrying goods.

Way over east in Shantiniketan (West Bengal) I spotted two kinds of three wheelers, which resemble, at least superficially, the chagda.

The ‘toto’ has the handlebars and front appearance of a motorcycle and the vehicle has a passenger compartment. The totos are very silent because they are propelled by electrical energy.

The ‘fohfohti’ which is used to transport freight is just like the chagda seen in Saurashtra. It is propelled by a motorcycle engine and its front half, like the chagda, is the front half and engine of a motorbike.

Gandhi and Savarkar in north London



MK (‘Mahatma’) Gandhi, born in Porbandar (Gujarat) visited London in 1906. He spent the first two days of his stay at India House, the hostel in Highgate founded in 1905 by Shyamji Krishnavarma (born in Kutch, now part of Gujarat).  Gandhi did not see eye to eye with Krishnavarma and Vinayak Damodar Savarkar, who was living in India House. These extracts from my book “IDEAS, BOMBS, and BULLETS” describes Gandhi’s meetings with Krishnavarma and Savarkar.



During October 1906, India House received one of its most well-known guests. On the 20th of that month, MK Gandhi arrived at Waterloo Station, having recently disembarked from a ship that had carried him from South Africa. He was met by the father of Henry Polak (Gandhi’s South African associate), Lewis Ritch, and others of his followers. They travelled together to India House, where Gandhi spent two nights. After that, he moved to the now long-since closed luxurious Cecil Hotel, which used to stand in the Strand. During his stay in London, he attended at least three of the Sunday evening meetings held every week at India House. These meetings were to discuss matters connected with India, to celebrate Indian festivals, and to allow Indians in London to socialise…

… Savarkar was not friendly to Gandhi when he visited India House in 1906. He strongly disapproved of this visitor’s thoughts and actions throughout his life. It is said that on one of Gandhi’s visits to India House, Savarkar, who loved prawns, offered some to the vegetarian visitor, who politely refused them. Savarkar said to Gandhi:

Well, if you cannot eat with us, how on earth are you going to work with us? … this is just boiled fish … we want people who are ready to eat the Britishers alive…”

Incidentally, Shyamji Krishnavarma was, like Gandhi, a strict vegetarian. He preferred cooked food and had his favourite food, mung dal (a lentil preparation), sent from India. Also, he avoided onions and chillies. Regarding food at India House, especially as it reached its final year, Asaf Ali wrote:

Within a fortnight of our stay in India House, Rauf [Ali’s brother] and I decided to move out of it. For here food served there defied description. And here were Madrasis, Mahrattas, and Punjabis, each so far apart in tastes…”

Gandhi had not come to Highgate to discuss eating habits with the young revolutionary Savarkar. The future Mahatma, who had praised the work of Shyamji, wanted to confront and argue his case with Shyamji, who had been very critical of the assistance that he had offered the British during their war with the South African Boers.

On one of his visits to India House (Sunday 21st October), Gandhi spent the whole day there. During the day, he spent time talking to young Indians. In the evening, he spoke with Shyamji. One of the matters that particularly concerned Shyamji was the forthcoming election of the President of the Indian National Congress. BG Tilak, whom Shyamji admired, was one of the candidates. The ‘moderate’ Indian nationalists favoured Dadabhai Naoroji. Shyamji tried to persuade Gandhi to dissuade Naoroji from standing. However, Gandhi felt that Naoroji was the right man to be President. In November 1906, Shyamji wrote an article in Indian Sociologist, condemning Naoroji. He made comments such as:

We have ample evidence to show that Mr. Dadabhai Naoroji is ever ready to oblige his Anglo-Indian friends at the cost of his country … Mr. Dadabhai is allowing the great reputation he made in the past to damp down the aspirations of the Indians of today … How long does Mr. Dadabhai Naoroji expect that the Indian people will continue to be hoodwinked by him?

Three years later, Gandhi published a booklet called Hind Swaraj. It was, in part, a thinly veiled criticism of the extremists like Shyamji and Savarkar.


End of extracts


IDEAS, BOMBS, and BULLETS” by Adam Yamey may be bought here:

AND here:

Also on KINDLE

And (in India only):


Picture shows Krishnavarma on a book by Hitesh Bhansali

Swami Dayanand Saraswati


Here is an excerpt from my latest book, “IDEAS, BOMBS, and BULLETS”, which deals with the activities of Indian patriots (including Shyamji Krishnavarma, VD Savarkar, Madame Cama, Madan Lal Dhingra, and VVS Aiyar) in Edwardian London between 1905 and 1910 and what inspired them. The excerpt deals with an example of the ‘Ideas’ part of the book’s title. It is concerned with aspects of the life of Swami Dayanand Saraswati, a reformer of Hinduism who was born in Gujarat.

Excerpt starts here:

Swami Dayanand Saraswati (‘Dayanand’; 1824-83) was an influential reformer of Hinduism and the founder of the Arya Samaj movement. He was born in Tankara, which is now in the Morbi district of the State of Gujarat. To escape from a forced marriage in childhood and disillusioned by his family’s slavish Hindu devotional practices, he wandered around India as a sannyasa (religious mendicant) for well over a decade.  During this period, he met and became a disciple of Virajanand Dandeesha (1778-1868), who was a scholar and teacher of Sanskrit and the texts of the Vedas. Dayanand promised Dandeesha that he would devote his life to the renaissance of the Hinduism of the Vedas. Dayanand rejected Hinduism of the Puranas and other later texts and became convinced that the ‘pure’ Hinduism as found in the Vedas was the only true form of the religion. He wanted to purify Hinduism by stripping away modifications introduced after the texts in the Vedas were received from Heaven. In 1875, Dayanand published his book Satyarta Prakash (‘Light of Truth’), which expounds his beliefs. Banned in some parts of India when it was published, it contains some quite inflammatory material. Dayanand believed that God is the:

“…eternal source of all knowledge and he reveals it through the Vedas…”, and that  is because the Vedas are the sole source of knowledge, all other religions are imperfect. His book contains chapters, which seek to prove that religions apart from pure Hinduism, based solely on the Vedas, are fatally flawed, and therefore to be avoided. Dayanand’s arguments against other religions are based on literal interpretations of selected texts from holy books, such as The Bible and The Koran, without appreciating or admitting that what is written in these texts should not be interpreted literally.


According to Dayanand, the arrival of the Aryans into India (now a subject of some contention) marked the start of a ‘Golden Age’. He wrote:

In the ‘Golden Days’ of India, saints and seers, princes and princesses, kings and queens, and other people used to spend a large amount of time and money in performing and helping others to perform Homa; and so long as this system lasted, India was free from disease and its people were happy.”

This Golden Age had long passed because, putting it simply, Hindus had modified and ignored the teachings in the Vedas. However, he believed:

It can become so again, it the same system were revised…”, by which he meant if Hinduism were to be reformed and people returned to a strict adherence to the Vedas, the ‘Golden Age’ would be revived.

Dayanand blamed the decline of India and its subjection by various invaders to the deviation of Hindus and their religious leaders from the practices advocated in the Vedas. He wrote:

The causes of  foreign rule in India are:- mutual feud, differences in religion, want of purity in life, lack of education, child-marriage, marriage in which the contracting parties have no voice in the selection of their life-partners, indulgence in carnal gratification, untruthfulness and other evil habits, the neglect of the study of the Veda, and other mal-practices.”

The Sawmi believed that the advances of the Europeans that allowed them to conquer his India was due to their avoidance of things that had contributed to the downfall of Hinduism. The conquerors’ successes were in his opinion due to their valuing the following: good education; willingness to sacrifice everything for the good of their nations; not imitating others blindly; obeying superiors; helping their fellow countrymen with trade; and not being lazy. Absence of these characteristics, which Dayanand believed to be beneficial for the success of the British, contributed, in his opinion, to the downfall of India. Furthermore, deviation from the Vedas added to his impression that India lacked the ‘superiority’ he detected amongst the British and other Europeans.

In 1875, Dayanand formed the Arya Samaj (‘Aryan’ ‘society’). Its objects were: to promote Dayananda’s version of reformed Hinduism (based only on the original, unmodified texts of the Vedas);  to counter attacks on Hinduism made by Christians and members of other religions; to convert back to Hinduism those who had been converted to Islam and Christianity; to reinterpret caste by allocating people into a caste according to their merits rather than by accident of birth; and to promote the idea that the Vedas contained the original plans for what were regarded as modern inventions. As an example of the latter, he wrote:

“… that Krishna and Arjuna went to America in an Ashwatari vessel (i.e., one propelled by electricity) and brought the sage Uddalaka back with them …”

The Arya Samaj, in common with the Brahmo Samaj, strove to reform Hinduism, but differed from the Brahmo Samaj in many respects. Members of Arya Samaj had no faith in the goodness of the British Government, whereas the opposite was true for the Brahmo Samaj. Arya Samaj believed in the superiority of Hinduism over other religions, whereas the Brahmo Samaj put Hinduism on the same level as other religions. Another of many differences between the two movements was that Arya Samaj wanted to revive Vedic traditions and to reject modern western culture and philosophy, whereas the Brahmo Samaj accepted western culture and ideas.

End of excerpt

IDEAS, BOMBS, and BULLETS” by Adam Yamey may be bought here:

AND here:

Also on KINDLE

And (in India only):

Picture from Wikipedia



My wife, who is fluent in Gujarati, was born in Bombay. Her father’s family originated in Gujarat and her mother’s in the former Princely State of Kutch, which became part of the State of Gujarat after India became independent.

Both my wife and I have visited India regularly from our home in the UK, yet neither of us had ever been to Gujarat until early in 2018. We felt that it was high time that we visited the parts of India connected with her heritage. I have published a book that describes that first trip. We did not visit everywhere in Gujarat, but the places we saw, our experiences, and the people we met ranging from autorickshaw drivers to former royalty, and our experiences, are described my book. All of these have made us want to visit the region again and to explore it further.

I have long been fascinated with tiny enclaves. I have visited places such as Andorra, San Marino, Mahe (in Kerala), Pondicherry, and Llivia (a part of Spain surrounded by France). Gujarat contains two such places, the former Portuguese colonies of Daman and Diu, territories surrounded by Gujarat but separated from it by borders. We included them on our journey and discovered that though small in area, they are filled with interest.

Gujarat was the birthplace of many celebrated persons, including Narsinh Mehta (poet), Dayanand Saraswati (philosopher), Shyamji Krishnavarma (Sanskrit scholar and freedom fighter), and politicians such as: Mahatma Gandhi, Dadabhai Naoroji, Vallabhai Patel, Morarji Desai, and Narendra Modi. Yet, undeservedly, it is a part of India less frequented by tourists than many other places in India (e.g. Goa, Kerala, Rajasthan, and the ‘Golden Triangle’). I hope that what you will read in this travelogue will whet your appetite and encourage you to make plans to visit Gujarat.

The idea of my book is to unwrap the attractions of Gujarat to make them better known to those who have not yet visited this region of India.

What I have written above is to introduce you to a book I published in 2018 with the title “TRAVELS THROUGH GUJARAT, DAMAN, and DIU”. This book is available from on-line booksellers such as, Amazon, and When you buy my books from these suppliers, they are produced in Europe or the USA and then shipped to the buyer. If they are bought by people living in India, their prices become very large (in comparison with average Indian book costs) because of additional postal charges. For example, TRAVELS THROUGH GUJARAT, DAMAN, and DIU can cost up to 1500 Indian Rupees (‘INR’) and another book, which I have recently published, “IDEAS, BOMBS, and BULLETS” can cost purchasers in India over 800 INR.

To make my books more affordable in India and priced at a rate closer to comparably sized books in the Indian market, I have re-published the two books mentioned above with an Indian print on demand outfit called The travel book has been revised and I hope improved. I have renamed it “GUJARAT UNWRAPPED”. My book about Indian patriots in early twentieth century London, “IDEAS, BOMBS, and BULLETS” retains its original name.

When ordered through and delivered in India, GUJARAT UNWRAPPED is priced at 296 INR (plus minimal postage) and IDEAS, BOMBS, and BULLETS comes to 395 INR (plus minimal postage).






It is worth nothing that purchasers ordering the books from BUT not having their books delivered in India, face huge postage charges.