Mumbai Memories: Music Lessons, Missed Classes, and What Stayed

Growing up in Mumbai, it almost felt like an unspoken rule that every child had to learn a classical art form. Music or dance, sometimes both. It was simply what one did. No one questioned it, and no one really explained it either. It sat somewhere between discipline, culture, and expectation.

My sister took to dancing naturally. As soon as she could, she signed up with a teacher in the neighbourhood and seemed entirely at ease with movement in a way I never was.

I, on the other hand, have always been, and remain, spectacularly uncoordinated.

Dance was never going to be my thing.

So music it was.

Carnatic classical music, to be precise.

There was a well-known fine arts academy in Matunga that conducted classes in a school building not far from ours. It offered lessons in both vocal music and instruments, and for many children in the area, it was a familiar part of growing up. When I was about six years old, I joined the vocal class.

Another girl joined at the same time. She was a classmate of my neighbour and lived in a building directly opposite mine. From her building, you could clearly see the approach road that led to the school where our classes were held.

That small detail became important.

Before each class, we would meet downstairs, lingering just a little longer than necessary. There was no urgency in our waiting. We would talk, watch the street, stretch out those few extra minutes of freedom.

And then, at some point, one of us would spot her.

The teacher.

Walking up the road, unhurried, entirely unaware of the small drama unfolding at a distance.

That was our cue.

We would immediately spring into action, running as fast as our legs could carry us, trying to reach the classroom before she did, as though arriving before the teacher somehow counted as being more prepared, or perhaps less guilty of our delay.

It was a small ritual, repeated week after week. Looking back, I suspect we enjoyed that moment more than the class itself.

I continued for about two years.

My friend stopped after the first year, and not long after, I followed. The decision was not dramatic. There was no particular incident, no sudden loss of interest. It was simply that I was not willing to give up my playtime two or three times a week to sit in a classroom learning something that required patience I did not yet have.

At that age, play always wins.

For a few years after that, music drifted in and out of my life. I would sing occasionally, mostly at home, without structure or discipline. It was there, but lightly held.

And then, when I was about ten or eleven years old, something shifted again.

A lady in my building came home one day to invite us to a concert she was organising with her friend. This friend lived nearby and was known to my parents. She had been learning music for many years and was now beginning to teach. The concert, as it turned out, was not just a performance. It was also a way of introducing herself to potential students.

I still remember sitting there, listening.

Something about that evening stayed with me. It was not just the music, though that was certainly part of it. It was the atmosphere. The stillness. The way everyone seemed to be listening with intention.

I came home and told my mother I wanted to start learning music again.

And so, I did.

This time, it was different.

The classes were more structured, the expectations clearer. There were other students too, including a girl from my school who lived about fifteen minutes away. The group was small enough to feel personal, but large enough to create a sense of shared effort.

We sat cross-legged on the floor, notebooks open, repeating after the teacher. The steady drone of the shruti box filled the room, constant and unwavering, like a line we were expected to stay within. There was no rushing ahead. Each note had to be held, corrected, and repeated.

“Again,” she would say.

Not sharply. Not impatiently. Just firmly enough to let you know that almost right was not enough.

There is a particular kind of discipline that comes with learning classical music. It is not dramatic or visible. It lies in repetition. In practising the same notes and the same patterns over and over again until they begin to settle somewhere deeper than memory.

I stayed with it for about four years.

Long enough to understand that this was not something one mastered quickly. Long enough to feel both the frustration and the quiet satisfaction that comes with incremental progress.

And then, as it often happens, something else began to take precedence.

Studies.

By the time I reached class eight, the balance between schoolwork and everything else began to shift. Time became more structured, expectations more defined. Something had to give.

And once again, music classes were the thing that fell away.

But this time, it did not leave entirely.

Even without formal lessons, music stayed.

It found its way into everyday life. Into quiet moments, into routines, into the spaces between tasks. I was always singing something, humming something, or listening to music. It did not require effort anymore. It had simply become part of how I existed.

And without realising it, I carried it forward.

When I was pregnant with GG and BB, I found myself singing to them. Not in any deliberate or planned way, but naturally. Carnatic music, yes, but also small ditties, rhymes, and the occasional Bollywood song that had made its way into memory.

And then, when they were born, that continued.

Music became part of their early world, too.

It was not something I consciously decided to pass on. It was simply there, as it had been for me.

And when they turned seven, they both began formal music training.

What followed, however, reminded me that no two journeys are the same.

BB stopped when he reached puberty, and his voice broke. It was a practical decision, and perhaps an inevitable one. But music did not leave him either. It stayed, just in a different form. He sings informally, listens to music constantly, and engages with it in his own way.

GG, on the other hand, continued.

And continues still.

Through PSLE, through O levels, through polytechnic, and now university, music has remained her constant. There have been pauses, of course. Moments where studies took over, where classes were missed. But she always returns.

It is, quite clearly, her happy place.

Looking back, what strikes me is not how long or how well any of us learned music in a formal sense.

It is how it stayed.

In different forms, at different intensities, across different phases of life. Sometimes structured, sometimes casual. Sometimes central, sometimes in the background.

It never really left.

And perhaps that is the point of these early lessons.

Not mastery.

Not performance.

But familiarity.

The knowledge that something exists, that it can be returned to, that it can sit quietly within you without demanding constant attention.

I never became a trained classical singer.

But I became someone for whom music is always within reach.

And somewhere along the way, that feels like enough.

In My Hands Today…

Four Points of the Compass: The Unexpected History of Direction – Jerry Brotton

North, south, east, and west: almost all societies use these four cardinal directions to orientate themselves and to understand who they are by projecting where they are. For millennia, these four directions have been foundational to our travel, navigation, and exploration, and are central to the imaginative, moral, and political geography of virtually every culture in the world. Yet they are far more subjective—and sometimes contradictory—than we might realize.

Four Points of the Compass takes us on a journey of directional discovery. Societies have understood and defined directions in very different ways based on their locations in time and space. Historian Jerry Brotton reveals why Hebrew culture privileges east; why Renaissance Europeans began drawing north at the top of their maps; why early Islam revered the south; why the Aztecs used five color-coded cardinal directions; and why no societies, primitive or modern, have ever orientated themselves westwards. In doing so, politically-loaded but widely used terms such as the “Middle East,” the “Global South,” the “West Indies,” the “Orient,” and even the “western world” take on new meanings. Who decided on these terms and what do they mean for geopolitics? How have directions like “east” and “west” taken on the status of cultural identities—or more accurately stereotypes?

Yet today, because of GPS capability, cardinal points are less relevant. Online, we place ourselves at the center of the map as little blue dots moving across geospatial apps; we have become the most important compass point, though in the process we’ve disconnected ourselves from the natural world. Imagining what future changes technology may impose, Jerry Brotton skillfully reminds us how crucial the four cardinal directions have been to everyone who has ever walked our planet.

Recipes: Iru Puli Kuzambu

Belonging to the family of kuzambus, Iru Puli Kuzambu is what results from sambar and mor kozambu marrying and having a baby! I heard about this kozambu in the WhatsApp group of the retirement community my parents live in, and everyone was raving about this dish. I was intrigued and decided to find out more.

This is one of those deeply comforting dishes that manages to be both rustic and complex. It’s a beautiful example of heritage Tamil Brahmin cuisine, particularly from the Iyer households of the Thanjavur and Tirunelveli regions. The name “Iru Puli” literally means “two kinds of sourness,” traditionally referring to the combination of tamarind, or puli, and buttermilk, or mor, which are used in the same dish. That’s what makes it unique: it layers tanginess in a way that’s both subtle and rounded.

Iru Puli Kuzambu is considered a heritage recipe, often cooked on special occasions or when families want to use up leftover buttermilk without waste, a very Tamil way of resourcefulness. Many households in the Cauvery delta region, especially in Kumbakonam, Mayavaram, and Tirunelveli, still make this dish exactly as their grandmothers did, without onions, as part of the pathiya samayal or satvik style.

I made it slightly differently because I only had baby onions or sambar onions and white pumpkin at home. You can use any vegetable you use for a sambar, but if you want to go traditional, then don’t use onions or garlic in this recipe.

Iru Puli Kuzhambu

Ingredients:

  • 3 cups peeled and cubed vegetables
  • Lemon-sized ball of tamarind, soaked in warm water for 20-30 minutes
  • ½ cup yoghurt, beaten well
  • ½ tsp turmeric powder
  • Salt to taste
  • ¼ cup fresh grated coconut
  • 4-5 dried red chillies (adjust according to the chilli’s heat and your spice tolerance)
  • ¼ tsp fenugreek or methi seeds
  • ½ tsp raw rice, soaked in water for 20-30 minutes
  • ½ tsp mustard seeds
  • 5-6 curry leaves
  • ⅛ tsp asafoetida
  • Oil as required

Method:

  • Extract the water from the tamarind pulp and keep it aside.
  • Whisk the yoghurt and add some water to thin it, and keep it aside.
  • Drain the water from the rice and keep it aside.
  • In a small pan, add 1 tsp of oil, and once the oil warms up, add the fenugreek seeds and then the red chillies. Let them sauté for a few seconds until the fenugreek seeds turn golden brown. Keep aside.
  • Add this to a mixer along with the drained rice and coconut and grind into a fine paste. Add water as needed.
  • In the same pan, add 2 tsp oil and add the mustard seeds and let them sputter. Then add the curry leaves and let them crisp a bit.
  • Now add the vegetables you plan to use. Sauté for a few seconds, then add the turmeric powder and asafoetida, and continue to sauté.
  • Add 1 cup of water and salt, and let the vegetables cook until they are 50% done.
  • Now add the tamarind water and cook for an additional five minutes, until the raw smell of the tamarind has dissipated.
  • Now add the ground paste, mix well, and add more water if the kuzhambu is thick.
  • Let this come to a rolling boil and cook for another 3-5 minutes.
  • Lower the flame and add the whisked yoghurt. While adding in the yoghurt, make sure you are continuously stirring the kuzhambu.
  • As the kuzambu comes to a boil, let it boil for a minute and switch off the flame.
  • Serve with rice and any curry of your choice.

Note: The key to this dish is balance. Too much tamarind and the yoghurt flavour disappears; too much yoghurt and it becomes mor kuzhambu. The ideal ratio is about 2:1 tamarind to buttermilk.

2026 Week 35 Update

Today’s quote, often attributed to Abraham Lincoln, the 14th President of the United States of America, and who led the country through the American Civil War, is a witty reminder that sometimes silence is wiser than speaking simply for the sake of being heard. We often feel compelled to have an opinion about everything. Silence can make us uncomfortable, particularly when everyone around us seems confident about what they think. Yet speaking without enough knowledge or understanding can reveal far more than saying nothing at all. The quote encourages us to listen, observe, and think before contributing to a conversation.

There is also an important distinction between silence and ignorance. Choosing not to speak doesn’t necessarily mean we have nothing worthwhile to say. Sometimes it demonstrates self-awareness: recognising when we don’t know enough, when emotions are running high, or when our words would add little value. Asking questions and listening can often teach us far more than rushing to demonstrate what we know. The idea feels particularly relevant today, when social media makes it possible to respond instantly to almost anything. We are encouraged to react before we have had time to understand. Yet not every opinion needs to be expressed, every argument entered, or every provocation answered. There can be enormous strength in knowing when to remain silent. Ultimately, the quote isn’t telling us to be afraid of speaking. It is encouraging discernment. Words have greater value when they come from thought, understanding, and intention rather than impulse.

This week felt like one of those strange spaces between finishing and beginning. There was satisfaction in looking at something substantial and realising that, after weeks of decisions, revisions and seemingly endless little details, it was finally organised enough to close the folder, metaphorically and almost literally. There is something deeply satisfying about bringing order to what was once scattered.

But clearing one space inevitably makes room for another. Alongside the practical work came thoughts about the future: money, security, creativity, and how to build a life that isn’t overly dependent on any single path. These weren’t anxious thoughts so much as exploratory ones. What else could I create? What could I build now that might quietly support me later? The answers aren’t there yet, but perhaps asking the questions is the beginning.

There was learning too, including the slightly uncomfortable kind where you attempt something unfamiliar, stare at the screen wondering why absolutely nothing happened, try again, accidentally do something you don’t understand, and eventually discover that you have, in fact, made it work. Sometimes progress looks remarkably like confusion until you turn around and see what you’ve learnt.

And threaded through everything were the smaller things: thinking about family, planning meals, photographs worth stopping for, everyday decisions, and the continuing process of making systems work better rather than simply adding more to life. Perhaps that’s what this week was really about: editing. Finishing what no longer needs attention. Organising what remains. Learning something new. Looking at what comes next. Not a dramatic reinvention. Just quietly creating a little more room for the person, and the life that is still unfolding.

Today’s verse is 18.78 from the Bhagavad Gita. The final verse of the Gita serves as a fitting conclusion to this month’s journey. Notice that victory does not arise from strength alone. It comes from the union of wisdom and action. Krishna represents insight. Arjuna represents effort. One without the other is incomplete. Many people spend their lives gathering knowledge without acting on it. Others rush into action without reflection. The Gita teaches that lasting success emerges when understanding and effort work together. This verse is ultimately hopeful. It reminds us that we do not need to be fearless before we begin. We do not need perfect certainty before we act. We simply need the courage to move forward with wisdom as our guide. When clarity and action walk together, progress becomes inevitable.

Earlier this week, BB earned his first pay cheque. It is not a lot, but the first step toward financial independence. It’s hard trying to toe the line between giving them their independence and making sure they don’t spend all the money without saving the bulk of it because right now, other than personal expenses, they don’t have any other expenses.

This week, I learned that radical acceptance is the key to finding peace right where you are. But strong emotions often become major obstacles to cultivating that acceptance. We may have intense emotional reactions to other people’s actions, or to situations that feel unfair or unfavorable. The practice is to engage with these moments in ways that reduce our struggle and suffering. Instead of obsessing over catastrophic thoughts or insisting that “this shouldn’t be happening,” gently guide your mind in a more positive direction. What you need is a willingness to be at peace with whatever is unfolding. A big part of nurturing that openness is trusting that everything is ultimately happening for your highest good, even if it’s not apparent right now.

That’s all I have this week! Stay safe, stay positive and keep smiling!

In My Hands Today…

Girl on Girl: How Pop Culture Turned a Generation of Women Against Themselves – Sophie Gilbert

When did feminism lose its way? This question feels increasingly urgent in a moment of reactionary cultural and legislative backlash, when widespread uncertainty about the movement’s power, focus, and currency threatens decades of progress.

Sophie Gilbert, a staff writer at The Atlantic and finalist for the Pulitzer Prize in criticism, provides one answer, identifying an inflection point in the late 1990s and early 2000s when the energy of third-wave and “riot girl” feminism collapsed into a regressive period of hyper-objectification, sexualization, and infantilization. Gilbert mines the darker side of nostalgia, training her keen analytic eye on the most revealing cultural objects of the era, across music, film, television, fashion, tabloid journalism, and more. And what she recounts is harrowing, from the unattainable aesthetic of Victoria’s Secret ads and explicit music videos to a burgeoning internet culture vicious towards women in the spotlight and damaging for those who weren’t. Gilbert tracks many of the period’s dominant themes back to the explosion of internet porn, tracing its widespread influence as it began to pervade our collective consciousness.

Gilbert paints a devastating picture of an era when a distinctly American confluence of excess, materialism, and power-worship collided with the culture’s reactionary, puritanical, and chauvinistic currents. Amid a collective reconsideration of the way women are treated in public, Girl on Girl is a blistering indictment of the matrix of misogyny that undergirded the cultural production of the early twenty-first century, and how it continues to shape our world today.