TUK TUK IN PARIS

                                        

TUK TUK IN PARIS 

Paris is famous for the Eiffel Tower, Haussmann boulevards, and crowded cafés. But since the 2010s, a louder, more colourful transport option has been weaving through its cobblestone streets: the Tuk Tuk. What started as a novelty for tourists has become a small but distinct part of Parisian mobility.

From Bangkok to Boulevard Saint-Germain 

The auto-rickshaw, or Tuk Tuk, originated in Thailand as a cheap, nimble way to move people through crowded cities. The Paris version is adapted for European rules. Most Paris Tuk Tuks are electric or LPG-powered to meet emission standards. They seat 3 to 6 passengers, have seatbelts, and are licenced as "voitures de transport avec chauffeur" or VTC. That means they follow similar regulations to Ubers, not taxis. They can’t be hailed on the street for metered fares. Rides must be pre-booked, usually through tour companies.

Per Hour Rates in 2026

Tuk Tuk tours are priced per vehicle, not per person. Here’s what most operators charge:

1 hour €65-€90 (Covers core landmarks: Eiffel Tower, Trocadéro, Invalides)

1.5 hours €90-€125 (Adds Arc de Triomphe, Champs-Élysées loop) 

2 hours €115-€155( Standard “full tour” with photo stops)

3 hours €160-€210 (Montmartre or Latin Quarter add-ons)

Night tour +€20-€30 premium Lighted monuments, blankets provided.Prices include driver-guide. Tipping 5–10% is appreciated but not required. Peak season June–September runs 10–15% higher.

Public Transport: The Cheaper Alternative

Compared with tuk tuks, public transport in Paris is much cheaper. One can use RER trains, Metro, trams and buses to cover the same landmarks for a fraction of the cost. A single Metro or bus ticket is €2.15 and valid for 90 minutes with transfers. Day passes start at €8.45 for unlimited travel in central zones. Weekly Navigo passes offer even more flexibility at €30.75 for zones 1–5, covering airports, Versailles, and Disneyland. For budget-conscious visitors, trains and buses are the practical way to move. Tuk tuks aren’t competing on price — they’re selling novelty , not efficiency.

Is Sharing Allowed? 

 Paris Tuk Tuks are VTC-licenced. They operate on pre-booked “private hire.” You can’t join strangers like a bus. However, most companies allow you to split your booking. If you book a 6-seat Tuk Tuk for €115/hr, you can bring 5 friends and split it to about €19/hr each. Some operators also run “shared departure” tours where solo travellers are grouped together at a fixed time and price , usually €35-€50 per person for 1.5 hours. You must choose this option at booking. Drivers can’t legally pick up extra passengers mid-tour to share costs.

Safety Rules and Reality

Paris Tuk Tuks must pass UTAC technical inspection. Legally they need seatbelts for all passengers, headlights, indicators, and a max speed of 45 km/h. Most fleets are now Piaggio Ape Calessino or eTuk Tuks with roll bars and rain covers.  Drivers need a VTC professional card. That means a clean criminal record, medical check, and 250+ hours of training. They’re also covered by commercial liability insurance up to €1M.  Helmets aren’t required because they’re classed as light quadricycles, not motorbikes. Tuk Tuks are open-air and slower than cars. They can use bus lanes, which helps avoid traffic, but they still deal with Paris roundabouts and cobblestones. Reputable operators avoid high-speed routes like the Périphérique. Check reviews — accidents are rare but tipping can happen if a driver takes a corner too fast.

Why Paris Said Yes to Tuk Tuks 

Bus tours can’t fit down narrow Marais alleyways or stop for quick photos. Tuk tuks offer 360° views and pause at landmarks without parking headaches.   Paris has aggressive air-quality goals. Electric Tuk Tuks produce zero local emissions and are quieter than diesel vans.  For visitors who find Metro stairs brutal or buses confusing, Tuk Tuks bridge the gap between walking tours and car services. As of 2026, there are an estimated 350 plus  active Tuk Tuks in Paris  city.

At 20 km/h, a Tuk Tuk won’t win races. But for two hours, you’ll smell the bakeries, hear the buskers, and feel the city’s rhythm. And that’s why they’re staying.

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Based on a work at http:\\autarmota.blogspot.com\.

THE UPANISHADS AS A FRAMEWORK FOR INNER HUMAN DEVELOPMENT

                                                                              

The Upanishads as a Framework for Inner Human Development

 

In an age marked by unprecedented material advancement yet deep psychological unrest, the ancient wisdom of India, embodied in the Upanishads, the Bhagavad Gita, the Vedas, Yoga Vashishtha, and numerous other philosophical texts, has acquired renewed global relevance for inner personality development. These timeless works do not merely offer religious instruction; rather, they present profound insights into self-awareness, emotional balance, ethical conduct, leadership, resilience, and the cultivation of higher consciousness. The profundity of the Bhagavad Gita’s message concerning internal personality development is vast, deep and well recognised the world over. As a philosophical treatise, it systematically addresses the cultivation of equanimity, self-discipline and Nishkama karma, thereby offering a coherent framework for ethical conduct and psychological resilience. Its insights into the nature of the self, duty and mental equilibrium transcend theological boundaries, rendering it universally applicable to leadership and personal growth. Owing to this comprehensive scope, the Gita constitutes a separate topic for management schools presently, where it is studied to develop reflective decision-makers grounded in values, clarity of purpose and inner stability. The Yog-Vashishtha offers profound guidance on internal personality development by addressing the root of human behaviour: the mind. Through dialogues between Sage Vashishtha and Prince Rama, it teaches detachment, self-inquiry, and mental equanimity, helping individuals dissolve ego, fear, and limiting beliefs. Its focus on inner mastery over external reaction builds resilience, clarity, and leadership presence. Recognising this, premier management schools now teach _Yog Vashishtha_ alongside the Upanishads for personality development. Students learn to manage stress, make balanced decisions, and cultivate wisdom-led action. It transforms personality not through tips, but by reshaping consciousness itself.

The Upanishads occupy a unique and exalted place in Indian philosophical thought. Composed between approximately 800 BCE and 200 BCE, they form the concluding portion of the Vedas and are collectively known as Vedanta, meaning “the culmination of knowledge”. Unlike texts primarily concerned with ritual practices, the Upanishads focus upon the nature of the self, consciousness, reality, and liberation. Their teachings seek not merely intellectual understanding but profound inner transformation.

In the contemporary world, personality development is often associated with external success, communication skills, professional competence, or social influence. However, the Upanishads present a far deeper conception of personality development. According to them, genuine development arises not from external accomplishments alone but from inner refinement, self-awareness, ethical discipline, emotional balance, and spiritual wisdom.

The Upanishadic sages recognised that human suffering originates in ignorance of one’s true nature. Consequently, they proposed a process of inner awakening through self-knowledge, self-discipline, meditation, detachment, and moral living. Their teachings remain remarkably relevant in the modern age, where material advancement frequently coexists with anxiety, emotional instability, and moral confusion.

This essay examines the role of the Upanishads in inner personality development through key philosophical concepts such as Atma-jnana (self-knowledge), Neti Neti (negation of false identity), self-discipline, fearlessness, equanimity, and compassion.

 The Upanishadic Concept of Personality

The Upanishads view the human being as more than a physical or psychological entity. They distinguish between the temporary personality shaped by social roles and the deeper spiritual self known as the Atman. According to the Upanishads, the true self is eternal, pure, and identical with Brahman, the ultimate reality. The Chandogya Upanishad declares: “Tat Tvam Asi”  “Thou Art That.” Similarly, the Brihadaranyaka Upanishad proclaims: “Aham Brahmasmi”  “I am Brahman.” These statements indicate that human beings possess an inner divinity beyond the limitations of ego and individuality. Personality development, therefore, is not merely the acquisition of social skills or external achievements; it is the gradual discovery of one’s deeper spiritual identity. The Upanishadic understanding of personality is holistic. It includes intellectual clarity, emotional maturity, ethical conduct, mental discipline, and spiritual awareness. Such a conception remains highly relevant in a world where individuals often experience fragmentation, stress, and loss of meaning.

Atma-Jnana: Self-Knowledge as the Basis of Development

 One of the central teachings of the Upanishads is Atma-jnana, or knowledge of the self. The sages maintained that ignorance (Avidya) is the root cause of fear, attachment, and suffering. Human beings mistakenly identify themselves with the body, possessions, status, or profession and consequently become vulnerable to insecurity and anxiety. The Upanishads encourage individuals to inquire deeply into the nature of the self. Self-knowledge enables a person to transcend superficial identities and discover inner stability. The Mundaka Upanishad states: “The Self cannot be attained by the weak, nor through heedlessness.” This teaching emphasises that inner development requires courage, discipline, and sustained introspection.

In modern psychology, self-awareness is regarded as a crucial element of emotional intelligence and personal growth. Similarly, the Upanishads teach that genuine transformation begins with understanding oneself. A person who possesses self-knowledge becomes less dependent upon external validation and more capable of independent thought and balanced action. Thus, Atma-jnana forms the foundation of inner personality development.

 Neti Neti: The Method of Inner Discovery

One of the most profound methods employed in the Upanishads is the doctrine of Neti Neti, meaning “Not this, not this”, found in the Brihadaranyaka Upanishad. The method involves the negation of all temporary identities and attributes to realise the true self. The seeker reflects:

I am not merely the body,

Not merely the mind,

Not merely emotions,

Not merely social roles or possessions.

 By systematically rejecting false identifications, the individual gradually discovers the deeper reality of consciousness itself. The importance of Neti Neti in personality development is immense. Modern individuals frequently define themselves through occupation, social image, achievements, or material success. Such identities are unstable and constantly changing. As a result, individuals often experience anxiety, insecurity, and fear of failure. The Upanishadic method liberates the individual from these limitations. It removes attachment to superficial identities and creates inner freedom. Through Neti Neti, personality becomes rooted not in ego but in awareness. This process does not produce passivity; rather, it creates emotional resilience and authenticity. A person who understands that the self transcends temporary conditions becomes capable of acting with greater calmness, confidence, and clarity.

 Self-Discipline and Mastery of the Mind

The Upanishads place great emphasis upon self-discipline and mastery over the mind. Human beings are often controlled by impulses, desires, anger, greed, and distractions. Without inner control, personality becomes unstable and reactive. The Katha Upanishad presents the famous chariot allegory:

 The body is the chariot,

The senses are the horses,

The mind is the reins,

The intellect is the charioteer,

And the self is the master of the chariot.

 

The allegory illustrates that unless the mind and senses are governed properly by reason and wisdom, human life becomes directionless. This teaching remains extremely relevant in contemporary society. Constant stimulation through technology, consumer culture, and social media weakens concentration and emotional balance. Many individuals struggle not because of a lack of intelligence, but because of a lack of inner discipline.

The Upanishads, therefore, advocate restraint (Dama) and tranquillity (Shama). Self-discipline strengthens concentration, patience, emotional maturity, and moral responsibility. These qualities are essential not only for spiritual growth but also for academic excellence, leadership, and healthy social relationships.

Fearlessness and Inner Strength

Fear is one of the greatest obstacles to human development. Fear of failure, criticism, rejection, or uncertainty often prevents individuals from realising their full potential. The Upanishads teach that fear arises from duality and ignorance. The Brihadaranyaka Upanishad states: “From duality comes fear.” When individuals perceive themselves as isolated and vulnerable beings separated from reality, fear naturally arises. However, the realisation of unity with the universal self leads to Abhaya, or fearlessness. The Upanishadic ideal of fearlessness does not imply aggression or recklessness. Rather, it signifies inner confidence grounded in spiritual understanding. Such fearlessness enables individuals to act according to truth rather than social pressure or selfish desire. This teaching has great significance in the modern world. Many ethical failures in politics, business, and personal life arise because individuals act from fear: fear of losing power, status, or approval. The Upanishads encourage individuals to cultivate inner courage through self-knowledge and detachment. A fearless personality is characterised by integrity, independence, and emotional stability.

Ethical Living and Moral Character

The Upanishads emphasise that knowledge without morality is incomplete. True wisdom must be expressed through ethical conduct. The Taittiriya Upanishad advises: “Speak the truth. Practise righteousness.” Truthfulness, compassion, humility, self-restraint, and non-violence are regarded as essential virtues for inner purification. Modern society often prioritises technical competence and professional success while neglecting ethical character. However, personality development without a moral foundation can lead to selfishness, corruption, and social harm. The Upanishads insist that ethical living creates inner harmony. Dishonesty and greed produce conflict within the mind, whereas truthful and compassionate conduct generates peace and self-respect. Ethical values also strengthen relationships and social trust. Thus, moral development is inseparable from the development of a balanced personality.

 Meditation and Inner Peace

Meditation occupies a central place in Upanishadic thought. The sages recognised that the human mind is naturally restless and distracted. Through meditation and contemplation, individuals can quieten mental disturbances and attain deeper self-awareness. The Katha Upanishad states: “When the senses are stilled, when the mind is at rest, when the intellect wavers not — then is reached the highest state.” Meditation contributes significantly to personality development by improving concentration, emotional balance, and self-control. It reduces anxiety and promotes clarity of thought. In contemporary psychology and neuroscience, meditation is increasingly recognised for its positive effects on mental health and cognitive functioning. However, the Upanishadic approach extends beyond relaxation. Its ultimate goal is the realisation of the true self. A calm and centred individual becomes more patient, compassionate, thoughtful, and resilient. Such qualities are indispensable for a meaningful personal and professional life.

Equanimity and Compassion

The Upanishads advocate Samatva, or equanimity, as an essential aspect of inner maturity. A developed personality remains balanced during both success and failure. This ideal later appears prominently in the Bhagavad Gita: “Yoga is equanimity.” The Upanishads also promote compassion through the recognition of the unity of all existence. The Isha Upanishad declares: “All this is pervaded by the Divine.” When individuals perceive the same reality within all beings, selfishness and hostility diminish. Compassion arises naturally from awareness of interconnectedness. In the modern world, characterised by conflict, competition, and social division, this teaching possesses immense relevance. A mature personality combines inner strength with empathy and social responsibility.

Relevance of the Upanishads in the Modern Age

Although composed thousands of years ago, the Upanishads remain profoundly relevant today. Modern civilisation has achieved extraordinary technological and scientific progress, yet psychological distress and moral confusion continue to increase. The Upanishads address these inner dimensions of human existence. Their teachings anticipate many contemporary discussions concerning mindfulness, emotional intelligence, ethical leadership, and mental well-being. Universities, leadership institutes, and psychological studies increasingly recognise the importance of self-awareness, meditation, and ethical consciousness — all of which have long been emphasised in the Upanishads. The Upanishadic approach to personality development is holistic. It integrates intellectual, emotional, moral, and spiritual dimensions of life. Such an integrated vision is urgently needed in an age often dominated by materialism and external achievement.

Global Relevance of the Upanishads in Management and Leadership Education

The enduring relevance of the Upanishads in inner personality development has led to their incorporation into leadership and management education across the world. Prestigious institutions such as the Indian Institute of Management Ahmedabad (IIM-A), Indian Institute of Management Bangalore (IIM-B), Harvard Business School, INSEAD Fontainebleau, London Business School, and the MIT Sloan School of Management have increasingly explored themes related to mindfulness, ethical leadership, emotional intelligence, and self-awareness, ideas deeply rooted in the Chandogya Upanishad, Katha Upanishad, Brihadaranyaka Upanishad, Isha Upanishad, and Mundaka Upanishad. Teachings such as’Tat Tvam Asi’ from the Chandogya Upanishad, the chariot allegory of the Katha Upanishad, and the doctrine of Neti Neti from the Brihadaranyaka Upanishad are frequently discussed in the context of leadership psychology, self-mastery, and ethical decision-making. These institutions increasingly recognise that effective leadership requires not merely technical expertise, but also self-knowledge, mental discipline, resilience, moral integrity, and compassion, qualities profoundly emphasised in the Upanishads and essential for responsible leadership in the modern global world.

Conclusion

Across the world, scholars, psychologists, corporate leaders, and seekers increasingly recognise that sustainable success must rest upon inner stability and clarity of mind. Consequently, concepts such as self-mastery, detachment from anxiety, disciplined action, mindfulness, and harmony between thought and conduct, central to Indian philosophical traditions, are now being integrated into contemporary models of personal and professional development. Several premier management institutions have incorporated teachings from the Bhagavad Gita and allied texts into their curricula to nurture ethical leadership and value-based decision-making. Likewise, these ideas are introduced to IAS trainees at the prestigious Lal Bahadur Shastri National Academy of Administration, where intellectual training is increasingly complemented by moral and psychological refinement. Such developments reflect the enduring universal relevance of India’s spiritual heritage in shaping balanced and enlightened personalities.

The Upanishads offer one of the most profound and comprehensive approaches to inner personality development in human history. Their teachings on self-knowledge, Neti Neti, self-discipline, fearlessness, ethical conduct, meditation, equanimity, and compassion continue to provide timeless guidance for humanity. According to the Upanishads, true personality development is not merely external refinement or professional success. It is the gradual awakening of the deeper self beyond ego, fear, and attachment. The Upanishads teach that inner transformation leads to outer harmony. A person who possesses self-knowledge becomes more balanced, courageous, ethical, and compassionate. Such individuals contribute not only to their own fulfilment but also to the well-being of society.

 

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

THE BOOK SHOPS ALONG THE SEINE RIVER IN PARIS

                                       

                                             

THE BOOK SHOPS  ALONG THE SEINE RIVER IN PARIS

has For roughly three kilometres of Paris, the stone parapets that flank the Seine are lined with dark-green metal boxes that unfold to reveal book stalls. These are the bouquinistes, and on any given day about 230 persons manage some 900 boxes in total. Together they hold upwards of 300,000 items : second-hand books with cracked spines, yellowing magazines, vintage postcards, antique maps, engravings, and prints. Each vendor is granted precisely ten metres of railing, finished in the strictly regulated  wagon vert, or carriage green. If you fancy becoming one yourself, respect to wait: the list for a pitch currently runs to around eight years.

The custom stretches back to the 18th century, when itinerant sellers roamed the Pont Neuf with baskets of books slung over their arms. Their trade was perpetually precarious. City authorities banned them, chased them from the bridges, and accused them of trafficking in censored or seditious material. Yet the stalls proved stubborn. They were suppressed, then tolerated, then suppressed again, but never quite extinguished. The river kept calling the books back.

Revolution turned the stalls into something more than commerce. When presses were shuttered and pamphlets proscribed, the bouquinistes became one of the few places where uncensored writing still circulated. Centuries later, under the Nazi occupation, the paradox deepened: German soldiers would linger over volumes in the same hour that Resistance members used the boxes as letter drops. After the war, the vendors were finally permitted to leave their stalls in situ overnight. That concession gave the bouquinistes the permanent, weathered form we recognise today.

Their domain runs along both banks of the Seine. On the Left Bank, from the Quai Voltaire to the Quai du Louvre; on the Right, from the Pont Marie to the Quai du Louvre. The stalls create a continuous corridor that loops round the Île de la Cité and Île Saint-Louis, framing the river in literature. In 1991, UNESCO folded the entire stretch into its World Heritage designation for the banks of the Seine, acknowledging that the books are as integral to the landscape as the stone and the water.

So it remains the largest open-air bookshop in the world, but that hardly captures it. The bouquinistes are a living archive and a piece of civic theatre all at once. 

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Based on a work at http:\\autarmota.blogspot.com\.

YOGA VASISHTHA COMES TO MANAGEMENT SCHOOLS

                                             

                                                

                                           

YOGA VASISHTHA COMES TO  MANAGEMENT SCHOOLS

The Yog Vasishtha offers profound guidance on internal personality development by addressing the root of human behaviour: the mind. Through dialogues between Sage Vasishtha and Prince Rama, it teaches detachment, self-inquiry, and mental equanimity, helping individuals dissolve ego, fear, and limiting beliefs. Its focus on inner mastery over external reaction builds resilience, clarity, and leadership presence. Recognising this, premier management schools now teach Yog Vasishtha alongside the Upanishads for personality development. Students learn to manage stress, make balanced decisions, and cultivate wisdom-led action. It transforms personality not through tips, but by reshaping consciousness itself.

S. VYASA University, Bangalore is the premier Yoga University that explicitly integrates Yog Vasishtha into its management and business administration curricula for holistic leadership development. Several IIMs, including Ahmedabad, Kozhikode, Raipur and Lucknow, teach electives on Indian philosophy, Karma yoga and Vedanta that draw upon Yog Vasishtha principles for mind management and ethical decision-making. IITs in Uttar Pradesh are also adding Yoga to their curriculum under S-VYASA’s framework, which uses the text as a core source. BITS Pilani includes The Philosophy of the Yoga-Vasistha in its Humanities repository for academic study.  Thus, it is taught across yoga universities, IIMs, IITs and research institutes.

( Avtar Mota )

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Based on a work at http:\\autarmota.blogspot.com\.

ICE CREAM IN PARIS

                                              

ICE CREAM (La GLACE )   IN PARIS

I am informed that frozen desserts arrived in France in 1553 when Catherine de  Medici brought Italian techniques after marrying Henry II. But they went mainstream in 1660 when the Sicilian Francesco Procopio introduced a recipe blending milk, cream, butter and eggs at Cafe  Procope,  the first cafe in Paris. The product took off: François Procope opened an ice cream cafe  in 1651 and within 50 years another 250 cafes had opened in Paris. By 1692, Nicolas Audiger published a French ice cream recipe using sugar and orange blossom water, refined after 18 months in Italy. French aristocrats embraced it next, and classic French styles like "glace a la Chantilly" emerged in the 17th century and "fontainebleau" in the 18th.

During  Napoleon 's First Empire (1804-1814), ice cream was hugely popular in France .It was sometimes called “neige” and came in 80+ flavours at Paris restaurants : not just caramel, chocolate, vanilla, plum, peach, but also saffron, clove, and even savoury versions with fish or artichoke. “Sorbets” were liqueurs made from fresh cream with almonds, pistachios, tea, coffee, chocolate, vanilla, etc. Accordingly, icecream was a staple of elite French dining by his era. Cafe Procope had been serving ice cream since 1660.

Parisians have always loved ice cream like patisserie because in France it’s treated as the same craft. An artisan glaciertrains like a pastry chef, using seasonal fruit, real vanilla, and perfect technique instead of mass-produced base mix. It fits the same daily ritual as a morning croissant or afternoon lgoûter_: a small, beautiful pause meant to be savoured, not rushed. Add the French obsession with ingredients and presentation, and a scoop from Berthillon or Maison Alfred  or Bachir pistachios sprayed cone gets judged by the same standard as a mille-feuille. For Parisians, it was never just dessert. It’s flavour, balance, and care in a cone.

After about 20 days of clouds and rainy weather, Paris  has been hot since yesterday with temperature likely to touch 32 degrees Celsius today. Yesterday, we visited Jardin de Luxembourg and tasted the super delicious icecream at Maison Alfred at its outlet outside the entrance to the Luxembourg Gardens. Some time back, the pistachios sprayed icecream cone at Bachir was a real experience for us . We also tried icecream at some other places. In Paris , one gets delicious icecream at:

ICE CREAM AT BERTHILON

Berthillon is the Parisian ice cream institution. Started in 1954 on Île Saint-Louis, it’s still family-run and still sets the standard for glace artisanale in France. No artificial colours or flavourings, no mass production ,  just milk, cream, sugar, eggs, and whatever fruit is in season that week. That’s why flavours like wild strawberry disappear by September and chestnut only shows up in winter. Parisians line up down Rue Saint-Louis en l’Île because the texture is dense, rich, and pure, more like frozen pastry cream than airy soft-serve. You can get it at the original shop or from cafés around the city that display the “Agent Berthillon” sticker for  the source .

ICE CREAM  OF MAISON ALFRED

Maison Alfred catches your eye immediately with its sleek black and gold awning promising both “Glacier” and “Gaufre,” and the oversized ice cream cone sculptures flanking the storefront. The queue spilling onto the Parisian sidewalk tells you it’s popular, and inside, strings of lights and hanging pastel cone decorations make the space feel playful without trying too hard. With self-order kiosks on either side and trilingual “Commander Ici / Order Here” signs, it’s built for both locals and tourists craving ice cream or fresh waffles. Set in a classic Haussmann-style building with wrought-iron balconies above, the shop blends old-world Paris charm with a modern, Instagram-ready dessert counter. It’s the kind of place where the line is part of the experience, and the payoff is a scoop or gaufre you’ll eat while walking.

BACHIR  (BASHIR ) ICE CREAM  

Bachir( Bashir )  is a Lebanese ice cream shop that landed in Paris in 2019 and quickly became famous for its Achta glacée,  a stretchy, milky ice cream flavored with orange blossom and rose water. Started in Bikfaya, Lebanon in 1936 and still family-run, Bachir skips the scoop and instead serves achta as a roll that is heavily sprayed with crushed Sicilian l, then wrapped in soft Lebanese bread or brioche for a rich, floral, nutty ice cream sandwich you eat with your hands. The classic is achta with pistachio, but you’ll also find mango, strawberry, and chocolate versions. With shops in Le Marais at 58 Rue Rambuteau, Saint-Germain at 7 Rue de l’Odéon, and Opéra at 15 Rue du 4 Septembre, there’s usually a line, but at €6-€8 a roll it’s worth it for something totally different from French glace or Italian gelato. On all days of a week, tourists are seen crowding this shop .

Other places to relish icecream in Paris are :Folderol in the 11th arrondissement , Une Glace à Paris, and "Pozzetto" brings proper Italian gelato with outstanding pistachio and fruit sorbets. Old-school charm lives on at "Raimo" , Paris’s oldest ice cream maker since 1947 with over 90 flavours, and "La Glacerie" in the 15th focuses on high-butterfat, in-house artisan glace. One can also spot "Amorino" shaping gelato into flowers, and even "Pierre Hermé" turns out superb, intense sorbets alongside his macarons. Most shops close over winter.Try these once . These icecreams are worth the  price. Something different and somthing very  tasty.

( Avtar Mota)

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Based on a work at http:\\autarmota.blogspot.com\.

A VISIT TO LUXEMBOURG GARDENS ,PARIS

                                              

                                                  

A VISIT  TO THE LUXEMBOURG GARDENS ,PARIS'S GREEN HEART 

Tucked between the Latin Quarter and Saint-Germain-des-Pres, the Jardin du Luxembourg ( Luxembourg  Garden  ) is one of Paris’s most beloved public spaces. At just under 23 hectares, it manages to feel both grand and intimate ,  a meticulously kept formal garden where Parisians read, play, fall in love, and argue about politics, just as they have done for 400 years.

THE ROYAL ORIGIN 

The gardens were born from grief and ambition. In 1611, Marie de Medici, widow of Henri IV and mother of Louis XIII, grew homesick for the Pitti Palace gardens of her native Florence. She bought the Hotel du Luxembourg and commissioned a palace and park to match. Architect Salomon de Brosse designed the Luxembourg Palace in Florentine style, while landscape designer Tommaso Francini laid out 8 hectares of formal gardens with terraces, fountains, and grottoes.

After the French Revolution, the palace became the seat of the French Senate, which still meets there today. Napoleon opened the gardens to the public in the early 19th century, and Baron Haussmann later enlarged them to their current size during his renovation of Paris . So what began as a queen’s private retreat became a democratic space , quite fitting for a garden now flanked by the Senate and the Sorbonne University .

THE LAYOUT :FRENCH  FORMALITY MEETS  ENGLISH EASE 

The Gardens are a masterclass in landscape design, blending two traditions.  The central axis is pure 17th-century French formality. From the palace’s south façade, a vast terrace overlooks the Grand Bassin ,  an octagonal pond where children have sailed wooden toy boats since the 1880s. They continue to do so . Lucien Lefevre’s boat rental kiosk still operates, and for €8 you can captain your own tiny schooner with a stick and use it for 30 minutes. The parterres around it explode with colour: 30,000 plants are replanted twice yearly. Tulips and pansies in spring give way to begonias, salvias, and dahlias for summer.

Radiating from the pond are straight, gravelled allees lined with chestnut trees, trimmed to geometric perfection. This is Andre Le Notre’s influence , the designer of Versailles Gardens also reworked parts of the Luxembourg in the 1660s. Stand at the pond and look north to the palace, south to the Observatory Avenue: the whole garden reveals itself in ordered perspective.

But wander east or west and the mood softens. The English-style sections added in the 19th century offer winding paths, irregular lawns, and groves of mature trees. Here you’ll find students from the Sorbonne University with laptops on benches, and pensioners playing chess near the Davioud bandstand. The contrast is deliberate : structure for ceremony, wilderness for reverie.

SCULPTURE AND MEMORY 

If the Tuileries is Paris’s outdoor Louvre, the Luxembourg is its portrait gallery. Over 106 statues dot the grounds, turning a stroll into a lesson in French history. The most famous is the Medici Fountain, built c.1630. Tucked into a shady corner, its long pool reflects a grotto of nymphs and a weary Polyphemus watching Acis and Galatea embrace. It’s the most romantic spot in Paris after dark, when the fountain is lit.

Encircling the main terrace are 20 marble queens and illustrious women of France , from Saint Genevieve to Josephine de Beauharnais. Commissioned by Louis-Philippe in 1843, the “Reines de France et Femmes Illustres” series was radical: a public monument to women’s power.

Elsewhere, you’ll trip over Delacroix, Baudelaire, Verlaine, and Sainte-Beuve , all memorialised in bronze. The garden was a haunt for writers. Victor Hugo had Marius and Cosette meet here in ,Les Misérables . Hemingway admitted in ,' A Moveable Feast' that he went there when he was hungry and broke: “I could walk there and look at the pictures in the Luxembourg Museum and go to the gardens.” Gertrude Stein took Alice B. Toklas there to walk their dog. Sartre and de Beauvoir argued on its benches.

A GARDEN FOR THE PEOPLE 

What makes the Luxembourg special isn’t just design ,  it’s use. This is not a museum piece. It’s where Parisians live. The Senate owns the garden and funds its upkeep.  The lawns are pristine, but access is famously Parisian. Most grass is off-limits, except for designated lawns that open March-October. On the first sunny day, students colonise every blade, picnicking between the metal chairs. The chairs themselves are iconic :  forest-green, movable, and free. Alain Delon called them “the most democratic seats in France” because minister and student sit in identical ones.

For children, it’s paradise. Beyond the sailboats, there’s the vintage 1879 carousel, a marionette theatre running Guignol puppet shows since 1933, and a vast playground. Pony rides circle near the Rue de Fleurus entrance. The tennis courts, basketball hoops, and petanque pistes are constantly in use. On Wednesdays and weekends, the bandstand hosts free concerts. There is a stand for poney ride on payment. 

Close to Rue d'Assas , in the southwest corner of the gardens ,lies the old   beekeeping school . The school has taught apiculture here since 1856 . One  can buy Luxembourg honey at the orangery in autumn. The orchard grows 180 heritage apple varieties. Gardeners still cultivate the palace’s floral displays in 19th-century greenhouses. If you want to relax in  peace, head to the southwest corner: the fruit trees and rose garden are usually empty.

SEASONS IN THE LUXEMBOURG 

The garden wears each season differently. Spring arrives with the first chair stacked outdoors in March. Cherry trees near the Musee du Luxembourg cloud pink. The lawns open and students reappear like migratory birds. 

Summer is high season. The flowerbeds peak in July. The Senate hosts open-air photo exhibitions on the railings of Rue de Medicis ,Salgado, Sebastiao, and other greats have shown here, free to all. The fountains run, the tennis players sweat, and the shade under the chestnuts becomes precious.

Autumn is perhaps finest. The avenues turn gold. The light slants low across the Grand Bassin. The dahlias are at their most dramatic. Beekeepers harvest honey, and the garden empties of tourists, leaving it to locals.

Winter strips it bare, but the structure shines. The statues gain gravitas against bare branches. The Medici Fountain looks austere and beautiful. Crepe stands sell hot chestnuts, and the chairs are fewer but still occupied by readers in coats.

Entry to the garedens is free. Gates open at dawn and close at dusk , times vary by season. One needs to  check in advance . Main entrances to the gardens are at Place Edmond Rostand by the RER, or Boulevard Saint-Michel.  Ball games are only allowed in designated areas. And yes, you may move the green chairs ,  it’s encouraged. Drag two into the sun, face the palace, and do as the Parisians do.

The Musee du Luxembourg in the northeast corner hosts excellent temporary exhibitions, usually art or history. The Orangerie holds palms in winter and a cactus show in spring. 

WHY IT MATTERS 

Paris has grander gardens ,  Versailles overwhelms, Buttes-Chaumont surprises , but none is as deeply woven into daily life as the Luxembourg. It’s a working garden, not just a pretty one. It survived the Revolution, the Commune, and Haussmann’s boulevards. It educated generations of politicians in the Senate and poets on 1 benches. George Sand wrote, “what a beautiful thing it is to see a garden in the heart of a great city.” The Luxembourg is that: a pause, a breath, a civic living room. Marie de  Medici wanted a memory of Florence. What she gave Paris was something better , a place to be Parisian.

( Avtar Mota )

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