Importance of Story Telling

Every individual has lot of things to speak about and every individual is actually a story teller. My first book is based on lot of things I’ve heard from one of my aunts who had a lot of interesting stories about the partition. Our family had moved from Bangladesh to India after the Indian partition. You would have seen lot of movies and heard lot of stories [of partition]. [Later] I realized that the stories I had heard from my aunt, when I was ten or fifteen years old, if those are accumulated, if those are curated, and presented to others, they will actually make for interesting read, which talks about humanity. It talks about human feelings, about pains and everything. And that’s where I realized, though my aunt was almost an illiterate person, who during those days somehow didn’t get a chance to go to school, she had such trove of stories, which inspired me as a kid when I was ten years old. That told me, to tell a story, you don’t have to be highly educated, you don’t have to have any degree. Anyone within this room would have a lot of things to share.

And many of these stories would be actually interesting.

That’s where I realized that story telling is not anything unique about any writer. It’s just your mindset, that, if you want to tell a story, you can always do. And, every story will have somebody, who would be interested to hear [it], and who would be inspired about [it].

I’ll give you few examples of how story telling actually helps.

I’ll [first] tell you a story about somebody, about some individual. I’ll not tell who the individual is, but after hearing the story you can realize the uniqueness [of it].

One American kid – his biological parents were not in a position to raise the kid, and that small kid was given for adoption. And then a not so rich couple in California decided to adopt this kid. The only condition for the adoption was that the kid had to be sent to college, because the biological mother… she wanted the kid to be sent to college. But then the couple, a lower middle-class couple, who wanted to adopt the child…, they themselves hadn’t been to college. But [they] somehow convinced the biological mother, ‘Come what may, we will send the kid to college.”

This kid – he was actually sent to a school, and then, when he grew up, when he was around your age, the age for going to college, he realized that his foster parents had been struggling so much to pursue his education, to pay the bills.

So, one fine he decided, he wouldn’t continue with the college - he would attend only the free classes. And he figured out there was only one course in the entre college which was free - it was on calligraphy.

You know what calligraphy is. It’s the art of handwriting.

Many years later, when he had become one of the most famous entrepreneurs, one of the most revolutionary persons in the last hundred years, Steve Jobs, [and] when he was, before his death, invited for [a] convocation in Stanford university, speaking to the audience, he told, “My entire journey as an entrepreneur, owes to that class, that course in calligraphy, because there I realized that it’s not important what I do.”

The same thing I can write, you can also write, but then what makes calligraphy unique is how you present the thing. The same thing that I can write, you can write [too], but when it’s written by an artist, in a proper calligraphic way, that makes the difference.

He attributed his entire success, in his entire life, to that course, and the lesson he learned from that course is that it’s not what you do, but it’s always how you do [that makes the difference].
Let’s move to the business part of it. There has to be a story, and how you narrate your story, is actually the crux of the success of anything, whether it’s a product, or whether it’s an entrepreneurship. Every time there has to be a story. When you buy Apple, you are not buying just the phone – it’s the story of Steve Jobs, the story what he had in mind.

[The brand “Apple” is all about the narrative – that it’s the most beautifully created and artistically calligraphed thing in the world, not just the technology or the electronics that go within it. It’s not that Apple sells the most superior and technologically advanced products in the world, but we have been made to believe, through Jobs’ story, that Apple products are indeed the most beautiful ones.]
That’s why story telling is very very important because, everything you do in life, it’s [always] about how you tell your story. When you sell a product, you are not [really] selling the product – you’re selling a story.

You would have seen the movie MS Dhoni, which came a few years back. A very small scene was there - lot of people might have forgotten that. Dhoni was a struggling cricketer. At that time, he was playing for the Ranji team for Bihar, and he had gone to Jalpaiguri to play a Ranji match, against Punjab. And the Punjab team – the captain was Yuvaraj Singh, who had already become quite famous by then. Dhoni was still a struggling player. Bihar lost to Punjab very badly. And then Dhoni had come back to Ranchi, and he was having this small adda with his gang. In his gang was that guy who [had] taught him the [famous] helicopter shot, if you remember that scene. There, his friends asked Dhoni, “Ya, Dhoni, why did we lose?”

Dhoni told, “We lost the match even before the Match [had] started.”

“What is that?”

He told, “One day before the match, Punjab was practicing, [in fact] they were coming back from the field, and it was Bihar teams turn to go to the field and practice, and everybody saw Yuvaraj Sing – he was coming from the field, very confident. The narrative, the story that we got for from his facial expression, from his body language - that made us lose immediately, because, we didn’t have that story. But the Punjab team, at that particular time, [and] Yuvaraj Singh had the story, which made them win, and we lost even before the game [had] started.”

Body language is the story [through which] you want to say, “I’m confident. It’s my story.”
It’s again, it’s another example, where a cricketer is also saying the same thing. It’s all what you speak about, what you express. Story telling doesn’t have to be always through words. Stephen Hawkins – you place him here in front of you, and his body language, his facial expressions, that also tell stories. Million words may not say a story which a silence of five minutes can say. Story telling is not only about what you write, what you say. The body language of Yuvaraj Singh – that also told a story.

In 2014, when [Narendra] Modi came to power, what was that which [had] brought him to power? Any idea? Suddenly, what had happened that the person, who, just twelve years back, was being hounded by the press as the butcher of India, who had killed so many people in Gujarat, came to power in a big way? What was that which brought Modi to power?

Social media? What about social media?

What brought him into power is again the story. His narrative was much stronger than everybody else’s. Social media, PR - obviously they helped him to express his story. But then the same social media, the same PR agencies were there for [the] other parties also. It’s again, when he told the story, about conviction, about hopes, the entire country was almost won by one person, just by the way he speaks, the way he narrates the story.

So, be it politics, be it cricket, be it business, like Steve Jobs’, it’s always [that] you have to sell [your story]. When you go for an interview, you’ve to sell yourself. But then what do you sell about yourself? It’s again [that] you’ve to tell your [own] story. 

The Real Narrative Behind The Aryabhata Clan

In India there two types of narratives. One is hardcore leftist, communist type of narrative. And then, another kind of narrative is hardcore RSS, Bajrang Dal – right type [of narrative]. One is the extreme right, and one is extreme left.

Examples of both the things.

In a very recent interview [of] Arundhati Roy, she made a comment that Kashmir was never part of India. In [just] three-four words she told something which can be debated, which can be refuted, which can be argued. But factually – if you go by bare facts –, when you say Kashmir was never part of India, [then] what is Kashmir? What is India? What is the idea of India? Who created India? Where from did the word “India” come? When you say something like this, you have to assess everything. So now, without going [in]to all those things, with some agenda, she told, Kashmir was never part of India. She’s an amazing writer. “The God of Small Things” is one of the best books ever written by an Indian author. Having said that, her journalism, her narrative is a pretty strong communist type of narrative.

On the other side, you’ve people, who will tell you that in the age of Ramayana and Mahabharata people knew about genetic engineering, people knew about what not! That is the extreme right form [of narrative] where you glorify India in a way which becomes funny. Ganesh – his head was replaced by [an] elephant’s head. That was construed as being plastic surgery. You know that this type of narrative is a very fanatic, a very rightist type of narrative.

But then, what happens to the history? One side is telling you that Kashmir was never part of India, and another side is telling you, during the age of Ramayana and Mahabharata, you had airplanes, and what not – you had genetic engineering, you had plastic surgery… So, now what do we do? What is the truth? That’s where I felt that, my narrative or my story should talk about the real facts, rather than the left or the right.

The last book that I chose to write – I talked about ISIS, the entire thing about the Islamic State in Syria [and Iraq]. That is one part, and then again, [it’s about] how Indian journalism has been either right or left, and how this ambiguous form of journalism or this ambiguous form of narrative has created an atmosphere where nobody knows what is right and what is wrong.

The reason I’ve brought in Aryabhata

We’ve heard of lot of wild claims about India, but this is also a fact that Aryabhata is one of the least publicized Indian individuals. Zero was not invented by Aryabhata, but he was first person who scientifically defined the concept of Zero.

In mathematics we’ve read, ten hundred, thousand, everything increases by power of ten – this is called [the] Place Value System. Say, two hundred thirty-four, you write 2, 3 and 4. The value of 3 is actually 3 x 10, because 3 is placed at ten’s place. Then the value of 2 is actually [two] hundred – the place of 2 is actually the hundred’s place. We cannot even think [of anything without the place value system]. The entire modern science, everything is held in place by this place value system. This was again scientifically defined by Aryabhata. And then, this concept from India – it first went to Arab, through translations, and then from Arab it went to Europe, again through Latin translations. And that’s how the place value system went to Europe from India, from Aryabhata’s book, through Arab.

Suddenly if you see, from the 15th or the 16th century onward, Europe had a sudden renaissance in science. The reason why suddenly Newton came into picture only [after] 15th century, and every… and most of the scientific advancements, whether it’s mathematics or geometry, most of the things happened in Europe only after 15th century – this place value system from India, from Aryabhata, came [to Europe].

We talk about plastic surgery in [ancient] India, so many things, but how many times have you read this fact that there wouldn’t be Newton if there wouldn’t have been an Aryabhata?

The story I would like to say is neither the left nor the right – some thriller based on some historical facts and it’s up to the readers to assess what’s true, [and] what’s false, and that’s it. That’s my story, that it should be unbiased, it should be unprejudiced. It should be left to the others to interpret.

Role of Music in The Aryabhata Clan

Now that we had some music, we can get into how music was used in the book [The Aryabhata Clan]. If you think about it, music has seven notes: Sa Re Ga Ma Pa Dha Ni. So, you can think about a scenario… If any word, if you can express [it] in only seven letters, then instead of speaking the word, you can actually sing it. Sa Re Ga Ma Pa Dha Ni – [if] with these seven notes or these seven letters, if the entire language could be expressed, then the music could also be a code. Instead of talking, you sing.

We can do a small demonstration.

In Hindi or Devanagari, we have [around] 34 letters [for consonants]. How can you reduce the 34 letters to [only] seven? That’s how you can encrypt something. Though the Devanagari script has 34 letters, but there are other languages which have lot lesser letters. Say, in Tamil: ka kha ga gha – out of these four, Tamil has only one, that is “ka”. Then again, cha chha ja jha – Tamil has only one, [“cha”]. Pa pha ba bha – we have four, but Tamil has only one, [“pa”]. So directly, where we have 16 letters, Tamil has only four letters. But still they are able to use the language [with the fewer letters]. When you say Bangalore – what my Tamil friends have told me – they write “pa”, they write Pangalore, but they know it’s Bangalore. So, you can encrypt something, but then, some knowledge is required based on the context. The same word will have two different meanings.

Say, ka kha ga gha – if all the four – if you represent [them] with only one letter, we [can] have “Ga” – Sa Re Ga. So, “Ga” represents ka kha ga gha. It’s done.

“Ra” and “la” are very related sounds. You have this – Kajra re kajra re tere kare kare naina. It’s actually kajal. Kajal becomes kajra – it sounds little more poetic. So “ra” and “la” – you represent everything with “Re”. Done.

Ta tha da dha – everything, all the four can be represented by “Dha”, because, Tamil actually does the same thing. Everything that we say with “ta”, you do it with “dha”. And [again] the same thing, pa fa ba bha – “pa” becomes everything of that.

Now say, bharata bhagya vidhata. If you do this, bha-ra-ta – “bha” [is] “Pa”; ra is “Re”; bha-ra-ta – “ta” is again “Dha”. You have Pa Re Dha.

Then bha-gya vi-dha-ta – “bha” becomes “Pa”; “ga” is “Ga”; vidhata – [“va” or] “ba” is again “Pa”; [“dha” is] “Dha” and then “ta” is again “Dha”.

Bharata Bhagya Vidhata – it will sound like this: Pa Re Dha Pa Ga Pa Dha Dha.

If we transform a language, where you don’t have to speak the language, [but] you just sing it, then, [for] anyone who doesn’t know this, for them, it’s an encryption.

When you read The Aryabhata Clan, this is a very simple form of example where music can be actually used an encrypted code, [and] where nobody will get any head and tail out of it. You can have a scenario where spies are just singing, and the whole world is confused, what’s happening!
That’s about how music is used in this book. 

Women Protagonists & Linguistic Paleontology in The Aryabhata Clan

Interestingly here [in The Aryabhata Clan and The Ekkos Clan], the main detective, the main protagonists – they are all women characters. Every action thriller – the main protagonist is always male, whether it’s Robert Langdon, or Indiana Jones, Sherlock Holmes. I haven’t come across any female detective. In my book, all the main action heroes are women. Even in my previous book, The Ekkos Clan [that was the case].

My protagonist is Afsar Fareedi. She’s half Pakistani, half Iranian, born and brought up in the USA, married to a Bengali, who stays in Calcutta. That itself gives a very complicated lineage – a Pakistani married to a Bengali, staying in Calcutta. She’s the main protagonist, who cracks all the codes.

She’s a Linguistic Paleontologist. So, what’s Linguistic Paleontology? It’s a new discipline – it’s part of linguistics, studies of languages. What [do] they do? They try to recreate the origin of languages. They try to recreate the ancient history of the languages, based on some primitive words, which have existed, [managed to survive], in the modern form of the languages. I can give you some examples.

Most of the origin of languages are, I would say, very cryptic, because there’s [generally] no historical proof [about that]. If you talk about the two main languages of Indian subcontinent, Tamil and Sanskrit, nobody exactly knows, who were the original Tamil speakers, who were the original Sanskrit speakers, how did Sanskrit evolve from its mother language…

What [do] the Linguistic Paleontologists do? They try to recreate the history [of a language], like the paleontologists, who look for fossils and then, they try to create the habit, […] try to recreate the life, [evolution and environments] of [organisms that existed in the remote past, like] dinosaurs, or some [other] extinct creatures.

The Linguistic Paleontologists – they look for linguistic fossils. Linguistic fossils are […] remnants of some very ancient words, in the ancient form of the language, which have somehow survived, and which are still being used. The biggest example of [a] linguistic fossil is this word Sindhu, the river Sindhu or Indus, which is the origin of the words Hindu, India, Hindi, not only [in] India, [but also as far as] Indonesia – the Indo of Indonesia also comes from that Sindhu; nesia [coming from the Greek nesos] means island, so Indonesia means “Indian Island”. That’s how the name came.
This Sindhu word is not a Sanskrit word. Though it’s a part of the Indian ethos, and it’s a part of Indian history, the origin of Sindhu […] is a mystery. The origin is not Sanskrit. After [a] lot of research, it was figured out that the word Sindhu comes from an almost extinct language called Burushashki – you can go to google and search in Wikipedia. The surviving generation of Burushashki [speakers] – they are now in only two [valleys] in POK, Pakistan occupied Kashmir. (Burushos, the speakers of the Burushaski language, are spread across the two valleys – Hunza-Nagar and Yasin – in the Gilgit-Balistan region of POK. There are around 100000 Burushaski speakers in POK and few hundred in Srinagar in India, speaking a variant.)

Two [valleys] are there who still speak the Burushaski language, and this language is now dying. They, [the new generation of the native Burushos], have all moved to Urdu and other forms of languages spoken mostly in Pakistan. Some also speak variants of Kashmiri. But this [endangered language] – at some point of time, three thousand years back – Burushaski, used to be a major language in Central Asia, in that part [of the world]. And it was so strong, that lot of those [Burushaski] words have percolated into Sanskrit. (Sinda, meaning river in Burushaski, is one such word, which is the source of the Sanskrit Sindhu). That is called [a] linguistic fossil, […] this word, which originates from some ancient language, which has almost died, or which is on the verge of being dead.

So, the Linguistic Paleontologists – they study these words like Sindhu. How did it come [about]? The moment you discover that this word is not Sanskrit, but this word belongs to Burushaski, where only two [… valleys in the Gilgit-Balistan region of POK] speak the language, from there, you can go back, and do backward engineering, [and] figure out: How did it happen? [How, where and when did the Burushos interact with the Sanskrit speakers? Where did the Sanskrit speakers come from?]
This entire Linguistic Paleontology – this is like a detective novel: You get some clue, and you have to go back and figure out what happened.

Afsar Fareedi, my James Bond, my Indiana Jones – she has studied this thing. And then she’s a historian, she’s a linguist. She also has good knowledge about archaeology. And again, her lineage, that she’s an American citizen of Pakistani-Persian origin, and who has married an Indian, [and] her knowledge about Indian history, about Indian subcontinent, her knowledge about Islam, her knowledge about Hinduism – all those things also play a big role in the understanding of the common narrative [of the undivided Indian subcontinent – a theme, which is central to The Aryabhata Clan].

The Significance of the Undivided Indian Subcontinent in The Aryabhata Clan

The Indian subcontinent itself has been trifurcated into three major things – Bangladesh, India and Pakistan, where [the relationship between…] India [and] Pakistan has become a taboo for India. But […] even 100 years ago […] it was just one Indian subcontinent. The India that [the] West has known as, or the Hindustan which the Persians have referred to [as] for [more than] two millennia – that included Pakistan and Bangladesh. It’s only since [the past] seventy-five years that Bangladesh and Pakistan have not been part of India. But for thousands and thousands of years, they had a common ancestry, they had a common narrative – everything has been same.

I’m a Bengali. A Bengali and a Bangladeshi – absolutely there’s no difference. We speak the same language, we eat the same food. Same thing, like the Punjabis – 70% of Pakistan speak Punjabi [and related languages] (Punjabi 45%, Saraiki 10% and Sindhi 15%). More people speak Urdu in India than in Pakistan. (7.5% or 1.3 million in Pakistan and 5% or 5.1 million in India). And in Pakistan, Urdu is spoken by a small fraction of people. Majority of Pakistan speak Punjabi. A huge part (close to 20%) of Pakistan speak [the] Baluchi language, and then Pashto, and then of course this Burushhaski [about] which I told. (The word Sindhu, which is the progenitor of the terms like India, Hindu, Hindi, Hindustan, Indic, Indo etc., is believed to have come from the Burushaski language, now spoken only by few in two villages in Pakistan occupied Kashmir, and which once might have been a major language in the Central Asia).

There is so much common between these countries! The narrative is so intermingled, I felt somebody should write about this common ancestry, this common [culture].

Here [in The Aryabhata Clan], if you see, the entire story goes back and forth in time, and also in geography. The climax happens in Peshawar. A big part of the narrative happens in Pakistan. A major part also happens in Sri Lanka. Again, Sri Lanka also has a very strong cultural association, and also a very strong, I would say, historical relationship with India. Lot of people may not know that Bangla and Sinhalese, the language, are actually sister languages. They both originated from Pali. Pali is the language of Buddha. The language which was spoken in Bihar and West Bengal and the entire Bangladesh in Buddha’s time was Pali. (To be more specific, the language spoken in this region is called Magadhi Prakrit. Very close to Pali, it’s the intermediate form between Sanskrit and Bengali, Maithili, Oriya and Assamese, all of which have descended from it). It’s another very interesting thing how the Sinhalese moved from [the] present West Bengal or the present Bangladesh and how they share [the] same ancestry.

If you go to Sri Lanka – like in India, Sanskrit is considered as a religious language, where [a] lot of our religious ceremonies happen in Sanskrit, in Sri Lanka, all the religious ceremonies happen in Pali language. If you visit Sri Lanka, that itself will be a big revelation […] how Sri Lanka is so closely associated with, not India, but Bengali language and Bengali culture. Myself being a Bengali, I discovered a very astonishing thing. In Bengal, we eat one form of chutney. It is made with tomato, the sweet one, with date and jaggery. Exactly the same chutney I found in Sri Lanka also. And in the [context of] food – anybody who knows Bengali food, he will just freak out [there].

I was very excited when I was reading […] several books and I was discovering so much about by my own country, about my two neighboring countries with whom we have such hostile relationship. One thing that struck me very hard was [the] futility of this present relationship between the various countries in the same region, who are all same. If you look back, and [if] you put some logic, you would realize […] how unreasonable and illogical it is to see the present state of affairs between India and Pakistan and Bangladesh. To answer your question, what motivated [me to write this book]? I think, it’s just the love for history and my excitement while I was reading the history, and while I was discovering lot of things, which made me wonder, which motivated me to write, because I felt if I enjoyed so much […], why not other people… 

Aryabhata & the Historical Background of The Aryabhata Clan

We don’t hear much about Aryabhata, apart from… you have a satellite (first unmanned Earth satellite built by India and launched in 1975). So, I thought that… it makes [for] a very interesting personality to use in a fiction. His life is also shrouded in mystery. Nobody even knows where he was born. Roughly, people say that he was born in a place which is close to Patna. And then there is another theory which says that he was born in Kerala. But again, there is [some evidence] … With certain certainty we can say that he used to work in Ujjain (Ujjaini), because Ujjain comes in his works a number of times. Ujjain is again the place where Kalidasa used to stay (It’s believed to be one of his probable birth-places). Kalidasa and Aryabhata were [perhaps] contemporaries (though there are contradicting views about this among researchers). In one of Kalidasa’s writings, he very obliquely refers to a mathematician, who [some] people believe to be Aryabhata. (This is again not unanimously accepted by all). His life is entirely shrouded in mystery. What I did [is that], I used one of his verses as a cryptic code [in The Aryabhata Clan]. So that’s the connection to Aryabhata. 

You have a scenario [in The Aryabhata Clan], where this Islamic State, ISIS or IS, whatever – they have spread across a large number of places in the world other than Iraq and Syria. A part of that has come to India… and they are trying to do some mischief in India in a very big way. They are there, and there are other fundamentalist groups [too]. Not only the Islamic fundamentalist, but there’s also a parallel narrative of [a] Hindu fundamentalist group. Overall, it talks about the danger of any fundamentalist group or fundamentalist mentality. The historical background is like that: few fundamentalist groups – they are trying to create a havoc and they are trying to infringe into the academics, into the history; they are trying to rewrite history. We’ve heard [of] lot of instances where any political power, who’s at the center, is trying to change the narrative of Indian history. 

Indian history as such has been very poorly written, and also very poorly read. Here the premise is something like that, where somebody is trying to manipulate [the] history and how that can be used in a very volatile [manner]… and [how that] can be used in a very explosive manner. 

If you see, lot of the mischief which happened in India over the [past] twenty-thirty years, were actually due to some historical facts which were narrated in some explosive manner. The Babri Masjid, even this entire Dravidian movement, the North India – South India divide, everything was done with [the help of] some historical background – somebody has narrated the history in a way which becomes explosive. So, [with] history, based on the narrative, you can do lot of things – you can create riots; you can create religious divide; you can create ethnical divide. One is [the] divide on the basis of religion, [and] in India, if you see, there are [also] lot of clashes based on ethnicity. This entire Sri Lankan movement – [the] Tamilians and Sri Lankans both were Hindus [and Buddhists], but still the entire clash between them was ethnic, [based on] ethnicity. And it was based on some history that they are ethnically different and that they have different cultures. 

Though this Tamil and Sri Lankan conflict is not [a] part of my narrative [in The Aryabhata Clan], but then just to [tell you], as a reference, when I was doing the research for this book, [I learned] there is some good amount of [credible] history which says that in Sri Lanka, whether the Tamilians, either [from] India or Sri Lanka, or the Sri Lankans, the Sinhalese – though they speak two different languages, but ethnically, they all belong to the same flock. There’s a very complicated history – how it [really] happened and who are the original Tamilians and who are the original Sinhalese. But, at some point of time – it’s not very old, it’s around 2000 years old – they were [same], they actually came from the same group of peoples. But this entire divide [presently] is based on some historical concoction. [The Aryabhata Clan has some interesting insight into the Sinhalese-Tamil shared ancestry]

Here also [in The Aryabhata Clan] I [have] recreated a scenario, where some medieval history – and some history where Aryabhata plays a big role – has been concocted and has been manipulated by a fundamentalist group just to create a havoc… and create some political mischief, just before the election, because [we’re approaching] 2019 – it’s the next general election, and most of the mischief in India happen around elections.

A lot of inspiration for this book and also the first one [The Ekkos Clan] came from, especially, more Indiana Jones than Da Vinci Code, because when I was in [engineering] college, that’s where I first saw one of the movies of Indiana Jones. [In] all the Indian Jones stories, they have lot of adventure, but they [also] have a very strong historical component, archaeology symbols. So, here also I try to recreate a similar thing, but on an Indian background, and mainly ancient Indian history. The previous book was on very old, ancient Indian history, where the age, [period], was during the Rig Veda, the times around Rig Veda. Who created the Rig Veda, where they came from – that was the historical background [in my last book]. And in Aryabhata Clan, it’s much more later – it’s the medieval time where you have Kalidasa, Aryabhata…

The Message of The Aryabhata Clan

I love history a lot. I felt something in Indian context, Indian perspective might be tried. It [The Aryabhata Clan] deals with lot of contemporary Indian politics, and also contemporary world politics. I don’t have any moral message for this book because this is a fiction. I’m not a philosopher or a Guru, to talk about spirituality, but [the] message which comes out in the book is that terrorism in any form is very dangerous, and [that] terrorism can come out even from very small things. It’s [all about] how some misguided people want to create havoc in the society, by manipulating people’s mind, by manipulating people’s thoughts [and] emotions. At the end of the day, like any [other] story, where you have the good and the bad, and [the] good wins against the bad, at the end of the day, here also the same thing happens. It’s also the thought process that all this terrorism, all this fundamentalism – [all] this cannot win against the normal human sentiments. Here also, at some point of time, it’s a fiction, and at the end of the fiction, the bad guy has to be beaten very badly. So here also, the same thing happens – I make sure that the god buy beats the bad guy.