The ’60s was the last time when large groups of people in the West searched for alternative modes of being. In a society like India’s, which is still not fully modern or totally organized, and has a great deal of tolerance for otherness in general, they find the cultural license to try other things, to be whatever they want to be.

Buddhism doesn't really have much time for political mass-movements. We are so trained to think of politics in terms of acting collectively, acting as part of mass-movements, that it's become hard for us to imagine a form of politics that is based on a high degree of introspection and self-examination.

The people who encouraged me weren't necessarily writers or readers themselves. They were people who were just pleased to see me devote my life to reading and writing.

I don't feel any great need to subscribe to a certain notion of Buddhism that says "You have to do this" or "You have to do that." Buddhism does not prescribe rituals or prohibitions in the way many religions do.

I myself, at one time, wanted to be like the explorers of the Himalayas that I used to read about; people intoxicated on the myth of history.

So much of writing is fed by vanity and the feeling that what you are doing is the most important thing in the world and it has not been done before and only you can do it. Without these feelings, many writers would not be able to write anything at all.

Most people turn things like elections into a fetish and think it's the only way to go: if we just keep giving people the vote, that'll solve all our problems. In the end, that's just a silly, infantile notion.