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Tribulations and intractability of improving others!! 


(Out of two Volumes) 



Aaradhana, DEVERKOVIL 67350 8 India 
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Tribulations and intractability of improving others!! 

First published in 2013. 

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This book I wrote, I presume, in 2013. 

It is a huge book of epic parameters. 

The basic underlying theme is the essential difference, planar-languages has 
with feudal-languages. 

Feudal languages are quite powerful, in that, the moment they are spoken, the 
social structure and human relationships change powerfully into a custom-design 
hierarchy, depending on the language. 

When planar-languages are spoken, the social system and human relationship 
shift towards a planar arrangement. 

For a planar-language social system to experience feudal-language 
communication is a very creepy experience. Individuals can go berserk. Mental 
trauma and emotional terrors, which cannot be understood by the native-English, 
will effect individuals selectively; with the others having no idea that some 
individuals among them have been effected. 

This is a very vital piece of information which all native-English nations should 
understand. For, youngsters, persons engaged in professions which are defined in 
pejorative usages in feudal-languages, and various others can literally go mentally ill, 
when accosted or connected with feudal-language speakers. 

The issue of Gun violence in the US in which innately decent and peaceful 
persons go homicidal can be directly or indirectly connected to the affliction caused 
by feudal languages. I very specifically mention the name of Adam Purinton in this 

It is dangerous to allow bilingualism to run riot in native-English nations, if the 
other language is a feudal-language. For, feudal languages do have carnivorous 
codes. Inside feudal-language nations, people do keep a distance from lower- 
positioned persons and groups of persons, who can, if they want, bite them verbally, 
without the use of any abusive word, profanity or expletive. Simply change the 
indicant-word level of certain key words. The terrific damage is done. 

Modern psychology and psychiatry can be utter nonsense. They do not know 
about these things. 

Verbal signals can trigger various kinds of switch-on and switch-off effects in 
others. Instead of focusing on the person who has been affected, it would be more 
intelligent and effective to find out who is sending the switch-on and switch-off 
signals. And send them home to their home-lands. 



Feudal languages can create mutation in physical features, emotional balance, 
human relationships, national economy, and stature of professions, and in many 
more things about which native-English nations have no information on. 

It is dangerous for the native-English to learn feudal-languages, when living in 
the midst of feudal-language speakers. It would only have the effect of allowing the 
feudal-language speakers to place a powerful grip on them, physically and mentally. 
In fact, the feudal languages speakers would literally be able to control the 
emotional stability of the native-English speakers, if they can be made to 
understand feudal languages. 

It would be like string-puppetry. The native-English who have learned feudal 
languages can literally be made to dance, yell and jump as per the pull and push that 
can be conveyed by means of the holding strings of the verbal codes in feudal- 

At the same time, for feudal language speakers, knowing English is a great 
advantage. It would give a very powerful pathway and bridge for them to crossover 
the various gorges in their own communication code and enter into the placid 
native-English locations. 

As of now, almost all native-English nations are simply getting dismantled and 
disarrayed by the spread of feudal-language speakers inside their vital areas. Things 
are going into various errors. Much worse is in the offing, unless effective steps are 
taken to forestall them. 

I wrote this book some five years back. In this book, a bit of the personal 
experiments I have done many years ago on certain individuals has been mentioned. 

This book is not focused on the internal codes in feudal-languages. This book 
moves through the peripheral areas of many other items, including the English 
colonial rule in the subcontinent. 

As to the persisting mood inside the book, it more or less reflects the terrific 
mood that was there in me right from the early 2000 to around 2015. That I was 
continually blocked from writing my ideas, insertions and corrections in many 
website and media-sites. There seemed to a concerted attempt to block me, mainly 
from inside native-English nations. At first I did not understand why this was so. 
There were mentions that I was writing hate-speech. Actually this very book was 
mentioned as a book of hate-speech. 

I can understand the mentality that brought forth this mood in many others. 
However, this book is not a book of hate-speech. Instead it is a book that proclaims 
the solid fact that the spread of English colonialism was the greatest social force 


that led to the emancipation of human populations, which had lived like cattle in 
enslavement for centuries, under the social shackles set-up by the people who could 
be the 'Mandelas' and 'Gandhis' in the feudal language nations. 

To know more about the above words, I would invite the reader to read my 
Commentary on Malabar Manual. 

As to my current-mood, I do not much care for the low-class individuals who 
have had some cantankerous administrative powers in the various websites, be it 
the Wikipedia or the WikiNews or in the computer rooms in the US media sites or 
Australian schools. 

I know that I do have readership, even though I still do fear that the native- 
English readers may not really understand the basic information on the real dangers 
in allowing feudal language speakers inside native-English nations. 

I have written about the internal codes in feudal-languages in many of my 
books. However, the most illustrative writing on this has been done in a native- 
language of the subcontinent. It is a continuing writing, which I post regularly to a 
limited number of readers via Whatsapp: 'An impressionistic history of the South Asian 

As of now, I have started translating the posts into English. If any of the readers 
wish to get this regular broadcast, which comes in small length texts, they have to 
add 91 9656100722 to their mobile Contacts as VED036 and send a message: Please 
send SA (English). 

The first volume of this English translation will be available online around 
March 2018. 

My first book on feudal languages was 'March of the Evil Empires; English 
versus the feudal languages'. 

This book, though pioneering, was written in a quite hurried pace; and with 
absolutely no access to any source material for reference. And hence does have a 
lot of deficiencies. However, what it postulates does hold true. 

I sincerely believe that the world would be a better place if it is placed under 
the administration of the Anglo-Saxons, who have kept a decent distance and 
detachment from feudal-language speakers, of all skin colours, white, black and 



23"''February 2018 




Why should we not form a secret society with but one object, the 
furtherance of the British Empire and the bringing of the whole world under 
British rule, for the recovery of the United States, for making the Anglo Saxon race 
but one Empire? What a dream, but yet it is probable; it is possible. 

Cecil Rhodes 

To think of these stars that you see overhead at night, these vast worlds 
which we can never reach. I would annex the planets if I could; I often think of 
that. It makes me sad to see them so clear and yet so far. 

Cecil Rhodes 





02. Essence of improving 27 

03. Command codes in the language software 35 


05. Eorgetting as a social art 49 

06. What the Colonial British faced 55 

07. The third quandary 63 

08. A personal briefing 81 

09. Eifth issue 91 

10. The sixth issue 97 

11. Conceptualising looting 109 

12. Insights from my own training programme 123 

13. A colonial British quandary 139 

14. Entering the world of animals 145 

15. Travails of training 155 

16. Notes on education, bureaucracy etc. in India 171 

17. On to Christian religion 183 

18. The master classes strike back 193 

19. Codes and routes of command 203 

20. The sly stance of feudal indicant codes 209 

21. Pristine English and its faded form 217 

22. How they take the mile! 225 

23. Media as an indoctrination tool 235 

24. How a nation lost its independence 245 

25. Social engineering 253 

26. Social engineering and sex appeal 265 

27. Conceptualising Collective Wisdom 271 

28. Defining feudalism 287 

29. British colonialism versus American hegemony 291 

30. Revolting against a benevolent governance 297 



31. The destination 307 

32. Back again to Travancore 313 

33. Media and its frill sides 323 

34. Online unilateral censorship 335 

35. Codes of mutual repulsion 351 

36. Understanding a single factor of racism 363 

37. Light into the darkness 367 

38. The logic of blocking information 379 

39. Mediocre might 385 

40. Dangers of non-cordoned democracy 399 

41. The barrage of blocks 411 

42. Greatness of the US 415 




A great planar language 

Learning English is a great mental and physical development and improvement. 
People, races and populations who have had the benefit of acquiring English in a most 
natural manner, by being born in English nations, or by being in close contact with 
native English speakers, do not really appreciate the fantastic benediction that they have 
been bestowed with. They do naturally seem to have a more mental standard than 
people from who speak feudal native languages of many Asian, African and even some 
European nations. However, they never really give the credit to English. In the case of 
most such people, they tend to claim that their mental unfettered-ness is something 
innate to themselves, by being somehow better than others. However that is not the 
truth, and is quite a wrong notion. 

Due to the fact that I had exposure to both English, and to feudal language 
communication systems, at a very young age, I could understand the deep difference 
that was there between them. I took up the stand that English was better and I tried aU 
my life to disseminate this language among others. I can’t say that it was an altruistic 
pose on my part. However, I understood that an English ambience improved refinement 
in the social system, wherein it was easy to interact without raking up irritations, 
connected to the varying requirements of a feudal language code. 

A comic posture 

It was a stance that at many times in my life did give me a most comical posture. 
It was an activity that improved others, and not me. Since the improvement was spurred 
by a person who was not an acknowledged teacher for them, it had the effect of being 
an endeavour of arming a competitor with a powerful weapon. For, the social 
communication was feudal, and every bit of communication was loaded with some sort 
of competition. In feudal languages, there is no position of human equality, but only that 
of being on top or of being below. No sane person in a feudal language social system 
would equip another person with freedoms, knowledge, technical skills etc. other than 
from a position of a superior. It was essential that the superior-inferior link was 

However, there are no such thoughts in English. For, when one functions in 
perfect English, almost all such competitions disappear, as there are no equivalent words 
or usages in English that splits human personality into a minimum of three levels, 
starting for the level of dirt to that of the level of gold. However, there is this converse 
also to be borne in mind: People who are at home in English would really feel the 
truculence of feudal-language speaking persons, when they exist around them in the 



various levels and grooves of existence allowed in such languages. This is a feeling that 
does not easily become conspicuous to persons who are used to the roughage and 
uncouthness of feudal language communication. For example, when a group of persons 
stand as a crowd instead of forming a queue, it is an unnoticed event in feudal-language 
mental setup. However, to a person who is at home in the niceties of English, the 
concept of the right to precedence is an ingrained feeling. The other stance irritates. 

The essence of choosing 

In my case, the issue was whether I should go in for the Indian-English; or try 
for the pristine-English from England. Here I must push in the idea that the concept 
that I am explaining has nothing to do with accent. Gandhi English or Indian English is 
a version of English that can also be called Coolie English. In this type of English, all the 
feudal language codes of Indian feudal languages are fuUy enabled. Mr. Raman will 
become ^man Mash, ^man Sar or Raman Sabh. Mrs. Rani will become Raani Maadam or 
Raani Memsab. The words, ‘You’, ‘He’, ‘She’, ‘His’, ‘Her’, and ‘Hers’ are generally 
frowned upon, when used towards or about seniors. The higher person has to be given 
very obvious respect not only in words, but also in physical postures. The lower person, 
the smaller person, the subordinate person etc. are not to be given respect in words or in 
physical postures. If this is done, the communication system as well as the route of 
communication and that of regimentation and command would breakdown. 

All these things should not be connected to individual goodness or badness. 
When one uses the local feudal vernaculars, this is the only way one can function, even if 
one were good or if one were evU. These behaviour codes do not have any link with 
moral standards or with ethical integrity. 

Falling in love with putrefying codes 

Beyond aU that, it may be understood that the lower person does not necessarily 
have any complaints about the system. In fact, if a man is made to concede another 
person’s greamess as a Mash, Sar, Ji, Mahatma, Sabh, Memsabh etc., a spectacular kind of 
creepiness enters him. He really falls in love and reverence to that person. He revels in 
being obsequious, showing servitude, being made to suffer inequities, discrimination etc. 
In fact, the greamess attributed to MK Gandhi, can be pardy attributed to this effect of 
feudal languages. Eor, there is nothing of greamess that can be really found in Gandhi, 
and there is no training of his that has really improved anyone. Part of his greamess can 
be attributed to a persevering conditioning of mind through media, textbooks, films and 
such other things. It may be understood that if a person can don such towering heights 
in feudal language reverence, not even scandals can breach its powerful fortress walls. 
This can be seen in the case of Gandhi also. 

{The film GANDHI is an example of how people can be redefined using 
media, visual as well as print. The real Gandhi used Hindi for speaking to the Indians’. 
However in the film GANDHI, he speaks in English, at least in the English version 
which was shown worldwide. So, his use of the pejoratives to the subordinate class and 


their consequent adoration, that springs into action as though a switch is pressed, is not 
seen or understood by the native-English speakers. This stands in stark contrast to the 
depiction of the English colonial persons in Indian films. In these films, many of the 
antagonist-Englishmen are seen as speaking to the ‘Indians’ in the local vernacular using 
the pejoratives. This was something that rarely happened. Eor, the colonial Englishmen 
were averse to studying and using ‘Indian’ feudal languages and using them to the 
maximum. See how the actuality is shown in reverse. This is the reality of Indian 
nationalistic propaganda. That of showing the English in poor lights, when actually the 
‘Indian’ master class is the real culprit. 

The effect of English 

See my own daughter, when she was brought up in an English atmosphere, 
right in the midst of a feudal vernacular social system. It may be 
remembered that at the time this photo was taken, financially I was weak. 

Now, there is the other English, the pristine one that was on offer from 
England. It was an English that can literally denude a towering person off all his 
superior attributes. A 'Raman Mash, Raman Sar, Ramanji, Mahatma Raiman, Raiman Sabh etc. 
all became a mere Mr. Raman. Or a mere He or His. It is really an intimidating English 
that no sane Indian would teach to other Indians. Only the Englishmen who came from 
England were stupid enough to try to do the same here. For, they were striving to 
denude themselves of all "greatness’. 

It’s very obvious negative effects can be seen. The English men who ruled 
India, starting with Robert Chve and many others are never mentioned with any suffixes 
of reverence to their names in Indian history. Robert Chve was offered homage by 
Indian princess and kings. He accepted some of them. So he was a "thief. However, the 
other ‘greats’, the real native looters of India, who more or less spent their whole 
lifetime spiriting off other’s wealth and attainments, are all great men, great kings, great 

The commitment versus crude cunning 

The Englishmen who ruled India spent huge amount of tedious time, making 
and testing out fantastic administrative machineries in India. I speak thus, because I have 
gone through an immensity of them and seen the unbelievable amount of honest 
commitment that they must have had, with no inkling of a personal benefit, to create 
foolproof administrative systems, in which human dignity was allowed and protected. 



Yet, there is not one word of appreciation for them. On the contrary, persons who 
cunningly gather a lot of followers to honour themselves with feudal higher indicant 
words, garner aU the accolades for deeds and misdeeds, with no thoughts on whether 
their creations are logical, or of long-term usefulness. 

The love for inexorable piece of dirt 

Once you allow a lower feudal-language-speaking person to improve, then it is a 
terrible thing. For, the lower person then becomes a stark competitor to you. For, that is 
the way the feudal language codes work. If that person doesn’t try to overtake you in 
feudal indicant words, others would. In feudal language codes, all reference to others 
and even addressing, are in a form of comparison. When a lower person goes up, you 
would go down in comparison, in indicant words. It is an inescapable item. And 
inevitable. And immediate in aU communications. Everyone notices it, and the valuation 
information spreads through the social system. 

In many ways, this is the real reason that feudal language nations do not 
improve, even when there is so much wealth around. The need to make the other 
person a piece of dirt is inexorably present. 

Yet, if you do not improve a lower person, it is in many ways, a strengthening of 
a relationship of affection and regard. For the small crumbs that you throw to him or 
her, he or she becomes entwined in a powerful code of reverence and gratitude. I have 
seen this in many Indian families. The servants are not allowed any level of chance to 
improve their intellect, personality or their right to articulation. However, they are given 
small crumbs of gifts. These things are treated as signs of great affection from the 
superiors. The superiors maintain them in shackles in feudal words. The shackled state is 
a very enjoyable one, for they are happy with the affection that they receive. 

In one of my relative’s house, many years ago, there was a day of 
deep consternation. The servant maid, who had been a faithful member of 
the house since her very childhood, might get married in a few weeks’ time. 

The possibilities were quite distressing. For, to replace her with a similar 
person was a near impossibility. The general and very open talk was on 
how to block the marriage. I am not sure as to how it was done, but it was 
done. Later, I saw her very openly claiming her great affection to the 
"Chechhi’ (word of respect to female superior) who had bought her saris, 
and other garments, and given gifts to her far-off family. She was claimed 
to be a part of the family. Yet, she slept in a bed on the floor in the 
kitchen. Her toilet was an Indian-commode in the back of the kitchen, 
while the others all had their own attached Western-commode toilets. She 
would never even contemplate on sitting at the dining table or in the chairs 
in the house, other than on the floor in the kitchen. 

However, the language codes were not really structured as one would imagine 
from an English understanding of the scene. However, I can’t go into that here. 


Erasing affection and docile love 

Now, to lend the lower persons a chance to improve is to dismantie this 
powerful gracious system of affection and regard to one’s superiors. Once a lower 
person goes up, aU that happens would be that he would lose respect for the various 
others who are senior in the social system. In many sense of the word, it was a terrible 
thing. People do not like the person who does this terrible thing of improving others. In 
many ways, this was one of the real reasons for the powerful enmity for the British rule 
in ‘India’. The British rule was in many ways directly interfering with the social systems’ 
structure and dismantling centuries old human links and pulling out persons from pre¬ 
set slots. 

Sample ingratitude 

I can very easily illustrate this from my own experience. By caste, I 
belong to the Thiyya caste of North Malabar. It is actually a lower caste of 
that area. However, in the small areas around the small town of Tellicherry, 
during the period of the British rule, very good quality English education 
systems came in. The lower castes received a never-before-in-histoty chance to 
break out of social mould. Many of them became so good in English that 
such names of English classical authors as Sir Walter Scott, R L Stevenson, 

Oscar WUde, Charles Dickens, Somerset Maugham etc. became very 
familiar names among the educated section there. This was a tremendous 
improvement for a class of persons who were traditionally the lower caste 
serfs of the cantankerous-quality feudal classes of those areas. 

The brazen, yet timid features 

English improved the looks and personality of those people who traditionally 
had the suppressed looks of the lower castes of those areas. When speaking about the 
suppressed class demeanour, I need to explain it. It is connected to taunting and teasing 
codes in such words as Inhi (Nee) {lower you}, Oan (avan) [lower he}, Oal {aval) [lower 
she}, ayittinkal {avattakal) THEM}, Chekkan (lower level Young man}, 

Venm [lower level Girl]. When such words are used, there is a spontaneous kind of 
crushingclasp on the face, expression and other physical features, including that of 
posture.These are things that need to be scientifically observed and studied. However, 
the Indiangovernment would not dare do it, for it can powerfully dismantle the 

Varying effects of varying indicant words 

The effect is not connected to the individual words, but more connected to the 
issue of who uses these words to whom, the social context, and how the others view the 
scene. I mention this to stress that the same words can have different codes connected 
to them in different contexts. The exact power of this force doesn’t come from a one- 
to-one interaction, but by a processing of the relationship through the mind of the total 



MALABAR social system. In other words, it means that the 
effect of these words in a father-son relationship is 
different from the same in a feudal lord-serf 

The negative impact of negative words 
such as Inhi (Nee) [Lowest YOU], Oan (Avan) 
[Lowest HE], Oal (Aval) [Lowest SHE] and 
others are connected to who uses it on whom. 
When a friend uses it, it is one effect. When it is 
^ used by one’s parent, boss, feudal lord, wife, 

husband, elder sister, younger sister, elder 
brother, younger brother, senior, junior, teacher, 
master, servant and many others, in each case, the 
effect is different. These are things quite beyond the understanding of an average native- 
Enghsh speaker. 

Image licensed under the Oeative ('ommons 
.\ttriburi(m-Share Alike 4.0 International 
license. Author: (!rawford88 

For more on this, read the book: CODES of REALTY! WHAT is 

actually made a profound study about the anthropological features of the 
different castes and class of people in the southern part of the peninsula. I 
think he even went to the extent of measuring the various angles on the 
face like that of the nasal bridge and various proportional distances 
between the various features of the face. Yet, curiously enough, he missed 
the real software that really designed the features of the faces. For, every 
caste will look different, depending on the position that caste is placed in 
the indicant code position. So that a Thiyya man who is brought up in an 
English ambience will not have any subordinate looks. At the same time, a 
Brahmin boy brought up in a lower indicant level position will show more 
visible effects of mental and physical hammering than some other lower 
caste persons. END OF DIGRESSION 

English effect on a lower caste and the callous ingratitude 

English rule in Malabar brought in a mood that the lower castes, especially the 
Thiyyas were not under any higher feudal caste by any statutory compulsion. This was a 
wonderful understanding, which English education gave to the Thiyyas of TeUicherry 
areas. So that, even a lot of Thiyyas of TeUicherry, who did not get direct English 
education, did achieve a change in mental mood. 

There were later talks about White Thiyyas of TeUicherry, by the people of 
South Kerala. It was seen by them that a minor group of Thiyyas had inbred with the 
British and attained European looks. However, it was not the fuU truth. For one thing. 


there were not many English persons in Tellicherry. Beyond that, this physical 
transformation is seen in most Asian-native children born and bred in English nations. 
Moreover there were a separate class of people known as Anglo-Indians who were the 
off-spring of Englishmen who had relationship with the local native women. Children 
born from Continental European blood in native women were also known as Anglo- 
Indians. Yet, it is also correct that there were a small section of people who had mixed 
blood among the Thiyyas. 

As a slight digression that is necessary to place the records in the 
proper perspective, I must admit that I have been given some inputs about 
the presence of Thiyya females who had in fact lived with White men and 
had children with them. This information has been given by mother, 
currendy aged 85. What she said is this: A few of the lower class females of 
the Thiyya community did live with the Englishmen, who were living 
without their own wives. This gave rise to a group of children and 
households which were mentioned as Koppakkood (copper mix). Yet, the 
females and the children who were privately mentioned in derisive terms 
held social prestige due to their close proximity to English society. 
However, they were not part of the Thiyya majority in Tellicherry. 

There is quote I should take from: CASTES AND TRIBES OF SOUTHERN 
INDIA by EDGAR THURSTON. This is just for the sake of records, and does not 
constitute any major substance in this writing of mine. 


There are, in North Malabar, many individuals, whose fathers were 
European. Writing, in 1887, concerning the Tiyan (Thiyya) community, Mr. 

Logan states * that ** the women are not as a rule excommunicated if they 
live with Europeans, and the consequence is that there has been among 
them a large admixture of European blood, and the caste itself has been 
materially raised in the social scale. In appearance some of the women are 
almost as fair as Europeans.” On this point, the Report of the Malabar 
Marriage Commission, 1894, states that “in the early days of British rule, 
the Tiyan women incurred no social disgrace by consorting with 
Europeans, and, up to the last generation, if the Sudra girl could boast of 
her Brahmin lover, the Tiyan girl could show more substantial benefits 
from her alliance with a white man of the ruling race. END OF QUOTE 

The above-quoted part is not part of the stream of the writing here. 
However, it has been added to acknowledge a reality, which was pointed 
out by one reader. 

Now, what happens? In my own family, there were persons who improved 
tremendously in those times. They could read and quote English classics. Well, what did 
they feel of their own achievements? Well, there was not one word of appreciation of 



British efforts that lend them the freedom. Moreover, the newly acquired freedom and 
wealth were more or less another problem. 

Even though these people improved tremendously through English, they were 
all powerfully tied to their own caste, social and family seniors, in the feudal vernacular’s 
respect-pejorative codes. The English benefactors were not present anywhere in these 
codes. Instead the traditional leaderships, including the Uncles, Aunts (for the family 
system was Matriarchal), Eather, Mother, Elder brother. Elder sister. Elder cousins. 
Professional superiors. Caste superiors. Teachers, Higher castes and such, still 
maintained their hold over them. This hold was again the traditional one, wherein one 
respects and reveres those who suppress. 

In this scheme of codes, the British were the outsiders. The social 
indoctrination was infected by the newly emerging media, controlled by the traditional 
social superiors. They had been the section who had found the British rule a real 
menace. Eor, their lower persons had broken out of the centuries-old shackles. 

A few of newly liberated Thiyyas also joined the melee in the minor social 
movement called the Freedom Stmggle. Actually this so-called freedom struggle was not 
a major social event in those days. And at no time was the British rule in danger of being 
overthrown. But what was quite evident was that there was a general feeling even among 
the Thiyas superiors that after the British left they could also be part of the ministers who 
ruled the state. This very feeling was a result of the British rule. Eor, during the native- 
king rule, such a feeling would have been seen as a mental disease. 

To delineate the social culture that was opposing the British rule in a miniscule 
mood, I need to quote from an authorised biography of a Kerala-based writer (Vaikom 
Muhammed Basheer), who also bore the reputation of a freedom struggler: 

There was a book being printed at the Mangalodhayam press for another 
company. He can come to Trichur from Ernakulum to do the proofreading of 
that book. At that time, the Managing Director of the press A K T K M 
Vasudevan Nambhoothirippad called Basheer. 

Usually writers do not dare sit in front of Nambhoothirippad. (Basheer 
had made fun of this in his book ^Oru 'ba^avathgeethayum kure Mulakalum’, saying 
that the writers would stand in front of Nambhoothirippad in a pose of deep 
obeisance and uttering such respectful words as "Adiyan’, "raan’ etc.) 

There was one Thiyya man who attained good English education and joined the 
RAE (Royal Air Force) as a pilot. After the British left, he was among the senior Indians 
who took over the Indian Air Force. His words were always disdainful of the British. He 
couldn’t bear their so-called racism, for he was seen as a brownie. 

Now, it is here one really needs to see the affect of improving a lower man. This 
man was a lower caste man, who would have been mentally suppressed by the local 
feudal classes by words such as Inbi, Oan, Chekkan, Ayittingal etc. and made to sit on the 


floors of the higher class outhouses. The plate and glass given to him for eating food 
and drinking water would be of an inferior mould. Higher castes wouldn’t want to be 
touched by him. For, he was the bearer of negative codes. 

There is Dressing Standards also to be mentioned. Even though it is taught in 
schools that sari is the traditional dress of the female here, it is a lie. The Thiyya women 
had to wear a sort of lMn§ as a lower garment (a stretch of cloth to cover the lower 
parts). No upper garments were allowed. They would put a thin cotton shawl over the 
shoulders, but otherwise remained fuUy exposed. As to the males, they would wear a 
thorth (a thin cotton towel) as the lower garment. The upper part was bare and 
uncovered. When working outside, they would wear a hat made of arcnut tree leaf 

PICTURE DESCRIPTION: Thiyyas are considered to be a group of people who arrived on 
the Malabar coast in circa 5* century AD. They got subordinated as per the codes of the local 
feudal language. And became the Inhi, Oan, Oal, Chekkan, Pennu etc. under the local janmis 
(landlords of the local areas). They were more or less assigned the coconut climbing jobs. And 
thus attached socially to other communities that were already engaged in this labour. They were 
not allowed to sit on chair or eat at a dining table. In fact, they themselves were so conscious of 
their lower status that only the exceptionally impertinent person would even like to do so. In this 
image, taken in the 1800s, the palathoppis of the males and the bare chest of the females are clearly 
visible. I have seen such attire in the late 60s among the members of this community. The first 
break for this community came with the English rule in Malabar, when a minor section of this 
community in North Malabar got the chance to learn English. Image taken from CASTES 

As to social security, the interiors of a Thiyya labour class family were fuUy 
infiltrated by the members of the feudal classes. In that, the female could be addressed 



by any member of the higher caste by an Inhi and referred to as an Oal and a pennu. This 
could be done by even a young child of the higher castes. 

As to claims over one’s wife, well, it was easily compromised by the local feudal 
classes and their henchmen. Possibly with the active collaboration of the females 
themselves. For, they wouldn’t be able to view their own husbands with respect, for he 
was just an ^0an’ to her uncles and to the higher castes. Respect and honour, the really 
powerful aphrodisiac in a feudal language social system is in the hands of the higher 
castes and bosses. In a way, it lends the higher caste male a powerful security, for it then 
becomes a real impossibility for his females to get seduced by the lower caste males. For, 
the lower caste males would carry really repulsive and suppressed facial features. {A 
higher caste woman who falls for the seduction of a lower caste man would be hurting 
herself severely in terms of lowering her indicant word code position among the lower 
castes. The lower castes would assign lower indicant words to her, if she does such an 

When his negative codes were erased by English, he made to sit on proper 
chairs and could eat at the dining table, could read British classics, sit and talk with the 
British Air Force personnel at a level of personal dignity, no pejoratives in the words of 
address or referring about him, dress in English dressing standards and be an officer of 
the RAF; this Thiyya man’s (who I mentioned above) full ire was on his very 
benefactors. For, he was a brownie among them; he who would have been a chekkan in his 
own native place! Well, this is a universal truth, and could be a very powerful experience 
that the English-speaking races experienced all over the world, including the US and in 
South Africa. 

Improving the blacks of the Dark Continent and their entry into earthly 

If one were to see the experience of the Black African slaves in the US, this can 
be very easily seen. Look at the below picture, taken of Black Slaves saved from 
Arabian Slave Traders by the British West African Squadron. It may be true that they do 
look physically weak and enfeebled by the long days of captivity. However, one can see a 
bit beyond that and see the quality of people who were brought to the US as slaves. It 
would be true to say that there would have been other Blacks in Africa in those times, 
who were from the royal houses and higher classes (as is Nelson Mandela). They 
wouldn’t have this crippled mental and facial demeanour. 


Slavery was abolished in the US (an English nation) within 75 years of the 
formation of the US. Britain had abolished it many years before that. However, slavery 
was a world phenomenon, which still continues in most African and Asian nations, 
without any statutory identification. The shackling is in the language codes. See this 
video from modem day India. Beyond this video, one has to see the real demeanour 
of 80% of Indians. They are very near in looks to the Blacks in the picture given above. 

Now look at the demeanour of the Blacks in the US (picture on the left). When 
I saw the movie Gone with the Wind, I saw the Blacks of those times in the US, 
featured in it. Well, even though the film was a wonderful one, it was not really able to 
bring out the real demeanour of the newly brought in African slaves. The slaves shown 
in the movie had more personality and looks than is seen in most Indian IAS and IPS 
officers of India (These officials are the royalty of the Indian administration). Well, it is 
true that some 75 years exposure to 
English social system can really change 
the looks and personality of any person. 
I have seen it happen within 2 months. 
These slaves of the US could dress as 
the US citizens could. They could 
address their masters with their name 
with a Mr. or Mrs. affixed. Need not sit 
on the floor or sleep on the floor, but 
can use proper chairs and beds; meaning 
it was not a crime to sit on a chair or 



sleep on a cot. No pejoratives to suppress 
their facial expressions and none to contort 
their physical postures. And relatively more 
security for the males to see that their 
females were not taken off by the master 

suppression of a tribal demand for return of 
forest lands that have been cleared and taken 
over by others after the departure of the British- 
Indian administration. This took place in the 
Wynad district of Kerala (North Malabar). Earlier part of the Madras Presidency of the British 
rule period. SEE VIDEO 

Well, if one were to compare all this with what the lower caste, free Thiyyas of 
pre-British times experienced, the experience of the Black slaves of the US was not one 
of enslavement but really a period of liberation. The very learning of pristine English 
and living among an English-speaking social system would have been an entry to 
Paradise for the lower caste Thiyyas of those times. 

PICTURE DESCRIPTION: The ‘tragedy ‘of being a slave in an English nation for a 
population that escaped the travails of a ‘glorious’ life in Africa. A scene from Gone 
with the Wind! Wouldn’t the blacks yearn to be a free man in the Indian subcontinent? 


experience of being a freeman under the upper 
classes of the Indian sub continent! Would 
these people love to escape to an English 
nation? Image from CASTES AND TRIBES 

DIGRESSION: How to maintain a slave 

Speaking about slavery in English nations, I feel that the English persons 
were the least capable of having slaves. I remember this incident in my life. I had 
come to my Malabar home in the year around 1983, from Trivandrum. I was 
understood to be quite incapable of managing workers. For, I was not ready to use 
the word Nee [Dirt level YOU] to them and to refer to them as Avan and Aval 
{Both dirt level HE & SHE etc). Moreover, in much later years also, I did not have 
any qualms about making a worker sit with me and converse. These dispositions 
were quite in opposition to the attitude of the others in my household. They had no 
qualms about addressing the workers as Nee. They did not allow them to sit near 
them. They had to stand apart and if at aU, they do sit, they had to sit on the floor. It 
was quite easily found that the workers were quite respectful to these others in my 
household, while they held me in no respect. They stand up in a pose of respect to 
the others in my household, while very clearly dithering in doubt as to whether they 
should extend the same obsequious respect to me. For, the system was Malayalam, 
and quite soon their description of me was near to Avan. 

Here it must be mentioned that in later years, I did impose the same social 
structure around me in English, as I train my trainee in the essentials of English 
speaking. In this case, I found that managing them was quite easy, and they had no 
need to ‘respect’ me by getting up or using higher indicant words of respect. For, the 
ambience was maintained in complete imitation of a pristine English social mood. 




Now, what is the failure of the English folks with regards to the slaves? 
Well, they did not know how to impose slavery. Slavery can be imposed very 
easily with no statutory dictates. They have to address the slaves with a You, 
which is the lowest You, which has the non-see-able adjective of Shit. Words like 
He, Him, His, She, Her, Hers, and even They, Them etc. when used to and about 
them should also hold the codes of stinking dirt. They should not be allowed to 
sit on a chair or eat from table. They should necessarily do all this on the floor. 
They should not be allowed to address the master class by their name with or 
without a Mr., Mrs. or Miss prefixed. Instead they should address them with 
suffixes that are deeply ‘respectful’ and can only be expressed with tedious effort 
of the tongue. Their toilets and other such things should be markedly different 
and lower quality in comparison to that of the master class. They should not be 
allowed to enter the house through the front door. Instead a separate door meant 
for unclean persons should be kept apart for them. 

Their dressing standards should be self degrading. The men should not 
be allowed to wear a shirt or a pant. Their only garment should be something like 
what Gandhi told the people of British-India to wear, a loincloth. The females 
should wear only a similar thing, and should not cover the breast with a blouse or 
anything similar. A shawl can be put. 

They should never be given any education. If they show any inclination 
for intelligence and studies, it should be sneered away. They should not be 
allowed into the religion of the master class. They should be asked to have gods 
and divinities which are markedly different and shows barbarian tendencies. 

When speaking to them a very obviously different words and usages 
should be used, so that they do not learn the higher words and usages of the 
master class. When their children are being named, they should be told to put 
such names as Dirt, Mud, Stink, Thief, or if they want to use English names, they 
should be made to use it in a contorted manner, that denotes lack of learning. 

There is no need to specifically tell them that they are slaves. They 
themselves would claim that they are unclean, unfit and lesser human beings. This 
is how the master class of the geographical area currendy called Pakistan, India 
and Bangladesh maintained slaves. 

However, what did the English folks do? Well, they made them dress in 
English dressing standards, taught them good English, made them sit on chairs 
and eat from tables, made them join their religion, gave them education and 
beyond all this went to war to liberate them, declaring that they are also human 
being with equal rights. And did what no slave master class in the whole world 
would do. They allowed their children to be with the children of the master class 
with no demarcation that they are the children of the slave class. And at the end 


of this entire endeavour, what did the native—English class get back as gratitude? 
Well, only claims of suppression, exploitation, enslaving and claims for 
repatriation. But look at India. The very enslaved class will voice support for their 
very suppressors who treat them like dirt. 

It is time that the native-English speaker of US demanded compensation 
for aU the great improvement that a very barbarian kind of people from a very 
dark continent was given. 

A tangible link to a superior and the unfettering 

Here I need to go into another theme which may have a slight link to my book: 
CODES of REALITY! WHAT is LANGUAGE? I will try to explain it without taking 
recourse to the inner details of the codes involved. It is like this: When some White 
persons, mainly from GB, US or some West European nations comes to the place where 
I stay, or are brought here by someone who is having some big business enterprise in 
the Middle East, a lot of effort is done by the persons who brought them, to see that 
they do not get acquainted with the others in the social setup. 

It is not just about White people, but about everyone who is a big shot or a big 
government officer. However, there is the working of a code in that. A socially visible 
acquaintanceship with someone big is a great enhancement in social value. However, in 
the case of acquaintance with an English group, there is another totally different 
experience also, apart from this one. It is a sort of mental quality improvement. This is a 
fact about which the natives of English nations do not have much ken. They harp about 
human equality. However, such themes are there only in English mental moods, and 
quite conspicuous by their absence in feudal language mental moods. For, an Asian man 
mixing with the White English-speaking crowd is really a personality improvement for 
him. It is not because White is the colour, but because English is the language. However, 
it may be mentioned that walking around as an equal with any powerful personage is an 
enhancement of personality. Yet, what gives the Asian man a personality enhancement is 
the fact that he who is tied down to a crippling social communication system, on being 
on communication terms of equality with an unfettered group of persons, becomes a 
display of being unfettered in a superior social software. 

The dynamic reverse affect 

However, the reverse, that is the effect of walking around and being an equal of 
an Asian man, unless he is seen as a big man, can be a personality-impairment to the 
White Englishman. Here it is not race or colour that is creating the issue, but something 
else. That of the fact that the Englishman is tying himself into the fully fettered social 
communication system, which by this very quality is a low level system. 

Again this issue can be illustrated in another way. In a government hospital 
in India, the peon sits with the doctor in his consulting room. It is an action that can 
literally bring the peon to the level of the doctor. And the doctor to the level of the 



peon, in common communication, unless the doctor has some very powerful shield, 
that maintains his superiority. The peon feels the positive aura of an elevation, while 
the doctor could feel the negativity of the lower stance. 

If the doctor insists that he is trying to enforce the concept of human 
equality and such things, he is literally being in a poor state. For, the local vernacular 
software does not entertain such egalitarian concepts and there are no slots in this 
software to encompass the idea. 

No one in a feudal language mental mood really wants others in his or her social 
system to improve. Everyone would say such egalitarian concepts, but a person who has 
really practised this would really be a rare one. 

POST SCRIPT: I would like to add here that posting feudal language speaking 
doctors in English nations would amount to pasting stinking dirt on the local residents 
of the nation. For, these persons would naturally use putrefying lower indicant words 
about youngsters and persons who are encoded as lower classes in these languages. The 
acuteness of the social danger lies in the fact that this degrading and splitting of the 
social system can be done in a very affable demeanour. 



Essence of improving 

Now this brings us to the essential question of: what is improving others} The 
easiest ideas would be giving them food, giving them education, giving them dress and 
such other things. Well, food is an essential requirement. Since the word education is a 
wide one, for the time being one can say, giving information. Dress is also a part of 
social living. Well, these are only the minimal things, which only make a person barely 
sustain himself or herself in social living. These are not the components of improving 
another person or a group of persons. These are just give the bare essentials to which a 
citizen of a nation is entided to, or which he or she acquires by means of work, wealth, 
pleading, begging, stealing, flattering, sycophancy, representation etc. 

Improving is another concept altogether. It is the encoding of certain refining 
codes that allows a person to live with a level of dignity, self-confidence, basic human 
rights such as: 

Right to the security of a family life secure from intrusive words of outsiders 
Right to the security of a family life secure from pejorative indicant words of 

Right to dignified behaviour/s from others 

Right to ease of posture and pose which others have or use 

Right to sit on a chair 

Right to sit at a table 

Right to sleep on a cot 

Right to be addressed without pejoratives 

Right to not to be forced to concede homage, obeisance, and words of respect 
etc. to others who forcefully can dominate 

Right to address and communicate with the officialdom with words which 
others, including the social and official superiors, use to the officials 

Right to accept and address government officials as persons of only equal 
dignity and stature, and not as divinities and persons to be paid homage and pose of 

What is known 

This is a concept of human refinement no one really talks about. It may not be 
true to say that no one knows about these things. It is my personal understanding that 
people from the feudal language nations and social systems are quite aware of these 
things, even if these are not in a listed manner as given above, in their minds. For, in 



feudal language social systems, people communicate very carefully choosing words and 
usages with meticulous deliberation, fuUy knowing the ennobling versus degrading effect 
they have, the amounts of social freedom encoded in each one of them, and also fuUy 
aware of the shackling versus unfettering effect it has on persons or groups of persons. 

Apposition of opposites 

The funniest aspect of this is that the native-English speakers do not have the 
slightest of inkling about these things. Yet, they feel that they had been the greatest 
suppressors in this world. This is because the items listed above do not have any 
pertinence in languages such as English. Such things cannot be discussed or made 
understood in a purely English experience. This is the whole paradox of the theme of 
human liberty, human dignity, human rights, racism, racial discrimination etc. The 
greatest of liberators are seen as the greatest of oppressors! People, who bear the most 
diabolic mental content in their minds, bask in the glorious deceitful limelight by being 
known as the best of human races!! 

Dirtying free people: the effect on tribal people 

Actually the very concept of racism has not been properly understood by the 
native-English-speaking races, prone as they are to imagine themselves to be in the 
wrong; for feeling repulsion to persons who really do bear evil dispositions. It is like this: 
Adhivasi, that is the tribal population who occupied various geographical locations in the 
nation currently called India, including the Andaman & Nicobar Islands, were very 
crudely handed over to the Indian administrative domination by the super nut Clement 
Adee (British Prime Minister who gave independence to almost all British Colonies all 
around the world). This nut had no idea about what the real contribution that the British 
rule had given to the lower class populations of the colonies. 

The tribal populations were handed over to the domination of rank outsiders 
without their own acquiescence or knowledge. Nor were they informed that such a 
heinous action was being contemplated or done. Now, what is wrong in being 
summarily handed over to the Indian administration? Well, the problem is that Indian 
administrators stand on the golden end of the rank feudal respect versus pejorative 
communication code. Everyone comes under them, and exists at various levels of dirt. 

When the tribal populations were brought under the Indian administration, they 
literally came down below the level of the constables of the Indian forest department 
and of the constables of the Indian state and central police departments. Both of them 
are of the dirt level, in terms of stature in their own department, mental calibre, 
knowledge, information, English proficiency and use of communication codes. The 
tribal populations stood without any protection from the pejorative codes. The 
constables and also everyone above them would use only the dirt level words for He, 
She, His, Her, Her, Them, Their and much else. There are other words also, like Uda, 
Edi etc. which have no equivalent words in English. Even the tribal chiefs were made 
bereft of any protection. No provision was provided in the Indian statues that these 


words should not be used on the Tribal population, even though Article 46 of the 
Constitutions states thus: 

The State shall promote with special care the educational and economic 
interests of the weaker sections of the people, and, in particular, of the Scheduled Castes 
and the Scheduled Tribes, and shall protect them from social injustice and allforms of 

MY COMMENT: If the state cannot see the using of lower 
indicant words as social injustice, then it is a very terrible situation. In the 
US, a using of a simple word like Nigger is regarded as a crime. If that be 
so, then using a lower indicant word should be considered as a thousand 
times crime. 

There is more to the effect of this intrusive communication system. That of, 
splitting the social standards into three or more levels, and thus creating a new rift 
among the populace. I can’t digress into that here. Now, with the whole tribal 
population forced to rhyme to the new codes of administration wherein their style of 
livelihood had no value, they on the whole went down the indicant word codes. Almost 
all Indians would then start using the same lower level indicant words to them. More or 
less pushing them more into dirt. 

This can have many frill effects like the family system going haywire. For, their 
wives will start seeing their husbands as mere dirt, compared to the Indians, who would 
be seen as of golden value in the communication codes. In many tribal areas, the native 
populations strove to keep this problem at bay by barring the entry of Indians. 
However, this was not an effective frontier, for the Indian forest department guards 
would enter into their native homelands with impunity and use intrusive lower indicant 
words on everyone in the tribal areas. They had no protection from this attack which 
would reach right into the very vitals of their human dignity. 

Their status of being placed at the lower end of the newly formed Indian nation, 
would soon filter down the social communication. Almost all Indians would use only the 
worst form of the pejorative forms on them. It is not because the Indians are bad or 
evd, or innately predisposed to suppress them. It is something that cannot be helped. 
For, it is in the language codes, which works on its own, even if the tribal population is 
not in the scene. 

Now, this is a thing that should be seen as a racial discrimination. However, no 
one has given it such a definition. The degrading of the tribal population by the majority 
Indian population. Yet, it is difficult to mention it as that. For, both of them are defined 
as Indians, even though it is quite understandable that the tribal population wouldn’t 
have any idea as to when they became Indians. 




I had just completed my graduation. Some of us took a trip to Agasthyargoodam 
mountain peak in the Sahjadri (Western Ghats) mountain stretch. It is thick forest 
ever 3 ?where, with foliage growing up to various towering heights. 

There were 13 of us. All from the Trivandmm local colleges. So naturally, the 
only extra adventure we knew as a collective group was to shout challenging obscenities 
into the air. Aarda Voorimom, Yenthada Pundachimone, Koothichimone and such other 
profanities which are usually the standard expressions of the local college students and 
the standard communication codes of the South Kerala policemen. 

After moving for a couple of hours through the thick vegetation, suddenly we 
reached a clearing sort of area. We spied a hut on the edge of the clearing. So some of us 
sang out the standard expletives as a sign of approach. Immediately we saw two young 
females, running out into the thick forest cover from the hut. 

We approached the hut where we saw a young, shrivelled up tribal youth. He 
was trembling. We asked him for some drinking water to fill our stock. He gave it to us. 
Then one of us asked him why the females ran into the forest. He simply said, They 
thought you were forest guards’. 

Now, this is one effect of feudal language intrusion into a social system. It is 
racial discrimination that is more or less non-tangible in English. Now, let us see the 
other side of this same racism. 

SEE this part of a comment that came sneering at me on 


If we are to then say that aU of British India (landmass, as large as 
Europe) had languages inherendy feudal, and almost racist in nature 
therefore all of India shares these social characteristics, it would be naive, 
near impossible. 

MY COMMENT: This commenter has inadvertently accepted the 
fact that the language codes are feudal and racist. 

Dirtying free people: the effect on native English people 

The same ‘Indians’ go to English nations and use more or less the same words 
and usage to and about the native-English speaking natives, who cannot really 
understand the tongue. However, the negative effect is there, at least felt in varying 
degrees by persons who are on the lower side of the indicant word codes. These affected 
persons may include the youngsters, the refined, the financially lower, persons doing 
jobs that are seen as menial, low grade work, physical labour and such things. Beyond 


this, they will feel it, when fellow Englishmen who are seen as doing higher jobs, being 
given an eerie ennobling. It would be like a wedge is being driven between them. 

When they react to the evdness that seem to encase them or attempts to enwrap 
them, it is called racism. It is racism at the other end. What the White native-Enghsh 
speakers felt and what the tribal populations felt are more or less the same. However, 
the native-English speakers do not come under the domination of the Indian 
administration and educational systems. So, they can react and get defined as racist, 
while the tribal populations cannot react much, and if they do, they can get suppressed 
terribly. This is an exact information that should be discussed when racism is debated 
upon. Would the great thinkers who roam around declaiming about the evils of racism 
dare discuss things which would reach down to real inner codes of racial repulsion? 

READ this article: Decorated British Soldier gets life imprisonment. For 
murder of Asian waiter 

The eerie effects of a non-tangible wedge 

Now, if the native-English speakers go down financially, and their social 
systems crumble and get swarmed by persons from the feudal language nations, then the 
whole scenario becomes different. Then they are no better than the tribal population 
who caved in when the assault came in the form of lower indicant words. 

Here I think I need to input a minute yet quite powerful reason for the great 
wind of unrest that gripped many nations in the Middle East. That of a powerful entry 
and presence of section of people who speak feudal languages. They can literally spit the 
tight intimacy of the Arab social system by dividing the population into two and drive 
them both to extremely opposite extremes. A simple example can be mentioned here: 

Two Arab women are walking together. There is no sense that they are 
belong to different social strata. Eor such a thing is not being envisaged. Two 
feudal-language-speaking immigrants are discussing about them. One asks the 
other: Who is that? The answer would be: ‘Oh, she is the doctor’. Here the She 
would be Avar. Who is the other? The answer would be: ‘Oh, she is the clerk’. 
Here the She would be Aval. Actually by these simple two sentences, the two 
persons are being placed at two extremes of the social order. They will feel it in 
the eyes, glances, propensity to respect’ versus reluctance to ‘respect’, the speed 
of obedience, tone and much else. Actually if the presence of these two feudal 
language speaking persons continues in the ambience, then slowly the two Arab 
females would feel a distance between themselves which they cannot bridge. Eor, 
the plier that forces the wedge is in the hands of stark outsiders. A slow feel of 
repulsion for the lower placed person would set in, in the other person. The 
lower placed person would get to feel the distance and elevation of the other. An 
anger that was not there earlier would enter into the mind of that female. This 
exactly is the real code that splits the Middle East nations. 



Abasing Arabic and about Arabian slave trade 

I may need to speak about Arabs and Arabic. Both of them are unknown 
entities to me. However, I do understand that in standard Arabic, many of the feudal 
content common in Asian languages is not there. For example, it is said that there is only 
one You, one He, one She etc. And also there is no definition of a person to be 
‘respected’ and a person to be mentioned in pejoratives. However, due to their historical 
association with other Asian and African peoples, their egalitarian stance is much 
diluted. In fact, many Arabs do not consider Asian Muslims as Islam. The real reason 
could be traced to the issue that the Asian Muslims do define human beings in varying 
levels. That in itself wouldn’t be the problem. A haram as per pristine Islam. 

The problem would be that they, the Arabs and the Arab social system would 
be thus splintered if Asian Muslims are 
given the free run inside their intimate 
spaces in the society. 

Market! Picture byJean-Leon Gerome 

Beyond that I have been 
informed that Arabic also has deviated 
much from its original stance of 
egalitarianism to fit the Asian and 
African crowds also in the 
communication slot. People who do 
not come as a single unit but appear as 
splintered layers of peoples have to be 
thus defined. For this purpose, it is said 
that non-standard terms that define 
Asians differently have been encrypted into Arabic. 

Now why has this happened? Because the Arabs noticed something eerie in the 
Asian communication systems. Asians mainly came into their social system as lower 
employees and may be as slaves. However, these lower guys did seem to have some eerie 
power in them that could spoil the native social relationships. 

Now, there is a tragic issue to be discussed. It is about the Arab participation in 
slave trade. Actually it is the Arabs who were the persons who raided black homelands 
and villages and captured many natives as slaves. It is also possible that the higher 
groups among the blacks also did participate in this trade. 

Even now fair-skinned Arabs do raid Sudanese villages and capture people for 
slavery. Naturally women would be taken for fornication, if for nothing else. However, 


the Arabs do not view these captured people as human beings. They very powerfully 
believe that the captured beings are just some higher level animals. Even their children 
beat them heavily in the firm belief that they are training an animal. 

When speaking about training an animal thus, I have to mention 
the training given to captured wild elephants in India. I have heard that in 
the earlier times, they would be kept in tight holes dug in the mud, and 
made to starve. When they are weak, they are pulled out, and given a very 
brutal training. They are kept tied in huge iron chains and beaten in the 
most sensitive spots to eke discipline. The matter may end if the elephants 
can speak. However, they can’t. And they are addressed and referred to in 
the lower indicant words in the Malayalam language. And that too by 
Mahouts who are defined as servant class by their masters. They use blood 
curdling verbal commands. 

Now when English nations attempt to correct this issue in Sudan, it has to first 
understand what it is that they are dealing with. The enslaving Arabs define these 
persons as animals. And they despise them as anything other than as slaves. 

I need to speak about the social communication codes that may point to some 
level of self deprecating action in their languages. I have no means to find out if what I 
am saying is correct. However, I am just mentioning an observation. These people 
connect their social superiority with the amount of catde, camel etc that they have. It 
may point to some feudal code. I remember writing thus in my old book: March of the 
Evil Empires; English versus the feudal languages!: 

Some 20 years ago, I was in a small town in North of Kerala, i.e. in 
Malabar. I was introduced to three different persons by another man. The 
Malayalam dialogues may be reproduced here. 

Onu (for him) randu (two) thenga. He has two coconut trees. 

Ayakku (for him) nuuru (hundred) thenga. He has a hundred coconut trees. 

Orkku (for him) ayiram (thousand) thenga. He has a thousand coconut trees. 

The reader may here note the differing words used for the word: for him. 

For the smallest in society: Onu. 

Eor the higher in society: Ayakku. 

Eor the highest in society: Orkku. 

The number of coconut trees a man has, does change a man’s social attributes, 
starkly. A lower external attribute immensely suppresses a man’s internal attributes, and 
in many ways, it can have a killing effect on his self-image, and self-confidence. 





Command codes in the language software 

Now, there are many things connected to this information that one needs to 
debate upon when contemplating on the theme of developing others. The core issue is 
that one cannot identify any person or group of persons as evU. Neither the tribal 
population nor the suppressing people are bad or good in any particular sense. Everyone 
is more or less forced to accept certain communication stances which their language 
software enforces upon them. 

Here one must differentiate the issue from moral standards, moral goodness 
and turpitude. Everyone in a feudal language social system have an innate fear of the 
lower man. This goes down the social ladder, from the heights to the lowest base. Each 
person is in a terror of being pulled down, or held down or tumbled down, by others. 
People act in a wary manner, and use offense as the best means of defence. Giving an 
inch to the lower man is quite dangerous, as he would immediately make haste to take a 
mile. These things are universal truths, connected to persons who bear some kind of 
lowliness, which can be innate, forced upon or indoctrinated. 

Sly secrets of ‘improving others’ 

Now this is a major issue that has to be quite effectively tackled with when one 
contemplates on improving others. Here the term improving others, is used in the sense 
of removing restraints in communication, stature, dignity, right to dignity etc. which 
have been listed above. 

It is quite easy to declare one’s aim of improving others. In feudal language 
nations, it is a falsity and a charade. No one really wants another to improve to the 
extent that he or she becomes his or her equal in dignity. All one tries to do is to build 
up a pyramid of followers who have benefited from him, and have become willing 
disciples or something like that, and who go around chanting the huge amount of 
benefits this person has showered on him or her. The relationship that has been built up 
is essentially that of benefactor and beneficiary, and not a new relationship of equal 
dignity and stature. Essentially, this is a more or less equivalent to the land lady-maid 
relationship that I had spoken of earlier. 


Once I was going through a nearby village, with my mother. A man of 
age more than 60 came and started showering her with praises and obsequious 
affection. On my enquiry, I was told that he had got a peon’s job when my 
mother had been a government officer in the early sixties. At that time, public 
service recruitment at that lower levels were not always through the PSC. She had 
given him a chance to get absorbed into the service, by means of allowing him to 



work first on temporary basis. He was now getting Rs. 5000 per month as 
pension. These are minor means of building up a list of obsequious followers in a 
feudal language. 

However, no one can find fault with either of these persons. It is not possible to 
be otherwise. For, if the benefactor aims to make the lower person improve his stature 
vis-a-vis himself, all that would happen is that the lower person would simply see the 
benefactor as an equal, and more or less a fool and a gullible idiot. For, he was simply 
allowing all codes of respect to himself to be erased. Now, it may be borne in mind that 
this ‘respect’ is not an empty theme. It is the real power that lends power of command, 
social stature, rights to communication and articulation and much more. Even one’s 
earning power is connected to the level of social respect one has. 

Even the various NGO’s in India who proclaim that they are working hard to 
improve the living standards of the lower classes here, actually strive hard to see that 
mental standards of the lower classes are immovably stuck at the subordinate pejorative 

Now, no one in India would dare to meddle with the codes of "respect’ versus 
pejoratives that link human beings as benefactor versus the beneficiary. It is like dealing 
with uncanny possibilities. 

Tangible experiences 

Erom my very childhood I did see that there was something uncanny in Indian 
language communications. I got a better understanding of it when I learned English. The 
experience was that when others spoke to me, the chUd, in Malayalam, their attitude was 
that of teasing an idiot, tormenting the idiot with idiotic questions, making the idiot act 
out buffoonery etc. At the same time, when the other person was at home in English 
and spoke it, the communication was more or less that of between two individuals of 
equivalent human intellect and dignity. 

Later in life I have noticed that this is not really a communication code between 
a child and an adult in Malayalam, but more or less the standard code of communication 
between a superior and inferior, feudal lord and his serf, rich and poor, benefactor and 
dependant, boss and servant, Indian police and a common man and such, in aU ‘Indian’ 
vernaculars. However, it would not be correct to say that the superior person is bad or 
evil and the inferior person an epitome of goodness. The relationship is only relative and 
every person can don different statures in different relationships, wherein he or she wiU 
act out the code of behaviour mentioned. 

Many years ago, I happened to ask an acquaintance about his social work, 
wherein he had been seen working for the improvement of others in society. He 
simply made a very dry remark, to the effect that he had stopped that work, for it 
improved the others. Meaning that, they improved and went ‘above’, while he 
went down. 


That is the right form of understanding the word ‘improving’ in feudal language 
experiences. However, when seen from English, these realities do not don on the native- 
English speaker, until the wider realities really don on him and his social system. 
Actually, there is no need for a native-English speaker to deliberately strive to improve 
another person from a feudal language nation. All that has to be done is to simply allow 
the other person to move and associate himself in his or her (English persons’) 
companionship. A rapid change of mental and even physical stature to the positive side 
perches on the inferior person. 

I remember my own daughter’s case. She was brought up in an absolute 
English ambience, even though she lived in the Malayalam speaking state of 
Kerala. Once we were right in front of the British School in the New Delhi. We 
saw the children coming out of their classes in a very serene pose when the bell 
rang. It was a very vibrant scene, and quite unusual. All White-skinned children, 
with a very elevated English bearing, quite different from the arrogant pose of the 
Indian upper class. My daughter, then only around 4 years old, simply told me 
with no deliberation, ‘I want to join this school and only this school’. 

Well, one may feel that I am showing an affinity for the White skin and 
such things. However, that was not the case. It was simply the most unaffected 
understanding of my daughter that there was something of the refined superiority 
in the English kids, and an association with them would be something of an 
elevation, both mentally and culturally. However, my daughter couldn’t be 
admitted into the British school, for I did not have the necessary financial acumen 
to do that. 

What not to do 

Now, this is what the Asians and the Blacks who entered the English nations 
received, with not much expenditure other than the chance to be able to live in English 
nations. However, are they in any manner grateful for that? Well, no is the answer. They 
only have more complaints about the native-English speakers. 

Well, this is an issue that most Asians know and understand. I did 
once see an Indian boss being quite feudal to his own factory workers, 
some of them even of supervisor levels in the workplace. When they come 
to his house, they have to stand outside. To many of them, some even 
elder to him, he would use lower indicant words. They were not allowed to 
enter even the veranda. He would use the pejorative words of Nee and 
Avan even to and about senior-in-age subordinates. However, outside this 
premises they were all in a higher mental and social stature than he allowed 
them inside his premises. Once I made a minor remark about the issue of 
being so derogative to his workers. He simply remarked, ‘There is no 
problem now. If I allow them more leeway and respect, then they will start 



demands, complaints, questionings, criticisms etc. Keep them in their 
place, and there is no problem’. 

Now this is a very critical element of all feudal language nations’ political, social 
and even administrative policy. Even the standard schools in these nations are the 
deliberate disseminators of the philosophy of ^keeping them in their position’. For, in feudal 
languages, if you show respect to the subordinates, they literally Plimb on one’s head’. 

Look at all the immigrant populations in the English nations. They have all 
improved tremendously in mental and physical stature, to levels quite unbelievable if 
they had continued to live in their native nations. However, what is their stance? It is not 
that of gratitude, but one of ceaseless complaints of being under Pacism’. No one 
ponders on what the native population in the English nations are being put to bear from 
their presence inside English homeland. 

A sacrilege and a conspiracy 

Well, what is it that they would be enduring? 

It would be the pangs of the unseen attack on the social scene, family systems 
and human relationships, and even on the mental quality by the evilness of feudal, 
society-splitring language systems and codes. For, at a minimum, the feudal language 
codes would splinter every human link along three directions and layers. It can really 
make the nation and the people atrophied. However, which narive-English speaker 
would understand these things? Their very proximity does improve the immigrants, and 
the immigrants know it. For, it is with this intention that they all clamour to reach the 
English shores. However, it is a great conspiracy that the total reality of what they are 
gaining and the negativity which they are giving in returned is never discussed or 
admitted in the open. 

I am sure that it is not a conspiracy as one would talk about the illuminati. And 
possibly it is not something in which there is a centralised leadership. It could be 
something more or less at an individual level. Almost all individuals who move to the 
English shores know for sure that they are actually arriving at a paradise when compared 
to their own native nations. They also know for sure that they are doing a sacrilege when 
they speak of the narive-English speakers in their own native feudal languages. For the 
words they use about them, about their children, about the various persons doing a lot 
many jobs, about their monarch, about the prince and princess, and such persons, 
simply soil them and puU them or push them to levels of dirt and despoilment. 

Yet, no one speaks or discusses these things. Does it really matter? Well, think 
of the concept of sovereignty. Theoretically it is said that it consists of a process by 
which all citizens jointly give up a particular percentage of their individual rights to 
another entity, who assures them that it, he or she will ensure their common rights and 
security from encroachment from others with inimical interests. However, the fact is 
that the law and order machinery, the administrative set up, the various regimentation of 


social living all have to have a flow of command downwards, and a focus of respect 
upwards. Otherwise, nothing will work. {Actually there is very specific virtual software 
code involved in all this, but I cannot digress into those things here}. 

It is like this: I went to give a Writ petition in the local state High 
Court against the compulsory imposition of Malayalam on all students. 

When I was presenting the case before the Chief Justice, I had to 
compulsorily address him as My Lord. When he was shifted to New Delhi 
and another lady Justice came into the position, again I was supposed to 
address her as My Lord. Well, there is the question of why I should don 
such a pose of obsequious respect to another human being. Well, the 
answer is that I am not addressing a human being, but a statutory position. 

If this position is treated as a mere person, the statutory authority of the 
position will get diluted. The same goes with the British Monarchy. During 
the colonial days, the very words ‘In the name of the Queen’, could act as a 
very powerful code that set into activation many a regimentation and 
command routes, and their enforcements, even in far-flung colonial areas, 
where actually there was no means of enforcement with any tangible tools 
of power. 

When people treat the King, the Queen, the Crown Prince and the other 
princes who are line to the throne, with scorn, ridicule, jeering and such, actually they are 
meddling and dismantling the machinery that runs the nation and helps it maintain its 
antique qualities and command structure and route. 






A widespread attempt to block an information 

Now coming back to the conspiracy, I can only relate my own experiences 
when I do write about the feudal content of Asian and African languages. There is 
always a possibility that any new idea can be stark nonsense. However, the way to deal 
with it is not to delete it completely that no one sees it. 

For example, when Sir. Isaac Newton brought in his theories on 
gravitation, it was greeted with ridicule and scorn by many persons, including men 
of science. The general comment was that Newton was introducing concepts 
from his pet Occultism into the realm of science (incidentally, Newton was more of 
an occultist than a scientist). The question that was asked was: Where is the rope 
that puUs?’ The fact is that to this day, this ‘rope’ has not 
been found out or sensed or observed. 

Newton was so distressed by the general attack on 
him and his ‘dubious’ theories, that he did not have the 
courage to publish his new mathematic discovery, on 
Differential Calculus. Later Leibnitz, the French 
mathematical genius came out with similar discoveries. 

Now, my problem is that when I mention that there is 
feudal content in Asian, African and possibly in many other 
languages, which do have its repercussion on many aspects of 
the personality of the group of people who speak these languages, I find myself facing a 
certain kind of attack. Actually, it is not the kind of attack that one would call an attack. 
An attack could mean a verbal debate on the website where I had written it, claiming 
that my ideas are stupid and not worthy of reading and such things. However, nothing 
of that takes place. Instead, my writings are simply deleted, and at times, my right to 
write is cancelled. Some sites send me a standard letter saying that I was indulging in 
‘‘hate’ speech. Some people feel that I am White and call me a racist. However sooner 
than later, my writings simply vanish. 

Even though I do not write profanity, expletives, call others idiots and such 
other things, many times I have been at the butt of such addressing. However, that 
should not pain me at all, for it more or less falls in line with my own predictions many 
years ago, when I had only a connection of imagination with the English world, that 
such things would have come into English conversation and debates as people from 
rude and feudal native languages barge into and swarm the English nations, and start 



using English with an abandonment of freedom which they are not innately used to, in 
their own nations. 

I do answer very coherendy and to the point, and refuse to enter into a contest 
of abusive words. This itself would make the others furious. 

{Actually, this is also a feature of the feudal language nations, wherein a 
person seen as an inferior but acting with refinement, which he is not supposed to 
have, can ignite fury and hate. For example, a District Collector is behaving in a 
pose of extreme refinement and decency. It is seen as a great individual quality. 
Now, if his peon also does this, it can be seen as a competition from a lowly guy, 
who needs to be put down}. 

Very soon my writings would selectively disappear and at other times, aU 
mention of that debate would vanish. Now, this is really a very grave issue that the 
English world is facing. That of something gnawing at their vitals has entered their 
inside, and no mention about that is allowed. 

My first experience of online bitterness towards my ideas was in 
UkResident.com. However, there was an ambiance for detailed discussion, with a lot of 
participants. However, that site suddenly changed into an immigration-to-UK site and 
the debate forum was slowly removed. 

My first experience of being attacked online for intellectual assertions was when 
I wrote on the Wikipedia on the Talk pages of a South Indian caste {E^havd). I reached 
this page when I was seeking some information on Kerala castes. The Wikipedia page on 
this caste had a lot of fabricated inputs which were historically wrong. It was on a very 
visible attitude of increasing the caste membership by imputing that a certain other caste 
was a sub-caste of the Ezhava caste. What irked me was the self righteous attitude of the 
persons who were promoting this idea. 

The moment I wrote a correction on this theme, there were a lot of 
acrimonious wordings in the page from various others who certainly got annoyed. My 
aim was not to annoy, but to correct the misleading ideas. Some persons starting 
vandalising my writings and putting terrible ideas into it, to give a guise that I was 
writing mean themes. There was a complaint about me, and the administrator there did 
ask me about my seeming mischief There were a few correspondences, in which I 
ultimately took time to explain the issue. The Administrator told me go ahead with my 
writings, without fear. However the correspondence was exhibited many years later by 
many others to show that I had done mischief on Wikipedia. Actually, I was not the 
person who did it and it was understood by the then Administrator. Yet, it is easy to 
show these correspondences to unheeding people and claim that I had done a 
misdemeanour. Not many persons care to read the text to the end. 

I seem to be going off track from the focus of this subject matter. So I will wind 
up this part of the conversation by saying that there had been attacks on my writings 


from certain personnel in MSN India (Microsoft website), Wikipedia Indian Page 
Administrators (I am blocked from writing on Wikipedia), FaceBook (my account was 
closed without assigning any reason), Twitter Account was frozen, Yahooindia warned 
me that my account would be stopped and that they had the right to inform the law 
enforcement officials about me, Google + warned me that my account would be 
stopped. However, it is clear that someone had complained to Google and they had sent 
me a standard warning. Google was polite. Many others weren’t. 


I sIlN confused wfiyvoo sfiH not deleted his comments which is not having any material 
evidence, and its Indliectty hitting pride of India 


Please note ihatvthile I always welcome debate and discussion on the blog, i will not 
allow this space to be used for making sweeping slalements, generailsakons based on 
opinions and mmng up of issues etc 

If you conbnue in this vein (making such stalemenls, assertions and Tacts' - wimout cibng 
•any' evidente - and mwng up things in your responses, you are veering dangerously 
close to a temporary ban 

1 took forward to yoia response - on tlie appropriate ttweads and wMi refereiKes, Inks, 
data but i cannot allow you to continue in this manner Your call 

Huff Post Social News 

View source for Talk:Siege of Cawnpore 

rskSiSBr of CaiM-pjte 

You are currentty unable to adit Wikipedia. 

You are still able to view panes. Jhut you are now rxi! able to ei^t, mcve, cv create Ifienr. 
Editing iom VedOBG has been blocked (disablec) by Pmieo for the following ieason(s) 

Rovoking talc pago accoco: Inappropiiato uac of uocitolk page whllo blocked: editor ic 
nol vera to hunt beais. instead ot unblock recuesl, ws get another tan: 

Bren if blocked, you wll uewjlV si ill be able to edit your user tab p.;g e and email aher 
editors and administrator 




D www.facebooi<.coin 

1 Tho conleniyoulTG tiying to snare inctudos a Itnkthat^ dogii bh3ct<ed for being 1 

spammy or unsaro 

mtp//0OO gifeuyeg 

For more informaton, vrsitine Help Center. 

Ifyoulhlnkyoute seeing Ihis bymtstake, please letus hnnw 

Whit is Spommy gbouta link to my writings? This poitiojisr 
Ibk is connected to my predictions way bock in 1989 with 
regard to what would come to happen in the US 

. But I have fears that with this severe 

influx of alien cultures that come with a package of virus 
software a stage may come, at least, in certain areas, where 
the innate resilience of the English structure may be severely 
tested; and cause much distress to the individual persons; 
and can in a matter of time cause domino effect on many 
other areas, causing strange happenings of technological 
failure, inefficiency, conflict, hatred, events that may be 
described with shallow understanding os racially motivated, 
decent ond peaceful persons acting with unnaturol violence 
etc. MY COMMENT: I usually give this link in 
connection with some technological or social disaster that 
happens in the US. Surely someone rn the Facebook 
hierarchy doesn't want this bit of vital information to appear 
before the US native citzens. If my giving a link is 

Spammy, what about the Immensity of unsolicited 
FACEBOOk emails that appear on my email boxes querying 
whether I know this man or that? CONNECT to the 


There was a time that my User name was pre-blocked in a certain websites even 
before I registered in there. I used to comment on the Huffington Post on various new 
stories. Most of my comments were not of the silly kind and did have an unusual level of 
profundity. Suddenly one fine morning, my complete posts were removed, and my 
profile page displayed a heading that this page has been removed. 

Controversy as a Marketing Tool 

Now, what is it that makes some of the personnel in these firms to act so 
viciously? Especially when I do not write profanity or use bad words or impute any bad 
suggestions on anyone or any group of persons. The actual fact is that in many debates I 
do face acutely abusive words, but I do not mind them. However, removing my 
comments and writings do point to a singular level of collective intellect that does not 
want certain ideas to be even discussed. No one wants a controversy to come up. 
Actually, over the years I have understood that controversy is just a marketing tool. To 
destroy that marketing tool, the best way is to avoid any subject from becoming a 
controversy. However people think that some great intellectual propensity is provoking 
a controversy. The fact remains that it is only a very concerted and deliberately done 
marketing action. Even a mere mention by a media is a promotion. 

This was very much seen by me when I filed a writ petition in the Kerala High 
Court against the compulsory imposition of Malayalam language on the students. It was 
a case that could have been debated and displayed as the handiwork of a crank. I had 
been told that the Chief Justice would throw out the petition without even taking care to 
even discuss it. Yet, it was discussed and the writ admitted and number allotted. 
However, when the media men read the arguments that I had presented, they had the 
creeps. For, the arguments were quite powerful. Any mention about the Writ would be 
like planting a gigantic bomb on themselves. No one reported, other than some slight 
mention in some far-off district editions of two relatively small newspapers. Readers can 
see the arguments here. 

Speaking about controversy again, there is this writing of mine: What is 
repulsive about Indians? More than a thousand Indians have read this article. Along 
with a small percentage of non-Indians. Only one man, a White man from South Africa 
spoke to me about it. He took up the stand that there was nothing repulsive about 
Indians, but then admitted that the language issue might be there. He also mentioned 
that the title of the article would be aimed at making it noticeable. Well, the point is that 
more than a 1000 Indians did read it and notice it. Even persons who send me terrible 
expletives combined with profanity were asked by me to read this article. Well, the title 
is so terrible that it should have attracted a terrible criticism on me. However not even 
one person made an outcry or outburst. Why? If controversy should be generated on 
anything anti-Indian, then this was the apt thing. Why did not even one person take it to 
the court or make a case against me for degrading Indians? Or at least write a reply to 
the article. 



Well, the fact it that such a controversy would have been simply marketing my 
article. Many persons would then come and read the article. Well, it could have created 
problems for those who spoke against it. A most effective stance to destroy my ideas is 
to ignore it. The very taking it up for criticism would give it life and energy. If it could be 
deleted, it would be the best attack. 

This is the stuff of which huge scale marketing is composed. Political 
marketing is an art. Gandhi used it. Nehru used it. However, in these times, the field is 
full of players. It was not like those days when the field was quite vacant and the people 
quite coy and honest and believing. 

An information that can uproot social studies 

Now, what is the major theme that runs commonly in all these writings of 
mine? Well, all of them have a common platform that Indian/Asian/African and some 
other nation languages have the feudal codes of "respect’ versus "pejoratives’. From this 
basic area, a lot of other contentions come up. It is this theme that almost every 
‘intellectual genius’ all around the world wants to prevent from being discussed. It would 
have deep recuperations on most commonly held beliefs with regard to British 
Colonialism, Languages, Liberty, Freedom, Human dignity. Immigration to English 
nations. Business Process Off-shoring and many other themes. There is a huge crowd 
of persons who have entered the vital areas of every nation, including the English 
nations, who would literally shiver if they contemplate the possibility of these themes 
coming up for common discussions. The native English citizens stands dumb, stupid 
and totally gullible, in the hands of an immensity of other nations’ grand persons, aU of 
whom hold certain common aims and ambitions, beneath the veneer of a very cunning 

My stand is neither here nor there. I do not intend to explain it here, but would 
now strive to carry on with the conversation that I aimed at pursuing. Eor I am losing 
focus on the area where I want to reach in this writing. The writing is essentially about 
the intractable problems of improving others. 

The illumination from the English Source Codes 

I will have to go through my own life incidences. It is not connected to me 
having any altruistic aims, but that my stance of inducing English wherever I went and 
stayed, did act as a sort of lightening up the place and the persons. Here again, I should 
say that it was not the case of being associated with a great man, for if one associates 
with great persons, certain positive codes and aura does seep into us. In my case, when 
I tried to induce English in a social or personal setting, the positive aura and codes that 
entered was not from me, but direcdy from the source codes of English. 

Here again, there is another thing that I must put on record. It has 
been my own personal life experience that many people tried to keep me 
from using the positive codes of English. For, it was clear that it was giving 


me a more than allowable personal dignity and unfettering of non-tangible 
chains that should hold me in tight social positions. This has happened 
from even so-called relatives, who could sense that I was exhibiting a 
personality size that couldn’t fit into my shoes, so to say, when they 
allowed me to speak to them in English. For my required subordination 
would vanish, and there was no way to hold me back. 

Being liked and being disliked 

The problem quite frankly was not that I would speak cantankerously or was 
acting to be good, or bad, or would subdue others. However, what really irked them 
could be many things. Liking and disliking a person is not always connected to a person 
being good or bad. There is an immensity of factors that can make a person be liked or 
disliked. Looks, facial expressions, personal habits, words used in speech, tone, 
reactions, retorts, family position, social position, ability to subdue others with pejorative 
words, display of respect, companions, social group in which one moves and much else. 
There is another very significant thing also. That of being in a social or professional 
position, which others don’t want him or her to be. This can even be inside the family 
hierarchy, or any other hierarchy. Persons who do not limit themselves in ways and 
manners to the position in which they are supposed to be in, can actively be disliked. 
And persons, who condone their own forced positioning, can be liked. 

So in any social or familial competition, my being liked or disliked has no 
connection to me being good or bad, or my being the better side or worse. So, in the 
detailing I am going to give here, the reader need not take a mental picture of this writer 
being good or bad. All I am aiming to do is to try to decipher the codes and other finer 
issues that could be working in the relationships. So, it may said that even persons who 
have been quite inimical to me, and acted against me or tried to cause harm to me, were 
only the pawns in the study that were needed to lead me to understand the basic 
structure of the virtual codes that control human emotions. 





Forgetting as a social art 

One of the starting points in this is an issue of forgetting. There was a situation 
in my Upper Primary class. I had come from an English background and crudely 
admitted into the Kerala version of ‘schools’ in class 5. The drastic difference of 
ambience and teacher features has been mentioned in this writings. So I wouldn’t go 
into that here. 

In the Upper Primary class, I was to find quite a lot of difference in mental 
focus. I started bringing Enid Blyton books to school and started exchanging it with 
some students in the upper classes, who were also reading it. So, one of my close 
associates in the class, who sat with me also became an avid reader of Enid Blyton. 
However, after some time there was an altercation between us. I casually mentioned that 
‘at least you started reading English novels and stories through my companionship’. 
What he retorted back was quite revealing, and more or less a standard in Indian 
attitudes. He said, ‘Even if you hadn’t been there, I would have started reading Enid 
Blyton’. However, that was not a truth, for I did later in my academic life, understand 
that among my companions who more or less came from intense Malayalam 
backgrounds, none did take up reading Enid Blyton or go in for higher English novel 
readings, unless I purposefully introduced it. I am speaking of individuals who did not 
have any background links to such things. 

Since I did try to insert English speaking wherever possible, many persons who 
were in close association with me, and yet spoke of me as a some kind of ^joke\ did 
improve their English standards beyond their usual possibility. 

Now, what does English do? It doth lend a very discernable brighmess to the 
human personality, and a fetterless freedom of articulation. Native speakers of English 
do not understand this, and feel that English is just another language like other 
languages. However, that is a very erroneous understanding. 

Improving other: the various techniques 

There are different ways to improve another person. One is to stand tall above 
him, and teach him things. He remains at the bottom, yet, improves in certain ways 
comparative to his competing companions. Actually, he remains in the same personality. 
This is not really an English manner of improving. 

This is the typical method of Indian traditional systems. A lower man attaches 
himself to a deemed higher person. This association allows him to gain some social level 
or position, using which he enjoys a certain level of ‘respect’, which can come in the way 
of such usages, as ^Sar\ ‘Unn’, ‘Aap’, ‘Thaangal’, ‘Chettan’, Annan’ etc. He has to remain in 
close association to the higher man. If he tries to break free from this contact, unless he 



has made his own powerful group of subordinates who will stick on to him, he is bound 
to fall back into the wilderness of "no-respect’ and pejorative words. This literally means 
that usages such as ‘Uss’, "Thu’, "Thum’, "Nee’, "Avan’ etc. comes back to perch on him, 
and all higher usages are removed from his personality. 

I remember an incident. Many years ago in a north Indian city, I was 
wimess to commencement of a rupture of relationship between a lady and her 
loyal subordinate. She was running a business, and people called her name with a 
Maadam suffixed to it. The loyal subordinate became sort of an undesignated 
manager of hers. He was addressed by many others, by his name with a Saar or 
Saab suffixed to his name. This suffixing was gained by him through his 
attachment to her. When he acted over smart and tried to carve out a fiefdom of 
him own, the detachment happened. She very pointedly told me that all his titles 
of Saar and Saab were due to the position she gave him. Without it, he just 
became a mere name. That is a powerful denuding of a person’s social 

These issues are totally not there in English, in the sense that an association 
with a higher man doesn’t create any higher indicant word on him nor does his breaking 
away from the higher man remove any such indicant words from his personality. {StiU it 
must be admitted that in the virtual codes these things do make changes. I cannot go 
into that here}. 

However, the English manner of improving a feudal language speaking man is 
quite dangerous, and of unpredictable portends. Eor the individual who is being 
improved is under the influence and indoctrination of so many others. There is no guru- 
shikshya relationship. 

English manner of improving and its powerful frill elements 

Now what is this English manner of improving? 

English manner of improving actually aims at the wholesome developing of a 
social system. In that the persons who learn English more or less gets an opportunity to 
outgrow the various fetters of their native feudal language that has placed them below 
many persons, in quite fixed subordinate positions. 

That much is good. However, the fact remains that the persons who do 
improve thus doesn’t usually extend this liberty to persons who are struck under them. 
What causes the agony of seeing the subordinated persons improve is the fact that 
everyone is still living in an outwardly feudal language system. In such a situation, when 
English comes, it moves the subordinated persons to a level of equal dignity with higher 
persons. However actually it only has moved the person who is still a subordinate in the 
native feudal language to a higher plane. In other words, when the communication 
moves back to the feudal variety, all that is achieved is just the removal of the words of 
"respect’ attached to the higher persons. In other words, the higher persons are pulled into 


the disreputable levels of "no-respect. Since ‘respect’ is the power code that runs 
commands, stature, higher earnings etc., a removal of these things could be equivalent to 
social death. 

So generally when persons who live in a feudal-language world learn English, 
they do not show much haste to share this knowledge with the others. Even if they do 
strive to teach English to the subordinated class, that English would be only a literal 
translation of the feudal language codes. It is a substandard variety of English that can 
be called "Coolie English’ or "Gandhi English’. Eor, this type of English carries the same 
level of insecurity embedded in feudal languages, with regard to the elevation of lower 

My stand 

However, I took up the stand that this nation would improve if good quality 
English without any feudal language affliction could be brought in. There are many 
reasons for this stand of mine. One reason could be that I had an opportunity in life to 
see the real quality of British intervention in India, without being affected by the 
nationalistic nonsensical propaganda that fills the textbooks, and the visual and print 
media. One reason for this was the very curious issue of one of my parent being part of 
the Madras State Civil Service from which she moved to the Kerala government service 
when the state of Kerala was formed. The various information that I received and 
observed is quite unique in the sense that many people of Kerala and of India do not 
know these things. They are observations that should have been erased by time. 
However, some of what I saw, experienced and observed are there in some of my 
writings. Horrendous India! A parade of facade in verbal codes! 

The general version of the British in Indian historical incidences is that of a 
people who were crooks, and who ravaged the nation and stole the goods. However, my 
observations, understandings and manifold experiences in this regard was that the 
British, especially the English version of them, were a very good team of people who 
took up the issue of improving the natives here. The British persons who were in India 
did face a lot of seemingly insurmountable problems from various directions and 



lahudqrcal ; 

dont g«i surimstd wften i iiy Indians ••ploKsd in ths vvMte mans land JC Boss 
inrmnlsd wir»les$ and radio bid wtid« man's Nsiory tiim out VVbal tbs nobel 
committee said about g^nq nobei onze to saha is that 'one Nobel is enougti for Indians in 
a century*, now that's Uatant racism 

Reply t «- 1 irm-fioVED irwn vvioroiwtnum^HS'Js- , in#c«i*piw>t 

B iatiiidgipal - -r - •<;> 

Bran Oramags is one of the biggest problem India is facing It's our Indian people who 
helping countnes like ameitca from destruction Especially USA is a counlry which 
tucking up wodd brams by shoeing them their rich ufeslyte If all these Indians and 
chHiMs gel back to thoir countnti US will coNapsa lAa cotd palace 

Reply If Cl . I'lr-lu VED Ironi Vldon* tnliliiiwni (Glionvtne corrnmll 


rahudgreoi 2rrmt^ 

Who are u gonna beheve Ramanujan's and his wile's own word or some tents written fay 
somebody who has no conneebon wth him? The Indians who go lo England and forget 
their oiwn cewitry «those people who fused on wesiem culliye 24/7, what do u etpetl 
from them? Real patnot men even if they go to other countne8(lke C V Raman) will say 
Ihey'ie proud to bo Indian Also it's human nature lo gel excited ai luxurious life style USA 
Euinpa and Scandnavian counlntt are nch so they go there 

Reply ■ . lefTrloVEDirsif. VclorwTv.liiiii i* r(Sh». fiecaritieiiii 

B inliiiUgietil xt' 

Are u saying that there is no bad word n English? Just kstan lo all that rap songs. 
Considenng pejorative words how about the whie mane using the N'word to blacks. 

Why do u Ihmk learn ng English will improve everything There are other European, 
Scandhiavian. Latin aiut East Asian countries which are well developed are they all become 
nch because of English? As lat as Culture and latvg-jsge goes the English men(and women) 
are considered as the worst behawng peopie on the earth 

H'ply ; « f I qUy Id MD Iron) VclonaxutilUioni eSw*'me cannsrlI 

a iohudqieat . 

Even befora Hardy found ramenujan he inverted Eulera formula by riimself 
Ramanujan wouldhave remamed a gense in India loo Bren though he went lo 
tngland, Ramanujan sl4l was quite apprehensive, considaring the snooty and 
rude twhavior of the Brdish m India m Engaind lamanujan faced lots of 
d4ficuk«s like h« work being ttoleri, but being • gentleman he kept quiei Just 
kke Nicali Tesla he kept the proofs in his mind 
Rryiv f ' -jj, I,. VH) riom VXXv'a WlWfon. 



Tell me what was English behawor Mkng millions of people and stealing Iheb 

Aevhr V rmsyfluVEC'frcniVKiulsXtsUUVcnt 


The weakh of British east India cornpany was from Tippu suttan's gold which he 
looted from Kerala tempiss In Kerala gold was stored m temples I think u know 
that recently 23 tKtIion US dollars worth of gold found at 
SriPadmarrabhaswamyy temple at Trivandrum There were thousands of temple 
in Kerala when Qnts tame where do they all gone nmv? In any case the Bntish 
nia in India was devastating (or Indiana them ia no doubt about it. 
Cultuialy.economicaly and mentally 

ffop^ ^ 4if**lvloVECilfoili VicIcrutr.'MUiufK 


A sample of modern day indoctrination about British rule. 
No one knows that despite all efforts by the Congress 
leadership to stop it more than 30 lakh (3 Million) 
British-Indian soldiers fought on the English side in WW2. 
Subash Chandrabose could gather only 2000 soldiers on his 
side to fight for Hitler against Britain! CONNECT to the 
Internet & Click Here 





What the Colonial British faced 

One was the fact that the natives of this land currently called Pakistan, India, 
Bangladesh, Burma, Ceylon etc. were of a feudal-language based culture, in which one 
innately shows respect to those who are powerful, and rude and suppressing. To the weak, 
the polite and the refined, the general attitude is to be derogatory, disrespectable and to 
make them the butt of pejorative words. This communication code was the very opposite 
of what is usually understood in English as effective social communication. In fact, the 
early English persons in India were quite surprised to find the landlords treating their 
serfs with scant concern and leaving them to face the brunt of the ravaging cold and 
heat, with bare protection. And yet, the more disparagingly they were treated, the more 
respectful and affectionate they were. It was a real difference from the social scene in 
England. Actually in this communication code, one can see the real secret code that 
creates an immensity of Gandhis all around India. 

This very issue was not quite understandable back in England. This itself was 
their first problem. Explaining this geographical area, named as ‘British-India’ by them, 
to the stay-at-home Englishmen was an impossible thing. For, the social communication 
had to be translated into English, when being conveyed to England. Here, the essential 
codes of the golden respect versus abominable dirt social communication were erased in 
English. So English intervention in ‘British-India’ was understood in England as an 
occupation of "India’ by an English crowd. Actually, it was a case of Englishmen 
standing apart from the local crowd. Yet, the very presence of the English persons was 
creating sharp changes in the social scene. Even their viewing a scene could create 
changes of straightening up the bent backs of the suppressed classes. 

This issue of mere sight of another person creating social changes is 
connected to the virtual codes in a language. I have discussed this issue in my 
book: CODES of REALTY! WHAT is LANGUAGE? However, to put it 
briefly, it may be expressed thus: When a youngster is viewed by a feudal language 
speaking person as an inferior, the child would feel the clasping nature of the 
vision which would be making his or her features bent or go lower in stature. 
However, if the viewing person is from a native English background the child 
wouldn’t feel this. This thing I have experimented with, and also I have observed 
the effect of my own children (who know only English) viewing other smaller 

The first problem faced by the English persons who came to ‘British-India’ was 
the total ignorance of the stay-at-home Englishmen. In fact, there were voracious speakers 
in England such as Sir Edmund Burke etc. who took up the stance that there was only 
one God’s truth, and if this truth was true in England, it was true everywhere in the 



world. However, at that time, the 
concept of software was not there. 
Different software can make different 
programs. Different language software 
create different social systems and social 

This issue can be found in the 
life histories of such great personalities 
as Robert Clive, Wellesley, Impey etc. 
who were all made to face legal charges 
in England, of looting ‘India’ and 
mistreating ‘native Indians’. However, 
there was no way for them to make the 
stay-at-home Englishmen understand that 
‘India’ was different beyond imagination. 
I can understand their frustrations. Eor, 
even now, when I tried to make the 
native English speakers understand 
about the issues of feudal languages and 
their creepy and atrophying effects on human personality and social systems, many of 
the persons who came to comment on my inputs were more or less jeering in their tone. 
At the other end, there was a tremendous effort to ban me from writing in many 
websites. Even in such websites as that of HuffingtonPost, I did face this. I was banned. 
However in such websites the reason that prompted my ban was that there were persons 
from the feudal language nativity who quite rightly got the creeps that their securely kept 
secret negativity was being opened up. Otherwise there is no other justification for 
banning a person who brings in knowledge that is currently not known in the English 

What the English world is unaware of 

English world cannot understand that there are powerful codes in feudal 
languages. For example, the word You, can variously be used as Nee, Tbaan, Eyaal, Ningal, 
Thaangal, Saar etc. Each of these words has different effects on the person on whom it is 
targeted. Its cumulative effect is connected to who uses it on whom, and so they do not 
stand as standalone codes. Moreover the total effect is brought about by a 
comprehensive processing by the social system. What do the English nations know 
about all this? How come such codes are allowed inside the tranquil settings of an 
English social system without the least of understandings about them? It may be 
mentioned that no native feudal-language-speaker occupying any position in an English 
nation wants to even discuss these issues. For their very existence inside English nations 
would then stand questionable, if such things are taken up for scrutiny. For, what they 
are doing to the English social scene would come up for discussion and study. 

1lr Eijflh lmp€j. firi Chief JuEBce dC tlte Itipenie Ceurt ih 
C4li:iJtla. It WBihEwhn.liirlhtliDtlimi in Hi. 

gp?graphicil nut, hrnught in Iht ides thit nn nsliw leudil 
lord m-jj rfjiTVfthE Ibf-- pnd ni« nf thslend In cuiiwt dcy 
India, ^ ein^lar pejson Is rcquinsd to luring in the pnint At 
leal: snmEjudgE should hn? had the rourage te hang the 
culpirts in the Butnn (jun nitioruf siwndle caae. htouiEuief, 
nn CLi rent diy judge has sudt ecuragr 


Need to keep apart 

However, the English persons inside ‘British-India’ did understand that there 
was something creepy about the native social communication, in which one has to 
necessarily exist as ‘respectful’ in word codes. All social actions were to be in sync with 
this requirement. In many ways, it would bring in regimentation and stiffness to one’s 
behaviour to go on meeting the requirements of this ‘respect’ in words. This was one of 
the major reasons that made the English persons keep apart from being a part of the 
native social scene. And this could also be the real reason why the Boars and the English 
kept apart from the Black natives of South Africa. Secluding oneself from creepy codes 
is actually a means of retaining one’s own refinement and a means of lending this 
refinement to others. It is not bad, even though it has been said that apartheid is evU. I 
would say that apartheid is good and godly. It needs understanding. My children did 
practise apartheid to disseminate refinement to others, till they themselves were 
forcefully made to be part of the negative codes. I will speak about this later. 

fl hips:'.}:lLE.$oogecom. , v 

Vuii oieiivl nllvweil hj twimiiciil iiii lliisijosl. 



Digression: I happened to visit an ashram near to QuUon in Kerala. The 
saindy person there is a female. The very obvious method used to garner superior 
aura for the ashram in India was to bring in White persons from East Europe. 
Their presence do give a feel that ‘English’ persons are her devotees. In fact, 
many years ago, I was taken to their ashram in Cannanore by an associate, when 
the saindy person came there. She had in attendance a lot of white persons. I was 
told by my associate to talk to the ‘English persons’. When I did so, I found that 
they were quite weak in English. However, when I met the same kind of persons 
in Quilon many years later, I found them all to have improved their English to 
very good levels. However, there was one very obvious theme that I saw there. 
The whites had their own mess haU, where they sat on proper seats and dining 
tables. However, on the Indian side, the people were sitdng on the floor and 
eadng. There was a marked difference between the lowly atdtude of the 
vernacular speaking Indians and the White folks who clearly were not English, 
but certainly exhibited more stature than the Indians. 

I was clearly in a quandary. To eat and sit on the floor. Even in the 
prayer haU, I nodced the Whites using the seats, while the Indians sat on the 
floor. I did likewise as other Indians. Vanina had not yet been admitted to the 
schools. So she simply wandered into the White people’s area and sat down on a 
seat and had her food. After some time, she came with a family from Britain who 
had come to see the place. When I spoke to them, there was a very clear 
indication that the ashram volunteers (Indians) had been given clear instruction to 
break up any such communication attempts that would bring in close associations 
between either sides. Actually, I could understand the emotions behind it, even 
though I was distressed at that time. There was always the ubiquitous theme of 
detaching two social groups that had to be necessarily kept in two different 
platforms, one at an elevation, and one comfortable in a lower position. 

But then when I was quite near the saindy person, after standing in the 
queue for nearly an hour, I happened to notice a White boy in her presence, 
giving her a gift. She used the word ^Avan’ about him to her adjutants. It was a 
totally unnerving situation for me. I was sure that she had no real solution for 
improving the people here. Improving a people should not be by degrading 

See this photo of White South African kids being forced to mix with 
Black native kids. I do not see any issue of skin colour, but that of kids from 
refined social systems getting rubbed with negative social and cultural input from 
the Black kids. The issues are to be dealt not at the level of skin colour, but at the 
real depth of social and language codes. That there is no proper firewall in 
position to block the negative codes from creeping into the positive arena. 


So, one problem was the attack of the ignoramuses back in their native land, 

It might be good to see this quote from the speech made by Robert Clive in the 
British Parliament way back in 1772 when he faced a charge that he had looted Indian 
rulers. : 

The inhabitants, especially of Bengal, in inferior stations, are servile, 
mean, submissive, and humble. In superior stations, they are luxurious, 
effeminate, tyrannical, treacherous, venal, cruel. 

MY COMMENT: This description of Bengal is actually the exact 
depiction of feudal language codes of India in it candid form. The background of 
this speech is actually an evidence of the interest England took in the welfare of 
the natives here in India, from being exploited by the newly arrived Englishmen. 

How to improve the lower classes in India 

Second, was how to improve the lower classes in ‘India? It is not an easy issue. 
When the lower classes are improved, what is actually being done is removing the 
natural leadership over them that the traditional feudal landlord classes had over them 
for centuries. A definite amount of content is here on this page, wherein a 
development of a minor section of a lower caste is discussed. 

Actually it is quite a complicated question. There are various hierarchies bearing 
down upon a lower caste/class person in a feudal language social system. Not only the 
various higher caste persons, but also so many other persons like mother, father, uncles, 
aunts, senior in age cousins, elder brother, elder sister, senior-in-age neighbours, persons 
who give work etc. have a particular kind of authority over a person, which is encoded 
in the words and usages used in communication. Each word that simply means You, He, 
His, She, Her, Hers, Them etc., words such as eda and edi, and the very using of name 
without any suffixes of respect, more or less positions 
a person tightly into a social slot. Added to this issue is 
the social, class or caste status of the parents and other 
family relatives. Being under the suppression of a 
lower class parent or uncle or aunt or cousin and 
others has its own negativity. 

Improving a few persons from this social set¬ 
up, who are innately fixed into a particular lower 
positioned slot is not an easy thing as one can imagine 
in English. It is not simply an issue of asking the 
person to speak in English, stand straight (as against 
stand with an obsequious beni), sit on a chair (as against sit 
on the floor), sleep on the cot (as against sleeping on a 
mat on the floor) and so many other things. First of all. 



each one of these things mentioned has a code to it. For example, asking a servant to 
sleep on the cot is by itself changing the way the others view him in terms of indicant 

It can be understood like this: A man and his servant go to a hotel room. 
Both are of the same age. There are two cots there. If the servant also is allowed 
to sleep in a cot, near to the master, the way the hotel staff would see the servant 
would be as more or less equal to the master. He would also be extended 
reverence, which they ought to show only to the master. The master would see 
the sudden rise in stature of the servant, as the others use ‘respectful’ words to 
the servant. It shall reposition the servant in the virtual code arena. When such 
virtual distances get lessened, the power of command goes down. For example, to 
a person who is addressed with reverential words by 
others, the master would find it awkward to ask clean his 
shoes or to carry his box. For, in feudal languages, words 
are encoded with a lot of meanings, as one would say that 
words used in computer programming do have extended 
meanings which may not fuUy fit within the parameters of 
the English word meaning. 

PICTURE DESCRIPTION: Lower caste Thiyya child 
brought up in perfect English, without being affected by 
the negative lower indicant codes of ‘Indian’ vernaculars. 
Straight posture, without a bend at the neck region. 

Sample of the machinery-at-work 

Now, imagine that the English persons are training 
this servant of a native ‘Indian man’. What they are doing is 
the undoing of all his innate social training, and making him 
an equal to a native ‘Indian’ master. Now, when understanding 
the so-called British Colonialism, this Indian master versus his 
servant system has to be borne in mind. The effects of British 
Colonialism on the two different entities in this system are 
two mutually opposite effects. And all interpretations of the total effect of British 
Colonialism should be viewed from this mutually opposing positions and perspectives. 

However, it would be totally wrong to take a stand that the master is in the 
wrong and the servant is exploited and is in the right. For the reader should put on the 
shoes of both persons and see what is it one is against. The master would have to 
actively work to see that his servant remains in his despoiled state. Otherwise it would 
simply create a creepy eroding of his own positive features in the eyes of the society 
which contains not only his own superiors and equals, but persons subordinate to him. 
His stature among his subordinate folks has to be protected at all costs. This is part of 
his native ‘India’ social codes. 


However, to the servant, actually even though he would be basking in the 
affectionate suppressing by his master, the cosiness of being at a social dignity equal to 
him would redress his own emotions, and more or less make him lesser fit for his job as 
a servant of an ‘Indian’ master. 

The ‘Indian’ master would be comfortable if his servant sleeps on the floor, 
near to his cot. This would more or less reinforce the word and usage codes in the 
feudal language. For, the words such as Nee, Avan, Avattakal etc. can be used towards 
this position of the servant with more equanimity and power with this vertical distance 
between them. And the servant also would feel comfortable to use such words as Saar 
(MaadamIMedam), Thaangal, Ningal, Adheham, Avar etc. towards the upper direction when 
this vertical displacement is maintained. Here it needs to be mentioned that the words 
such as Nee etc. are used not just to servants but also to one’s son, daughter etc. 
However, the codes and the social processing will be different, and the same level of 
abominable grade as imposed on the servant wouldn’t be there. (StiU some negative 
features will be there, but that part cannot be discussed here). 

Now suppose into this very stable and secure social system, an Englishman 
enters. He starts speaking to both of them in English. Well, what is he doing? He is 
doing something that has never been attempted or experimented with, in ‘India’. Both 
the master as well as the servant is being placed in the same level. It is an event with 
grave evil possibilities. Eor the master, it is a cataclysmic event. Eor the servant also the 
event is quite unnerving. A failure to understand his inferiority in comparison to this 
master could set in. Now, even if this servant is getting a glow of mental liberation, it is 
not a thing that all his fellow servants would enjoy. Eor, whenever he is with the other 
servants, they would sense that some level of his inferiority has been erased, and there is 
something of the superior in him in comparison to themselves. It would trigger an 
antipathy for him. 

The initial terror in speaking English 

Here I am forced to digress to another issue. English is actually a very simple 
and easy language, compared to so many other Asian and possibly African languages. 
However, many persons get the tremors when initiating to speak in English for the first 
time. This unnerving terror more or less makes them feel that English is quite difficult 
to learn. 

There is a real reason behind this paradoxical experience. People who speak 
feudal languages suddenly experience a planar language. It is like suddenly compressing a 
3-D space into a 2-D space. 

In feudal languages, a younger man sees an elder or superior person as a 
higher You, higher He, Higher Him etc. At the same time, the senior person has 
to see the lower person as a lower You, lower He, lower Him etc. Now, when 
suddenly the communication is changed to English, the lower man can feel the 



powerful manner in which he is pulling the senior man to a standard level You, 

He and Him. He would feel himself pulling himself up to a higher social plane. 

He would feel the tremendous terror of acting out an impertinence. 

At the same time, the senior person would see the lower person being 
pulled up to a standard You, He and Him. He would also feel himself pulling 
himself down to a lower plane. He would feel the powerful terror of the social 

This is the real reason that many persons become nervous when speaking 
English in the initial periods. However, when this initial terror wears off, then it is days 
of basking in the glorious freedom, with activities that can be on the edge of rascality. 
The same sort of emotions and feelings that feudal-language-speaking persons, who 
enter into the US, feel and act out. 

Now, this is the second issue that the Colonial Englishmen faced in ‘India’. First 
was the issue of the stay-at-home Englishmen of not understanding ‘India’. 

An illustration of the feudal language machinery 

English is a planar language and not feudal like the ‘Indian’ languages. So, even 
if there was statutory feudalism in England, the "respect’ versus pejorative form of 
communication codes was not there in England. Feudalism in language has a very 
complicated effect on social communication as well human personality and right to 
dignity. It is not possible to discuss the complete effects here. However, just to make the 
point understood it may be described here to this extent: 

A man goes to see a high official in ‘India’. He is accompanied by his 
man servant also. He addresses the official as Saar. The high official addresses 
him as Ningal At the same time, he addresses the man’s servant as Nee. The man 
refers to the high official as Adheham or Avar. The high official refers to this man 
as Ayaal. At the same time he refers to the man’s servant as Avan. 

Now when a native English speaker read the above paragraph, he would see a 
social system structured like a military arrangement. However, that is not a correct 
evaluation of the scene. What has to be borne in mind is that that the lower level words 
can actually be pejoratives that degrade a person’s individuality and has a comparative 
effect. This type of incessant comparison of human individuality and dignity is not a 
feature in English. Moreover it has a social effect of creating pyramids of leadership, 
which are exclusive of each other, and mutually competing. For more on this, read: 
also Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil 
tongue &c. 



The third quandary 

Now how do an English person mix and become comfortable in such a social 
system, if he or she has to mix? Well, that was also another quandary that the colonial 
Englishman had to face. He couldn’t work under any ‘Indian’ unless that ‘Indian’ is 
socially an extremely high personage. In feudal language social systems, even the very 
having a higher grade person to be under you can be a great social elevation. Lower 
grade persons would immediately use the lower grade indicant words to exhibit a social 
seniority over another person very visibly and very powerfully. The other man, if he is 
with a higher level of refinement and intellect, would stink and get despoiled. It is a 
social terror that cannot be imagined in pristine England. However, the very fact that 
one’s is a companion of an Englishman would ennoble an ‘Indian’ in the eyes of other 

Even a huge part of the glamour that such persons as Nehru and MK Gandhi 
had is connected to the fact that they had lived in England and could address the 
Englishman with his name with or without a Mr. attached. In the case of persons who 
did terror attacks, such as Bhagat Singh, the glamour is connected to the fact that he had 
attacked an English official. Had he killed an Indian official, the same amount of 
glamour wouldn’t be there. However, here again the paradox is that the Englishman is 
actually a simple man in a liberal-language world, while an ‘Indian’ leader would be a 
higher person in a feudal language world. 

The liberalism that makes the English world attractive is very easy to discern. 
Just look at a few persons interacting to each other in English. The easy communication 
that is seen is delightful. However, if the same persons interact in some ‘Indian’ language 
like Malayalam or Hindi, one would immediately see and feel the tight containers and 
routes of communication that makes interaction quite tedious, as one has to keep and 
exhibit his or her position in every word and usage. 

Read this story THE POOL by Somerset Maugham to understand the effect of 
being part of a feudal language social system on a native English speaker. 

Now this was the third problem that the colonial Englishman faced. In his 
language, human beings have the right to dignity and rights to articulation. He has to see 
that ‘Indians’ are equal to him. However, how he can he equalise himself to ‘Indians’ 
who exist at varying levels of equality, with a few of them of golden value and most of 
them at dirt levels? As per his own social codes, the ‘Indian’ who is equal to him can 
address him with his name with or without a Mr. prefixed. In ‘Indian’ languages being 
able to address another person with a Mr. prefixed to his name is seen as a rising-above- 
that-person communication code. Moreover, the Mr. disappears fast, and the other man 
soon becomes a ‘mere’ name. {I have experienced this effect and its traumatic after- 



effects, when I used to correct persons who come addressing me with a Saar. I tell them 
to address me with my name with a Mr. prefixed. It is taken as a licence to address me 
with my name with no Mr.} He becomes equal to the level he mixes with, and this can 
be a maddening affect. 

The fourth issue 

There is this fourth issue that the colonial British faced. That of there being two 
extremely different and mutually opposite demeanours for the British rule in ‘India’. The 
first one was that displayed by the British East India Company. Seen from the modern 
Indian nationalistic fervour perspective, it was quite a traumatic experience for ‘Indians’. 
However, the real fact was quite the reverse. The officials of the East India Company on 
an average had a very low opinion about the ‘Indian’ ruling classes. They could see 
through the veneer of their so-called affection for their lower-down depending-classes. 
The suppression and despoilment that they wreaked on their serfs. 

The issue here was that they (East Indian Company) could employ the lower 
classes, which indirecdy led to their (latter’s) mental and physical improvement. The first 
positive effect was that the lower classes could get to learn English and be on close 
contact and physical proximity to the native-English speakers. The very seeing of native- 
English speakers is a mentally elevating event. This is a thing which most people do 
know, even though very few people do acknowledge it. Brightness comes into the mind 
as one gets to see and talk to English speakers. This may quite easily be mistaken for an 
affinity for the White skin coloured persons. However that is not the exact truth. 
Because the speakers of such egalitarian and planar languages such as English do induce 
positive effects into the mind of a person who is in fetters created by feudal language 

It is an effect seen and observed in many persons who have had the occasion to 
be exposed to an English ambience. It is not something a fantastic building or a five star 
hotel can create, but something that is quite apart from the fabulousness of monetary 
riches. I have experimented with this and observed this effect in the case of my own 
daughter as she was brought up in a totally English ambience, away from the sting of 
feudal codes. I have seen the positive changes that came into other children who were 
her companions. This all took place when I stoudy kept away from my rich family 
ambience and lived in surroundings of total penury. I have also seen the negative effect 
eroding her positive qualities as she was forcibly put into a rich school, among rich kids, 
by my rich family members, as she mentally bore the brunt of a feudal degrading 
Malayalam language ambience, which was there, even though no one spoke to her in 
Malayalam. This was only an experiment and an observation of mine, and I should not 
say that there is anything personal in any of these things. 

The British had no concern about the master class here. And they could directly 
deal with the lower classes here. Now, it must be admitted that the master class would 
feel the terror and the torment. It is like an ‘Indian’ master’s servant and family moving 


with the British, and talking to them in English. It may be mentioned here that most 
‘Indians’ do not want their servants to speak in English. I have seen this very frankly 
been told to the servants by the ‘Indian’ masters and their wives. Eor instance, in many 
households in Bangalore, due to the fact that many people do speak English at home, it 
is quite easy for their servants to pick up English. 


Natives of this land under the 'Indians'. These people never were told or informed 
about human equality or right to dignity till the English came to this land. Image 
from : Castes and Tribes of Southern India by Edgar Thurston. j 

Something that cannot bear scrutiny 

However, it is not a proposition that the Indian master class can allow. It is not 
an individual failing. It is only an understanding that if the servants speak in English, it is 
akin to the slaves of old time USA becoming equal citizens. The blacks over there do 
not acknowledge it. The fact remains that they received the opportunity to speak in 
English, and that made the difference. They were lucky to be the slaves of the English 
speaking races. Most other lower classes aU around the world do not get this 
opportunity. They do not get it, and so they remain loyal, obedient, complacent servants, 
even though their position is worse than that of the black slaves of the US in actuality. 
The blacks got the opportunity to learn English, claim for equality, claim for more than 
equality, right to question their benefactors who they call their enslavers (actually they 
were enslaved by slaver traders, many of whom were Arabs), and received their right to 
use profanity on them, and also to protect themselves from any scrutiny by simply 
bracketing any such deed as racism. It definitely is a strange world. 



Slaves in USA in 1861. They had English and could know about the fact 
that they are equal to their masters! Do the blacks have any sense of 
gratitude to what England did to improving them? 

The travails of unintelligent uplifting 

In many ways, the ‘Indian’ master class had to do something about it. It is not 
that they were bad and the lower classes were good. In many cases, the opposite would 
be correct. The master class would be more refined and softer, but then they would also 
see to it that the lower class never came up. The issue here is that the lower classes were 
more or less crude and rough, and ill-mannered. Simply allowing them to grow up would 
only atrophy the social system. I have seen it happen at least through my observations. 
The e^ava caste of Travancore princely state. They were kept down and never given a 
right to take up government jobs other than at very low levels. With the formation of 
India in 1947, this princely state lost its independence and was forced to join India under 
the threat of military intervention, if it did not. The e^havas were given the right to join 
the civil service. However, they did not bring in quality to the civil service. The civil 
service simply became a core of corruption, rude public behaviour and much more. 


However, in British ruled Malabar, there was no such caste-based ban for 
joining the civil service. Many lower caste persons did get the opportunity to join even at 
very high levels. However, they were like a cream of the social system, quite good in 
English, well-read in English classics and incorruptible to the core. Selection process 
more or less filtered out others. Here what had happened was an intelligent social 
engineering done by the British ruling class, wherein they had the tight and power to 
discriminate between what they deemed as quality and non-quality. (Meaning that they 
were not under democracy). 

However, in a few years time after the formation of the nation of 
India, the lower castes in Malabar also received the tight to reservation in 
public services. Now, the right to discriminate between quality and non-quality 
was removed. And the lower castes entered the civil services with no affinity 
for quality attitude to the public and no antipathy for corruption and bribes. 

The systems atrophied. The same people and same castes, but different 
selection and filtering codes; different social effects! 

This type of discrimination was not enforced in the USA when the blacks were 
allowed to become equals. So the erstwhile master class was forced to exhibit repulsion 
for the members of the black races as the blacks started thrusting themselves into arenas 
of refinement that were definitely not their creation. This very expression of repulsion 
was to feature and design their own mind, mood and features. 

Novels with skin-deep versus profound understandings 

A slight digression. I remember reading To Kill a Mocking Bird some 
thirty years back. Even though the details are not clear in my mind now, and I did 
find the book quite boring, I do remember feeling that book is quite shallow in its 
various comprehensions, impressions and perceptions. A typical one-sided 
impression of realities. Yet, there was the usage White Thrash that was used by the 
Blacks to discriminate between what they perceived as good quality whites and 

Varuna & Ashwina with their trainee companion 



low quality whites. They can do that. Or can they? On what basis do they 
discriminate? There is a core hint pointing to some "respect’ Yetsns "pejorative’ codes 
in this verbal phenomenon. The author of the book seems to have missed this 
code. Her perceptions are quite flimsy as well as simply skin-deep. 

Some years later I did see the film ‘A Passage to India’. Did I smell some 
similarity in the core incident? Well, other things are different. Yet, that film also 
did reek of miserable shallowness of understanding of ‘India’. 

The story is that of a young British girl being taken by a young ‘Indian’ 
doctor to show some caves. She alleges that he tried to molest her from inside 
one cave. The film depicts the stance of the local natives assembling in support of 
the young doctor, and questioning the English girl’s contentions. The fact is that 
these very natives wouldn’t trust this young doctor with their own daughter, sister 
or wife, if he were to take any one of them to even a crowded spot, let alone a 
cave. The story has flaws, even if it is claimed to be based on true incidences. 
However, there is a point that is missed by most viewers for its gravity. The native 
doctor can sue her and claim compensation from her, for her ‘false’ charges. Well, 
this is essentially the best illustration of the ‘powers’ of an ‘occupying’ English 

I did read the book ‘Gdlian’ written by Erank Yerby a few years before 
reading To Kill a Mocking Bird. Eor many years, Erank Yerby had been a 
favourite author of mine. I was quite impressed by ‘Gillian’, in that a very special 
understanding of eerie codes in African languages was alluded to. I couldn’t then 
understand how an English author could write with so much insight. Recendy I 
read that Erank Yerby has half-African blood, and possibly had family links to 
some African language and culture. 

Routes and strings of obedience and obeisance 

Now coming back to the East India Company, the ‘Indian’ master class had to 
do something about the fact that rank outsiders were uprooting the social system by 
allowing their serfs and servants and their children to imbibe English and understand 
modern social concepts which were quite alien to ‘Indian’ social understandings for 
centuries. Here one needs to understand the concept of social leadership and routes of 
command that flows downwards, and the fierce strings of obedience and obeisance that 
point upwards. 

Here before going ahead I need to bring in an illustration from 
Vanina’s and Ashwina’s lack of formal education. The local school teachers 
could address almost everyone in the local society who were some twenty years 
younger than them as Nee, and refer to them as Avan or Aval, as a matter of 
right of domination. Eor most of them had necessarily been their formal 
students. These words, apart from being snubbing, suppressing and also 


regimenting, were also words that made them line up as subordinates to the 
leadership of individual teachers or group of teachers. 

Now, in the case of Varuna and Ashwina, they were not in this group 
for there was no way to address them in Malayalam and make them understand 
this regimentation. Simply addressing them as Nee and referring to them as 
Apal would have no effect. It would be like the case of the White foreigners 
who used to folk to Kerala shores for tourism. At least some of the native 
population would, out of spite, use the pejorative words on them and about 
them, but to no avail. For, the effect comes more in making them understand 
the meaning, or in making a lot of others admit the usage and its meaning. The 
White foreigners would simply smUe and wave and move around, claiming, 
‘W"ha^ a sweetpeopliX 

It is like making a jeering laughter at another person. The effect comes only if 
he can be made to hear it. Otherwise the laughter has no effect immediately. {However, 
it must be put in words here that negative words and also non-verbal codes do have 
some effects on the virtual code arena, but that item cannot be discussed here. {See my 

The very fact that Varuna and Ashwina were not going to any school, but 
were in fact trainers by themselves at a very young age, did create a huge mental 
problem for the local teachers and social leadership. How to use the words Nee 
and Aval, which were their prerogatives over youngsters? Even the local 
shopkeepers did not use these words, which among other things would signify 
their domination over them. However after a lot of acrimonious complaints to 
the local police department, when Varuna and Ashwina were finally admitted to 
the local English medium school, I could discern an immediate change in the 
verbal codes. Some shopkeepers immediately took the liberty to use the lower 
indicant words. {Beyond that a very clear lowering of personal quality was also 
evident in Varuna and Ashwina as they moved at the lower end of the indicant 
words, under teachers who themselves were placed at various levels of lower 
indicant words by their school owners’ household}. 

The ambivalent codes of benevolent suppression 

Actually these words and the right to use them in a social context did connect 
persons to individual or groups of social leaders. When the British East India Company 
was taking up local natives as their own staff members, it was a unique situation, the like 
of which had never before been seen in the same geographical location. When a man 
becomes a staff or a servant of another higher level "Indian’ vann, there is not much of a 
social threat to other social leaders. For, even though if certain social leaders may seem 
to be competing among themselves, to the extent of even physical fights, there is 
another powerful code at work, which really unite them at a higher level of cunningness. 
That is, the necessity to see that the socially lower class persons does not rise above their 



station. So that the boss of a person is actually not only his lovable benefactor, but also 
his constant enemy who wants to see that he does not improve. In this aim, all the social 
leaders are one group. So another man’s servant is also acknowledged as lower class man 
by others also, in verbal and non-verbal codes. 

However, when the lower persons start working for the native-English 
speakers, they would get filled up by a powerful feel of being unfettered. In fact, they 
would seem to be having a mental aura that is higher than the local leaders. Moreover, 
they do not belong to the regimentation of the local social leadership. 

Strings of command and obedience 

This much is the theoretical effect. However, this is not fuUy a practical effect. 
For, everyone in the local society is still powerfully connected to each other by the 
feudal language words. Each word has a powerful direction component, which pulls and 
pushes persons towards certain locations or away from them. Even when a native 
‘Indian’ person is occupying a higher level profession inside the East India Company, he 
can still be dislodged from this position by a simple use of indicant word by another 
person who can stand in a higher social position. However, what really happens is not a 
dislodging, but rather a pulling into a command route by a powerful command link 
propped on to that person. He then is liable to obey commands which come in soft 
words, which do not seem to be like commands. Like a uncle of very low social stature 
coming near a person who is occupying a high post and addressing him with a Nee and 
referring to him as Avan. 

This is actually a very dangerous communication set up, which even now the 
English world doesn’t seem to be aware of To explain it fully, I would say that even if 
an ‘Indian’ is occupying a very high government job in India, or in any English nations, 
he can still be under the command string of anyone who has received the right to 
address him with a Nee, and refer to him as an Avan, without being deliberately insulting. 

I need to explain the ‘insult’. The pejorative words when used by acknowledged 
seniors is not seen as a deliberate attempt at insult, for it is a snubbing that is allowed 
and condoned, and more or less, what the person is conditioned to. However, another 
person using this as a means of snubbing is an insult. 

An uncle, aunt, father, mother, elder sister, elder brother, elder cousin, and 
many others including friends can do have this right to use the lower level indicant 
word, which here adjusts itself to the definition of endearments and affection. However, 
when they say something like, ‘You do this’, the word for YOU is Nee. It has a power 
inside it that cannot be brushed aside. No professional etiquette, training, decorum etc. 
can withstand this powerful request, and the person is obliged to do what the other 
person has asked for. He would set aside professional codes of conduct to do this. 

Now, there are several areas that these things can be mentioned as 
affecting including the professionalism of the civil services in English nations. 


However, I would mention only one here. It is the habit of UK and US to train 
the local natives of such nations as Afghanistan etc. into quality troops. It is 
expected that after they leave these nations, these trained personnel can fend 
for themselves and defend the nation. Even though the training is quite good, 
it is seen that the trained personnel do use their guns on their own trainers. 

The English trainers cannot reaUy understand how such good training gets 
overtaken by commands of rank outsiders. 

The reality is that the same Afghanistan troopers, when they go home or receive 
a mobile call from their own social leaders, actually get powerful commands which do 
not have any semblance of a command in English. The exact power of this command 
lies embedded in seemingly small words like Nee (Thu), Avan (Uss) etc. Just the usage of 
the word Him as Avan (Uss) about an English officer is enough to dislodge him from his 
position of a trainer to that of mere non-entity. These things are known to everyone in 
the feudal language world, but the current day native-English-speaking world has not the 
least bit of idea about all this. 

Another effect of this can be mentioned, which is really of very serious 
consequence. It is that an ‘Indian’ posted as a government official is differently 
related to various persons, who come to bear differing connections to him, 
starting from that of command to subservience. The parents, uncles, aunts, 
teachers, elder kinfolk all occupy positions of command over him. His friends 
occupy positions from where they can communicate to his level of government 
position, and influence his decisions, conduct and also make him bent rules to 
suit their own purposes. However, the others, the common man, for whose 
sake he is really given this job, occupy a position of subservience, fear and 
terror in connection to him. All these things cannot be understood by an 
English social researcher by simply going for a superficial transit through the 
Indian social landscape. And most ‘Indian’ social researchers would simply hide 
these facts if at all they do understand them. Eor, they are also stand in the 
position of benevolence that these codes lend. 

I am sorry that I have gone off-course so much. This shall happen again, for I 
cannot control my thought streams to fit completely into the thin and narrow path 
towards the subject matter. 

Now let me come back to the East India Company. They had ‘Indian’ staff 
under them, to whom they had given English communication abilities to a limited 
extend. Their personality would go up, compared to what they had under the ‘Indian’ 
social feudal bosses. However, they still would be under the command in the indicant 
codes connecting them to their social bosses, religious leaders, familial leaders, clan 
leaders etc. Here, I would mention again that in ‘Indian’ feudal languages, one lends 
respect to those who position him or her in pejorative subordination. 

Indicant code switch 



I remember one instance in my own life. There was a servant maid in my 
own household, who was possibly of around 30 plus years age, even though her 
poverty ridden looks and also the lower indicant word position, had erased her 
features much. Everyone addressed her as Nee, and referred to her as Oal {Aval). 
She addressed the others in my household, and my household’s neighbours and 
friends as Ningal, and as Chettan and Chechi, if they were adults. And she would 
even use the words Avar for them. However, I did not use the pejorative form of 
addressing on her. So, in effect she did not feel any subordination to me. So 
naturally she was not under any compulsion to use any term of ^respect’ in 
connection to referring me. Even though this was not known to me, one day one 
of my associates came and told me in very effective terms that I should address 
her in very powerfully crippling pejoratives. Then only would "you get respect from 

What I was trying to emphasise and make clear is that the local social, 
religious and familial leadership would have a powerful hold on to the same 
‘Indian’ staff of the East India Company. Their opinions, comments, refrains, 
cautions and the various limitations that they create for them using verbal 
codes, will powerfully override the various trainings and teachings that the East 
India Company would have given them. Even though they do actually get more 
breathing space and individuality under the native-English speakers, they would 
feel the deep puU of obligation and loyalty to their own native leadership who 
hold them in the claws of pejorative lower indicant verbal links. 

A curve is the shortest route of direct command in feudal languages 

This might be the right place to delineate the exact routes of relationship 
and command in a feudal language system. Look at the link this relationship: 
Sleeman’s son is Henry. Henry’s daughter is Kate. Kate has a daughter Catherine. 
Catherine’s daughter is Caroline. Caroline has a son, whose name is Andrew. 

How are all these persons related to each other as per indicant words? In 
English, Sleeman addresses Henry as You. Henry addresses Kate as You. Kate 
addresses Catherine as You. Catherine addresses Caroline as You. Caroline 
addresses Andrew as You. In fact, the same word You goes backward also. 

Sleeman. YOU .... Henry .... YOU .... Kate .... YOU .... Catherine .... YOU 

.... Caroline .... YOU ... Andrew 

Now, look at a similar relationship in a feudal language. Let us take the 
case of Malayalam. Kumaran has a son Raghavan. Raghavan has a daughter 
Sudha. Sudha has a daughter Remya. Remya’s daughter is Rani. Rani has a son, 
whose name is Santhosh. 



IL Hich*at iadicnts: YOU. SUB, HBR, HERS etc. 

M: Kl^dham Uv*! indicMUs: Vmi. Sh*. Hci-, H*rs Me. 

L: La%r»ct l«v«l indicanis: yam, ha, ah*. Ins. hat, b«rs, linn Me. 

Now, see how Kumaran addresses his son. There are three words to 
choose from Thangal, Ningal and Nee. In fact, these three words point to three 
levels of elevation. The Thangal points upwards. Ningal is pointing towards the 
same height. And Nee is pointing downwards. Of these three, Kumaran chooses 
only the one that is pointing downwards. Now, in this situation, Raghavan is in a 
lower platform. From this lower platform, Raghavan has to address his daughter 
Sudha. In this situation also, the father has to select the lowest directing word Nee 
towards his daughter. Now, when taken in a comprehensive context, Sudha is 
positioned below a platform which already below another platform. 

Now when Sudha addresses her daughter Remya as Nee, the lowest of the 
three indicant words. The same word goes down below to the next platform and 
then to the next, who is Santhosh. 

If one can visualise the scene, in the virtual arena, it can be seen that each 
person is successively in the dwarfed platform. From Kumaran who is the top 
most platform, each person goes into a platform that is lower to the preceding 
one. So that when a link route between Kumaran and Santhosh is visualised, if 
would be seen going through the family hierarchy, in an arched or curved route. 

However, in each platform there are other routes of communication 
possible, which is not used or taken up. Now, if the same persons are to be 



connected outside of the family hierarchy or without reference to it, a totally 
different shape would be seen in the link that connects them. 

Now, what has to be mentioned is that the arching of the link has huge 
power encoded in it. It is like the bending of a stick to form a bow. A power 
comes into formation that can send forth a piercing arrow, in the form of a stick. 
In a similar manner, when communication routes gets bend through the presence 
of indicant words, then a supernatural power comes into the communication. 

Now bear in mind that the relationship in the opposite direction is also 
an arch like formation. 

Now, Kumaran can direcdy connect to Santhosh and Santhosh can 
connect to Kumaran, without following this route. In which case, it is a route of 
communication quite detached from the family hierarchy. In which case, both can 
be on a level of equality dignity, and can be as per the claims that each one would 
put forward to define superiority or inferiority. 

I have had various occasions to feel the difference this makes. Or a 
simple change from Malayalam to English can make the straightening of the 
curve in the route. For, in English the route is through a You in both direction. 
Both sides are just a simple ¥ie or She. 

Here again, there is this thing to be mentioned. In the feudal language 
communication, the reverse communication direction is totally different. It is like 
looking down a road. Then going to the other end and looking back. The 
perspective is quite different. The picture is different. The arrangement of things 
is different. 

The reverse route is through the H link. A totally different route. Quite 
different from English. This is the greatest difference between English and feudal 
languages, in terms of aU kinds of social and professional interpersonal 


I can mention one such incident that should be in my mind. My daughter 
Varuna (then around five years) and I visited Bangalore for buying a second-hand 
computer many years ago. It transpired that I stayed outside on the second day, I 
might be short of Rs. 100, to buy an Inject Printer. So, I was informed from my 
family that I could stay in the house of a relative. He was an elderly man who had 
worked in the Gulf in some Arab’s family. He had arrived at a reasonably sound 
financial condition. He was good in English. When I arrived there in the night 
time, he was waiting for me. He lived alone, his wife and children being abroad. 

We spoke in English. The relationship route was quite straight, with no 
curve inside it. However, I could understand that he was not very comfortable 


with this straight route communication with a young man, who through the 
family hierarchy route would exist quite below. However, there was no way for 
him to change the standard of communication. And my daughter did not know 
any Indian vernaculars. 

I knew that he was desperately seeking an external invention to rectify 
the ambience to suit his low level mental impulse. He started calling my mother 
on the phone. He said that I can talk to her. However, I told him to refrain from 
bringing in my mother into the ambience. Yet, he persisted. When my mother 
answered, he spoke in Malayalam. He informed that I had arrived. Actually there 
is no crime in what he did. However, the situation here was that he was desperate 
to bring in the arch in the communication, and I was not conceding to that. He 
mentioned about me as "Avan’. 

Again it is not a thing worthy of mention in ordinary situations. 
However, I knew what was prodding him. The moment he mentioned Avan’ 
(lowest indicant word for He, Him), there was a very visible change in the 
ambience. It was quite feel-able, with him elevating and me going down. My 
daughter, who couldn’t understand the words, could sense it. 

What had taken place is actually an example of Code Switching, about 
which I have mentioned in this book. 

Once the phone call was over, there was a very rapid shift of ambience. 
He changed his communication to me to a mix of English with Malayalam. 
Whenever the word You had to be used, he would insert the lowest indicant word 
for You, that is Nee in a proper mixed-up grammar. It is not an extraordinary 
thing to do in many family communication setups. However, I generally keep 
away from a communication network, wherein I feel a fetter on my power of 

My tone also changed. I mentioned that I had asked him to refrain from 
calling my mother. However, since he had shifted me to the lowest indicant level, 
there was nothing to restrain him from speaking any nonsense that he wanted. 
The whole atmosphere was that of a young subordinate with no right to any 
personal dignity staying in his house. He simply mentioned the words, ‘Ninte Nut 
loose aanof (Is your nut gone loose?). 

The time was around 12 in the night. The place was Bangalore, which is a 
city that I am not quite familiar with. I told my daughter that we couldn’t stay in 
that house. She had also understood the phrase ^nut loose’. We came out and went 
ahead to find an auto rickshaw to find a hotel to stay. 

I mentioned this incident just to give an illustration of the 
communication that moves through the powerful arch and that which moves 



There have been other incidences of a similar nature. The issue is that I 
do not practise this curved route communication with anyone including those 
who can come beneath me as a family member. I am sure that many persons 
wouldn’t mind it even if I were to use it. 

Redefining the Sepoy Mutiny 

This was the most powerful reason for the so-called Sepoj Mutiny, which has 
been erroneously defined as the First Indian Independence Movement. Actually, there 
was nothing ‘Indian’ about it. It was just a local mutiny by a section of ‘native’ army of 
the East India Company at Meerut, near Delhi. Even the local populace of Meerut did 
not collaborate with this section of the armed forces which had run amok and were 
indulging in arson and rioting. An Asian army running amok is a most terrorising thing 
for any population. 

QUOTE FROM WIKIPEDIA: In 1856, a new Enlistment Act was 
introduced by the Company, which in theory made every unit in the Bengal Army 
liable to service overseas. Although it was intended to apply to new recruits only, 
the sepoys feared that the Act might be applied retroactively to them as well. It 
was argued that a high-caste Hindu who travelled in the cramped, squalid 
conditions of a troop ship would find it impossible to avoid losing caste through 
ritual pollution. 

MY COMMENT: If this is taken as a serious contention, among the lot 
of varied items that are listed as the cause of the Sepoy Mutiny, it is amply seen 
that as a high-caste repulsion to be with other ‘Indians’. There naturally were 
other sepoys who stood with their officers. 

SEE this quote from WIKIPEDIA: 

When on March 29, Sepoy Mangal Pandey of the same regiment revolted 
and attacked his British officers, it was Shaikh Paltu who saved the life of the 
adjutant by attacking Mangal Pandey. 

By that time an English sergeant-major had arrived at the scene and attacked 
Pandey. He was however overpowered by Pandey. While other sepoys looked on. 
Shaikh Paltu continued to defend the two British officers, calling upon other sepoys 
to join him. The sepoys, with obvious sympathy for Pandey, chose to remain 
inactive. Some are reported to have attacked their officers with the butts of their 
muskets. The sepoys however threatened Shaikh Paltu asking him to let go of Mangal 
Pandey. Paltu however “continued to cling to him” until the British officers had time 
to rise. 

How traditional leadership would react 

The native leadership would watch with consternation at the rising calibre and 
individuality of the lower classes, the same way as a person holding for dear life and 


If these brutes are 'Indians', then who are the whole lot of others in 
the areas that is occupied by current-day Pakistan, India and Bangla¬ 
desh, who supported the English side to crush these rioters? 

hanging on a tree top would view the rising flood waters. What their immediate 
preoccupation would be to see that the lower classes turn against their own benefactors. 
This would be their crowning glory of achievement, wherein the improving lower classes 
would kill the very people who had improved them, and then revert back to their 
traditional roles of servitude. Beyond that, subordination will induce a feeling of 
gratitude, obligation, loyalty, love and affection. A breaking out from subordination will 
erase all this. 

A quote from Native life in Travancore by Rev. SAMUEL MATEER, 
F.L.S. of the London Missionary Society published in 1883 


Before going into the next chapter, the reader is requested to read about the 
terror that spread throughout the kingdom of Travancore when it participated in a 
census enumeration conducted by the British-Indian government. The way the 
traditional leadership could misguide the people and fool them, on all matters of English 
enterprise. Even though this book is written by an English priest, his mental disposition 
will not be the same as an Indian feudal language speaking Christian priest. That issue is 
discussed elsewhere in this book. GIVE LINK TO THAT 

The report on the Census of Travancore, taken on May 18, 1875, supplies 
valuable details respecting the population of the State, and their social and religious 



condition. The enumeration itself caused 
considerable commotion amongst the people, 
especially the lower castes. For some months 
previously the rural populations were in a state 
of complete ferment, dreading that advantage 
would be taken of the occasion to impose 
some new tax or to exercise some bitter 
oppression, as was often done on various 
occasions in the old times of cruelty and 

This opportunity was seized by some 
Muhammadans and others, to despoil the poor 
slave-castes of their fowls and other domestic 
animals, by telling them that the Sirkar was 
about to seize everything of the kind, and to 
exact a similar amount annually, so that they 
had better sell them off at once at any price 
than lose them altogether. The Sudras also 
sought to frighten them by the report that the Christians were to be carried off in 
ships to foreign parts, in which the missionaries and their native helpers would assist. 
When numbers were stamped upon all the houses, people thought that soon they 
themselves would be branded and seized by the 
Sirkar. Absurd reports were raised. Some said the 
Maharajah had promised to supply inhabitants 
for a country which had been desolated by 
famine. Others said that a certain number were 
to be shipped off on the 18th May. Till that date 
the people were whispering “Today or tomorrow 
we shall be caught.” 

For example, an old woman having shut 
up her grandson in her house for safety, went to 
call her son, weeping all the way and beating her 
breast. One who met her comforted her and 
went back with her to the house, where the child 
was found half-dead with fright. Many of the 
people left their gardens uncultivated during the 
panic, ate up the seed corn, sold their cattle and 
sheep. One man had ten fowls, and, taking them 
to a river, he cut off their heads, and threw them 
away. So dreadful is the ignorance of the people 
through want of education. It was even reported 

A Mangal Pandey 
with a fake person¬ 
ality created by the 
crooks in the Hindi 
film world. 

Maiigal Pandey. 


that the missionaries had prepared a 
building on the sea-coast, where a great 
meeting was to be held, immediately 
after which the people would be caught 
and shipped off. Many of the 
uneducated Sudras also in distant 
localities were much afraid. 

The Native Government did all 
that was possible at the moment by issuing 
re-assuring proclamations to satisfy the 
minds of the people, but this was so far 
rendered nugatory by the wiles of the 
former slave-owners, who srill hold most 
Government appointments, and by the 
amazing ignorance of the Pariahs and 
Pulayars, who can neither read 
proclamations themselves, nor ordinarily 
approach the places of public resort where Government notices are proclaimed. 
Handbills were also prepared and published by the mission in Tamil and Malayalam; and 
the catechists went round with the enumerators to assist them. After the final day, the 
excitement speedily quieted down, and the people learned a lesson as to the folly of 
regarding false reports of sinister designs on the part of the Government or the 
Christian missionaries. The foolish alarm illustrates the evils arising from caste divisions, 
popular ignorance, and the absence of the simplest elements of education amongst the 
lowest classes. 

A sample looks of the lower castes 
of Travancore kingdom. Castes, 
which were kept in more lower 
stature, had more suppressed 
looksi Image from Native Life in 
Travancore by Rev. SAMUEL 





A personal briefing 

I can focus on one experience from my own life. Here before embarking on this 
theme, I should stress that even though there are people who array as my antagonists, in 
the story, there is no need to frame them as villains or heroes. What I am narrating is 
only experiences, which gave me insights and observation, and helped me with my 
experiments on language codes. There is no need to feel that I am the hero or the great. 
I am not. 

I married from a family that had English proficiency more or less tending to 
zero. My wife, even though formally educated, had no idea about English. Her parents, 
uncles, aunts and almost all kinfolk at the time were of similar levels. She came to know 
of Reader’s Digest only after her marriage. Had never seen an English film, and had no 
idea what an English Classic was. When I asked her to try to speak in English and spoke 
to her in English, her retort was, ‘My father is not an Englishman’, more or less putting 
on record her loyalty to traditional links, as she strove to become more proficient in 

In an ‘Indian’ family, there are positions that are assigned to every member. She 
was mentally seen as the servant in the household to look after the house. However, I 
was in a quandary as I faced this possibility as the others in the household cunningly 
played their game to garner her loyalty to the household by means of verbal codes. She 
had no qualms about being addressed as Nee, even by younger members of my 
household, where I myself was not given much value. Assigning values is a means of 
positioning persons. 

I took up the stance that my wife should not be addressed as Nee by youngsters. 
Moreover, I used to introduce her as Amr (Higher She, Her), even though the standard 
word meant for wife is Oal {Aval) (lower She, Her). This was seen as a mad proposition, 
wherein I was more or less positioning her above myself. When I saw her being accosted 
by the servant maid of my other kinfolk’s household and taking her to the kitchen area 
and addressing her as Nee, I had to caution her, which she then took it as an affront and 
sort of controlling her rights of articulation. There was no doubt that the servant maid 
would have branded me as a male chauvinist who wanted to block the liberty of my 

My wife also very emphatically told me that in her own house area, everyone 
would address other younger persons as Nee (actually Inhi). She couldn’t very well see 
through the game, wherein this sort of communication had a definite route for 
ennoblement and another for despoiling. 



I had this experience wherein when we were in a government office 
and I introduced her as Avar. The official took it first as a strange 
communication, and pointedly asked me what my relationship with the female 
was. When I said that she {evar) was my wife, he took it as an impertinent 
action meant to degrade him. 

I took my wife everywhere in Kerala and outside, in many of my business tours. 
Mentally her world expanded. The positive change in her demeanour as her mind started 
expanding was quite visible. Facial expression had a change. The very fact that she was 
improving beyond the traditional levels of a female, was not liked by other females in 
both the households. Here was a female who was being trained to go outside into the 
various places as a business owner. 

Her own family side had the complaint that she was been bullied by me to go 
out and face the world. When once we came from Quilon, in a crowded train, which we 
got in without ticket reservation, I had to hear the complaint she was being bullied. For, 
they would only take a female with a reservation ticket. The issue here was that they 
travel occasionally. We used to travel frequenriy and each travel was a different 

There was this issue. She at that rime did not have the ^avar’ features in her 
personality, having been brought up as a person meant to find satiation in ‘Indian’ lower 
class mentality. So, whenever I took her on my business trips, to give her an exposure to 
the outer world, it had the effect of inducing a negative value on me. There was even an 
occasion when a small time businessman in Calicut used the word ^Chotta’ (small-rimer) 
to a Hindi speaking business agent from the north, on his query of what I was. It was 
mentioned and my wife also heard it. She understood it as an attribute of mine, instead 
of understanding that my uplifting her was creating the negative impression on others. 
For usually no businessman would take his wife on long business journeys. I was 
however compelled to do it, for otherwise, my wife would have no difference in mental 
quality from the maid servant in our household. 

Now, the situation was of a female in the household who was slowly becoming 
very good in English, and was quite well-informed about various outside world features 
including going to various government offices on her own (which I admit was not an 
enjoyable thing). Yet, the moment she was seen along with the other females in her 
household, a very definite difference in facial expression was visible. She could 
comprehend British and American accent. Now, the whole aim of the others was to see 
that she rebelled against me. 

I tried to bring in English into our mutual communication, to remove the word 
Nee from usage. This was in effect actually removing my position of domination over 
her. Yet, her own family members still had command over her by the usage of these 
kinds of words, which they wouldn’t (and possibly couldn’t) forego. She could be called 


by phone and asked in very definite terms to defy my wishes in regard to where to go 
and where not to go. 

Her superior demeanour was liked as a presence by her huge link of joint family 
connections. But then she was clearly becoming better and that positive aura could be 
cornered by me. Now what had to be done was to see that she rebels and goes off-track. 
I could see the sinister communication setup that was aiming for this. For, I did notice 
relatives giving the hint in words and actions that she was quite superior and how come she 
was married to me'^ One female relative simply told me, as if to caution me, ‘She is very 
able!’ with a hint in the voice that I was devoid of any abilities. In no time, she herself 
was getting the feeling that she was a highly able person who was shackled to a low 
quality me. 

Family troubles came up and business failed, due to this distraction. I could see 
that the very definite aim of others was to see that I became an employee of some small¬ 
time business. That was there in many persons’ pointed words, that I was not working. 
The fact was that I was very busy as an English trainer. However, there was my 
disposition that what I was doing as my business was not for these inimical persons to 
know and discuss. For, the very fact that I had always kept away from working for 
others, but subsisting on self-employment was a disturbing thing to many of my relatives 
who had high-sounding jobs, but still had the issues of being an employee of another 
person. The mere fact that I was not anyone’s subordinate was a totally unheard of 

One day I heard that my wife was joining an English medium school. She was 
taken up as a teacher. My first child had already being admitted there without my 
permission. The school was owned by a person who was reputed to have been an 
Airport worker in Bombay, who had made money by working in the Gulf (UAE Dirham 
multiplies nearly 20 times in Indian currency] . Now, the very fact that my wife was a 
low-class rich man’s employee was crushing blow to me. She came home every day with 
a tremendous feeling of achievement, as she moved with the lowly informed teacher- 
class who was the employees of an Airport cleaner. He did not know much or rather any 

However, later, much later as her perspective improved, she started seeing her 
level as an employee of another competing businessman. For, I was also trying hard to 
set up an English training institution. 

An observation on virtual energy 

Now, I have to digress to an area that may be way beyond the context 
here. It may have some bearing on women’s liberations, husband’s rights over his 
wife, the social mobility of a wife in a feudal language society and to deep areas of 
the virtual codes that maintain both the human body as well as reality. 



If the wife of a man moves in the company of another man, as an equal 
or a subordinate or even superior, what is the effect on the husband? Well, if the 
wife of an IAS officer (the senior most level of the Indian bureaucracy) moves in 
the company of a peon. How does it affect her husband? 

Before going ahead, let me say this: If a good-looking female speaks to 
me on the road in a positive manner. I immediately feel an energy arising in me. It 
is more so, if she is in an obsequious pose of respect to me. This is true even if 
she is not good-looking. Even if it is a male and not a female, there is a certain 
level of energy increase in me. If a good looking female gives me a warm smile, it 
showers me with energy and warmth. All these things really improve my social 
performance in other areas. If the scene of a beautiful female speaking to me is 
seen by the others in the society, again it enhances my social energy. 

In the above paragraph, I used the word T’ because I should not put this 
claim on others, without their consent. However, what I mentioned here could be 
a standard truth, especially in a feudal language social system, where indicant 
words change with virtual energy inputs. 

When the wife of an IAS officer moves with a peon, either publically or 
not, there shall be a definite energy and personality enhancement in the peon. It 
shall be through various routes of energy flow. One very direct virtual energy 
improvement through the proximity of a female, a senior positioned female and 
sexually opposite person. Actually, the feeling of sexual urge is also connected to 
certain virtual energy spurring. Other indirect virtual energy enhancement could 
be connected to the fact that the peon is direcdy getting access to the interiors of 
the superior echelons of the administrative power. 

The first mentioned virtual energy mainly comes from the virtual energy 
repository of her husband. In fact, if the lady connects to the peon without an 
adequate firewall protection, the husband would really feel the energy drain. 

At the same time, if the peon’s wife is in the presence of the IAS officer, 
there shall be an energy enhancement in him. But not much, or of comparable 
values. Unless, it goes beyond the limits of perfunctory contact and goes in for 
physical intimacy. 

Now, the issue of this virtual energy depreciation is there in many feudal 
language social systems. The main problem in these systems is that various people 
are in various levels of comparative virtual energy. Moreover this energy can be 
visualised in a relative manner. Meaning that the frame of reference is quite 
important. If the frame of reference is official power, it is one kind. If it is 
physical prowess, it is another. If it is intellectual acumen, it is quite another. Like 


In the case of wives of men of equal social levels mingling with other 
men, there is really a virtual energy enhancement in the males, and a consequent 
depreciation in the affected husbands. However, since it is a dynamic state, with 
females of every male mingling with other males of equal stature, everyone gets 

In the case of social systems with planar languages like English, this issue 
is not of much concern, for not much of a depreciation and appreciation takes 
place between males in the usual case. And everything is balanced as many 
females mix with many males and vice versa. 

However, in the case of an IAS officer’s wife moving in the 
companionship of or as a colleague of a peon, the situation is fiUed with a very 
negative issue to the IAS officer. More so, if it is without his consent. If it is with 
his consent, and the peon is a loyal subordinate of the IAS officer, then not much 
of a negative issue affects the IAS officer. For, the wife moving with the peon is 
only an affirmation of the IAS officer’s command and control codes. 

Now, this is something that I need to mention here. When my wife 
joined as a teacher in a school run by person who had been a cleaner in an Indian 
airport, it was a terrible blow to my virtual energy. The second factor was that the 
teacher class therein, as in majority schools in India, was of a very low quality 
kind. In fact, when Varuna joined the school, it was found that many teachers 
used to come and speak to her just to improve their English. Actually this was a 
training strategy in our English training programme. I do not think that at that 
moment, any teacher in that school had any idea about English classics, Enid 
Blyton, the huge variety of English nursery rhymes, English comics, English fairy 
tales etc. Moreover, computers and Internet were an unknown application to 
them, while Varuna had been using them for at least four years before joining that 

Actually, I had no issue with interacting with the teacher class, for I knew 
my distance from them. Actually I have had taken training for some of them also. 
However, the moment my wife joined the school as one of the staff there, all my 
inner superiority literally went limp. Speaking of my weak superiority complex, it 
was one mental prop that I carried everywhere. I do not know how it came upon 
me or when it came upon me. I have had problem with addressing anyone with a 
Sir or Saar. In fact, in my various living in various locations in India, I have faced 
financial difficulties of a very acute level at many times. Actually, I would miss a 
chance to make money at many times, just due to my propensity not to address 
another man with money with a Sir or Saar. However, at the other end, there was 
this equally preposterous posture. I would ask others not to address me with a Sir 
or Saar. Actually an action that was sure to demean my standards. 



I was living in the remote village when my house is situated in. I do not 
have any emotional links to the place. People here respect money for which they 
are willing to go to the Middle East and work in low level jobs. That is a good 
thing. However, their children back home do not give respect to persons who are 
made poor due to the lowering of the Indian currency exchange rate. 

In this village, wherein also I maintained an inner mental superiority 
complex without having any financial acumen to display. {Again I must admit 
here itself that this pose of destitution was also a slightly contrived one. For, all I 
had to do was to reassert my family address, and I am back to the level of a 
fabulously rich standard}. My shallow superiority complex was possibly detected 
by at least some persons. For, there was one English teacher who had been my 
non-formal trainee for some time. He came running to inform me that my wife 
was also a teacher like him, with a very ample display of satiation at having found 
some platform to bring me to his level. 

My wife joined the school due to the various cajoling from family 
members who wanted to cut me to size. Actually, at that particular time, I had 
actually being engaged in a very highly earning training programme in a city. 
However, the terrible planning and conspiracies that were moving in a most 
concealed manner was disturbing my mind. And as was usual, that training 
programme also sizzled out. 

When my wife joined, for the first time in my life I felt some real 
depreciation in my virtual energy. I would go cold. In the midst of a simmering 
afternoon my body would freeze. If a psychologist were to be asked, he would 
mumble some nonsense about my mind being affected by some psychosomatic 
illness. Frankly, he doesn’t know anything about the human mind, it machinery 
and how it works. What he knows about the human mind could be total rubbish. 
But then that is his bread and butter. 

I remember a time when a young man came to me to learn English. I 
covered myself with a thick blanket and taught him without even looking at him. 
For even my face would be covered. He improved his English. I do not 
remember seeing his face. 

In my own mind, my case was worse than the case of the wife of an IAS 
officer joining as a peon in another government office. For, mentally I use to 
place even an IAS officer below my mental stature. However, an IAS officer gets 
an astronomical amount of money as pay, perks, pension, commutation of 
pension and much else. As for me, I need to earn each penny of mine. Moreover, 
in the case of the IAS officer, he is given the highest statures of the Indian feudal 
indicant words. As for me, I refuse the heights of the indicant words, and try to 
exist at a planar level. It is a very precarious location. A precipice, actually, from 
where the fall to the bottom of the indicant word gorge is quite easy. 


I should mention here that many years later when I had mentally 
accepted the situation, I used to take my wife on my bike everyday in the morning 
hours to the bus stand around 1 km away. The very going on the bike with my 
wife, who now had a personality much above local vernacular impact, in the fuU 
view of the people in the small town did have a very powerful positive value 
addition in my virtual code. I would feel the positive energy fill in me. For, I knew 
the seeing of my wife as an appendage to me was adding to my indicant code 

It may be added in between that a working wife in an Indian language 
environment and in an English environment can be a totally different mental and 
social effect. For, In English there is no issue of indicant codes. In feudal 
vernaculars, it is there. Powerfully. It can and does create a different world, where 
every effect is different. 

I would like to mention this much about this phenomenon. I have read about 
some local film-stars claiming that they arrive at some supernatural levels of energy 
when they act and such things. On close scrutiny, I noticed that they lived in an elevated 
mental stature of ‘Chettan’, ‘Saar’ etc. along with the huge magnification on the silver 
screen that promotes them in a larger-than-life mode, a great heroes. There is naturally a 
huge enhancement of virtual code values through all this, which leads to powerful 
energy induction. To erase this ‘supernatural’ level of energy, aU one has to do is to have 
them addressed by their mere name and Nee, and referred to as Avan and Aval, by 
lower stature persons. 

DIGRESSION: However, I have noticed the exact opposite of this 
phenomenon in Ashwina when she was admitted to the local English medium 
school. She, who was never mentioned or addressed in the lower or higher 
indicant words in Malayalam, was now made to position herself with children 
who were in the lower indicant word positions at home and school. In each word, 
gesture and claim, the other children would puU her down to their level. They 
would get an energy enhancement through this. As for Ashwina, she would feel 
the terrible puU down. Every day she would come from school in a terrible mood 
of heaviness. She would look as if a 
huge burden was on her. 

In the case of Varuna, there 
was another very much discernible 
effect. One man, who had shaken 
hands with her before she joined 
school in class 5, was quite surprised 
when he shook her hands one or two 
years after she had joined school. He 
said that earlier when he shook her 



hands, he could feel a very great power in her, and her hands quite warm. 
However, in the latter occasion, it was as if her energy had drained off. He could 
feel it. 

In the case of Ashwina, she did not face a lot of mutually contradictory 
experiences, in that she was born at a time, when my own wife took a very rabid 
stand against my policies, taking into consideration the viewpoint of her various 
relatives and also relatives from my own side. So, it is possible that Ashwina did 
have this disadvantage in her early years. Still she was a great trainer in English at 
a very young age. END OE DIGRESSION 

When a subordinate is improved beyond his innate levels 

This incident in my life was a sharp evidence on what happens in feudal 
language systems as one strives to improve the subordinates, who are actually quite 
satisfied with their lowly lot. The moment you improve them and they are seen as 
improving beyond their traditional stations, others would impel them to revolt against 
their very benefactor. In fact, there were times, in the midst of verbal battles when she 
had no qualms of addressing me with a Nee, Poda etc. Both are words with a direction 
towards a snubbed, suppressed, dominated inferior, when used outside the ambit of 
affection for a son, a loyal subordinate, wife etc. 

The implausibility of husband-wife equality in feudal languages 

Now that I have mentioned the issue of husband-wife communication codes in 
Malayalam, I am forced to elaborate on this theme, for I cannot leave it unfinished. Is it 
possible in feudal languages like Malayalam for the wife to be the equal of her husband? 
Well, it is not possible, in many ways. Maybe she can be the superior, by means of 
troubling impertinence. However, the equal dignity that is there in an unwritten form in 
English cannot be enacted in Malayalam. In other Indian languages, one needs to see the 
exact word code to find out whether it is possible and through which word code route. 

I have observed the cumulative effect of this forced equalisation in 
Malayalam, in the life of my sister. She was a doctor, with a specialisation. 
Though not of any inimical behaviour codes, she did definitely have an 
individuality that wouldn’t suit the Malayalam codes. She tried out this 
equalisation with her husband. She would address him as Nee and he would 
address her as Nee. She would call him by his name, with no "respect’ suffixed. 
Well, in the intimate areas of their household, it may have no problem. 
However, in the outside, it could have produced problems for the husband. 

For, in the last count, a person’s "respect’ in Malayalam words is derived 
by someone promoting "respect’ by such words as Chettan, Ningal, Avar, Adheham, 

Saar, Maadam etc. For instance, one man introduces another with a suffix of 
"respect’, and naturally the others who hear it are compelled to use it, or at least 
understand that this man is "respected’. Now, in all social communications, this 


would be definitely missed by the husband. And these codes of ‘respect’ are the 
most powerful ingredient in a feudal language social system that gives speed, 
acceleration and power to all of one’s deliberate social and professional actions. 
Well, I could only foresee a miserable eventuality in the offing, as the wife tried 
to achieve equality in word codes that more or less ended up erasing the 
nobility of the husband. 

It is like trying to use MS Word to create an Adobe PageMaker file. A more or 
less similar product can be made, but then one has to use a lot of cunning ingenuity to 
give an MS Word file a semblance of a PageMaker product. Actually, the truth is one 
cannot do Adobe PageMaker functions in MS Word. Only the printed out material can 
be made to seem as if it is from the other. 

There was another observation that came my way. It was connected to the 
virtual codes that are behind everyone, every material event and even behind the 
universe. This I have discussed in my book: CODES of REALITY! WHAT is 

Equalisation to the lower depths 

Now this is another aspect of improving a person in English. He or she feels a 
lot of mental improvement. He would even feel that he or she is quite equal to the 
person/s who is allowing this English ambience to him or her. At the same time, when 
he or she is in the companionship or link to his or her traditional so dal/familial 
leadership, he or she will immediately fall back to coy subservience. 

Now, it is here that another connected phenomenon has to be mentioned. 
When a native ‘Indian’ speaks in English about a native-English person or another 
socially senior person allows him or her, the liberty to communicate in English, makes 
the senior person just a He or She, Him or Her, and His or Her. The subordinate person 
may even address the senior person by his or her name, with or without a Mr. or Mrs. 
prefixed. A mental feeling of equality of status sets in. Now there is an acute social 
danger that can get triggered. When the junior person moves back into his or her 
traditional social set, wherein he or she speaks with parents, uncles, aunts and other 
senior persons, he or she may carry back this social equalisation to this feudal 
communication arena. Here, the senior English person should not be a mere name, but 
a name with a suffix of solid ‘respect’. The word He should be the higher word such as 
UNN, Adheham, Avar etc. However, the moment the subordinate person speaks about 
him in this arena, he or she would try to use the mere name or maybe the name with a 
Mr. or Mrs. prefixed. The moment this is done, senior person is removed from the 
UNN, Adheham and Hwr level to that of USS, Ajaal, or even Avan level. 

It is a powerful equalisation to the lower depths of the ‘Indian’ feudal 
communication set up. The subordinate person would feel a social elevation among his 
or her native ‘Indian’ companions. In that he or she can use the lower words about the 



senior person, which is really a totally forbidden action in the local social set up. 
Actually, it is so powerful that it cannot even be contemplated by most people in a 
serene mood. {Off course, when one is angry with someone senior, one may use these 
words, inside the security of one’s home walls). When anyone does it on physically 
powerful persons, he or she can very well get beaten up into a pulp. No one would dare 
to use a lower word about a policeman unless he or she is securely fixed above him. For, 
the prospect of a broken limb is very much there, if this be attempted. 

Yet, the licence to do this horrible thing is what comes about in a lower person 
when he is given even a temporary transit into the English world of equality. 

Now, even though this lowering of social status cannot be done on any socially 
senior ‘Indian’, the English speaker really has no such defence. He or she can very well 
get dragged to the depths of social gutters, for the simple crime of associating with a 
lower ‘Indian’ from an insecure location of equal dignity. Equal dignity is not a concept 
in feudal languages. This very fact has missed the social studies by an immensity of 
English academicians (not aU). 



Fifth issue 

Now this is another danger that the officials of the East India Company and 
their family members faced in ‘India’. And also aU around the world, including in South 
Africa. It is like this. There is an English family in ‘India’. They find the ‘Indians’ quite 
friendly and obliging. They get close and become companions. Many ‘Indian’ children 
mix with the English kids. They play games together. 

Now who gets the mental and social elevation? Well, here the answer has to be 
a little elaborated. If the ‘Indian’ side is from the higher class, who keep the other 

‘Indians’ subordinate, there is not much social elevation 
already are. However, in terms of personal mental 
stature, the rich ‘Indian’ kids, would feel the 
elevation as they are just a He or She, and His and 
Her, far removed from the lower indicant words 
that their own parents and other seniors wreak on 
them. This much mental elevation would soon be 
evident on their facial demeanour. 

be achieved from they 

If the children are from the lower sections 
of the ‘Indian’ society, they would be bearing the 
double mental trauma. That of being on the lower 
side of the indicant words of both the senior 
sections of the society, and also for their own 
family members, who themselves are at the 
bottom of the social communication indicant 
words. They would really feel more powerful 
mental elevation, when they are associated with 

The flag of the English East In¬ 
dia Company. This was the 
flag that united the huge land- 
mass and population of the 
geographical areas of current- 
day Pakistan, India, Nepal and 
Bangladesh. People fell in 
love with the new social lib¬ 
eration that this flag symbol¬ 
ised. That of English! 

the English kids. It is very much discernable ii 

the changes that would come into facial 

Now what about the other side, the English kids? What is the effect on them? 
Well, it is an effect that should be seen from the outside. 

Eor instance, a socially high Hindu family is residing in a village. One of 
their sons moves around in the local small town, and mingles with the lower class 
labourers. He is happy to be with them and sits with them. However, his other 
brothers move among the higher class crowd, and keeps a distance from the other 
crowd that their brother is in intimacy with. Even though, a native English 
speaker may feel that he can understand the issue, the reality is that what he 
understands is really astronomical distances away from the ‘Indian’ reality. Here 



the indicant word codes also come into play and every word and usage gets 
affected by it. 

When the son is sitting with the lower classes, and moving with them, 
there is an outside view, to which he is not a party to. At his own perspective, he 
is happy and enjoys the companionship which he feels is quite adventurous 
compared to the dull stiffness of formal social superiority. However, the outside 
view is of a nut who has had spoiled his indicant word levels by associating 
himself with the lower indicant word groups. It is an infectious data that spreads 
through the social frame. His companions are Inhi (Nee), Thu, USS, Avan etc. He 
also fast gets linked to these codes, and soon these codes come to perch on him 
also. Since all social stature, power and much else are connected to these codes, 
what he has done is to dissipate or erode his innate capacities and adorn himself 
in filth. 

[However, if he manages to create a niche of leadership over them, the 
effect is quite different. It can then be similar to the effect that many communist 
leaders of Kerala, who came from rich feudal families, reaped to reach popular 
leadership. ] 

This is an angle-of-perspective issue at best, but still it is real. 

Now more or less the same theme gets activated when the native-English 
speaking crowd mixes and becomes companions of the native-feudal language speakers 
of ‘India’. However, there is a powerful difference over here. It is quite possible that the 
native-English speakers do not really get to understand what is the real despoiling code 
in feudal language lower indicant words that is encasing them, as their social address 
rapidly gets entwined with that of the ‘Indians’. 

A sample code 

Here again, there is this issue. It is like this: Who is this? Answer: ‘He is his 
friend’. Or ‘He is Raman’s friend’. Or ‘He is Raman Saar’s’ friend’. 

In this answer, a vital social code is also encrypted, to go along with the answer. 
This code is encoded in the word ^his’. This ^his’ can be avan, ayaal or avar!adheham!saar. 
Each of these different words, define a different personality, social position and very 
specific limitations of or excess of social rights. Moreover, the use of mere name or of 
name with a specific suffix of respect can swing the other person’s social connectivity to 
diametrically opposite extremes. 

Protecting the superior kids 

Beyond all this, what will the native ‘Indian’ associate do, with regard to the 
indicant words? There are certain areas of the ‘Indian’ social context, wherein I have 
observed that the lower classes understand their own negative aura, and see to it that it 
does not impinge on their socially high associates. Eor example, when I was in 


Travancore (South Kerala), in the late 1970s’, the serving class of the rich men were seen 
to use ‘respectful’ words about their master’s children. However, in the same period, I 
experienced a totally different scenario in Malabar (North Kerala) areas. Here, the 
servant classes used the lower level indicant words powerfully on most of the children of 
the master classes, if they were not personally crushed by words by these children. {To a 
limited extend, the surly nature shown by the Malabar people in this regard could be to a 
limited extend connected to the fact that Malabar was under British rule, while 
Travancore areas never had been under British rule. It overwrote certain communication 
codes in bits and pieces}. 

A slight drowning 

Now that I have mentioned the two possibilities, I must admit that the second 
is more powerful and most people would take that part. Now, if a native-Englishman is 
in close association with a lower social level native ‘Indian’ man, the ‘Indian’ man can 
choose between which levels of usages to use to exhibit his connection with the 
Englishman. The very word ‘I know him’ can be loaded with powerful social meaning. 
For, it lies in the "Him’. Native ‘Indians’ focus on this word, and then assign the two 
persons social statures. If the native ‘Indian’ uses the lower words, the Englishman’s 
stature goes down, while the formers’ stature goes up. If the native ‘Indian’ uses the 
higher words, not much is changed. However, socially crushed people usually are like 
people grabbing at even a piece of straw when they are drowning. They would grab at 
the nearest associate with the lower indicants to lift themselves up. In the process, the 
other man may drown a bit. 

To use a prop 

It can essentially be like an ordinary man one day seeing his old classmate as a 
senior police (IPS) officer. He would have to mention it. If possible a socially visible 
incident of him shaking the hands of the IPS officer can literally fill him with buoyant 
energy. Even though this effect is understandable in English also, the tumultuous 
change of indicant words that this can usher in cannot be conceived of over there. Even 
if the indicant words do not change, the numerical values encoded in them would rise 
up spontaneously and uncontrollably. If he can phone this IPS officer, in the presence 
of others, it would be a very remarkable scene. However, this scene is essentially 
different from an English scene in this sense: Other persons, who hear, wait for the 
communication codes. If the man is addressing the senior IPS officer with a Nee (Thu), it 
is an effect of equalising himself to the IPS officer. However if he is using other words 
like Thaan, Ejaal, Ningal, Saar etc. each word spreads a different social message about his 
connectivity. Yet, in the Indian context, any link to a senior police officer is a power. 

For, the IPS officer is powerfully held up above the Indian social system. In the 
case of the Englishman during the East India Company rule there also, there was a 
definite level of elevation. However, it is not as powerfully held high as in the case of the 
IPS officer. For, there was no specific rule in the East India Company that all 



Englishmen were above the Indian social order, statutorily. So, they had to fend for 
themselves to some extent. That would mean that they had to encase themselves with 
the ‘Indian’ social codes of distancing themselves from any encroachment of their 

A feel of the evil codes 

Well, native ‘Indians’ know these codes innately. However the native-English 
speaker is literally a novice in these profound themes of social communication. Yet, as 
he moves around the Indian social scene for some time, he would get to feel the idea. 
Even though the exact mechanism of the social machinery may not be easy to 
understand and study. A very powerful understanding that there is a need to cordon off 
the native ‘Indian’ social setup from encroaching upon the native-English society would 
be felt. It is really a very healthy approach. Actually, not many ‘Indians’ of the local 
society would find any fault with it. In fact, if any Englishman were to become too close 
to any Indian, especially an ordinary ‘Indian’, there would be many other ‘Indians’ 
making haste to warn the Englishman to keep the other ‘Indian’ in his position. For, an 
acknowledged association with the Englishman would elevate the other ‘Indian’ and it 
would be a pain for the other ‘Indians’ to bear. 

Digression: I need to digress here and mention that this vital piece of 
knowledge is now not available to the English policymakers in their native- 
English nations. For, any feeling of discomfort shown by a native-EngHshman is 
declared to be a feeling of racial repulsion, when actually the unease is not really 
connected to skin colour, but to something more eerie and of more sinister 



An inspired hoax 

In spite of all these things, there was a huge urge to improve the ‘Indians’, 
especially the lower class persons, who stood at the level of gutters, under the upper 
class ‘Indians’. Here I may need to define what this ‘Indians ’is. Actually there are two 
kinds of ‘Indians’. Both can be said to have a complexion that makes them identifiable 
as ‘Indians’. Yet, a few are pure gold, standing on the upper strata of the ‘Indian’ feudal 
language codes. The Adhehams, UNNs, Avar, SAARs, Maadams etc. In the language 
codes, they are the gold, the geniuses, the divinities, the Brahmins, the gods! They move 
in the international arenas, speak English, teU the others that English is bad, send their 
children to English nations including England, teach the others that the English folks 
looted this nation and are bad, and they themselves reel in riches looted from the nation 
by many by pure daylight heist. They include the government employees, the political 
leaders, the government teachers, doctors, the rich and such. 

However, there is another huge crowd of ‘Indians’ who also have the same 
colour hue, but are not gold, but abominable stuff They are ‘Bkodj Indians’. They are 
the THUs, NEEs, USSs, AVANs (oan), AVAEs (oal) Eda, Edi, Chekkan, Penm, 
Avattakal (ajMngal) etc. They believe that the more they ‘respect’ the other Indians, the 
more will be the benediction they will shower. They send their children to government 
schools and try their best to get their children to become doctors, government staff etc. 

Native servants from the South Asian subcontinent working under the 
English. Would they like to work under their own native land social 



This is a sample of the real looks of the natives of this land 
who worked under their own social bosses, traditionally. The 
accursed Indian academicians, would desire to have people 
remain that this level. For, they get an astronomical pay (Rs. 
75000/month for 13 months a year, when the majority 
people earn between 2000 to 5000/month). It would be nice 
for them to have people live like this around them. They 
would go on writing that British rule was exploitative, when 
in reality it is they and the rest of the officialdom on India 
who is on a looting spree over here. Image from CASTES 
Image of 1800’s. READ: Fence eating the crops. CLICK HERE 

If they win in this, these children also join the other side. However that is rarely possible, 
yet, there will be notable exceptions to provide mental respite to these people who feel 
that aU is not lost. They heartily believe that English is bad for them, and that their tragic 
plight is due to the looting of the nation done by England. 

There is this incident related to me by one female government employee 
who came to me to improve her English. She was admitted to the nearby 
Government Hospital for delivery. In her room there was another pregnant 
person. The nurse asked the former woman as to what she was doing. On being 
informed that she was a government clerk, she was addressed as Ningal. At the 
same time, the other female informed that she was not anything like that. 
Immediately she was addressed as Nee. 

One should see and understand the sheer ‘impertinence’ and ‘arrogance’ of the 
intruder English folk as they dared to improve the lower people of this geographical 



The sixth issue 

It is here that I need to enter the next issue of agony for the native-Englishmen 
who were in India during the East India Company rule. The small-time mutiny in 
Meerut took up the lives of a number of Englishmen. For an English nation, which 
values the lives of each of its citizens, this small-time event was big calamity. The East 
India Company rule was disbanded, and the Crown directly entered into the field of 
‘Indian’ administration. 

It was a crazy intervention and takeover by a group of people who did not 
understand ‘India’ and had no way to understand ‘India’. Here again, the native-English 
persons had to face a new social reality. They had to acknowledge the social stature of 
the higher ‘Indian’ classes, which they had actually ignored in statutory terms. The new 
policy drafted in the name of Queen Victoria acknowledged the existence and powers of 
the Indian feudal classes as well as of the native Kings. This was actually a betrayal of 
the lower classes who had been linked directly to the English officials. Now, they were 
statutorily positioned under their own native rulers and feudal classes as they had been 
for centuries. 

The tragic reforms 

Now, here I must digress to another contention of Indian historians that 
the various agricultural policies of the East India Company brought in tragic 
consequences to the Indian famers at the lower end of the social system. Here it 
must be admitted that the policies were not made by the British administrators 
with such heinous intentions. However, they did not understand the basic codes 
on which the social system works. It was surely not correctly understood by the 
various Governor Generals that being the real worker in the scheme of things was 
a very, very demeaning position. 

For example, in West Bengal when the ancient system of agricultural 
taxation known as Zamindari System was re-enforced, what really took place was 
the re-auctioning of the land rights by everyone who could. And the last rung in 
this downward positioning fell on the actual farmer, who had to bear the huge 
number of persons above him. It actually is a clear indication of the lack of 
sympathy, and the crass inhumanity and suppressing mood towards the 
downward-positioned person in the minds of the native ‘Indian’. Only the senior 
most positions in the administration were occupied by the British. The huge 
number of other staff members was ‘Indians’, who had no pity or sympathy for 
the common farmer. If anyone is to dispute this statement, he or she has only to 
deal with the current Indian bureaucracy and see its attitude to the current-day 



SEE this quote from WIKIPEDIA: 

In the 18th century, when English and Scots merchants and adventurers 
began to setde in Mughal areas in significant numbers, they noticed a superficial 
resemblance between the role and status of the zamindari and the landed gentry 
the squires or lairds that were once typical of the British Isles. Like the zamindari, 
the English squires and Scots lairds were the leading proprietors in their villages. 

In addition, they were often entrusted with important judicial and governmental 
functions, by the Crown in their capacities as Justices of the Peace. It was natural 
for the British incomers to assume that the zamindars of northern India were a 
kind of local squirearchy, although there were important differences. 

MY COMMENT: The greatest difference was that the native language of 
the area was feudal to the core, which made the lower man a dirt literally to the 
zamindar. This fact was never clearly observed or mentioned by the British 
policymakers, even though they could its social effects. 

Illustrating the new scenario: Now let me come back to the original issue. It 
is like this: A young person in a senior official position has a direct link to a person. The 
senior person meets him, talks with him and even gives him social companionship. He 
would give him training for writing PSC exams for higher government jobs. Suddenly 
this person gets a peon’s job in the office of one of the senior person’s acquaintance’s 
office. Now what happens to the original relationship between the senior person and the 
other man? The senior person would find it uncomfortable to meet the man, talk to him 
as before and give him social companionship. For, if he is attempting to do that, he is 
connecting himself to a position below so many others in his acquaintance’s office. The 
communication codes in the feudal indicant words would place him in an awkward 
position with regard to so many others. 

His acquaintance would also be disturbed if he tries to mingle with the peon as 
he had done earlier, when he had not been a peon. Well, this was the exact predicament 
of the earlier officials of the East India Company as they came to understand the new 
social relationship as enforced from across the seas, from far off England by the 
policymakers of the British Crown. From now onwards, remarkably different social 
equations had to be promoted, in which the lower classes had to be acknowledged as the 
serfs of the higher class ‘Indians’. {Allegotj. The lower Indian had suddenly become the 
‘peon’}. Those whom the higher ‘Indians’ treated with disdain had to be so 
acknowledged. If the Englishman was to persevere in his aim of connecting direcdy with 
the servant classes of the higher ‘Indians’, he himself stood in the threat of being 
acknowledged as of a serving class in the indicant word usages. In the earlier times, the 
British officials did not have to care about what the higher ‘Indians’ thought of them. 
Eor, they could very well live above the evaluation of the higher ‘Indian’ classes. 

In the earlier times, it was the prerogative of the officials of the East India 
Company to decide whether to acknowledge them or not. Now they were under 


Statutory compulsion to do so. It was certainly a stab in the back of the lower class 
‘Indians’. Yet, they themselves had no means of knowing it. For, aU information and 
understanding comes only if one can clearly decode them. For the lower classes, it was 
an impossibility. For, they were as it is under the overloaded burden of pushing their 
everyday life day by day. 

Actually the stay-at-home Britons’ understanding of what was happening in ‘India’ 
was just a very coloured version of what they saw and experienced in their home nation. 
That of literally low-formally-educated persons going off to ‘India’ and coming back 
with a very irascible change in their demeanour and behaviour. What these ‘India’-returned 
Britons were having was an aura of ‘Indian’ social communication in them. 

I remember reading these lines in Somerset Maugham’s MOON and 
SIXPENCE: ‘and she had the efficient air, as though she carried the British Umpire in her 
pocket, which the wives of senior offiicers acquire from the consciousness of belonging to a superior 
caste’. It is a hint of what changes perch upon a person who lives in ‘India’ among 
‘Indians’ as a socially higher individual. 

Seventh issue 

Actually, there is another feature change that the current-day Englishmen had 
not experienced so far in its mighty sense. That of living in ‘India’ among ‘Indians’ at the 
lower end of the social structure. This effect is the total opposite of the first one, and 
quite discernible. The opposite I mean is of ‘Indians’ living among Englishmen as one 
among them. This is case, the Indians improve fantastically. 



DIGRESSION: See this video (British Kids Chanting Vedic Sanskrit 
Mantras) of English kids being made to learn and sing Sanskrit Mantras. Sanskrit 
Mantras might have powerful codes. For Sanskrit is a very feudal language. However, 
the fact is that the teachers who do the teaching would be speakers of feudal languages 
like Hindi, Tamil, Malayalam etc. In their everyday conversation, the English kids would 
be literally made to touch dirt, in the lower indicant words used to and about them. 
These things will slowly encode into their facial demeanours, posture and even their 
levels of innate self-confidence. 

Varuna used to chant these mantras in her school. However, I had cautioned 
her about parameters of learning a feudal language. The understanding that these 
languages have powerful codes that can despoil as well as ennoble any entity is there has 
to be borne in mind when going for imbibing it. One has to be as careful in this as one 
would be if one were to use a USB in one’s computer. Beware of what software can 
come inside the computer and spoil the system. 

SEE Ashwina, who was pulled away from me by the Malayalam section in the 
family in her childhood striving to emerge into the unfettered levels of English, and 
compare it with the English kids striving hard to don the non-tangible shackles of a 
feudal language. It may be remembered that even though Sanskrit is a very powerful 
feudal language with possible powers of wizardry (Read my: Software codes of mantra, 
tantra, witchcraft, black magic, evil eye, evil tongue &c.) , there is nothing on record to 
show that the majority people in the purported homeland of this language do show the 
personality enhancement that is typical in English speaking persons. 


Living in ‘India’ among ‘Indians’ as a superior person naturally embeds a feeling 
of divine grandeur on to the person. I have seen this very visibly affecting many 
‘Indians’ who had joined the government jobs. A feeling of being higher than others, 
beyond the purview of ordinary persons and secured from the sharp pierce of lower 
indicant words, with right to use pejoratives to all ordinary men and women, and also 
with the feel that that the ordinary people should only communicate with them from a 
position of servitude in posture and also, if possible in words and usages. It is not an 
issue of one person being good or bad. It is just that he or she becomes a tangible part 
of an evil structure. 

Neither good nor evil 

So I may intercede and make this declaration that when persons from feudal 
language social systems are assessed, it would not be right to define them as good or 
bad, based on ethical evaluation points. Most persons are connected firmly and 
powerfully to certain rigid social constructions such as public administration, private 
business ownership, private business employment, joint family, superior family, nuclear 
family and such else. I can explain what I am trying to say here, by giving this 

An IAS officer (the highest level of the feudal Indian Administrative 
Service). He is a nice person, quite good natured, sincere and with a very 
benevolent attitude to the people. However, all these good things about him have 
no meaning to anyone other than to his wife, kids, relatives, companions and 
friends. When a member of the public approaches him, that person has to move 
through a special route of approach, that moves him through a lot of rude 
government clerks and ultimately the peon who stands in front of the door to the 
IAS officer’s cabin. 

What he experiences would to a great extent depend on his own social 
standing. However, when one takes the case of an ordinary man who has a 
genuine need to meet the IAS officer for a personal issue, the process of meeting 
the IAS officer is quite crude and mighty rude. The security policemen, the clerks 
and the peons would be rude or may be polite when using despoiling pejoratives 
in their words of address to him. These things are necessarily defiling to the man’s 
features, both mental as well as physical. He will feel the power that makes him 
bend and be obsequious. 

However when he reaches the IAS officer’s room, he would find a bright 
face, very friendly and cordial. He may even be asked to sit down, which is a rare 
experience in most Indian government offices, for the common ‘Indian’. Yet, 
even though, the IAS officer is friendly, he is definitely not a friend. That should 
be very much borne in mind. He cannot be addressed as an equal in the feudal 
array of words and usages. The communication would definitely go along the 
route of all higher level YOU, HE, HIS, YOUR, YOURS etc. compulsorily 



reserved for the IAS officer and his compatriots; and the lower You, He, His, 
Your, Yours etc. thrust upon the common ‘Indian’. 

Now, what is the effective demeanour of this IAS officer, who is actually 
an epitome of kindliness and compassion? To continue to insist that he is actually 
a good man, but that he is powerless, is just like saying that the claws of a tiger is 
not dangerous. Only when the tiger compels it to poke into the prey, does it cause 
harm. The claw in a live tiger is a part of a dangerous structure which when one 
approaches, can cause hurt, harm and even dismemberment. 

Now, it needs to be stressed that this idea of a good man is not confined to that 
of an IAS officer. All people in feudal language social systems are part of some social 
system and associated hierarchy. What he is or she is, is connected to the route to him. 
Though it may seem that this idea can be associated in planar languages like English 
systems also, actually the very fact that there is an array of indicant words which act as 
switching codes at each point in the communication makes this totally different from 
English systems. 

Eor instance, in the communication between the IAS officer and the common 
man, the common man can also use any group of words and usages to define the 
communication. He can say Saar or Thaangal or Ningal or Thaan or Eyaal or even Nee. In 
each case, the IAS officer’s demeanour, mental equilibrium, disposition of friendliness 
or enmity or docility or domination, and his own mental stamina changes in accordance 
to the sense of the word used. If the common man goes on shifting in his choosing of 
word levels, the IAS officer would very well feel as if being tossed in a thunderstorm. 
However, in actuality, these things do not happen, for the common man is very well 
given a purposeful training in how he should behave to the IAS officer and what level of 
words he should use, by the various levels of officialdom he had to traverse to reach the 
IAS officer’s cabin. 

Even if he does come in straight, without this traversing, in the usual cases, he 
would have undergone a thorough training in this regard from his low-quality Indian 
education, wherein he is mentally indoctrinated about the supernatural standards of the 
government officials. If he has missed this education, the society, with its various means 
would have given him the requisite inputs. In the feudal language communication 
software, for communication, regimentation and harmony to function without any 
disturbance, each level has to use the proper levels of usage codes, that are mentioned 
here as indicant words. In all these things, English systems do stand different. 

The concept of route 

Since I have mentioned the word ‘route’, I am forced to digress 
a bit. Eor, this word has a more significant meaning for me, than what 
the word may mean in English. It is actually connected to the world of 
virtual codes. The fact is that every physical entity has a software code 
existence behind it in the world of virtual software. Now, this theme is 


totally unconnected to the subject matter here. However, I may need to 
explain it a bit to induce coherence to the word ‘route’ mentioned 

Language codes do have powerful connection to this virtual 
code world. I cannot go more into that theme. However it may be 
mentioned that each physical being may have a From and To codes 
encrypted into it. From where it came and to where it is going. From 
what was its earlier state to the state it is transforming into. Here again, I 
cannot go more deeper. This value, as a vector (direction) component 
will be in all physical beings, in their codes of creation and existence. 

When we take this conception to the world of human living 
and to the codes in the feudal languages, there are certain things see- 
able. For illustrating this, I need to first talk of an intellectual point 
which has already been discussed philosophically by many others. 
However, there was some profound information that was missed in 
those discussions. 

It is like this: There is a glass with water inside it to its half level. The 
question is, is the glass half-empty or half-full? [The explanation given in the 
Wikipedia is astronomical distances from the actual depth of this discussion] 

Now, this is not just a question of some nonsensical philosophical 
gimmickry. For it does contain the vital insights to the vector (direction) 

The answer to the question can be seen through this procedure: Take a 
glass full of water. The glass is full Now empty it slowly. When it is half empty, 
stop the emptying. What is the glass’s condition now? It is half-empty ! That is the 



Now take an empty glass. Slowly fill it with water. When it is half full, 
stop the filling. What is the condition of the glass now ? It is half-full. That is the 

Yet, in both cases, the water in the glass is at the same level! 

Actually, in this illustration, there are two different items. One is the 
understanding of the direction of motion of events. From Emptiness to fullness. 
And the other from FuUness to emptiness. 

The second item is that the words and grammar construction of English 
also effects this understanding. So, this understanding is essentially connected to 
how the English words are used. If some other language is used, how the 
direction component would change has to be studied on the basis of the word 
codes in that particular language. Well, is reality connected to language, words, 
indicant words and grammar? Well, there is a connection, but not in so obvious a 


Now, look at this common living scenario. A female is working in a 
school. She is a teacher. One enterprising young man makes her fail in love 
with him and marries her. 

Second scenario. An enterprising young man has a wife. One fine 
morning she decides to join a school as a teacher. 

Now look at the two females. Both are teachers. Yet, inside them 
there are two different vector components. The first is a female who was 
moved towards a husband from the full control of the school. The other 
female is a wife who was moved from the fuU control of the husband to the 
school. Both are essentially different personalities. However, by just seeing 
them teaching in the school, or going about with their husbands, this vector 
component code wiU not be tangible. Yet, it is in there, quite powerfully, 
influencing so many definitions, future events as well as persons. 

This much is the understanding in English. However, when the same 
scenario is enacted in a feudal language like Malayalam, more powerful vector 
component codes will come into the scene. This is where one should deeply 
understand that what the English world envisages is not the full reality in 
other languages. 

When a wife moves from the status of a wife to that of an employee 
of another person or group or management, there is sharp shift in the 
indicant word codes. An Aval to her husband and an Avar to the school 
management would become an Aval to both of them, in most cases. 
Especially in Malabar Malayalam. 


Her husband in most cases would transform from an Avar or Ayaal 
or even Adheham to the school owner family, to an Avan or Ayaal, especially 
in Malabar Malayalam. 

In the second case, the female would initiate as an Avar or Maadam to 
the enterprising young man and later, on getting married, she would become 
an Aval to him and his family. At the same time, the enterprising young man 
may also go down to an Avan to the school owner’s family. 

Now these are things, which do not come up in any sense in an 
English language communication society. Now, it may be mentioned that 
each indicant word code does change a person. In fact, A (the person) will 
change to Al, A2 or A3 depending on the relative indicant word links. When 
this is studied in depth, one may even find a wide arrays of As, as A gets 
variously defined in varying complex relationship. In fact, the A in English is 
a single unitary personality. In feudal languages, it is not like that. 

Now coming back to the concept of route, in a particular person’s position, it 
has a powerful meaning. And if studied profoundly one can even see the way a man is 
connected powerfully to command locations and to disciples, through the route codes in 

British-Indian rule versus British rule 

There is one more thing of quite tantalising quality to be discussed in this 
context. Even though the British colonial rule of the sub-continent is generally known as 
the British rule, it is not an apt name for the second part of this rule. The truth is that 
the real British rule more or less ended with the demise of the East India Company rule. 
The East India Company rule was marked with a ferocious mood of no compromise on 
quality and no compromise to the native feudal lords and culture. It is true that there 
were many mistakes and a lot of learning that took place. Yet, the officials of the 
company had a very vehement attitude of being superior to the degrading inferiority of 
the ruling classes here. 

However, with the coming of the British Crown rule, many native negative 
features and social machineries were given statutory stature. So that from this time 
onwards what this land experienced was not an unadulterated English mood of 
administration, but a mixture of Indian and English. A much compromised one. In 
which the English official classes had to mingle with and accept the culture and other 
negativities of the local feudal systems. Most of the officials of the emerging 
departments were full of local rich people, even at the heights. 

Well, in a mood of quaint incomprehension, the modern Indian may find that it 
was a welcome change. However, it is my contention that it was not. Eor, the local man 
from now onwards had to approach the local native ‘officers’ for getting remedies for 
their grievances. Whatever English education that these ‘officers’ had, they still knew the 



local feudal vernacular. And the way they behaved with the local common man would be 
defined by the feudal codes in them. 

Even the Indian Civil Service also slowly started getting filled by the local rich 
men’s sons. They went to England and wrote the exam. By 1947, more than 50% of the 
ICS officers were natives of British-India. So, what was the real picture of the British 
rule here? It was slowly shifting more and more towards the native feudal systems. 
Beyond that from 1909 onwards, the various Presidencies were ruled by the native 
politicians. So, in fact, it was not really a British rule that was in position here, but a 
British-Indian version. 

This was to affect the people very much. In the earlier times, when they wanted 
to meet a senior officer, it would be an Englishman who they would be meeting. Now, 
the chance of meeting an Englishman was lesser. Once the top man is a feudal 
vernacular speaking native, the same problems that the common man faced in the social 
system would continue to haunt him inside the government office also. Eor, even the 
top man would be connected and controlled by various nefarious loyalties. See this story 
by Rudyard Kipling: The head of the district 

The fact is that the East India Company rule came through fantastic support of 
the lower class natives of the place. Eor, they got a first-hand experience of the native 
Englishmen. However, now what they were experiencing was again the terribleness of 
native ‘officer’ classes, who abhorred the local lower classes. In many ways, the various 
minor incidences of rioting and such that took place in some places can be attributed to 
the fact that the administration was filled with the feudal language speaking ‘officer’ 
class. Even the incidences that took place in Jallianwalabagh could have much connection 
to this degradation of the British rule to British-Indian rule. 


With the removal of the East India Company rule, the rich and feudal 
class of the land again came into social and political stature, from which 
the East India Company had effectively removed them. 


>ri Aurobindo presiding over a meeting of the Nationalists after the Surat 
Congress with Tilak speaking, 1907. See the pandemonium-like ambience, 
more or less foretelling the mess that these persons are going to make of 
this land, the moment it is handed over to them. As to Gosh, it is a moot 
question as to what president-ship would have been offered to him, if he 
has had no British education or the high-sounding official position that 
he came to have through family contacts. All that these 'great' patriots 
had to do to improve the natives here was to refrain from addressing 
them with pejorative words and usages. That they can't. Instead they can 
speak of ousting the English as the sole 'solution'. 

{Incidentally, Aurobindo Ghosh, whose rich father sent him to England for 
this purpose couldn’t pass horse riding exam and thus couldn’t get through. Some 
joker has written thus in Wikipedia: By the end of two years ofprobation, Aurobindo had no 
interest in ICS exam and came late to the horse riding exam purposefully to get himself disqualified 
for the service. The question is why should this joker try to insult Ghosh? What is really 
wrong in admitting that he was not good in horse riding? See these next words: At 
this time, the Maharaja of Baroda, Sayajirao Gaekwad III, was travelling in England. James 
Cotton, brother of Sir Henry Cotton, for some time IJeutenant Governor of Bengal and Secretary of 
the South Kensington IJberal Club, knew Aurobindo and his father secured for him a place in 
Baroda State Service and arranged for him to meet the prince. What is one to understand by 
this type of siUy jingoistic writing? That he refused to pass a public exam deliberately 



and then got into public service through family connections and nepotism? Well, if it 
is true it is a very bad example to showcase.] 

Have I digressed too much? I do not know for sure. I started this writing to 
discuss the various issues involved in improving others, from a very standalone posture, 
with only a very minimal of selfish personal boosting intended. 



Conceptualising looting 

Here again I am forced to mention the East India Company. It is said that they 
looted India’. I am yet to clearly understand this idea. If trade is looting, well then we 
need to redefine the meaning of ‘looting’ thus. Otherwise looting is connected to 
robbery, dacoits, thieving, housebreaking, opening up temples and partaking the hidden 

Thuggees: A typical Asian technique. A very affable demeanour from 
the front. Treachery in the back! 

treasures, highway robbery, train attacks, pick-pocketing, kidnapping, piracy, bank 
robbery etc. And even carrying off women for fornication. I am yet to see a history of 
such actions connected to East India Company. At best, what they did was to crush the 
menace of Thu^es, who were the scourge of the North ‘Indian’ trade routes. 

I need to digress to the word loot. The geographical area currently known as 
Afghanistan, Pakistan, India and Bangladesh was periodically raided and looted by 
raiders from the North-West during the medieval times. There was Genghis Khan who 
came from the North-East. He did not really come much south. The South Indians 



from the current-day 
Tamilnadu did once reach up 
to the River Ganges in their 
raiding invasion. All such raids 
are prompted by the lure of 
treasure, in the form of gold, 
women, beautiful boys and 

For example, there 
was Muhammad of Ghazni 
who is reputed to have raided 
the north-western parts of this 
geographical area at least 17 
times. When viewed from the 
perspective of Iran and 
Afghanistan, the north¬ 
western parts of India, was 
part of an extensive empire 
which covered most of today’s Afghanistan, eastern Iran, Pakistan and north-western 
India. So much for the claims of modern India, to define the history of north-western 
India as part of ancient ‘India’ and medieval “India’. 

Muhammad of Ghazni is said to have desecrated many temples. His men would 
break open the inner sanctum sanctorum and enter the treasure room of these temples 
and loot it empty. Women captured naturally were for fornication. The local populations 
were given the option of converting to Islam or face death by decapitation or worse. 
Those who converted were immediately made to eat cow meat, more or less polluting 
their body and soul as per popular Hindu beliefs. When speaking about the amount of 
wealth in ancient Temples, see the amount of wealth kept in a relatively small temple of 

a small kingdom in South 
Kerala. It might be looted clean 
by the current day occupying 
government of the place, if 
they can get away with it. 

Google search: SREE 

When speaking of how 
women are treated by invading 
Asian armies, see these pictures 
of what the Sri Lanka army did 


■ - 

The ruins of Somnath Temple in 1869. 
This temple was one of the main 
places pillaged and plundered by the 


to the Tamil females. There were similar accusations about the Indian ‘Peace’ Keeping 
Force in Sri Lanka also. 

{Quote: Wikipedia]: In 1296 CE, the Somnath temple was once again destroyed 
by Sultan Allauddin Khilji’s army. According to Taj-ul-Ma’sir of Hasan Nizami, Raja 
Karan of Gujarat was defeated and forced to flee, “fifty thousand infidels were 
dispatched to heU by the sword” and “more than twenty thousand slaves, and cattle 
beyond aU calculation fell into the hands of the victors.” 

MY COMMENT: These slaves never learnt English or developed 
enough to ask for compensation. Their children still live in these areas in their 
millions bearing the lower Indicant Word infliction by the higher Indian sections. 

Genghis Khan would sleep with the wives and daughters of the highest persons 
among his conquered people. Males were killed in mass massacres. Others were taken as 
slaves. See this quote of his words: 

“The Greatest pleasure is to 
vanquish your enemies and chase them 
before you, to rob them of their wealth 
and see those dear to them bathed in 
tears, to ride their horses and clasp to 
your bosom their wives and daughters.” 

If this be the facts of history, what 
is this looting of India by British? Buying 
pepper is looting? Indian academic 
historians who get huge and astronomical 
amounts of money as pay, pension, 
commutation of pension, leave travel 
allowance, gratuity, provident funds, ample 
loans, medical bill reimbursements and chance to send their children to English nations 
would say so. However, the people of India who are at the butt end of their fooling 
should think again before believing this nonsense. Read: (Fence eating the crops) 

Enumerating the British ‘evil’ deeds 

Now back to the British ‘loot’ of ‘India’. 

They did other ‘disturbances’ in the ‘Indian’ social scene. For one thing, they 
crushed the habit of burning up live young girls on the pyre of their dead husbands. I 
did once ask one of my trainees who vibrantly declared that the British had looted 
‘India’. I simply asked him as to what it was that they had looted from this land. It was a 
very troubling question, for he was at a loss to answer such a strange question. For no 
one really asks such a question, for it is a foregone conclusion that the ‘British had 
looted ‘India”. 



Image Author William Skelton (1763-1848) after a 
description by William Hodges (1744-1797). a Hindu widow 
being led—past the body of her deceased husband—^to the 
funeral pyre to sit atop it beside her husband's body and to 

immolate herself.From Bengal Sati 

Regulation, 1829: All zamindars, or other proprietors of land, 
whether malguzari or lakhiraj; ali sadar farmers and 
underrenters of land of every description; all dependent 
taluqdars; all naibs and other local agents; all native officers 
employed in the collection of the revenue and rents of land 
on the part of government, or the court of wards; and all 
munduls or other headmen of villages are hereby declared 
especially accountable for the immediate communication to 
the officers of the nearest police station of any intended 
sacrifice of the nature described in the foregoing section; 
and any zamindar, or other description of persons above 
noticed, to whom such responsibility is declared to attach, 
who may be convicted of wilfully neglecting or delaying to 
furnish the information above required, shall be liable to be 
fined by the magistrate or joint magistrate in any sum not 
exceeding two hundred rupees, and in default of payment to 
be confined for any period of imprisonment not exceeding 
six months." 


He looked at the other trainees for support to fend off the piercing stab of the 
pointed question. Everyone looked at each other. Then someone mentioned ‘pepper’. Ah, 
yes, said the first person, ‘They looted our pepper!’ Well, that was a wonderful answer. 
Pepper which they bought from this land for a sum of let us say one rupee, they sold in 
the European markets for 30 rupees. That is around 3000% profit. If one calculates at 
this rate, England did really loot ‘India’. If we buy USB’s from an interior company in 
China for Rs. 25 bulk rate, and sell it for 400 rupees in ‘India’, we need to say that we 
have looted ‘China’. But not so much as the English did, for the profit here is only 
1500%. However, we miss the fact that transporting a thing from China by Plane is quite 
easy compared to the coming to ‘India’ through the rough and dangerous seas, in the old 
times, by sailing ships, of doubtful capacity to face a storm. 

Actually, it was a trade that gave value to an agricultural product that literally 
had not much value then in the local areas. In Europe, pepper was treasured as an 
essential item to paste on meat before they were smoked and dried to last through the 
winter months. It added taste to the meat, and also made it more palatable. And 
preserved it through the cold months. 

The other argument about the English looting is about the agricultural taxes. 
Well, the vast majority of this had to move through a huge network of ‘Indian’ families 
and middlemen who couldn’t be wished away by the English administrators. Eor, they 
were in the scheme of things since a long time back, much before the arrival of the 
English folks. 

It is seen in history that actually the East India Company did run into financial 
troubles to meet the expenses of running the ‘Indian’ administration. And had to seek 
loans. As to individual Englishmen making money on their own cannot be seen as a 
national crime. Eor, in the History of Parry Company (of Madras) it is reported that in 
those times, there was one Englishman doing arrack business in some place in Madras 
State. I do not speak of individual dispositions, but that of a group of people. 

Individual disposition versus group disposition 

Eor example, there was one evangelist who told me of one incident. However, 
first let me give the social background to the individuals concerned. The lower castes of 
Travancore kingdom were denied so many rights including the right to join government 
service as employees. They petitioned the King to no avail. Ultimately a few years before 
1900, many of them converted to Christianity. This led to a huge rise in the number of 
Christians in the kingdom (from around 11 hundred thousand to around 16 hundred 
thousand). However, in the new religion also, they faced discrimination from the old 
time traditional Christians. 




Pariyan in the 1800s. Image from CASTES AND TRIBES OF 


British-ruled Malabar district, there was no statutory bar on 
the lower castes from improving. However, in native king 
ruled Travancore, the Missionaries of the London Missionary 
Society had to excert pressure on the kings and queens of 
Travancoreto give right to social dignity to the lower castes. 
For, even after converting to Christianity, social dignity was 
denied to them. However, it may be mentioned that among 
the converted Christians also, there were repulsions amongst 
themselves to the lower castes from the slightly higher 
castes. See: Native life in Travancore by The Rev. SAMUEL 
MATEER, F.L.S. of the London Missionary Society. 

At that time, the neighbouring place of Malabar had been under the British rule, 
as a remote district of the Madras Presidency. Proper law and order was there. Beyond 
that there was no discrimination on the basis of caste at administrative levels. {However, 
in the social setup there were a lot of discriminations, and also social upheavals}. When 
the British left ‘India’ in the aftermath of the coming to power of the Labour Party in 
Great Britain, there was a sudden slackening on the law and order machinery as well as 


in the protection extended to the huge forest 
lands of Malabar. Taking advantage of the 
general slackening of bureaucratic efficiency, a 
huge population of the newly converted 
Christians started moving to the Malabar 

The story the evangelist told me is 
like this: Near to a setdement that his 
parent’s group made inside the forest area, 
was a tribal colony. They lived a very 
isolated lifestyle, but had enjoyed the 
protection from outside interference 
during the British rule, statutorily. The 
settlers came with a powerful organised 
might. For each group was intrinsically 
connected to an evangelist, ordained or 
otherwise. This priest was a sort of uniting 
force, dispenser of justice and the 
mechanism of enforcing law and order 
among the encroachers. He was their 
emotional focus of their powerful unity. 

As per what the evangelist retold (of an incident from his or his father’s 
childhood), the youth among the encroachers would besiege the tribal colony in 
the dark hours, crowd round the small hamlets, and push their hands through the 
coconut palm leaf walls of the dwellings, 
catch hold of the legs of sleeping females, 
pull them out and fornicate them. He 
mentioned all this in a very playful manner, 
wondering how many of the modern tribal 
population in that colony really had tribal 
DNA in its entirety. I mention this story 
here to denote the issue of individual 
misdemeanour versus group misdemeanour. 

This evangelist was really a good man, and 
possibly the other setder population was also 
of good moral standards. They wouldn’t do 
any moral transgression at an individual 
level. However, at a group level there was no 
problem and even their evangelical 
leadership which accompanied their entry 
into the forest areas wouldn’t see these 

Tribal hut. Image from CASTES AIMO 



things as worthy of mention or admonition. For, their own leadership to a limited 
extent was connected to being in sync with the general mood and cravings of the 

In the case of the Colonial Englishmen, we have to make a similar exception. 
However, in their case reverse could be the truth. Even when there might have been 
individual cases of transgressions and failings, at the group level, things were kept at a 
very high standard of technical correctness. This also was connected to the issue of the 
English language insisting that there is no need to seek the "respect’ of the lowest or the 
numerically high, as an everyday code of leadership. 

A digression 

I happen to remember another theme from what this evangelist related. 
The settlers were always in the fear of wild animals, especially wild elephants. 
They would dig huge holes in the ground and cover them up with a false mud 
cover. They would then place some edibles like coconuts on top of them. When 
elephants came to take the coconuts, they would fall into the deep hole. Here they 
would be trapped for days, and slowly die of thirst and starvation. The evangelist 
did say that they used to hear the painful wailing of these dying animals, from 
their houses. He said that was only the way they could remove the elephant 
menace in the forest areas which they were occupying. 

Almost all the monkeys in the forests were decimated by these people, 
for the purpose of meat. There were high rocky areas where mountain goats 
would be grazing. They could come occasionally to the edge of the cliffs. Some 
youths from among the setders would be waiting with a gun. They would shoot 
them, and they would come plunging down the depths. 

When I lived in an old house in a settler area for a brief time, I found the 
walls adorned with anders (branching bony appendages on the heads of male 
deer). Many other animals like porcupines, wild boars, various birds and much 
else were ruthlessly hunted down, in the free for all mood that gripped the people 
who had come into the areas that had been kept in perfect protection by the 
British administrative system. This is the real sample of what happened to a 
particular section of Indian forest after the departure of the British. However it is 
quite possible that these things would not be found in any authoritative Indian 
history textbooks. It would be quite easy to find dubious text that describes how 
the British robbed the nation’s forests. 

The pivotal powers of the servant class 

I will explain this concept here: It is connected to the fact that in ‘India’, and in 
all feudal language social systems, including that in ancient Arabia, the servant class had 
a very powerful stance in social and familial environment. A superior has to get the 
ratification of the servant class of other households. They have to necessarily 


acknowledge a superior as a superior. Otherwise he or she would lose face, so to say. 
For example, if I go to a senior government official’s residence. He is not quite 
respectful to me. That is not much of a burden. However, if his menial servant is also 
quite disrespectful, it is another matter altogether. It is a displacement to a location 
below that of the servant in the virtual code arena (See: CODES of REALITY! WHAT 

Even in the life history of Prophet Muhammad, when his marriage to Khadhija is 
dealt with, it is very prominently mentioned that her servants gave her a very good 
opinion of him, which was taken as a powerful assessment and approval. So, it may be 
mentioned that even in Arabia also, the opinion of the servant class was quite a powerful 
content that had to be powerfully taken into account. 

Digression: There is the story of Rama, narrated in the great epic Ramayana 
which is geographically connected to the area currendy connected variously to 
current day north-west India, north India, Middle India, East India, Nepal, and South 
India, and even to Sri Lanka. Ramayana is in Sanskrit. It is said to be a great book 
with a lot of insights into human social and spiritual living. I have not read it, but do 
know a few of the stories in its vast canvas. I do not know anyone who has read it in 
the original. Surely there will be some persons in India who have read it in the 
original Sanskrit. Even though Sanskrit was recendy made one of the official 
languages of one Indian state, I do not think that it is a language with which people 
here are tradidonally or by family links really connected to. If the patriodc 
indoctrination is removed, not much a real link might be discerned. For the current 
day populadon is the offspring of an immensity of populations that have ravaged this 
geographical area. The anthropological looks however would be individually 
connected to each person’s native language as well as the indicant level he or she is 
stadoned in. 

Rama was sort of duped to marry a female who was said to be a princess, 
but actually was not. Looking from the spiritual point of view, what I am saying 
could be painful. However, seeing Rama as a person who lived in a feudal language 
nation, this could be a real havoc in his life. For, when he takes his wife to his 
household, the servants there wouldn’t treat her as a superior person. It is a great 
problem. In India, if a person from a powerful and socially superior family marries a 
female of lowly or doubtful family links, the most terrible danger is from the servant 
class of the family. The family members may or may not treat her with higher 
indicant words, depending on her husband’s stature. However, to make the servants 
associated to the family to use the higher indicant words would be quite difficult. 
They would do it perfunctorily. However, in the privacy of their own households, 
they would only mention her as an Aval {pal) or USS, instead of Avar {oar) or UNN. 
The husband’s social stature would get mighty affected. 



Rama’s father, the king had three wives. Now, when the prospect of an 
un-acknowledgeable female becoming the queen becomes a real prospect, the 
main servant of the third wife spurs her mistress to stake her claims to crown her 
son as the next King. Instead of Rama, who should actually become the next king, 
as per the codes of primogeniture. 

Rawana approaches Sita in the garb of mendicant! The 
language code issue of the Lalcshaman rekha can be 
mentioned as; She is the wife of a crown prince. She should 
not position herself in a location wherein an outsider can 
simply address her with a Nee or Thu. Image details: Artist 
Ramachandra Madhwa Mahishi Illustrated by Balasaheb 
Pandit Pant Pratinidhi. 

In this incident, the power of the servant class is evident, which is not really 
visible otherwise. They stand as the pivot on which the higher persons rotate. 

They can literally change an indicant code word and tangibly swing superior 
persons on to any positional angle in the society. Very dangerous and diabolical 
power, indeed. 

I understand that the Sanskrit epics Ramayana and Mahabharata may 
indeed contain a lot of social insights. Even in the behaviour of Sita, which 
required a l^kshman Reka to contain itself within acceptable norms, there are 


great insights about the powers inside a feudal language software. I do not want 
to go into that here, for it may take my writing into far-off locations. 

A wife who the servants do not respect and see as a social senior can 
bring in disaster on the familial discipline over the servants. A wife whom the 
servants believe is one among them can be a problem to a limited extent even in 
England, when the family is from the nobility. However, the issue of a powerful 
indicant words dwarfing the wife and through her of her husband is not there in 
English. It is powerfully there in feudal languages. A servant’s husband is not an 
avar or adheham, but a mere avan. Even though, such words may not be openly 
spoken, the numerical values in the codes would sink to that level, even if the 
husband is perfunctorily mentioned as Avar ot Ayaal. 

In the case of Sita, she was an adopted daughter of a King. Naturally, it is 
obvious that at least some of the servants of her husband’s household were not 
willing to concede to her the status of a Royal princess. 

The senior man not getting up in a pose of respect is not a great thing, and can 
easily be condoned or even disregarded. However, his menial servant not getting up is a 
pose of stark disrespect and an active form of insult. In Malayalam, it can have the same 
effect as that of calling a man ^eda’. 

Now, it must be admitted that the British officials also slowly did get to feel the 
power of the local communication codes. Yet, their social bases were inside well 
cordoned-off English arenas. So whatever infection that can enter into their egalitarian 
mentality would get rectified from this base area. Or at least there was this arena where it 
could be cured. 

Now this was a very crucial factor that made the British officials starkly 
different from the ‘Indian’ officialdom of yore. The British officials were not bothered 
much about what the ‘Indian’ subordinate staff spoke about them to the extent they did 
not understand the dynamic oscillation of the indicant words on the basis of each and 
every input. For example, it is seen mentioned that the British officials would go into 
any subordinates’ quarters’ area and make sudden inspections, without any paraphernalia 
and pageantry to accompany them. Even if someone did not act very powerfully 
‘respectful’, it was more or less a thing of not much consequence to them. 

However, it has been mentioned by an ‘Indian’ IP (Indian Police) officer 
(predecessor of the current day Indian Police Service) that after the formation of the 
current day India, the IPS officers would go to any such places only after assuring that a 
very powerful set-up of saluting constables are first placed in position. For, if they 
simply go in without anyone clearly understanding who it is, and someone is not 
^respectful’, it can be a real mental trauma and literally a demolishing of the command 
structure. This issue cannot be fuUy understood in English. The issue is that he would 



have to act in a belligerent attitude to set right the error, and a reputation of an iron man 
would have to be delivered. 

An Iron lady from a lower version: I remember this incident, when my 
mother, (when she was a senior (non-IAS) officer of the state government) was 
transferred to the Cochin office. She entered the office and the peon, who did not 
recognise her, spoke to her in a very careless manner, in the usual tone meant for 
the common person. Immediately she had to give him a powerful retort that 
literally made him jump up from his seat. A reputation of being an Iron lady 
builds up. This ‘Iron Lad/ feature is not at aU connected to the Iron Lady 
features of Margaret Thatcher, the old time British Prime Minister, wherein her 
iron-ness was not in making peons jump up from their seats. 

Now coming back to the East India Company officials’ personal attributes, this 
is what has to be mentioned: The mental security from the menace of the fear of being 
un-respected. It was a very powerful security, about which no one has really 
contemplated upon or commented. 

Here again, what one finds is the simplicity that is being extended by the 
English officials to the ‘Indian’ population. Which if not correctly understood can easily 
be misunderstood as weakness, effeminate nature, softness etc. At the same time, it 
needs to be understood that compared to the attitude an ‘Indian’ boss to his inferiors, 
what the British official class was offering to the lower man was a stance to improve 
one’s own mental stature, from being unduly bothered about extending a continuous 
posture of obsequious servitude. Whether many ‘Indians’ really understood the very fine 
difference of this refined culture is doubtful. 

Now actually, this fear of ridicule, jeering and lack of respect from the lower 
class persons is a very great deterrent to doing anything intelligently. Eor then, what are 
required are not intelligent actions, but actions that are seen as impressive to the lower 
class. That is how the codes in the ‘Indian’ feudal languages dictate things. However, the 
English administrators were not much affected by it. However, at times they also did get 
affected by them through the huge number of ‘Indian’ staff members who were in aU 
levels of administration, including that of the Indian Civil Service (ICS). They would 
bring in the codes of feudal hierarchy which included the codes of ‘respect’ to the high 
and pejorative degradation to the low. 

In many ways the issues of this communication codes did have a very significant 
part in the events that led to the military firing on the assembled protestors at 
JaUianwalabagh in Amritsar in Punjab. This firing was also a stark evidence of the 
extreme inexperience of the English administrators. Eor, when Asian administrators do 
it, it would be done with meticulous planning. They would remove aU outsiders from the 
venue and then go for the killing. However, in the case of the Jallianwalahagh firing, it was 
more or less an outburst of other frill animosities, including that of the members of the 
Ghurkha and Baluchi soldiers to the ‘Indians’. 






Insights from my own training programme 

Now, let me move ahead and speak about the concept of improving. It is 
something that needs deep thoughts and contemplation. See this picture of two young 
children. {Refer to them as N & S}. They were like this before they became acquainted 
with Varuna and Ashwina. The facial expression of theirs is not that of poverty or lack 
of affection from their senior family members. It is more connected to a few social and 

familial issues. One, they belong to the same lower caste as mine. They were not poor, 
for they had reasonable amounts of landed property owned by their parents. Now look 
at Varuna and Ashwina at that time. Those N & S were school going children, while 
Varuna and Ashwina were not going to school. Financially, comparing my personal 
property ownership (for I lived quite apart from my family strings at that time), Varuna 
and Ashwina were at that time quite poor in comparison. 

However, there was no need to compare, as Varuna & Ashwina were at that 
time kept above the purview of social comparisons. If at aU their financial condition was 
taken up for comparison by anyone in the society, it was an activity about which they 
had no information about nor were they bothered about. For, they knew only English in 
which there are no indicant word changes based on financial acumen and lack of it. 

Even though I have had four-wheel vehicles earlier, at this particular time I had 
none. But Ashwina and Varuna were least bothered, for they used to travel to far-off 
areas, swim in the sea, speak of things of quite different levels, talked about English 
classics, saw an immensity of English films and did so many things in which they had no 



competition with others. However, in Malayalam, every human attribute is evaluated in 
comparison to others. I remember the terrible change that came into Varuna and 
Ashwina when they were ultimately forced to join the local ‘English’ Medium schools. 
When I speak these things, it is not with any rancour. For, it is these contradictory 
events and connected observations that ultimately gave me the inputs to write my books. 

Varuna came home with the problem that other students were pointedly 
mentioning the fact that she was not wearing any jewellery. For the first time in 
her life she was deliberately given an input that she was an inferior due to the fact 
that she was not wearing any jewellery. 

I simply told her that it was not an issue and that it was not advisable for 
schoolchildren to wear expensive jewellery at school. I think the school also woke 
up to the issue fast, and wearing jewellery by the children was prohibited. 

I remember one incident with regard to my second daughter Ashwina. 
Once I was driving my mother’s car and I happened to come behind the school 
bus in which she was coming home. I simply followed it. I thought it better not to 
stop the bus and take her in the car. For, she 
may be quite happy with her schoolmates. 

However, when she reached home and came 
to know of this, she was quite cross that I did 
not stop the bus and take her. When I tried to 
explain to her, she looked at me abashed. “You 
should have stopped the car in front. My 
schoolmates would have seen the car, and 
they would know that I am rich’. 

Known as being rich is a very 
powerful social component. However, in 
feudal languages like Malayalam, the power it 
lends to the codes is of the nth degree. 

The problem for those two children {N 
& S} was that they were kept in the lower 
positions of the Malayalam feudal codes, by 


persons many of whom were of low social status. In Varuna’s and Ashwina’s case, if at 
all their family social status was low, it was not to connect to them as a lower indicant 
word in Malayalam. For they did not know Malayalam and no one spoke to them in 

Fate was manipulated by someone in my household, and N &S and their family 
were taken as tenants in one of our fabulous family houses, in the same compound 
where I was living in another dilapidated house. (Their father came to me for learning 
English speaking many months earlier). Our house was thus, because I strived to keep 
away from the family setup, wherein there was an inimical competition to see that I was 
kept in my position. This would easily mean that Varuna and Ashwina also should be 
kept in their position. It may be remembered that even in my own family (consisting of 
my brother, sisters and a parent) which was quite good in English, there was 
exasperation among other members that I was not allowing them to teach Malayalam to 
Ashwina and Varuna. My firm stand was connected to my aim to see what would be the 
positive change in individuals if they are kept away from the barbs of feudal language 

There was one person in my family who expressed the idea that she was coming 
home to our family house just to practise her Malayalam. For, she was living in a 
professional ambience, wherein English can be opted for. The idea that Varuna & 
Ashwina were there for her to practise Malayalam was not the core issue. That they 
couldn’t be made to bear the subordination imposable by Malayalam lower indicant 
pejorative-affectionate word codes was the core issue. 

Now coming back to N & S, their parents were not good in English at that 
time. The children were absolute zeros in English. They studied in an Indian tradition 
focused manner, wherein the theme of ^respecting’ the greater man was the theme. The 
idea that the non-great man also has to be extended a reasonable amount of dignity is 
not there in such traditions. 

Errant codes and their erasing 

When they started living as our tenant, there was bound to be some 
communication issue. The father was in a way my student in that he had come to me for 
learning to speak in English. In that sense, I should be getting a disciple or at least 
someone to support me. However, the ingenious attitude of my own family members 
was to seek to inform him that I was his friend at first (not his trainer), and slowly to 
shift that information and to let me know that he is my equal. And then later on to get 
him to understand that I am his subordinate. Eor, professionally he had a professional 
qualification which if positioned on a good social platform could get him social acclaim. 
At the same time, I was continuing my age-old stance that I will not go in for any formal 
Indian qualifications at any time in my life. 



N & S knew little English, and in Malayalam, they were quite the extremely 
subordinated children. In fact, I do not recall seeing anyone like them. They must have 
been around 8 and 7 at that time. They had no training in walking on the road without 
anyone holding them. However, in spite of these issues, at home, they did take up a very 
truculent attitude to Ashwina & Varuna. When Ashwina & Varuna were out in the 
courtyard quite preoccupied with various hobbies, N & S would climb up on the upper 
storey of their house and call them by name and make catcalls and boo. Now, there was 
this issue also. They were younger to Varuna and elder to Ashwina. The booing was a 
distraction and not much more. However, it perturbed Varuna & Ashwina. So I was 
compelled to do something. 

The basic issue was that the children were kept at home with no permission to 
mix with the outer society, which was more or less totally Muslims. Culture conflict 
would be there. They came from a less cosy social area. As to them being with Varuna & 
Ashwina, there was the question whether they were willing to learn and speak in English. 
Here I will have to take up the ancient question of why the British taught the ‘Indians’ 
English. It is generally taught in the schools that the British did it to enslave the 
‘Indians’. Not only was that argument rank nonsense, but also wily. For anyone who 
knows the ‘Indian’ languages would understand that giving anyone the chance to learn 
English is the greatest liberation a man can be given. Not the opposite. Yet, people who 
do not know the benefits inherent in English simply fall for the cunning indoctrination 
and go around parroting the same. 

The children’s father, being my trainee, did know the grandness in learning 
English. However, the mother had an opposite view. The question was, what was wrong 
with ‘Indian’ languages? It was a stance to display one’s shallow patriotism. This 
patriotism is there in many ‘Indians’. It survives till they or their children get a British or 
US visa. Once that is achieved, then they go around displaying cute photos of their 
children in the companionship of White kids or persons. A proximity to other colours is 
not that much appreciated. However, the GB or US tag, of whatever colour, is a very 
powerful one. 

It was then that I was compelled to ask their father to take a definite stand 
about English. He later told that his wife and he had a long talk about it. He told me that 
the children were handed over to me for English training in whatsoever manner that I 
thought fit. It was decided that Ashwina would be their trainer. It was acceptable for 
everyone concerned, including the children. 

Now this scenario has to be explained. Ashwina would be around less than four 
years of age. N & S were senior to her in age. Varuna was older than both of them, by a 
few years. In Malayalam it was quite easy for a youngster to accept a senior in age person 
as a trainer, for there are automatic verbal codes that assign the proper subordination. 
They immediately started calling Varuna as Varuna Chechhi (Elder sister). Now, there was 
this correction to be immediately enforced. First of all Varuna was not their sister. If it 


was ‘respect’ that they meant by this verbal code, it was unacceptable. For it suggested a 
powerful link to Malayalam ‘respect’ versus ‘degradation’ codes. So, they were told to 
address Varuna as Varuna only. 

Here again problems come in the codes. If Varuna is called Varuna Checchi, 
immediately the other associated words for She, Her, Hers etc. automatically move into 
the higher indicant highly ‘respectful’ form. Removing the word ‘Chechi’ was equivalent 
to removing ‘respect’, which is not a thing any sensible person would ask for in 
Malayalam and other ‘Indian’ languages. Not only N & S, but even their other associates 
would also start using lower indicant words towards Varuna and Ashwina. Now this was 
one major problem with trying to remove the negativity in these children. The possibility 

of them pulling down Varuna & Ashwina to social levels beneath their own levels. 

How was I to handle this? The fact is that every ‘Indian’ instinctively know 
these things, even though the modern English natives do not have any inkling of these 
things and their powerful negative actions. 

Now what about Ashwina? She was to be their trainer. Now this training was 
not the typical classroom training that is easily visualised when one mentions the word 
‘training’. Ashwina would mingle with them, play with them, take them out, to the river 
for swimming, for outdoor games, for jogging etc. They would be insistently asked to 
talk in English. I saw Ashwina doing a fantastic job in this regard. Every minute she 



would be mentioning ‘Speak in English’ at least five times, in the initial days. Both N & 
S had been told by their parents to Ashwina. 

Breaching my security wall 

Now, there was the issue of N & S’ parents. When the father first came to me 
for learning English, he did address me as ‘‘Saar’. That word was powerfully erased and 
he had been induced to address me with my name with a Mr. prefixed. This stance itself 
was a dangerous thing for a teacher to do. For, the word Mr. doesn’t last long. When he 
mentions my name in many other social areas, it might not get conveyed. Only my mere 
name might move into their social conversation. However, if a Saar had been there as 
suffix, it would go along with my name, wherever and whenever I get mentioned. This is 
a very powerful code. For, it is a code that demands that I be ‘respected’, and that only 
higher indicant words for He, His, Him etc. should be used in my case. When I enter, 
there shall be a trigger in the codes that demand that many other people should 
acknowledge my superior presence. What I desire could very well become divine 
commands, as far as a great majority of the people present in the place. Moreover if 
there is any moral or ethical transgression on my part, it would be pure blasphemy to 
mention and discuss such things by the persons who ^respect’ me. 

Now what did I do? I was in many ways requesting that I be denied of all these 
positive attributes and allowing a powerful breach of social security around me. 

Later his wife also was my student for some time. She was to address me with a 
Mr. prefixed to my name. She would be around 10 years or more, younger than me, 
while her husband would be around one year elder to me. She addresses her husband 
with a ‘chettan’ suffixed to his name. It is a very powerful introduction of her husband in 
all places she mentions him. However, my stance was pure madness. When the husband 
and wife talk about any other Phettan’ or 
‘Saar’, like Ravi‘jettan’ or Rajansaar, or Balan 
master, among themselves, the suffixes will not 
get removed. However, the moment they 
spoke about me, the Mr. will disappear and 
my mere name would get mentioned. Actually 
the mention of mere name signifies a 
subordinate or a servant in Malayalam, if not 
otherwise related. 

Now, there is the presence of their 
children to be considered. When I said that 
the children also need to address me with a 
Mr. prefixed to my name, it had a really 
distressing effect on the father. For it more or 
less meant the elevation of the children to his 
own level in terms of communication and 


Varuna and Ashwina at the Chamunderswari hills! f 

Now what was I doing? It 
was pure madness when seen from the colloquial social context. For, persons who were 
very clearly on the lower side of personal stature are being allowed to rise up. Actually 
the immediate effect is not of their rising up, but the pulling down of me from my 
stature. My stature was not connected to any strong pillars (Hke a government job, 
financial acumen etc.), but was on more or less based on my own mental feelings that I 
was not below anyone. The other issue was that these persons, even though they became 
quite comfortable in addressing me with a Mr. prefixed to my name, were stiU on the 
lower side of many other communication strings with their various relatives, social 
seniors, professional senior etc. who themselves were not of very good social stature. 
For they themselves existed on the bottom layers of various communication codes. 

through that, to that of mental 
stature. He was of the opinion that 
the children should address me with 
an ‘Uncle’ suffixed to my name. 

Well, that is a powerful 
placement. And all over India, 
children are made to remain at that 
level, just like the servants. For, it was 
in the language codes connected to 
various words and codes. However, it 
was a very stupid placement. For, I 
was not their ‘uncle’ in any sense of 
the term. And my training 
programme was to induce pristine 
English and not the tremolos version 
of English known as Gandhi or coolie 
English. I insisted that since I was 
bent on training pristine English, the 
children also had to address me with 
a Mr. prefixed. 

An issue of 1800 horizontal clockwise rotation 

Actually the placing of Mr. before the name is not an easy thing. It has a 
connection to the particular codes in feudal languages, wherein a suffix of respect is 
required. Otherwise the person would tumble down from the heights to the abysses of 
lower indicant words. I have discussed this issue in my book: CODES of REALITY! 

Now look at this: Lake Victoria. And also: Victoria Lake. 

Or see: Aunt Sheela. And: Sheela Aunty 



The first stance is from the elevations of pristine English. What about the 
other? It is from the low self-confidence stature of lower class people in feudal language 
societies. Now this ‘lower class’ is not always connected to financial weakness or low 
social stature, but more connected to mental training that has been given. I remember 
the fury that was caused in a nurse in a private hospital in a village when I used the 
words: "What did Dr. Moidu say about this? in Malayalam. She was an uneducated woman 
who became a staff nurse through work experience in midwifery and other general 
nursing activities. She repeated the words ‘Dr. Moidu’ with a terrible rancour, bitterness 
and fury. She obviously wanted me to say Moidu Doctor. That is the how the codes of 
respect work in Malayalam. Other way for placing the ‘Doctor’ in front is an action that 
could signify impertinence, which could trigger an outrage. 

Actually the virtual code issue is connected to —1800 positioning for the 
Malayalam mentality when compared to pristine English. 

Now the very placing of Dr. as a prefix is not possible for a lot of Malayalam 
speaking persons initially. It requires a real mental reprogramming. It is slighdy akin to 
asking a Malayalam person to address the local Police Sub Inspector with a Nee (Lower 
YOU). Well, not exactly similar, for in this case, then the police would beat him into a 
pulp. However the Indian police can and would address a local man with a Nee. That is 
the known standard of the free people of ‘India’. 

Daring standards of the valorous people 

When speaking about people standard, this much has to be mentioned. 
People are quite brave and also of adventurous disposition. When a police official 
is in the vicinity, they have the mental stamina to gather and call him obscenities, 
challenge him and to inform him with a massive mob power that he is just next to 
nothing. They would use the words "Nee’ "Avan’, "Avat, "Podd’ "Podf etc. in these 

When there is an obstacle in their path, they are adventurous enough to 
jump over it, even if it is someone else’s property. 

At the same time, if youngsters or people without much social clout, 
come and ask for permission to take ball that has fallen into the compound to the 
householder, he would be brave enough to distress them with ominous words. 

To stand in a queue is almost an impossibility for most people of this 
nation. For, they would show the daring to stand without a queue. Or to break it. 

However the other side of bravery, which is really of much softer 
content, cannot be contemplated or practised by the people. For example, the 
minor action, which in England would not be equated with bravery or daring, of 
going to a police station, asking for a seat in front of the sub inspector and 
addressing him with a Mr. prefixed to his name and discussing an issue with a lot 
of dignity; well, this level of very soft daring is not there in the ‘Indian’ people. 


Nor have they been trained to think that it requires more mental stamina 
to avoid encroaching into someone else’s compound and to go round the wall, 
through the proper road. This level of mental stamina is not trained or shown as 

As to the householder, he or she doesn’t have the mental calibre to 
politely ask of the people as to what is their problem and to discuss the issue in a 
non-truculent manner. 

As to standing in a queue, well, it really requires a lot of bravery to do 
that. For, it is almost sure if one does it, another man would simply bypass him 
with no qualms and poke his hands through the counter window. The daring and 
mental quality to request everyone to stand in a queue is not there in ‘Indians’. 

But then, they are not the persons to be blamed. The ultimate blame 
should fall on the people who took over the nation from the British with no idea 
as to what is it that they had to train the people in. As to the super British nut 
called, Clement Adee, he had no idea as what he was denying to the huge mass of 
people when he handed them over to the Indian governing class. 

I am sorry that I did digress to the issue of daring. But then it came into my 
mind now. 

Now coming back to the issue of placing the proper words in a name, it is an 
absolute reversal of codes when Sheela Aunty (most ‘Indians’ would say: Sheela Anti) is 
reversed as Aunt Sheela. Likewise everything such as Victoria Lake is reversed to Lake 
Victoria. Now, the latter stance really requires a particular kind of mental stamina. I 
don’t know if it is true, but then it may be possible to see the Asian version coming into 
popularity in such English nations as the US, as more and more people from the feudal 
language content arrive over there and inflict their own negative mental statures to 
innately English social settings. The nations will slowly atrophy. Lake Victoria will turn 
into Victoria Lake. It is a mental state of lowly stature on the opposite side of English 
standards. A 180 degree negative component. 

So, I was to be addressed with a Mr. prefixed to my name. However, it was a 
very perilous arrangement. For, after every interaction, N & S would go back to the area 
where their parents would talk to them of me without a Mr. That is, a mere name, which 
would decode me in their minds as of a person of low stature. 

That was only one part of the issue. Varuna and Ashwina were quite noticeably 
different from them. Ashwina was able to make them talk in reasonably good English 
within a short period of two months. It was school holidays for them. 

The tenacious training 

They were taken along for long walks, jogging and to the river. For some time, 
they did not join them in the river for swimming. However, later, much later they started 



swimming also. The boy was quite frightened. Both of them gave me a quite a fright 
when they came out of the water, gasping for air after water had entered their windpipe. 
It did happen a few times. 

In my own life, it was a time of terrible happenings in my family life. That 
needn’t be the matter for discussion in this context. However, there was this streak of 
behaviour that I could notice in N & S. They were actively trained by Varuna and 
Ashwina to improve their individuality. However, on their side there was active 
competition. They wanted to beat Varuna and Ashwina in aU aspects. This was a streak 
that was not quite felt by Varuna, for she was elder to them both. However, Ashwina 
did feel it, and I could see it. For, in their own codes she was their junior, and once the 
capacity to speak in English was achieved, they were under the impression that they 
were senior to Ashwina. It was quite a painful experience, in that I could see Ashwina 
trying hard to improve their English and other qualities. At the same time, they would 
be using sly manoeuvres to become superior to Ashwina. In many ways, this could be 
equated to the issue of Asians arriving in English nations, and then prompting their 
children to beat the native-English speaking children in aU kinds of capacities, including 
academic as well as physical competitions. When it is achieved, it is deemed as a great 
achievement. However, the fact that the local society had given them all the encouraging 
ambiences is easily forgotten. A platform to act out their claims to superiority. 

The fact is that once a person arrives from India on the platform of an English 
nation, any minor capacity of his is on a huge elevated platform. He is in the midst of 
English speakers. It is really a great elevation. However, in all achievement that he 
makes, very rarely would he mention the platform that gives him and his actions the 
glow and heights. 


In the case of Varuna and Ashwina, the issue was that they had no tone of 
competition, while the other side had an incessant striving for defeating them. This I 
have seen in the case of many other kids also, who were trained by Ashwina and Varuna. 
At times, Varuna and Ashwina did seem to get a bit distressed by this competitive mood 
in the trainees, when the actual mood should have been to create a congenial 
atmosphere for aU round improvement, rather than competition. However, the 
Malayalam speaking kids were actually at home in a different mental environment in 
which each point gathered would create a value improvement in verbal codes. 

I did see that neither Ashwina nor Varuna were least bit bothered about 
positioning themselves in the middle when they were moving with their friends. 
However, being in the middle is a very powerful plus point in the feudal language 
indicant codes when other see this position of theirs. 

Varuna started using computers at age four, when I got a computer at home. 
She learned typing very fast, and was good in Adobe PageMaker also. However, at that 
time I did notice an attitude in many parents that children should not touch computers. 


It was not really connected to a feeling that the children would spoil a computer, but 
rather connected to a feeling that children should be placed in their inferior position, as 
a means of regimenting discipline. In the case of N & S also, this was seen. Their father 
exhibited a mood that a computer was something of a divine entity that should be 
displayed to the children with the minimal of direct interaction with them. It 
transformed into the verbal idea that computers are much above the mental standard of 
a child to deal with. However, it had been my experience and understanding that 
computers are quite intelligent, and the most minimal of intelligent person can work 
with a computer. For computers are designed to work with the minimal of efforts from 
the side of the user. Computers are intelligent. The more intelligent it gets, the more 
easier it will be for operating. 

So, N & S were given access to use of our computer by Varuna and Ashwina. 
Very fast their computer skills improved. Slowly they started getting their father’s 
computer also. I could very easily see that most of the computer skills of Varuna and 
Ashwina were getting imbibed by N & S also. Actually, it was a moment for me to be in 
a competitive mood. For, even though I was trying to disseminate English qualities in 
others, I was living in a Malayalam world, where every person is evaluated on a regular 
basis, on the basis of what all things he has as unique and above others. It was a 
moment of introspection for me. By giving N & S unrestricted access to learn the varied 
skill that Varuna and Ashwina possessed, was I not allowing a competing group to 
gather exquisite skills at that time (around 2005-07) in a remote village area? 

I have seen this issue in the case of various trades in India. For example, 

I know about traditional carpenters, who learnt their trades as a traditional 
vocation, right from childhood. When they have apprentices who work to learn 
the trade, they will not allow them to learn the intricacies. When a specific 
complicated calculation is involved, they would just tell their ward to take the 
chisel and sharpen it from afar. They do not want their knowledge to go to even 
their apprentice, so easily. For, it is by the exclusiveness of their skills that they 
retain their ‘respect’ in the trade, guild and society. 

We had then in our possession two CDs of around 1000 games. It had been my 
observation that children playing skill games on computers and becoming adept in them, 
really improves their mental and physical agility and speed of response. Varuna and 
Ashwina mentioned to N & S that they had with them these 1000 games. Varuna & 
Ashwina came and asked me to give the CDs to N & S. Again my Malayalam mood 
sparked. Should I allow this training also or not? 

Colluding with creepy negativity 

There was a related issue that was bothering me, and more or less was affecting 
my logic in regard to the above question. The children were improving and more or less 
arriving at very near to Varuna and Ashwina in many qualities, including physical games, 
including swimming, jogging, cycle riding etc. For, I used the allow them to go cycling 



even on the road, under my supervision. In many ways, it was a powerful mental calibre 
improvement that all these things were giving them. 

However, what was the affect on Varuna & Ashwina from this interaction? 
Well, they were getting identified with children who were being kept at the Nee, Oan 
(Avan), Oal (Aval), Chekkan, Pennu, edi, eda levels by varying kinds of persons, which 
could include their parents, their servants, teachers, neighbours, relatives and even casual 
acquaintances of their parents. Well, is there anything wrong in these things? Well, 
ultimately it is these things that create the ‘Indian’ looks. ‘Indian’ looks itself has to be 
discussed in detail. 

Indian looks 

I will briefly mention Indian looks. Later, I will try to elaborate. There is 
no such thing as a single Indian looks. Each language decides the looks of the 
persons who speak it as a native language. Even native-Malayalam speakers’ 
children, when they are born and bred in other native language atmospheres, do 
not have the Malayalam looks. If they do not know Malayalam at aU, then there is 
very much limited Malayalee looks in them. 

However, inside each of the ‘Indian’ feudal language speaking groups, 
there will be diametrically opposite stances in the expressions and physical looks 
and postures. This is directly connected to which part of the indicant code level a 
person exists. Eor, individuals are affected by a lot of different kinds of indicant 
words from varying locations. The resultant of this will have to interact with the 
inner virtual codes to exactly form a person’s looks and features. Here such things 
as mental connectivity to persons and social locations also effect. As also the issue 
of what level was the father, and the mother’s evaluation of the person who 
copulated with her to create the child. This theme is quite a complicated one, and 
I cannot go deeper into it. 

Effect of lower indicants 

Now speaking about the effect of each of these lower indicant words, I need to 
elaborate this much. Each of these words is a lower indicant, pejorative word. However, 
the effect they create on each person varies much depending on who is targeting whom. 
It differs: affectionate tone of a parent, the taunting words of a boss, the sniggering 
derision of a servant, a companionship of a friend, intrusive pose of an outsider, an 
impertinent stance of a neighbour etc. all have different affects. Moreover, it also 
depends on the size of the targeted person in terms of age, social position, professional 
stature, financial condition, physical size etc. Even though the lower placed person is 
usually the target of this attack, the negative effect is more if the targeted person is of a 
higher stature. He or she will feel it terribly more. As if he or she is pulled down from a 
high platform tight into the gutters. 

Cosy comfort of the subordination 


Now coming back to N & S, they are the targets of such words. Even though 
their parents use it as an affectionate tone of subordination, it is taken up by others and 
used in the tone of compelling subordination. 

When they get addressed as Nee, and referred to as Oan (Avan) or Oal (Aval) etc. 
they do not feel much discomfort in the same manner an ‘Indian’ servant wouldn’t feel 
any distressed on being asked to sit in the kitchen floor to eat while others eat at the 
dining table. 

Dodging the negativity 

In the case of Varuna & Ashwina, these words and their social meanings are not 
used. For, they do not know Malayalam and the behaviour to them is as per the codes in 
English. Neither high nor low. Yet, on being acknowledged as friends of N & S, their 
stance gets compromised. Even though what they act out may not seem cantankerous in 
English, in Malayalam their casual stand would be a sort of impertinence. However, that 
was not an issue, for they were identified as being different, and so such a categorisation 
was not there. 

Ashwina used to take training of senior persons in our English training 
programme, right from around age 5 or even below. However, this was done by placing 
Ashwina above the word codes, by not allowing pejorative lower indicant words on her. 
Since she did not know Malayalam, there was no issue when she addressed the senior-in- 
age trainees by name. For, she did not have any feeling of having transgressed any limits. 
However, when N & S accompanied her in the training programme, I could see that her 
capacities were being compromised. For, as N & S had improved much in their English, 
they had no qualms in competing with Ashwina as an equal. The only effect it has on 
Ashwina is negative, for others who are trainees get a feeling that they are dealing with 
some youngsters from the Malayalam group. 

For, way back in Malayalam, Ashwina’s stature was easily lowered by the use of 
powerful lower indicant words, which were not mentioned in front of us, but definitely 
used by N & S’s parents in the privacy of their home. In many ways, this is one sly 
character of ‘Indian’ social communication. One expression in front of others, and the 
exact opposite when they are not there. 

N & S were at home in Malayalam, and for them to call senior persons by their 
name was equivalent to rank discourtesy and outrageous impertinence. Now this was a 
problem in the training programme. For, then I had to powerfully introduce them as 
separate from Ashwina. It could be identified as discrimination. However, if I did not 
discriminate, then the trainees would naturally get agitated and furious. For, when N & S 
addressed them by name in English, it naturally has to appear in the Malayalam codes 
also. There it becomes criminal and highly provocative. 



Apart from this, by the very 
identification of N & S as equal to 
Ashwina or possibly senior to her in age, 
the English stature of Ashwina was quite 
obviously seen as diminishing. So there 
were times, when I had to really worry 
about how to combine everyone together 
in the training programme. 

However, when one moves 
around with persons who are understood 
to be lower in some manner, the lower 
stature rubs on the other. In two ways. 
One in the eyes of the others. Second, in 
themselves the lower positioning gets 

Terrific illustrations 

From my own life, I can relate 
two different incidences that can cast 
an illustration on this aspect. Many 
years ago, around the year 1983, when I 
returned to the village where my parents had bought a house many years back, I 
was not much known by sight by everyone. Since one of my parent was a very 
senior government officer and such other friU reasons, the house was treated with 
‘deference and respect’ by the local people. When people came to our house, I 
was also addressed and treated with extreme honour, not usually lend to a local 
youngster. The senior people in the society also treated me with deference not 
shown to a youngster. 

Being quite bored with monotony of the existence in a village wherein 
the people seemed quite removed from a city-life, many of them treating a menial 
job in an Arab’s house in the Middle East as the greatest achievement in life, and 
also due to certain sly limiting actions on me by my own family members, I used 
to go to the local river for swimming. At the time, the servant boy in the house 
also would be there with some of his companions. 

There was one time during the monsoon months, when the waters were 
quite a torrent. I was swimming. Quite nearby were the servant boy and his 
companions. In the swimming dress (at that time only a thin cotton towel), all of 
us looked the same, with nothing to identify me apart from the servant boy and 
his companions. There was a wooden bridge across the river, with pillars in the 


There was a man 
crossing the river the bridge. He 
was a person who used to come 
to our house. When he came 
addressed me, he would put on a 
very deferential pose and use 
quite ‘respectful’ words of 
address and referring. As he 
moved across the bridge, he saw 
my head protruding out of the 
waters, and me holding on to one 
of the pillars of the bridge to 
escape the tremendous puU of the 
torrential waters. He saw me as one among the servant boy’s companions. He 
went into a terrible stream of words, meaning, ‘Leave the pHar’. However, if the 
same sense of the lower indicant words he used were to be translated into 
English, it would more or less, ‘Bloody dirt, leave the piUar’. However, if the same 
words were addressed to the servant boy, it wouldn’t seem thus to him. For, 
Indian feudal language codes allow such words to be used to the servants, and 
they are not discomforted by them. 

The invisible adjectives 

Here I need to digress a bit and mention that almost aU ‘Indian’ feudal language 
lower indicant words and sentences (when they are used in the degrading sense) when 
translated into English, an adjective of ‘dirt’ or some other words actually needs to be 
added to convey the correct word sense. On the other end, when higher indicant words 
and sentences are translated into English, an adjective words like that of ‘gold’, ‘golden’, 
‘precious’, ‘priceless’, ‘invaluable’ etc. would need to be added to convey the correct 
sense. The tragedy with the current-day understanding of feudal language speaking 
persons’ words and speech is that modern English nations do not understand this 
'stinking-dirtification’ oi their nation that is incessantly taking place. For, as in the example 
given above, only the ‘Leave the piUar’ gets understood in English as the other part is 
slyly hidden during translation. However, the 'dirtification’ of persons, institutions and 
events goes on, and the nation and its refined common man go down, making 
themselves despicable to their own national ‘higher’ level citizens. 

A shifty situation 

Now, the incident that I mentioned is only a very tangible illustration. 

Being on close proximity to N & S, Varuna and Ashwina was connecting 
themselves to people who would not only use the lower indicant words to N & S, but 
also about them also. For, the words ‘aval’ and associated words would come in their 
conversation. Now, in this regard, even the parents of N & S were not above reproach. 



For, they would use such words only about their children, and they would have no 
compulsion to use a higher word about Varuna & Ashwina. Or to refrain from using 
such words. 

Now, here I need to insert another fact. Whenever I introduce Varuna and 
Ashwina as trainers, I would mention the issue of lower words in Malayalam and give a 
fair warning that such words are not to be used about them. They can use the names, 
but for such words as Her, Hers etc. they were not to use the Malayalam lower indicant 
words, but to use the name instead. Almost everybody direcdy connected to them did 
concede to this request, for they had no problem. However, persons who stood one or 
two steps away from this connection, like a parent of the trainee, his or her friend, 
teacher etc. were not bound to this obligation. It was here the atrophy couldn’t be 

Look at this video. [Occasion of the video is this. One of the trainees was going 
abroad for getting a job. There was a celebration party in the house. At that time, our 

trainees along with Ashwina and 
Varuna went to the nearby 
riverside. The trainee’s house was in 
a remote mountainous area. This 
event took place in 2008. Varuna 
was twelve and Ashwina six. I did 
not go with them to the riverside]. 

What you see are Varuna 
and Ashwina with senior persons 
who are their trainees. It is a very 
strange situation, not at aU possible 
in current day ‘Indian’ languages, 
unless some superb degrading of 
the trainees and some supernatural ennobling of the young trainers are induced. 
However, in the pristine form of English, it is possible. Here again, many native-English 
speaking readers may not understand what is the essential issue that I am pointing to, 
unless they have already understood the issue of indicant words. Even though Ashwina 
and Varuna are here as trainers, there is no ambiance of them being superiors. However, 
if the other side, that is the feudal language speaking side, were their trainers, they would 
have gone into words of degradation. 

When feudal language-speaking person are made teachers in English nations, no 
one tells them that lower indicant words are not to be used upon or about the students. 
It is an act of criminal negligence that native-English children are made to go into the 
subordination of feudal language speaking teachers with no security barricades in 



A colonial British quandary 

A second illustration: the power of proper introduction 

There was another incident in my life. Many years ago, I used to come home to 
the village where my parents had built a house, during my school/college holidays. I 
think this incident happened after my graduation, which I had done in a city. The home 
village was not a home place for me, in the sense that I was not born or brought up 
there. I had no classmates there, nor was I connected to anyone there from a long-time 
association. Language-wise also, the local dialect felt like by a cranky way of speaking. 

However, when people came home, they treated me with deference in indicant 
words. To some extent this was due to the social prominence of the house, a bit due to 
the deference lend to a new person and to some extent to my own outlandish stance. 

There was a cow in the house, which was tied to a tree. It was quite obvious 
that it was not looked after nicely. The place was full of cow dung, and its body was also 
littered with it. Flies would pester it, and it mooed piteously throughout the daytime. 
Out of feeling bad about the scene (now it should be understood as a selfish stance in 
that I wanted to remove a disturbing scene from the vicinity), I used to take the cow to 
the local river to give it a bath and would even allow it to graze around the river bank. 
From English, I don’t see too much of a problem that I couldn’t bear. However, in the 
local feudal language, what I was doing was the servants’ work or of a low-level- 
household man’s. Moreover, I was quite young. What I was doing was a heinous thing 
to myself In fact, many persons who knew me used to feel that I was a bit mad to do 
this, living in a prominent house. 

Not many people in the area knew me by sight, for the village was quite big and 
sparsely populated at that time. {Now it is teeming with people, with each household 
having multiplied exponentially in numbers}. Now the problem was that of association. 
There were other village boys doing this work as servants to some household, or for 
their own household. They had a social position that was commensurate to their family 
stature, their own age, and their professional position. However, I was not from that 
group. It is possible that aU these things could be there in English. Yet, English does not 
have indicant word array. 

Once, as I was going through the road, one man identified the cow. But he did 
not know me. He came near me, peered at me, as if in a slight mood of astonishment 
and said, in Malayalam: ‘You are the new boy servant working in that house?’ In English, 
only the word servant can be found objectionable. However in a feudal language, the 
word for You, is a very powerful content, the negative power of which cannot be 



understood in English. Again, it was a matter of association. If it was addressed to a 
servant, it was not a thing that anyone would have bothered. 

The cow once ran into a house compound. I ran behind it. Well, it did 
not do any mischief However, the householder came out and started using 
terrible expletives, for he thought I was the servant boy in the prominent 
household. For, it was inconceivable that a member of my household would do 
such a thing as taking the cow for grazing. It was again an issue of a mental 
elevation. Most of the children of my age wouldn’t have minded the speech which 
was prompted by the lower indicant word categorisation of me. However, I did 
feel the puU down from a position of elevation that I couldn’t condone. The 
words Eda, Nee etc. had been used. Here again the context moves to the power of 
proper introduction that is there in feudal languages comes in. The easy security 
from all such evaluations and mental attack that pristine English could lend to a 
person is of a supernatural quality. 

This much I digressed just to inform about the issues of ‘being identified with 
others’ in a feudal language situation. I had this issue with N & S parents also. Even 
though Ashwina’s and Vanina’s presence was improving the English of their parents 
and through that their general individuality, the reverse wouldn’t happen. I mean, their 
presence was not conducive to improving Vanina’s and Ashwina’s personality. For, at 
their levels, it is sure that they would use only the lower indicant, pejorative form of 
indicant words. Since they couldn’t speak to them in Malayalam, the word Nee wouldn’t 
be used. However, they could speak about them, and I am sure they wouldn’t have any 
qualms about using the derogative form of Sbe, Her, Hers etc. It would be impossible to 
prevent them in this regard. For one thing, unless the issue is properly explained to 
them, their attitude would be, ‘We use it to our own children. Why should we not use it 
on Varuna & Ashwina?’ 


In England, native-English kids moving in close companionship with 
feudal-language-speaking kids may not achieve any personality enhancement from 
this account. However the other side would really feel the pouring in of positive 
codes, that would literally fill them with effusive delightful mental and physical 

A sly understanding 

This was perfectly one of the quandaries that the Colonial British officials in 
India faced. They had no means of using pejorative forms of words to the ‘Indians’. 
However, about them, and to them, the ‘Indians’ could use this form of attack for which 
there was no effective shield. The only partial protection that they could build up would 
be the lack of knowledge of ‘Indian’ languages. However, this is a protection that wears- 
off fast. It is a weapon which I think all the ‘Indian’ leaders who wanted to show off 


their prowess in comparison to that of the English natives, would and did use. Even MK 

When speaking of Gandhi, I need to mention that his very going to England 
was part of the general swindle of the people of the place currendy called ‘India, 
Pakistan, Bangladesh etc.’ Look at this issue. If one goes to such Middle-East nations 
like Dubai etc. one can see the powerful distance the English natives keep away from the 
other nationalities, such as India, Pakistan etc. The English natives maintain a superiority 
that cannot be erased away without defining themselves as nonentities. For, their 
systems are so soft that if any Asians, Africans or certain Europeans are allowed to 
breech and enter, they would have no means of protecting themselves. For, it is 
impossible for them to mingle with most other nationalities, especially Asian. For, such 
mixing would simply mean the compromising of their own communication and social 
system. English systems allow a lot of dignity to individuals without connecting their 
right to dignity to such things as senior age, high jobs, senior professions, superior 
professional qualifications, family links to superior families and much, much more. For 
among them, there is no consequent change in a concept called ‘indicant words’. For, 
English has no ‘indicant words’. 

However, the Asians, including the Indians do know the value of being on par 
with the English. It is like this: Most Indians cannot communicate with most senior 
levels of administration and social hierarchy of their own nations, from a position of 
equality and dignity, other than by exhibiting a pose of subservient obsequiousness. 



However, a simple entry into 
England would change all that. For, 
he or she then becomes a person who 
has been exposed to a system in 
which almost all persons in the social 
system can be addressed with their 
name with or without Mr., Mrs. etc. 
It is a powerful social climbing. Even 
when the British were ruling ‘India’, 
the rich ‘Indians’ were ready to spare 
any expense to get their children to 
study in England. For, the child then 
more or less becomes a part of the 
social scene in England. 

SEE this quote from 
WIKIPEDIA on Aurobindo 

Sri Aurobindo's home in St Stephen's Avenue; London 
1884-1887. Crown's rule was a time when the rich in India 
could easily send their children to England and get to come 
back as leaders of the natives here. It was a short cut to 
leadership! Image Details: Author Chiswick ChapThisfile is 
licensed under the Creative Commons Attribution-Share 
Alike 3.0 Unported license. 

Aurobindo Ghosh was 
born in a Bengali Hindu family in 
Calcutta, West Bengal, India on 15 
August 1872. His father, Krishna 
Dhan Ghosh, was District 
Surgeon of Rangapur, Bengal. His 
mother, Swarnalata Devi, was the 
daughter of Brahmo religious and 
social reformer, Rajnarayan Basu. In 1877, Aurobindo and two elder siblings - 
Manmohan Ghose and Benoybhusan Ghose were send to the Loreto Convent 
school in Darjeeling. His father was posted at various positions at the 
Government hospitals in Bengal during this time. His father was believed to be an 
Atheist according to Aurobindo and wanted his son’s to study for Indian civil 
service in England. 

In 1879, Aurobindo and his two elder brothers were taken to 
Manchester, England for a European {British) education. The brothers were 
placed in the care of W.H. Drewett and his wife in London. Drewett was an 
Anglican priest whom Ghose knew through his British friends at Rangapur. The 
Drewetts tutored the Ghose brothers privately; they were asked to keep the 
tuition completely secular, and to make no mention of India or its culture. 

MY COMMENT: See the great ‘Indians’ sending their children to 
England to reap the rich benefits. It may be noted that Ghosh’s mother came 
from native religious loyalties. 


I have seen many Indians working in the Gulf in menial jobs understanding this 
idea. If they have the financial means, they spare no expense to get their children to 
England or to any other English nation. However, usually, only the richer chaps can 
actually get this done. What the children then achieve is a great personality development. 
However, the perspective of many natives in English nations is stiU stupid. Their own 
terrors and discomforts on being made to coexist on close proximity and social 
association with such outsiders are described as racial hatred. The fact is that the distaste 
is not really connected to skin colour. Rather, it is connected to the very codes that 
design the outsider. His or her each and every feature would go against so many fine 
elements of the English world. 

However, why this is so cannot be understood by the English natives. For, 
whatever they get to understand is only an English translation version of realities. This 
version is still only an English item, and not the original item that is the reality in the 
feudal language communication code, in which each and every human being is 
powerfully jointed or disjointed, and regimented or dispersed by their native language 
codes. What these codes are and how they can affect human features and mind is not in 
the least understood by native-English speakers. 

When we, that is, Varuna, Ashwina and I, used to the river for swimming, at 
times Ashwina would be a bit far from us. At that time, one or two servant class men 
would approach her and ask questions to her. It was quite well-known that she couldn’t 
understand Malayalam. However, they would use the words Nee, and Npal to her in the 
hope of piercing her armour of not-knowing Malayalam. She would be distressed with 
their intmsive questioning, for she was quite small and them quite big. Yet, she would be 
spared of the real turmoil of understanding the real atrophying content in their words, 
due to not comprehending Malayalam. However, in the case of the English kids of the 
colonial times, unless their parents took a very staunch that they shouldn’t learn the local 
vernaculars, their secure stance of mental composure would be lost. Eor, the vernacular 
words can literally swing them up and down, as per the whims and wishes of the others 
who speak it. In the US, currently the native-English speakers do react with acute 
violence to feudal language speakers, even if they don’t really understand the real 
inimical content in their speech. In India, anyone who transgresses the parameters in the 
use of indicant codes, can really get beaten up or burnt alive. Such is the horror it creates 
in the negatively affected higher-placed persons. 





Entering the world of animals 

A terrific allegory 

In many ways, it is like different animals meeting each other. Many years ago, 
when I went for business purposes to other states in my own nation, I had to go to 
interior villages. The native language would be quite un-understandable to me. My native 
language would also be equally un-understandable to them. However, in educated towns 
and cities, we would have a common language called English to communicate. In places 
where English had not entered, it is definitely like two different animals looking at each 
other. However, since both of us know that we are human beings, and that we all have 
common purposes which are not dangerous to each other, there is not possibility of a 
physical attack. Physical attacks are also possible if I do try to dismande the social 
hierarchy that holds their social system. 

Since all Indians are aware of the issue of feudal language social hierarchy, not 
much transgression occurs. However, in many ways, we are just like to two different 
animal species looking at each other. We cannot understand what the other is speaking. 
The more cut off from English, the more cruder or its opposite, more obsequious the 
other group can be. The obsequiousness comes if they feel that I am a superior. This 
would translate into such words in their language and I would get the requisite respect 
and command there. 

Now into this group, which may feel like an animal group, if I were to bring in 
English, they would change rapidly. We would rapidly feel that there are so many 
common points between us. AH words in English would seem to have an equivalent 
word in their language also. So we would feel that they are also human beings. 

Actually if one could teach a group of animals to speak in English, the same 
effect can be had. However, one should bear in mind that even though most English 
words would seem to have an equivalent word in the animal communication system 
also, the fact would be that this is only a feeling from English. Eor, only the animal, 
which knows both English as well as the animal language, would know that this is not 
the actual reality. All equalisations would only be approximations. Eor, the 
communication codes that have animal qualities and which cannot be fuUy translated 
into English would still be translated into some soft English words, wherein the original 
beastly quality of the same wouldn’t be felt. 

When English interaction with such people as African Blacks, Asian peoples 
etc. initiated some few centuries back, in the initial times, there were feelings that some 
of these people were not fuUy human beings. Or at least that their human intelligence 
were of a limited content. There were even studies and writings to prove this contention. 



In the same way, now we feel that animals are far off from Human intelligence. 
However, if one were to find a way to teach them English, there would be fantastic 
change in this perception. Once they get to be able to use computers and mobile phones 
etc., the development of their intellect would be phenomenal. Yet, there should always 
be this thing to be borne in mind. We can teach them English. That is they can learn 
human knowledge. However do we ever get to learn their inner knowledge, feelings, 
emotions and emotional triggers, and even their core feelings that guide them in their 
own social communication amongst themselves? 

Well, this is the issue that really lies before English nations. They have taught 
English to so many no-English people. They have all improved to the extent of knowing 
everything, even the innermost secrets of English social and technical knowledge. 
However, has there been any introspection about what is the inner core of the non- 
English speaking people that propels all their emotions, their mutual belligerences, codes 
familial attachments, regimentations and command codes that are non-tangible in 
English, but is present in them powerfully, awaiting the attack order to start the besiege 
and the frontal attack? Well, the truth is something like the English experience with 
Japan. Minute Japan learned English and breeched all English fortresses. Yet, still now, 
the English world doesn’t have the least idea as to what is the inner core of emotional, 
sociological as well as nationalistic aims that remain as an undercurrent in the Japanese 
collective wisdom. 

I know that I am digressing from the route that I am in. However, since my 
mind has entered into an unplanned area, I need to finish the theme and then only move 

Animal emotions 

Speaking about animals, I had this experience. The year was around 2007. I was 
staying in our family compound, away from my bigger family home, in a slightly 
dilapidated house. This I was doing to maintain a sort of distance from the 
encroachment of the local culture, which was entwined in Malayalam and the local social 

On the road suddenly three dogs appeared. Of three sizes. The first was a big 
brown dog, the second a black one and the third a white and black dotted dog of just 
above puppy size. The three seemed to have been suddenly thrown into the roads, from 
some cosy household, for they seemed quite unsure of how to deal with the outside 

I do not want to tell the whole story here. I will concentrate on the brown dog 
which was female. It tried to be friendly with me. However, it was impossible for me to 
accommodate it in my house for I was sharing the same compound of the other family- 
houses in the compound. However, within a few months of being on the road, it 
became pregnant. At that time, it was allowed to give birth inside the compound in a 
shed. The house gate was kept slightly open to allow it to come and go. I could see that 


it was desperately trying to convey its gratitude. It would try to mouth out words, which 
were not coherent to me. Could be that it had no vocal cord to do that. Or it might even 
be that being solitary beings, there was no particular language in it. For language also 
needs to be taught by a social group. A solitary human being cannot have a language. 

When it saw me, it would wag its tad, in a very passionate manner to address 
me. Later, it took its kids elsewhere, but continued to reside inside the shed. At that time 
the family took up the decision to oust it. I had to carry out the decision. However, 
when I tried to oust it, it put up an act of desperation. It turned its rear part to me, and 
went on wagging its tail in a piteous and desperate manner, looking at me with a tumed- 
towards-me face. It seemed to feel that I would see the wagging tad only if was turned 
towards me. It was sure that it was trying to say something, but lacked the machinery to 
do it. 

Later when my wife tried to shoo it off, when it had entered again, I saw it 
desperately trying to speak. Well, when I say these things, I use the same understanding 
that I have with regard to human beings. The same desperation I have seen in human 
beings, when they are in tight corners. 

I am sure that the thinking part of the brain is not fudy connected to any 
hardware. For, it could possibly be connected to some software. I remember one 
time many years ago, when I was traveldng by a two-wheeler through a 
mountainous area. I was having a sore throat. So couldn’t speak properly. Only 
incoherent sounds would come out, if I tried to speak. I stopped in front of a Tea 
Estate in a bus waiting-shelter. Opposite of the shelter was the gate of the Tea 
Estate, through which the workers were coming out. There was a man who 
looked like a drunk, in the bus shelter. He tried to put up a conversation. I simply 
tried to shift the topic by simply looking at a manager-ldse man coming out of the 
gate in a motorbike. I simply spoke these words with no specific aim, ‘Who is 

I do not know what went wrong. The other man in the shelter 
immediately rose up and started up in a pose of questioning in a very offensive 
tone: Why do you want to know? Who are you? 

Now my situation was that I couldn’t speak. If I were to speak 
incoherendy, I knew what would happen in the midst of a remote location 
population. So, I tried to evade the situation with some vague vocal sounds. 
Immediately, he got up and moved towards me with a very ferocious looks, as if 
he had cornered some prey. However, since it was impossible for him to 
physically manage me, he started using vocal commands. I immediately moved 
towards my bike. My problem was that I couldn’t speak. And it was impossible to 
predict exacdy how others would react to his frenzied shouts to the others to 
accost me. Due to my innate agility, I could spring on to my bike and escape the 
scene. The problem was that he was trying to gather a mob. To an elevated group 



of people I could at least use some written English to define my stature. To the 
uneducated mob, one can’t predict how things would go. 

Now, what I have just described is the power of the means to speak. And 
the power to move a mob. This incident could also point to the inability of the 
English ruling class to communicate their egalitarian ideas to the mob led to 
frenzied moods by their ‘Indian’ leaders. The mob couldn’t understand English 
and its soft refinement. However, it can understand the barbaric rhetoric of their 
political, social and religious leadership. 

Even though I was reasonably intelligent, quite well-travelled in the local nation 
and a bit abroad, well-read, good in English, proficient in British Classics and having 
much information inside me, the moment I was without an ability to speak to another 
group of people, the situation was just like being an inarticulate animal. 

That is just one illustration that I wanted to mention here. There is another one. 
It is about my contention that when people in this nation, meet others of the same 
nation, but of different language, there is a feeling of meeting another animal. 

It is like this. There was a mini-lorry, a Swaraj Mazda, in our family. The 
driver and ‘cleaner’ of the vehicle were the typical no-English kind of lowly 
informed persons. {This categorisation is only from India. If they were to go to 
the US, they would very fast be like other Americans}. They were going to the 
next state of Karnataka. Their native language was Malayalam. The next state 
language was Kannada. For a Malayalam-speaking person who hears Kannada for 
the first, it is worse that Greek. So incoherent would it sound. 

They were going with another young man who was a businessman going 
to bring a lorry load of fertilisers from Karnataka to Kerala. He was a person with 
a squint. On the way, the lorry driver stopped the vehicle by the side of a paddy 
field. He wanted to clean his specks. There were women coming from the paddy 
field. The ‘cleaner’ got down to check the tyres. The young man with the squint 
was sitting on the side seat, looking straight on the road, with all his intent on 
reaching the fertiliser factory. However, to the women on the road, his eyes (with 
squint) were looking straight at them, in some prohibited areas. The driver said 
some funny thing about someone back home. The young man laughed loud and 
replied in the same vein, in a boisterous fashion. The women on the road saw him 
looking at their features and making loud snide remarks which they couldn’t 

Now, the fact was that many long-distance lorries, driven by low- 
informed youngsters do stop near these women, make comments on them and 
ride off. Now, here was a group that was daring to stop and try it out in a very 
cosy attitude. The women shouted out loud. The people in the lorry couldn’t 
understand that what they did was a call to batfie. The men folk ran out of the 
fields, came near the side of the lorry, and caught the young man. He held on to 


the lorry for dear life, not understanding what the commotion was. They were 
beating him soundly. 

On the rear side, the ‘cleaner’ had also being caught and was being 
efficiendy manhandled. The driver shouted out to him to hold on to the lorry, 
whUe he started the vehicle and broke out of the gathering crowd. 

I mention this just to illustrate the issue of mis communication or non¬ 
communication or lack of coherent communication. 

There is another incident that comes into my mind at this moment. 

One young man, with whom I had casual acquaintanceship for some time 
told me this. He was coming to Kerala through a place called Gudalur. This is a 
place where the three Indian states of Karnataka, Tamilnad and Kerala meet. His 
jeep had a minor collision with a motorbike. The bike rider was a Tamil speaking 
man. An altercation naturally took place. The damage was inconsequential. 
However, the spoken words could move in directions along the indicant word 
scale, from that of mutual respect to, one-sided respect or to total pejoratives. 
Without abusive words and expletives. A phenomenon not enact-able in English! 

The jeep rider mentioned that he was willing to do anything, meaning 
that he was willing to give whatever compensation was required. However, he 
spoke in Malayalam, in the understanding that Malayalam words could be 
understood in Tamil. However, what he spoke translated into the other man’s 
mind as ‘I am ready for anything!’ Meaning that he was willing to fight it out. 

Immediately, instead of the issue cooling down, the other man went in 
for belligerent stance: ‘Nee (lowest You] enthum chyjumo edd?’ The last sound eda, is 
also a provocative pejorative, with no equivalent in English. The words meant in 
English, ‘You will do anything?’, but then the provocative pejoratives are not 
there. In English, it had lost almost all its beastliness. 

It has taken a few centuries for a major section of the African and Asian 
populations to learn English and to more or less arrive at a communication level with 
the English people. Now, let me take this as an allegory and position it to ponder on 
another thing. 

Moving further on the allegory route 

Currendy there is a lot of endeavour to find out if there are living beings out 
there in the far distances of the outer space. If we come across them, the next question 
would be as to how we would come to communicate with them. Eor, the fact remains 
that we have not found an effective means to communicate with the so many living 
beings around us on this earth, both animals as well as plants. Actually, it is possible that 
it may be quite difficult to communicate with them. However it might be more easier to 



make them communicate with us. Even though this sentence may seem to contradict the 
initial sentence, the fact is that there is a difference between both the sentences. 

I remember reading about some English youngsters who were recruited 
by British companies owning estates in India, during the British rule period. They 
were to supervise the various proceedings in the tea and other hill produce 
plantations in the erstwhile Madras State. The local language was Tamil. Naturally 
the workers were Tamil speakers. How do the Englishmen communicate with 
them? They had to learn Tamil and pass a test in Tamil. It is quite understandable 
to me as to how difficult it would be for the English youngsters. The difficulty 
was not necessarily just in the complex words, grammar and pronunciation, but in 
the total contortion of the English social perspective that would come about 
when Tamil is spoken. Eor speaking each sentence, a new form of mental 
evaluation of persons and their jobs would have to be done to choose the specific 
word suiting that person and his job. It would be a total mental trauma to do 
thus, as the person who does it would immediately feel himself sinking into the 
dirty world of ‘Indian’ social communication and relationships. 

The English youngsters made a proposal. Why not teach the local natives 
English? Well, actually this would be a lot more easier. For English is an 
extremely simple language and can be learnt fast. However, there is one essential 
difference here. Another type of mental jolt forms in a feudal language speaking 
person, who feel a sudden levelling of social ups and downs. Many feudal 
language speaking persons, who speak English for the first time, really get 
severely jolted. Some may even feel compelled to refrain from doing this again. It 
is a case of a lowly ‘Indian’ servant who always sits on the floor suddenly being 
asked to sit on a chair and speak to his ‘Indian’ master with a new level of 
heightened dignity. 

When the English supervisor trainees made this proposal, it was severely 
disapproved by the ‘Indian’ supervisor class. For, they could understand the real 
mental progress their lowly subordinates would achieve when given this training. 

In fact, they would reach a level of equality in dignity with the Englishmen. This 
would lead to a questioning of the suppressed level they were put to and could 
really ignite a social revolution and possibly a violent one. All against their ‘Indian’ 
master class. [Similar to what the black slaves of US did, when they were 
improved (through English) from their native feudal, barbarian African social 

Genetically improving the lower species 

Now coming back to the allegory of the animals, I would say that within a 
matter of one or two centuries, or possibly less, many animals’ anatomy would be 
genetically altered artificially in such a manner that they would have vocal cords and 


Other appendages to speak. And possibly they would be given the benefit of using their 
hands as would the human beings. It is not going to be too difficult. 

Now let us take this case of Great Britain. Great Britain is a nation where dogs 
are generally treated with more dignity than in Asian and African nations. The way the 
dogs are treated in many English household really feel unbearable to the ‘Indians’. I have 
seen many rich Indians who barely treats their own Indian serving class with any level of 
human dignity, remarking that the food that is given to the dogs in England would be 
enough to feed the poor in India. Actually what they leave out of mentioning is that they 
themselves have so much money with them, which can be enough to feed so many 
Indians around them. 

Suppose after some 100 years, British medical scientists do a genetic change in 
some of their dogs. The dogs get the vocal cords to speak. Their hands are given the 
ability to be used as human beings would. It is a just a matter of time before they start 
speaking English. Then they would learn to use computers. And after that they would 
feel comfortable enough to drive cars. 

There would be no seeming difference between their mental cravings and may 
be some of them would even start craving to have sex with the local human females. In 
fact, it may take place in many household, where the dogs sit and communicate as 
another human being. However, when this change takes place, there would still be a 
significant repulsion for the dogs who go on being more and more comfy with human 
social interactions. They would start demanding more and more access to human arenas. 

Within a few decades or centuries, there would be a huge population of similar 
dogs who are functioning in almost all human arenas. Then would come the next natural 
issue of racial discrimination. For, even though the dogs have arrived at English human 
levels, they still have many dog features. Eor example, they can bite and tear other 
animals. Moreover, they can communicate with other dogs which the human being 

As they go on improving their words would be about their ancestors who had 
been chained, shackled, abused and used by human being in England. There would be 
demands for compensation. Moreover, the dogs would be definitely be seen as more 
superior than human being in many fields of activity, wherein their animal characters 
would easily defeat human beings. Eor example, when competing in a 100 meters or 400 
meters races, they would easily defeat the human beings. They would not like to be 
mentioned as dogs, for the word ‘dog’ is an insult. 

Bear in mind that the cows in Ungland who would develop to speak in English would find 
fault with the English nation for slaughtering their forefathers many centuries hack for food. However, 
the cows in India which remain as animal cows, would not have the means to complaint about the more 
barbarian manner of killing that theirforefathers had to bear. 



However the fact that they live in a social ambience far above what the other 
dogs in other nations live in wiU not be mentioned. In those nations the dogs would still 
be living a life of devoted worship for their human master. In the England, the dogs 
would be superior to human beings and would demand equality to be statutorily 
encoded. In later centuries, a fabulous dog would even stand in the elections and 
become the Prime Minister of England, for the superior dogs would out-number the 
native-English human beings of the nation. And he, instead of connecting himself to the 
great people of England, who corrected the genetic deficiencies of the dogs, would 
publically proclaim his link to the various other dog-populations in other nations. 

Here am I denigrating anyone with this allegory? If anyone does think so, he has 
to think again. A dog that can speak perfect English, use computers, drive cars, and take 
command of human operations and such things! Is it inferior to the human beings? The 
truth is that it is definitely a far superior being in terms of physical and mental 

Eor, what the dog can do the human being can’t do. What the human being can 
do, the dog can do. 

The whole social scenery would turn totally unbelievable when other dogs from 
other nations also start arriving in England with the help of their English compatriots 
and getting an anatomical change procedure done. They then learn English and all the 
other paraphernalia, including computers and vehicle driving. Next they would want all 
the facilities and social entrances that the dogs in England had achieved through 
centuries of mental and educational change. Well, this is the point of current day debate. 

Now, what about the issue of what these dogs are having in their mind? Well, 
what they do translate into English is understandable. However what they leave out in 
the translation, no human being can understand. What they plan among themselves will 
all get sieved out in the translation. How they define, categorise, segregate, differentiate 
and, despoil and ennoble humans within the creepy confines of their own mental 
process would remain hidden from the human beings of England. Eor most of these 
emotions won’t have any equivalent in human emotions. Like the word eda and edi in 
Malayalam. They cannot be translated into English. Eor such beastly emotions are not 
there in English language and social intelligence. 

The more these dogs improve, the more would be their complaints and 
criticism of the people of England. On the other peoples all around the world, they 
would not have any complaints. Eor, they had never given the occasion for their own 
dogs to improve. 

Here, I would jump to a minor part of the extension of the idea. The rest I leave 
to the reader to ponder upon. When a feudal language speaker translates his words into 
English, there is no conveying of the powerful tearing up of dignity in human features 
he has done in his own language and mental process. This part is real. But then the 
native-English speaker has no inkling of it. Well, that is the inherent danger that feudal 


language speakers carry forth in their communication systems. Their tearing part is not 
immediately understood. They do this and are doing it. StiU, the native-EngHsh speaker 
does not know about it, until the English social system slowly, over the decades starts 
showing the scars. 

Now, let me just move into a slight friU extension. The English speakers 
do not know what the superior dogs are thinking in their exact mental platforms. 

So, they decide to study the dog language. Well, it is here we come to a fact. A 
language is a software. In many ways it is connected to the body peculiarities of 
the being. It is a communication software. In animals, wherein there is no vocal 
cords, this software uses other body features to communicate it emotions, need to 
eat, calling others to hunt for food, urging sex, planning assault, setting up decoys 
etc. Now, learning an animal’s communication code is actually akin to turning 
into the animal itself Once that is learnt, the same irritation that one dog has 
when it accosts another dog will set in the human being also. 

Even though this contention may seem quite far-fetched, actually it is 
quite easy to convey. An Englishman does not know Malayalam. So, even if he is 
addressed as Nee, and referred to as Amn, it would have no effect on him. 
However, once he is made to learn Malayalam, he would understand the negative 
connotation, which would be quite unbearable and of Satanic proportions to him, 
and he would react vehemently. 

I have seen it happen when I was staying in a Hindi area in North India. 

A lady from the south was addressed by an ordinary vendor as Thum. She had not 
much problem with the addressing as she was not much good in Hindi. 
Moreover, she had the impression that Thu was Nee, Thum was Ningal, and Aap 
was Thangal when converted into Malayalam. However that was not the truth. 
Actually, Aap is the standard word of addressing that is polite and ‘respectful’. 
The other word Thum is not ‘respectful’ and when used by an ordinary road 
vendor is quite atrophying and of abominable content. Now, when I apprised her 
of this, she went into a wild fury and never allowed that vendor to sell her 
anything. However, the vendor had only done a momentary assessment of her 
from her dressing and her looks at that moment. 

I have mentioned this thing just to point to the dangers in native-EngHsh 
speakers learning such oriental languages as Chinese, Hindi, Tamil, Malayalam, 
Sinhalese etc. without first understanding what it is one is changing into, as a 
software code that reaches deep down into the very Hfe software of a person is 
being installed inside the mind. 

Sanskrit thriving in British schools (YouTube Video) 

I am not sure if the viewers can see the facial demeanour change that is entering into the 
English children as their body features try to accommodate the codes ofphysical features encoded in a 



feudal language. They are being redesigned into the framework of another software code. In the powerful 
ambience of English that exists all around, the powerful negativity that is being encoded will not be 
easily visible. But then, remove the English, and the stark realities of a very feudal language ambience 
will come out into the limelightl 



Travails of training 

Introduction and social mixing 

Now, I need to speak about the ways of introduction and social mixing. In 
English nations, especially in the US, there was a very brave and possibly idiotic attempt 
at social mixing, without proper understanding of what was being envisaged. I have 
mentioned earlier of a video in which Varuna and Ashwina are seen as trainers to 
persons who are much senior in age to them. They have trained many persons, both 
male as well as female. When this is being done, there is essential social mixing. The 
trainees belong to the Malayalam speaking, very little English-knowing, colloquial- 
mentality persons, most of who are trying for lower jobs in the Middle East. Actually I 
am the main trainer to them. However, my system of training at that time was exposure 
to English through an English speaking 

Now, it is essential that the 
lower social inputs, codes as well 
negative energies should not diffuse into 
our side. At the same time, the trainees 
should improve without a feeling of 
belonging to an inferior group. It had its 
problems, unless proper precautions and 
limitations were powerfully mentioned. 

The trainees were told in a tone of no¬ 
excuses mood that the lower indicant 
pejorative codes in Malayalam should not be used to and about the trainers. Now, even 
though this seems a very small issue, the fact was that this was the biggest social issue as 
far as communication in a feudal language is concerned. 

Even though the trainees had to speak only English inside the training arena, 
the fact was that this place was a very brief area in their everyday life. In Malayalam, 
youngsters were necessarily in the lower code areas of the indicant words, such as Nee 
(inhi), Aval (Oal), Edi (Pennu) etc. Even though these words seem quite small and 
powerless, the fact is that these are the very powerful words that can more or less assign 
a person his social status. To insist that these words should not be used on the young trainers, who 
did not have any statutory power to punish, was in many ways a silly thing. However, that was 
the basic tenets of our training. However, the trainees need not get up when the trainers, 
including me came inside the room. Moreover, they could address me with a Mr. 
prefixed to my name. This was also great liberation for them, for in Malayalam and 
colloquial coolie English (Gandhi English), the teacher has to be extended powerful levels 



of respect, which need to be self-deprecatory. In which case, they would have to affix 
my name with Saar or Mash suffixed, whenever my name was mentioned or I was 


I need to discuss the sentence: ‘To insist that these words should not be used on 
the young trainers, who did not have any statutory power to punish... ’ The fact is that 
no one would dare to use pejorative indicant words to those who have punitive 

For example, even if a police Sub Inspector is quite young, only very powerfully 
placed persons would dare to use the lower indicant word for YOU, HE and HIM to 

and about him. For, it can mean 
putting oneself in the path of 
danger to do so. However, to a 
person who cannot harm one, 
almost aU persons would dare to 
use the lower indicant words. So, 
in effect it means that being polite 
and well-mannered in Indian 
feudal languages places one in a 
very pitiable position. The 
effective social stance is to be very 
rude and crude, and to extrude the 
idea that one is powerfully placed. 

An illustrative 

example from my family 

My mother became a 
Sub Registrar at the young age 
of 23 in the Madras State Civil 

Service in the year 1951. It may be remembered that India, the current-day nation, 
was born in 1947. She was posted as a Sub Registrar in the erstwhile district of 
Malabar of Madras state. Currendy this area is north Kerala. 

Retrospectively speaking, she had at least three negative points from the 
perspective of Indian feudal vernaculars. One that she was a female, two that was 
young and three that she was from a lower caste. Her first posting was as a 
reserve Sub Registrar at TeUicherry. Within one and a half years time, she was 
given independent charge as the Sub Registrar of Kadachira Sub Registrar’s office 
at Kadachirra in Cannanore district. 


Speaking about the negatives, all the aforementioned elements could 
powerfully position her at the lower indicant word of Aval or Oal (as it is 
mentioned in Malabar). This will translate into Nee for YOU. 

The scene should be visualised as a young, Thijja, female. Just a few 
kilometres into the insides of the areas, this description is that of a very low 
quality person. Especially the word Thiyyathi can only be associated with that of a 
servant class who were at least a few hundred times lower than the black slaves of 
US. This was the fact of life in those areas before English intervention. 

However no one would dare to address her at that level of indicant code, 
unless he or she is direcdy related to her. Why? Because, at an official level, she 
had certain powers which she can use to harass those who harass her thus. 
Moreover, the whole official structure of clerks and peons below her have to 
necessarily maintain her superiority in indicant codes to maintain their own 
stature in the social system. The British rulers, I understand, did have some idea 
about the problem of ‘respect’. Eor, they did assign a very high raised platform for 
the Sub Registrars to sit. This did act as a powerful platform and prop to elevate 
their stature. 

Beyond all this, the fact was that the officer class always maintained 
English as the language of mutual as well as official communication. So there 
itself, she was elevated to an egalitarian world, which could give distinctiveness 
without being suppressive to others. 

Even though my mother might come to feel that there is something 
innate in her that makes people ‘respect’ her, the fact is that if she had been 
devoid of all the official props and powers as well as an English ambience, her 
aforementioned three negative attributes would have pulled her down powerfully 
into the gutters of lower indicant words. 

I mention this here quite powerfully to mention that Varuna and 
Ashwina, though trainers, were quite young, and had no official position or power 
to extract any ‘respect’. However, that was not aimed for. Yet, what was required 
was the protection from the lower indicant words. That had to be powerfully 
maintained among the trainees, by means of mentioning it incessantly. 

This point may be extrapolated to an English nation, where there is no 
one, familiar about these things, to powerfully mention it to the immigrant 
populations which come bearing feudal communication codes. The youngsters, 
people of lower professional status and much else among the native-English 
speakers fall easy prey to these evil codes. With no position of defence to secure 
themselves. And when they react with horror to the non-tangible eeriness of the 
negative codes, it is quite easily described as racial repulsion. END of 



The strain on the trainers 

This was a great mental liberation for the 
trainees. Yet, it is very sure that many of them 
took a long time to understand the tremendous 
effort and mental strain it was on me. For, most 
of them were aU youngsters working in low level 
jobs, (as per the Indian social mood). They were 
being allowed to come up to my level. The very 
act of addressing me with a Mr. prefixed to my 
name was indeed sacrilege on my personality. For 
at least my seniority in age has to be 
acknowledged in Malayalam with words of 
respect. I was simply allowing the erosion of my 
stature, in the hands of a remote-village living 
youngsters, whose parents more or less did at best, low-Levels jobs, in the Middle East. 

The problem was more exacerbated by the fact that many of them were also 
employees of small-time businessmen who, in a natural feudal language code mood, 
would incessandy strive to show-off by comparison. There were occasions when some 
of them would feed the trainees with pejorative words and descriptions about me. Well, 
it was essentially the problem of weak people being cruel. For, their very social stature 
depends on suppressing others, who they feel can be suppressed and snubbed. It is a 
string of actions that move down the ladder of social hierarchy. 

In a way it was the same issue of the British officials having to deal with 
‘Indians’ who were the subordinates of superior ‘Indians’, as acknowledged by the 
British Crown. The indicant word definition of ‘British officials’ could be 
manipulated by the senior ‘Indians’ and that could be fed to the lower class 
‘Indians’. The taking over of power by the British Crown was an action of utter 
stupidity and it was to hurt the ‘Indian’ lower classes. But that was in a very 
circuitous way, which they couldn’t understand or make sense of 

Now, the essential problem was that since we were trying to disseminate the 
original stance of pure English of England, at least in the social code levels, we were to 
face the brunt of the social brutishness of a feudal language code. To reciprocate in the 
same tone would be reacting to Malayalam codes. This would give a temporary respite 
or victory. However, we would be pushing ourselves back to Malayalam arena. 

Beyond that I couldn’t make myself compete with remote-viUage shopkeepers 

of India. 

The taunt of the women folk 

Even though a good number of students did admit that Varuna and Ashwina 
were their trainers, it must have been a topic of jest among others immediately outside 


this circle. Here again, I have seen the women folk being more explicit in their negative 
words. For, the women folk are at best a group of people forced to stay behind the lines, 
in their homes. It is not essentially connected to the husband being very possessive or 
imprisoning them. The issue is of a larger scope and cannot be dealt here in detail. It is 
more or less connected to fact that the local village town cannot place them in the 
proper slot in the language codes, where they would not only enjoy ‘respect’, but also 
can garner ‘respect’ to their husbands. 

There is this doctor in the local village. He is not from the locality. His 
wife is not from Kerala, but has learnt to speak and comprehend Malayalam. She 
doesn’t go out into the village shops. She sits at home. Why? She knows that if 
she moves around in the local areas, she will start as an Oar {Avar) and soon 
descend to Oal {Aval). I have a feeling that many Whites in South Africa would 
also be suffering from similar emotions. They would become recluses if they are 
living in the midst of vernacular speaking blacks. And grow corpulent, which may 
again give a hint of prosperity, when actually the opposite would be true. 

The issue could easily be understood as a situation in which the trainer 
class is being positioned below the trainee class. The trainee class has been 
powerfully indoctrinated against being trained by their own traditional tribal 

I will leave that subject for the time being and move back to the issue of how 
the womenfolk viewed Varuna’s and Ashwina’s general movement in the place. Varuna 
and Ashwina did not move with the people in the place. They moved only as trainers or 
something akin to that among persons who accepted them as that. Accepting them as 
that was not difficult, for there was no need for any obsequious attitude towards them. 
However, the absence of such codes did not keep them in a position of exquisite 
worship also, which is what other teachers necessarily get in the guise of Chettan, Mash, 
Saar,Ji, Mahatma etc. It was a training in which the trainees improved, and not like the 
Gandhian training, in which the top man became an object of veneration and the 
disciples remained painted in dirt. 

I have heard women, not men, 
speaking loudly, when they see Varuna and 
Ashwina going to the river for swimming 
thus: Oh, she (olu Gower You) looks as if she is 
having some disease. What kind of a looks is 
this? Even though I do not remember any 
man saying anything in the same vein, I 
have heard small boys mouthing similar 
words used by their mothers and sisters, 
with regard to Varuna and Ashwina. 

However, as far as the direct mental effect 



that these words had on Varuna and Ashwina, it was negligible. For, they couldn’t 
understand Malayalam. And they had no means to retort back in the same tone, for the 
pejorative codes were unknown to them. Yet, they have admitted that they did have the 
experience of some mental distress when accosted by such inimical females. 

A digression to reservation for women 

Here a slight digression to the issue of reserving seats in various 
democratic bodies in the nation needs to be done. Giving power and authority to 
females who do not have any quality or calibre to hold such positions can really 
despoil the huge number of other females who would be forced to come under 

Female fighters of the Liberation Tigers of Tamil Ealem 

Again speaking about female liberation and empowerment, I have to necessarily 
discuss the female fighters of the Liberation Tigers of Tamil Ealem. When I first came 
to know of them, I was quite impressed by their demeanour. A mental quality not easily 
seen in ‘Indian’ or Asian females was quite 
evident in them. However, later I came to 
know that there was an Australian female of 
English antiquity (Ms. Adele Balasingham) 
who was more or less in charge of training 
them in social standards as well as in combat 
emotions, or at least standing in a position of 
focus of emotional idol. Now, it was quite 
evident that all Indian females who were 
regularly ranting about more liberation for the 
females would see them as a real heroes or 
heroines. However that was not what really happened. An immensity of ‘Indian’ females 
came to view them with marked animosity and jealously. The LTTE female fighters 
were looking very fit, going into the sea in boats, walking around in smart uniforms and 
more or less liberated beyond any level of freedom, the local ‘Indian’ society could lend 
to a female. http://www.youtube.com/watch?v=gXcKjvCpvys 

{Later when Mr. Balasingham died and his wife left the scene, there was 
a marked downturn in the demeanour quality of the female fighters of the 

There were many females in ‘India’ who were seen to be superiors in society. 
Like doctors, engineers, managers, journalists etc. They all stood high by suppressing 
others by means of lower indicant words. Or by securing higher indicant words for 
themselves. Most of them couldn’t imagine swimming even for one metre, had never 
gone out alone in the night, couldn’t move out of the home other than through per-set 
routes, and also many of them even though formally quite highly educated, could hardly 
read an English classic. 


The LTTE females were actually liberated to the extent that they were really 
trained to be liberated in a social order of a highly feudal language environment. I have 
seen many females writing in Indian newspapers about the fooled’ females of the LTTE, 
who they insisted were being swindled by the LTTE leadership to join their armed 
forces. Each of the victories won by the LTTE females were seen with resentful envy 
and described with scornful words as ‘foolish’. One problem that seemed to afflict their 
minds was the Tamil females were generally seen as the lower financial class. And the 
elevation of the LTTE females was seen as a mental calibre improvement of their own 
servant classes. This was the same social distress that had enveloped many ‘Indian’ 
households when the British Colonial class strived to give the lower ‘Indian’ access to 

I did discern more consistent admiration for the LTTE females from many 
male folk. This much I mentioned with regard to women’s liberation ideology as far as it 
concerns the females of ‘India’. They are downright jealous of the lower classes coming 
up, be it male or female. There is a very old English Newspaper published from Madras 
(Chennai). It was regularly coming out with articles full of spite against these Tamil 
females. I was at first surprised. Eor a Newspaper in Tamilnad taking up an anti-Tamil 
people stance was quite surprising. However, I slowly understood the stance as simply as 
a natural extension of the same ‘Indian’ pejorative to the lower-class, mentality. When 
the final assault on the LTTE stronghold was being done by the Sri Lankan occupying 
forces, and mass killing of Tamil civilians was going on, this newspaper was actually 
celebrating! Actually the real duty of that newspaper should have been to spur the Indian 
people to clamour for sending the Indian forces to protect the Tamil population. 
However someone up in that newspapers’ hierarchy had been bought by the Sri Lankan 
agencies. Just like the UN’s Asian leadership was also possibly neutralised likewise. 

I should mention here that I couldn’t really sleep in those days. Eor, I 
could perfecdy visualise what was going on. Eor, I had lived in the outsides for 
years, and had a deep ken of Asian feudal uniformed forces and what they would 

The English newspaper in Madras was constantly reporting on the web 
from a very biased anti-Tamil stand. My comments were blocked on their site. 

When oblivion takes over 

Now coming back to N & S, Varuna and Ashwina were associating with 
persons who were kept on the lower indicant words by almost everyone, including their 
own parents. Even though I did mention to their father to avoid the lower indicant 
words with regard to Varuna and Ashwina, from their own context of association with 
them was as trainers, that was almost always a forgotten theme. For, as he himself, his 
wife and his children went on improving their English standards, wherein they could 
climb up above their Malayalam code lower positions, the feeling that Varuna and 



Ashwina were trainers was fast getting erased. For, soon they could speak in reasonably 
good English, with a standard much above the local people’s English standards. 

Moreover, such things as computers, which they had earlier visualised as divine 
object beyond the purview of their children, were fast becoming common tools, 
especially due to the immense information passed to them by Varuna & Ashwina. In the 
earlier days, they were quite willing to admit that Ashwina was their trainer. As the years 
went by, it became a sort of disruptive knowledge to them, which was a discomfort to 
acknowledge. Especially when Ashwina was forcefully put into the same school, in a 
class much below them. The student hierarchy of that school would force them to assert 
a superior mood, and Ashwina to admit their superiority. 

Over the years, N & S improved in personality much. In fact, if the initial 
difference in stature they had with Varuna and Ashwina were to be compared, with their 
current personality, it would be seen that there is not that much difference between 
them now. Actually, in many ways they would be in a higher position. For, among their 
own family members, they stood quite high, in that they were moving with a less 
fettered communication system, 
and knew good quality English. 

They were bilingual, and they 
knew the cunningness inherent 
in Malayalam, which was not 
known to Varuna and Ashwina. 

They were learning many 
Malayalam arts, including that 
of dance and other things. 

Varuna and Ashwina couldn’t 
go in for all that, for it would 
then compromise their communication stance. As to N & S, it was not a problem for 
them, for they were bom into such negative communication statures, that they had not 
means of going lower than what they already were. They had only one possibility and 
that was to improve. 

It was like the issue of Asians going on improving to the levels of English 
people, while the English people have no more places to elevate into. 

The father of N & S recendy admitted to me that due to their association with 
Varuna and Ashwina, they had improved tremendously in every aspect of life, including 
English, communication standards, physical stature and computer skills. However, 
would N & S understand this? Well, for them their perspective is limited to what they 
grow into. They wouldn’t be able to visualise the growth of their own stature from a 
very low one to the ambience of a free mental ambience. As for their parents, beneath 
the thin veneer of pragmatic affability, the powerful prompts of Malayalam codes to 
compete and come on top would be there. 


Here I need to place something on record. For, in this book, I wiU be speaking 
on the generic effects of feudal languages on human emotions. I will need to be brutally 
frank. However, it is about people who I know that I am speaking. They are not bad or 
am I good. There is no intention to categories them as bad or evil. 

The father of N & S is a close supporter of mine. Yet, he lives in a social area 
where the feudal language Malayalam in the everyday ambiance. It does affect him and 
his relationship with me. 

Speaking about the father of N & S, he came to me in the year around 2003 to 
learn English speaking. He was a professionally qualified person. I had just arrived in the 
small village area from a metropolitan city. Sensing that he was the one of the few 
persons who admitted me as their mentor, certain persons in my family called him and 
gave the new house that had been built in our compound. His house was in a very 
remote area at that time. After bringing him to the new house, he was slowly given the 
input that he was the bigger person, and I the lesser person. For, I was at that time living 
in the dilapidated house in the compound, trying to keep away from the barging groups 
of persons who were reprogrammed to be inimical to me from my own house side. It is 
possible that he was also at least slightly affected by a new vision about me, as an 

From my position of mentor, I was avar to him. However, in his position 
as a companion to my family members, wherein I was placed below him, I was 
avan to him. Naturally, he would feel more cosy in the position wherein I am just 
an avan [lower indicant HIM]. In fact, I could clearly see an oscillating behaviour 
in him, as he moved up and down relatively in the virtual code arena. Acting in 
subservience and then moving to domineering. Yet, he was one of my most 
enduring supporters over the years. 

Soon he was in a cosy terms with the other side. In fact, he seemed to be in a 
position to play a balancing game between the two groups. 

However, since it was not my temperament to compete with persons whom I 
perceived as from a different social context, it was the endeavour on our part to impart 
as much English qualities on to his family members, including his wife, his wife and him. 
Over the years, I had done many things for him for which acmally he should have been 
very much financially indebted to me. At the same time, he was helpful to me at least 
with regard to his professional capacities. In fact, I am indebted to him, much in this 
regard. However in this book on social and mental spurs based on language codes, I 
need to go into finer areas. 

Then there was this quite peculiar situation in which his support had to be 
derived as a very powerful prompt. When the local Marxist committee gave a complaint 
to various governmental departments that I was not admitting my children to school, 
and thus was harassing them. At least a few of the family members on my side was also 



part of this conspiracy. It was to generate a few departments’ enquiry. At least one of 
them came to him and very direcdy asked him if I was having mental problems. 
Meaning if I was mentally sick. For, that was the word that was given to them by the 
other side. His words stood as a very powerful deciding factor. He told me that he had 
informed them that as far as he knew, there was no such thing. He told me that if he had 
simply made a reverse comment, things would have gone very bad for me. I was quite 
simply amazed at the power of the location. A person who I would position as my 
trainee is in a position to pass powerful judgements which would come to have statutory 
power. He was living in a better house, and I in a weaker looking premises. 

In between, I should mention that all departments gave very good 
reports. The court verdict was in my favour. 

Here I need to mention certain things which are quite sensitive. However, I 
need to discuss them in the context of Asians arriving in English nations and taking up a 
very ambivalent stance. On one side, after they stabilise their citizenship, they start 
putting up a superior-than-the-locals attitude. They speak with pride and attachment to 
their native land glory, to the extent of insinuating that their native land was superior to 
their land of domicile. . However, if at any time, there is a possibility that they have to go 
back to their native land, they show their real terror of their native land and the natives 
who live there. 

After living for around five years in that house, they were faced the issue of 
moving out. It was a very troubling situation. For, the mental ambience was quite 
connected to a quasi-English communication standard. Outside it was 100% Malayalam 

It was then that they started vacillating. The father, my close supporter wouldn’t 
budge. He went on asking for time. Ultimately after around another one year, he was 
given one year time to move. That is seven years totally. When this time was also getting 
over, he asked for more time. This time, it was refused. At last, he moved to another 
rented house, cosy enough, but devoid of any link to English communication standards. 
This house was quite near to our house. The remarkable thing here was that none of 
them, including his children, wanted to move back to their traditional house, which had 
always been connected to superior social ancestry in most talks. 

He used to speak about his grand heritage, family connections and links to 
various powerful bureaucrats through various family links, direct or by marriages. He 
would drop names, on almost all occasions. Yet, when he faced the real prospect of 
going back to his family links, grand heritage and ancestral properties and legacies, the 
reality of his repulsion for being back to that platform was quite evident. In fact, there is 
the sharp reality that he used to mention that he was ready to vacate our house at one 
month’s notice at any time. For, he had enough places to move to. Yet, when he was 
actually asked to move, he took it as an act of belligerence and treachery. For, he wanted 


to remain within our proximity. At least for the sake of his children having access to 
quality English communication. 

There was an attitude on my part to impart as much positive qualities to his 
family members as possible. Even my children did the same. Yet, he was occupying a 
better house, while I was in the dilapidated house. The mental definition of "Thrash’ 
would naturally encode in his mind and others’ mind with regard to our family. 

When, at the end of the day, he has to go back to his native links, the he was 
terribly distressed. He came to my house and in the midst of other talk, spoke in a 
terrible manner, ‘You are getting a nice house. What is my position?’ It was quite funny. 
The situation was that he was radiating a feeling that he was also part of our family’s 
heritage, antiquity, legacies and such things. 

The funny fact was that he was an outsider and this house was just part of our 
family property. The problem for N & S was that they are continuously brought into the 
lower indicant levels incessantly by their family members and other connected persons. I 
had noticed that both Varuna as well as Ashwina did not have the usual innate mentality 
seen among the feudal language speaking persons to speak sarcastically as a means to 
level out the level differences that indicant codes create. But then, when they 
continuously become the target of such words which are natural in feudal languages, 
they are forced to react to them. That simply means that they also use such words. I 
have at times seen them reacting like that on odd occasion. I tell them of what it means 
and what provokes such words. They need to powerfully remain above such cravings; to 
react in the same manner. 

Reflections on English nations 

It is a terrible thing for me to speak in disparaging terms about persons who are 
physically close to me. It is also true that in the case of N&S family, the issues 
mentioned are of quite miniscule significance. However, I cannot forgo of an 
opportunity to extrapolate the understanding to wider framework. That of immigrants 
from the un-understood realm of ‘Multiculture’ setting up beachheads in England. 

This is the very particular reason why I have mentioned this much. The issue of 
English nations allowing feudal language speaking persons to enter their nations and 
then, give them citizenship. Even though they are seen to be of exemplary affability, 
there is the reality that they are aU intimately connected to their own feudal language 
social systems. The way their mind works would not be in an innate English manner. 
Powerful cravings for power, jealousies, feelings of accomplishments when defeating the 
local man, an innate streak of ingratitude, and a feeling that aU their rapid mental and 
fiscal advancements are due to their own innate capacity would develop in them. There 
would no acknowledgement of the elevated platform that the English nation had given 
them. It is similar to the case of N & S’s parents. The moment they are removed from 
the platform given to them by our family, they are back to their own family links. Which, 



even though gives them a base security, they do not want to get too close and intimate 
with. For, those links have very clasping and suppressing components. 

They would speak gloriously about their grand heritages, their ancestry, and the 
great scientists of their nation way back in the past, their Vedas, their Upanishad, and 
much else which really are not connected to them in any way. They would want to act as 
the great teachers who would want to teach all this to the narive-English speaking kids 
of their nation of domicile. Moreover, the definition of ‘Thrash’ woulA be there in their 
mind and their native language words to define many of the narive-English speakers of 
their nation of domicile. Eor, almost 99% of the jobs and professions done with no 
mental feeling of repulsion by the narive-English populations would be low class jobs 
and professions in the feudal languages of the immigrant populations. 

Yet, the moment they are given a hint that they need to move back to their own 
native nations, they will hold on as if for their dear life. They would fight and use every 
technique possible to claim their right to stay on. 

Another thing that can be picked out from this experience is that outsiders who 
come into the insides of English nations will very fast understand the various minor 
competitions inside their nation of domicile. Their innate behaviour would be to play 
the balancing game, by which they become the powerful deciding force in aU national 
decisions. The totally stupid machinery of sovereignty called democracy will aid them in 
this task, with a very terrible Satanic force. 

I remember a conversation that I had with an office staff in the High 
Court of Kerala. He was some clerk-promoted junior ‘officer’. I was there to file 
my Writ Petition against the imposition of compulsory Malayalam study on aU 
students in Kerala. He entered into a conversation with me, querying as to what 
was wrong with compelling everyone to study Malayalam. I mentioned the 
discrimination that Malayalam showed to the lower sections of the people. In fact, 
it was degrading a huge section. However, he was unperturbed with this, for he 
naturally stood on the higher echelons of the indicant word array. Eor, he would 
be the Saar, and the various other people in the outside world, just Nee and Avan 
and Aval, from a perspective of sections of people. His argument was that this 
was the culture here and it should endure. 

This actual stature difference was quite visible in the earning part also. 
Even though he was just a clerical level ‘officer’, his monthly income would be 
something like 30000 rupees, apart from or including, so many other benefits like 
one month free salary every year, LTA, bonus. Dearness Allowance, pension, 
commutation of pension and much else. At the same time, a person from the 
other section would be earning something like 2000, 4000, 6000, 8000, 10000, 
12000, 14000 per month, with no other benefits. It would be seen on scrutiny that 
the indicant word array would partition the social structure in monetary terms 
also thus. [Eor more on this issue. Read my writing: Fence eating the crops] 


However, think like this: The High Court supports my argument and 
mentions that the language was degrading a huge section of the people. Now, 
these people’s children get the opportunity to learn English. The next generation 
is a totally liberated-looking group, who are well-read in English classics and other 
higher quality reading stuff Now what? Would anyone of these youngsters 
remember the tremendous effort taken by certain people to improve their lot? 
Well, the fact is that no one would even care to think of such things. Their mental 
and social elevation would be understood as achievements born from their own 

In many ways, this was a similar manner of what did happen to the original 
British content in India. I was once speaking to a very young person (in his early 20s) in 
a Bombay Call Centre. He was in very boisterous mood, as he enjoyed the tremendous 
freedom that the English ambience allowed him. A kind of freedom that he would not 
be allowed to use just outside the four walls of the BPO industrial compound. He 
addressed me with my plain name with no Mr. prefixed. He declaimed thus, ‘When the 
British left India, they left their brains here!’ 

I heard another Call Centre youngster of around less than 25 describing the 
foolishness of the people in Great Britain. He described at length about how a ‘guy’ 
from Britain called and said ‘this’ gadget was not working. Erom here they tried to help 
him. No use. At the end of some five minutes, he simply asked him, if his power switch 
was on. Well, that was it. The ‘guy’ hadn’t switched on his power switch. That was the 
kind of‘guys’ over there! 

The issue here was not that the ‘guys’ over there were idiots, but that 
‘guys’ like him over here was talking in deprecatory manner about the ‘guys’ over 
there. The correct context is understood if the same scenario is visualised as 
between a clerk in a government office in India and the top IAS officer in the 
same department. The moment the clerk goes in for offensive comments, the 
indicant words meant for the IAS officer would go to dirt levels. However, if he 
is using the insolent words about other clerks, it doesn’t matter much. There is no 
^ stinking-dirtification ’ involved. 

The dangerous theme of equalisation 

Now, the question is, are the ‘guys’ in Great Britain of the same level as of the 
‘clerks’ in India? Well, this question of equalisation is a very dangerous one. For, one 
should not equate oneself with any other human being without knowing fuUy with what 
one is equating oneself In ‘India’ no one of stature would like to be equated with lower 
level persons. For, each equation means a definite level of right to articulation, right to 
dignity, right to stature and right to refined postures. Getting forcefully equated to lower 
level persons who cannot even stand in front of a local constable with a pose of dignity 
can lower oneself to that level. It is a deed that can bring down the whole of the English 
nations to the levels of dirt. It can atrophy the nation. It is essentially a case of being 



addressed as Nee, not only by the IAS 
officer, but also by his menial servant. 

The effect is of terrible possibilities 
when the bringing down is done by 
the menial servant. 

Actually, during my 
English training programmes, I do 
tell my trainees to avoid watching 
Malayalam films. The films can be 
quite enjoyable and captivating. 

However that was the problem. 

The films act as trainers. They 
train the common man about the various obsequious attitudes that have to be 
borne by them. This it does in a mood of hilarious comedy. However, the scenes 
have power. One would slowly visualise how one would stand and speak thus in 
front of a government official. It would train the boss to act with more truculent 
and comical wretchedness to his subordinate. And teach the subordinate to take it 
in his stride. 

Also teach the subordinate class to use sly manoeuvres to overtake the 
upper guys. To work behind the scenes and to avoid a direct approach. To wait 
for a slip on the upper guy’s part, to sabotage him at the right moment. 

Powerless to exert right to dignified existence 

There was one incident when Ashwina accompanied me when I went with N & 
S’ father to a carpenter’s house. We were inside their house. That means Ashwina was 
within their premises. Verbal attacks that they could not do till that time could be 
inflicted. They did not waste time. Even though she was quite preoccupied with her own 
thoughts, they went on trying to prise the word Nee on her. However, since she had no 
understanding in Malayalam, their efforts were of no avail. The word Nee was used in 
the guise of being affectionate. They knew that she did not know Malayalam, yet they 
tried hard to breach the fortress of EngHsh-sans-Malayalam. They turned to me and 
started asking me about her, with the word ‘Oal’ (Aval). I simply disregarded the 
questioning. For, I found it as unacceptable as a government clerk would feel if a senior 
IAS officer female of young age being referred to as Npal. At least, he could say, ‘She 
{Oar, Avar) is an IAS officer’, if the speaking people were willing to acknowledge the 
superiority of an IAS officer. In the case of Ashwina, there was no aim to promote 
superiority, but simply claim dignified existence that was not willing to concede to 

Perching greatness 

Since the theme of acknowledging superiority has been mentioned, I 
need to speak thus: AH superiority of personages in a feudal language social 


system is connected to introduction. For example, if Gandhi were walking around 
the street with his later age signature dress of a loincloth, he would simply be seen 
as a nonentity, at best a slight crank. However, the powerful indoctrination that 
comes everyday through textbooks, newspapers, TVs etc. make him a ^mahatma’. 
Without this introduction, he is not a grand personage, who can create certain 
emotions in people who are made to idolise him. 

I remember an incident, when Varuna had been forcefully admitted to the local 
village English medium school. A well-known Malayalam film actor came to the school 
for some function. All the students were crooning and in a very elated mood. However, 
Varuna came and told me that evening that she couldn’t understand what was so great 
about him. ‘He looked like a very ordinary person, with some paint on his face’, she said. 
This is the great fact about greatness of persons in feudal language situations. It is not 
like in English. Even in English there should be information that a man is great. It can 
be a personal understanding that a person’s knowledge, calibre, civility, culture and such 
things are of a great quality. However, in feudal languages, these kinds of information 
and sensing do not have much value other than a personal feeling of empathy. For the 
other kind of ‘respect’ that is quite active and powerful, there is need for proper 
information feeding otherwise called indoctrination to powerfully bring upon changes in 
the indicant words. 


Even though it may seem that Varuna and Ashwina had no social contacts, 
actually the opposite was the truth. For, they had a number of persons who 
acknowledged them as trainers. [I speak here about their local contacts. It was a 
pertinent point in the complaint to the Social Welfare Department that they were cut off 
from local society and moved only among a particular section of proficient-in-English 
outsiders}. However, since they were all on first-name basis, the feeling of a cordoning 
off was not felt by the trainees. In fact, it was an association with a lot of youngsters of 
varying ages, both younger as well as elder that was maintained. However, there was this 
truth. The vast majority of persons around had a problem. They couldn’t get the feeling 
that these two kids were in their native language (Malayalam) domain of addressing. 
That was a terrible cordoning off. It was essentially a vibrant quality of apartheid that 
was practised on them. However, there were no separate places for Varuna and 
Ashwina. Every place including the river was common. However, some belligerent 
youngsters who took offense that they couldn’t address them with a Nee, from their 
position of subordination under lower indicant words, used to butt in to speak and poke 
in unnecessary questions and queries. However, the powerful frontier of no-Malayalam 
knowledge was too powerful to be breached. 





Notes on education, bureaucracy etc. in India 

The immediate local area and its educational content 

It is here that I need to speak of the intellectual quality of the local area. The 
place is in Malabar, in a village area. Even though a village, it is not sparsely populated. 
The majority of the affluent class persons have worked or are working in the Middle 
East, most of them in low level menial jobs. Others are there who can claim to be on the 
higher echelon of the social order. They are generally the teaching class including a few 
college lectures. Due to the extreme admiration for such jobs by the majority lower 
employed classes, these teacher classes of people do feel a more mental elevation than 

what they jobs really signify. 

During the British rule, Malabar 
was part of the British Empire, as a remote 
district of the Madras Presidency. During 
that time, the concept of education was of a 
very high standard in English, with the 
educated class more or less at home in 
British classics. However, only a very 
minute percentage of the population 
received this education. This was possibly 
due to the fact that the British rulers were 
too preoccupied with the two world wars. 
And due to the hugeness of British-India. 


In 1944, the Government of British India presented a plan, called the 
Sergeant Scheme for the educational reconstruction of India, with a goal of 
producing 100% literacy in the country within 40 years, i.e. by 1984. Although the 
40 year time-frame was derided at the time by leaders of the Indian independence 
movement as being too long a period to achieve universal literacy, India had only 
just crossed the 74% level by the 2011 census. 

MY COMMENT: This ‘Indian education’ of independent India, devoid 
of English, is not education, per se, but sly and treacherous cheating of the 
majority people and their children. Simply wastage of around 20 years under 
teachers of dubious intellectual quality. [READ: COMPULSORY FORMAL 
EDUCATION: A travesty!] 

It may be mentioned in between that 



When I was around my childhood age and beyond, I found a huge population 
of local natives here who couldn’t read Malayalam (illiterate). As to English, it was 
absolute zero knowledge. Among these people, like a creamy layer was the fantastically 
educated-in-English class. Now, as far as that level was concerned, education meant a 
good knowledge in English, not just spoken English, but a very near-to-England sort of 
association with British literature and social mood. The people spoke Malayalam in the 
local area. However, that Malayalam was around 70% of words and usages different 
from the Southern Kerala version of current-day official Malayalam. 

The people who were quite well-educated did want to see that local people 
improve in education. However what that meant was an education that was based in 
good quality English. However that was not to be. For, the native Kingdoms of 
Travancore and Cochin had been amalgamated to the Indian nation under duress of 
threat of Military occupation by the Indian army (The British-created army handed over 
to the Indian officialdom and politicians by super nut Clement Atiee). 

The lower castes of Travancore and Cochin, namely the Ezhavas and the Nairs 
(Nairs were superior to the Ezhavas, but on an ge-ball-to-ge-ball level of belligerent 
connection) went on an educational-institutions setting-up spree everywhere in Kerala, 
mainly in the southern districts. Their idea of education was a utility mode of education 
wherein the youngsters gather up a paper called a degree certificate. It was an utter 
nonsensical education devoid of any quality that the British-Malabar education had 
brought in. Physics, Chemistry, Biology, Mathematics, and many arts subjects were 
taught, wherein majority of the degree holders had only working knowledge of English 
and had no mental links to the refinement that the British education had brought into 
the creamy class of Malabar. This paper called ‘degree’ was given an artificial value by 
making it the minimum qualification for getting government jobs. 

Now, the public service was open to all persons. {Earlier the lower castes 
(Ezhavas and below) in Travancore were not allowed to join to the public service other 
than at the lower menial levels}. These degree holders simply swarmed the vacancies 
and their mental attributes became the standards in the social order. Soon this education 
system diffused into Malabar also. Within a matter of a few decades, the original idea of 
education as envisaged by the British administrators as a method of enhancing personal 
refinement was erased from the public mind. 

So-called Independence (formation of India) and its real affects 

Eirst Travancore bureaucracy was filled with corruption and bribery. It was 
simply not a crime to harass the public in order to gather bribes. It took a few decades 
for this culture to diffuse into Malabar officialdom. 

I must now control my desire to write more about this theme. Eor, it is 
connected to another writing I have planned in my mind, that of the Real History of 
Kerala and also of India. Check my Commentary on MALABAR MANUAL. 


A code to stamp out corruption 

However, since I have spoken about corruption, I think I will input a few 
points just to clear my mind of the pulsating tides of thoughts in this regard. 

In recent times, there have been concerted efforts by many persons to 
come out with a campaign to stamp out corruption. {I believe that at least some 
of them were marketed by spending huge sums of money. For, without this 
spending no Indian media will report these things. Otherwise a small public 
meeting in Delhi would remain a small event and no one would hear about it}. 

However these slender efforts will not stamp out corruption. At best it 
may be able to put a case against a few persons. And to write more laws on the 
already existing laws against corruption. And make them totally unreadable and 

Actually there is no need for such terrible laws or the need to stamp out 
corruption with an iron hand. AU that is required is a social ambience that doesn’t 
need corruption. 

This I understood from my early observations on the Malabar officials 
who came from the British systems of recruitment. All of them were quite elegant 
in English and more or less maintained an English social environment amongst 
themselves. There was no spur in them to take bribes, even though the salaries 
were quite meagre by current-day standards. From my much focused observations 
on them, it was seen that they were not bothered by the indicant words of feudal 
respect for the rich versus the pejorative words for the poor. They had their own 
social relationships amongst the officer class wherein an English ambience was 

However, the next generation of officials were from the Malayalam 
communication systems. In that system, all social and official powers were 
connected to Malayalam higher indicant words. And the best route to be on the 
higher indicant words was to have money. 

Now that is only a part of the story. The second part is that money is 
required to keep oneself above and away from the common ‘Indians’ who the 
vernacular mentality official class see with disdain. 

Actually this is the major spur for garnering money through bribes. Now, 
look at England. The citizens are not viewed with disdain by any section of the 
society. In fact, the very definition of being an Englishman is a welcome feeling. 
However as immigrant populations from feudal language nations start filling in, 
there will be an issue of native citizens moving off. For, they do not feel 
comfortable with the feudal-language-speaking immigrants. Even though this 
‘White flight’ may be described as a racial issue, the real reason is that the same 
repulsiveness that the official classes had for the common man in the feudal 



language nations would just be 
replicating itself in England. The exact 
negativity that stimulates repulsion is 
actually in the feudal language 
speakers, and not in the native 
English folks. 

Now look at South Africa. 
The Blacks have the political and 
bureaucratic power. Here itself there 
is something to be explained. When 
the Whites had bureaucracy in their 
hands, it is not power that would 
exude from that system, but 
efficiency. However the moment the 
feudal-language-speaking Blacks 

takeover the officialdom, then it 
becomes a powerhouse. In spite of 
sitting inside a powerhouse, the black 
officialdom is not happy. They would 
want to be more distant from the 
other blacks, who they would view with disdain. They would opt for bribes to get 
a footing out of their social contact. And to possibly send their children to the US 
or UK. 

The White officials also would be forced to take bribes in the new social 
scenario. Eor, they would also need money to move away from the feudal- 
language-speaking Blacks. 

I speak from my mental conjectures. I have never visited South Africa. 
However, this is what my knowledge on language codes tells me. I had made 
some predications about South Africa, way back in 1989. See these links: One, 

There is a very definite way and manner to root out corruption. Just 
introduce pristine English as the social communication standard. Then the 
citizens will not be divided into: the despicable and the golden. There will be no 
need to garner money to move away. There will be honour in standards and in 

What I am trying to input here is that the modern educated persons in our 
village were not in the least bit connected to the older educated version of people. When 
I was a youngster, the youngsters that I considered as educated were good in English, 
had a very good reading knowledge of Enid Blyton, and knew at least a bit of 
information about English classics. Moreover, they had a slight concern about the stark 


feudal pejorative words and usages of Malayalam and were not very comfortable with 
stinking-dirtifying other human beings with such words. 

The elders, who were then the educated class, spoke of educating the local 
people to bring in a quality change in the social order. That is, if English is known to the 
local people, the snubbing, uncouth, barbarian quality of the communication system 
would change. It was a change that would serve the local society and people good and 
make their own social environment highly dynamic and healthy. However, this dream 
was not to be. For, suddenly on the horizon came this new group of persons who had 
adopted the concept of something they called education that only served to prop up a 
minor number of persons as a sort of crude superiors called government officials. 

The uneducated people of the earlier times did not know English, had not heard 
of Enid Blyton, had no inkling of what British Classic was, had no concept of forming a 
queue, and were quite feudal and snubbing to the lower class people. Now the modern 
educated people of Malabar are also ditto. There is no change in that sense from the 
uneducated class of that time. However, it would be wrong to say that the people have 
not changed. Technology has brought in so many information, gadgets, appliances, 
vehicles, and much more. This is the change that can come to any place in the world 
where technology companies can market their products. For instance, toothpaste was a 
thing that majority of the people around our household did not use when I was a child. 
Now, almost everyone uses it. Mobile phones are available like matchboxes. When I was 
a child, matchboxes were not a trifle item. 

An observation on bureaucracy 

I think it would be correct to insert this observation that I had of bureaucracy 
when I was a youngster. The Malabar English speaking officers were elegant. The clerks 
were crude in Travancore. I think that the clerks in Malabar were not so crude to the 
higher members of the public. May be that is just a childhood observation of mine 
which may not be tenable. Yet, it must be borne in mind that Malabar Malayalam was 
cruder to the young and socially weak than Travancore Malayalam. 

However, there is this observation which I would vouch for. The English 
speaking and at-home-in-English officer class that moved to the Travancore areas after 
Malabar was amalgamated with Travancore and Cochin to form Kerala was a class apart 
from the crude featured clerks and peons, of both places. It is not that the clerks and 
peons were not good or that the officer class were morally good. It was just a matter of 
social structure. 

The officer class generally resorted to English in a most natural manner. They 
could and did switch to English to tide over the cumbersome barriers to dignified 
communication between themselves. However, the clerks were totally of a Malayalam- 
speaking group. There were clerks who were good in English. But then, they functioned 
in a social environment in which English couldn’t be used in common communication. 



Since Malayalam was their language of communication, their stances were also 
Malayalam. They used the word ‘‘Saar’ as a serviceable substitute for YOU for addressing 
superiors, and as He and She and as His and Her/Hers for the same group. Moreover, 
they used these words and at rare occasions the word "Maadam’ also as an suffix to the 
‘respected’ female senior’s name. Even though this communication system would seem 
quite simple, the fact was that it was encumbered with heavy chains of hierarchy and 
requirements of obsequiousness versus respect codes. Persons who went to government 
offices would have to face the stony faces and stiff facial features of the clerks who had 
to subordinate the members of the public to extract the ^Saar’ and "Maadam’ from them. 
However, the at-home-in-English officer class generally did not require such things and 
were quite fast in their actions. This was true about the Malabar class of officers. 
However the Travancore version of officers was not of this kind. 

The English speaking officer class had totally different facial features from that 
of the clerks. This was true even in the 
case of School AEOs (Assistant 
Educational Officers) etc. However 
the clerks had a feeling that it was just 
a matter of position that seemed to 
give a different aura to the officer 
class who spoke English. 

Malabar based English- 
speaking officer class was a vanishing 
breed of officers. With the demise of 
the British rule, the direct recruitment 
to the officer levels, based on an 
English-based selection system went 
into disuse. The clerks in many 
departments heavily lobbied to stop 
this direct recruitment that they claimed was blocking their avenues for promotion. 
When this came about, there was a total change of demeanour of the officer class in aU 
aspects. Persons who had the mental as well as physical demeanour of the peons and 
clerks soon started appearing as the officers. They were quite poor in English. I do not 
mean here Spoken-English version, but the profound version of English. 

Soon the whole quality of the government departments went through a total 
change. There was no more feeling that the public service was to serve the public. There 
was an adamant stance that the public was the servants of the government employees. 
This was openly mentioned and these officers and clerks became a powerful group that 
wanted to suppress the common man. Words such as Avan, Aval, Avattakal etc. were 
openly mentioned among themselves, about the public who had to deal with the 
‘officers’. However, it must be admitted that even during the earlier years, the powerful 
local Malayalam speaking petty officials like the village ‘officer*’ etc. used to use such 


terrible lower indicant words like Nee (Inbi), Avan (Oan), Aval (Oal), Chekkan, Pennu etc. 
right in front of the common person who was thus being despoiled. There was not 
much the British officials could do about this, as they were sort of cut off from many 
crude realities of the ‘Indian’ social scene by the impermeable nature of the social 
system. This impermeable nature of the ‘Indian’ social system was actually mentioned by 
such pioneering British Colonial officers as Henry Sleeman, who was the person who 
dared to tackle the Thu^ee menace on the North ‘Indian’ Highways in those earlier 
centuries of East India Company rule. RECOMMENDED READ: 1. Rambles and 
Recollections of an Indian Official 2. A Journey through the Kingdom of Oude in 1849- 
1850. Both by William Henry Sleeman 

NOTE:* Village ‘officer’ is not an ‘officer’ but really a low level official in 
charge of the village office in various panchayats. 

I had a very curious experience once 
when I was in Delhi, sitting in the Kerala 
Government House there. 

I was sitting in a cabin of junior ‘officer’ 
with a formidable designation, in Kerala House in 
Delhi. The year was 1999. The ‘officer’ was not in 
his seat. However, near me was seated another 
man, who had the demeanour and stature of a 
peon or clerk of my own childhood days. Not of 
the officer class of those times. He mentioned 
something to me, and I replied. However, when 
my words included the word Ningal (polite You), 
he immediately seemed to go into a mental 

fortress. He simply said ‘I am the MD of_’. 

MD of a particular marketing department of the 
Kerala government. The sense he conveyed was 
just this: T am an MD. You need to address me as Saar. 

The word Ningal should not be used towards me\ Well, I can’t find fault with him. Eor, 
he was just like the security female who occupied the Front Office counter in the 
BPO Call Centre*. [This illustration is given in Chapter No:] He was using the 
word Ningal to me. I shouldn’t use it back to him. Now, it is not his fault. The 
fault lies with the language software. And in the loinclothism! 

There is also the question of how come such persons of low quality demeanour 
should not be allowed to become officers in the government. For, he has a right to be an 
‘officer’, just as anyone else. The answer to this is like this: He has a right to be anything 
he likes and can be. Dke a soldier in the Indian army has every right to aspire to become 
an officer. At the same time, the others in the society (as in the army) also have a right to 
have quality persons as officers. For, if low quality, people-snubbing persons gets into 

fascinating English official, 
who served in the areas of 
current-day North India. 



positions of power, it is they, the people, who would have to bear their suppression. 
This was what the British governing class actually saved the common man from. 
However, they did not give an opportunity to this same common man to become an 
officer also unless he or she was of agreeable refinement. 

Sexual inclinations versus perfunctory refinement 

Now, when speaking about refinement, this should not be connected to 
moral integrity with regard to sexual inclinations. If this is what one is seeking in 
refinement, then most British officials also would fail in this regard. However, 
there was this difference. They did not statutorily kidnap women and boys, as the 
erstwhile rulers of the geographical area currently known as Pakistan, India and 
Bangladesh did. As did so many other rulers in many other nations also. The 
English sexual transgressions were of a markedly lesser quality. For example, see 
James Brooke, Rajah of Sarawak. He was the person who brought in stability and 
peace to the Sarawak area of Borneo. 

There is this entry in the web attributed 
to Wikipedia with regard to him: ‘Throughout his 
life, Brooke’s principal emotional bonds were with 
adolescent boys, while he exhibited a total lack of 
interest in women. Among his more notable 
relationships with boys was the one with 
Badruddin, a Sarawak prince, of whom he wrote, 
“my love for him was deeper than anyone I knew.” Later, 
in 1848, Brooke fell in love with 16 year old 
Charles T. C. Grant, grandson of the seventh Earl 
of Elgin, who reciprocated his love’. 

It is a piece of writing that points to a 
criminal sexual activity as per current day penal 
codes. If this can be taken as an example, then it would be quite easy to suspect 
that an immensity of Englishmen who setup the British colonial empire in far- 
flung areas were also involved in such sexual activities. 

The present day government officers (of present day India) do have a general 
demeanour of the peons and clerks of the old times. It may be true that there are many 
persons who are exceptions to this. However, their finer qualities have no place for 
being activated as the general communication system between the government officials 
as well as between them and the common man is confined to the crudities of the a 
brutal feudal language system. Even many of the AEOs of the education department do 
have the peon and clerk looks of the earlier times. However, this statement does not 
mean that they are devoid of personal capacities, leadership qualities, or are without 
information and intelligence. AH these are there, but then they are all from another 
platform, which was once seen as of lower quality in British India. 


What Macaulay strived for, and what modem Indian education can’t do 

I do think it might be good to speak about the earlier aim of educating the 
‘Indians’. However since I have written two specific books on themes connected to this, 
I should not go deep into that.. So, I will confine myself to stating that Macaulay and 
others of the erstwhile East India Company wanted to remove the suppressed state of 
the majority ‘Indians’ here from the age-old oppression that they suffered with 
affectionate servitude for centuries. There was no means to remove them from this 
other than by making their personal qualities to improve and place them above the 
suppression of the lower indicant words of their social and familial superiors. 

This is what modern Indian education is not able to do. Moreover, the modern 
Indian education has forced the huge number of students to be placed under the 
servitude of the low-class teacher-class. This teacher-class uses lower indicant words to 
place the students in the level of a sort of lower 
caste. A negligible section of the students escape 
this placement by getting higher indicant word 
professions like doctors, engineers, teachers, 
government employees etc. But the vast majority go 
into a lower caste mental demeanour. Actually no 
person should be forcefully placed in subordination 
to the Indian teaching class. For, they stinking-dirtify 
them by addressing them with lower indicant words 
and refer to them also in the same manner. Parents 
who are from the lower financial class also get 
stinking-dirtified by them. The persons who drafted 
the Right to Compulsory Education Act in India as 
well as the persons who voted it to statutory status 
are downright Satans in human attire. 

Now, I need to speak about what is the real 
creepy aim of teaching that stands apart from the noble aims. Teaching knowledge to 
another person is a great thing. However, the fact is that no ‘Indian’ really give useful 
knowledge to other ‘Indians’ without some ulterior aim. Actually they do not give the 
full knowledge and try hard to misguide the student from arriving at the correct 

I was once witness to this scene. In one computer institute in a small 
town, I saw a student being taught Adobe PageMaker. I have a reasonably good 
expertise in this software. However, the way the student was being taught was in a 
manner that he was being made to go through so many unnecessary hurdles to 
grasp very easy skills. Since the teacher was a person who was known to me, I 
called him aside and asked him, why he was misguiding him, instead of guiding 
him on the easier routes. This was what he told, ^Saare fSirj, Saar does not 

Lord Macaulay 



understand. If I teach any of these guys {evangokke Lowest indicant Him) the 
software application so easily, they will not have much respect for me. Moreover, 
within days, they will also become a Mash (teacher) and their next endeavour 
would be to stab me in the back (paard)’. 

Actually there is much more to be mentioned about the computer geniuses of 
India. However, that has to be deferred for the time being. 

The point at issue in the above-mentioned scene goes beyond to the idea that 
most Indian schools are teaching students information that are not seen as a 
competition by either the teacher or by any business organisation. Modern education is 
actually a mean means of seeing that potential competitors are fooled into wasting their 
time on information that is simply a waste for them. However, this theme has to be 
discussed further and I will do it at another location. 

Now let us see about the endeavours of Lord Macaulay and of the East India 
Company to teach English to the ‘Indians’. It is generally told to the poor students 
coming from the lower financial sections of the Indian society that British were aiming 
to enslave the ‘Indians’ by teaching them English. This, the poor students believe. They 
are then made to make protest demonstrations by the various political leaderships, 
shouting such slogans as ‘English is a foreign language. We do not want to study it’. The 
poor children are thus fooled. Eor, as it is no one is giving them an opportunity to study 
English. Moreover they themselves are made to protest against teaching them English. 
This is the cunningness of the ‘Indian’ higher classes. 

Eor, they send their own children to study English and then try to make 
them migrate to English nations. They have no qualm about their children living 
in nations ruled by the British. However they do not want their own servant class 
people to live in a nation ruled by the British. This statement may more or less 
sum up the total inspiration of the minute movement called the Indian 
Independence Movement, which moved in whimpers till 1947. 

See Image in next page This is the fee structure of the British school in New 
Delhi (c. 2011). English East India Company strived to bring in British quality education 
to the lower castes and lower classes of British-India. (In neighbouring independent 
kingdoms also, they did they best to improve the quality of the social systems). Now, 
this type of education is the exclusive privilege of the rich and powerful. 



Adimsion fee after at 

Soc«ty fee {par famifypa^bia annuejy; 

Paienf Schoci Ofgvt<setion fee (per c/aW- pa^abia anntAfy) 
Refundable deposit (pfo»*t<arf ntr • - ^ • 

re payade evaty quarter hr the 3 remaining quarters in the ^ear 

Total at the time of ad 

ee (pa^abh ortce at the 
3n fee (payable once at the tirr 

, fee (per iam3yi>ayatle annually) 

Patent School Or^isaton fee (per chritf- payable. 

re peyatle every quarter hr the 3 remaming quarters in the year 

Yetf 7toYMr 11 

Total at the time of admission 

Deveta pm ent fee (payable once at the time of admission) 

Adratsson fee (payable once at the bme of admissior^ 
hsunnee fpajebie annuBjy; 

Society fee {jm f amty^abfe annuafy) 

Patent School Organisation fee (per chdd* payable armuaty) 

One tetin's fee 

Book deposit Cheats J-^-piwided at t^books are retimed at the end of the year) 
Boc* depcart (Tears 10-11>p/D»ndecfaff textbooks ate tettrnedaftheendoffhejcer; 


Year 12 to Year 13 

Total at the time of admission 717,450 

This inchidet: 

Deveiopment fee (payable once ar the time of ar^nasun; 

Admission fee (payable once at the time of admission) 
heitanoB (payable annuaSy) 

Society fee (per famtfpayable annuafy; 

Parent Schocri Orgpnsabon fee (per chid* pejabte amtafy; 

Refundabe deposit iproaded notice a gr«en before the vathdraMaldates dates m enoonedo^erieaf) 
Bock deposit (proaded all textbooks are returned at the end of the year) 

Thereafter term fees are pafoble etcry quarter for the 3 remaining guarters in the year 








On to Christian religion 

Redefining Christianity 

The fact was that the British East India Company’s endeavour to spread 
English in ‘India’ was a great and noble aim. This fact is very much seen in the Minutes 
on ‘Indian’ Education by Lord Macaulay. There are many nonsensical allegations with 
regard to this noble aim. One was that it was done to aid the Christian Missionaries. 
This is a stupid statement. Eor, the British rule in ‘India’ did not give any extra support 
to the Christian Missionaries other than extend them the law and order security that was 
there for everyone else also. For one thing, England has severed its traditional 
relationship with the Pope and does not accept his spiritual or temporal authority. 

Second point is that the non-England Christian missionaries were vehemently 
against the spread of English in ‘India’. To understand this idea, I need to speak about 
Christian religion as experienced in ‘India’. This would lead me back to my own 
childhood. I was admitted into an Anglo-Indian school in my lower primary classes. I 
stayed in the school boarding. It was here that I experienced Christianity for the first 
time. It was a beautiful Christianity. Everything was in English. During the Sundays, I 
used to go to the Anglo-Indian church. It was a very different experience from the one I 
had in a temple. Everyone spoke English and there was no pejorative words used 
towards me. I had a wonderful feeling that Christianity was a wonderful religion fuUy 
connected to England. 

However, many years later when I went to the same school, everything had 
changed. There was no English. Everything was in Malayalam, even though it was still 
having the name of Anglo-Indian English School. Even the school prayer was in 
Malayalam. The principal and the teachers were heard using the word Eda to the 
students. Most of the real Anglo-Indians had departed to English nations or else 
atrophied into the lower indicant levels of the Kerala social order. The Principal and 
other persons of the Episcopal order were all of a different breed from those who were 
there when I was studying there. At first I was quite intrigued about this feeling. I 
thought, maybe it was a just an impression from my memory which was not correct. 

It was only later that I understood what had changed. What I had experienced 
was the minor world of English Christianity in ‘India’. This was not the norm, but only 
an exception. For instance, right inside Travancore princely state ruled by native 
Travancore Kings during the period when the rest of ‘India’ was ruled by the British, 
there was a huge number of Christians who no connection with English at aU. Among 
them also, I did see quite a variation in culture, heritage as well as familial connections. 
This also was quite a confusing bit of observation for me. First of all they had no 



connection with English. Second, among them itself, there seemed to be two extremely 
separate groups. 

It was much later that I came upon the huge hidden information about 
Christian hereditary of Travancore kingdom (which lost its independence when Nehru 
forced it to join India, under the intimidation of imminent military intervention). 

Christianity commenced in the ‘Indian’ Sub Continent within a few years of the 
demise of Jesus Christ. Apostle Thomas came to the southern shores of the Sub 
Continent a few years after the death of Christ. He converted a number of families of 
the higher classes to Christianity. He did this in a place near to Madras (Chennai) also. 
However he was brutally murdered there. St. Thomas Mount near to Guindy in Madras 
is connected to him. 

Since the Christians thus converted belonged to the higher classes in 
Travancore, they enjoined unfettered social status. At around the years leading to 1900, 
many among the lower castes including the Pariyans, the Pulayas and the Ezhavas 
converted to Christianity propagated by the London Missionary Society. They then 
demanded social liberty as well as right to join the Public Services. A mass petition 
known as E^ava Memorial was submitted to the king by the Ezhavas. However, the 
King refused to concede to the demands. Immediately around five hundred thousand 
Ezhavas converted into Christianity. It is true that even though it gave them a more 
freer atmosphere and liberty, the traditional Christians did not mentally concede them a 
feel of equal dignity. I do not know if the converted Christians had the right to join the 
Public Services. [Sources: Travancore State Manual and Native life in Travancore by 
The Rev. SAMUEL MATEER, F.L.S. of the London Missionary Society]. 

However, the current day Christianity in Kerala has minimal links to England 
and to English. 

{I must admit that currently the Kerala Christians do not want to discuss their 
traditional connection with the lower castes. For, they themselves have gone to the extent 
of using pejorative words about them, to the extent that they cannot concede to any 
connection with them. It is generally not possible to find much allusion to this 
connection in the Internet. If at all any mention comes in the Wikipedia, it is 
immediately deleted. Actually I have seen this total rubbish statement on Wikipedia: 
QUOTE: ^Contemporary Christian culture in India draws greatly from the Anglican culture as a 
result of the influence of the erstwhile British Eaf. 

{I believe that there are a few paid persons who do this kind of work for many 
organisations in India, who work to whitewash information on Wikipedia, to concur 
with the wishes of certain organisations with vested interests. In that sense, the Indian 
pages of Wikipedia are just propaganda pages, intermingled with doctored encyclopaedic 


Now, as far as these (South Kerala) Christians are concerned, there is no 
tradition of English in them. Moreover a link to the Pope is not routed through 
England. Actually it is aimed at a nation which has a tradition of belligerence with 
England. Even though in the earlier periods, there were moderately good quality English 
medium schools run by the Christian church congregations, now their quality ranges 
from negligible to slightly near to moderate. 

Where Indian Christianity is different from English Christianity 

Since the subject of Kerala Christians have propped up, I think I would finish 
of the various frill things that seem to be popping up in my mind. 

Once I was wimess to this scene. I was standing with a Christian priest. 

He was a nice man. We were speaking in English. Suddenly two young men came. 
They spoke in Malayalam. Immediately I did notice this discrepancy. The priest 
was using the word Ningal for You to the young man who was addressing him. 

Usually to such young men from the 
parish, the priest would be using the 
word Nee (lowest Indicant) as You. 
This would signify subordination of 
the young man under the priest. The 
young man was requesting for a 
recommendation or some kind of 
authentication from the priest. He 
was getting married with a female in 
Trichur district. He was from this 
local parish. Without this 
authentication letter from this local 
priest, the church authorities in 
Trichur wouldn’t allow the marriage 
over there. In way it was a very powerful containment and subordination of the 
people how are born in Christian families. Whatever personal freedom they may 
profess would be within the parameter of these powerful non-tangible temporal 
walls of spirituality. 

The priest was simply retorting: ‘I have told you this several times. I can’t 
give you this letter. You do not attend the church and I do not know you. How 
can I give this letter?’ 

The young man seemed to be on the verge of tears. I departed from the 


Now, attending the church functions regularly, in a feudal language society, is 
not just an issue of religious belief, but of being part of a social leadership, continuation 
of that membership, acceptance of the leadership of the religious leaders, compliance 

Chogans and Pulayars of Travancore 
kingdom. Images from Native life in 
Travancore by the REV. Samuel Mateer 



with ecclesiastical rules and ultimately acquiescing to the use of pejorative words of 
address if they are used by the clergy. This is where English Christianity differs severely 
from feudal-language Christianity. In fact, the truth is that English concept of 
Christianity is totally different from many other-language Christianity. For in English, 
allegiance to the Church is strictly on the basis of faith. However, in the case of feudal 
languages, it is not faith alone that holds the Church, but a very powerful feudal 
communication system that holds the members in the congregation in a vice-like hold. 

A digression to language issues 

Again speaking of Christians, I remember this incident. 

I had just returned to my house in the village in Malabar in the year 
around 2003. I had very minimal connection with this place, having rarely lived 
there or studied in the locality. I was at that time living in the dilapidated house in 
our household compound. At that period of time, the Christians living in the 
settler populated mountainous areas were in terrible financial problems. They 
were all basically rubber plantation owners. However, rubber prices had crashed 
down and there were all signs that it would never rise up again. The kilogram 
price was around Rs. 22/kg. Now, it is around Rs. 200/kg. 

Other agricultural crop prices were also crashing down. The farmers, 
mainly Christians were going rapidly into destitution. 

One day a man came. He was assuredly younger to me. He was a farmer. 

He addressed me with a Saar suffixed to my name. He wanted me to translate a 
huge petition to the Prime Minister written in Malayalam into English. He said 
that the farmers were in terrible conditions. And that for many of them suicide 
was the only viable option, unless urgent financial help came from the Central 
government in the form of writing-off of bank loans which were in most cases 
overdue. The banks had started taking seizure of pledged properties. He told me 
that the famers couldn’t pay much for the translation, as they were all financially 
broken down. He said that he had been sent by a senior-in-age (to him) Christian 
advocate from a nearby town. 

The first thing that I did was to ask to address me as a Ningal and to use 
my name with a Mr. prefixed. Actually it was quite an idiotic thing to do. Eor, the 
language was Malayalam and I was trying to encode English codes into this 
Malayalam communication, with a more or less un-educated-in-English farmer. 
Second thing I said was that if the farmers were in such dire situations, I would 
write the petition freely. I did not want to add to their woes more. The 
communication went quite nicely. 

It was long draff written by pen. Not typewritten. I worked on it and 
gave it to that man in a day or two. No payment was taken. 


However, in a few weeks time I happened to meet the aforementioned 
advocate in another business premises, and he invited me over to his office. 
However, when I went to his office, the other man was there. It was here that my 
egalitarian pose caused a problem. The other man had forgotten the exact codes 
that I had mentioned. He simply came and called me by name without the Mr. 
prefix, and introduced me as the writer to the advocate, at the same time, he 
himself positioning himself in a deep pose of servitude to the advocate. Now in 
this scene, the advocate stood high on the pedestal. The other man stood much 
below him as a sort of servant, and he positioned me at his level by means of 
indicant words and using my name with no prefix or suffix. This scene cannot be 
visualised exacdy in English, for the powerful positioning done by indicant words 
is not there in English. 

The advocate immediately took cognizance 
of the situation. He suddenly shifted his pose into 
that of a superior dealing with an inferior. 

Now the other frill issue was that I did not 
accept money in the understanding that the 
persons who wanted the help were in acute 
shortage of cash. However, it soon transpired that 
this advocate was on the verge of starting a 
teacher’s training college, with huge buildings and 
other infrastructure. 

Now, continuing in the same vein, there is 
this thing to be mentioned. The Christian farmers got 
a lot of financial help from the government, including 
that of a Support Price for rubber which kept the 
prices from submerging totally. However, in a few 
years time, the rubber prices again bounced back to 
normal and then went to astronomical heights. The 
question that should come up is: If the farmers got 
financial help in times of distress, wouldn’t it be a legitimate claim that they should pay it 
back in times of prosperity? 

What really happened when English administrators left 

There is this story also to be mentioned in this context. 

The Christian setder population from Travancore areas barged into the 
forest areas of Malabar in the immediate aftermath of the departure of the British 
rule. Actually in the immediate surroundings of these areas, there were lots of local 
people living. However, these people had no means or urge to encroach into the 
forest lands. For the during the British rule times, the forest department of Malabar 

niick forest areas of North Malabar, part 
of the Madras Presidencey, were com¬ 
pletely cleared and converted into rubber 
plantations, in the aftermath of the depar¬ 
ture of the English rule. There was no buy¬ 
ing process of these lands, but pure en¬ 
croachment when the new national and 
state administration were engrossed in 
meaningless endevours. Picture takes 
from: The Madras Presidency with 
Mysore, Coorg and Associate States by 
Edgar Thurston. 



was quite efficient and the officer class more or less incorruptible. The locals of 
Malabar, mainly the Hindus and the Mappiha Muslims were totally assimilated into 
these codes. And also they had their own social strictures that forbade them to be 
too adventurous. 

The question that naturally comes up in this regard is how come a particular 
section of the population can encroach into forest lands and claim they have 
developed it. It is similar to what is happening in current days in the Amazon forests 
of South America. The setder population in Malabar forests displaced and uprooted 
many tribal populations from their traditional homelands. And they actually came 
from a place which was another nation when the British rule was in place in Malabar. 

Another allusion to language codes 

Now coming to the story. 

When I was living in 
a settler area, an old woman 
came to me and mentioned 
that she was willing to cook 
for me. At that time, only my 
young daughter (age 4) and I 
were in that lonely house near 
to a reserve forest area. I was 
also too poor for words at 
that time, for there were 
terrible family problems and 
distractions that shook my 
residences at all places like a 
bird nest in a tempest. She 
told me that she would come 
in the morning hours from her nearby hut and do the chores and go off by 11. 

She wanted only 20 rupees. The year was 2002. Even then Rs. 20 was quite a 
small amount. She lived alone. 

However, she could partake of food and other things like Fish, which she 
bought every day. Within a few days of getting this Rs. 20/- her looks improved 
and so did her assertiveness. Even though she was affable to me, the other local 
rich folks were not happy with the situation. Some of them were my students, for 
I was taking an English class for them. They simply told me that paying Rs. 20 
was too much. Rs. 10 would have been enough. 

This part again is part of the feudal language codes. The lower man, the 
moment he gets some financial acumen would become more assertive. It can even lead 
to the change of indicant word codes towards the higher class. It is not liked. It is safer 
to keep the lower man in his place of dirt and desperation, than to have him to rise. 


This woman had some male sons. They were working as labourers. Now, 
the query in my mind was this: Her husband would also have been around in 
those times of Christian setders arriving and taking over the forest lands. How 
come he also did not get to grab a part of the seemingly endless forest lands? 
Well, the answer lies in the assemblage of people under a particular leadership. 
The whole group moves as a single machine. The person who is outside is a 
single, slender being, whose efforts do not have enough power. He gets 
positioned at the bottom, by the powerful lower indicant words of the other side. 
They stand as a sort of cartel. And position him and his family members in the 
depths of the feudal language codes. 

Now coming back to Macaulay, when he came out with a proposal to teach 
English to the ‘Indians’, it was greeted with widespread consternation. The claims were 
that he was out to destroy ‘Indian’ culture, languages, sciences, mathematics and 
everything else. Actually he was doing the exact reverse. He was giving a unique 
opportunity to the common man to rise up above his fetters. This was exactly what 
worried the ‘Indian’ social and cultural leaders. 

The exact codes in the volition to teach 

Now, this issue is connected to a more finer issue. What is the exact motivation 
for becoming a ‘teacher’ in ‘India’? Well, the exact motivation is the "respect’ that it brings 
in. In fact, it is the easiest method to reach out to social leadership. Somehow earn a 
suffix to one’s name with such words as Mahatma, Saar, Mash, Teacher etc. and the 
language codes wiU do the rest. This was the real worry that sprang out in the minds of 
the ‘Indian’ leaders. 

If the Englishmen were to teach the ‘Indians’, then they become the Mash, Saar, 
Ji, Mahatma, Teacher etc. Once this is established, they become the natural leaders of the 
population. Then what would be their own stature in a society wherein people who 
should naturally remain subordinate and low calibre, rise up above their traditional levels 
of articulation and calibre? They would go into dismal oblivion. 



However, the finer understanding that Englishmen would not become Mash, 
Saar, Ji, Mahatma, Teacher etc. was not clearly understood by the ‘Indian’ leaders. For, 
even though an immensity of Englishmen have done a fabulous levels of work in ‘India’ 
for the development of this place, it is impossible to find even one person with a name 
having a Saar, Mash, Ji, Mahatma or Teacher suffixed. Even Robert Clive, who captured a 
major part of the Sub Continent with the support of a very loyal and affectionate section 
of the native population is never seen described in any ‘Indian’ history book as Mahatma 
Clive or Clive Ji. At the same time, a person of quite insignificant achievements has been 
donned with the term of Mahatma and Ji. That is how the sly ‘Indian’ indoctrination 
techniques work. 

It is true that many 
Englishmen were treated with great 
adoration by the natives here. In 
fact, many of them did get suffixes 
of ‘respect’ and adoration. That is 
the only way that the natives here 
could codify their adoration in 

In my own endeavours to 
spread English also, I had faced this 
aspect. Local social leaders and others 
who are in the education field take it as 
a personal or business competition that 
I am spreading English. They view it 
with very grave consternation. Once, I 
had this very intriguing question to 
face. A man who was reasonably good 
in English came and asked me, when I 
had taught Engfish to some youngsters jhe crushed looks is the due to the impart 
many years ago: ‘What is it that you are of the feudal language, as it bear downs the 
doing?’ When I answered that I was weight of the huge number of social layers 
teaching English, he took a very rude above. 

attitude and told me, ‘You need not teach them so correcdy. Then they will very easily 
master English’. 

Well, the truth was that youngsters in a remote village who have to consistently 
put on an expression of grateful attention to the ‘intelligent’ teacher are being made 
intelligent themselves. There was another English teacher who very frankly told me, ‘If 
you teach everyone English, then what value would we have?’ 

The fact was that the English were doing a grave misdemeanour by teaching 
everyone English. For, what they were doing was removing social leaders from positions 


of ^respect’ and reverence, and also erasing the perplexed expression from the faces of the 
common man. It was a prospect that no ‘Indian’ leader was going to allow. The way to 
block it was to tell the common persons that they were going to be spoiled by this 
English education. However, the objectives of British East India Company and 
Macaulay prevailed. 





The master classes strike back 

The vengeance of the feudal classes 

A small-time mutiny that took place in a very periferal area of Paki¬ 
stan, India and Bangladesh is now being defined as something great. 
Even the British citizens were awestruck by the size of the area, which 
when compared to to Britain was big, but when compared to the 
land mass of the subcontinent was miniscule. 

MALLESON, C.S.L: There must have been a latent motive power to make of an 
unissued cartridge a grievance so terrible as to rouse into revolt men whose 
fathers and whose fathers’ fathers had contributed to the making of the British 
Empire in India. 



Yet, it was not to last long. For, the social leaders had their routes of command 
in feudal languages over the ‘Indians’ who worked for the East India Company. In 
Meerut, some of them were given encouragement to mutiny against their very officers. 
They caught their English officers, tied them in the front of the cannons and blasted 
them off. It was actually a small event if the hugeness of British-India was taken into 
account. However, the ‘Indian’ social leaders had their vengeance on those who strived 
to improve their servants. The common man did not understand the inner mechanism 
of this minor military mutiny. However, no one in Meerut come out in support of this 
disruptive activity. The soldiers marched to Delhi. It was a small outbreak. But then 
several British officers and other personnel were killed. Some in a treacherous manner, 
by brutish un-educated people. 

There are books written by British officials who were present in area 
during the Sepoy Mutiny. MENTION THEM HERE. Even though the insight 
they have given is quite profound, all of them seems to have missed the factor of 
feudal content in the native languages. That the language codes do have a 
command route that exists quite external to military hierarchy. 

In a geographical area, where the English rulers were giving a never-before-in- 
history chance for the lower sections to improve, it is easy to terrorise them with 
superstitions, rumours and false stories. That was liberally used by the traditional social 
leaders of the small places near Meerut. To understand the state of the social minds, see 
this text I have taken from: Omens and Superstitions of Southern India, written by 
Edgar Thurston in 1912, who was for some time, the Superintendent of the Madras 
Government Museum and of the Ethnographic Survey of the Madras Presidency: 

Arrack (liquor) vendors consider it unlucky to set their measures upside 
down. Some time ago, the Excise Commissioner informs me, the Madras Excise 
Department had some aluminium measures made for measuring arrack in liquor 
shops. It was found that the arrack corroded the aluminium, and the measures 
soon leaked. The shop-keepers were told to turn their measures upside down, in 
order that they might drain. This they refused to do, as it would bring bad luck to 
their shops. New measures with round bottoms, which would not stand up, were 
evolved. But the shop-keepers began to use rings of indiarubber from soda-water 
bottles, to make them stand. An endeavour was then made to induce them to 
keep their measures inverted by hanging them on pegs, so that they would drain 
without being turned upside down. The case illustrates how important a 
knowledge of the superstitions of the people is in the administration of their 
affairs. Even so trifling an innovation as the introduction of a new arrangement 
for maintaining tension in the warp during the process of weaving gave rise a few 
years ago to a strike among the hand-loom weavers at the Madras School of Arts. 


However, there is no contention of mine that all superstitions are totally 
baseless. They would need to be evaluated in the virtual code arena based on the local 
language codes. 

Cawnpore Massacre 

Here I should mention the Cawnpore Massacre. It sure is a digression, but then 

The brutality was enacted here! 

Photograph titled: The Well and Monument, Slaughter House, Cawnpore', 
Kanpur, Uttar Pradesh, taken in 1858. Picture shows the Bibigurh house 
in which British women and children were killed and the well where 
their bodies were found. 

my writing is about what had happened to persons who really tried to improve the 
subordinated people. The subordinated people are not a free section of people. They are 
really the lower ranks in a highly regimented social structure. Even when they are being 
freed, by outsiders, they stiU will obey the orders and commands of their master races 
and classes. For that is how their minds wiU work in feudal language codes. Each word, 
even in their soft sounds is a powerful command. They will strike against their own 



The story of the CAWNPORE Massacre is thus as taken from 

The besieged British in Cawnpore (now Kanpur) were unprepared for an 
extended siege and surrendered to rebel Indian forces under Nana Sahib, in 
return for a safe passage to Allahabad. However, under ambiguous circumstances, 
their evacuation from Cawnpore turned into a massacre, and most of them were 
killed. Those captured were later executed, as an East India Company rescue 
force from Allahabad approached Cawnpore; in what came to be known as the 
Bibighar Massacre, 120 British women and children captured by the Sepoy forces 
were hacked to death and dismembered with meat cleavers, with the remains 
being thrown down a nearby well in an attempt to hide the evidence. 

Even though it is not seen as noteworthy, one of the greatest vulnerability of 
the British commander here can be seen in this information: 

The British General at Cawnpore, Hugh Wheeler, knew the local 
language, had adopted local customs, and was married to an Indian woman. He 
was confident that the sepoys at Cawnpore would remain loyal to him, and sent 
two British companies (one each of the 84th and 32nd Regiments) to besieged 

The very fact that he knows the local native vernacular is loaded with an 
impossible situation. Wherein his native English superiority stands compromised. 
For, his innate English mood will compromise the natural cunningness that 
Indian languages would give him. Beyond that his marrying a native female adds 
to the lowering of his status among the natives of the place. In each and every 
word they speak, this information would bring down his indicant codes. For, he 
wouldn’t know how to maintain it powerfully up, like other local feudal lords do. 
This English stance along with his knowledge of native language and his family 
links to native woman is a very dangerous combination. Especially in critical 
situations, wherein he has to deal with cunning feudal-language adversaries. 

A lot of terrible and heinous deeds were done by the soldiers and their leaders, 
the feudal lords. One such is described here: (Taken from Wikipedia): 

Finally, on 15 July, an order was given to murder the women and children 
imprisoned at Bibighar. The details of the incident, such as who ordered the 
massacre, are not clear. According to some sources, AzimuUah Khan ordered the 
murder of women and children at Bibighar. 

The rebel sepoys executed the four surviving male hostages from 
Fatehghar, one of them a 14-year-old boy. But they refused to obey the order to 
kill women and the other children. Some of the sepoys agreed to remove the 
women and children from the courtyard, when Tatya Tope threatened to execute 


them for dereliction of duty. Nana Sahib left the building because he didn’t want 
to be a witness to the unfolding massacre. 

The British women and children were ordered to come out of the 
assembly rooms, but they refused to do so and clung to each other. They 
barricaded themselves, tying the door handles with clothing. At first, around 
twenty rebel soldiers opened fire on the outside of the Bibighar, firing through 
holes in the boarded windows. The soldiers of the squad that was supposed to 
fire the next round were disturbed by the scene, and discharged their shots into 
the air. Soon after, upon hearing the screams and groans inside, the rebel soldiers 
declared that they were not going to kill any more women & children. 

An angry Begum Hussaini Khanum termed the sepoys’ act as cowardice, 
and asked her lover Sarvur Khan to finish the job of killing the captives. Sarvur 
Khan hired butchers, who murdered the surviving women and children with 
cleavers. The butchers left, when it seemed that all the captives had been killed. 
However, a few women and children had managed to survive by hiding under the 
other dead bodies. It was agreed that the bodies of the victims would be thrown 
down a dry well by some sweepers. The next morning, when the rebels arrived to 
dispose off the bodies, they found that three women and three children aged 
between four and seven years old were still alive. The surviving women were cast 
into the well by the sweepers who had also been told to strip the bodies of the 
murder victims. The sweepers then threw the three litde boys into the well one at 
a time, the youngest first. Some victims, among them small children, were 
therefore buried alive in a heap of butchered corpses. 

The Wikipedia-India has done two terrible crimes with regard to this article, as 
with so many other articles connected to ‘India’. It continuously mentions the incidents 
as something that took place between ‘Indians’ and the British. Actually, the word 
‘Indians’ should have been more properly defined. For, at this period of time, there was 
no ‘India’ as such. The current day nation of India is not a direct continuation of this 
nation or nationalities. Acmally, the same geographical area that is identified as ‘India’ in 
the Wikipedia articles currently consists of three different and mutually belligerent 

Digression: Moreover, identifying the people who did these heinous 
crimes as ‘Indians’ is also questionable. It is just like mentioning some heinous 
deed done on the Hindus by Muslims or on the Muslims by the Hindus in the 
MappHa rebellion {Mappila lahald) in Malabar during the British period as ‘Indians 
did this and did that’. There are very specific names for the people or section of 
people who did these barbaric crimes. The loyalists of Taniya Topia and Nana 
Sahib are not ‘Indians’ and the native soldiery and people who stood by the 
British are not ‘anti-Indians’. The vast majority of people, who lived in this 
geographical area had very litde traditional or hereditary links with these 



barbarians who did the heinous deeds mentioned above. By writing such 
nonsense, Wikipedia India Pages is becoming a joke. And the writers, a part of a 
criminal conspiracy. 

Native support for East India Company 

Native allies of the English, fighting on the British side against the mur- 

derous rioters and barbarian mutineers. QUOTE from WIKIPEDIA: Al¬ 
though the Bengal Army rebelled during the Indian Mutiny (1857-1859), 
the East India Company's Madras and Bombay Armies were relatively 
uneffectd and other regiments, including Sikhs, Punjabi, Moslems and 
Gurkhas remaind loyal. They also had little in common with the sepoys 
of the Bengal Army. All three groups helped capture Delhi. They were 
helped by the soldiers of those native states that opted to support the 

If the word ‘Indian’ is legitimate and appropriate, then what is wrong in 
using the word ‘Pakistani’ for the Muslims involved? Most probably the 
descendants of many Muslims involved in these crimes would be current-day 
Pakistani citizens. The problem here is that the native people of British-India 
were called ‘Indians’ by the British. However, the same name ‘India’ has been 
adopted by a current day nation, formed in a major part of this geographical area. 
Calling them Pakistanis is as nonsensical as calling them Indians. 

Now, think like this. If the new nation had been called "Sambrani’, then 
there wouldn’t be any confusion. For then, calling the people of British-India as 
‘Indians’ would not identify them with the people of Sambrani. However, there is 
a new nation which bears the name India, and so using the term ‘Indians’ to the 
native people of British-India leads to confusion. Both are different people, in 


terms of national loyalty, leadership and connections. The peoples of British-India 
were variously identified and each had it own communal, social, religious and 
even clannish leadership, quite different and exclusive from each other, and at 
times, belligerent to each other. The only connecting link was the British 
supremacy over them aU. 

However, even the British policymakers, way back in England, were 
negligent about understanding this geographical area. The fact is that there were a 
huge number of tribal and other populations that had not formally accepted the 
supremacy or sovereignty of the British Crown. How they could be called 
‘Indians’ is also a moot question. For, they all had their own tribal, clan or area 

Coming back to the discussion: Basically what is very evident is the terrible 
anger that the feudal classes had for the English, who had converted the lower native 
classes into a higher elevated section of people. That is what is clear in what the 
mentioned Begum Hussaini Khanum did. Her 
anger is for this very reason. 

Moreover, in the ultimate analysis 
the so-called Sepoj Mutiny was only a small 
event when the hugeness of British-India 
is taken into account. However, when 
things happen around Delhi, the general 
feeling is that it is a huge event. When 
events which are of bigger size happen 
elsewhere in India, they do not get the 
Trying to revive the Mugol adequate level of importance. The 
disobedience, mutiny and attack on their 
officers by a small section of soldiers cannot be termed as India’s First War of 
Independence. For one thing there was no ‘India’ at that time. To imagine that a 
Mogul or Jhansi, or Nana Sahib or Tania Topi leadership can be imposed on the 
rest of the people here, just because they are Delhi-based or Hindi-based, can be 
an utter idiotism. To put it frankly, it would have taken literally a world war in 
here to impose them on the rest of this geographical area. 

For one thing, what is their personal disposition, intellectual quality, level 
of refinement and much else, in comparison with the English rulers? Who knows 
it, and who will allow them to take over the leadership? It is a false belief that 
Hindi leaders are of calibre enough to take over the leadership of this nation. 

The contention that lower level soldiers who mutinied and massacred 
their officers are ‘Indian patriots’ would be to categorise the huge section of the 
populace as well as soldiery who stood by their British officers as ‘anti-nationals’. 
That would be a most Satanic idea. 



No feudally high person in a feudal language society would condone the 
liberation of his or her servant class. It is for this terrible crime that the Englishmen and 
women were butchered. And to cast the blame on the ‘Indians’ is an equally heinous 
deed of sly treachery. The persons who try to make such terrible definitions on 
Wikipedia are doing a terrible thing. However, in the ultimate analysis, it may be found 
that the persons who have the time to idle away on such frivolous writings are from the 
feudal classes of current day India, wallowing in huge salaries from the government. 

A digression to a similar rioting 

Since I have mentioned MappUa Rebellion (which the idiot academicians 
(not others) of India describe as a revolt against the British), I quote from 

A conference held at Calicut presided over by the Zamorin of Calicut, 
the Ruler of Malabar (My correction: he was the not the ruler then) issued a resolution: 

“That the conference views with indignation and sorrow the attempts 
made at various quarters by interested parties to ignore or minimise the crimes 
committed by the rebels such as: brutally dishonouring women, flaying people 
alive, wholesale slaughter of men, women and children, burning alive entire 
families, forcibly converting people in thousands and slaying those who refused to 
get converted, throwing half dead people into wells and leaving the victims to 
struggle for escape till finally released from their suffering by death, burning a 
great many and looting practically all Hindu and Christian houses in the disturbed 
areas in which even Moplah women and children took part and robbed women of 
even the garments on their bodies, in short reducing the whole non-Muslim 
population to abject destitution, cruelly insulting the religious sentiments of the 
Hindus by desecrating and destroying numerous temples in the disturbed areas, 
killing cows within the temple precincts putting their entrails on the holy image 
and hanging skulls on the walls and the roofs.” 

Even though only the atrocities on the Hindus are mentioned here, it is quite 
possible that the Hindu sections also may have inflicted similar atrocities on the 
Muslims. However, the Hindus would stand divided as per caste definitions, and thus 
quite weak. The British government located at far off Madras had to come to the rescue 
of the terrified populations. However, in retrospect it is seen that the persons who did 
the crimes and were removed from the locality as punishment were to be redefined as 
Ereedom Fighters. Many were despatched to the Andaman and Nicobar Islands. In 
recent times, these persons were turned into heroic freedom fighters by popular films 
and flimsy history writing. So much is the great intelligence of the Indian academicians. 
And the capacity of film producers to create and rewrite history. 

DIGRESSION: I need to input this idea. The understandings about the 
Mappilla lahala (Mappila rioting) are not very deep even in British records. For one 
thing, it is said to be a rebellion that happened in Malabar. However I get the 


impression almost the whole of north Malabar was uninvolved in this. For, it 
mainly took place in the VaUuvanad area (north of Calicut to Ponnani). The term 
‘Mappika’ is generally given to the Arab mix Muslims in Malabar. However, the 
fight between the Muslims and the land owning Hindus seems to have ignited due 
to the religious conversion of lower caste South Malabar Thiyyas to Islam. In 
which case, the actual culprit would be the feudal language of the place. For, there 
would be sudden change of indicant codes. For example, a converted man would 
not need to use ‘respectful’ words to the higher Hindu man and women. If this is 
not done, it can mean social insult. For example, a Thiyya man who addresses his 
feudal land owner with respectful words, the moment he becomes a Muslims 
would simply use the freedom to address his former caste superior with a Nee and 

have been declared as 'freedom fighters'. 'Freedom-fighters' families 
are entitled to freedom-fighter pension! 

refer to him as Amn or Ami. It can lead to homicide. Even now, it is causing 
communal problems. 

Moreover to define killing of Hindus as an act of rebellion against the 
British is quite siky. 



Now what I wanted to mention here is the fact that in this report, there is no 
word ‘Indians’ were killed by Muslims or Hindus were killin g the ‘Indians’. However, 
when the leadership of one side is British, then they all are defined as ‘Indians’. Well, the 
fact is that even on the British side, almost 99.9% of persons would be ‘Indians’ or 
native people. Their innate brutality towards other natives is generally mentioned as 
British deeds. 



Codes and routes of command 

The sly pretences of the so-called Indian educators 

Now coming back to education, it should be understood that education in 
feudal language nations is not an altruistic action as is mentioned by an innumerable 
number of educators and social reformers. It basically aims at a powerful pulling out of 
the children and others from the command 
structure, regimentation of a close-knit 
group, into one’s own group, where one is 
the leader at some level. The idea of 
compulsory education is also one such 
thing in nations like India. For, it is quite 
evident that to teach a child to read and 
write does not take years. At best it takes 
only a few weeks. As to higher 
mathematics and such things as science as 
such things, it must be understood that 
most of these things do not have any 
pertinence to most people till their death. 
Read this 

For example, the dispute whether 
light is a wave or a photon and such things 
is, at best, shallow intellectual mental 
exercises. Same way calculus and metrics 
and such other things are also of the same 
level. Now, in modern society it would be 
near impossible to pass of as educated if 
one does not know much about these 
things. However, if other themes are also 
given equal importance, this exclusivity of 
science and mathematics as the sole mark of education would wear off. For instance, if 
many persons go in for astrology also, they would have much to discuss. Some persons 
can study Sanskrit mantras and Vedas. Well, the contention here is that everything is 
some sort of knowledge. If one were to say only science is true, well then there are these 
points to be discussed. 

The science that is taught in schools is what has been taught since more than a 
century. For example, Newton’s Laws. Technology has moved much. However this is 
not reflected in the curriculum. Why? Because such knowledge will not be handed over 



to academicians by the business groups that possess them. They will not divulge their 
trade secrets. 

I cannot speak more about formal education here. If anyone is interested, they 
can read the full text of my arguments in this book. 

What I am saying is simply that forced formal education is only a cunning 
method to extract children from their parents and hand them over to teachers who 
themselves are of very poor intellectual standards. I have seen this in the case of Varuna 

and Ashwina. When Varuna was a 
child herself, she was extremely 
good in so many things, including 
English reading. Computer usage, 
swimming etc. Moreover, it is my 
understanding that the child should 
not miss the family’s traditional 
vocational knowledge. I used to 
take Varuna also during my 
business journeys by Jeep and two¬ 
wheeler. So her geographical 
information at age three was quite 

She couldn’t be 
subordinated by the local teaching 
class for their Nee and Apal had no 
meaning for her. They had a 
vehement hatred for this reality. 
Schemes and discussion were 
common among them as to what to 
do with this situation. They, the 
majority of whom were quite poor 
in English, hadn’t heard of Enid 
Blyton, hadn’t seen a Reader’s 
in quality Digest (neither the mediocre Indian 
er! version, nor the original US 

version), couldn’t read coherently 
an English classic, had not seen much English movies, spoke with pejorative words to 
their wards, had the statutory right to be Varuna’s and Ashwina’s teachers. They had the 
Compulsory Right to Education Act to aid them. Here itself there is a slight case of 
some deep mental discrepancy. How can one combine the words ‘compulsory’ with the 
word ‘right’? They are antonyms. Only stark idiots would say that they are synonyms or 
complimentary. Now who did that? The Indian Parliament. Do the members know any 
of the things that I mentioned just above? Well, the answer is that most of them do not 


know English properly. Then how come they make Acts and rules on things about 
which their knowledge is downright zero? 

Codes of regimentation and language 

Now, what really is their botheration that Varuna and Ashwina does not know 
Malayalam? For, this was one of the complaints given to the police by a group who 
conspired against them. It is connected to routes of command and regimentation. 
‘Indian’ social communication is connected to a particular kind of regimentation that is 
encoded in the language. The ^Saar (this word in many areas in earlier days was such 
words as ^angunnu’ etc.) -ningal-nee’ route of command and the Adheham {Saar, Avar)- 
AyaalAvan or the Avar-Aval route of command was a regimentation in which verbal 
instructions radiate in a straight line from the top to the bottom of the social pyramid. 
Everyone obeys. However, if there is someone in this route who stands outside these 
verbal locations, then there is a discordance and possible inaction or rank disobeying. {It 
may be borne in mind that there are other words also which may or may not fail 
completely in line with the social command route. These words include such words as 
Chettan (elder brother), aniyan (younger brother), ammaavan (uncle), ammaayi (aunt) and 
many others}. For, these words when mentioned in Malayalam do not just signify a 
family relationship, but a command or obedience zone. 

Even though this may seem a very good scheme of things, in reality, it is 
a very stifling kind of communication code, in which persons are forcefully forced 
into certain slots. This can be explained thus: A vehicle falls into the river. People 
gather to save the occupants. At the same time, the local Fire Force personnel 
also assemble there. If the people are actively working for the saving of the 
persons inside the vehicle, the Fire Force personnel will not participate with them. 
They will stand apart in the same manner as Oil will not mix with Water. 

Why is this so? Among the local people, there will be a particular 
communication route of command in which usually the elders in age are the 
higher persons. [This code can be superseded by persons who are the local rich or 
local landlord etc.] Such words as Saar, Chettan, Nee, Ningal and other local social 
code words will arrange the routes of command and request. 

The Fire Force personnel come with a separate group of command 
words, which is pointing only to their own seniors and juniors. If they mingle 
with the local people, immediately the issue of seniority, acceptance of certain 
words of superiority and inferiority will come into play and destroy the mood and 
focus of both sides. If the people are from a very low class or mentally 
subordinated kind, they will concede to the superiority of the Fire Force 
personnel. However, there would be some persons among them who may not like 
to be subordinated by the Fire Force personnel. There will be so many codes that 
will create communication blocks, such as that of age, social superiority etc. A 
wrong word mentioned on the basis of a mistaken evaluation can create havoc. So 



it is generally good that the two groups do not mix, in the operation to save the 
persons in the vehicle. Otherwise the local people should be of so low levels that 
they will accept the snubbing of even the low ranked Fire Force personnel. 

Now, what about an English nation situation? Well, here also there will be a 
command route within the uniformed personnel, in which orders move fast, if 
unhindered by the presence of outsiders. However, the terrible mental trauma of a 
wrong indicant word will not be there. 

The dangerous transformation of English nations 

However, there is another thing that needs to be mentioned here. English 
nations are no more English nations. Many of them are simply becoming the mix of 
various people from various languages coming and co-existing in English. These persons 
who found it quite difficult to live peacefully among themselves in their own nations 
have barged into the refined ambience of English. Even though they do speak English, 
in the inner code area (Virtual Code location), they are carrying varying values connected 
to their own location inside their own feudal languages. When they interfere inside 
English social communication, their each and every word would have a different affect 
from what would be the affect of a native-English speaker using the same word. There 
can arise terrible mental trauma among the native-English speakers at times, when 
accosted by perfectly elated-in-being-in-England persons who are native to feudal languages. 
The native English person, especially if he or she is doing a job identified as a lower job 
in feudal languages, might feel it terribly as a weird, unexplainable evil code fiU the 
ambience and make him feel uncomfortable. He or she may even go homicidal. SEE 


Training impoliteness and discourtesy 

Coming back to teachers and routes of command, it must be admitted that they 
do have control over their wards, by means of pejorative words. These kids are mentally 
trained to obey persons who use the pejorative towards them. However to those who do 
not use the pejorative and to those who are polite, their school training is to be rude and 

I have personally experienced this. Many years ago, when children 
encroach into our compound to scoot with the mangoes on our mango trees, 
some workers in the compound would admonish them with terrible expletives 
and dirt-level indicant words. The children would become quite restrained and 
move off coyly. However, if I was to accost them and try to communicate in a 
more polite manner, at first they would look shocked at first at the mere 
ineffectiveness of the reproach. Next they would put on an act mocking and 
would not budge. However if I were to use the crude low level indicant words 
and gestures, they would scamper. 

The hidden controls 

Now, it works out in a wider manner in the society thus: Persons in a group 
have a discipline or regimentation, that holds them together. However, to those who are 
outside the group, and who do not have any control over them, they are quite brutish 
and crude. I have experienced this at a very personal level. When Vanina and Ashwina 
go to the river for swimming or for jogging, if there is a group of kids who are not 
within our training programme, they would immediately start making jeering remarks, 
offensive boisterous laughter etc. However, since Malayalam comments are of no use to 
disturb them, they would make offensive sounds. However, if N & S are with Varuna 
and Ashwina, they would immediately target S, being the younger girl who can 
understand Malayalam. They would start asking questions from their location, which are 
clearly intended to be distractions. Since S could withhold the temptation to react, their 
next move would be to call her such names a Mole, which in Malayalam means little kid, 
babj girl, child etc. This would have a wider effect of disturbing by inserting in the idea of 
a lower indicant words, that are associated with the Malayalam word for ^child’. 

However, if the same kids have joined our training programme, the discipline 
that they exhibit is quite exemplary, without any use of force or pejoratives. 

When one sees a mob in India, one may initially get a feeling that they are 
uncontrollable. That is not true. They all have control centres or persons in command. 
Only they can control them or even speak to them. This scenario is not as understood in 
English. In the feudal language systems, there is an indicant code positioning of persons. 
The correct person in the correct slot can do wonders in controlling the mob. It is like a 
military command. But then, it is not the personal relationship that actually affects the 
miracle, but the correct positioning of the indicant words. However, persons who 



cannot place the others and themselves in the correct indicant word slots will be quite 
ineffective. They will have to resort to either a Jallianwalahagh or an Indian police 
constable version of beastliness. To extract discipline. 

I remember an incident related to me by one classmate from my college 
days. His uncle was a rich man in Trivandrum, with quite powerful political as 
well as higher bureaucratic connections. In fact, senior IPS (Indian Police 
Officers) used to visit his house for periodic dinners. One day his cousin, who 
must have been in his forties was standing inside the house compound, near the 
gate and looking outside. One Sub Inspector of Police (a lower-level ‘officer’ in¬ 
charge of the basic police unit, the police station) who was residing nearby was 
walking through the lane outside the gate. The cousin, in a spirit of bravado or 
possibly, friendly affableness, said, ‘What Sub Inspector, why are you walking 
around here!’ (Yentha Sub Inspectore, ethileyokka pokunnu?’ 

The Sub Inspector simply opened the gate, came inside and gave him a 
thundering slap on the face and walked away! The Sub Inspectors might be in his 
late twenties. This incident happened around the end of the 1980s, I think. 

Now, what provoked the Sub Inspector? Well, the words that came from 
a different location that was seen as trying to puU him down or possibly trying to 
put in a different command route. Indian languages are quite dangerous, if used 
without really understanding the direction component in words, usages, gestures 
and even glances. 

Now, what I would like to insert here is the idea that English nations 
traditionally have social self discipline. It is connected to the fact that communication 
does not necessarily need to move through command routes or through higher to lower 
and lower to higher potential energy routes. So, it goes without saying that the feeling of 
exclusion and inclusion will not be there. However, in the emerging scenario, in English 
nations, this would have changed. A lot of un-understandable distractions and mental 
trauma would be moving around the social system, in a manner akin to a virus let loose 
in an extremely fast working computer. 

Yet, I should mention that all commands should move from a higher to lower 
potential energy platforms to perform effectively; even in English. However, in English, 
this virtual model is differendy designed. 



The sly stance of feudal indicant codes 

Social liking and disliking 

Actually in a feudal language social system, it is not good looks, intelligence, 
politeness and such things that make a person likeable. The liking is connected to where 
the person is placed in the virtual codes. If he comes under one as an obedient 
subordinate, he is Hked. If he does not fit into the scheme of this command structure, 
where he has been placed, he is not liked. 

At the same time, if a person is above one in the hierarchy and his position is 
liked and accepted by subordinates, he is liked. If his positioning is not liked, he is not 

I did make one illuminative observation over the years. When I was 
small, the actors in the Malayalam films were of a very soft kind. Not the rough 
types that abound now. The government officer class were of a softer looks. This 
statement should not be taken to mean that these soft looking guys were gullible 
idiots. Only that soft approaches and refinement were appreciated. 

However, as the nation slowly distanced itself over time from English 
systems, the appreciation for English refinement and softness has slowly become 
erased. This is reflected in both the film actors and the ‘officers’ in the 

Now all this may seem to be the part of worldwide liking and disliking policies. 
However, in the context of feudal languages, it is of a much wider ambit. For example, if 
a person is living in a social system, where he does not mingle and place himself at some 
level or if he does not allow others to place him in some level, he will be actively 
disliked. This is so, even if he is good, does not disturb others, and also generally helpful 
to others. His negative attributes will be searched for and given wide publicity in many 
social discussions. 

At the same time, a person who has many negative disturbing attributes will not 
suffer the same negative social reaction, if he can place himself at some location wherein 
he is willing to play his part in the position that has been assigned to him. It can be 
higher or even lower. Now, this can be understood as a very menacing power of feudal 
language societies, wherein right to monitor, measure, evaluate, give marks etc. are sort 
of diabolic rights asserted by the elements of the social system. 

Splintering the English social systems 

The issue here is that English social systems have been heavily eroded by the 
presence of such persons in the last few decades. It is sure to have brought in a terrible 



kind of uneasiness in the native-English speaking citizens there. However the reason for 
unease they feel wouldn’t be understood properly. Actually the feudal language codes are 
bringing in a total splintering of the society. However not many would understand this. 

Feudal language communication has two sharply different and extremely 
opposite positioned demeanours. One of extreme docility and reverence. And the other 
of extreme degrading and despoiling. All it takes for the mood to shift to one end to the 
other is just a change of indicant words. See these lines from my CODES of REALITY! 

A sample of the power within 

A man is being beaten up by a small group of people for some alleged 
misdemeanour. A commonly respected person arrives on the scene. He says: 
‘Why are you beating him?’ 

What happens? It depends. If the word used for ‘him’ is avan, nothing 
much is gained. For the beating may continue. If the word for ‘him’ is ajaal, then 
the beating may subside slowly. However, if the respected person is saying 
"Adheham’ ot "Avar’, then the beating would immediately stop, and the mob would 
go into a pose of obsequious apology. 

This silly sample incident is given here to simply give an idea of the different 
social meaning each word has. 

When feudal-language-speaking people arrive in English nations, they present 
their docile and reverential side to the English natives. However, once they become 
entrenched, then they have no qualms about taking out the other extreme side of their 
language codes. I specifically remember an issue in my own life. 

There was one man who wanted a very specific help from a political 
leader. He asked me to accompany him as he went to meet the leader with some 
recommendation letter from an associate of his. He received a letter from the 
leader addressed to another political leader who was an advocate in another place. 

We went to the advocate’s office. The advocate’s serving man was there. This 
man immediately addressed him as Saar, for YOU, HE, HIS, and as a suffix to his 
name. I later remarked to him that there was no need to be so obsequious to the 
serving man. Then he laughed and told me, ‘You seem to not know how the 
system works. AH this is till our needs are received. After that he is just dirt’. 

I was a bit mortified by this kind of cruel talk. However, later in the 
evening after we had met the advocate, on the way out, we came across the 
serving man. Immediately, my companion addressed him with a Nee [lowest 
indicant]. The unbelievable diabolic content of what he had done cannot be 
imagined in English nor is it possible to explain it to a native-English speaker. 
The various colonial English officials simply shrank away from this kind of 
savagery in speech and social ambitions, by keeping away from the ‘Indian’ and 


Other feudal languages societies. However, in modern times, since the native- 
English folk see only the fully pretended version of civility from the immigrant 
crowds, they are heading for a terrible future. For, it is only a matter of time, 
before the feudal language immigrant crowds become fully entrenched. Then they 
wiU put on a different version of social communication. 

However, the real experience wiU be quite different from the very simplified 
version that I have given here. 

One of the major physical effects that they will bring into English nations, will 
be a total splintering up of the social system, as they fill up various groves in it. In each 
and every place that they occupy, they will split up the persons into different locations in 
the virtual arena. Simply said, the personal relationships and equations between native 
English people without a feudal language speaking outsider among them, will be quite 
different from the same when there are feudal language speaking persons among them. 
The feudal language speaking person/s will be the pivot on which the interpersonal 
relationship of everyone will rotate, swing and see-saw. That much power is there in 
feudal language codes. 

It is easy to explain this in a few words from the experience of Varuna 
and Ashwina. When they were trainers, there was no problem with their trainees. 
However, if a new person arrives, and speak in Malayalam to me, or to the others, 
they (Varuna & Ashwina) will immediately be pulled away to different locations, 
far below, in the virtual arena. For the words used will be quite defining in terms 
of stature in connection to age, financial acumen, and many other things. 

However, I will able to get the setting right to the original one, by 
explaining to the new comer that such and such words are not allowed. That 
Varuna and Ashwina are trainers. However, in the case of native-English persons 
inside their own nation, there is no one to enlighten them of what is going on. As 
to the feudal language speaking persons, everyone is quite aware of the untidiness 
that is being perched on the native-English speakers. Yet, no one would mention 
it. They would simply enjoy the cool atrophying that they can do with so much 
composure. The delight is more because if this type of atrophying had been done 
on anyone from their own native nation, especially to a superior person, it would 
have quite tragic results. Possibly a broken bone! However no sane person would 
do it back home. 

For example, when a person goes to the police station there are very definite 
words that must be used to enquire whether the Inspector is there or not. If an inapt 
word is used, in most cases police constables would beat him to a pulp, other than using 
the worst of the pejoratives on him. I mention the police because only they can beat up 
a person. In the case of others, they all have a group technique to subordinate a person 
who does not use a specific level of ‘respect’ in words and gestures. Government 



officials would act like a screen or cartel to block all attempts to get an official paper if 
they are not suitably ‘respected’. 

However, in the case of the native-English person, what he gets need not be 
just lack of‘respect’ but downright pejoratives. With nothing to defend himself 

It is here that the larger question of what is the problem, if they can’t 
understand the pejoratives, comes in. And, it is here that I would like to reassert that 
these pejorative codes do act not only just at speech-understanding level, but does 
connect to a lot of human emotions as well as other social codes. These social codes 
would also include the cunning hint that these "people are just idiots, for us to swindle and 

Where is the homeland of English? 

Another problem would be that the native-English speakers would start to feel 
an unusual level of repulsiveness to their own people, who exist at various levels lower 
to themselves professionally and socially. This repulsion would be quite a new 
experience, if one could compare it to the social mood of some forty to fifty years back. 
However, now it won’t be felt so much, for the change has already set into the society in 
a very slow manner. It is like a native-English child suddenly seeing a group of Hindi¬ 
speaking children near his home. The mental effect will be quite different from that of a 
child who slowly sees his neighbourhood getting filled by Hindi-speaking children right 
from his infancy. The slow change on the social horizon is what has gone wrong with 
the English national scene. The atrophy in the social system doesn’t shock anyone 
anymore. This atrophy has come full circle when the native-English persons in the 
heights of their own idiocy declaim that England is a Multicultural nation. Then where is 
the homeland of English? I would say that this stance is the greatest of antinational 
stances and quite an unpatriotic political philosophy. If this is correct, then the whole 
fights that the English had done to protect their shores from foreign encroachments 
were quite foolish. Those who died in those glorious battles, mere fools! Gullible idiots!! 

My writings here have nothing to do with individual goodness and there is no 
contention that every Englishman is a better person than others in the world. What I am 
pointing out is the group content, and not individual content. England did have a 
reputation as the homeland of people who are fair in their dealings. There is a book 
written by a south Indian female, which received the Booker Prize. In that book, there is 
an attempt to sneer at this contention. People are shocked to hear that a colonial 
Englishman had proposed an indecent proposal to one of the plantation managers, with 
regard to sharing the manager’s wife. The idea that is promoted is that people were fools 
to think that the Englishmen were that good. Well, beneath the attempt to ridicule the 
English, the meek understanding that the English did have a decent reputation that was 
quite uncommon cannot be sniggered away. This type of goodness is not connected to 
individual attributes, but to a group personality. It is carved out of language and words. 


that bring in parameters and corridors to behaviour. {It is funny that this book was 
given an internationally acclaimed British prize} 

A tragic sample of defiling dirt of lower indicant codes 

II ^0 025/111 <1 O □ □ [ 

VIjayasree hot mollywood girl 

MollyMasala untto. 38,889 

^3 tubitr... '« 9^7 

ullasrajctrallappan-l rTrpBjgo 

Kunjacko «« pavatMne vachu kora cash undaM<i..M Awante kochumona Ippozathe 
kilurttu omana kuttan Bobarr Pootl mor>! 

/"y vishakhom tatliago 
i. .1^ vwhat a kurrdi , 

Look at this video of an old Malayalam actress. She was somehow duped 
to act out this totally erotic scene. Actually she was a wonderful actress. When the 
video, in which actually she loses her complete dress in the flowing waters were 
leaked out, in the 1970s, she committed suicide. Now look at the comments that 
have come on the YouTube. The words in Malayalam defining her, a superb 
Malayalam actress of yore, as Aval, literally turns her into filth. This type of 
filthiness cannot be done in English. This is just one simple example of what is 
the real difference is between pristine English and feudal languages. Actually, it is 
quite dirty for women to display any sexually interesting facets of their body to 
people from the feudal languages class of people, especially when they are in an 
arena where they can speak or write in their feudal languages. 



Nikllil KlltOOSdll : rn . . Ir,. J,' .. 

OW. ORU POOORRRI GIRL. M Koothichikk nanamundel bra illathe ottamunduduth 
vellathiliranguo? pinne aa ara milli mtr kanamulla mundilayirunnallo avade 
charithiyam.. Pbhu. .. Nlnteyokke pengalayirunnel nee ee sceneinu abhinayikkan 
viduoda ooombanmare? 

CibySalain i j j 

She commited suicide cos of this scene, he director showed these scenes in the first 
release.and she commited suicide cos of that 

aminar415 t ago 
so saddddddddddddddd 

1,1 ,r, r*ph; to manoj PK (ShoM th* oomm«nt) 

manojPK . -ra^ a-. 

guys do you know this girl died because of this scene. During the shooting It is said 
that she loss all her cloths in the river and the camera captured her in full glory and 
somebody threatend her that he will publish her nude photos in all news papers 
unless she obliged to his demANDS THE poor girl has no options and she 
committed sulzled so please dont be harsh on your comments 


MsGatting -j. j] 

Nazeer-viithikettavan... aa poorlmolude mulayum thudayum nokki nikkuva... aa 
mairan avale kallchittundennathu orappa 


desiimija -arj; 

see her both nipples exactly at 1:09.wonderful ever seen vijayasri's boobs. 

hil wanna fuck vijaya 

F' sJpl y 


vijaya sree your BACK is really sexy... 

The powerful negative pejorative codes that define her is in the word 'Aval', 
'Avade', 'Avalude' etc. All of them are at the lowest level of indicant codes. 


Online belligerence in feudal vernaculars 

In this regard, there is this wider issue. Currently, most of the online 
commenting and discussions are in English than in ‘Indian’ feudal languages. However, 
slowly the situation is changing as more and more people are writing in their native 
tongues in the connected language fonts. It is actually a very dangerous thing, which can 
lead to very violent problems. The propensity to use the lower indicant words about the 
persons arrayed on the opposite side shall be very much there. This can lead to extreme 
provocations, at least in the mental mood. As to females who currently act out various 
forms of sensual themes, their stature can get negatively affected as more and more 
people start commenting and discussing them in their native feudal languages. 

mamodeesaa miingiya ezhavatalyo? maigam koodiyavaralya?Kochii Thomman Kottappadi 11:56,23 Febriiaiy 2007 
(UTQ. Do you expect such words from a Christian who claims to be the descendant of nambuthiris? Whatever community he 
belongs to, he is here to vandalize the article. Panikkar 

Halle, nee kollavalloda kochane? Khenna kandupidithavaada? Neeyaannoda Thomas Ajilalva Edison? Eee kathayokke evidunnu 
kittiyeda ninakku? Appol..ividuthe kaasholla mothalalimaarokke nazraanikalaarunnu. Ivalumare okke kettunnatharunnu, Nazraanikade 
pradhaana paripadi, alyo?Pinnethaandu recordo guinnesso ondennu parennondallo? Evidaada ee recordokke? Eee jnaanoodonnu 
kandotte Pinne?Vere enna okke ondu? Onnu paranjaatte, Ajilaale.Kochu Thomman Kottappadi 09:53,20 March 2007 (UTC) 

It may be mentioned that I am not aware of the quality of codes in Continental 
European languages. So, how and where their codes will affect the womenfolk Is not 
known to me. 





Pristine English and its faded form 

When speaking about pristine English and its current faded form, there is much 
that I need to speak of There are quite a lot of varying facets to the dirtying of English. 

Teachers with superficial allegiance to English 

The first one is the issue of English being taught by persons who have no basis 
in English other than a very superficial exposure to it. They do not know the depth of 
the English heritage, the historical experiments and experiences that are embedded in 
this language, and of the huge content called English classics. Their general impression is 
that English classics are just like any other literature in any other language. The 
understanding that English classics are a sort of repository of an extremely positive 
social communication system that possibly never existed in most other nations of the 
world is not known. The difference is not in the stories, but in the manner of 
communication and interpersonal relationship between the characters and the social 
setup that is reflected therein. 

Building artificial antipathy 

Second issue facing English is the general antipathy to English that is 
deliberately built-up by persons who really do not want English to come and liberate 
persons who they hold as slaves using the chains in their native languages. They 
cunningly give wrong impressions about English. An example was the general idea that 
it is English that is bringing in moral depravation in the social setup. The funny thing is 
that this idea is disseminated by persons who are neck-deep involved in corruption and 
bribery. Moreover, in nations like ‘India’, a huge section of the female folk are very 
placidly exploited for various needs, including sex. There is a huge market for selling of 
lured females in Bombay and other places. No one is really bothered, not even the 
media, which really writes only things that cater to the interests of the cunning and 
powerful vested interests. 

Pronunciation issues 

Third issue is the problem of wrong pronunciation. I am not speaking about 
accent here, but only about prommciation. English words are spoken as they would 
sound when written in the native ‘Indian’ language alphabets. So lEtowdl become Vaat, 
IEtf«/will be Vant, If will be Ees, IFaswiR be Vaas, and so on. In fact every English word 
is thus affected. 

Arrival of feudal codes 

Eourth issue that is atrophying English is the embedding of English with the 
native language feudal codes. So that Mr. Philip will become Philip Saar, or Mrs. Sonia 



will become Sonia Maadam and thus. The idea that young females have to be addressed 
formally with a Miss, prefixed is not there, and if mentioned would be rebutted with 
sarcasm. To insist a ‘Miss’ on a person, who they would address with a Thoo or Nee, and 
refer to as USS or an Aval, in their native language, would be seen as quite cranky. This 
is a sort of English which I have named as Gandhi English or Coolie English. In this kind 
of English, there definitely are Mahatmas and Coolies. Both on the opposite extremes. 

The entry of putrefying profanity 

Beyond all this, there is another terrible affliction that has befallen pristine 
English. I really feel sad about that. When I was small, the English that came to me was 
more or less connected to the English Education lent to a small section of the common 
man in Malabar during the British rule of Madras Presidency. 

The most terrible profanity in vogue in Malabar was Son of a Bitch. {Actually it 
was: Son of a dog/daughter of a dog (Naajinte monejNaajinte mole)]. Other expletives 
might include Dog (Naaye) etc. Another one I remember hearing was Polayante mone (Son 
of a lower caste Polaja man). This last one has somewhat disappeared. It might be due to 
the fact that it is statutorily a crime to call a lower caste man by his caste! It can be 
slightly equivalent to calling a Black man a Negro or a Negro being called Black and 
ending up in jaU for that! {Here again, there is much to be discussed. Starting from the 
point that calling a White man a White cannot be a profanity, but calling a Black man a 
Black can be! 

Actually, compared to negative impact of lower indicant words, the word Ni^er 
is next to nothing. It is just a case of the black improving to such an extent that they 
can’t bear to imagine a time when their forefathers were from the underside of barbarian 
social systems. It is like Indians going to English nations and reacting with vehemence at 
the word ‘Native’ being used about the natives of India. 

SEE this sarcastic comment attacking my comment on 

honeybear July 13, 2012 at 6:09am 

Victoria Institutions - Thank you for your apt demonstration of archaic 
British “think” toward the colonials. If I had not read your posts...I would have 
thought that such arrogant attitudes only existed in fiction. I notice in your posts 
that you refer to East Indians as “natives” and of course Martin Luther King 
should owe a debt of gratitude to the English for making him aware of black 
oppression. Also, I see that you are full of “class” distinctions. Didn’t you know 
that class discrimination went out with the advent of “Lady Chatterley’s Lover?” 

Well...well! Aren’t you just the grand Lady Who-Ha!...frowning on all 
those who should recognize their betters. 

Thomas Paine was right! END OE QUOTE 


MY COMMENT: See the reaction to the word ‘Native’ when used about 
Indians. It is a just a mental indoctrination that this ‘N’ word is insulting. The 
same is the case of the other ‘N’ word. If the blacks can define any white man as 
White Thrash, then I do not find any problem with defining a black man as a 
Ni^er. If blacks are not thrash, then they should move to the level of disclaiming 
all legislations that aim to give them exclusivities. 

I am not very sure what one would understand from my own experience 
in this regard. Many years ago, when I was studying in Trivandrum, (in erstwhile 
Travancore kingdom), the local people did not know what a Thijja was. As for 
me coming from a Colonial British-lend-EngHsh educated family background, the 
aura of a lower caste mentality was not in me. So, when I simply mentioned that 
‘I am a Thijja’ when a discussion was going on about caste, it was seen as 
provocative. One person (a lower caste man of that area) later told me. You are 
very caste spirited. You feel that you are superior just because of your superior 
caste’. It was quite a funny argument, in that he took my extremely casual attitude 
of mentioning my caste with no feeling of an inferiority complex to denote that 
my caste was a higher caste. 

In the current area, where I am currentiy residing, a Thiyya tag is one of 
lower social caste status. However, I care two-pence for others’ evaluation. As to 
the elevated Thiyyas, they cannot bear the lower caste stature. They go on 
claiming that they are superior. In fact, one can find an immense of writings on 
the web by Thiyyas that they by ancestry do not belong to India, but to such other 
nations like Greek, Kazakhstan. So much is their repulsion to other ‘Indians’. 
This repulsion naturally comes from other ‘Indian’ castes claiming that Thiyyas 
are part of their caste! 

Thiyyas currently get a reserved quota in professional courses like Medicine, 
Engineering etc., and also in government employment. So a very terrible tragedy 
occurs regularly in the nation. A better quality person would end up as a peon, while 
a lower quality person would end up as an officer. Now, what is ‘reservation’? It is 
just a claim that a particular section of people are mentally handicapped and hence 
have to be given special seats and reservations to survive. 

This is the current black attitude towards such words as ‘Ni^er’. If others 
define them as Niters, well, who should care, if they are of higher quality. The 
word Ni^er would then come to define higher quality. It is like the word Mallu. It 
was once meant to means a menial class Malayalee worker in the gulf Now, it is a 
word that is generally used by the Malayalee panorama aU around the world, as if 
it is a superior tag. 



Tales of ingratitude 

Basically I feel that if the Blacks of the US and other English nations cannot 
bear being identified as Blacks, it is basically their own inferiority complex. However the 
fact remains that the Blacks of the English nations, including the slave descendants of 
the US, owe a huge compensation to the English nations for lending them so much 
chance and opportunity to improve. They got this oppormnity without any effort and so 
they do not feel any gratitude or value for that. They lend their loyalty to such persons as 
Martin Luther King and Mandela. It is doubtful as to what quality of improvement they 
would have got from either of these persons. There are many more Martin Luther Kings 
and Mandelas in the African and Asian nations. If they feel that they would get more 
liberty and personality development from such leaders, they should move back to Africa 
or even to Asian nations such as India. Then they would really get to see the reality of 
what they had been given as a boon. The chance to live and improve among native- 
English speakers. 

Actually, this goes not just for African natives, but also for persons from 
Continental Europe also. Many of them come from such nations of dubious social 
quality as Italy, Erance, German and East European nations. They improve dramatically 

The African blacks in their original looks fresh from the 
negative effects of their native social systems. These 
are persons saved from Arab Slave Trading ships by the 
British West African Squadron. 


in the US, but never chance to admit their gratitude to England. For it is the English 
codes that run in the US. However, it is getting more and more diluted. In days to come, 
it may resemble India, in many ways including chaos in planning and execution of many 
things. Actually there is a part of the US population who are just the sitting ducks over 
there. The original people of English content. It is they who would provide the social 
communication framework for all others to come and live in an English ambience. Yet, 
they are simply neutralised by the rank cantankerous attitude of these new comers, who 
feel that they are the geniuses of their own native nations who have landed in the US. It 
is not true. In India also, there are plenty of people (mainly children of government 
employees who loot the people, and of the exploitative rich) who move to the US. Once 
they are in the US, their attitude is that they are some kind of a higher intellect people 
from India. The others stuck there in India are idiots according to them. 

Terrific profanities and expletives 

Now coming back to the issue of the atrophying of English. In 
Travancore area, the profanities were of a hundred times higher intensity. They 
included such usages as Vundachimon (son of a whore), Poorimon (Son of a cunt), 
Koothichimol (daughter of a whore) Thajooli (mother fucker), Thajooli mon (Son of a 
mother fucker), Ammajepanni thayooli (Motherfucking motherfucker), Pattithotti 
Thajooli (Bloody motherfucker), Oomhen (Sucker), Oombeda (Go and suck edd), 
Parijan (low caste pariyan/cockman), Parinakki (Ticker of a prick), Pooran (Cunt), 
Polayadimon etc. The major issue with all such swear words were that they were all 
of a very horrid sound. In fact, the very scratching sound in them could irritate. 

The only exclusive things that I learnt from my college were these profanity 
words. Academic knowledge I derived from textbooks. Not from the low-quality 
lecturers, who I detested. I was not an avid speaker of the local (Trivandmm) dialect and 
so these words were quite new to me. However, it was understood as a sort of 
personality training to be adept in these usages. The idea that this type of personality 
training was going to make the social communication quite troublesome and irritating 
was not there. For, there was no one of real quality to come out and mention that social 
quality is not connected to being rude and offensive, but in being able to create a soft 
social living environment. 

There were many reasons for this. The major one being that Travancore 
kingdom never had the full experience of British rule. For, between the British Resident 
(English official representing the British administration in Madras Presidency) and the 
people, there were a number of higher castes and also the royalty. The second one was 
the very belligerent mood of competition between the newly unfettered E^ava caste and 
their next-in-Une superior Nair caste (who the Ei^havas mention with vengeance as 
SudrcP, which definition is met with homicidal violence by the Nairs). Nairs had to 
naturally view the emerging position of the E^avas as a real social threat as they were 
growing up with no one to enlighten them about a softer version of social improvement. 



(Ezhavas were given a huge percentage of reservation for government jobs as well as 
seats in professional education. This was again to make the Ezhavas more or less callous 
about the need to improve in refinement. Their social suppression was a reality. 
However, social improvement is not in simply cutting off the chains, but in acquiring 
refinement through pristine English learning. However, there was no one to mention 
this, to any of the competing castes, both high and low). 

[*This I have mentioned just to denote the repulsion that an Indian group has 
when being attached to certain Indian socially defining words. The homicidal mood 
would be more terrible than can be spurred by calling a Negro a Ni^er. In their sheer 
terror of this word Sudra, the Nairs go into a mental frenzy claiming that they are 
Kshatrijas. See this comment that came on Wikipedia suggesting not to mention this 
word. It seems to be worse than calling a Negro a Ni^er. However, the fact remains 
that Sudra is a word that is becoming repulsive through modern Indian education. Eor, 
current-day Indian education defines it as the lowest ‘caste’, which it is not. It is only the 
lowest of the Aryan Castes.] 

Look at this quote from Native Life of Travancore: for in the South of India, 
Sudras, and especially the Nayars of the Western Coast, though not regarded as “twice bom, ” are yet 
not socially a low caste, hut constitute the mass of the respectable population — the landowners and 
employers of labour, the agricultural and military classes. “This caste, ” says Monier Williams, was 
probably formed from the more respectable of the aboriginal inhabitants, who joined themselves to the 
conquering Hindus, andpreferred serving them to leaving their homes. ” 
polayaddi mone ninte ammeyyum and penagallyum poyl pannada thayoll. onte oru comment 
we wont sit idle, its a sensitive issue . u r playing with ur life ... 04:29,17 June 2007 (UTC) 

polayaddi mone ninte amineyni and penagalin poyi pannada thayoll. onte oru comment 


we wont sit idle, its a sensitive issue . u r playing with ur life.... 

However, in all these writings, one can see of one group of natives of this 
geographical area showing repulsion to being identified with another group of natives]. 

I have again digressed a bit. When I was staying in a college hostel 
there, profanity was a sort of greetings as one would mention Good Morning, 
or some other such word. A hostel mate would enter the room and simply use 
the highest of his vocal capacities and greet the other person with these words 
‘Enthadapoorimone? (What is it, you Son of a Cunt?)’ 

Immediately the retort should be something like, ‘Nee poda, 
Pundachimone’ (You get lost, you son of a whore). It was generally seen that 
persons who can communicate at this level of usages, were macho, and those 
who could not were seen as real sissies. 


The issue here is that actually there is not much a personal capacity required to 
arrive at this level of communication. However, to refrain from doing this and remaining 
committed to refinement required real inner profundity. That is something that the 
British education had given to a very few in Malabar area. When these thus educated 
persons remained the role model in Malabar, there was a general focus of social 
direction towards refinement. However in Travancore the opposite was the focus. Later, 
when Kerala was formed with the amalgamation of Malabar with the erstwhile 
independent kingdoms of Travancore and Cochin, everything set-up by the British were 
slowly erased. 

DIGRESSION: I must interject here and mention that I never got an 
opportunity to get an aura of British education, either colonial or post colonial. 
However, I could discern the quality enhancement in those who have had the 
opportunity to experience it. END OF DIGRESSION 

That much I wrote to setup the background to what I was mentioning about 
one of the most tragic fouling done on English. I was used to such profanities as Bastard, 
Son of a gun, Son of Bitch etc. and other swear words like ‘I will eat my haf, and such 
exclamations as ‘'Oh, My Sainted Aunt, ‘Goodness graciouf ‘Oh My God ‘Oh, My goodness' etc. 
It was true that the English had been afflicted much before I had contemplated on what 
would happen to English as the persons from feudal language software came and 
impacted and pierced into English. 

I used to wonder as to what would happen when these people, who used such 
terrible profanity as an everyday usage, entered into English. They had no idea about any 
English heritage or of any English classical literature or English classical writer. They 
had no loyalty, affection, respect or adoration for English. All they had was a feeling that 
it is quite easy to communicate in English, with anyone high and low, with no qualms. I 
feared the worst. 

I am not saying that terrible profanities 
were not there in English. However, the fact 
remains that English did have a traditional 
heritage of commitment to refinement and 
quality, and an undercurrent emotion of aiming 
for common good. When I read the book 
Godfather by Mario Puzo (way back in the last 
years of ‘70s), the text was full of the word Fuck. 
{I need to mention here that there is no 
equivalent word for Fuck in Malayalam. 
However, I did hear a word Oatha in Tamil, when 
I heard some Tamdians in Tamilnadu mentioning 
the usage Oatha Malayalathaan, meaning Fucking 
Malayalee. It was curious to see a corresponding 



word in Tamil and not find it is Malayalam. Maybe there is a reason for this is the 
language codes}. 

Mario Puzo’s book was quite interesting. However, the moment I read it, 

I knew that the book was not a story of an English social system, but one 
delineating a very feudal language social system. It was this book that made me 
suspect that Italian language (or at least its Sicilian diakcf) is having some kind of 
hierarchical social structuring or feudalism in it. 

Now almost all the words that I had seen or heard in Travancore are in the 
English language. I am not saying that it entered from Travancore Malayalam. It entered 
from aU round the world. WeU, the English 
nationals have been quite prodigal of their national 
heritage. It has been dispersed and squandered and 
allowed to be made into mincemeat. By others. 

I have seen the same kind of dirty swear 
words in *Mulk Raj Anand’s Seven Summers, in 
which the Hindi-speaking ‘Indian’ characters of the 
British rule period using more or less the same 
words. However those words were just literal 
translation of Hindi communication of the 
characters in that book. Now, these words are more 
or less ubiquitous in most English writings. A 
feeling of having arrived in English is felt when one 
starts using such words. Ass, Fuck, Asshole, Fucker, 
Dirt, Dude etc are commonly used. As to the word 
Dude, it is said to have a non-impolite meaning. 
However that is not the sense it is used. For 
example, I have had the occasion to be thus 
addressed in certain emails by low stature persons as 
a means to cause mental disturbance. It is not a 
word that they would dare to use to their parents, 
teachers, local policemen, government officials or to 

Mulk Raj Anand. In those days, 
any rich native of the South 
Asian subcontinent who went 
to England, quite easily came 
into close association with the 
top layers of the English 
intelluctual or political leader¬ 
ship. For, British-Indian cur¬ 
rency value was quite high, 
the political leaders. 

*Mulk Raj Anand who was born in the geographical area of current-day 
Pakistan, was also British educated (in London) 

I have seen persons with bare English standards reaching the US and then start 
using these words and such other words like Buddy (not profanity) etc. as if to show that 
they are now good in English. Actually what they display is their real shallowness in 
English. This level of English, any un-educated person can display within hours of 



How they take the mile! 

Mr., Mrs. and Miss as usages for buffoonery 

I have had my own experience in the usage of the words Mr., Mrs., and 
Miss. Generally, among the ‘Indian’ feudal language speaking persons, it is a 
funny word. Many years ago, I have seen the local filmmakers using these types of 
words to extract a joke out of Anglo-Indian characters. Later when I started 
trying to train this communication code into my trainees, I had to face the distress 
of some low quality rich guys, going into boisterous laughter and introducing me 
with a ‘This man is a Mr. Remember that he is a Mr. Ha, Ha, Hd. The Ha, Ha, Ha in 
Malayalam could be quite a distressing one. Especially when done by low- 
educated village-based rich guys. 

Hassles of personality development 

I was actually using this Mr. to give the persons who could go into 
subordination and address me as a Saar, a chance to escape that trouble. However, once 
this need for obsequiousness is removed, what usually replaces it is a feeling that I am a 
nonentity. So powerful is both the placing and removal of the word ^Saar’. I had this 
very funny issue when many years ago, a young man, some 12 years younger to me at 
that time coming to me to make our website. He used the word ^Saar’ as a substitute for 
the word YOU. Naturally every other word connected to me should have to be 
maintained at "Saar’. ‘He’, ‘Him’, ‘His’ and also my name would be with a ‘Saar’ suffixed. 
He basically came from a Malayalam background. However I found that he could speak 
in English. So I shifted the communication to English so that he needn’t go in for such 
servitude in communication. When he used the Sir, I immediately told him to address 
me by my name, with a Mr. prefixed. 

People coming from Malayalam and other feudal language systems, quite easily 
understand a soft attitude as a weakness. At that moment in my life, I was facing a lot of 
family issues, in that I was facing the brunt of the various claims over my family from 
various quarters including my wife’s low-quality joint-family members. Her uncles used 
to barge into my house and claim their right over me, my wife and my children. This was 
actually a deed they did on the secret provocation instigated by certain members of my 
own family members, who wanted to see me cut to size. When I tried to keep them in 
their place, they very casually took my wife and children to their family house. Varuna 
and Ashwina were trained in English and did not know Malayalam. However, in their 
house, it was their wish that would hold good. Ashwina and Varuna could be made to 
bear the brunt of such words as Nee, Aval, edi, Aalae etc. even though they wouldn’t 
immediately understand this. Somehow, I went there and got Varuna back. However, 



Ashwina, around one year old then was in their hands. {For more on this issue, read this 
article on Thijyas} 

It was in the middle of this terrible time that I was trying to train this 
subordinate youngster in the niceties of a higher communication order. I was terribly 
weak mentally and physically. The way he started behaving was like I was his 
subordinate. Everything I was trying to do in a good jester, he was taking in a 
competitive manner. I introduced Varuna, then around seven years old (but extremely 
good in English, good in swimming, good in computer typing, and also in certain 
computer software applications at that time) to him. He was very outspoken in his 
negative words about her also. He was not using the word Mr. when addressing me. He 
would simply call me by name on the phone. In Malayalam, addressing a person by mere 
name is understood as placing a person below him or not acknowledging any 
superiority. The minimum acknowledgment that is required is that of age. 

Now, this is one intractable problem involved in improving persons from 
the feudal language systems. Any leeway given is understood as weakness and 
used as a route to climb on one’s head. Moreover, the usage of Mr. and Mrs. doesn’t 

Another joker in the pack 

There was another man who I met in a very remote area in Kerala, a son of a 
government department peon. He had worked in some places outside Kerala at the level 
of some hotel receptionist. He had an MA in English, which literally meant that he was a 
person whose information about English Classics were just what he read in the textbook 
guides that he had to go through to pass his MA exam. This man was also very young 
compared to me. When he first came and met me, he used the word Sir. Immediately, I 
told him that I could be addressed with a Mr. prefixed to my name. However, this type 
of communication is a very dangerous lifting up of lower class persons, who are in a 
very competitive mood for social climbing. 

In the case of both these persons mentioned above, I used to use the word Mr. 
when I addressed them, so as to give the hint that I need to be addressed with a Mr. 
However, what would develop in a few days would be a communication relationship in 
which I would be addressing these much young persons with a Mr. and they would 
addressing me with my mere name. In a way, they would be feeling that by being so 
callous, they are arriving on the heights of English. This second man later could go to 
the US after his wife went over there as a nurse. Immediately on arriving there, he wrote 
to me with the word: Buddj. 

Incidentally this was the person who came and demanded to me as to what I 
was up to teaching good English to the local guys. 


How they take the mile! 

I have seen this feeling of being at par with everyone, coming to people who 
emerge into English from very low ‘Indian’ social standards. See this quote of a 
comment by an Indian on an Indian website reacting to the US President Obama’s call 
to STOP OUTSOURCING: buddy barack must have gone out of bis highly questionable mind, 
when he spoke all these crap, he must understand one thing. 

Now this is a universal issue of ^Give an Inch and they will take a mileV with giving a 
litde leeway to lower class people. However, the person quoted just above wouldn’t be a 
lower class in India, but rather a rich Indian with one foot in the US. Now, these type of 
persons present an ambivalent stance. For one thing, they would be the persons who 
would be keeping the other lower financially placed ‘Indians’ below them with lower 
indicant words. They understand the terrible levels of freedom that they can use in 
English in a most casual manner. It is this very understanding that makes them dislike 
the prospect of the lower-placed persons in India learning English. They understand that 
the moment their servant classes learn English, they would very fast lose their stance of 

Arming an adversary 

Actually, this kind of language training is not based on innate and 
traditional English systems. Rather it is the direct encroachment of feudal 
language codes into English usage. Lower placed persons, the moment they feel 
they can bring down a person with no personal casualty, wiU go in for the using of 
lower indicant words. If they feel that they can get away with it, they wiU use 
words like Thoo, Nee, USS, Avan etc. and even words like Idda, Edi etc. 

The innate English posture is to give a position of dignity to the other 
person. However, when giving such a leeway to feudal language speaking persons, 
what is being done is arming up of very dangerous adversaries. 

Corroding the vitals 

I wrote so much to denote the apprehensions that had gripped me many years 
ago, as I saw persons with bare understanding of English traditions getting 
accommodated in English nations. I had fears some more than thirty years back that the 
English usage of Mr., Mrs., and Miss would fast become a sign of some funny pert 
cockiness and soon get erased from common usage. I fear that my apprehensions have 
come true. It may however seem that a sort of outlandish egalitarianism has been 
achieved by this change. It is a false impression. What has been achieved is the 
corroding, by utterly low quality persons, of standards that had been buUt up by English 
over the centuries. 

When newer levels of irritations bore in, the native-Engksh speakers will be 
forced to react in the same tone. That brings in more dirtying of the nations and its 
antique population. 



What the encroachers bring in 

Now let me mention both the effects these encroachers into English are capable 
of doing. One they will strive to keep the local ‘Indians’ in a level of subordination and 
obsequiousness natural in their innate feudal language, and actively try to stop them 
from learning English. They will use the lower level indicant words to continue their 
despoliation. At the other end, they will move to English nations and try to bring down 
the class of people who they feel are of lower level jobs. Eor, their conceptualisation of 
the common man there would be based on their own native language social 
visualisation. See this article. 

By Maria Golovnina 

BARROW-IN-FURNESS, England, Oct 8 (Reuters) - Mitt Romney's fight to become 
America's next president has the backing of one enthusiastic group of supporters, 
although they don't actually have a vote: his relatives in England. 

Few associate the Republican candidate with Britain but it was in England's industrial 
northwest that his ancestors lived for generations and converted to Mormonism 
before leaving for the United States in 1841 in search of the promised land. 

It was a bold escape for a family of lowly carpenters. By sailing for the New World 
they took a step that eventually brought the Romney clan to the fore of American 

But some of them stayed and their descendants still live along Britain's rainy western 
coast - a world away from the intrigue and glamour of Washington. 

One is a 69-year-old English widow who discovered jiist a few weeks ago that she is a 
distant cousin of the former governor of Massachusetts. 

The words ‘lowly carpenter is used about carpenters in England. Even though the 
writer of this article need not be an ‘Indian’ bom person, what she is extruding is the 
current social understandings based on a few items including that one I mentioned here. 

See the below image. The fact is that it is dangerous to be under the Indian 
carpenters, than under the ‘lowl/ English carpenters, in terms of indicant code usage! 

Computer Geniuses of India 

It is here that I need to mention about the Computer Geniuses of India. Some 
fifteen to ten years back, I was intrigued by one fact. This was connected to my 
understanding that knowledge in English was the key to higher international information 
in its unadulterated form. In many ways, this understanding was not correct. Knowledge 
in English only brings in a particular quality to the information. 


I Started seeing people with bare capacity in English doing things which were 
quite obviously beyond their human abilities. Like bringing out ‘supernatural’ quality 
image designs, and many other things. It was all done using computers. When speaking 
about images, there was this thing that I had noticed many years ago. It is that usually 
when a Tamilian makes a drawing, a very specific Tamil feature will automatically get 
encoded into the image. Otherwise, it would be a neat copying. Even in copying the 
native codes would get in to a limited bit. Likewise other persons in India, usually. But 
not always. 

{Here I need to digress and say this: I wrote a Children’s story based in 
an English setting and gave it to a publisher in Cochin, in the year 1999. He gave 
it to an English professor, who immediately told him that it was not written by a 
local person. Eor, there were no native codes inside the story. That it clearly was a 
pilferage from some English based website!} 

Now, it was seen that relatively uneducated 
persons (I am not speaking about formal education, 
but the real education that insists on a good 
profundity in British English traditions), were 
bringing out items that were quite different from 
their actual intellectual and mental calibre. 

Computers had started appearing on the 
social scene. People who had learnt its use were 
giving out the impression that it was something only 
fantastic geniuses could work on. Actually, in the year 
1998, I did ask a young computer professional as to 
whether it was possible for me to study computer 
usage. For, he seemed quite at ease in computers, and 
at the same time, he had aU the mental features of a 
mediocre. He processed my question through the 
social codes and understood the grave implications of 
my question. His answer was, ‘It is not that easy. You are not young and you will not be 
able to focus your mind on learning computers that easily’. 

However, I was learning computer typing from a computer based business 
premises. Actually, I found that even in the case of learning typing, there were some 
secrets that were maintained. On the F and J Keys, there are protrusions that are there 
to help one bring the fingers to the same position. One of the instructors came and told 
me at an individual level that such a thing was there. He told me that he was giving me 
this information as a special case. 

My next experience was that in this institution, when I asked one instructor as 
to how to Bold a word, he would come and do it quite fast, and would decline to inform 
me as to what was the key-board shortcut that he did to get the bolding. Asking for that 

See the lowly English- 
speaking Carpenter in 



information was remarked as being 
too bold or impertinent. That too 
remarked by lowly educated, 
youngsters, who would be donning 
the titles of Saar, Maadam etc. Their 
hold on to these titles as if their 
whole life depends on them. For 
that, what they need is small-time 
information like these which they 
try to keep as secret, as if they are 
Classified-A stuff, in US military 
intelligence terms. Actually, one 
should bear in mind that these people actually have to act thus. For, in feudal languages, 
‘respect’ is the most vital thing in social and professional life. This has to be gathered by 
limiting others’ access to information and skills. 

I think that I have mentioned about the scene that I had seen in another 
institution with regard to teaching PageMaker. That happened barely one year after the 
afore-mentioned experience. I mention this to inform the reader about the tremendous 
change from a novice to a reasonable expert I had become in computer usage within a 
short period of one year. 

During that one year, I had been in a metropolitan city and had come to 
use a computer in my house. Before going there, I once had an occasion wherein 
I had to print a leaflet. I took the matter to a place called Badagara, which is also a 
very small town, more or like a big village, on a highway, with feudal social 
communication everywhere. This is so, even though modern looking buildings are 
everywhere. I mention this to emphasise that modern infrastructure has nothing 
to do with modernity. It may also be mentioned that in every modern city in 
India, this kind of village or feudal social setup is in existence. For, people from 
these place barge into quality areas and setup small units with their own feudal 
cultures inside. It is happening even in England. That is the real tragedy. 

When I went to a printing place, the general attitude of the village guy 
who was the owner of the printing shop was as if he was in possession of some 
exclusive knowledge. I had no problem with that. However, there was a particular 
level of stupidity that I was supposed to exhibit. However, whenever I speak this 
gets erased. I could understand his stance. I had experienced this much in 
government offices, wherein the staff try to make me go round and round with a 
paper just to make me submit my subservience in knowledge. 

This printing shop owner told me that design work could not be done 
there, as there was heavy work there. It was understandable. He asked me to go to 
a DTP centre nearby and have it done. Before that he told me in a very grave and 


condescending manner, that I need to ask them about the software in which they 
were doing this, and I have come back and get it ‘sanctioned’ by him. {In that 
year, I had not much idea as to what a software was). I went to the DTP centre. 
The person there was willing to do the work immediately. It was then that I asked 
him about the software and that I had to get the concurrence of the other shop 
owner. At first he looked a bit surprised. But then he fast caught the idea. He also 
went into a mood of exclusive knowledge. He took a paper and wrote down: 
PM4. He told me as if I was an idiot, to go and inform the other side that they 
would ‘create the file’ in the thing whose code name he had written down. I have 
to go there, get the ‘sanction’ and then come and inform him. 

When I gave the paper to the first guy, he looked at it and brooded over 
it in a very grave manner for some time. And then he made some comments 
about some other intricate aspects and then ultimately told me that I could inform 
the other shop that it can be done. 

The feudal power of a peon 

I was a bit taken aback by the show off of such condescension by lowly- 
educated persons. The issue here is that I was used to such arrogance shown by 
Indian government officials of all levels to the native people here. Once I was 
going in our family lorry to Bombay from Kerala (around 1300 kms). At the 
Belgaum Sales Tax check post (between Karnataka and Maharashtra border), the 
officials were very crude to the driver and cleaner. (However, they were used to 
such behaviour and did not seem to mind it). The fact is that in all check posts, 
this is an ordinary standard of behaviour by Indian officials to the natives of the 
land. Now, what intrigued me was that in this particular check post, the peon 
came and collected the Bill and other invoices from our driver, and simply walked 
away. Even though he was only a peon, in that particular circumstance he was 
quite powerful. He walked into a restaurant and was seen drinking tea and eating 
snacks. The driver and cleaner went after him and bowed to him, and cajoled him 
to return the bill and other papers. He did so after nicely enjoying the servitude 
displayed by them in front of so many other customers. It was in many ways a 
social code for him that repeatedly send messages to the local people of his 
powers over so many lorry drivers. In fact, these minor scenes would enhance his 
indicant word levels among the local people there. He took some money and 
returned the papers. 

The ease of a knowledge 

Later when I had a computer at home, I was simply amazed to see how easy it 
was to work on computers. I had heard people who had computers give an impression 
that it was so holy a thing that children should not be allowed to play with it. That it 
could get spoiled. However, I could see no way by which it could be spoiled by a child, 
other than by banging the CPU on the ground. So, I gave my daughter full rights to 



work on the computer at age four. Actually, I had seen children as young as two and half 
also playing games on the computer at that time. 

Within weeks Varuna mastered typing, learnt Adobe PageMaker (actually she 
first learnt it on Aldus PageMaker, which I think later got converted or taken over by 
Adobe), understood the rudiments of Adobe Photoshop and much else. She was only 
four years old. I have no claims that she was born super intelligent. At age six, I took her 
to study C+ which is the computer language that is taught at Software Engineering level. 
However, even before that she had become an expert in Adobe Acrobat. She also knew 
to make Websites on Adobe Dreamweaver (at that time it was Macromedia 
Dreamweaver) and knew to work on Adobe Flash, at around age six. At around this 
time she set up a Forum page on Active Board. Its current name is English Antiquity 

Now, the issue that I found here was that computers are superb. Mastering it 
and also mastering the software part also is not very difficult. However, if Varuna were 
to study carpentry, brick construction, iron work or any other thing, she wouldn’t get 
this mastery in so small a time-period. That is the reality of computer knowledge. 
Actually, I was learning MySql at that time from a book and we two used to go through 
it. We had no other teachers. It was not a difficult learning. However, if anyone were 
there to teach us, we would have learnt faster. 

{I must digress at this point and mention that by this time, I was facing a 
lot of antipathy from so many persons, who claimed that I was part of their re 
mote interior village society, and couldn’t bring up Varuna as I wanted. The 
police inspector who came to me (in the issue of Ashwina) was at first quite rude 
and told me that ‘This is India. We are here to enforce Indian rules on you’. So, ultimately 
Varuna was forced to join a school at age nine in class five, where the teachers 
were at best novices who could have been trained by her. 

The uneasy brooding 

This teaching methodology was used by me, when we were training others. 
They got the gist of computer usage within days, if not hours. Even N & S became quite 
good in computers. I remember an instance, when we had two CDs with 1000 games. 
Ashwina, then around four years old, insisted that it should be given to N & S. I had to 
ponder on that for a few moments. It was more or less making N & S improve their 
mental agility. For a brief moment, my mind moved through the local feudal language 
codes. It was true that respect in local languages is connected to having persons around 
one, who are not as good as you. We have to be the Saar, Chettan, Maadam, Ji, Mahatma, 
Mash etc. This level difference can be maintained in the eyes of outsiders only if a certain 
very definite and clearly visible difference in knowledge or position is maintained. 
However, I had to take a stance that I should consistendy follow English codes and not 
concede to the demands of the Malayalam codes. 


However, when one functions in a Malayalam software, this is a very foolish 
thing to do. For one thing, neither they nor their parents appreciate the gesture. Once 
they get the capacity, they move among higher levels of interaction, based on this 
superior experience. It has been seen in the case of their physical training. They, who 
wouldn’t go out of their house other than with shackle-like adult supervision, were taken 
out for football, swimming, jogging etc. It is all later seen as some innate capacities in 
them. And other adults who do remember the difference would not mention it. For, 
mentioning something like that is lending me and my systems power and respect. This 
they will not do, for it is a competitive social system. Only the poor Englishmen did the 
foolish thing. And they would not have looked foolish, unless the wise-guys back in 
England who did not know a penny value of understanding about ‘India’ took over the 
reins of power and plunged them and also the innumerable other lower class natives into 





Media as an indoctrination tool 

Coming back to the computer geniuses of India, the fact is that computer 
studies do not require a brilliant and unique mind. However, the fact is that the 
computer and software businessmen in the US swindled their own countrymen and 
brought in an immensity of outsiders as cheap labourers. It was more or less achieved by 
some powerful lobbying and using the media. When speaking about Media, there is a 
few things to be mentioned, which are not usually taught to the students when they are 
made to contemplate about what composes media. It is generally and foolishly believed 
that it is media that protects the nation. The truth is that it is media that can powerfully 
fool the people. It is media that creates leaders and Mahatmas. What the media wants the 
people to believe, they can make them believe. 

Creating a visionary 

I am going to digress here to go into the ways and means of the media, and 
about my own experience with media. Many years ago, may be in the year around 1980, 
I started reading articles in some newspapers about a particular political leader. He was 
mentioned as a visionary, a grand leader, and so many things. However, later when I 
grew up and came to understand more about politics, I must say that he did not seem to 
be more grand than many of the other leaders who were also aspiring for people’s 
attention. Then how did these articles, and random mention about his capacities in 
unconnected articles come? He was a short-statured man, who later became a powerful 
Central government minister, holding a very significant portfolio. Naturally there would 
be people working behind the scenes to induce media men in significant positions to 
write about him in a much focused manner. The whole procedure would be quite 
cunning and meticulously planned. 

I did hear people who had never met him even once, claim that he is of such 
and such personal calibre and refinement. 

There is this item to be mentioned in this regard. A very inconsequential 
one. A small-time political party district area leader was talking to me about their 
committee meeting and the various resolutions taken. He said he had to contact a 
particular person who had been an insignificant young man in his locality. 
However, now he was the local correspondent of one of the major regional 
newspapers published from Calicut. He said that the details of the meeting and 
the various resolutions that had been taken should come in the next day 
newspaper. So, this man was very important for them. He was their vital link to 
get the item published. Now, what his words, said and unsaid ones, denoted was 
the tantalising fact that whatever they do, good or bad, great or small, gets a 



meaning only if the details get published in a news media. Otherwise it is as good 
as they had not done anything. 

Apart from this input, it needs to be understood this political leader had a 
claw like hold on him. For, he could use the lower indicant words on him, which 
even if mentioned in a most soft manner does hold a powerful command code. 
The Nee addressing. 

Elevating the nonentities 

This holds good for almost every item in ‘India’ that had achieved fame and 
glory through media and textbook indoctrination. Including such non-entities like 
Gandhi, Nehru, Sonia and many others of the various other political affiliations. If there 
is no indoctrination on their behalf, there is actually nothing of quality that can be 
connected to them, in a natural course of manner. However, in the case of the British 
rule, there is constant indoctrination all over India and in many other nations, that they 
were the bringers of evil and looters of national treasure. However, if the indoctrination 
is removed, the next natural content would be that one should imbibe the British 
traditions and legacies, including their language. Their contributions are there 
everywhere to be seen. In a neutral indoctrination or no indoctrination national mood, 
British contributions shall hold out. 

An attempt at garnering popular attention 

Now speaking about the power of media, there is this incident that comes to my 
mind. I was in Delhi in the year around 1999. We were subscribing both The Pioneer as 
well as another prominent newspaper. In Delhi, The Pioneer is not a powerful 
newspaper. It pulled on due to some committed stance of some loyal readers. One day, a 
very prominent full-front-page news appeared in The Pioneer. I literally couldn’t believe 
their daring. Maybe someone among the personnel over there thought that The Pioneer 
could get a jump-ahead move by bringing out this extremely dangerous news. It was a 
very profound coverage about a particular God Man of South India, who had his 
spiritual headquarters near to Bangalore. The whole news was that this man was 
involved in various kinds of regular sexual escapades insides his ashram. That some of 
his erstwhile foreign based disciples had left him due to these issues. 

The news was published in the national Capital. Actually it should have created 
a huge hue and cry. But nothing of the sort happened. No one even condemned the 
news reporting or commended it. In fact, the way the other media reacted was as if such 
a report had not come in a newspaper in the national headquarters. No regional or state 
newspaper carried the news or even mentioned it. As to The Pioneer itself, on the next 
day, there was not even a single word mention about the news coverage. Not even an 
apology. It was as if that particular day’s newspaper had not come out. 

In a way, this was a very powerful instance of how news gets controlled 
powerfully. There is another side also to this incident. Actually, someone could have 


made a controversy based on this news. Even this did not happen. For, I was later to 
learn that controversies are really marketing techniques. Either to promote a product or 
to kill it. 

In the next day’s Pioneer issue, there was not even a single mention about this 
news that had come the previous day. It was as if such a thing had not happened. 

The majestic prerogatives 

Media rulers have the prerogative to kill any commercial product or any 
individual who they do not like. It is easy to focus on the negative aspects, and promote 
that idea in the media. For instance, India is full of bureaucratic corruption. Another 
terrible reality about India is that there is a real trade in selling females for sex, who are 
kept in confinement in brothels, until they are so spoiled that they cannot come back to 
normal life. Yet, no Indian media dares to go in for sustain focus on these issue to the 
level that the individuals involved are made to change. 

Everywhere one reads about the media being the corrective force that keep the 
nations from going into atrophy. However, what the media actually does at best is to 
bring focus on trivial, isolated incidences, and issues, and simply use such themes to 
promote readers attention on to their own media products. There is no consistency in 
their work. They attack and destroy individuals, who are at that moment passing through 
a bad time. 

Cost of creating a Mahatma 

However, if one is to go through the ways and manners of the media, one can 
very well see the streak of money being used to urge journalists and media moguls to 
promote a cause, a person or a movement. For example, there was a very recent Delhi 
based Movement against corruption. Well, it was quite candidly clear that there was a 
huge, multi-minion rupee/dollar marketing campaign behind the sudden popularity that 
such a program got nationwide publicity. Another item very clearly visible was that the 
members of this team did have erstwhile senior bureaucrats in it. They, when they had 
power, did nothing to come out in the open against bureaucratic corruption. When their 
salaries, perks and pension were raised to astronomical amounts, and they could get-off 
with another loot called Commutation of Pension, they had nothing to say against it. 

I did see a very powerful article in a national newspaper about the great 
simplicity of the leader of this team and how he was a very simple man with no personal 
ambition. Well, to get such an article published will definitely cost millions/crores of 
dollars/rupees. Otherwise such an article with such a very powerful advertisement, in 
the guise of an innocent writing, will not see the light of day. 

To kill a commercial product 

Now, about the power to kill a product, I remember this incident. Once, 
suddenly oranges started pouring into the local wholesale fruits markets. I do not know 



what made this sudden avalanche of oranges. They had a very bright colour and looked 
slighdy bigger than the usual oranges. Prices dropped like anything. It went dirt cheap. 
People started buying in dozens of kilos. There were people eating many oranges at a 
time. Since I had some experience in this field of business, I could understand that some 
marketing error had occurred. Suddenly came a news in one newspaper that some 
people had suffered from diarrhoea after eating these oranges. There was no mention 
about the number of oranges these persons had gobbled. The newspaper correspondent 
went on with his mediocre studies to the extent of mentioning that these fruit did 
contain dangerous chemicals, which had given them the exotic colour and the slight 
bigness. Well, I did not see any documentary evidence of whether the journalist had 
really access to any such information. Might be pure conjecture. However, it had its 
affect. No one wanted to buy the oranges. For, it was poison, that was the new 

Actually I had bought the same. My family members had eaten it without any 
particular problem. However, it is true that we did eat only a few on each occasion. 

In the state of Kerala, there was suddenly a huge media campaign against Coca 
Cola. It was very prominently written that this American company was deliberately 
poisoning the people here. A lot of statistical evidences were mentioned. Then came a 
laboratory report mentioning the percentage of poisons in it. However, the contention 
of the company that this poison was already there in the drinking waters available in the 
state was not given any prominent reporting. The company had said that it was spending 
a lot of expenditure for removing or neutralising these poisons in the water. 

No newspaper came out with the lab test reports of various other soft drinks 
available in the Kerala shops, including soda. Now, the fact was that a huge percentage 
of the local people blatantly believed the indoctrination that Coca Cola Company was 
deliberately adding poison to weaken the ‘super’ intelligent people of Kerala. It so 
happened that Varuna and I were in Cannanore town on a particular day. She wanted a 
soft drink. I gave her a choice of names, and quite incidentally she opted for Coca Cola. 
We went to a soft drinks shop manned by a woman. We asked for Coca Cola. The 
woman looked at us in sheer surprise. She said, "Don’tyou read the newspapers'? The American 
companies are putting poison to kill us all and you want to drink only that?’ 

A market vacuum was being created and I could see very concerted efforts to 
introduce some soft drinks made by some local mega businessmen to fill the artificially 
created void. 

Creating a panic 

I remember the total solar eclipse that occurred in late 1970s in South India. 
Kerala newspapers started writing a lot of information, to the effect that even to get 
touched by a ray of sunlight during that period could create grave problems including 
cancer, impotence and many other disasters. People went into a state of sheer panic. The 
state government proclaimed a holiday on that day, or for that period of time. The 


whole of Kerala roads had a very deserted looks. There was not even a policeman on the 
State Capital roads. Possibly the miscreants also went into hiding from the sunlight. In 
many houses, the parents made their children hide under the cots. At that time I was 
living in another house of an unrelated person. I, though young, did not heed the words 
of caution and admonition that the others tried to force on me. I could simply see 
through the words of the Kerala newspapers, which were making claims without any 
particular basis. They even tried to outdo each other in the severity of the tone of the 
cautions. My personal issue was that my reading level was beyond the parameters of 
Kerala newspapers. 

The means of the media 

Now, at best, media are just business organisations with no more social 
commitment than any other commercial establishment. They try all techniques to 
improve their customer base through all type of gimmickry. They promote persons and 
issues to which they have some liking or who have paid them money. Even in the case 
of The Pioneer newspaper reporting on the South Indian God man, the basic idea was 
to garner publicity and to bring public attention to their own newspaper. The other 
newspapers did not carry this news not because of the fear of being overtaken by The 
Pioneer, but by the restraining control someone in the government had on them. This 
powerful control centre was activated by the powerful command centre of the God man 
himself or of his headquarters. 

Media business organisations generally use all type of gimmicks to bring their 
media to the fore. I remember a gimmick used by a Malayalam newspaper doing this in 
its bid to overtake another equally prominent newspaper in Kerala. The year must be 
late 60s. That newspaper suddenly came out with a news of a newly sighted animal, 
which was called in Malayalam as Eenampechi. I was a kid that time and do not know 
exactly what was the great sensation that they made out of this animal, which was 

actually not a rare animal. It was basically the animal called -, an ant eater. I 

do remember that in the small population wherein Malayalam literacy was slowly 
entering, it was a big issue. They were not then aware of bigger issues, other than what 
was generally written in the newspapers about Gandhi and Nehru and others. 

Gandhi and his forced perching 

Everyone parroted the same thing about Gandhi. He was the great man who 
drove out the British. Actually, if one goes through people’s memory of those times 
which are now called the days of Indian Independence Movement, it is seen that it was 
not such a huge movement, as made out to be in the nationalistic history and textbooks. 

On my mother’s side, her father was a participant of this movement. However 
to say that everyone was everyday fighting for independence would be an untruth. For, it 
was a movement that sparked for a few months in 1919, then in 1930s and then in 1942. 
All of them more or less just lasted for a few weeks or months. For, in aU these things. 



what stood as a great irritation for everyone was the perching of Gandhi as a leader 
without a base inside the Congress executive. He had entered the movement using the 
technique of media coverage. However each time, the Congress started anything, he 
would backstab it the moment he got wind that he would be isolated from the major 
leadership. It must have been quite a tedious time to outmanoeuvre each of the others, 
as everyone scrambled to occupy the top space of the national leadership and various 
lower grooves. Being second is a very dangerous thing, when another equal man goes 
up. For, indicant words are relative, and these words can insert a sharp wedge between 
the individuals. One feels quite discomfited and the other man feels quite cosy. In other 
words, one becomes an Avar or Adheham while the other man may become an Ayaal or 
even Avan. It is solid terror that propels each man to outmanoeuvre any other man, who 
he feels may go up the ladder. 

People who followed Gandhi in many areas were the feudal quality persons who 
did not enjoy the prospects of the British giving a chance for the lower classes to learn 
English and improve. At the same time, there were the lower class persons who 
themselves exhibited their subservience and loyalty to these very persons who kept them 
below eternally. However, the British rule had made grave changes to the social setup, 
which could not be undone. 

A seesaw scenario 

Now we need to speak about Gandhi himself There is nothing great in him, if 
one does not find anything inimical and dangerous in the British rule of India. However, 
if one were to find out that the British rule was a very dangerous and suppressive rule 
that made the majority people of India to go into mental and physical decay, then his 
contributions can be taken up for scrutiny and study. However, the fact is that if taken 
from a neutral standpoint, without parroting the cheap words of nationalistic historians 
and self-deluded other nations’ including Britain’s historians, it would be quite difficult 
to find anything terrible about the British rule or about the British. If the British were 
such a terrible race and the Indians such a noble race of people, there would have been 
no ambition to run-off to England among the Indians. The fact is that almost everyone 
in India, if given an opportunity, will escape to the land ruled by the ‘terrible’ British. 

A disastrous endeavour 

The fact about the leaving of India by the British is not as mentioned in the 
histories. British Empire was dismantled by the Labour Party that came to power in 
Great Britain, in the aftermath of the World War 2. There are some versions of 
argument that Great Britain was forced to leave India, because it had become powerless 
to exert command over India. This is all quite fake stories and more or less the products 
of writings with pecuniary intentions. It may be understood that even after the World 
War, British systems worked with wonderful efficiency all over the world. Even the 
transfer of power to the Indian and Pakistani leaders was done not with any sign of 
instable hurry. The only thing visible was that once the decision to give the landscape to 


the control of certain political leaders of the concerned places was made, the British 
government wanted to do it fast and remove themselves from the scene. 

The political leaders were in a hurry to take over the command of so many 
fantastic organisations, like the Indian army. Police, Civil administration and much more. 
None of these had been their creations. AH they could do with their mediocre mental 
content was to spoil each one of them, to levels of third rate incompetence. 

There is this much discussed picture of Nehru crooning and drooling around 
Lady Mountbatten. The easiest theme is that he had seduced Lady Edwina Mountbatten 

and used her for fornication. 
The funny thing is that this 
story is more or less spread 
by Nehru’s own supporters. 
What is that supposed to 
mean? Well, the correct 
explanation is that when this 
story is mentioned, Nehru’s 
indicant word value expands 
exponentially. For, he had 
‘fucked’ a British Lady! 
However, see this from 
Wikipedia: The affair is 
denied by the Mountbatten 
family, although other 
liaisons during the couple’s 
open marriage have been 
admitted. Lord 

Mountbatten’s son-in-law 
and former naval aide-de- 
camp, Lord Brabourne, 
citing the extensive, 
preserved correspondence 
between his mother-in-law 
and Nehru, was quoted on 
12 February 2003 in the Indian news periodical The Pioneer as saying, “Philip Ziegler 
and Janet Morgan [biographers, respectively, of Louis and of Edwina Mountbatten] are 
the only two people who have seen the letters apart from the two families, and neither 
of them thinks there was anything physical”. 

There is also speculation on what Lord Mountbatten was thinking of 
when this drooling scene is being enacted just behind him. The common words 
are that he was looking away from this scene as he was not much interested in 
women. However, his real thought might be on the gigantic blunder that Clement 



Atlee and his group of idiots were doing. That of handing over all that Britain had 
created over the centuries, like the fantastic Imperial Civil Service, the British- 
Indian army. Navy and Air force, the British-Indian Railways, Postal Department, 
British-Indian Police and everything else to crass self-serving politicians of Delhi. 
There is a great stature difference in the offing. Nehru is being placed on top of 
these things, while he himself was standing on a platform that was simply 

mentioned as a weakness ii 

Speaking about information that can add or subtract values from ones virtual 
indicant codes, the fact is that this story about Edwina and Nehru, even though 
1 Nehru’s Hfe, is really aimed at enhancing his stature. At the 
same time, his misdemeanours in 
Sabarmathi Ashram as well as the 
ignominious information of what 
disease he is reputed to have died of, 
would not be mentioned at all. This 
item should be discussed in the 
background of the war he unleashed 
against China, using the British 
bequeathed Indian-army. [In fact, 
once these Indian leaders sat on top 
of such fantastic British-created 
organisations, they literally went 
power mad. Nehru did go into a 
craze for intimidation on all the 
other competing sovereigns of this 
area with this army he had received 
on a silver platter. His daughter as 
well as his grandson was also 
masters in using this army in moods 
touching total power mania]. This 
disease is reputed to create mental 
disturbances, nearing what is 

A nut in charge of His Magesty's Gov¬ 
ernment in England, hands over the 
subcontinent to a feudal-mind joker 
with imperial intentions. Jawarlal 
Nehru takes the salute as he is sworn 
in as India's first Prime Minister on the 
15th of August 1947, at Delhi's Red 
Fort. Soon, he is buy threatening all the 
kingdoms in the subcontinent with his 
newly acquired army. They have to sur¬ 
render to him or face 'his' army. 

clinically defined as madness, if it infects the brain. 

The disjointed pieces of land that had been united by the British Empire were 
divided into three pieces to cater to the political ambitions of the newly emerged leaders. 
Their aim was that the British should leave at once and they should get their hands on 
the lovely setups. Many other separate nations like the Jammu & Kashmir, Travancore 
etc. were suddenly in a very baseless state. They were without any armed force to protect 
themselves. It may be noted that at that time, Travancore had more population that 
New Zealand. The Indian and Pakistani leaders were in a mood to take up as much for 
themselves as possible. Intimidating letters were sent to such nations, to join the 


respective country or face military intervention. As per the terms of agreement with the 
British Monarchy, it was Britain’s duty to protect these small nations from external 
aggression. {The US is currently doing the same to a number of similar nations 
including miniscule middle-east nations and Japan}. However, in the new mindset, aU 
this was quietly thrown to the wind by the Labour Party in power in Great Britain. 

There was another group of people who were waiting with drooling mouths for 
the British departure. I am not sure why the British individuals were not given any 
statutory right of ownership over their properties in India, including houses and land. 
Many of the properties had to be abandoned to be taken over by various local entities 
who became fabulously rich overnight. There is no sense in claiming that such 
properties were stolen from India. For, there was enough and more land in India at that 
time. Anyone could have built houses and made plantations. To say that only such 
things made by the English folks are the stolen ones and the other houses and 
plantations owned by the local rich are not stolen goods is some error of judgement. 
However, it was true that English properties were quite different in looks and aura. For 
they extruded the aura of an egalitarian language. 





How a nation lost its independence 

Discussing Travancore 

Now, there is this question. Wasn’t it a good thing that the independent status 
of Travancore was demolished by the Indian government? WeU, it is not an easy thing to 
answer. For, the population that came into existence after the takeover by India are the 
present-day occupants of the place. To make a total assessment of whether the deed was 
good or bad, one needs to compare the present population there with another 
population that would have come up there, had the Travancore nation been allowed to 
exist independendy. Only by taking a 
Locstion of Trsvancore. At the comparative look at the states of these two 
SOUthem-end of the subcontinent peoples, can one say for sure if the joining 
of India had improved the nation and its 

This theme takes us to the history 
of a particular person who I believe did 
purposefully aim to create an improvement 
in the lives of the people of Travancore. 
However, momentous historical 
displacements initiated by a fool in 
England more or less made him seem like 
a villain. The person I am referring to is 
Sir. CP Ramaswamy, the erstwhile Diwan 
of Travancore. I do not know much about 
him other than what has been mentioned 
about him by his detractors. What impressed me in the various things said negatively 
about him was the claim that he was trying to bring in an American Model of 
administration in Travancore. It was quite impressive in that I discerned that the 
perfecdy swindled people of Travancore had no idea what this meant. The paradox lies 
in the fact that there would be many persons in current-day Travancore who would to 
go the extreme of simply escaping to the US if given a miniscule of chance. 

Usually the communist leaders make a lot of noise about ‘American 
Imperialism’. However, the content of what this America did stand for was never 
mentioned nor understood. Here, I need to digress to what America means. The 
Americans themselves have a very stupid idea about what the United States of America 



Explaining America 

Negatively-speaking people including shallow historians mention it as a nation 
that was build up by exploiting and misusing the native Red Indians by the people of 
Europe. Here itself there is a lot of misunderstandings. This general idea has been many 
times used as a powerful point against the British. However, it is a very confusing point. 
Europeans cannot be identified with the British, if one were to study the British 
antiquity closely. Great Britain was a small island that stood quite close to the continent 
of Europe (actually only 22 kms from the shores of Erance). However, it was the place 
that withstood the assault of European raiders, attackers and besiegers for more than 
1000 years. So to identify Great Britain with European actions is actually a misleading 

The next issue is that the United States of America is not a European creation, 
but a creation of British people. What has to be mentioned and clearly understood is 
that the American continent was ravaged by Spanish and Portuguese Conquistadors for 
less than 300 years. The Red Indians were mercilessly subordinated and destroyed by 
them. {The reason for why this happened could be traced to the Red Indian native 
languages. However, I cannot take that up for discussion here}. 

It was the coming of the English that more or less that gave some respite to the 
severely dismantled Red Indians. Even though the Englishmen who went into the West 
were to face the brunt of the pent-up Red Indian antipathy, the English government at 
home was set on protecting the traditional rights of the Red Indians. This was enforced 
by the creation of Reservations for the Red Indians where the colonising people had 
limited rights of entry. It may be seen that the British were quite lenient in the way they 
gave a definite right to the Red Indians. It must be stressed this was totally different 
from what the Spanish and Portuguese invaders gave them. And possibly more than was 
extended by the Red Indians themselves to those groups among themselves who they 
subordinated or dominated. 

Selective disparagement 

In all historical evaluations, one needs to use a comparative stance. In a 
land where everyone are killing animals by the halal method of slaughter (a terrible 
mindboggling method of killing animals for food, in which the animal is literally 
made to suffer for a long period), one group says that killing animals for food 
should be done humanely. Now, imagine that after a few centuries, many such 
animals on this earth get the ability to learn English, use computers, drive cars 
and read English classics. Looking back at their own history, they should not put 
their full focus on the group that did not use the halal method of killing and go 
on screaming, ‘Oh, they killed us for food!’ This statement is a stark stupid one, 
for it simply ignores the huge mass of human population that killed the animals 
then in a terrible manner. Moreover the word, ‘us’ also has not much of a 
meaning. The killed animals are not the same as the later age English speaking. 


computer savvy, car driving and English classic reading beings. The latter beings 
are those who should be grateful to the section of the human race that developed 
them to this state of intellectual elevation, wherein they can identify themselves 
with the higher beings. 

Now, coming back to the thread, I want to categorically state that in spite of 
tremendous claims of being different from England, the actuality is that what the United 
States of America experimented with and also worked with, was English historical 
experiences and the tremendous amount of personal liberty, dignity and equality that lies 
embedded in the English language. Even the claim of there being a different version of 
English, called American English is just the wayward mental claims of silly and shallow 
scholars, who abound everywhere. The fact remains the essential codes of 
communication that is there in the US English is more or less the same thing that is 
there in pristine English. However, with a lot of uneducated persons barging into 
English and creating a cacophony there, the quality of English there has suffered. Yet, 
instead of admitting that the uneducated persons of US has despoiled English, the silly 
persons who have barged inside and installed claims on US antiquity have managed to 
declaim that they have created a new language. The fact is that the difference in English 
between Pristine English (England) and the US English is so litde that it cannot be 
mentioned as different. Eor, the fact is that if I can understand the accent and words of 
BBC, then I can very well understand the same in VOA and CNN (US). 

At the same time, some fifteen years back, the Malayalam 
spoken in interior Calicut wouldn’t be understood beyond a distance of 
150 kilometres south. If this be the case, what is this great difference 
that the US claims to have created in their English? When I was a child, 

I was quite aware of persons who were not properly educated in 
English using a particular kind of spelling for English words. Eor 
example, these persons would be using the spelling COLOR for colour. 

Elavour would be ELAVOR and such. Now, later in life I understood 
that this uneducated version of English spelling is identifiable with 
American English. 

The Founding Fathers of the US were men who were quite well-learned in 
English, and their scholarship and profundity in English literature could be indisputable. 
It is this profundity that they encrypted into the US Constitution. 

The basic stance of English that aU citizens are of equal dignity and stature is 
there in the pristine English of England. That is the basic social communication tenet of 
the US also. However, the newcomers to the US from other nations, who literally ran 
out of their own stifling national and social features, are not willing to concede this. 
Even though these persons escaped from their native nations and wouldn’t want to 
return to be the citizens of their native nation, they express a disdain for British 
contributions. This is only a pointer to their own inferiority complex with regard to their 



own national accomplishments. They are ready to accept the fact that the people from 
Europe had ravaged the American and African continents, in a sly manner to encase the 
British also into this definition. However the fact remains that Great Britain is not a 
synonym of Europe, but rather an antonym. 

In the American civil war that led to its break from Great Britain, most 
of the Red Indian groups stood by the English. 

Back to Travancore 

Now coming back to Travancore, Sir CP Ramaswamy wanted to bring in an 
American Model administration. Well, what could that have meant? I do not know. 
However, it could only mean a slow shift to English social communication. Otherwise 
any sane man can understand that it is 
impossible to bring in an English system of 
administration in a Malayalam ambience. 

However, it is quite easy to mislead the 
people. The communist revolutionaries and 
also the smaU-time congress leadership took 
up the issue. It was naturally a competition 
between the communists and the congress, as 
to how to make a better use of an idea that 
could be easily misinterpreted. 

Slogans, which are the life and blood 
of revolutions in feudal language social 
systems, were soon made to the tune of "Throw 
the American Model into the Arabian Seat 
Americanmodel arabikkadalill Well, the fact is 
that the communists have made a goldmine 
out of the American imperialism over the 
years. The Congressmen have made the same 
with their passionate reference to how they 
made the British run for cover! 

However, the fact remains that if one looks dispassionately at the historical 
events, it would be seen that it is possible that it was Sir CP who had a genuine aim to 
improve the people. The Congress leaders and the Communist leaders send their 
children to Great Britain or to the United States of America, after they make money 
here, to escape from here and to become citizens in the very nations which they decry. 
Well, the fact is that all this is pure deceit. Cheating of their followers, the people and 
the nation! I have heard that about one communist leader who had been the chief 
minister of Kerala. His greatest achievement as a political leader includes the fact that he 
could compulsorily change all the English names of the local places into Malayalam, 
when he became the Chief Minister. Another accomplishment of his was his ability to 


get the government officials a lot of undue financial benefits. I am told that his son is in 
the US; the very nation he attacked in most of his speeches. 

Now, why couldn’t Sir CP make the people understand the benefits that he was 
trying to bring in? Well, the issue is complicated by the fact that there were low castes 
who were not allowed to get government employment, above that of the menial work. 
Now, how could he get to cure it? Well, it is not an easy issue. It is connected to 
securing the efficiency, quality and calibre of the government machinery. It is not just a 
matter of saying, "From now on everyone can be government employees^ For in feudal languages, a 
government job is not a job, but a social position. It is literally cutting and pasting a 
lower caste man into a higher caste position. There are many issues involved. The whole 
thing is complicated by the fact that everyone speaks in Malayalam, in which the very 
using of a name of another person by a lower person can induce homicidal mania in the 
affected person! I am not speaking in an allegorical manner. I am being downright 
factual. Murder can take place, unless there is a very crude police machinery, with more 
maniacal powers, to dissuade it. 

The truth is that just after the nation was amalgamated with India, the quality of 
administration went down. One very aged businessman, who was running a laboratory 
chemical distribution business in Trivandrum, once told me, 

‘My first experience with being an Indian was this. When I entered my 
business place one day, I saw one man loitering inside, looking closely at every 
nook and corner. When I asked him, what he was doing there, he identified 
himself as an Inspector from the Fire Department. He asked me as to whether we 
had this and that things in place. When I told him that I did not, he immediately 
threatened to initiate prosecution charges on me, in a very crude manner. He 
simply wanted money, and when it was later paid to him in his office, there were 
no charges placed on me’. 

Well, I can’t say for sure what the quality of administration was before the 
nation joined India. I can recount this story that I have inserted into my earlier book: 
heard it in Travancore area around 1980: 

A goldmine called government service 

One man from a noble family went to the King and asked for a job. The 
King, taking into consideration his family status, asked him what job he could do. 
After hearing it, he could not find anything suitable for a person with no other 
personal qualification other than his family name. On being pestered by the man 
for a job, the King just said sarcastically, “What job can I give you? The only 
thing you can do is to count the waves.” Immediately on hearing this, the man 
jumped up and said that this job would be enough. And pay is not important, 
only the job is required. 



The job was formally given to him. He immediately went to the harbour, 
and put up a board of Office of the Chief Wave Counter of the Sovereign of 
Travancore. He posted a few people to do the counting. 

Now, when the ships started moving, these people, who naturally became 
‘officers’, went and ordered the ships to stop moving. When enquired why, they 
said, “You have to get the permission of the Chief Wave Counter.” 

When the Captains of the sea faring vessels approached the Chief 
Counter with meek obsequiousness, they were informed that when the ships and 
other boat moved across the waves, the waves became cut, thereby distorting the 
counting. So, all ship movement was to cease during such and such time of the 
day. If there was any hurry to move, then they have to pay a penalty for causing 
the government so much trouble and expenditure. 

Actually, this could be a fine reflection of what is known as government in most 
of the feudal language countries. Yet, the people subside and survive, because they are 
born with ingenuity; not to reform, but to rhyme with the system. So, it may be said that 
in these countries, the people survive, not due to the efforts of the government, but in 
spite of the government. 

Atrophying the system 

Travancore public service was corrupt to the core. That is what Travancore 
State Manual testifies. Now, about the larger question of allowing entry to lower castes 
to government jobs. What has to be done? There is a gross injustice in that a major part 
of the population had no rights to be government officials. However, such thoughts of 
every member of the population having a natural right to be part of the administration 
were really a new concept that disseminated from the British ruled areas outside this 
nation. However, in the British areas, this concept was strictly done on a filtered basis by 
which only people of real inner elevation through English education and deep 
profundity in that subject could become officers of the administration. The others had 
to remain as clerks. This brought in a focus on English qualities, of the right of 
precedence, civility to the common man, fast processing of official files, places of 
conveniences for the members of the public to relax etc. Now, implementing a blanket 
change of the centuries old social system without anyone of quality to: control the intake 
into the bureaucracy, filter out on the basis of certain elevated standards, train the codes 
of behaviour to the common man, impose English standards etc. was actually a national 
suicide. However, once the nation amalgamated into India, these things do not have any 
more value, for the erstwhile nation becomes a miniscule part of the huge landmass of 
India. There is no one and no way to think about maintaining a higher quality or at least 
maintaining the erstwhile quality of the place. 


Parameters of personal opinion 

The question raised here cannot be answered from the perspective of a person 
who is part of the new system. For, his perspective will definitely be stained by his own 
achievements in the new system. A person who has gained from the new system will 
only need to eulogise the changes. It will be just like asking a black man in the US being 
asked as to whether the cessation of segregation inside that nation was good or bad. It is 
more or less certain that his stance would be that it has been good. Otherwise where will 
his position be? However that is not the way to see things. 

A digression into a story 

I once had this very curious experience. Once I was asked by a particular 
department Inspector grade (‘officer’ grade Inspector, not something like a state 
‘Health’ Inspector), to give him our jeep for a particular official trip for himself 
and his friend, a Factory Inspector. The former was associated to me in two 
different manners, one personal link, second as my own business-connected- 
department Inspector. 

Since I was free and wanted to experience the journey, I myself took the 
jeep and went to meet the officials. They were a bit uneasy in seeing me. They 
actually had thought that I would send our driver, whom they knew as a nice 
handyman. However I mumbled an excuse about him being elsewhere, and that I 
had no problem in accompanying them. 

Actually, it was they who had problems. They were going in for a 
‘collection drive’ and naturally they could use the driver as an agent. However 
nothing could be done about it, and we moved. In the morning hours, we went to 
so many business concerns connected to the first official’s department. He knew 
what to search for or query for. He would very soon find a delinquency which 
was punishable as per the rules. He would put on a show of going to register a 
case. As per the rules, some of these silly delinquencies were punishable with life 
imprisonment. Then the other man would come into the picture and manage a 
mediation. A correct sum would be mentioned, which he would pocket, placing 
himself at a distance from the other official. Since I was in the car, they would not 
openly talk about the takings. Nor was I invited to view the proceedings. 
However, both of them were quite nice to me, even though my presence was a 
distress to some extent. 

In the afternoon hours, the aim was to raid a few handloom factories. 
Some of them reasonably well-furnished ones. The Factory Inspector did seem to 
have a grudge about one particular factory owner. He said, ^Avane namukku onnu 
othukkanamf (We need to crush him [lowest indicant Him]!’) I could understand 
that this antipathy was basically connected to the Malabar communication 
standard of that time of using the word Ningal (You) to officials as word of polite 



interaction. In Travancore, only the word Saar is acceptable. Ningal was not 
acceptable. Both these officials were from Travancore. 

We stopped outside the factory and these two persons entered. In the 
veranda, a reasonably well-dressed boy was sitting and doing some small stitching 
work. It was quite obvious that he was not a regular worker. The work he did was 
also of very minor labour and effort. The Factory Inspector ran and took hold of 
his hands. He simply told his companion, ^ethu mathf (This is enough). 

He questioned the boy in a soft tone, as to what he was doing. The boy 
in wonder and surprise at the sudden attention he was getting, answered that he 
was stitching something. He said that he comes there at times, when he had no 

At that time the factory owner, a reasonable looking middle-aged man 
came out. The Factory Inspector immediately told him that he was going to 
register a case against him for indulging in Child Labour. The factory owner 
answered in a very pleasant tone that there was no exploitation or hard labour. 
When the boy has time, he comes here and does these things, for which he gets a 
pay. There was no compulsion or any other thing. 

However, there was one single issue. The factory owner used the word 
Ningal in addressing the Factory Inspector. The Factory Inspector said, ‘I don’t 
want any explanation from you. I will put you in jail.’ 

At this point, the factory owner simply stated, ‘Oh, you do what you 


I mentioned this incident to denote the tragedy of giving a pocket book 
of rules and laws to rank crooks. They use it to make money and to garner 
respect. In India. 

And also the question as to who is this idiot called Clement Atlee to hand over 
the people of this geographical area into the hands of such dirt-like politicians who give 
such draconian powers to rank dacoits. 



Social engineering 


SEE THIS PHOTO [Refer to the digital version of this book 
http: / / www.vagabondjourney.com/travelogue/wp-content/uploads/study-abroad- 

south-africa.jpg ]: What is the cultural effect on the White kids, who speak English when 
they are forcefully mixed with kids who speak feudal languages? The feudal language 
speaking kids improve by being associated with kids who speak native-Enghsh. Eeudal 
languages do have terrible triggers that can be despoiling and also distressing to the 
native-English speakers. The innate self-confidence of the native-English speaking kids 
gets erased. The other side has no qualms about that. The issue is really not connected 
to skin-colour, but to software that runs the mind and thoughts. When feudal languages 
dominate this software, then it is a different entity or being 

The children in the above image, including the white kids, do show the 
despoiling effects of feudal language codes. How do I know this? Well, for a long time I 
have been making observations on the effects of language codes. I wrote my book 
the year 1989. After my first child was born, I strove to see what would be the change 
that would perch on the child if she is kept away from the distorting effects of the local 
vernacular Malayalam. 



The difference in facial expression is pure due to the differing effects of the 
language codes. The other kids are at the butt end of the brutal impact of lower indicant 
Malayalam words such as Nee (Inhi), Avan (Oan), Aval (Oal), Chekkan, Pennu, 
Avattakal (Aiyttingal) etc. even from their government-run school teachers and also 
from their relatives and society. Otherwise, all of the persons in the image belong to the 
same genetic pool. Now, what is remarkably apparent is that the white kids in the above 
image do show more or less the same amount of facial expressions as shown by the 
Indian kids who are placed in the lower end of the indicant codes, by lower class people. 

Now, see these other images: 

See the photo of Varuna after being in her school for two years (next page). She 
is in the seventh class. What is her experience? A person who doesn’t understand the 
feudal language of Malayalam. Doesn’t know that there are different words and usages 
to discriminate between individuals. Doesn’t understand the need to stand up when a 
teacher comes into the class. Cannot use pejoratives to anyone. What is the equality that 
has been forced on her? The equality that has been forced on her is to go down to the 
lower pejorative levels of Nee, Aval etc. to the seniors. However, in her case, I was there 
to teU her not to learn or understand Malayalam at all, under any circumstance. For, it 
would be equivalent to defiling the soul. For, once she learns this language, the social 
system would change inside her mind. She will learn to use such words as Nee, Aval etc. 
and also understand the definite meaning these words have. Moreover, she would then 


What are the other differences? Apart from being good in swimming, and many other 
things like that, she was also quite well-read in English and had seen an immensity of 
English films at a very young age. May not have seen any Malayalam films. She was 
totally different. But then, there was this positive issue in the school. The teachers 
accepted her as different and did not try to change her. Beyond that, the school also 
went in for a very concerted pro-English stance. 

The school teachers also more or less came from powerful feudal language, 
‘respect’ versus ‘pejorative code social system. Many of them were not in any way 
comparable to Varuna in English, English reading, English film seeing, physical activities 
like swimming etc. Yet, they were her ‘trainers’! 

Yet, everyone who became close to her improved beyond what their social 
inputs could have given them. 

However, in the case of the White kids in South Africa, there is no one to tell 
them that their language and culture is better. Even though it is quite evident, and as 
clear as light that everyone wants their children to become like the white kids, in terms 
of language, dressing and social interaction. However, there is no one to take a politically 
correct stance that if this is what everyone wants, then that side has to be given due 
protection and consideration. 

The basic facts 

When seeking to make huge sociological studies, there are many finer aspects to 
be focused upon with diligent care. The fact is that the cessation of segregation simply 



gave an astronomical opportunity to the Blacks of the US to improve dramatically. It is 
just an issue of association. Like a small time person’s son being allowed to play with the 
son of an IAS officer. The former would improve tremendously. The latter will feel 
depreciation in his own quality and the embedding of certain negative features in him, 
including certain mental problems. 

Now, this type of momentous sociological engineering should be done with 
deep study on what all aspects of which all sections of the populations will be affected. 
For that, first a deep understanding about the various finer aspects of the concerned 
populations has to be had. At the very least, there is the issue of one’s children being 
forced to mix with persons of unknown cultural quality. The mixing should be in such a 
manner that the good qualities of the better section should be allowed to diffuse into the 
lower quality sections. However, there should be proper fortifications to see that these 
fine elements of positive elements in the superior section children should not affected or 
erased. Moreover, the negative aspects of the lower quality sections should not be 
allowed to seep into the children of the better class children. 

In many ways, the native-English section of the US was negatively affected by 
the granting of full-scale citizenship to the Blacks. For, immediately all cultural 
behaviours and civic habits that the native-English section would have seen as totally 
un-educated and despicable got legitimacy and statutory approval. It is like I insisting on 
a queue around a bank counter. Some persons take it as a cantankerous request. For, 
they argue, ‘this is our culture!’ Well, there is no answer to that unless the bank puts up a 
statutory board that says that the persons standing around to access the counter should 
form a queue. 

The majority people of Malabar in the late sixties and seventies, I noticed 
were not good in English. They couldn’t read English books. Never heard of an 
English classic. Not seen or heard of the Reader’s Digest (I speak of the original 
one, not the Indian version, which has the feel of a vernacular magazine 
embedded inside a good English magazine). There were so-called educated 
persons also who were of the same genre. However, there was another section of 
educated persons (not necessarily formally educated), who were good in English, 
well-read in English classics and had a different demeanour. However, suddenly 
the state government made educational reforms, whereby the former group’s 
standards were seen as educated. While the latter groups qualities were literally 
not of any value. In current times, the highly educated persons of Malabar are still 
the same kind as the earlier uneducated persons of Malabar. They are not good in 
English and have not heard of English classics. However, when there is any 
professional need, they pick up English as a direct translation of the vernacular, 
and speak a feudal level English. This much I mentioned just to convey the idea 
of what happens when government interferes and imposes statutory prominences 
to low quality persons’ capacities. Their standards achieve legitimacy and become 
national standards. 


When full-scale citizenship is granted to the erstwhUe black slaves, they wiU get 
full-scale legitimacy of all their native-land innate social stances. No one has the right to 
ask them to correct it. The way that Abraham Lincoln went about improving the blacks 
smacks of a very mediocre mindset. When liberating any living being, there is also the 
responsibility to take care to understand what it would do in an unshackled state. It has 
to be trained powerfully and powerful parameters on its behaviour and innate reflux 
actions should be installed. 

When students come to me to learn English, some of them do spit on to 
the ground, on to the street, and also from the top storey to the ground below. 
Since I am their trainer, I can insist that they stop this behaviour. Otherwise, if I 
mention such a thing to another person, it would be taken as downright insult 
and interfering into another person’s cultural habits. 

In a way, no Indian would allow his or her children to be accosted by persons 
of unknown or un-understood personality triggers. I remember an incident when I told 
a locally famous Vedic scholar that my children were not attending school. He simply 
remarked, ‘Many parents currently do not like to send their children to school. They get 
culturally and mentally spoiled by association with persons whose qualities are not 
acceptable. They change visibly in front of our very eyes!’ He was speaking disparagingly 
of other "Indians’. Yet, there was a mine of profundity in his words. 

The travails of training 

I need to relate one incident from our own training programme. Many of the 
trainees were the children of persons who were working in small-time jobs in the Middle 
East. Yet, due to the heavy statutory support given to the fraud played through Currency 
Exchange Rate difference, these small-time workers end up as rich persons in the 
locality. So their children generally move around the small village in the guise of rich 

Ashwina was the trainer. She must be around five years old. Yet, she could 
expertly play the card games of Rummy, Trumps etc., and also play such games as 
Monopoly, Life, Scotland Yard, Clued and many other games. She would sit with the 
trainees, and play with them, making them speak in English. Many of the trainees were 
many years elder to her, some of around age twenty. However they come from the 
typical Malayalam mood. It takes time to correct their ferocious negative mood. 

One day, Ashwina came into the class with a new bag. She showed it to the 
trainees. One of them, a youth of around 20, immediate made a very negative comment 
in a sort of pre-programmed manner. The effect on Ashwina was phenomenal. In 
English, there is no such need to snub an innocent gesture like showing a new bag with 
so forceful a negative comment. The other issue was that Ashwina was coming there to 
improve their standard and refinement. Yet, they on their part were sitting there to see 
that Ashwina’s mental composure was disturbed. 



However, I was there. I saw him staring at her face, and enjoying the 
suddenly disconcertment that appeared in her expression. I spoke the statutory 
policy very powerfully. ‘Ashwina is here to train and improve you. If any such 
disturbing comments are made by anyone, he or she will be out of the training’. 

Now, take the same situation to the Blacks mixing with the native-English 
section of the US population at a level of equality. Well, there is no one to admonish a 
wrong word, a negative insinuation or a snigger meant to ignite mental trauma. The 
affected persons are forced to react to the negative input. If I had not been there to 
invoke certain statutory by-laws from our own systems, Ashwina would have been 
forced to react to this one, and the next series of such taunts. Each reacting would bring 
her on par with her trainees. 

Actually, in India, there are powerful corridors for such behaviour. A servant 
may taunt another servant, or some other person who is understood to be a subordinate, 
but not his master or someone from the master’s class. A peon may taunt another peon 
or a layman, but not his ‘officer’, in a non-belligerent situation. The mental trauma of 
such taunts is not there for the superior. However, if a peon and his ‘officer’ are 
suddenly mentioned as equal, then the walls of this corridor break. It is the superior 
sections that then suffer. The inferior sections grow up in mental power, as they 
understand the powerful impact of their each and every word on the other section. 
When social engineering or re-engineering is being attempted, only persons with deep 
insight and information on what is being attempted should take up the leadership for 
this. Others with shallow insights should keep away from doing this. Eor, they are 
interfering with powerful machineries, with scare knowledge about their working. 

Imposing negative equality 

Now, an English reader may understand the trainee’s words as a standard 
example of bullying. However, it is not that happened, and Ashwina was not there as a 
trainee, but as a trainer. Eor explaining this deep rooted negative phenomenon, I need to 
make use of an illustrative narration. 

A young man of were good family background was appearing for the IAS 
exam. This exam is the highest central government exam in India. By passing this 
exam, a person arrives on the top-most echelon of the bureaucracy. It is like 
becoming a king, in terms of pay, power and prestige. The exam has three levels: 
preliminary, main and interview. 

At the time of writing the exams, this man’s family had suffered a terrible 
financial debacle and were literally on the verge of destitution. The young man 
passes the preliminary and the main. However on the day of the interview, his 
family had another terrible disaster and he was not able to face the interview. 

As a back-up situation, he had applied for all kinds of government jobs. 

At that very moment he got selected as a peon in a state government office. With 


no means for his family to survive, and they not fuUy assured that he would pass 
the IAS exam another time, he was forced to join as the peon. Actually, this was 
only a temporary setback, for in the next few years, he would clear the exam in 
flying colour and reach the top levels. 

When he joined the state government service as a peon, he was naturally 
in the company of other peons. Even though he was just a peon, the other peons 
and clerks would sense some kind of superiority in him, which they would need 
to erase. The way to do it would be to continually irritate the other person with 
snide remarks, unnecessary remarks, negative comparisons and much else. For 
example, a few persons are doing digital designing. If one person is seen to be 
showing a calibre quite higher than his station, the other man near to him would 
make such remarks as, ‘this looks like you!’ pointing to a monkey’s face on the 

The superior content peon would be forced to retort in a jovial manner 
and to react in a same manner to others. Or else he would have to get angry and 
retort back in an angry manner. In both cases, the effect would be the same. He 
would be forcefully pulled down to the lower mental mood. If this ambience 
continues, this man would find it mentally more difficult to pass the IAS exam. 
For, a low level mental mood would grip him. It gets encoded in the brain 
software, which in turn would creep into the codes of his intellect. 

To make the reader understand the gravity of the lower mental mood that can 
set in a person in a feudal language social set up, I need to tell this tale: 

There was one homeopathy graduate. That means a doctor, with proper 
5 year degree qualification. Even though homeopathy is a fantastic medical 
subject that direcdy connects to the software of life, not many persons know 
about these things. Even the qualified homeopathy graduates have not much of 
an idea how their medical system works. In fact, a profound study of 
homeopathy, in a manner quite apart from the scientific methods of modern 
science, can bring in a lot of understanding about the virtual software that I have 
mentioned in my books. 

When compared to allopathy, the social system does not give the same 
indicant word respect to homeopathy graduates. In fact, in many households of 
homeopathy graduates itself they are not seen as properly qualified graduates. 
Their family members do not give much credence to their claims. Moreover, the 
homeopathy graduates also come from very weak English background. However, 
over the years there has been a gradual change in mentality. One of the major 
helping factors is the general lowering of quality in the allopathy doctors. Not in 
subject knowledge, but with regard to English proficiency. In this regard, on an 
average, both allopathy as well as homeopathy graduates are arriving at the same 



Now coming back to the protagonist of this story. He was married and 
had children. However there was not much value about him in his household and 
his wife’s household as a ‘doctor’. This reflected in his practise. He literally had no 
patients. It is patients that lend leadership to the doctor. However for a patient to 
allow himself to become a follower of a doctor, the doctor himself should show 
some leadership ability. This leadership ability basically comes from the position 
lend to him in his own household. These things are basically encoded in the 
feudal language codes. Otherwise he should be an impertinent prodigal son. 

When he had no patients, he had no earnings. So he was under 
compulsion to write in the various PSC (Public Service Commission) exams. He 
applied even for a peon’s job. Providentially that was the job that came on offer 
to him. In his household, where he was held in low regard, and his own self 
esteem down on the edge, he joined as a peon in the government service. His wife 
and family members would see this job as a great achievement for him. 

I speak of India. A peon’s job is designated as Class IV ‘officer’. Or at 
least, that is the way the peon’s call themselves. Almost all persons who get a 
peon’s job would be in a mood of celebration. For, at their own level they have 
become government ‘officer’. Lower class people would ‘respect’ them with 
higher words like ^Saar\ ^Chettan’ ^Annan’ etc. However for a doctor to become a 
peon was a terrible lowering. The other peon’s would sense his superiority 
complex and his predicament. They would peck on him with vengeance. They 
would wreak havoc on mental stature. Their superiors, the government clerks’ 
also would seek to crush him. For, a superior under them would cause severe 
dislocation in the indicant word code route of command and discipline. 

After serving for some months, the peon-turned-doctor committed 
suicide by jumping in front of a speeding train. The real mental spurring that 
made him do this wouldn’t be really understandable of a native-English speaker. 
Only an approximation would dawn on them. 

Installing a valve 

Now, I need to go back to the issue of the US policymaker forcefully mixing up 
different levels of populations. 

In many ways the total disintegration in culture that has set into the younger 
generations of US can be connected to presenting them to children of other cultures 
with no reasonable amount of protection enabled to them. The most simple and yet 
most powerful protection that could have been allowed to them would have been a 
simple statutory statement that the native English-speaking children are there to 
improve the others’ culture, social behaviour, civic understandings and English speaking 
skills. If anyone from the lower population tried to disturb the other side, they will be 
removed from the school and put into a school meant exclusively for children who have 
been similarly removed. When my children were allowed to interact with our trainees. 


both children as well as adults, I insist on this very powerfully. I tell them that ‘Varuna 
and Ashwina do not want your training. They will do the training’. 

I remember an instance when we were arranging the books in the 
training centre. Everyone, including the trainees was doing it. However, I noticed 
that one senior aged person was making Ashwina carry books which he was 
telling her to keep in a specific place in another room. I had to intervene 
immediately and tell him that this was not allowed. He should not tell Ashwina to 
do this and that. For, she was the trainer and he was the trainee. A reverse code 
of control and command would work out in the feudal languages, in which he 
was a native of. In English, this action may not seem of much significance. 
However, direction components march in, when the scene is visualised in the 
feudal vernaculars. 

A grand mediocrity versus persevering endeavours 

If Abraham Lincoln or any of his successors had any intelligence to say this 
much, it would have been a piece of great intellectual input and daring. Simply running a 
war and bringing havoc on great social machines cannot be insisted as a piece of great 
capacity, when that capacity is inherendy there in the national armed services. Actually 
Britain had brought about a ban on slavery almost worldwide without resorting to any 
large-scale war. It couldn’t bring this enlightenment in the areas inside the US, due to the 
misguided actions of such persons as George Washington. Washington was possibly 
nursing his grudge that he couldn’t get an admission into the British militia. The gravity 
of what he did may dawn in the minds of his and his fellow men’s descendents only in 
the coming years. As they increasingly become an acute minority among a huge cross- 
section of persons who clamour about screeching off their freedom in the same guise as 
a group of school children in a government school in India would run out shrieking, the 
moment their class is over. 

Within and without 

Varuna and Ashwina did not mix with the local society. Eor, the systems were 
different. If they were to enter into the inner corridors of the local social system, they 
would be placed within it, and they would be forced to act out in the ways and manners 
that the others set out for them. The theme of individual free will, independent 
thoughts, freedom to do what one wants, dress in what one likes, everything are all 
quite misunderstood or wrongly understood notions. Language systems really do install 
powerful limits to all these things. 

Eor, the moment Varuna and Ashwina joins the local social system, there are 
standard routes of social behaviour including that of how they should address others, to 
whom they should extend respect, to whom they act insolently, whom they can ignore 
etc. The only extent of freewill that they can use is to either fall in line or rebel. Tailing in 
line would mean streamlining their mental process to that stream. To rebel would be to 



follow a stream of rebelling. Both are induced. There is no escape from both. Either one 
or the other. 

However, the stance they were to act out was to keep out of the local social 
system. However as they were accepted as trainers by a section of the people, they had 
the right to insist on a different way of mingling and arriving at social links. It is an 
entirely different world from the local setup. It is based on pristine English. Pristine 
English systems are mimicked to the best possible extent. For, mimicking is the only 
option available. For, they are not English in blood, cultural background and domicile or 
in social ambience. 

Now, this right that was given to Varuna and Ashwina is a slender right, which 
actually has no statutory support over here in India. 

That was why third rate government officials could 
come and force them to join the local schools. 

However it must be admitted that the few 
government officials including a Sub Inspector of 
police and an officer of the Social Welfare 
Department, who came to investigate in the case of 
Ashwina, gave glowing reports about their 
standards. The legal commission before which the 
case was filed dismissed the petition against 
Ashwina’s lack of formal education. {However, 
persistent legal cases that went on being filed before 
different legal bodies forced me to give up, and 
Ashwina was finally admitted into Class IV of a 
local English medium school. The last one was 
before a Human Rights Commission, who had had 
not even heard of the concept of Home Education. 

Ashwina already suffered from the fact that her 
sister Varuna had been forcibly put into school 
some years back, and thus missed the positive 
intellectual and other inputs her proximity with 
Varuna would have given her}. 

Now, it is this minor right that Varuna and Ashwina had, to keep out of disliked 
social and cultural systems and to ignore them, that the native English speaking children 
of the US were forced to give up, when they were forced to interact with the blacks and 
other nationalities without any statutory protection to their own social and cultural 
standards. The government should have done a study and enumerated the list of cultural 
and social habit, and also of personality stances which would be different in each group. 
After that, a very precise position on what is acceptable and what is not should have 
been done. 

Great leaders spur 
their people to reach 
quality levels. Medio¬ 
cre ones urge them to 
encroach into quality 
areas and claim them 
as their own. A medio¬ 
cre with an empty 
dream! Dreams do not 
create quality social 


Even to force an individual to speak or to look at another individual in the eye, 
whose tone of facial expression, insinuations in the eye, pose of domination etc. are 
distasteful can be wrong. The issue of who wants to mix with who should be 
understood and powerfully mentioned. If the native-English individuals wants to mix 
with the blacks who were the descendents of erstwhile slaves, what is it that makes them 
attractive should be studied and listed. Do the blacks want that? If not, why? If yes, 
why? What would be the changes that would come in either side with this interaction? 
These are things that should be mentioned. 

If the blacks who were the descendants of the erstwhile slaves want to mix with 
the people of native-English ancestry, what is it that makes them attractive to them? If 
such a thing is done, what wiU be the changes that come in each? Whose systems will 
dominate when such a thing happens? 

Apart from all this, who will stand as an arbitrator on deciding which kind of 
behaviour, speaking styles, physical postures etc. can be condoned and which all cannot 
be? There is also the grave factor of sexual attraction. 





Social engineering and sex appeal 

Tumultuous repulsion that gets erased 

Here I need to speak of an Indian phenomenon. Men like to view 
females and admire their body and curves. However, there is an issue of 
domination in this issue, which in turn is connected to the language of interaction. 
For example, when males working in a superbly English BPO admire a female of 
the same status in the BPO, there is not much of an issue of domination or 
superior viewing an inferior issue. 

However, when a male who speaks Malayalam views another female of 
the same class, there is essentially an issue of domination, even though both can 
be at the same indicant word level. In that if those two are not close to each 
other, the very mental expression of Aval about another female can be intrusive 
and dominating. The female can feel disturbed. Not necessarily. If she finds him 
not to be an un-acceptable kind of guy. 

Now this term ‘unacceptable’ is again connected to another factor. For 
example, look at auto drivers. That is the drivers of auto-rickshaws. They are seen 
as big guys at their own social class. However, at the larger social level they are 
seen as small guys doing a low-class work. 

A female of a class above to the auto-drivers’ class is walking through the 
road. She is seen and looked at by some males who are of a higher class. She is 
not much bothered. However, when she comes to a place where the auto drivers’ 
are sitting. They gape at her. She does then feel a terrible lowering of status, or 
personality. It is a mental space wherein a lower class person is making her an 
Aval and evaluating her. It can become a deep mental trauma. 

There is another issue at work here. The auto-drivers, being at a lower 
level in the virmal code arena, would really feel an energy enhancement in them, 
as they view a female of higher indicant value as a subordinate for visual delight. 
The female might feel an energy drain from her own virtual code personification. 

However, if she is made to mix with them by a statutory order, within a 
particular period of time, she will get used to their looks, gapes, snide remarks, 
and such things, which are markedly different from that she is used to from males 
of her own intellectual class. She will visibly change. Even though she becomes 
comfy with herself after sometime. 



SOUTHERN INDIA by EDGAR THURSTON, Superintendent, Madras 
Government Museum: 

According to ancient custom, Nagar women in Travancore used to remove their 
(upper) bodj-ckth in the presence of the Rojal family. END OF DIGRESSION 

I know that I speak things which should not be mentioned, for I have 
gone deep into area which no man can go and come back with without the 
tremulous feeling of having touched some raw nerve. 

The female in the pack and a terrible exposition 

I have to touch on one more very raw nerve. Can’t help it. Yet, it is so sensitive 
a nerve the many sections of people may feel its 

It is connected to issue of viewing 
females by a section of men who have been 
socially identified as lower. When they are thus 
identified as lower, they are lower indeed. For 
example, a peon in an Indian government 
office is identified as lower by the ‘officer’ class. 

In all words connected to him, the lower 
indicant codes has come forth from the 
‘officer’ section. Yet, among his own level of 
people, he may indeed be a great man. For, he 
is a government employee! Higher indicant 
words are his rights from them. This particular 
social experience is not available in English, in 
its entirety. 

When the Negro males are declared as 
equals, there is the tantalising problem for the 
white males to allow freedom of access to them to approach their own females, as 
equals. May be it is a discussion that no one would want to take up. However, when 
dealing with the intractability of improving others, one is forced to take up this issue also 
for study. For, it is a very powerful section that cannot be avoided. 

Look at the scenario in pre-British ‘India’. The feudal lord’s females will be in 
close proximity with the very lower caste males. However, there is not much chance of 
them being seduced in the ordinary circumstances by a very lower caste male. For, the 
indicant words would paint him with dirt and make him abominable. 

See the case of the Indian army. The ‘officer’ class would keep the ordinary 
soldier in an encasement of similar ‘repulsivity’ by means of lower indicant words. So, 
their females are "memsaabs’, avar, and UNN for the ordinary soldiers. So these "memsaabs’ 

Painting by Raja Ravi Varma 


can move around without any social distress. They would address and refer to the 
soldiers, their wives and other family with lower indicant word codes. Their social 
security, domination and superiority among the lower class soldiers, their wives and their 
other family members are maintained by this word code distance. 

Now if the Indian government makes a statutory rule that the Indian soldiers 
and their family members can treat the officers’ wives and other family members as 
equals, then there can be real social calamity in the Indian army. The government can 
state that only the officers are allowed social seniority and this does not extend to their 
family member. The logic is correct? Well, in English it can be okay, and bearable. 
Nothing awkward may happen. However, in the Indian army based on Hindi 
communication or any other Indian languages, it can lead to a social phenomenon akin 
to the equalisation of blacks to the native-English whites. {Here I insist on the native- 
English whites, for the other whites also have come with many other social 
communication errors, as had the blacks}. 

The officer’s wife goes to the canteen. She can be addressed as Thoo or Nee by a 
soldier who is senior to her in age. She can be referred to as a USS or Apal by the same 
soldier. Well, what would happen? Eor some months, she will not come out to any area 
where the ordinary soldier or her family members are present. However as time moves 
on, she and her other fellow females would slowly move into these areas. Eor, they can’t 
bear the boredom inside their homes. Now, it is the beginning of a new era in the Indian 

The officers’ wives and other females in his household can be approached with 
all equanimity by the lower soldiers and their other family members who are males, with 
all intentions, which are not entirely salubrious. They can nicely gape at her bodily 
features, admire her boobs, her buttocks, make comment on them within her earshot, 
and even make a snide remark that they can give her a better sex experience than what 
her husband and his fellow officers could. 

[This is because what has happened is not an equalisation, but a miniaturisation 
of the officer’s wife. The concept of comparable dignified human stature is something 
which feudal language codes cannot create.] 

However, these types of things wouldn’t happen. Eor, the concept of inequality 
is ingrained into the heads of the ordinary soldiers by means of a very inhuman military 
training programme. This is how it should be. Otherwise Indian army would simply 
evaporate into thin air. 

Yet, there is no contention here that the ordinary Indian soldier is not a human 
being or innately from a lower intellectual class. Any politician trying to change the 
social codes inside the Indian army would be literally playing with fire. Yet, if he were to 
get it done, it is sure that the lower soldier class would improve tremendously. But then, 
the Indian army may have slowly become a nonsensical organisation, where the officers’ 



wives are taken for all type of social interaction programmes by the ordinary soldiers, 
including that of very vibrant fornication. In years to come, the officers’ wives would aU 
want to experience firsthand the explosive thrill of being fornicated by rough Indian 
ordinary soldiers. It is possible that the Internet pornography sites would have a separate 
section for this type of conjoining. 

See this site http://adayinlife.timesofindia.com/jokes/ho-jayega- 

memsaab /143443 

Shortcuts to social enhancements 

However, Abraham Lincoln did not think that much deep. When there is aim to 
improve a particular section of the society which is lower, it essentially means removing 
a lot of cordons meant for them, including that of association with the other class 

These are things that cannot be forced 
upon a society. It can be done, over time, by 
persons who understand the complete 
parameters of the social codes. Without such 
understanding it should not be done. Or else, the 
person who is doing that should first try out an 
experiment of what is the essential effect if his 
own wife, sister or sister-in-law or daughters are 
allowed to be socialised and fornicated by his 
own menial class, different ethnicity servant/s. 

However in the US, the social codes are 
in English. So, language cannot produce any kind 
of social barricades to interaction. The only thing 
that should be borne in mind is that when the 
gates are being open to rank outsiders, there 
should be someone in charge with adequate 
arbitrary powers to see, stall and limit the approaches, when it is too fast, when it is 
going beyond allowed parameters or when it brings in obvious distress to the native 
population inside. 

Now, when saying this much, the natural feeling that the reader here would get 
is that the writer here has some anti-black sentiments. It is not true. I am speaking in 
terms of what should to be understood and borne in mind. When the pain of one side is 
being alleviated, there should be strong understanding that it should not cause pain to 
the other side. For, it is the other side that has to lend the improvement to the others. 
For them to lend this great positivity to the negative side, they need a secure position 
and station. That they should not stand in a position of terror as their very proximity 
lends quality enhancement to the other side. 

The basic underlying issue is the 
repulsion of the blacks to be with 
blacks. Instead of improving 
their own quality to fabulous lev¬ 
els, they are spurred by medio¬ 
cre leaders to break into commu¬ 
nities which view them with re¬ 
pulsion. The same repulsion 
which the blacks have for blacks. 


What was done in the US is something that no other nation would do. Not even 
the black nations of Africa or the Brown, Yellow and mixed-complexion nations of 
Asia. There is need for profundity in persons who attempt to practise social engineering 
that are of momentous magnitude. I am sure that George Washington, Abraham 
Lincoln, Martin Luther King, Mandela and such others were not of calibre enough for 

A desperate farce in the Indian army 

Speaking of the Indian army, it is recruiting females into the ‘officer’ post, in a 
manner to show-off that the Indians can do what the English nations can do. As a 
gesture it is good. Beyond that, it is fraught with dangers. For, if a long home period of 
military strife comes about, when the female officers would have to be in constant 
contact with the lower grade Indian soldiers, the issue of higher indicant word versus 
lower indicant word social relationship may create issues that cannot be visualised in an 
English army. For, in the ultimate understanding, this type of codes work on the 
profound feeling that the lower sections are nitwits and the higher sections are divinities. 
When persons have to move out of the rigid structures of a peace-time army ambience 
to those of stark wartime realities, these codes can play havoc. When things go wrong, it 
can go wrong terribly. [Visit this link to see Indian female army officers: 
http: / / specials.rediff com/news/2006/ian/25rsldl .jpg] 

For I have seen the female ‘officer’ class address the lower soldiers with a lower 
indicant word. It has the effect of dwarfing a male who is very visibly superior in age, 
physical prowess and many other capacities. For most Indian females do grow up in 
conditions of limited physical adventures. {It cannot be otherwise also. For, if they do 
‘unlimit’ themselves, the danger of being breaking the l^kshman Rekha of social 
connectivity encoded in the indicant codes becomes real}. When the divinity stands 
denuded of supernatural capacities, the dwarf may stretch out to his innate gigantic 
form. That would mean the absolute upsetting of the indicant code direction 
component. This in turn might mean the end of Indian military hierarchical 

Apart from all this, even the posting of females in the English armies does need 
quite a neat study. For, both males as well as females do bear certain very specific virtual 
codes. These codes not only design them, but also do have a great saying in how they 
connect to each other. The issue here is as to how these virtual codes would stand 
compromised as the persons are made to contain themselves within the rigid parameters 
of a military life relationship. 





Conceptualising Collective Wisdom 

Before continuing with the US social interaction issue, let me dwell on the auto¬ 
rickshaw issue for a short while. 

When the concept of human equality goes awry 

My sister was an engineer in a state government Public Sector Unit. She 
was an Electronics and Communication Graduate Engineer by qualification. The 
year was around 1983. In those days, engineers were quite few. Actually in the 
whole state of Kerala, there were only 40 seats for this qualification. She was 
among the top 20 persons in the whole state to get this most coveted seat in the 
open merit. It was considered as a huge qualification, quite enviable. 

She had a friend in the PSU who was also an engineer. This lady was a 
Brahmin. Her husband, whom she married through a love affair, was also a 
Brahmin. He was then a government clerk, much lower than an Engineer in the 
class hierarchy within the official settings. He had a friend. He came with his 
friend to our house. This friend of his was a friendly person, quite at ease with 
himself He declared that he was not interested in any government job, but would 
opt for self-employment. 

One day he said that he had bought an auto-rickshaw. He said that he 
himself would drive it. For, he did not see anything to be ashamed of in this 
work. It was quite a remarkable stance. For, the place was Trivandrum, the state 
capital, where almost anyone who was anyone was either a government employee 
or a rich businessman. Auto-drivers were seen as real dirt by the official class. 

This man started his auto driving for a few days. When he came to our 
house, we could see a very visible difference in him. He was clearly not the older 
self He looked different as if he had admitted himself into another world of 
people. For, once he starts driving an auto, the other drivers would powerfully 
attach him to themselves. This is done by addressing him as a Nee, and referring 
to him as an Npan. Moreover, the persons who are perceived as the higher class 
would be referred to differently and he would be forced to do the same. For, if he 
uses more intimate or fellowship words for higher classes, donning the attire of 
an auto driver, he would be despoiling them among the other auto drivers. I am 
sure that a native-English man would never understand the real gist of what I said 

When he came to our home, there was a general feel of difference. He 
could not be quite casual with us, including his own friend, his wife, my sister and 
all of us. For, he looked like a lower being sitting among us. Actually as a human 



being, he was just like us. However, he couldn’t find appropriate words to 
continue a conversation without stepping out of track. Actually there were now 
two distinctly different tracks. One of Engineer’s household and another of the 
auto driver’s world. Each had different indicant level words for most entities in a 

In the outer world, there is also another thing. The police constables and 
other police officials above them, would consistently use only lower indicant 
words towards the auto drivers. Anyone being close to them also would get the 
same bracketing. Eor people of the level who see the police constable as a great 
being, there is no problem. However, to the great many persons who cannot 
condone being thus addressed, it is an experience that can prompt even suicide. 

Within a few weeks, that person sold his auto-rickshaw. So much for his 
endeavour to go in for self-employment. 

Creating a superior class 

Back to the US: 

Now, there is this issue of me using the words ^better’ and ^hwer’ classes. These 
are words that can be seen as provocative. However, the very provocation is a sign to 
understand that the provoked sections have to be restrained so that there is a 
unidirectional movement of social features. If the Blacks claim to be of a superior 
quality, well then they should not be much more concerned about segregation than the 
Whites. Eor, if you have quality, why bother about the others not mixing with you. Let 
them stay away if they want. If we have quality, naturally others would want to come 
close. That is one of the major failing of all Black leaders. Instead of making a hue and 
cry about being kept apart, all they had to insist was for their followers to improve in 
quality. Or at least display qualities that are the envy of the Whites. To take the cheap 
and easy route is the technique of all kinds of low quality leaders including the types like 
Nelson Mandela. 

The varying Whites 

When I speak about Blacks and Whites, there is another part of the discussion 
that is being missed. The issue of varying-quality Whites also, who have more or less 
barged into the US. They do not really understand how they came to be understood as 
quality. Eor example, the Italians. 

Before embarking on this theme, let me first state that I do no say that 
any particular section of people are bad or good. Only that different sections of 
people function under different language programs that make them function 
differently, and react to external signal differently, and also radiate signals that are 
different from what other sections of people send out. SEE this for more. 


I have already mentioned that I first became aware of the sharp difference 
between the Italians and the basic social functioning of the English, from the book by 
Mario Puzo, The Godfather. The Italian manner of social functioning, social command 
routes, concept of hierarchy, encasing domination over subordinates, subservience to 
persons of authority up in the command route, power of family leadership, treachery to 
those perceived as weak leaders etc. were quite similar to an Indian social and family 
climate. However, the fact that this powerful structure was functioning inside the 
quietude and serenity of an English social ambience made them quite powerful, as apart 
from a similar group of English natives. The basic issue of difference is that if the same 
people were functioning in Italy, the effect on them would be quite different from that 
in an English ambience. For, in an Italian national ambience, there would be the 
incessant distraction of so many others who do not fall into line with the established 
command structure of one family or one leader. However, in the English social 
ambience, it is not so complicated an issue. For only acknowledged powerful families 
and their henchmen would compete with this family. In Italy, even a most insignificant 
man on the street will have a powerful way to dismantle the power structure with a 
simple word. 

This much I mentioned 
in a most desultory manner. 

For, I do not know Italian 
language, and I am not sure if it 
really has a feudal code 
structure inside it. There is a 
very particular dialect that is 
mentioned powerfully in The 
Godfather. It is the Sicilian 
dialect. I do get a feeling that this Sicilian dialect has a very powerful code inside it that 
does bring about the social and command designs of the Mafia. If someone is inquisitive 
about this, he or she may check for this. When I say codes, at the primary levels, it only 
means words of respect, disrespect, pejoratives and such things that powerfully bring in 
limits to the ways and manners of a person’s parameters of behaviour, loyalty, 
obedience, leadership, obeisance and such things. However there is another level of 
codes that I have mentioned as the Secondary Levels [Check my book: Software codes 
of Reality, Life and Languages!]. That is in the inner code arena of the language 
software, wherein more sophisticated codes and values really do the work which is seen 
in the outside world as pejoratives, respect, social pull & push and such things. 

What I reckoned when I first read The Godfather was that if a huge number of 
Asians also can enter into English nations, and are able to create a gang who speak 
among themselves in their native languages, then similar Asian mafia’s can also come 
into existence. I am not sure if this has really happened. Maybe such things are there 
over there in the English nations. The power of the loyalty codes and the powerful 



corridors through which commands and orders move with seeming non-loss of energy 
would simply be beyond the comprehension of native-English collective wisdom. 

A digression to Collective Wisdom 

Now, here I have mentioned the term collective wisdom. This is a term with a very 
powerful content. It needs explaining. Collective wisdom of a nation is the core content 
on which a nation exists. And when this term is taken in the context of England, it has a 
very powerful meaning, the kind of which is not there in many other nations. In many 
ways, the collective wisdom of most other English nations is also entwined with the 
Collective Wisdom of England. However, since there has been very litde understanding 
about this, there have not been many attempts to fortify this core area or to seek a 
powerful protection for this area from the incessant attempts at breeching from inimical 
forces that maintain a continuous vigil seeking a vulnerable point to force an entry, by 
the sly means of pretended affability. 

DIGRESSION: Avery dangerous decoy demeanour 

When I was going through the Wikipedia on the JaUianwalabagh shooting 
incident, I came across this line: ‘Ever since the Rebellion of 1857 British officials 
in India lived in fear of native conspiracies and revolts; they warned each other 
that the natives were most suspicious when they seemed superficially innocent’. 

The insight of the British colonial officials who were in ‘India’ about the 
character of the native population is quite profound. However, this profundity 
never reached the shores of England. 

This slyness and ambivalent mental mood to loyalty and commitment is 
connected to the feudal language indicant codes. A shift could be a 900 or an 
1800 rotation of human positions in the virtual arena. Actually it is mentioned 
locally in India, that only a loyal and trusted adjutant can cheat a person! 

The point to be remembered here is that when persons from feudal 
language social systems act out to be very friendly, extend extremely warm 
hospitality and show great homage etc., one needs to be very cautious. Eor, these 
types of behaviour codes are very much part of the language codes that aim to 
disable, defeat or fool a competitor or a potential competitor, who has superior 
attributes which cannot be defeated or compromised by other means. This was 
the strategy used by Japan under a very meticulous planning to penetrate US 
defences, when they lost the war. Members of any feudal language social system 
would immediately sense the aim and the plot. However, the American officials 
were hoodwinked by the warmth of the hospitality extended to them by the 
Japanese monarchy. It was quite an overpowering emotional experience and not 
many people could see through the shifty designs of this cunning deceit and 
duplicity. A slight example would be the affectionate patting and fondling of catde 
by the butchers as they get ready to slice their necks. 


In many ways, this is essentially the same strategy used by an immensity 
of others from feudal language nations, mosdy the children of the looting native 
bureaucracy, to wade into the inner core areas of English social systems, donning 
a demeanour of worshipful innocence. It is a false posture, which will be shed the 
moment they are able to set up a tough beachhead inside the English nation. 
Erom this base, they wire themselves to their various command centres inside 
their native nations, and penetrate the seemingly formidable fortresses of English 
national frontiers. END OE DIGRESSION 

Now let me tackle the issue of Collective Wisdom. Every nation and social 
system shall have a collective wisdom. Now, this collective wisdom should not be 
identified as a democratic proportion of people’s will and wish. It does not have much 
to do with democracy. Eor example, the collective wisdom of a native kingdom that 
existed parallel to British India would be on these lines: 

It would be a collective emotional understanding of what is good for the 
social system and its sustenance. This would be from the collective consciousness 
of the higher class of people there. They would know that it is good to continue 
the caste system, protect the king and his family, have a healthy relationship with 
the British Empire, maintain the essential independence from the powers of the 
British Empire, and see that the lower classes do not get much of an opportunity 
to improve. 

Now, this Collective Wisdom is a bit diabolic when viewed from the context of 
what was happening outside the kingdom’s borders, in British India, where the lower 
castes were improving beyond their traditional stations. So, generally when people such 
as Sir CP Ramasway etc. who were at home in the higher levels of English came to 
positions of power, there was a break in the Collective Wisdom. 

Now, among the lower castes also there would be a Collective Wisdom. 

It would again not be a democratic demand to improve everyone. It would be a 
collective emotional stance dominated by the social and age-wise seniors of the 
lower castes. This would at primarily be aimed at maintaining the hierarchical 
positions inside their own caste. This would be a very vital point. EamUy seniors 
like parents, grandparents, uncles, aunts all have positions to be protected from 
the truculent encroachment by impertinent lower members of the caste. The 
demand for a removal of all social limitations for the caste members would come 
only after this. Beyond that, there would be the eternal vigilance to be maintained 
over the aspirations of castes below their caste. For, they have to be continually 
made to remain in the lower rung. 

Now, speaking about Collective Wisdom, there is this thing to be mentioned. It 
is a social brain in which every wire would be connected only to the members of the 
society. For example, this social brain of the higher castes that take care of traditional 
and future interests of the nation is not wired to people from other nations, lower castes. 



British citizens etc. All discussions that take place in this regard have an exclusive private 
arena, which are the members of that social system, their houses, their places of 
worship, their societies, their clubs, their playgrounds etc. Even though it is possible that 
some members may at times discuss these things in other places as a British Club, a 
lower caste member’s house, a political party leader’s house etc. all such things would 
remain as mere testing grounds for the interests of the society, rather than powerful 
collective-decision affecting domains. 

Now, in the kingdom of Travancore, the various collective wisdoms 
could be like this: 1. Collective wisdom of the Brahmanical classes 2. Collective 
wisdom of the Kshatriyas, that is the caste of native royal blood; i.e., the Varmas. 

3. Collective wisdom of the Nairs, who were the serving caste of the Brahmins 
and the Kshatriyas. 4. Collective wisdom of the Ezhavas, the first rung of the 
lower castes prohibited from holding public offices. 5. Collective wisdoms of 
various other lower castes. 6. Collective wisdoms of the various Christian 
congregations. 7. Collective wisdoms of the various Muslim groups. 

British Collective Wisdom 

Now, I need to jump from here to the domain of British Collective Wisdom. 
Externally till around the few years after World War 2, it had all the features mentioned 
with regard to the feudal language nations. However, there was a grand difference that 
made this Collective Wisdom a very different one, in action and timbre. Eor, the social 
system was not based on a feudal language, but based on a planar language, that is 
English. Let me explain the difference. 

The English social system had a feudal class system. However, the language 
system, that is the communication code, did not have a feudal pattern. That was a very 
powerful difference. I am not very sure if the majority of academicians who deal with 
this kind of study are fully aware of the vast difference this makes. 

It is like this. A common man in Kerala goes to a higher authority. This 
higher authority can address the common man at various levels of social 
positioning, varying from that of ‘respect’ to that of pejorative ‘low respect’, 
loaded with social snubbing. It is not connected to any malice or meanness or 
even anger. It is mere evaluation and placing. Technically, in modern India, there 
is no need to bow to anyone. But in practice, it is a compulsory thing, and people 
bow to different levels of authority and people of power, as a means of 
conducting their lives without incurring the ill-will of the powerful persons. 

However, in England there is a feudal setup. However, there is no need 
to bow to anyone other than the monarchy and to certain statutory authorities. 
Not many people bear this in mind, when they argue for the abolishing of the 
English Monarchical system. 


The Collective Wisdom on England, but not necessarily of Great Britain, is 
connected to a grand and powerful group of people who were the traditional Nobility. 
They did hold honourable positions. They were in many cases the repositories of an 
immensity of knowledge and national heritage. Yet, they had their own selfish interests, 
that of protecting their own hereditary tights. 

However, there is this very significant difference between them and the 
traditional power holders in feudal language nations. They spoke in English and were 
natives in English language. So that when they spoke to the common man in England, 
or when the common man in England spoke to them, the common man is not despoiled 
by pejorative words. For the concept of pejorative words are not there in English. 
Different sections or levels of persons would not be addressed or referred to with 
different indicant words. It is not an issue of the nobility of England being better 
persons than the nobility of feudal language nations. However, it is true that over the 
centuries, a sort of sieved out refinement has accrued into the English nobility, which 
would be quite untraceable in feudal-language-society nobility. 

Now, what sort of makes a significant difference is the issue of the common 
man not becoming a repulsive object who has to be kept in his position powerfully. In 
feudal language nations, the common man gets variously differentiated into different 
levels of repulsiveness. This repulsiveness is connected to the effect of being on equal 
terms with a lower man. The lower the lower man, the more is the repulsiveness felt by 
the higher man. To the extent that if the lower man touches the higher person, or if he is 
seen in close association with the lower man, a social degradation does come in. 

Now, this can be there in England also, for the nobility exists on the 
higher fringes of the English language, wherein it enters into the domain of feudal 
words. Again there is this difference. The feudal words are not infectious or 
diffusing. In other words, a Lord can be addressed as a Lord, but no other man 
need be addressed as a Lord. In feudal languages, this is not the issue. Any man 
can aspire to go up in the indicant words. For this purpose, everyman acts out 
pretences, bluffs, uses pejoratives on others, snubs others, seeks to allude to 
superior connections etc. In English, even if a person does all this, a He remains a 
He. A His remains a His. A Sbe remains a She. A Him, a Her and a Hers remain 

Now the quality of the nobility of England is then seen to be intimately 
connected to the quality of the common man over there. The common man over there 
cannot be debased or defiled. The nobility of England is the nobility of a superior 
quality and elevated common people. 



DIGRESSION There is this scene in the movie Titanic that is very much 
discussed as the rank discrimination of the English higher classes. That of Jack, a third 
class passenger, not being allowed to move around with a female of a higher class 
passenger, or even to enter the First Class areas. What everyone forgets when doing this 
discussion is that in India a lower caste man even simply imagining such a scene, let 
alone sit at a table with his superior class is prohibited. It may be mentioned that in my 
childhood, in the village areas where I currently reside, it was quite unusual for the lower 
financial classes to sit on a chair and to eat at a table. They wouldn’t dare to contemplate 
such an action in a higher class person’s house. 

I remember my mother mentioning that when she was a child, a higher 
caste elderly man gave her a token present. He dropped it into her hands, taking 
care that he did not touch her. Her father immediately told her to just throw off 
the present, taking offence at the mood of repulsion shown by the higher caste 
man. Now, to continue on this event, the fact was that this was after the Thiyyas 
of that locality had improved much due to British education. And the assertive 
right to throw off a present from a higher caste man also was due to the 
protection assigned by the British rule in Malabar. Yet, this very father of hers 
was a person who declared Gandhi (far away in north British-India) as his leader. 

I do not think there were many others in the area who took up Gandhi as their 
leader. But then this man wanted to show-off his difference from others, by 
seeking imaginary saviours, when actually it was the English administrators who 
were his real benefactors. END OF DIGRESSION 

Now it is this nobility that is the think-tank of this nation. Now, it is not an 
empty description. The hereditary heirs to this position do carry social standing. It 
presupposes an assured level of information on national heritage, commitment to 
national interests, loyalty to the Crown, allegiance to the national flag and much more. It 
is not something that is learned, adopted or adapted. It is something innate, that bears 
upon a person on his being born in a very special circumstance. 


This institution itself is a national heritage of immense value, and possibly 
priceless. It should not be degraded, debased or made to rot. It has to be improved. It 
carries an incalculable responsibility. For, it is the repository of English Collective 
Wisdom. It contains a brain that works without being distracted by the issues of a 
competing with the common man. In feudal language nations, there is a singular 
preoccupation among the higher castes to see that the lower man is not allowed to 
improve. Now, in England, this repository of English Collective Wisdom does do a lot 
of brain work based on English social compulsion and reflexes. 

Since I have mentioned a list of Collective Wisdoms in the Travancore 
kingdom, it is right that I should give a similar list of Collective Wisdoms in England. 
However, the fact remains that in an English social domain, it is difficult to envisage 
such powerful group leaderships that move down the vertical heights. Eor, the English 
language more or less makes it impossible to bring in such collective leadership of minor 
groups of people. So in effect, in the emerging England the other powerful Collective 
Wisdoms are those connected to powerful non-native feudal language speaking groups. 
Like that of various Hindu outfits, various Muslim groups and even of various Christian 
groups which speak feudal languages. These Collective Wisdoms can be quite dangerous 
for the English native antiquity, heritage and even economic stamina. 

This brings us to the dangers that modern day democracy poses to England and 
to Great Britain. Democracy is not uniting the native peoples of England and Britain. 
Instead, when other Collective Wisdoms are actively engaged in capturing the inside 
vitals of the English nation, democracy stands as the Satanic machine that disunites the 
native English citizens and makes them cave in, to the assaults of diabolical elements, 
whose evil dispositions are not tangible through English. 

Compulsions and reflexes 
& truths and lies 

I think it would be appropriate that I should explain the term ‘Social 
compulsions and reflexes’. In feudal languages, there are certain social and 
language switches. Eor example, a big or influential man or a teacher enters. 
Everyone stands up in a pose of respect. Otherwise it would be equivalent to 
calling him a dirty dog. You treat a lower man with respect. He returns the gesture 
with disdain. You treat a lower man with pejorative words, and he returns the 
snub with Respect’ and reverence. Now these are some examples of the social 
compulsions and reflexes inside a feudal language. 

Now, English doesn’t have such reflexes and compulsions. Here the 
reflexes are like ^give respect and take respecf. Respect precedence. Eorm a queue if 
more than one person is waiting for a thing. And such things. 

This has no connection to many moral attitudes like that one should speak 
the truth. Actually the moral insistence that one should speak the truth has certain 



parameters within which it is intelligent to speak the truth. Beyond this parameter, 
it may not be wise or advisable to speak the truth. 

For example, one can be truthful to one’s own people, parents, family 
members and associates who are supportive. However, to be truthful to enemies 
and competitors is idiotism. To them, to lie could be more appropriate. Other 
than that, divulging the truth to even supportive persons is not always good. 
Especially in feudal language systems. I can’t digress more here. 

Now coming back to English Collective Wisdom, it is something that has been 
intimately connected to and confined to English antiquity, heritage, English classics, 
historical incidences, planar nature of the English language, loyalty to the English 
Monarch, allegiance to the Union Jack, the various statutory Act such as the 
Emancipation of Slaves, British participation in saving the Blacks captured for selling as 
slaves in Arab slave trading ships, the British colonial experiences, the English social 
system, the English class system, the understanding of where all English systems are 
different from that of Continental Europe and of Asian and Africa, the evolving of the 
maritime codes, the evolving of the scientific method, the refuting of the Catholic 
Church’s temporal and spiritual authority over English 
institutions, English scientific discoveries, English 
geographical discoveries, the codes of conventions that 
stand as a mainstay of the British Judicial authority, 
setting up English education in the colonies, the 
historical assemblage of various lower class people in 
many colonial nations under the aegis of the Union 
Jack, the emotional empathy that Great Britain stiU 
holds in the minds of various peoples all around the 
world, the right of England to assert itself as the homeland of English, and much, much 
more. Including the extremely vital point that all discussions should be done in pristine 
English. And not in other languages, including adulterated versions of English, such as 
Pidgin English, Gandhi English/Coolie English and such. 


Here it would be appropriate to inform that the greamess of England was 
and is not really connected to scientific discoveries and scientific knowledge. This 
is a very false perception about England. It is true that England was the home to 
so many scientific discoveries, scientific standards and much more. However, it 
would be equally true in the case of so many other things also, that are not from 
science. Such as geographical standards. Time standards and much more. 
However, many other nations do incessantly try to claim a superiority over 
England by giving names of people from their own geographical areas. 

One such very virulent group is the higher classes of India, the nation. 
Almost anything and everything that has been discovered in the modern world 


has been claimed by these Indians, 
saying that they had discovered it 
hundreds of years back. There are 
people who literally believe that 
when the ‘Indians’ were living in 
grand cities with fantastic 
conveniences, the people of England 
were living in caves. Actually one 
young man who believed this fable 
with all his heart, couldn’t believe 
what he was seeing when he saw the movie The Titanic. He came and told me 
that it more or less was a shock to him that people who he imagined to be living 
in caves were really so advanced around 100 years back. 

I have seen traditional carpenters and other skilled people doing fantastic 
creations some decades back. {Now, such people have more or less disappeared 
due to the forced admission of their children in sultry schools under insipid 
teachers}. However, neither they nor their social ambience had the refinement of 
England. They looked quite contorted and physically suppressed by the weight of 
the feudal repressive words that were forced upon them. It would be true to say 
that the geographical area that comes under current-day India had geniuses who 
tried to rise above the suppressive social atmosphere of the land. There is this 

These are technical and architectural experts of rare acumen. Yet, they have not been In any 
engineering college. They could manage to build huge building structures with no help from 
modern technology. Well, this is the kind of genius that the Englishmen saw in the Indian peninsula. 



example of Ramanujan who was a citizen of British-India, and a native of Madras 
Presidency. The English presence helped him to rise above the suppression of the 
native feudal language social code and escape to England, from where his genius 
was able to function more freely beyond the attack of feudal pejorative codes, 
reserved for the poor in his native land. However, as a state policy, shifting aU 
geniuses in this place to England would not be a healthy one for England. Eor, 
actually if one were to seek for talent and genius among the 130 crore (1300 
million) people in current-day India, one would find plenty of them. However, if 
every one of them is taken to England, England would turn into India. For apart 
from being geniuses, they are also the repositories of feudal language codes, 
which can atrophy the English landscape. 

SEE these comments in a rabid dialogue with me on Scientific American: 

^manujan’s association with Hardy did make western mathematicians much more 
aware of his work, hut as noted in the article, India has a long, strong mathematical tradition 
and does not need Britain to provide legitimay to the atcomplishments of Indian mathematicians 

India which was one of the largest economic and trading nation of the world before the 
British coloni^tion’ 

MY COMMENT: THE single fact that there was no such nation called 
‘India’ before the East India Company connected together a series of small time 
nations and groups is clearly not comprehended by this commenter. The fact is 
that it took the early officials of the East India Company much effort to trace the 
great works in this geographical area from various houses, all of them quite 
distant from each other. There was no social connection with these works, and 
they remained hidden in some house’s storerooms and boxes. Read MALABAR 
MANUAL along with a Commentary by VED from VICTORIA INSTITUTIONS 

England’s greamess was embedded in the great common man there, 
whose individuality couldn’t be compromised by the presence of feudal languages 
or their speakers. However, this is an old story that needs to be updated. This 
secure position of England lies totally compromised with an immensity of feudal 
languages being spoken right inside England. In London itself, I am told, around 
600 languages are present. It is a terrible situation. For, it is like an immensity of 
software being allowed to enter a quality computer without any thought that 
many of them could have cantankerous codes. 

So that when the English Collective Wisdom discusses English interests, it 
should stand confined within the circle of people who are native English, whose roots 
are native English, whose family links are native English, whose traditional allegiances 
are to the English Royalty and who can spontaneously speak of loyalty only to England 
or to Great Britain. 


It is here that I need to insert the point that as far as England or Great Britain is 
concerned, Collective Wisdom does not confine itself within the circle of English 
nobility. For the common Englishman is not far removed or below the nobility as is the 
case in a feudal language nation. There is no competition of interests. The focus is on a 
more powerful England or Great Britain. 

In this position, the Collective Wisdom is self contained. There is no leak or 
link to an outside world. And a healthy England and a strong Great Britain depends on 
this containment sustaining without any breach. 

The breach 

It is here that the breach has taken place. One major breach that comes to my 
mind is the inclusion of persons from non-English nations, especially Asian nations in 
the list of Lords or nobility. It is an absolute nonsense and a repudiation of all that the 
traditional nobility stands for. The persons in charge of governing who sanctioned or 
recommended this inclusion are those who have not the minute idea about the huge 
social and national machinery that has 
been thus compromised. 

When a person from India is 
made a part of the British nobility, what is 
being done is the powerful creation of a 
beachhead for policymakers and family 
members from India, and even Indian 
society to dabble, interfere, influence and 
to even despoil the English nation and its 
nobility. In many ways, it shall 
compromise the hereditary standards that 
are followed by the British nobility. It is like the posting of lower caste persons as IAS 
and IPS officers (of India) by way of compulsory reservation. These lower castes 
persons do not have the same intellectual attainments of the others who came through 
the tougher route. However, these persons are better in being rude and crude. Crudeness 
and rudeness are often seen as more assertive and effective in small-time situations. 
However, when such things are followed there is a general breakdown of softer 
conventions and of rules and decorum. Yet, when the effectiveness of crude irregular 
behaviour and sly methods are seen as more effective, and of less effort, the general 
tendency would be to go in for such stances by everyone. Moreover, since these lower 
castes persons are lacking in many intellectual standards, they are more willing to be 
malleable to the equally crude political bosses. So they also get preferential treatment 
from the political leadership. So a general idea that it is better to follow the standards 
that are created by the lower castes as an effective means to garner better official 
positions sets in. The standards go down. 



This is only one part of the problem. The second part is that the new nobles 
from India will bring in an Indian ambience to the proximity of the other nobles. When 
a crowd of ‘Indians’ are around a person, there is a different evaluation mechanism. 

[For, speakers of each feudal language carry within them a particular kind 
of visualisation of the social structure and communication routes. This is specific 
to that specific language. For example, a group of Malayalam speaking persons 
have a specific social arrangement of individuals, which is different from English]. 

The person would be subconsciously made to feel the need to do certain things 
that give value inside an ‘Indian’s’ head. It is akin to a refined group of English-speaking 
‘Indians’ setting up a business unit inside India. They built a compound wall around 
their premises. Menacing looking ‘Indian’ security guards are posted as security. They are 
told in very clear terms to keep the ‘Indians’ out, meaning the local people who speak in 
the local vernacular and would view the interpersonal interaction among the English 
speaking personnel inside the unit in a very vulgar manner. Eor, if the local people are 
allowed to comment on the English speaking persons inside the unit, they would speak 
with vehement negativity, even insinuations of rabid sexual infractions going on among 
the freer community inside. 

Now, if the vernacular speaking people are allowed inside the premises with no 
control on them, the English-speaking personnel would be totally intimidated by their 
suggestive glances, sniggers, loud boisterous laughter done with deliberate intentions to 
convey denigration, comments and explicit moral preaching. The only way to allow the 
outsider free access is to first inculcate in them the parameters of appropriate behaviour, 
including the fact that they can be made to go out if they infringe these terms. Now, this 
would involve the idea that the outsider would have to bear a feeling that they are of 
some lesser standards. 

Advising segregation 

Now, this is again an issue that has to be dealt with. Is it right to make them feel 
that they are of a lesser standard? Well, it is an issue that is everywhere. If they want to 
enter inside with their vernacular standards, it is a very healthy thing to convey to them 
that they are not equals. Here again the theme seems to go against the very theme of 
human equality. There is a very suitable answer for this. The answer lies in the fact that 
in ‘Indian’ feudal vernaculars, human beings are not equal or of equal dignity or of equal 
right to dignity. 

Well, it is this knowledge that should not be forgotten when making policy 
decisions. It is an information that is very powerful, which should not be treated with 
disdain. The very understanding of this would make many native-English speakers quite 
uneasy. Eor, their language sponsors the idea that human beings are equal. Human 
beings have equal rights to dignity only in English and similar languages. In feudal 
languages, it is not there. Such language-speaking people should not be allowed to come 
into proximity from where they can remove or fragment this innate right of the native- 


English speaking people. This is an information that has to be clearly understood. All 
declamations about racism, racial profiling and much else should commence only after 
this piece of information is clearly understood and assimilated. 

Defining English nobility 

Now coming back to the English nobility, there is this thing that should be 
mentioned. The English nobility is not similar to the nobility of Continental European 
nations. Externally there may be many similarities. And it is possible that the English 
nobility is just a slight continuation of the nobility that existed beyond the English 
Channel. However, what makes the English nobility different is that they are the nobility 
of the English-speaking common man, and not the nobility of the French, German, 
Spanish, Hindi, Malayalam, Sinhala or even Tamil speaking common man. Here again 
there is something to be said. 

When I was doing business in Malabar area, I did notice one very 
significant feature about the spoken language. Persons in financial acumen were 
seen to be speaking variously to different sections of people. One Christian 
person of the erstwhile settler population told me that among themselves they 
speak the words like Thaan, Ningal and Saariot You; Pulli, Pullikkaaran, Ayaal etc. 
for He and Him; Pulli and Pullikkaari, Ayaal etc. for She and Her. However, to the 
local labour class Thiyyas they would use Inhi (Nee) for You, Oan (Amn) for He 
and Him, and Oal {Aval) for She. The latter case has a more demeaning tone. I did 
even see a person using a different word Ijj (nee) to a worker from Malappuram 
district (neighbouring to Calicut district). He was using a different You to others. 

Now, as per each group of words, the relationship between the employer and 
his worker changes. The distance in the virtual codes changes and many other attributes 
of the person also changes. Now, what I am saying is that the nobility that speaks to an 
English-speaking common man is different from a nobility that speaks to a Malayalam- 
speaking common man. Here lies one of the major differences between an English 
nobility and an ‘Indian’ or Asian or even European one. 





Defining feudalism 

When speaking about feudalism, there is a tendency to make generalised 
assertions. Actually such generalisations are quite stupid and more or less point to the 
lack of profundity of the scholar who does it. The word feudalism does not mean the 
same everywhere. In Continental Europe it is one thing. In ‘India’, Asia, Africa, South 
America and many other places, it has another meaning. In England it is quite another, 
far removed from all this. 

I have seen many new-comer US citizens speaking about the British nobility and 
class system with a mental framework of their own native land feudalism in their mind. 
They do not clearly understand what they are speaking. When English is the language, 
the meaning of the word ‘feudalism’ is 

astronomical distances away from the 
meaning of the word as understood as 
Janmi-Kud^aan (feudal lord-ser^ 
relationship in a remote village in 
erstwhile Travancore kingdom or in 

Look at this image: It 
represents a cross-section of people 
from the feudal heights to the bottom 
layers, as they looked in their stark 
looks of the Indian subcontinent when 
the Englishmen came to this area. The 
heights and lowliness visible here are 
not really based on financial power, but on something that moved through the 
communication system as an unseen code. The ‘respect’ versus ‘pejorative’ words in the 
language. It is a terrorising code that can distress both the higher man as well as the 
lower individual. The terror is of the possibility that the lower individual may not exhibit 
his lowliness and ‘respect’ in words, tone, speed of action, gestures, abrupmess of 
requests and such things. 

As to the lower castes, it is their own lowliness as understood by them, that 
imposed on them, their need to be aware of what is the boundary, and also their own 
understanding that they have the power to despoil the higher individuals by a mere 
change of word, a mere glance with a difference tone, a change in tone in voice and even 
by touching, that makes them the bearers of evdness as understood by the senior castes. 
It is a terrible feudalism that has no connection with English feudalism. In fact, 
compared to this, English feudalism is in the heights of celestial paradise. 



People from a social set-up where English had entered! 

Look the image of these individuals. They are the persons who got English 
education during the British rule times. Moreover, they were aU rich. So that they existed 
on the higher levels of the feudal usages. English learning enhanced their individuality. 

Inserting spaces between peoples 

Over the centuries, the English nobility has strived to protect the shores of the 
English nation from the onslaught of many other outsiders. The issue at hand was not a 
few people coming ashore, but of persons of very inimical social codes coming inside, 
setting up beachheads and spreading the social infections which they have within them, 
to the vital areas of the English countryside. Once this infections gets activated, social 
relationships starts getting sloppy and fragmented. Even though there is a class system 
inside England, there is no dirtying of the common man by means of pejorative words 
of address and reference. When these dirtying codes start ticking inside the soft interiors 
of the English nation, people start moving to far extremes with some elevating to 
unusual levels of nobility, even if they are not from the noble blood. Others get 
wrenched to the far corridors of filth and dirt. The English nation then stands spoiled 
beyond recognition. 

I am not sure if this has happened. But then, I have a feeling that in the last four 
or five decades, England has changed, and changed for the worse. I make this assertion 
based on my information on language code. 

Visualising the working of language codes 

How do I do this? Well, when I study language codes, I can visualise how a man 
would speak and what would be the affect of his words. When a Malayalam speaking 
person says that he went to see a government official, I can visualise his words, and then 
the words of the officials. And then the physical postures each one of them would act 
out. The common man seeking out the best of obsequious postures and words that 
would lend feudal comfort to the official. Well, this is how Malayalam works. If the 
same man with Malayalam as his innate language of thoughts were to interact in English, 
there would be a slight change, for many of the self-degrading postures and words are 
difficult to find in English. However, the scene would still not be like an interaction 
between an English common man and an English official. Eor the Malayalam speaking 
man knows Malayalam and he would be speaking in this language to other Malayalees 
about the English official. 






British colonialism versus American hegemony 

With the Second World War getting over, the Labour Party came to power in 
Great Britain. In many ways, it could have been seen as a very liberal movement that 
would push Great Britain from the clutches of the age-old feudal classes. However, it 
was a very erroneous understanding based on solitary English experiences right inside 
the small geographical spaces of the United Kingdom. The real living experiences of the 
huge world area which had been ruled by the British Empire was simply ignored or 
misunderstood. The general feeling was that the British were ruling many places in the 
world just by the sword and not by any emotional attachment for their rule from the 
local native subjects. This is where actually the British Empire built by the English 
common classes in close collaboration with the nobility stood in stark difference from 
the ways and manner of the modern US hegemony. 

American hegemony is basically based on firepower and technical skills. There 
is not much of what one can call a touch of emotional content of the local native people 
in the far-off nations standing with the American interests. If America goes weak, then 
they are as good as lost. However, in the case of the British Empire, it would be seen 
almost all over colonial history that the British side always fought from a weaker, 
numerically insignificant position. Yet, so much was the emotional fidelity that they 
received from their local supporters that they managed to outlive the sieges and the 
initial losses, to come out victorious. To get a small example of this emotional loyalty, 
one has to read how Robert Clive was given so much emotional support by his Tamil 
soldiery when they under siege for more than six months. The soldiers informed him 
that they would forego eating the rice and subsist on the water {kanjivellan}} that was 
usually thrown off after rice is boiled. Eood stock had depleted to such levels. Robert 
CHve came out in flying colours. 

The other component that aided the 
British victory was invariably the stern 
attachment to the English language. This 
more or less helped everyone concerned to 
stand together without a feeling of individual 
insecurity or jealousy. When people 
assemble together in a feudal language 
ambience, when the victory seems faraway, 
the need to switch sides, back-stab and to 
act treacherously would come up. Moreover, 
the very fact that another person is acting 
courageously and with determination, and 



gathering the accolades could ignite feeling of deep jealousy and insecurity. For, 
indicant words would change, and create sharp elevations and depreciations 
among the concerned persons. 

English nations need to tone up their Collective Wisdom. And for that a very 
powerful and impregnable corridor of English antiquity and heritage has to be 
maintained. When English themes are being discussed, debated and decided upon, it 
should be done within the walls of an English ambience, among people of English 

This is where America, that is the US has failed. When American presidents are 
from other nations, there itself there is a security lapse. When they are from Italy, 
Erance, Asia and Africa, there comes the essential possibility that American policy 
decisions are discussed and made to adapt as per the norms and requirements of far-off 
non-English nation standards. In this regard. President Obama can be mentioned. He 
carries within him both English as well as African legacies. However, he was brought up 
in an English ambience by his English mother. Yet, his skin colour sharply identifies him 
with a group with which he should not have much cultural identification. However, the 
visual code is very powerful and he has not tried to outlive its powerful tug. He has 
given a very tragic link to the US heritage. He has brought it down to the levels of third 
rates nations of Africa. Actually it is not these nations that give the essential quality to 
the US. 

The choices he had: Barack Obama had two very specific choices. One 
was to declare that the US is an English nation, bearing the cultural and linguistic 
heritage of England. He could have declared that he would protect this grand 
heritage. As a continuation of his, he could have mentioned that the porous 
borders of the US would be made strong and leak proof, so that the native 
citizens can live without the fear of being gobbled up by the huge mass of 
immigrant populations coming from nations with dubious social standards. 
Instead of allowing them to pour inside this English nation, he could have 
proclaimed that he would work to make the English systems pour into those ill- 
designed nations. 

The other options was the easier one, but quite crooked in its designs and 
ambitions. He could claim his cultural links to the Black African nations. He 
could tell them that when he became the President of the US, it is they who 
actually arrived. It is their moment of crowning glory. He could teU the 
immigrants that were pouring in like a torrent that he would open the gates for 
them, and then later for their relatives and distant relatives. He is their agent. 

Well, of the two choices, Obama found the second one more attractive, 
for it would serve to get him elected a second time. As to the people who elected 
him, most of them were living in a fool’s paradise. 


The Sitting Ducks of the US 

It is here that I should be 
mentioning the Sitting Ducks of the 
US. The War for American 
Independence was a war between the 
people of the same nation. I do not 
know whether it could be called a Civil 
War, for it was fought in a different 
geographical location far removed 
from the mother nation. The people 
arrayed on both sides were the people 
of Great Britain. Both sides more or 
less had the same cultural quality, even though it would be quite right to say that the 
mother nation naturally had the higher standards. There was a huge section of the 
American population who sided with the British home government and their king. And 
in spite of the fact that the war was fought far-off from Great Britain, in all probability 
the British home side would have won the war. However, the French governing class 
played the spoilsport and send a naval force to block the British navy, which was 
bringing in essential resources, at a very critical point. It is true that at times pygmies can 
become deciding forces when the mighty personage is a bit tired and weak or in a 
compromised situation. 

Another thing that did weaken the British side was a very persistent negative 
disposition that their media did show many times in history. That of speaking in glowing 
terms about George Washington even as the war was going on. This is a strange 
weakness that the English folks have displayed in many places all over the world. 

Now after the war, the English people of the American colony made a nation 
based on English experiences. Most of the ideas mentioned with regard to human rights 
in the US constitution can be visualised only from an English language mentality. None 
of them is plausible when seen from a feudal language mood. For, there is no concept of 
equality in feudal languages. 

Here it may be mentioned that actually it is the direct opposite themes that 
proves the existence or non-existence of certain realities. I had this very curious life 


I was running a business with state-wide operations. Everything was 
going smooth and no one literally knew the depth of my business activities. 
However, in a particular place there was a family conspiracy against me, in which 
people pitched against me, in a mood of dire jealousy and created a lot of 
mischief In a geographical area where I had no position of "respect’, I was pulled 

Sir, - 

I have the mortification to inform your 
excellency, that I have been forced to 
give up the posts of York and 
Gloucester, and to surrender the troops 
under my command, by capitulation, on 
the 19th instant, as prisoners of war, to 
the combined forces of America and 

General Charlee Marquia Comwallia, 17 

October 1781, to General Sir Henr>’ 
Clinton, announcing the surrender of his 
army at Yorktoum, quoted in Henry Lee, 
War in the Southern Department, 1869. 



down. My mind was severely distracted by the fact that persons who were reputed 
to be my own close family members and whom I should have displayed as my 
powerful allies were going around with slander in a desperate mood to checkmate 
me. My business failed, for the logical movement of information and goods went 
awry. The dynamism that held up the state-wide operation was lost. 

Now, when the operations went awry, the dealer network couldn’t 
understand what had gone wrong. Products were not reaching them. Then started 
a deluge of telegrams to my household, requesting immediate despatch of goods. 
It was then that I heard some of my family members mentioning that die is 
running a fantastic business. See the amount of 
telegrams that are coming everyday’. Actually 
when the business was moving in a healthy 
manner, there was never even one telegram. 

Another similar issue is connected to 
caste called the Thiyyas of Malabar. 

During the British rule, they received a 
lot of liberty that they did not go in for any 
massive protests or forming of social 
organisations to demand rights. However there 
was a similar caste called the Ezhavas in the 
Travancore kingdom which never had been 
under the British rule. The Ezhavas were 
severely discriminated and not allowed to get 
middle or higher government jobs. They 
organised into social organisations and 
protested to no avail, till a few years before 
Travancore was amalgamated into newly 
formed India. 

Now, there was a very evident reversal 
of status between the Thiyyas and TL^avas. 
E^avas had a very powerful organisation, while 
the Thiyyas had none. Based on the lobbying power of these organisations, the 
Eiybavas managed to manipulate the government record to state that the Thiyyas 
were a sub caste of the E^avas. The question that was asked was, if the Thiyyas 
are not a Sub caste, how come they do not have a powerful organisation of their 
own. The simple answer that they had no requirement for that cannot be easily 
understood. The truth that they did not suffer any discrimination from the ruling 
British is not conveyable. Eor most of the modern Kerala historians spread a very 
stupid idea about history of this geographical area. 

Thiyya female of the yesteryears! It 
was English rule that gave them the 
right to wear dress of their choice. 
Yet, no'where are the English admin¬ 
istrators categorised as social re¬ 
former. The crooks who rule 
present-day India mention thm as 
the 'looters'. 


This theme has link to another thing that I had mentioned in the last 
chapter. That of Collective Wisdom. The native-Enghsh common man of 
England would one day find himself without any pro-EngHsh organisations, when 
all around him would flourishing organisations of rank outsiders, which would be 
demanding many kinds of reservations and placements. They would even seek a 
specific quota of seats in everything including the police. Their claim would be 
that England runs on their sweat and labour. Actually, the fact would be quite the 
reverse. That the very allowing of them to enter, live and breed in England is a 
fabulous opportunity given to them. For which they need to pay a huge 

Chooryayi BQBB (1812-1876) - First Grade Deputy Collector in Malabar, the highest post the British offered 
to any Indian. His pension was Rs.600 per month when there was no Ezhava in Travancore getting even a 
monthly salary of Rs.5 

The similarities 

There are a lot of similarities between these events and what happened in the 
case of the US. US standards of freedom are based on English. The intelligence and 
profundity of the Founding Fathers are just English mental calibre. It is not French or 
German or Hindi or Kannada. The freedom that they were supposed to be fighting for, 
was more than amply given by the British Home Government. 

As to a very powerful grievance, it was the insistence of the Crown that the Red 
Indians, who had been ravaged by Spanish and Portuguese Conquistadors, should be 
given reservations where they were protected. This was a double-edged thing. In that, 
the Red Indians were nursing the wounds of their about three centuries of interaction 
with the Spanish and Portuguese invaders. By all accounts, these Continental Europeans 
were quite crude and brutal to the Red Indians. It would wrong to feel that the Red 
Indians could easily differentiate between the Europeans and the British. Among the 
British, there were not just English persons, but also other whites including the Irish as 
well as small amounts of Europeans and even Asians. Beyond all that, the British policy 
of giving special areas for the Red Indians was also one of the causes of Washington’s 

QUOTE from Wikipedia: The colonial interest in westward colonisation, as 
opposed to the British policy of maintaining peace by designating areas reserved to 
Native Americans west of the Appalachians following the end of the Seven Years’ War, 
was one cause of the revolution. In fact, most of the Red Indians fought on the side of 
the British 



Is Irish a feudal language? 

When speaking about the Irish, it is very much possible that their 
language Irish is a feudal language. One of its very ample evidence is the varied 
tragic incidences in Ireland, for which they blame the English government. For 
example, the famine caused by the Potato farm failure. However, in most such 
social and civil disasters, the essential element would be a negative 
communication software, the languages. I am not sure if Celtic languages have 
feudal content. However, when reading such books as Kidnapped by RL 
Stevenson and Legend of Montrose by Sir Walter Scott, the feeling that these 
people have a very feudal language comes to the fore. 

SEE this comment that came on HuffmgtonPost denigrating my 

btshcrzy March 24, 2012 at 2:1 lam 

.My lineage is 100% Irish, and while the Irish did not suffer slavery 

and being sold like property, they were starved, forced to remain impoverished 
tenants and never treated with justice. Please, run, don’t walk, to an old fashioned 
library with books in it, and study a LOT harder about “the English systems,” 
which included, among other things, the forced enslavement of children and 
prisoners in Australia, with many of those prisoners only guilty of petty theft but 
sentenced to terrible lives of hunger and beatings and years of unpaid labor, right 
alongside murderers. Do you not know how “the English systems” treated other 
races, for decades, in India? Are you that ignorant of history? England 
participated in slavery. England turned a blind eye to burning women at the stack 
for witchcraft. England used colonies for their natural resources and scorned 
non-whites as cheap labor. England prevented enormous numbers of her own 
people from receiving an education, keeping classes separate and having laws that 
literally prevented “certain” people from breaking out of economic bondage. 

MY COMMENT: I have a feeling that this commenter has been reading history 
books written by Indian academicians. Or possibly by similar placed historians who 
immigrated to this English nation from Continental Europe. 



Revolting against a benevolent governance 

If the British Crown government was so liberal to the Colonies, why did they 
revolt? Well, before answering this question, one needs to take up the contention that 
the British home government was liberal. Was it being liberal when it was levying tax 
upon the colonists? In many ways this question is quite stupid. For in most places in the 
world, including modern India, collecting tax forcibly to feed the gigantic group of 
officials and loyalists of the government is the norm and not an exception. 

Ashoka, whom HG Wells described (in his heights of folly) as Ashoka 
the Great, had an army of government officials who went to each village twice in 
a year. They would camp in a house and their each day’s food and other comforts 
would have to be borne by a different house each day. Only if the power of the 
feudal language words can be understood can one understand that the 
government officials can demand anything including the women in the house, if 
the household is not socially strong. Many other powerful households would 
support and pave the way for the big officials to do what they want in weaker 
section households. The society itself would stand divided and not united. 

Beyond that when lower level officials come into house and address the 
man and woman of the house with lower indicant words such as Nee, Thu etc, the 
household and its senior persons more or less lose their stature and turn into 
social subordinates. There is no word in English to convey the affect on a 
householder who has been addressed as Nee and Thoo by a peon-like-person of 
the government wing. The nearest word that can be mentioned here would be he 
or she is ‘stinking-dirtified’ or turned into dirt. Such ‘stinking-dirtified’ persons do not 
retort, or rally or even organize, unless they have very strong social connectivity. 
They simply stand spilt into various links below the intruder. It may be mentioned 
that even though the thraldom of the Mahapatras (Higher rank Officialdom) ran 
all over the Magadhan kingdom, it was only in Peshwar that the people revolted 
and attacked the officials. The ‘great’ King Ashoka sent his army and crushed the 
revolt. That is a part of history that is rarely mentioned, when Indian historians 
write full page contents about the greamess of this king who ran around 
spreading Buddhism, leaving the kingdom in the hands of the thieving officials. 

There is no way one can imagine such a stand from the British Crown towards 
the colonialists. 

In the area that now comprises Pakistan, India and Bangladesh, forcible taxation 
to feed the officialdom was a way of life. Very little was left to the agriculturalists. 
Moreover, they had to bear the taunting lower indicant words even of the lowest man in 
the official hierarchy. 



I remember once when my 
mother was a senior official of the state 
government. I had to go to Malabar and 
go to an inner village to meet a village 
‘officer’. Village officers are not actually 
officers in the modern sense, but are the 
head of a small office that does the local 
property tax collection. He is the person 
to issue all sorts of local certificates 
including property possession certificate 
etc. My age would be around 18. Since I 
was an officer’s son, I was addressed as 
Ningal. However, right in front of me 
were two persons, a husband and wife. 

Both of around 50 plus age. They were 
not the poor, but not the socially 
acknowledged. They had come for a 
certificate. The village officer was 
addressing the husband with a Nee. He 
then said, ‘What is her name?’ He used 
the word Oal (Aval) (lowest indicant) 
for Her. Then he said, ‘TeU her to come in front. Let me see her!’ The power of 
the word Oal and Nee is not describable in English. The village officer would have 
been around 40 plus. 

Now again, the colonialists did not face any such things. Then what did they 
face? Well, they faced a lot of intractable problems connected to a lot of other-language- 
persons in their midst. First of all other nationals and other language people do not 
come within the English route of command that runs the social order. The words ‘7» the 
name of the King!Queen’ have no meaning for them. No emotional tug springs up when 
they hear a command code conveyed through these words. Even though in modern 
times, this sentence may seem quite siUy, the fact was that throughout the British 
Empire, beyond the seas, in the midst of the African jungles, in the deserts and in the 
thickly populated Asian towns, the British command routes encrypted with these words 
did work. That too, in an age with no mechanised ships, no flying planes, no wireless 
communication and not even toothpaste. However, right in the middle of the English 
colonies of America were people who believed themselves to be equal to the English 
colonialist but did not owe allegiance to the Union Jack or to the English Monarch. 

However, this still wouldn’t spark a fight. Then what would? 



I remember an incident from my school days. My brother and I were 
going to a place in the morning hours. The lanes were quite empty. At one corner 
area, one boy was walking towards our direction. Suddenly another boy came on a 
cycle. The walking boy must have walked to the front of the cycle. For the cyclist 
stopped and said something sharp. My brother and I stood as sole wimesses to 
the scene. The walking boy retorted. The cyclist boy said something more 
sharper. It wouldn’t have mattered for both of them. However there were us as 
wimesses. The cyclist got down. We hinged closer to the verbal fight. One of 
them challenged the other. The other took up the challenge. Within seconds both 
had sprung on each other and were rolling on the ground. It was a tough fight 
and quite enduring. No one was speaking, as if to conserve energy for the fight. 
After around one minute we had to move, for we had no more time to spare. 

As we departed, the two were alone with no spectators to satiate or to 
evaluate or to make a judgement. Without such a thing, the endeavour looked 
quite silly. For, from the very beginning it was quite clear to us that it was us that 
was the pivot on which the scene was rapidly deteriorating. If we hadn’t been 
there, they wouldn’t have started the fight in the first place. Our presence was not 
a mere presence of a detecting device or a camera, but of people who spoke in a 
feudal language. All fights and competitions are spurred by the presence of 
evaluators. However, if the evaluators are from a feudal language nativity, the 
spurring value rises exponentially. For, there is the thing called indicant words, 
which are not there in English. 

Now, I am not saying that all fights do need a spectator. However, the presence 
of a spectator does influence the mood to fight. Beyond that in a feudal language 
environment, the social level of the spectators does affect the mood to fight. Persons 
who are generally from the lower class are very anxious to gather a fight with the higher 
class if they can do it. For, it more or less improves their social levels. In the virtual code 
arena, a very obvious value improvement would be detected. 

Connecting to equality 

However, in feudal language situations, the higher class of people generally 
refrain from going for direct fights with the lower classes. For, they very well know that 
it would only improve the other side. If they win, it does not prove much. If they lose, 
then it is a terrible failure. A failure to a lower guy. 

There is a story in Mahabharata, the epic story in Sanskrit about the 
happenings in a place which is currendy around Delhi in present day India. The 
Pandava and Kaurava princesses are displaying their might and expertise in 
martial arts. Their teacher or guru is Dhronocharya. Arjuna, the Pandava prince, is 
the greatest exponent in archery. There is no one in the world to defeat him. He 



can literally display magic and supernatural capacities in archery. Dhronacharya 
declares that there is no one in the world who can defeat Arjuna. He also makes a 
challenge which he knows will not be taken up by anyone. He says, ‘If there is 
anyone in the world who can defeat Arjuna, let him come forward’. 

Everyone is silent. However in the quietude, a young man steps forward. 

The painting depicts the battle of Kurukshetra of the 
Mahabharata epic. On the left the Pandava hero Arjuna sits 
behind Krishna, his charioteer. On the right is Kama, 
commander of the Kaurava army. Circa 1820 

He is actually Kama, a step-brother of Arjuna, brought up by foster parents. He had 
been abandoned by his mother, when she conceived him before her marriage. His foster 
parents are low caste charioteers. However, he had been trained in martial arts by 
Varashurama, who is actually a manifestation of God Vishnu, one component of the 

Kama says that he is willing to challenge Arjuna. He displays his 
capacities and calibre. It is obvious that he can defeat Arjuna. However, who is 
he? Dhronacharya then asks of him, ‘Oh, young man, who you are? What is your 
caste? Which is your clan? Without a comparative social standing, you cannot 
compete with the royal prince’. 

Well, that is a truth. For, if he loses, and Arjuna wins, nothing is proved. 
For, Arjuna just won over an ordinary guy. However, if he defeats Arjuna, his 
triumph would be hundred times better. He has defeated the royal prince. It 
would be a fanatic glory in his social standings. 

There is a Malayalam movie in which the protagonist is an exponent 
in Kalari, the martial arts of Malabar. He is seen wailing over the fact that he is 
the son of a person who had been defeated in a martial arts competition by a 
Malayan (a lower caste) martial arts exponent. This fact endures as a negative 


adjective to his name and credentials. 

However, if his father had defeated the 
Malayan, it wouldn’t have been a 
noticeable event, or notable. 

Thinking on these lines, a defeat by 
India on England is a terrible disaster for 
England. A winning by England over India is 
not much of an event. That is the fact. 

However, these facts are not discussed in 
England, for they have been retrained to 
understand that they are equal to other human 
beings. The foolishness of this idea lies in the 
fact that in other languages and nations, 
everyone is not equal to every other person. 

The insisting of equality by the English folks is 
foolish in that they are not quite sure as to 
where in the various levels of the feudal 
languages social systems, they are being equated. Their endeavour to teach their own 
kids that they are equals to aU other human beings is a terrible mistake. Eor, it is based 
on insufficient information. As to where they are forcing themselves to be equated, they 
have no clear idea. 

Brahma and pupil of Shiva. He is son of Renuka and the 
saptarishi Jamadagni. He lived during the last Treta Yuga, 
and is one of the seven immortals of Hinduism, or Chiranjivi 
He received an axe after undertaking terrible penance to 
please Shiva, who in turn taught him the martial arts. 

The spur in the sneer 

Now, coming back to the question of why the colonialists in the British-ruled 
areas of present-day US revolted, the answer could be that it could have been spurred by 
the presence of varying numbers of non-English people like the Erench, Spanish, Red 
Indians and also Asians like the Chinese. AU of them are having languages of varying 
levels of feudal content. However, in the case of the Red Indians and the Chinese, it 
could have been a wee bit extreme. When such persons are in a position to stand aside, 
evaluate, sneer, jeer, applaud and do such things, a very powerful spurring to rise above 
the sneer or to rise up to the applause could come about. 

Herein might lie the true reason for the sUly-brained US colonists to take to 
arms against one of the best nations that existed in the world at that time. A nation that 
took up the issue of liberating a huge section of slaves after paying compensation to 
their owners, at a time when money was scarce. A nation where the very breathing air 
does liberate individuals. Yet, it is also true that a huge section of the US population had 
stood by their king and homeland government. All Uberty that is spoken of and 
mentioned with great fanfare and pageantry in the American Constitution is there in the 
EngUsh mindset as deeply ingrained concepts. AU that the US has done in this regard is 
claim things which were already there in existence aU over the world where EngUsh is 
spoken in its most unadulterated form. 



See these lines by William Cowper: 

We have no slaves at home - then why abroad? 

Slaves cannot breathe in England; if their lungs 
Receive our air, that moment they are free, 

They touch our country and their shackles fall. 

That’s noble, and bespeaks a nation proud 
And jealous of the blessing. Spread it then. 

And let it circulate through every vein! 

It is here that I need to bring up the theme of the Sitting Ducks of the US again. 
The original citizens of the US, who were English, are the people who created the 
framework of the US society. It is they who still maintain the English framework of the 
nation. Others simply barge in and find that it is quite easy to function in this 
framework. When arriving in the US from nations like Italy, Germany, East Europe, 
Asia, India, Pakistan, South American nations and African nations, the feeling is that of 
a huge load being removed from one’s body. Such is the feeling that sets in. Yet, no one 
cares to find the true reason for this phenomenon or who is responsible for maintaining 
it. The general feeling then that set in is that they who have arrived are super geniuses, 
compared to their compatriots back home who toil under the huge weight of unbearable 
social fetters, which are made more unbearable by their national low-class officialdom. 

Using the easy functionality of the English social and national framework, the 
newcomers sets up beachhead inside US, wire up connections to the deep interiors of 
their own nations, connect with family and social leadership and more or less work to 
bleed out the US national resources and capacities. None of the newcomers have any 
guilt conscious about this, nor are they unduly bothered about the fact that they are not 
really adding to the refinement of their new nation. They enter their tentacle into every 
bureaucratic setup and use their own traditional tactics to bring ruin to conventions to 
suit their purposes. 


I quote from a comment on Huffington Post that came in reply to one of 
my comments: {Since Huffington Post has deleted all my comments, I am not 
able to give a link to this comment} 

honeybear July 14, 2012 at 3:48pm 

What you don’t get...if you come from a relatively homogeneous 
society...is that once an immigrant comes here and is nationalized...they are just as 
much an American as those who landed from the Mayflower. They came here for 
the American ideal...for the opportunity to be free and prosper according to their 
merit. When they read the history of America they are just as incensed at the 
injustices perpetrated against her...and proud of her victories... and they lay claim 
to our history like the rest of us. Yes...I can claim a sufficient amount of historical 


heritage to include myself in the term “us” but that is not to say that latecomers 
are not justified in doing so. 

MY COMMENT: A German immigrant who father fought against the 
English side would find it quite distressing to rejoice in the US victories in the 
WW2. Yet, it is quite possible that he would read with a drooling mouth about 
the 3 centuries back civil war with Britain. He comes to a nation, where the social 
communication is in English languages codes, to escape his own native nation 
negativities. Yet, this much he cannot force himself to admit. Eor, inside him runs 
the ancient feelings of inadequacies lend him by his own native land. 

Where is the US heading towards? 

Pondering on the future of the US, maybe I should put in these words. The US 
is currently sitting on the very height of the full potential of what a very good standard 
in English can bring in. A huge number of people all around the world would 

understand what I am saying. 
However, the native-EngHsh 
speakers of the US may not 
understand anything particularly 
great about English. And this is 
going to be their undoing. 

Where is the US heading on 
to in this manner? I would like to go 
into a particular issue. On how the 
Victorian age moral codes went into 
disarray and a totally opposite moral 
position came into installation in the 
English nations. 

There were very good moral standards in pristine England. However, 
even this high level of moral standard in England, when seen from the colloquial 
‘Indian’ standards point of view of those times, was quite outrageous. In that the 
females could go out on their own, and come out of the house and sit and speak 
with males. I do not think many ‘Indians’ would even be aware of the fact that 
Victorian age morality in England is considered to be of quite high standards. No 
one would have told them about that. In fact, not many persons in India would 
even know of Victorian age in England. 

Where is the US heading on in this manner? I would like to go into a particular 
issue. On how the Victorian age moral codes went into disarray and a totally opposite 
moral position came into installation in the English nations. 

Now, what went wrong that in the US, female moral standards went awry? Well, 
it can be connected to a number of issues. One of the main items would be that the 



females came to the US from many nations, in which their language code did not allow 
too much personal liberty. Such as addressing a senior-in-age person with a You, and 
with his name prefixed with a Mr. or not. Such a liberty is not the liberty that is 
connected to say, freedom of going out or the freedom to work. But actually the 
freedom to do all these things from a very elevated personal stature. Just to feel the 
snapping of controlling language codes can be a great feeling. People, who are not used 
to it, innately can simply start using this freedom as a sort of testing its limits. Well, 
testing its limits means going beyond the limits, in reality. 

The second issue was the forcing of the native-English speakers to acknowledge 
the other sections as equals. The other sections did not actually have one level of 
equality, but a series of equalities, of various levels. That also would be a most unsettling 
effect on the composure of a serene person. For, the moment he acknowledges equality 
to another person, he is literally made to sway according to the whims and fancies of the 
other side. 

The third terrible issue would be the forcing the native-English children to be 
on par with descendants of the erstwhile black slaves of the US. It more or less brings 
them into the evaluation powers of another group of people. Well, that is a terrible 
event. I have known the issue of living with people of different social standards. When I 
am with them, I am forced to act and react to their evaluation and words. If I try to 
stand apart, the accusation of being a loner, of having a superiority complex, and much 
else is raised by them. However, if I am with them with the credentials of a trainer, they 
improve in their English and I remain with my own mental disposition. I am not made 
the butt of their sly techniques of dislodging mental serenity. 

It is a choice that anyone can have as a trainer. It is not that I am a greater 
person, but that when being on close contact with persons of other culture or social 
standards, this is a very good option to have. This option was statutorily denied to the 
native-English children. With terrible impact on their total quality. 

When speaking about this impact, I would like to go back to the novel 
which won the British Booker Prize written by a south Indian authoress. In that 
book, there is an attempt to denigrate the affectionate assessment of the English 
colonialists in the ‘India’ of those days. The Indian manager of a plantation is a 
drunkard and a wastrel. He faces the possibility of being dismissed. The English 
superior tells him frankly that if he is willing to share his beautiful wife with him, he 
can retain his post. He tries to coax his wife to do this. However, she reacts with 
unnatural vehemence. 

Now, why should the English man stoop to this level? The English are 
ruling the land. And from the ‘Indian’ perspective, they can do what they want with 
the natives here. That is only the un-educated patriotic version. The truth is that the 
very communication in English will not allow many things that are imagined by an 
average ‘Indian’. For, if it is the ‘Indian’ boss, he will address both the husband as 


well as his wife with an InhifNeelThu etc. It can really set the social context for more 
awkward social claims on the wife. Not only he, but all his companions would use 
the same deprecatory tone and sniggers about the subordinate’s wife. For visualising 
this, one has only to imagine an Indian feudal lord speaking to and about a 
subordinate’s wife, sister or daughter. However, this imagination cannot be done by 
a native-English man. For, even if he sees the scene, he can only hear the English 
translation of the words. Therein lies his inability to see the brutish world of feudal 

However, it is true that there have been many Indian films in which English 
colonial persons have been shown acting in Indian language postures. A vast majority of 
‘Indians’ do not know that English is a totally different world, and many brutalities 
inherent in ‘Indian’ languages are not there in English. 





The destination 

Now coming back to where the US is heading to, I can only say that it can be a 
new human experience. I remember a declamation by a Bengal-native Indian female 
now in the US. Before going into that I need to mention this incident in my life. 

A circumvented route to describe a terrible human living experience 

Many years ago, I did have a rendezvous with possible slum living. There was a 
time when I faced a very ferocious competition within my own family circle. One side, 
on my own family side, there was a sharp interest in seeing that I was deprived of a 
powerful adjutant in the form of a wife. It was a very visible scene in which I was seen 
to be gaining a pose of leadership, when my wife was positioning herself as my 
supporter. The very scene of her going around with me was seen as giving me a pose of 
leadership, which looked quite a funny scene for many persons in my family. 

At the same time, on her family side, there was a deep consternation that I was 
changing her into an entity that was removed from the traditional routes of familial 
commands and loyalties. The very fact that our daughter was not being taught 
Malayalam added to the woe. For, there was then no visible way to enforce the various 
strings of command and control over her, that naturally comes when Malayalam is 
known by a youngster. I cannot say that the persons who were annoyed were bad. It was 
just that they were not happy with the development in which they perfectly understood 
me as totally crazy. 

The situation became quite complicated when I started seeing certain new 
persons who had made entry into the family circle taking up the leadership to break the 
systems that I was promoting. It looked only a matter of weeks before they could teach 
our daughter Malayalam. The basic issue, to put it very frankly, was that the word Nee 
couldn’t be used to Varuna, for she wouldn’t understand it. Without her understanding 
that word, the huge familial leadership that certain persons wanted to enforce would not 
bear fruit. It was at this very critical juncture that I took the decision to move out of the 
place. I literally stopped by business activities, in which I couldn’t actually concentrate 

The basic issue at stake was that I was trying to experiment with the idea as to 
what would be the personality shift in a native-born person if he or she is brought up in 
absolute English, in its most pristine form. It was part of my intellect and what I had 
been pondering on since my very childhood. 

I called one of my acquaintances in a far-off city. He was a person who should 
have been very indebted to me for a number of issues, all involving huge financial 
support. He was at that moment running a big commercial establishment. I then went to 



the city and met him. I told him that I wanted him to arrange a house in that city, for I 
was moving with my wife and daughter there. 

I had enough and more money with me for the shifting of the whole household 
as well as for paying adequate advance and rent for a good house there. 

Within a few weeks we came by train, after travelling for around three days. In 
the morning hours, when we arrived, quite tried and sleepy, he had us taken to a place 
where the house he had rented was located. It was a shock to us. It was a single room, 
no window house, with a lot of others occupying similar rooms all around. There was a 
single toilet for everyone and a single pipe to take water from. All the rooms were facing 
a common small open space, which was of around twice a room size. 

Even though we were all quite tired, we did not give in and removed ourselves 
to a better location. 

It was an action that couldn’t be clearly understood in its implications at that 
moment. For, when we arrived in the city, he had come with his fabulous car and done 
everything for us in a very considerate manner. The way he was acting was as that he 
was helping me. 

Now, it is here that a thought comes into me. This big commercial office was 
near to this location, but in a very cosy area. If we had stayed in this room which had aU 
the definitions of a well built slum, but quite near to the cosy location, there was a very 
definite indicant word input that would come upon us. He was a local ‘respected’ and 
this was there in almost all the words and usages used about him. However, we would 
naturally come into the lower category, ‘respecting-him’ group. 

Apart from this, inside the small space of this human living, everyone in all the 
connected houses would be stricdy arranged in a hierarchy of ‘respect’ versus 
pejoratives. Individual claims to certain levels would not be allowed, unless it can be 
forcefully taken over. 

The next question is why my acquaintance acted so considerately and did this 
ditching. The answer lies in a very specific part of the feudal indicant code trigger in 
feudal languages of India. The taking up of a person in a very cosy manner, and slowly 
placing him into the depths. It is like acting very graciously to a respected guest in a 
function, and taking him to sit with the servants. Actually, I have seen this being done in 
language codes. Like acting very lovingly to a person and then introducing him to others 
with a slightly lower indicant word. Even though it may seem a very small action when 
pondered upon in English, the fact is that once a person is introduced in a smaller 
indicant level, the others at that level will strive to hold on to him with a vice-like grip, 
and powerfully position him at their level. All his remonstrations to the effect that he is 
above their level would be of no use, unless he can physically remove himself from the 


Sitting in the cosiness of the US and declaring affection for native 
land human despoilment 

I have had the occasion to view some slum living. It is actually not a very 
rare thing in independent India. However, what really rankled me much was the 
declaration of the Bengal-native female who had become a professor in an 
American University. Sitting in the extremely cosy ambience of an American 
university, she was speaking with great admiration for the slums of Bengal. She 
was a saying that it was a great human living experience. Well, as experience it 
might be great. But not something that she would want for herself. 

This much I wrote, just because I reached the topic of where America was 
heading on to. Well, it is going on to some new human living experiences, like the great 
experience of Bengal slum living. It would be a totally new living experience. One that 
one can stand in a distant location and admire. For the human tenacity. Well, it is a 
forewarning. Such words should be treated with respect. So that such dire circumstances 
can be circumvented. Yet, there is always the other side. It is the fact that people who 
barge in from feudal nations carrying all the negativities that they themselves are running 
away from, would find even the tragic state of an English nation, a great living. For, so 
much is the difference even a slight English environment can make. 

The Hedgehog Concept 

People from feudal language nations have a particular hedgehog shield. The term 
hedgehog is taken from Jim Collins’ fantastic book GOOD to GREAT. In this book, the 
term is used in the sense that the hedgehog has only one tactic to deal with 
contingencies. That is to curl up inside its spines. It is a very powerful stance that can 
withstand the attack of almost all enemies. 

Now, people from varying feudal language nations have a particular hedgehog 
pattern of dealing with social and commercial competition. In most of these nations, 
what they face is a definite block to articulation and healthy discussion with the person 
in authority, big and small. The invariable hedgehog shield that never fails them is the use of 
bribes, going through family connections, political connections, giving gifts and homage 
and paying very obvious obeisance. In English nations, when the nation is in an 
unadulterated form, with only English personnel in every slot and points, this hedgehog 
shield is not required. However as the nation slowly turns non-English, with people 
from varying nations filling up the slots, and each one of them continually and deeply 
connected to their own native nation social and familial systems, the need for this 
hedgehog rises up. It is slowly seen as a very effective management strategy. 

However the Sitting Ducks of the US, the original English natives, are at a loss 
as to how to handle the situation. They are the frame that holds the system. But others 
enter inside it, infect it, manage it, manipulate it and later corrode it, in a manner that 
suits them. They have no ingrained loyalty to any English systems, even though they 



would declaim their extreme devotion to English and US. However, if put in another 
social system, they would immediately change like the chameleon, and play the game that 
suit that particular local systems. It may be mentioned in passing that the original 
English had a stance of no-compromise, wherever they went. 

The magnificent stance! 

It is here that the traditional English were and are different from them. 
They never compromised their stance to suit the local rascality. Everywhere they 
went, it was England, with not even an iota of compromise. The newcomers of 
US are not of that bent. They are in Rome, they will do as the Romans. If they are 
with the cannibals, then they are the foremost of cannibals. This is the tragedy 
that is now infecting the English nations. 

Society and social conventions will get compromised as never before and in 
ways possibly never envisaged mentally. It can bring in total disarray in family system 
and culture. For the environment of uneasy distractions can drive out the mood for 
building up focused family systems. The outside world would be seen changing in ways 
and routes that are not the natural progression of English societies. 

It is time the Sitting Ducks took up a stand and say that enough is enough. 

Sample corrosion 

I remember one scene that took place approximately around 14 years 
back. I am sitting with a young man. He is from a rich family. He and I were 
discussing about English nations. He went on saying depreciative things about 
‘Whites’ who were running the English nations. Their racism, their arrogance and 
their snobbishness. The talk then more or less moved to towards all these 
qualities in English language. He also spoke that he had applied for an American 
visa, which had been rejected. Now, it was an understanding that once an 
application for a visa is rejected by the US consulate, it is not easy to have it 
revoked. However, he said that his family members were working on it. They had 
enough contacts inside the Consulate. He said that he was sitting with crossed 

Suddenly the phone rang. It was the news that his visa had been 

What impressed me was the way that US official conventions had been 
ruptured by a particular route of overcoming it. Well, if his family could do it 
here, it could do the same in the US itself also. For, everywhere there would be 
‘Indians’ and their henchmen in vital and vantage positions. For feudal languages 
work on particular link routes based not on professional conventions, but on 
family links, friends and such other things, all connected in a varying slots of 
attachment, loyalty, superior-inferior command structure and much else. These 
things are not there in pristine English. However, these things can enter and 


create powerful cells inside the soft English world of decent interaction and fair- 

For proof of this, see this case. (Spying on the roommate). - 

Community service in the US is actually personality development training. 

Redefining GOOD to GREAT! 

Now before moving on, I would like to say a few words about GOOD to 
GREAT. It is generally mentioned as a great book on business management. I have read 
the book in detail some years ago. I do not really remember every point. However, my 
understanding is that it is not a book on commercial management alone, but of 
something of more vibrant input. The idea that Good is not Great was a very powerful 
one, which more or less gave me an answer to a very crucial question that lurked in the 
innermost core of my mind. That of what was different about the British-Indian 
management from the national management by the Indian leaders like Nehru, Indira 
Gandhi etc. These people are also known to be quite able. And are reputed to be great 
national managers. But then, how does one make a comparison. 

After reading the book, I did a cursory glance through the history. I found that 
even though the British rulers set up a lot of institutions, organisations and 
infrastructure in a nation with nothing to spontaneously set them up or to uphold them, 
one does not see history mentioning any one of them specifically as great. For, when 
one leader departed another came into the picture and more or less the system 
continued with the same level of efficiency. However in the case of the Indian leaders, 
when one departed, there was the general feeling of some great void. The greamess of 
the departed leader was emphasised by the incapacity of his predecessor. In many ways, 
it is seen that in India, a useless and unfit predecessor is an essential item for the 
greamess of a person. 

It is here that I found the English system to be of fascinating quakty. English 
individuals do not become Mahatmas. For, everyone is more or less of equal stature. 
There is no code in English to define each other as Mahatmas and such. There were no 
Mahatmas among the fantastic British leaders who ruled ‘India’. However, in newly 
formed India, every Tom, Dick and Harry is a Mahatma, if he or she can make the media 
and the textbooks parrot the theme. No other evidence is required. 

Herein lies the exact GREATNESS of the English Empire. One great manager 
followed another. Yet, none became a Mahatma. No one became great by inducing 
mediocre persons to succeed. Well, the fact is that the greamess was not in the 
individuals, but in the English communication system that created great conventions and 
quality institutions. Individual persons were not important. 

SEE these comments discussing my comments on HuffingtonPost: 
faithnj May 3, 2012 at 12:33am 



there may be differences between people of different nationalities, or 
ethnicities— but it still doesn’t make it right to stereotype people, at the end of 
the day, EVERYONE is an individual, you can’t name a single group of people- 
and then apply a dumb stereotype to every single one of them, at the end of the 
day, you gotta take every person just as they come, beside, 

Chucky Sly June 17, 2012 at 6:46pm 

I was bom and raised outside the US. My family and friends are truly an 
international and astoundingly diverse group. Eor any single one of them to hold 
the views you stated in your original post would corrode the bond that we have, 
made stronger by our differences. You apply group think to ethnic groups 
without regard to their individuality (just one example: “native English-speaking 
Blacks of US bear a more superior heritage than the lady from East Europe.”). 

Yeah, pseudo-intellectual claptrap. Eliminate these observations from 
your consciousness and free your mind. 

MY COMMENT: It is quite apparent that the commenter are not aware 
of language codes that route out human thoughts, culture, behaviour and even the 
concepts of good and evU. The basic insight that can be had is that no one seems 
to be even aware of the existence of feudal, respect versus pejorative codes in 
feudal languages. Even the very existence of feudal languages is unknown to 

Then there is the issue of individual goodness versus individual iniquity. 
Well, there is a group of fowls living in a house. They are meant for meat to be 
eaten on feasting days. In the house, there are two individuals. One is a very good 
person. The other is an evU person. Yet, to the chicks that are living there, is there 
anything like, ‘This man is good’ and ‘The other man is evil’? Their personal 
disposition has no meaning to the birds. Meaning that feudal language speakers 
have a particular mental and social disposition. That is to splinter the social 
system, and to ennoble a few and to denigrate a lot many, the moment they speak 
in their own language. 

Once, many years ago, a companion did speak thus: There is one man. He is 
very good. But he has a negative side. When he is hungry, he will eat any man he fancies! 



Back again to Travancore 

Now let me go back to the issue of Travancore being an independent nation. At 
the time of forced amalgamation with India, its population was more than the 
population of New Zealand of that time. Sir CP might have been a person with great 
insight and farsightedness. To steer a nation into English standards is not easy. The 
greatest stumbling block would be the people themselves, who in each and every word 
they speak would puU the nation back to the cesspool of a feudal language social system. 
If the lower-caste E^avas are let loose with no one to train them into refinement, the 
higher castes would be in terror. On the other hand, the higher castes would also need to 
be trained to accept a pose of refinement from the lower castes. There are very fine 
issues involved. And simply saying that the government is going to change the nation 
does not mean anything. 


The Travancore Manual, written 
at the behest of the Travancore royalty, 
itself gives a very bleak picture of the 
Travancore officialdom. Even though the 
Ezhavas were not allowed to join it, it 
seems quality was quite bad. Corruption 
was rampant. A streak of impoliteness 
was everywhere. Police were brutal and 
used physical violence on those whom it 
could lay its hands on. Naturally, the 
brutal nature of the feudal Malayalam language would aid in all these. There is this 
quote I have taken from the Travancore Manual about on benevolent king: 

QUOTE: Another anecdote exists of a poor Brahmin who received a 
danom (gift) worth four or five rupees from His Highness’ hands, and when he 
rose and left he asked His Highness for being permitted to retain the whole of it 
to himself This quite puzzled the Maharajah, not knowing how the Brahmin 
could have doubted that what he received from his own hands should belong to 
any one but himself (Brahmin). The Maharajah forgot that about Courts, as in all 
high places, there are hangers-on like parasites on valuable trees, who corrupt and 
distort the pure channels of charity and justice, or as Sir Sashiah Sastri so well put 
it, “ It is impossible aU the world over to prevent abuses creeping round charity 
institutions, whether they be in the nature of Lazarettos, Hospitals or Poor 
houses, or Chuttroms.” What the Brahmin meant was that no portion of the 
danom should be allowed to be taken away by palace servants at whose instance 

Sir C P Ramaswamy 



he was introduced; the Maharajah was much pained and it is said that he did not 
go to his breakfast until the matter was inquired into and the corrupters of the 
fountain of charity were duly punished. END OF QUOTE 

MY COMMENT: This forced sharing of governmental benevolence to 
the layman, by the concerned officials is rampant even today. END OF 

There is this quote from Native life in Travancore [by Rev. SAMUEL 
MATEER, EL.S. of the London Missionary Society published in 1883] which also can 
be used as an evidence of the quality of the Travancore kingdom’s officialdom: 

QUOTE: A particular instance of fraud, which occurred a few years ago, 
may be mentioned. “A Pariah got a piece of jungle as mortgage from a Sudra, 
cleared and planted the land, so that it became worth about a hundred rupees. 
Then the Sudra called the man and told him to bring his document, along with 
sixty fanams, for which, he assured him, he should get the land registered in the 
man’s name. The Sudra afterwards produced a new document, assuring the Pariah 
(who could not read) that it was the proper deed, and he received it with pleasure. 
But soon afterwards, the land he had cleared was registered in another person’s 
name, and taken from the poor man, who was unable to obtain any redress. The 
Sudras in these parts, being connected with the police clerks, can get anything 
they like done against these poor people, who are easUy cheated and oppressed.” 

MY COMMENT: Here it is seen that the slightly higher caste of Sudras 
also did not bring in quality to the officialdom. 

The government can buHd bridges, roads, bus stations etc. But the maintenance 
of these infrastructures at a high level of cleanliness and efficiency requires a social 
system that can uphold refinement. I remember seeing the newly-made Calicut Bus 
stand in the year around 1980. It looked so clean and splendid. As if it was not made by 
any local institution. However, within a few years, it was filled with noise, filth, litter and 
a general feel of untidiness. However, no one is bothered. For, most people come out 
from the fetters of their social and familial circumstances. For them, the general feel of 
crowd and rush makes them feel as if they are in a carnival. They feel that they have 
reached the heights of humanly possible social development. 

However when one such young man whose father had emigrated to the 
UK from the Middle East as a serving person, went to London on a permanent 
resident visa, I heard that he could not believe what he saw. He called his friends 
back home and said that ^England is mhelkvahlj good looking^. Actually like his mental 
picture of Paradise. 

The finer aspects of social training 


Now when one speaks about social training, there is this to be mentioned. It is 
like me training my wards to address me with a Mr., no need to pay obeisance to me 
when I enter and can sit down in a chair when they speak to me etc. Now if I teU my 
wards that this is the way that they should behave in the outside world, what would 
happen? Well, the affects can be quite disastrous. If they go to a local police station, 
mention that they want to meet the Police Sub Inspector, the constable would be quite 
distressed to see such assertiveness. He would invariably put them down with a Nee. If 
that is somehow avoided and the person meets the Sub Inspector, then what? 

He is in the Sub Inspector’s room. He asks ‘May I sit down?’ If it is asked in 
English, there is not much of a problem. However, if it is asked in Malayalam, it can 
sometimes have a very funny outcome. Usually sitting is not allowed in front of a Sub 
Inspector, unless the person is a socially acknowledged ‘Gandhi’ or ‘Nehru’. Meaning, he 
should be some kind of social leader. 

I did once, many years ago experience this issue with a senior ‘officer’ of the 
state government. He did not 
seem to have an elegant at-home-in- 
English looks. So I translated my 
usual words to Malayalam asked 
‘May I sit down?’ Well, in 
Malayalam the words do not 
sound like it would in English. 

The tone and stress and 
implications are all different. The 
guy took it as point to make a 
clown out of me. Well, that is 
how the Indian officials generally 
act towards the natives of this 

Now, if my ward is allowed to sit, and he addresses the Sub Inspector with a 
Mr., then things can really get quite awkward. It is possible that the Sub Inspector may 
feel that he is dealing with a madman. Or a really outrageous rowdy. In both cases, it 
would be a very rare case if my ward escapes without getting really bashed up. This is 
how refined approaches would come to be defined in India. 

One-sided social training and its negative effects 

I will bring up this theme for pondering on this issue: 

A Sub Inspector of Police has to reach the Police Station from his place 
of residence in the morning. His official vehicle is not there. He stands on the 
road. Many auto-rickshaws pass by. They are all occupied by passengers. 
Ultimately he flags down one, which has passengers inside. He tells the auto- 



driver to come back after dropping the passengers where they want to alight (next 
stop). He tells the driver thus: “You drop them and come back’, in Malayalam. In 
this sentence, he can use the word Nee for You. In which case, he is being 
snubbing, insulting and brutal, especially if the driver is not a youngster. Or he 
can use the word Ningal to the driver. In this case the driver can think that the 
Police Sub Inspector is a sissy, has no power of command, and is an ineffective 

Well, this is the issue of communication that can come up. When the higher 
man is trained to be refined, the lower person who has not been given a corresponding 
training would think that the higher man is a sissy and ineffective. The lower man would 
act impertinently. 

If the lower man is trained to be more assertive, and self-dignified in 
communicating with the higher man, the higher man would understand that the lower 
man is stepping beyond his limits. And being quite impertinent. 

What I wanted to stress here is that social engineering aimed at social 
development cannot be done as a lopsided effort. Simply pushing up a lower caste 
without giving them proper training in what is acceptable and not acceptable is a 
heinous act. Also, when the lower people are being given more rights to articulation, a 
corresponding training needs to be imparted to the other side also, so that they can 
better understand the quality improvement and not mistake it for impertinence. Along 
with that both sides would need to be made to understand the truculent issues of 
negative indicant words. 

However, all these issues of social engineering that can bring in an overall social 
development that is self-sustaining can be brought in only in English and not in ‘Indian’ 
feudal languages. Social development enforced through Malayalam and other feudal 
languages can only be a change of persons in the different position slots. Social 
relationships would continue in the same heinous manner. 

The tragic side of a social reform 

In Kerala during the first rule by the communist party, a land reform Act 
was enacted. It removed a lot of people from large land ownership. The serf 
tenants in their lands were suddenly made the landowners. Many poor families 
improved and many landowners suddenly went into penury. 

However, did it change the social system? Well, not much other than the 
fact that people couldn’t any more hold much land in one single owner’s name. 
What ultimately came into eventuality was just a change of positions of persons. 
The poor became rich. They simply became like the old landowners. Feudal and 
suppressive to their subordinate classes. The rich became poor and the focus of 
snubbing lower indicant words. 

The terror of lower class people developing 


Now back again to Sir CP Ramaswamy. His aim of improving the people was 
quite a dangerous thing. For, it is the various media, not just the print one, but almost 
everything else including word-of-mouth, loudspeakers, party meetings, study classes by 
low intellect persons and various kinds of leaderships, which can inform the concept of 
improving in various manners. Everyone in the scheme of things is perturbed by the 
idea that the society would be changed. It is quite an unnerving thought. For, everyone’s 
mind goes to deal with the issue in the manner in which Malayalam codes would try to 
decipher the idea. What would happen to one’s own indicant word level as low-class 
people improve? There is no one to explain that it is not an improvement that should be 
confined to a Malayalam ambience, but something quite beyond anything that has been 
visualised in ‘India’ or Travancore. That of bringing in an American Model of 
administration. In actual understanding, it means bringing in an English system. 


Not only the Communists who were literally leading a mass of un¬ 
educated, no-EngHsh knowing working and other lower class people, but also the 
Congress men, who were more or less the conservatives who had their own 
sinister aims, stood against his ideas. There was some concerted action by the 
communists in some village areas near to AUeppy. A police Inspector went to talk 
and pacify them. However, he was hacked to death. This need not be identified as 
a communist behaviour, but only the standard behaviour of the violent mob in 
South Kerala. Actually, in South Kerala, there is a streak of violent street fights 
that runs through the culture. I have myself seen many times, persons being 
severely beaten up. When the beating starts, everyone joins, as a sort of once in a 
life-time experience of beating up a person. The experience is valued and prized. 

There is another connection to the small time rioting in the villages of 
Punnapra and Vayalar. Travancore had a history of around a fifty years of caste 
based civil fights going on, between the lower castes of Ezhavas and similar 
placed groups and the higher castes. In many place there were scenes of real 
street fights. The issue was basically connected to the fact that the lower castes 
were not allowed right to join the public service. Moreover they including their 
females couldn’t wear upper class dresses. This amounted to the fact that their 
females had to walk around bare-chested. It was ultimately British intervention 
from Madras, through their Resident in Travancore that the lower castes received 
their right to wear the dress of their choice and their females to cover their 


QUOTE: Reference has already been made to the establishment of the 
London Mission Society in South Travancore and the great toleration afforded to 
the Christian Missions by the Travancore Government, that led to the rapid 
spread of Christianity in Nanjanad. The result was that the Shanar converts (it 



may be observed here that the Mission work of conversion was mosdy if not 
exclusively confined to the Shanars, Pariahs and other low-caste people), who 
were looked down upon by the high-caste Hindus, relying on the support of the 
missionaries, caused great annoyance to them. 

The casus belli in this case arose from the Shanar Christian females 
assuming the costume of high-caste women. By long-standing custom, the 
inferior classes of the population were forbidden to wear an upper cloth of the 
kind used by the higher classes. 

During the administration of Col. Munro, a Circular order was issued 
permitting the women referred to, to cover their bodies with jackets {kuppajam) 
like the women of Syrian Christians, Moplas, and such others, but the Native 
Christian females would not have anything less than the apparel of the highest 
castes. So they took the liberty of appearing in public not only with the kuppayam 
already sanctioned, but with an additional cloth or scarf over the shoulders as 
worn by the women of the higher castes. These pretensions of the Shanar 
convert women were resented by the high-caste Nayars and other Sudras who 
took the law into their own hands and used violence to those who infringed long¬ 
standing custom and caste distinctions. END OF QUOTE 

Now these fights need not be visualised as a fight between a very refined lower 
castes against a very crude higher-caste. The fact is that both sides would be quite crude 
to each other, with the possibility of the lower castes being cruder more. It is possible 
that in the verbal fights, such highly provocative usages as Poorimone, Pundachimone, 
Thayoli, Ammaye Pannathayoli, Pundamone etc. will be used lavishly. It is these crude 
cultures that were to be refined by the English Missionaries from England. It must be 
admitted that even though the English Missionaries did exemplary work, there is no 
need to imagine that the Christians folks thus created in Travancore were similar to the 
Missionaries from England. Eor, in the ultimate count, the local Christians would still be 
bearing the innate negative crudeness inherent in the feudal local vernaculars. Dirtyfing 
those who come under and ennobling those who come above. 

I take two quotes from NATIVE LIFE IN TRAVANCORE BY The 
Rev. SAMUEL MATEER, E.L.S.of the London Missionary Society: 

I. An intelligent Sudra woman, residing near such a congregation, bore 
clear testimony not long since to the effect of Christian teaching upon these 
people. “We acknowledge,” said she,” that Christianity is a good religion, because 
formerly the Pulayars and Pariahs were afraid of demons: they used to spend all 
their earnings in time of harvest for offerings to their terrible demons — but now 
a great change is seen. They also used to steal our property, but do not do so now 
; and we must acknowledge that it is your religion that has produced such good 


2. Yet such is the corrupting influence of caste prejudice that it was 
equally necessary to warn a few of these Christian converts against attempting to 
carry out the same unjust and cruel prejudices against Pulayar Christians. In 1877, 
some of the latter wished to attend the church at Arpukara near Cottayam, but 
the Chogan Christians appealed against this to the Bishop of Madras on the 
ground that they would lose some employment and advantages in their work for 
Nayars if they were obliged to mingle with Pulayars every Sunday, and threatening 
to secede if they were obliged to do so. 

British Missionaries strived to improve people from the lowrer 
castes. However, does modern day Kerala Christianity like to 
acknowledge all this? It might be quite repulsive to them if 

such antiquity is even mentioned. Hopefully they also do not n i ■ 

look to Vedic Periodic of mythical 'greatness' of people in a acknowledge aU this 

far-off land! Image taken from Castes and Tribes of Southern historv Thev claim 

India (1906) ^ 

that they are MappiUas, 

which they interpret as Maha PiUas (great PiUas). Any reference to the way the 
British Missionaries took up the task of improving the suppressed castes of 
Travancore is viewed with repulsion by them, and removed. I have heard them, 
even their priests, speak with repulsion about the lower Hindu castes of 
Travancore, the Ezhavas, and the rest below. 

An admirable reply was given by the Bishop, explaining the spiritual principles 
of the gospel, the duty of brotherly kindness to the long-despised Pulayars, and the 
impossibility of Christianity adapting itself to heathenism ; at the same time, enjoining 

the Pulayars to attend 
divine worship clean in 
person and dress, in order 
that no reasonable cause 

of offence should be 
given. The Chogans were 
displeased, and held 
worship separately for a 
time; but being judiciously 
advised, they returned by 
degrees, and aU goes on 
weU now. 


COMMENT; Modern 
Kerala Christianity 
does not want to 

See this page on Wikipedia. One and then this. The first one is fast edited 
to make the Christians higher caste. The fact was that any reference to Christians 
being lower caste converts is fast deleted by certain persons who are known to 
work as ‘white-washers’ on Wikipedia. 



1. https://en.wikipedia.org/w/index.php?title—Temple Entry Proclamation&oldi 


2. https://en.wikipedia.org/w/indexphp?title=Temple Entry Proclamation&dire 


One can also see this page on Kerala Christians. There is no even on line 
connecting them to lower castes. This is the current stay of Indian Christianity. 
Yet, the fact is that the English influence has given the converted Christians a lot 
of social, mental and physical improvement. This improvement is not to be 
connected to Christianity. For, Christianity in itself is not English, and current day 
Kerala Christianity is full of feudal Malayalam. 

https://en.wikipedia.org/w/index.php?title=Christianity in Kerala&oldid=54082141 


I also want to mention this ‘Maha PiUa’ issue. I heard this many years ago, 

I think in 1980 in Trivandrum. In South Kerala MappUa is a Christian. In Malabar 
it is a Muslim. Around 1995,1 started hearing about ‘Maha PiUa’ in Malabar, with 
local Muslim leaders claiming that they were high caste converts. The fact is that 
North Malabar MappTla Muslims are basically the off-springs of Arabians living 
with local females. The South Malabar MappiUa Muslims have a lot of local 
Thiyya blood. South Malabar Thiyyas are very much different from North 
Malabar Thiyyas in many aspects. [Read my commentary on MALABAR 


As to the South Kerala police, they are generally very crude and also violent. 
Beating up a person in their custody is more or less the rule than the exception. The 
senior police officers are just dummies who can do nothing about it. For, if they 
interfere too much in their funfair, which is every police constable’s divine right, he or 
she may find it difficult to get "respect’ from them. It is a give and take situation. “Give us 
the leeway to misuse our authority and we will lend you obvious ‘respect’. Try to block 
us, and then you are nothing but "stinking dirt’ to us.” 

When the police Inspector was thus killed, the police force literally went 
berserk. They came with guns and literally went into a shooting spree. No one mentions 
this shooting of ‘Indians’ by Indians, even though every history is voracious about 
British-Indian army outrageous. 

During a public function. Sir CP was physically attacked with a sword by a 
Travancore man. It is said that he narrowly escaped with injuries. Whatever it was, in the 
total melee of an un-understanding population, an arrogant Indian leadership which had 
been handed over the vast infrastructure of the erstwhile British Empire, including the 
British-Indian army, a self-seeking communist leadership, destabilising and sly 


Congressmen, totally ignorant worker class, a police force that went amok, and a totally 
idiot as the Prime Minister in Great Britain, Sir CP resigned from dewanship and went 
back to Madras. 

There is one minor, yet significant issue that may be mentioned: In 1947, 
July 20, when he met Lord Mountbatten, he gave an apt description of the leaders 
of the new nation of India. This description is more terrible than what Winston 
ChurchiU called them, ‘men of straw’. Sir CP mentioned Nehru as an ‘unstable’ 
man. Gandhi was described as the ‘most dangerous influence in India’ and as a 
‘sex maniac who could not keep his hands off young girls’. Within one week, he 
was brutally attacked in Travancore, barely escaping with his life. 

It is not easy to find fault with individuals including the revolutionaries. 
Everyone wants to be a leader. For in ‘India’ without being somebody, one is a nobody, who 
has to bow to everyone who is a somebody. Even such persons as Gandhi and Nehru 
worked on this principle. Persons like Sir CP with profound intelligence and near total 
commitments would find it quite difficult to compete with sly cunning guys like Gandhi 
and Nehru. 

Revolutionaries cannot improve the nation 

I have heard of people saying that only a revolution can improve the nation 
since my very childhood. And I have seen an immensity of revolutionary activities. 
However, on close observation I have found that all revolutionary leaders are basically 
trying to gather a group of people who would keep them as some sort of divinities. 
What they aim to set up is a social scene in which they come on top of a hierarchy of 
social layers. The feudal language communication persists. There is no change in any 
human looks or social relationships. The same craving for higher indicant words remains 
in everyone. This can be achieved by money, power and position. 

Even so-called communist leaders have just been persons who were on the 
lookout for a possible avenue to reach the heights of social leadership, with the people 
under them in the same guise as serfs under the feudal lords. The same loyalty and 
adoration that serf’s had for their feudal lord is seen in the followers of any communist 
leader. Communist party-villages are pretty much like a village dominated by a feudal 
landlord. The only difference is that the feudal lord is replaced by the communist party 
leader. He is addressed with respectful higher indicant words, and he addresses his 
followers by powerfully snubbing lower indicant words. If this is so, where is the social 
change that communism is said to herald? Actually Karl Marx was aware of the 
communication problem in feudal languages. That is why he tried to bring in a new word 
of egalitarian address to both sides: Comrade. However, changing the basic codes of a 
feudal language is not as easy as that. A simple introduction of a new word would not 
change the huge software arrangement. 



Even the French Revolutionaries tried this to remove the feudal content in their 
own language, by bringing in the new word of Citit^n. Yet, it did not change the social 

It is here that the greamess of the British rule is very visible. A very small-time 
education and exposure to the very frill elements of English communication systems 
changed the very mental and physical demeanour of a small section of lower caste 
people in a small place. Well, in the tremulous hugeness of the newly formed India of 
1947, this change was slowly wiped out. Yet, the possibility of changing the social looks 
and tedious social relationship through an egalitarian language was very clearly seen. 
However, to understand this change, one needs to have a very wide-spectrum vision and 
social experience. In that a person who is inside this social scene will not understand the 
change. However, a person who happens to see a very wide number of groups of 
populations may be able to see this. This has been my experience. What basically helped 
me to see this was the fact that I never allowed myself to be part of any social system, 
social relationships, locality, professional level or even family domains. My life experience 
has been to move from one experience to another in a very fast manner. Even though I 
can write much in this regard, I must not enter into those things here, for it may lead me 
to very deep experiences. And I may go into sub-routes, from which it might be quite 
difficult to extricate myself 



Media and its frill sides 

Now, I need to return to the point from where I took the detour. The power, 
aim and disposition of the media. 

It is not the media’s aim to improve the people. 

There was this incident in my life. I was once in the Middle East, some 
ten years back. One of my relatives was a journalist there. I met a senior person 
connected to a leading Malayalam daily headquartered in South-Central Kerala. 
When our talk entered into the domain of English teaching for Kerala people, I 
put in a query. I asked that person, “Your newspapers’ top management’s children 
are all reputed to be studying in English nations or in exclusive English schools. 
Their very accent is of the British levels. How come your newspaper is incessantly 
telling the Kerala people to give more importance to Malayalam? And your media 
incessantly discourages the study of English by the common man. How can you 
explain this?’ 

Actually, my words were more short and crisp than given here. It was in 

The other man simply started laughing, as if I had spoken a great joke or 
silliness. He had a glass of whiskey in his hands. He sipped it, and started 
explaining to me in a very jovial manner: “You see, Malayalees are fools! It is our 
business to make them fools and maintain them as fools. Can’t you see the bare 
facts? If they learn English, we will lose our readership. It is as simple as that. We 
have well-paid persons whose very job is to feed the Kerala people, ideas about 
how great is Malayalam. They do their job very well. The funny thing is that no 
Malayalee has the wits to get this point in his fabulous brain!’ He went on 

Media generated controversies are not usually spontaneous. For, controversies 
are real marketing tools. The value of a very focused controversy is in crores of rupees 
or millions of dollars. No media man will generate a controversy just for the heck of it. 
These controversies are very focused with very definite aims. Either to promote a 
personage, a product or an idea. Or it may be to destroy, desecrate or despoil these. 
These are things that any intelligent man can see and understand. However, the media 
has been able to infiltrate even the educational systems and make the students parrot 
that it is media that is protecting democracy, protecting people’s rights, protecting the 
private individual and many other tall claims. 

Since certain things like democracy, people’s rights, protecting individuals etc. 
have been mentioned, I have to take up these things for examination. 



A false feeling of sovereign powers 

First of all about democracy. It is a false belief given to the deluded people of 
India that they are the rulers of this nation, by being able to act out an extreme nonsense 
called marking on the ballot paper. It is just a gimmick and nothing more. No citizen of 
India gets any right over the government by this farce. At best, election time is a period 
when he or she feels that he or she is important for a very brief moment. Till he or she 
casts the vote. After that he or she is just the same old person, with the same old social 

Actually democracy is not a thing connected to a machinery called the ballot 
box and its wider paraphernalia. The first and most vital requirement for the existence 
and establishment of democracy is a communication software like English. This is so 
because without a communication software that establishes an egalitarian social 
communication system, there is no meaning in having a ballot box. For, if it is there, 
even if there is no ballot box, no voting and no election, the people would still enjoy 
significant personal freedom, dignity and rights to articulation, to discuss and debate 
with the governing class of officials. In its absence, a ballot box and election is not going 
to be a serviceable substitute. 

I remember what a British national told me many years ago. He wanted 
an extended residential visa in India. At that time, a waiver of the rules could be 
recommended by the MP (Member of Parliament). One of his Indian associates 
took him to an MP. In the presence of the MP, the Indian went into a pose of 
deep homage, addressing him with a Saar, along with every sentence spoken. The 
British man later told me that things are the absolute reverse over here. In Britain, 
actually it is the MP who would address the common man with a Sir. 

Now that is with regard to a people’s representative. If the common man were 
to go to a public official, (who during the British times were defined as Public Servants), 
he would have to literally crawl on his knees with self-deprecating indicant words. 

Now where does the Media come into the picture? Well, it was its responsibility 
to train the common citizen about his own elevated standards, and that he is the boss of 
the nation. Not the Public Servant. However in almost all writings, the media use the 
higher indicant words for the Public Servant. And in most cases, the lower indicant 
words are used for the common man. If the common person is a female, there are many 
media groups, including the print as well as the visual ones, which would use the totally 
despoiling word Aval for her. 

I can relate what one person who was a staff member in a prominent Malayalam 
daily with headquarters in north Kerala once told me. 

He said, ‘The owners address almost everyone in the daily with a Nee, and 
refer to them as Avan or Aval. One owner’s family runs estates in Wynad, and 
they attitude to the staff here is just like they behave to their estate workers. 


Among the staff members, there are terrible mutual jealousies. The mood is to 
continuously backstab each other. We get a lot of ‘respect’ from the public who 
think that we are great people. So we cannot leave the organisation. For, if we 
leave, we would lose this respect. The owners also know this. They know that we 
have to remain under them to maintain this respect. Persons who are known as 
great intellectuals outside are actually low level servants to the owners here. 
Sometimes some of the management members do use lower indicant words right 
in front of others, which can really be unbearable for them. For it is equal to 
exposing their innate low worth to outsiders. However, they have to bear the 
snubbing, for without this identity they are nothing outside’. 

When this is so, what is the meaning in maintaining that it is the media that is 
the correcting force? Indian media is really a low class institution run by equally low class 
persons who have no qualms about deprecating the common man. They simply do not 
have the guts to post the common man on par with or above the public servants. They 
themselves are of dirt levels. When they dirty the common man here, it is more tragic. 
For, it is dirt that is dirtying the people. Not an elevated person. 

Indian bureaucracy is corrupt to the core. They simply loot the people here by 
astronomical pay, pension and even commutation of pension (when a government 
employee retires, he has been given the right to opt for seven and a half years pension to 
be given in a lump sum. He will get half pension for 15 years. Or else it will come as a 
monthly pension. Not many people know about this and there is more to be mentioned 
about this rascality. This is apart from gratuity and provident fund). 

No news media reports this. Or takes it up for discussion. I remember once a 
Times of India resident editor mentioning that such writings about the bureaucracy have 
no value. He told me that what has to written is flashy news. Sensational, but without 
any serious merit. 

Actually if the news media posted their focus on corrupt or abusive officials one 
by one, it would have terrorised the bureaucracy into good behaviour. But then that is a 
tedious process, with a lot of dangers. No media business house wants to incur the 
wrath of the officialdom. However, they have no qualms about writing nonsense about 
"how the British looted the nation^ 

A personal experience 

Around one and a half years back, there was a very concerted effort to 
compulsorily impose Malayalam on all students in Kerala. The basic issue was a lobby of 
Malayalam-educated persons who wanted to generate a lot of government jobs for 
themselves. This lobby was connected to so many other groups who wanted to remove 
English from the scope of a common man to learn. For, a propagation of English was 
sure to be a threat to so many business organisations, including the visual media as well 
as the print media. 



Since this issue could direcdy have bearing on what my children would be 
forced to study in schools, I had to file a Writ Petition in the High Court of Kerala. My 
arguments were quite strange but also very powerful. All it wanted was a popular 
discussion on the ideas mentioned. It would have really generated a real insight about 
the cheating of the common man going on. However, no media was willing to even 
mention this issue. Actually I did directly approach almost all the major print media, 
both the vernacular as well as the English ones. Everyone seemed to act as if I was being 
funny. In one English newspaper regional office in Cochin, at least one journalist went 
on arguing for Malayalam. It was quite funny. For, he was in an English newspaper and 
arguing for Malayalam. His direct boss seemed to act as if either I was a nitwit or he 
himself. I couldn’t figure out exactly which he signified with his actions. 

In another English newspaper, (the same one headquartered in Madras which 
had spoken against the Tamilians when they were being mercilessly killed), I was told by 
the Bureau Chief that he would go into prison for contempt of court if the news item 
was mentioned in the paper. 

None of the Malayalam newspapers would give it a news value. One newspaper 
correspondent heard about the news from one of his companions. He understood that 
there is news value in it. He searched online and found my phone number. He called 
me. I sent him the details by email. He made a long talk with me. He said he is writing a 
‘Story’ on the news. However later in the night, he sent me an SMS: Filed the story. Not 
sure abtpublishing. 

One of my students tried to post it on Wikinews. The experience over there was 
equally funny. The news was taken up for review by some Indian editors. They went on 
asking for more and more inputs. Such frivolous things like What is Malayalam is not clear 
etc. were mentioned. The general refrain was that there was not enough evidence about 
the news. After some time, I gave the contributor a scanned copy of the Courts 
directions to the government after taking up the case. He submitted it as evidence on 
Wikinews. Then came the next funny dialogue. ‘The scanned file seems to be from some 
ancient manuscript. So it can’t be taken up as evidence’. 

Well, it is media that can create news. Otherwise there is no news. The general 
consensus among the media bosses is that the people should be fooled. 

Screening a national misdemeanour 

There is a terrible thing going on in India. It is an unmentioned theme. In 
Bombay there is a huge market for females who are kidnapped, lured or tricked and 
brought to brothels. Girls, who go to Bombay without proper information about the 
place and without people there to support them, get entrapped. Usually this is facilitated 
by other females who appear in the guise of good Samaritans. 

Very rarely do the Indian media bring out such stories. I am not sure 
what it is that limits them. Some 10 to 15 years back, one news bit came in one 


English newspaper. It was that a young girl from a Karnataka city had gone to 
Bombay by bus. However, the bus had a breakdown and it was made to go to 
another location in Bombay, quite far from where the bus was supposed to reach. 
The bus ‘cleaner’ got her into a taxi and asked the taxi driver to take her to the 
other place. On the way the driver got down to make some phone calls. Then he 
took her to a place, from where she was quiedy evaluated by some people. She 
was lured to enter into one place for something like going to the toilet. When she 
entered the building, the doors were closed. Money transaction was done in front 
of her. She was immediately forced to undergo a series of sexual activity. 

After some weeks she became quite unwell and was taken to a doctor. 
There she met someone of her language with whom she confided the problem 
and gave that person her home phone number and her whereabouts. That man 
called her almost frantic family in Karnataka. Her brother-in-law came to Bombay 
and met the City Commissioner who was then riding a huge popularity based on 
supportive media comments. He made the necessary enquiries and then informed 
the brother-in-law thus: ^We can go there and get the girl out. However, when we reach 
there, there will be other girls crying outfor help and begging to help them escape. You should not 
even mind them. Because this is Bombay. So many things happen here. We can’t do anything 
about all that. You simply get your sister released and go home’. 

Now this story does raise another issue also. However the first point is that this 
story came one day. From the next day onwards, there was no more mention about this 
news, which should reaUy have been a very sensational news in India. The question is, 
who did the censure and who wants such news contained? 

The second issue that pertains to this story is this: During the debate on the 
Independence of India Act in the British parliament, it was Sir Winston Churchill who 
described the Indian leaders and other men with power in India as ^men of strand. Meaning 
utterly spineless, low quality, despoiling characters. Now, look at this ‘Commissioner’ of 
Bombay. He knows a terrible crime is being perpetuated right under his nose. And what 
is his attitude? Just to save his own skin! Well, a time should come when aU such Indian 
officials as well as political bosses should be taken to task for accommodating 
themselves in positions for which they do not have calibre, spine or intellect. When a 
person takes up a responsibility, he or she should at least assure himself or herself that 
he or she is fit for the job. Otherwise it is a criminal thing. For many lives depend on his 
capacity. Taking up leadership without any capacity is a thing that has to be punished. 
And that too in quite exemplary terms. 

See this news item that came in one of the Kerala newspapers. It came only one 
day. From the next day onwards, there was no mention about it. What happened in the 
intervening 24 hours? Well, the question again goes to: how dare Clement Atiee hand 
over the fate of a huge population as well as British-built infrastructure and institutions 
to the hands of unfit persons? 



Indian Policemen beat up a local man if he is in their custody. When taking up 
for questioning, they have no qualms about using terrible expletives and profanities. The 
Indian media which claims to be the protector of so-many non-tangible liberties here, 
has no spine to even take this issue up other than on occasions when someone gets 
killed in the lock up. They could have taken up a campaign and a deep investigation on 
this issue. A lot of officials, who are reputed to do this, could have been focused upon 
and cornered. Yet, the fact remains that no one in the media would dare to do such a 

A very curious media created news 

Once I went to Trivandrum and met one of my old classmates who was then a 
senior journalist in a major Kerala vernacular newspaper. The years must have been 
around 1995 or so. There was a very major news issue in the newspapers. It was called 
the ISRO Spy Case. It was reported that major nations like the US and others had 
infiltrated the ISRO and pilfered a lot of technological secrets from there! For the 
Malayalam speaking people, this totally unbelievable news was quite plausible. For, they 
had been fed with the regular input by the vernacular newspapers that the Malayalees are 
the greatest geniuses in the world. So naturally the US-based NASA and others would be 
sweating to get at the hidden knowledge of the ISRO officials in Kerala. 

The actual fact of this case was that one youthful female from the Island nation 
of Mali had come to Kerala for some legitimate reasons connected to some medical 
treatment for someone. When presentable females arrive from low muscle strength 
nations arrive in India, it is a usual ploy of the police officials to try to corner them with 
legal implications if they did not share their body with them. However, this female being 
some level of a bureaucrat over there did not concede to the demands. She was taken 
into custody, and sort of mistreated to some extent. A case was cooked up connecting 
her meeting with some officials in the ISRO. 

Her arrest was recorded and a case of espionage into ISRO secrets was 
registered. Soon it became a news issue with one particular section of this same 
newspaper going in for regular stories about her various espionage tactics. I asked my 
old classmate as to why this was being done. For, from my own perspective, it was an 
utter rascality going on in the name of news reporting. I got the answer that a particular 
journalist was trying to protect the police officer. And since so much had come about 
there was no way to retract the news. It was continuing in full steam. I remember my 
own brother who was a journalist in Delhi saying some of his friends in the other 
newspapers’ Delhi office were being besieged with requests for some daily inputs on this 
issue, to feed into the paper. They had to inform their Kerala colleagues that they had no 
idea about this case, and that the Central government organisations were not bothered 
about the case. 


Actually the case had no basis. However, the state police had to continue their 
game. They arrested at least one official from the ISRO, and he was to spend a lot of 
days in police custody. Many years later he was exonerated. 

I do have to do a follow up on this story here. The woman was imprisoned and 
kept in jail. However some years later the courts did have to agree that there was 
basically no case against her. The central Police agencies such as the IB, RAW (counter 
intelligence) etc. declined to get associated with the case, and they stated that the Kerala 
state police had no business to go ahead with a case, which if true, should have been 
dealt with by the central agencies. The female was to be released. The newspapers 
reported it. However she immediately made a mistake. She said that she would approach 
certain statutory organisations in India, including the Women’s’ Commission to get 
reparation for her plight. This she should have not mentioned when she was still in the 
jail. This statement naturally gave the creeps to the police officials. 

It so happened that on the very next day I was in Trivandrum. To make some 
enquires inside the state Secretariat, I had been given links to a clerk in the Secret Cell in 
the Police Department inside the Secretariat. I met this man and did get to see a few 
other clerks who were manning the Secret Cell. All of them had the demeanour of the 
servant class. This man’s English proficiency was not next to zero, but somewhere near. 
As we became friendly, he told me that he was busy with the ISRO-case female’s issue. 
He had been specifically asked by ^Saar’ to send a lot of evidence files to the court 
immediately. The ‘officers’ wanted to block the lady’s release from the jail with more 
filing of evidences and other papers. Naturally if one evidence is admitted, it may take 
weeks or even months for the hearing to end. This man was naturally quite happy to be 
of service to the ^Soars’. He said that the Chief Minister was also very much interested in 
having her to continue in the jail. This clerk was a communist party man. 

Now, this Chief Minister was a Communist leader who had a reputation of a 
buffoon among his detractors and that of a great revolutionary among his followers. As 
usually happens with revolutionary leaders in all feudal language nations, once he 
became the Chief Minister, he was on camaraderie with the police officials and the rest 
of the officialdom. Naturally the police officials and their relatives would be 

As the clerk in the Secret Cell continued his narration on what he was going to 
have achieved by means of sending the papers to the government advocates in Trichur 
(where the lady was imprisoned), I asked him what would happen to her then. He spoke 
with a hand action that symbolises fornication. He said she will remain in jail. A feel of 
power seemed to pass over his face. I asked him whether she really had done anything 
wrong. That question seemed to jolt him. He looked quite uneasy. He simply said that 
such things are of no relevance. 

Now since I have mentioned the ISRO, there is this item that can be 
mentioned here. There was an ISRO unit in Trivandrum. Many graduate 



engineers used to aim to join that organisation for some very specific reasons. My 
elder sister was studying in the local engineering college then. So, this much I 
gathered. The pay and other perks were exorbitantiy high as per Indian standards. 
But that was not the real benefit. It is easy to go to the US from there by writing 
some papers and submitting them for presenting in some US science conferences. 
Once they reach there, they try to get a typist or some other type of job in the US. 
Once they get it, they are reported to have added to the number of great Indian 
‘geniuses who are now receiving huge salaries like 25000 rupees (around 1000 
dollars then). That time, Indian salaries were around 2000 rupees for a slightly 
high level job. Actually such Indian organisations remained as launching pad for 
the officials therein to take-off to the US. Or they become involved in high stake 
international businesses. Or at least get their children abroad over there. 

The frail daring of the Indian media men 

There was a tribal revolt in the district of Wynad. During the British rule period, 
they were the possessors of forest land, and forest resources. A powerful forest 
department which brooked no nonsense from the outsiders protected their areas from 
encroachment. With the formation of India, the forest department became one of the 
numerous fuUy compromised departments of the government. Almost all forest lands 
were encroached upon and the tribal population driven out into the open. They were 
made the servants of the setder class, who spoke to them in feudal Malayalam and more 
or less made them exist at the abominable sections of the communication code. 

A few years ago, under a leadership of few tribal leaders they gathered strength 
and took hold of a section of the forest land. Clement Altee, the bloody fool, had 
handed over all this land to Nehru and his group, without having the least of decency to 
enquire if this was what this people wanted. 

The Kerala state police attacked the tribal people who were demanding their 
rights to their traditional land, which had been taken away from them. The female leader 
was caught and brought to the police headquarters in the district. The media was fully 
there. They saw her been taken inside. Then they heard the sound of sharp questioning 
and expletives, and then the sound of sharp slaps. They heard her screams of pain. None 
of the brave Indian media-men gathered there had the daring to question this act of the 
police. Later I did see some political leaders of that place asking in public meetings as to 
who she (tfm/—lower She) was to lead the people, when they were there to do the same. 


When speaking about this female, there is another female that needs 
mention. That is Ajitha. She was a communist revolutionary of the late sixties and 
early seventies. She was just around 17 when she was caught by the Kerala police. 
Well, when mentioning communism, the natural feeling that arise is of the Soviet 


Union and China. Actxially there is nothing to 
compare these nations with the so-called 
communists who called themselves Naxalites. 
They were trying to uproot a social system 
that was deep-rooted in the feudal social 
communication. The fact is that they wouldn’t 
be able to change the society with revolution. 
For social change can be made only by 
bringing in a language like English. However, 
her relevance here is that a young girl was in 
the hands of the Indian police. What would happen to her? Ajitha is now a 
senior-aged person, engaged in women’s rights. No one asks her as to what was 
her experience in the custody of the Indian police. When the US takes a blatant 
stand against all revolutions in the various feudal language nations, it is being 
quite vain and idiotic. Communism cannot 
bring in answer to the errors in these social 
systems. However, there is tragedy in these 
social systems that are borne by the lower 
class populations. 

Incidentally, I did read a short news 
items that mentioned the issue of indicant 
word attack on her and her reaction to it. It 
seems that the Sub Inspector addressed her as 
Nee, and she, it seems, retorted, ^Who arejou to 
address me as Nee?’ I do not remember as to 
what was the word she used for You to the 
Sub Inspector. However, it is a hopeless 
stance. For, all the policemen will address her 
as Nee, and that would be the end of all her human qualities and refinement. 
They would treat her as dirt and as their possession. 

Only in an English custody would the captured person have any right to 
human dignity. When in the custody of feudal language speakers, the captured 
person is literally dirt and abominable material. In the mentioned case here, there 
is no need for the Sub Inspector to be rude or terrorising. He can mention the 
word Nee in a very soft voice. The damage is done. In other words, the very 
interaction with feudal language speakers can make the other person who is in a 
corned position a piece of dirt. Such persons and groups of persons have to be 
kept apart. Not just racism and apartheid, but the something more terrible should 
be imposed on them. 

A digression and a diversion 



Here my mind simply wanders to another issue. There are a number of elite 
educational institutions in India, where the government inputs an astronomically large 
amount of money per student. The state of the art technical facilities are provided there. 
The students studying in these organisations feel that they are intellectual giants while 
the rest of the population are pygmies. At the end of the studies, many of them go 
abroad and join American companies, more or less ousting the local people there. 
Naturally a vital element in this would be the huge competitiveness they provide in 
terms of pay packet. However, with many others from India also there, this factor has 
become a less critical issue. The other reason is the general growth in the number of 
persons from these educational institutions already entrenched over there. Powerful 
links that they provide to the students from their akna mater in India then becomes a 
major help. 

In this issue, there are these things that come to my mind. One is would a 
nation like England run educational institutions that make the rest of the population 
look like pygmies? Would the students who pass out from such extremely well-fed 
educational organisations be allowed to join organisations in competing nations? 

Second theme is this. Has the US and its native citizens gone daft? 

Now, going back to my talk with my classmate, I did ask him why the news 
media always reported the police station version of events even when there might be 
signs that they are not true. He said that their various levels of correspondents would 
have to maintain a good relationship with the police officials at all places. Otherwise 
they wouldn’t have access to news, especially the official versions. So it is only very 
rarely the non-official versions of news would come out. 

When the police say that a person is such and such, the media makes the pubic 
to believe it. The question of whether the police personnel’s behaviour is exemplary is 
never taken up for discussion. 

The other option of going and asking or demanding information cannot be 
conceived of Even a simple speaking to ask for news cannot be done in a mood of 
right. For, the feudal language codes would effectively block such talks. 

It is here the sheer idiotism of the English nations, especially that of the US 
comes into the clear. The general attitude of the US towards the various people’s 
revolutions in many feudal language nations is that the people should first try to 
negotiate with the government and make demands for reparation. This very attitude 
speaks miles about the sheer naivety of US policymakers with regard to the truth about 
social communication strictures in feudal language nations. This is why the modern US 
stands in direct contrast to the personnel of the British colonial times. The British 
colonial officials really understood the problems of the local people and went out of 
their way to bring in salvation and liberty to them. However, these things couldn’t be 
understood clearly, back in their home nation, where they were generally seen as 


dominators of colonial societies. Actxially they were playing out a very complicated game 
of outmanoeuvring the local native social dominators. 

This game had very fine elements in which the lower sections of human beings 
had to be improved from their position which was right under that of the upper classes. 
At the same time, it was not safe to be on equal terms with them, for they would puU 
them down to their level of dirt. 

The issue was more complicated by the fact that the lower sections were not 
very articulate about improving nor were they sure whether they were actually 
suppressed. For, their state of suppression was seen as a natural corollary of their limited 
personal capacities. This last stated issue is something I had also faced when trying to 
convey the full power of personality improvement for a lower person when he or she is 
given the full command over English. However, what limited this desire was the fact 
that the lower guy is not fuUy keen on improving much. He or she would be splendidly 
happy to get a peon’s job in the government or a menial work in the Middle East. His or 
her main mental preoccupation is not innate improvement, but just to rise above his 
immediate social neighbour. He or she would love to trounce at neighbour rather than 
aim for an overall personality development. 

Speaking about the power of the right to articulation and the sheer terror 
connected to feudal strictures to effective communication can be understood from this 
incident that took place in a north Indian state some 25 years ago. 

An illustration on the power of unidirectional communication valve 

I do remember an incident that happened in a north Indian police 
station. In the local village, one female absconded with another man of social 
levels unacceptable to her family. They put in a police complaint. Later the female 
was brought to the police station by the family members. 

The policemen asked the family members to stand outside the police 
station while they question her. They sat waiting outside from morning till 
evening. They saw a number of police officials arriving and going in a very 
satiated mood. Whenever they asked about when the questioning would get over, 
they were bmsquely asked to wait, for senior officials had to arrive to question 
her properly. 

In the evening she was handed over to the family members in a very 
totally disfigured manner. She managed to mention that she had been sexually 
used by a number of police officials, who arrived one by one. 

A native-English speaker might not really understand the reality of the 
scene. The question as to why the family members cannot go inside the police 
station and address the officer concerned thus: ‘Mr. Sharma, what is the 
questioning you want to do? You can’t keep our daughter here inside’, will be 
there in the native-English speaker’s mind. The reality is that such a 



communication cannot even be imagined in an Indian vernacular language. For, 
communication has direction. The Aap side cannot be questioned by the Thoo 
side. If the Thoo side even stands straight and dares even to discuss an issue, it 
will be taken as an affront and an impertinence. They will be beaten to a pulp. 
Usually no one does. There is no meaning in saying the people can and will react. 

No one will react. In the whole of the history of this geographical area, very few 
people have reacted. This reaction again, is not English. For, it is reaction and not 
easy communication. 

To see a visual illustration of what would happen if a Thoo side person dares to 
argue or discuss an issue with the Aaap side, see this video. 

https: / /www.youmbe.com/watch?feature=player embedded&v=HKAjq813tI8 VIDEO 
is seen removed. 



Online unilateral censorship 

Again back to Media 

Now going back to Media, it has been my experience that I am regularly 
blocked in many of the website wherein I try to post. At one time, it became so 
powerful a block that even before I had posted anything, my user name would be 
blocked from registering. What appears online is not me, my picture, my address, my 
designation, my social status, official status or anything to do with me personally. Only 
ideas which appear as mere ideas. It is these ideas that are being blocked from the sight 
of others. 

See this. {ASIAN} 

Earlier times, I was not aware that there was such rabid censorship online, 
imposed by the websites themselves. For, the general talk was to oppose all censorship 
by the government agencies. Or to 
remove comments that contained 
profanity, expletives, personal attacks 
and such things. However, my 
experience was that there was a 
widespread attempt to block any 
information which mentions that there 
is something very dangerous or satanic 
in feudal languages. I wouldn’t say that this was a conspiracy. It could more at an 
individual level, in which each feudal language speaker finds his own stance of 
egalitarianism, equality, fraternity, socialistic ideas and much else totally in a dubious 
position if this idea comes out. 

Yet, there have been other attempts of small-time websites to position 
themselves as the repositories of human knowledge and to post claims to be the ultimate 
arbitrators of what is correct and what is cranky. See this letter I received from a small¬ 
time website that purports to showcase scientific discussion: 

When I received this letter, it was quite a surprise. For, there was no attempt by 
me to misuse or abuse anything there. There have been similar things from some other 
websites also. However, they are all connected to small-time contentions. However, it 
was at the level of publishing the wholesome effects of feudal languages that I faced stiff 
antipathy. One of the reasons could be that the world of IT has a huge number of 
people who are from feudal language nations. Seeing my posts, it would seem as if I was 
revealing something that is a secret held by them, as they move out into the outer-world, 
posing questions on racism, colour based discrimination, slavery and much else. Once 



the discussion opens the issue of feudal indicant word codes in their native languages, all 
these postures simply become false positions. 

For, it is a very much mentionable thing that no rich man from Africa or Asia 
can speak about racialism. For, what they practise at home is of more satanic input. 
However, the fault is not in themselves, but in the communication software that design 
their home-life, society and their mind. 

NOTE: SEE the words: ‘I have a sad feeling that the Indian government will 
not side with Ms. Gurung’ in the next comment. Using such words as Ms, Mr, Miss, Mrs 
etc. about a servant maid/man in India would look quite funny for the Indian higher 
classes, who are used to 
seeing them at the Thoo and 
Nee level from their heights. 

The Indian 

constables in the 

Currently, my 

Username has been blocked 
even in Wikipedia. This 
mischief was done by the 
concerted efforts many 
Indian administrators and 
contributors inside 

Wikipedia India Pages. 

I think in this 
context it might be good to 
discuss Wikipedia here. 

Wikipedia is a very 
wonderful concept. It was 
conceived in an English 
nation. A lot of powerful 
intellectual work has gone 
into its creation. However, it has a lame side. This handicapped side is that it is 
dependent on various people from all around the world to run the show. These persons 
are not English or with English disposition. A huge majority of persons are the higher 
groups from highly feudal language nations. When such persons are given administrative 
rights over certain pages and also punitive rights, then whether they would misuse them 
depends to a lot on their exact native language quality. 

An Indian colonial experience 


I remember the words by one English colonial-official in India (I can’t 
remember his name) that if any Indian is given rights over another Indian, it is 
more or less certain that it would be misused. It was just a matter of common 
experience for the English colonial rulers. If an ‘Indian’ is arrested by the ‘Indian’ 
constables, and the British official is not physically present there, then it was more 
or less seen that the arrested ‘Indian’ would be verbally and physically abused. 
The ‘why’ of it was not clearly understood by the British officials. Actually it was 
connected to the fact that when the arrested man is made a ‘Nee’ and ‘Avan’, he 
can be bashed up. If he is made to remain as an ‘avar’ ot ‘adheham’, he is safe. 

In fact, the ‘Indian’ side of the prison officials of those times, did not even think 
of issuing cots for imprisoned 

I write from India. In India, housemaids have to sleep on 
the floor. They have separate toilets, which are Indian' and 
not the western. They cant sit on a dinning table to eat. 
They have to eat on the floor. They have to enter the house 
through the kitchen door. They have to dress shabbily to 
exhibit the difference between themselves and their master 

natives. However, the British 
side took stood by their group 
and insisted that White prisoners 
should be given cots. A person 
lying on the ground would 
necessarily go to the lower 

Beyond all this, they are addressed with the pejorative part 
of the Indian feudal languages, while they have to 
consistently speak with the respectful part of the word 
codes about their master class. 

The only housemaids who improved in India are those who 
were housemaids of the colonial folks in British-India 
before 1947. They learnt English and escaped the social 
suppression. Moreover in such household, even though 
they were treated as different, they could sit on chairs and 
eat from tables. Moreover, English has no feudal pejorative 
versus respect codes. So their personality also improved. 

indicant side of the feudal 
communication. Later after the 
nation of India was formed, I 
understand that there was a 
concerted move to remove cots 
for all prisoners. I do not know 
what really happened and 
whether prisoners in India are 
given cots. However, the real 

If a similar case has been filed in an Indian court, it would 
have been thrown out with everyone in the court, including 
the lawyers laughing their guts out. 

Jan.7,2013atia47a.m. Q y 

The fear of equalisation with the preceived lower classes! 

national quality improvement 
would have been in giving cots 
to aU prisoners. However, it is 
doubtful if the prison authorities 
would allow all prisoners to sleep 

on cots. For, it would be like ‘respecting’ them. 

http: / / www.pucl.org/from-archives/Slnov/jails.htm 


bill-j ails-turn-into-nightmares-for-undertrials-746616-2011 -06-24 

Being judicious versus being arbitrary 



The native ‘Indian’ officers were also given much administrative powers by the 
British administration. However, at the higher levels including the judiciary, the concept 
of hdng judicious in their actions was powerfully encoded into the powers given to the 
‘Indian’ officials. Now, this issue of hcmgjudicious is a term which stresses that the spirit 
of a law or rule has to be understood. The person in authority is given much power. 
These powers are not for his personal entertainment or to boost his ego. They are given 
to deal with issues wherein the words of the statutory rules may not have foreseen 
certain eventualities. When taking any decisions, the person who does it has to see that 
his actions are judicious. And not arbitrary. It is here the need for high calibre, well-read 
persons are required. For, anyone can take arbitrary actions and decisions. In fact, the 
most mediocre man, if posted to a powerful position can make powerful decisions. 
However, only a quality man, with good calibre can make and take decisions which are 
judicious. For, he would have to show that he has taken an action that is judicious. 

Edits to talk pages [edit] 

You seem to be using Wikipedia article talk pages as some sort of sermonizing platform for your world view. Please note that these 
pages are to discuss content for the article and are specifically not a soapbox. It appears that youVe been alerted to this many times 
before, but you don't seem to take the feedback. Please do not continue this. — SpacemanSpiff 16:50,2 June 2012 (UTC) 

Actually, given that youVe been told this many times before including multiple warnings to cease or get blocked. I'm blocking you. 

You can be unblocked if you agree to stop using Wikipedia as your soapbox. —SpacemanSpiff 16:53,2 June 2012 (UTC) 

June 2012 


have been blocked indefinitely from editing for using Wikipedia as a forum to air your personal views etc and refusing to 
n to feedback.. If you would like to be unblocked, you may appeal this block by adding the text 

nblocki reason-Yoiic reason here ->>, but you should read the guide to appealing blocks first. 

iSpiff 16:56,2 June 2012 (UTC) 

Now it is here that the Wikipedia has failed at many levels. Simply handing over 
great punitive powers to persons who at best have the calibre to be ‘Indian’ constables is 
not an intelligent posture. For, the general quality of the ‘Indian’ constables is not of an 
English constable. 

I am not sure on what basis administrative powers and powers of patrol and 
punishment has been given to many Indian administrators and other officials of the 
Wikipedia India pages. If it is based on formal educational qualification and professions 
connected to university education, well, it is quite a very low quality qualification indeed. 
I am yet to see a real quality academician in India, who knows anything other than the 
sterile mediocrity in Indian Textbooks. There are no doubt persons of fabulous calibre 
in India. However, whether they are among the Indian academicians, is the moot point. 

Here I must stress that this writer here has no claims that he is a better person 
than the academicians. However, when one gets a teacher, who addresses himself as a 
professor. Doctorate holder, PhD, MA, MSc. etc. it is the student’s prerogative to 
evaluate the person for various capacities, all of them not necessarily of the academic 
kind. This is the only right that the writer has taken. When persons who are good in 
English and who addresses the student in pejoratives adorn the position of teachers. 


professors, PhD holders etc. the feeling sets in that they are not there to ennoble the 
student but to atrophy him or her. 

An introduction to the spite 

Recently I came upon a site which styled itself as Scientific American. The page 
I visited was on Ramanujan, the Mathematical genius from the erstwhile Madras 
Presidency of British-India. Seeing statements that needed some correction to give a 
proper perspective, I simply gave this comment: 

It is not India’s honour. It is honour to Britain that brought out the genius in this 

See the invectives that came out. 

1. This is directed at Ved from VICTORIA INSTITUTIONS.(Typing it in caps 
doesn’t make it, or you, sound more important Ved) 

You are a complete idiot for conflating two completely different issues. 

2. To that half-knowing idiot called ‘ VED from VICTORIA INSTITUTIONS’ 
(what kind of idiotic pen name is that ?) 

3. As for the East India Company, if you believe that it was anything but 
exploitative. I’m afraid I must call you an idiot, again. 

4. Look like VED from Victoria Institutions is a Communist guy from India. 
Indian communists love Western countries, western culture, but dislike Indian culture. 

5. So I am not surprised by people such as VED ... Indian commies are like person 
who loves & admires the next door prostitute more than his Mom who gave him birth, 
food, money, shelter, etc by working hard 24/7/365. 

6. VED, You must be the one what Indians call “moorkha” {fool). 

MY EXPERIENCE: I did not call anyone any ‘names’ or use profanity or expletive. 
Yet, the site administrators removed two of my posts, and gave the explanation thus: 

27. SciAm Admin Happy holidays, SAoommenters. Thank you for visiting our 
1 0:45 AM 12/26/12 for being part of scientific conversations this year. We 

especially thank those of you who have posted constructive 
comments that have advanced the dialogue on topics directly 
related to the content posted. We remove name-calling 
comments, hostile comments, ad hominem comments, and 
comments that gratuitously mention politics, as you might 
have noticed on this story. Overall, if you are consistently 
making the comments section a less enjoyable place to be, 
your account and your comments may be removed from it. 
Reply I Report Abuse | Linkto this 



A pitiable ‘Indian’ history 

The Indian pages of Wikipedia are quite mediocre and have many negative 
issues. The first issue that should become quite noticeable to a dispassionate observer is 
in the categorisation of history. The history of the place currently called “India’ is a 
confusing mix up and mess. For, the very wordings Ancient India, Medieval India and 
Modern India are a misguiding thing. This categorisation direcdy follows the misguided 
attempts of the national historians to mould a conception that India was a nation that 
existed right from times immemorial. 

Actually the current day nation called India is only a part of the direct 
continuation of the nation called British-India. British India itself was only a minor part 
of the subcontinent. British-India has been divided into three parts: Pakistan, India and 
Bangladesh. Thus British India itself is not India. Under divided subcontinent could 
have become either Pakistan or India. Or both. But even then, there were a number of 
independent kingdoms which were not part of the British rule. 


Second point is that there was no such thing as an Ancient India. The time in 
history described as Ancient India is only the history of various small time kingdoms, 
principalities and monarchical structures having sway over reasonably wide areas in the 
subcontinent. To caU any of them as empires may not be correct. 

The part of history called the Harappan Age has only very limited geographical 
connection with modern-day India. It is taught in Indian history due to a feeling that 
everything that was under British-India is related to India’. If Btitish-India had extended 
to Kazakhstan, then Kazakhstan would have claimed Harappan Civilisation as part of 
their ancestry, while India would have included Kazakhstan inside its own Ancient 
history. Pakistan can very well claim that India was carved out of Pakistan. 

As to Vedic period, both Early Vedic period as weU as Later Vedic period is 
connected to modern day India only due to the diligent efforts of the colonial British 
officials to translate ancient Sanskrit texts into English and to unearth the early histories. 

If the British officials had been in 
the areas to the northwest of India, 
namely Afghanistan and other 
western areas, those places would 
have claimed direct link to the 
Vedic times. These populations 
who lived in the fringe areas of 
north-western India are not more 
connected to modern South India, 
West India, Middle India, North 
India, East India or North Eastern 
India, than they are connected to 
places west of Pakistan. In fact, the 
claims of western areas could be 
more powerful. 

Muthappan Vellattam! 

For example, when I go to a temple, there are rites done by the priest. I 
do not understand them. When I go to a Muthappan (Shamanistic) temple, the 
rites are totally different. Many of these rites are similar to so many other rites 
seen in very many other ancient people, like the Shamanism. Is my culture Vedic? 

I doubt. Most of my thought processes are connected to the immensity of 
readings that I have done in English. As to the others around me, I do not see 
anything Vedic in their culture or behaviour. They do not know Sanskrit and if at 
aU they do pray at the temple, it is just because it is the one way that they have 
been told to communicate with God, and not because they possess Vedic Culture. 

The part in history shown as Medieval India was not a part of the modern 
Indian nation. No king or official of any medieval kingdom would have acknowledged 
with pride that he was an Indian. Moreover, many peoples entered these places and fought 



among themselves. However, to categorise one group as ‘Indians’ and the other group as 
aggressors on “Indian people’ is only the figment of some nonsensical mind. 

There is a section called Modern India. Actually this section is not on Modern 
India, but on British-India. The fact that British-India is not India is not clearly 
mentioned. Just as one would mention Genghis Khan, Magadha Kingdom, Maurya 
Kingdom, Mogul kingdom. Slave dynasty of Delhi, Cholas of Sangham Age, 
Kulasherkara Kings of deep south in the sub continent, Bahmani Kingdom of Deccan 
area, Vijayanaraga Kingdom of Canara area, Shivaji of Maratha area, Rajputs of 
Rajasthan, Zamorins of Calicut, Travancore Kingdom, British-India was also a political 
reality on the globe. In fact, it was the most significant political reality of this 
geographical area. 

Now when giving contents to this section 
what is widely seen is the attempt to give the 
various political-activisms of small-time political 
groups a more than intelligent importance. The 
history of a place is not the history of so many 
activisms of various small-time political outfits. 

What is purported as history is political meetings, 
conventions, various socio-reHgious organisation 
which had extremely minute influence on the huge 
social scale of the place, political leaders of small 
groups of people (maximum followers around 
5000 people in an area with population touching 
then 30 crores/300000000 {current day Pakistan, 

India & Bangladesh}) etc. 

There are so many other things happening. 

Like administrative reforms, setting up of 
government departments (judiciary, police, military, 
land registration, irrigation, dams, waterways, 
railways, road building, health services, drinking water, telegraph, postal department, 
forest and many more) in a geographical area with almost zero number of these things, 
setting up of various infrastructures, elevating the educational standards, introduction of 
English, changes in dressing standards, protection given to tribal people, tree protection, 
animal welfare, survey, historical research, unearthing of lost Sanskrit and other 
literature, improving the local vernacular and their script, and such other things, 
including various incidences not at all connected to political activisms. It may also be 
mentioned in passing that one of the most thieving departments of current-day India, 
the Sales Tax department was not there in British-India, until the congress ministries of 
the Presidencies wanted to use this to collect income from traders, just before British 
departure. The fact is that the so-called political-activisms were not a major part of the 


people’s mind until the British government handed over the place to the local 

SEE what these politicians have done to the place: Refer to the digital version 
of this book 

Setting up of a Medical College 



Just to understand the complexities that the English colonial officials faced in each one 
of them, simply see this on Calcutta Medical College: 

“The British East India Company established the Indian Medical Service 
(IMS) as early as 1764 to look after Europeans in British India. IMS officers 
headed military and civilian hospitals in Bombay, Calcutta and Madras, and also 
accompanied the Company’s ships and army. The British also established on 21 
June 1822 “The Native Medical Institution”(NMI) in Calcutta, where medical 
teaching was imparted in the vernacular. Treatises on anatomy, medicine, and 
surgery were translated from European languages for the benefit of the students. 
Erom 1826 onwards, classes on Unani and Ayurvedic medicine were held 
respectively at the Calcutta madrasa and the Sanskrit college. In 1827 John Tyler, 
an Orientalist and the first superintendent of the NMI started lectures on 
Mathematics and Anatomy at the Sanskrit College which was also founded by the 
British. In general, the medical education provided by the British at this stage 



involved parallel instructions in western and indigenous medical systems. 
Translation of western medical texts was encouraged and though dissection was 
not performed, clinical experience was a must. 

“But the government was not satisfied with the medical education 
imparted at the Native Medical Institution. Ayurveda had no knowledge of 
virology, anatomy, surgery. Otolaryngology (Ear, Nose & Throat), pediatrics and 
surgery. Surgical instruments were never used in Ayurveda because Ayurvedic 
system stressed a balance of three elemental energies or humours: Vayu vata (air, 
space - “wind”), pitta (fire & water - “bile”). This was a primitive belief and 
Ayurvedic conception of elemental energies has no scientific basis for the 
treatment of patients.. Even basic equipments such as thermometer, stethoscope 
and BP apparatus were unknown to Ayurvedic physicians and they were seeing 
them for the first time in 1822 at the NMI. The British wanted to improve the 
quality of medical education in India. Lord William Bentinck appointed a 
Committee and it consisted of Dr John Grant as President and J C C Sutherland, 
C E Trevelyan, Thomas Spens, Ram Comul Sen and M J Bramley as members. 
The Committee criticized the medical education imparted at the NMI for the 
inappropriate nature of its training and the examination system as well as for the 
absence of courses on practical anatomy The Committee recommended that the 
state found a medical college ‘for the education of the natives’. The various 
branches of medical science cultivated in Europe should be taught in this 

MY COMMENT: Even though Ayurveda is quite different from English 
medical systems, it had its own social base. This base was not in any college, but 
in the hands of the traditional ayurvedic professionals, who are known as 
Vaidjans. Now, what has happened to them? The Indian government has declared 
all of them as quacks, and given the sole-right to half-baked ayurveda graduates to 
practise ayurveda. In fact, Sushurata, Charaka and Dhanwantri (Ayurveda 
exponents of the ancient times) would have been declared as quacks and given a 
sound slap by the Indian police if they could lay their hands on them. 

I speak about the slap, because I have personally known that qualified 
graduates from a particular medical system had conspired with a particular police 
Sub Inspector who had the traditional practioner of a non-allopathy medical 
system summoned to the police station. He then asked some of the constables to 
give a sound beating to that man. However, they couldn’t do that. For, they had 
been his patients on earlier occasions. So he himself got up and severely slapped 
him. And informed that fact to the conspiring half-baked graduates of the medical 
system. Currently ayurveda is a system of medicine completely governed by the 
Drugs Control department of the state governments, which is a department full 
of cormpt-to-the-core personnel. 


The English colonial officials were in a far-off area in a continent with a huge 
population of suppressed natives. It is not easy to change the mindset of a suppressed 
people, when the suppressed people themselves live with extreme loyalty to their 

Formation of current-day India and its farcical claims 

It has been a major defect on the part of historians to mix-up the history of the 
landscape currently called Pakistan, India and Bangladesh with the history of current-day 
India. The history of current-day India starts from 1947, 15th of August. This fact has to 
be clearly emphasised. 

The fact is that only few nations in the world can identify their national history 
with the history of their geographical areas as a direct line. For instance, this may be true 
in the case of such nations as Great Britain and Japan. Even in the case of China, 
modern day China is not the continuation of any dynastic rule starting from ancient 
times. However in the case of China, there is a definite geographical parameter that 
might give it a more powerful claim. Like language, people, ancient borders etc. I cannot 
speak more about China, due to lack of enough information. 

However, if other nations like Germany, Poland, Canada, USA etc. start writing 
the history of their nations starting from ancient times, it may look quite absurd. To 
make this clear, I wish to inform that the history of the USA is the history of a nation 
called USA that was formed in a specific time in history. It should not be confused with 
the history of the various peoples, groups, tribes and nations that existed in the 
American continent. This fact has a more wider ambit than the immediate issue. 

A false claim on the US 

That is, the various immigrant groups who barged into the US usually 
had used the argument that the US was formed by people who immigrated to the 
US. Well, that is a misconception. It is a nation made by a particular group of 
people, who immigrated to the American continent. They formed a nation called 
the United States of America. Now, once this nation has been formed, it is no 
more a place anyone can barge in. In the same way that before the nation of India 
was formed, anyone could come into the geographical area and settle down there. 
However, once the nation of India was formed, it is not a place that anyone can 
come and go at their wiU and wish. They can’t claim that the people of India are 
the offspring of so many people who came to India from outside. So that they 
can also barge in at their own will and wish. 

It may also be mentioned in passing here that the United States of 
America was formed by English-speaking people who came from Great Britain. 
Continental Europeans did once roam and ravage the place, but it was the 
English people who made a sensible nation from this despoiled area. Irish and 



other Celtic language people of Britain also did use the channel to reach the US. 
However, it was the English systems that held them all together. 

Now, this is one major defect with Wikipedian History of India. It is a mirror of 
narrow jingoistic history writings that are done as a matter of national indoctrination. It 
is the duty of Wikipedia to keep apart from this sinister application of mediocre 
intelligence. In fact, this is going to be the problem that Wikipedia will face from almost 
all third world and some non-English European nations. Wherever the national language 
is feudal, local loyalty will override intellectual honesty. It is natural, for the codes are 
like that in these languages. 

As to India, the fact is that this nation commenced in 1947, with a separate flag, 
a specific border, a constitution, a parliament, a federal system mixed up with unitary 
features, a national anthem, a national song, a national bird, a national animal, national 
languages, and a lot of administrative systems and governmental organisations like the 
Postal department, the police, the army, health services and much more, all continuation 
of British-India. To delete all these information and head straight backwards to 5000 
years and more to connect to peoples and literature of unknown origin and content is 
rank nonsense. 

In fact, the people of current-day India have very feeble connection to Vedic 
literature. Very few people have seen a Vedic text or even the puranas, Upanishads, and 
the Brahmanas. If this is the fact now, it was worse than this at the time of British 
colonialism. Eor, the English East India Company officials had to work very hard to 
trace out various ancient Sanskrit literatures from various places. It is possible that if 
they hadn’t found them out then, many of them would have simply been lost to the 

Fanaticism as actuality 

The second issue in Wikipedia India pages is the deliberate attempts to 
showcase fanaticism in all pages connected caste and religion. The writings are not at all 
scholarly. If one were to read the pages of the various caste groups, one might get the 
idea that the people from these castes were like the Spartans as shown in Hollywood 
movies. Every one of them with great traditions, fantastic heritages, grand thinkers and 
all of them full of social reformers. However a mere picture of a group of such persons 
could erase such erroneous feelings. 

The typical standard of this type of writings is thus: We belong to a great 
tradition. We had great thinkers in our midst. We were a great warrior race. Many 
members of our caste were great martial arts exponents. During the 
Independence movement, our great leaders took part and thus we aided in driving 
out the barbarian British. In culture, knowledge and refinement, we were among 
the best in India. In fact, when the barbarian British people were living in caves, 
our ancestors were living grand social life. 


What is left out: See this picture of us to get a very clear picture of our physical 

want to come to power over the people in this subcontinent! To be 
addressed as Thoo/Nee by these 'great leaders' would be the heights 
of tragedy! 

Actually, I need not stress this. All that is required is to ask another person from 
a competing caste to inspect the claims. Like ask a Nair to inspect the page on Ezhavas, 
and ask an Ezhava to inspect the Nair page. Each one of them might go in for a frenzy 
to declaim that what is in the pages is utter nonsense. Actually, it would have been good 
to ask a person from outside the caste to write about a caste. However, even this is not 
going to help. It would be like trying to find a person who on joining a government 
service in which everyone is taking bribes, would refuse to take bribes. The fact is that 
such persons are a rare species in India. With the departure of the British from ‘India’, 
the whole generation of honest officials vanished from India. Similarly, with the 
departure of the English from here, academicians with mental rectitude have become a 
rare entity. However, it must be stressed that there are many persons who are quite 
honest as private individuals. 

There are also a few government officials who would not touch a bribe. 
Exceptions to prove the rule! 

An early experience with Indian Wikipedia 



I was searching for the list of castes of Kerala and happened to reach the 
Wikipedia pages on the South Kerala caste Ezhavas. What I found there was a third-rate 
conspiracy that I was aware of some three decades back. However, I had not expected 
that attempt to become a statutory concept by way of Wikipedia. This is about the 
deliberate manipulation done by some persons with political aims to categorise the 
Thiyyas of Malabar as Ezhavas. I was quite perturbed. What disturbed was that 
unconnected people could impute deliberate mistakes with the help of Wikipedia. 
Wikipedia looked quite a foolish entity, siding with malicious crookedness. I was forced 
to correct the contentions. It was not an attempt on my part to enter into a fight. All 
that I wanted to do was to present corrections. 

At that time I was not quite aware about the various limitations that are 
statutorily there on Talk Page for a contributor. That was a failing on my part. One issue 
that disallowed me from understanding it clearly was the poor performance of the 
Internet at that time. It was quite slow and took me a lot of time to open a page. The 
Talk Page actually looked a like a forum page, for it was filled with various comments. 
Looking back, it was a mistake on my part to have entered into a debate on the Talk 
Page with others who vehemently attacked my posts. 

However, my attempt to give some solid information was met with a vehement 
antipathy by the people who were the creators of the Ezhava page. Vandalism and neat 
deleting of my post was done. I did not quite know how to handle this issue. I put in a 
question in a place meant to seek advice. Someone replied that vandalism was an 
everyday event and I could repost the deleted items. I did it. 

See my request for help: 

I find that two of my posting on the page Talk:Ezhava has been 
removed. Is it done by the editor or by someone else? Is it because the posts are 
content rich and not mere repeatation (sic) of oft repeated themes. 

My posts headings include: A general answer 

Please give me an answer someone. 

—Ved from Victoria Institutions 18:07, 5 June 2007 (UTC) 

No, that is vandalism. Peel free to undo it. Though I would have to say 
that you would probably be better served being more concise, as people are more 
likely to read such material. The Evil Spartan 18:16, 5 June 2007 (UTC) 

It helps to look at the edit history of a page. You can see who added or 
deleted what. The removal in this case was done by an IP user, which means it 
could have been anyone. They did not leave much of an edit summary, so there’s 
no way to determine their reasoning (although Spartan is probably right in this 
case). This sort of thing happens every day. Several times a minute, actually. 
DarkAudit 18:20, 5 June 2007 (UTC) 


Can you please teU me how to undo the damage? —Ved from Victoria 
Institutions 11:30, 6 June 2007 (UTC) 

Along with it another user started added some terrible content about Toddj 
Tapers into my writings. See this link and search for Toddy Tapers 

Then some posted thus, accusing me of posting the Toddy Tapper text: 

Hello Ved the disguised warrior, why did you have to make a disguised 
delete of the open comment: By all means the Ezhavas have only engaged in 
professions that have dignity of labour. The caste surname of a certain 
community in Kerala itself, by of course olden sayings, meant that these guys 
were lying on the veranda’s of their wife’s house like the watchdog at night! 
Toddy tapping is a lot more dignified agricultural job to do during the day. So 
don’t prompt me to say the rest that will go down in history of the origination of 
the warrior’s family name. 

MY COMMENT: It was a very strange situation, wherein some persons 
do some disruption and I stand accused of it. 

This coincided with an accusation that it was I who was vandalising the page. 
The administrator, a lady from possibly a non-Asian nation, stepped in and admonished 
me, saying that I had wasted 50,000 kilobytes of server space. Well, this was quite a 
painful thing at the moment. Eor, I had written with no personal stakes to correct a 
mistake. So, I painstakingly informed her of the developments in a step by step manner. 
She understood the same and told that I was free to protect the integrity of my writings. 

See this last reply of hers: 

Okay, I see. I didn’t realize that the toddy tappers person was editing 
your posts, so I did remove your vandalised posts, but it was not my intention to 
delete your words. Sorry about that. I have the page watchlisted, and will revert 
any vandalism of anyone’s talk page postings. You are free to do the same. Natalie 
15:15,13June 2007 (UTC) 

However, there was a slight thing that I had not expected. On my talk page, 
only her writings are visible. Eor, I had posted my replies in her Talk Page. So, when a 
person comes to my talk page, he would see a lot of accusation on me. Only if he is 
willing to painstakingly go to the end of the writings would he be able to see that the 
Administrator had retracted her words. But then not many persons are willing to go this 
distance. Also, persons who feel inimical towards me wouldn’t want to mention the last 
sentences even if they did notice it. 

But later, much later, these statements were used by other Indian Wikipedia 
Administrators to mention that I was disruptive on the Wikipedia pages. See this line on 
the complaint posted about me: ‘He seems to have got into quite a conflict regarding his 
postings at Talk:Ezhava as well’ on this link: 



Later this complaint was picked up by another Wikipedia Administrator on the 
South Africa page, for he was clearly influenced by the words. The earlier discussion is 
here: [Refer to the digital version of this book.] 

He wrote thus: [Refer to the digital version of this book.] 

This points to this. [Refer to the digital version of this book.] 

Now, the series of events is thus: Indian administrator class and vested interest 
cannot bear ideas that are quite contradictory to their indoctrination. Someone writes a 
profanity. Some others write some other nonsense. Another group write something 
about Toddy Tapers and it is attributed to me. A complaint is put. I explain and I stand 
exonerated. However, the huge list of accusations is still there on my UserPage which I 
do not delete. Certain of the Indian Wikipedia page administrators do not want to see 
my writings on any page. A complaint is posted. I have mentioned once that this 
complaint does include the words: ‘He seems to have got into quite a conflict regarding 
his postings at Talk:E 2 hava as well’. Well if this nut had visited the Ezhava Page, it 
would have been very well seen that I was engaged in a very content rich discussion with 
other and there was no misdemeanour on my part. See this: 

Now see the various posts done into my UserTalk page here: None of 
them are my writings. The profanity that was used is actually one of the worst. 
However, it is in Malayalam (written in English letters). The actions of the 
Wikipedia Indian page administrators are absolutely in line with the emotions of 
the person who has written the profanity here. This man could only write 
profanity. The Indian page administrators and others could conspire to get me 

polayaddi mone ninte ammeyyum and penagallyum poyi pannada thayoli. onte oru comment 

we wont sit idle, its a sensitive issue . u r playing with ur life.... 04:29,17 June 2007 (UTC) 

polayaddi mone iiliite amineyin and peiiagalni poyi pannada thayoli. onte oru comment 
we wont sit idle, its a sensitive issue . u r playing with ur life ... 



Codes of mutual repulsion 

A digression to a caste based farce 

Now, here I would want to discuss on what is the problem of E^avas 
mentioning that the Thiyyas are part of their own fold. Ezhavas suffered a lot of 
discriminations and social limitations which their native king had imposed on them. 
Most of these events in that kingdom were contemporary to the British rule in Malabar. 
The Thijjas did not have any such experience during that period, for they had being 
under the British rule for quite some time. During the times of the British rule in 
Malabar and to some time afterwards also, the Ezhavas did have a demeanour problem 
connected to this suppression in their facial and social features. At the same time, the 
majority Thiyyas also did have something similar in their facial expressions. However, 
this was not due to statutory suppression, but more due to social suppression connected 
to being under the domination of low quality feudal lords. 

There is definitely a specific kind of sameness between the Thiyyas of Malabar 
and Ezhavas of Travancore. This sameness is that both of them had members among 
their lower social status persons engaged in coconut plucking and also doing the toddy 
taping profession. Yet, not everyone in both these castes was engaged in this profession. 
Due to the feudal content of the local vernaculars, Travancore Malayalam and Malabar 
vernacular, this particular profession is seen with disdain by the local people. Now, the 
exact cultural sameness of the two castes springs from the fact that both of them were 
under the same kind of higher castes. The Nambhodiris, Varmas and the Nairs, and next 
the Ezhavas in Travancore. The Nambhodiris, Varmas and the Nairs, and next the 
Thiyyas in Malabar. 

It is like Sri Lankans and Malayalees living in England. Both of them are under 
the English systems. Within a few centuries, there wouldn’t be any tangible difference 
between the two. Eor, it is the total social system that designs both. 

DIGRESSION: Here a remembrance comes into my mind. It is 
connected to social placement that is already in place for a newcomer. The year 
must have been 1980. I was in Trivandrum. I went to meet one companion of 
mine in a cricket playing ground. By size I was small, compared to so many of the 
youth who were playing there. Suddenly the cricket ball went over a high wall and 
fell into the compound beyond. It was an unusual incident and no one knew what 
to do. However, since I was quite agile and used to climbing, I simply swung 
myself up the waU, jumped to the other side and retrieved the ball. When I was 
coming back, the majority of the youngsters were quite grateful to me. It was 
giving me a social focus momentarily. There was one giant like person among 
them. He spoiled the scene. He simply came near me, pulled me out of the waU 



and held me up like a child, addressing me like a kid, in a very pose of singing a 
lullaby. Instead of me coming down like a hero, for having performed a physical 
feat of strength and agility, in front of everyone, this giant simply sent out the 
message that I was just a small kid, who had done a bidding of the elders. 
Actually, I would be of the same age of some of the players there. My companion 
laughed and informed me that if anyone does strive to show off, this is their 

I have seen this issue in the experience of many persons. The local social 
scene wouldn’t want a newcomer to overtake them in any manner, if they can 
help it. When some Thiyya persons arrived in Malabar area (an area where 
physical movement was quite difficult through the thick maze of forest, 
mountains, hiUs, streams, rivers, and no proper roads, then), some of them must 
have exhibited their ability to cHmb coconut trees. Immediately the local social 
seniors would hold them with pincer like grip in lower indicant words into the 
coconut climbing caste. With words like Nee, Avan Aval, Chekkan, Pennu, 
Avattakal, Alae etc. 

The newly arrived Thiyyans wouldn’t at first know of this terrible 
social placing. Slowly as they get to know the language, there is no escape. 

In fact, no one would dare to do a lower level job if he or she can help 
it. For, immediately others would use that scene to bring them down. That is 
the power of Malabar Malayalam. I remember that in the old days, women of 
higher class houses wouldn’t’ want to be seen sweeping the yard. For, it 
immediately would encode her as an Oal (Aval) in the others, especially in the 
lower class males and females. It is not easy to associate a yard sweeping female 
with an Avar (higher indicant word). 

There is absolute danger for English nations when they allow feudal 
language speakers inside their nations, without first understanding the 
dangerous codes that these outsiders are bringing in. In Australia, they are 
doing the worst of possible actions. They are going to teach the local children 
Asian feudal languages. Once this is done, the local children would face the 
same prospect, that the newly arrived Thiyyas experienced. They will start to 
see themselves as dirt. END OE DIGRESSION 

Similarly the same feudal structured classes speaking the same feudal quality 
languages will design both the lower castes at the same levels. Mental as well physical. 
However, a minority of Thiyya had the advantage of direct British social intervention 
that gave them the respite from such tragic repression. 

In 1956, a new state was formed, Kerala. It was an amalgamation of the 
erstwhile kingdoms of Cochin and Travancore with Malabar district of British- 
ruled Madras Presidency. This brought two mutually unknown castes into direct 



The English-educated Thiyyas of the early years did not have this demeanour 
problem. So, the Ezhavas made it a point to express that the refined looking, English- 
educated Thiyyas were only Ezhavas. Now, this was seen as repulsive by the English- 
educated Thiyyas. For, it was quite unbearable for them to be identified with a group of 
people who had statutory fetters on them, when they themselves had none. 

Actually, I need to quote some paragraphs from CASTES AND TRIBES OF 
MADRAS 1909. It is suggested here that readers who are not interested in this subject 
matter may skip this section: 

1. There are, in North Malabar, many individuals, whose fathers were 
European. Writing, in 1887, concerning the Tiyan community, Mr. Logan states * 
that ** the women are not as a rule excommunicated if they live with Europeans, 
and the consequence is that there has been among them a large admixture of 
European blood, and the caste itself has been materially raised in the social scale. 

In appearance some of the women are almost as fair as Europeans.” On this 
point, the Report of the Malabar Marriage Commission, 1894, states that “ in the 
early days of British rule, the Tiyan women incurred no social disgrace by 
consorting with Europeans, and, up to the last generation, if the Sudra girl could 
boast of her Brahmin lover, the Tiyan girl could show more substantial benefits 
from her alliance with a white man of the ruling race. Happily the progress of 
education, and the growth of a wholesome public opinion, have made shameful 
the position of a European’s concubine; and both races have thus been saved 
from a mode of life equally demoralizing to each. 



{MY COMMENT: This is true in the case of only a very minute section 
of the Thiyya community. From my queries about my own family links in 
TeUicherry, only females of the lower sections of Thiyyas went in for living with 
the Englishmen. Whatever their status among the Whites was, I am told that 
some of these females did enjoy perfect social elevation due to the proximity to 
the Englishman. It would definitely not be like the status that a Sudra girl could 
gain from consorting with the Brahmin male. For, in this case, it would be a 
Malayalam-based relationship. In the case of the Thiyya female, it would be an 
English-based relationship, wherein the female would not suffer from any 
pejorative lower indicant words from the English side. However, the Sudra 
female also would improve due to the proximity to the Brahmin male. The 
question of what is the exact caste Sudra in Kerala also comes up}. 

2. AH over the southernmost portion of the peninsula, among the 
Shanans and Tiyans, the ladder and waist-band are unknown. They climb up and 
down with their hands and arms, using only a soft grummel of coir (cocoanut 
fibre) to keep the feet near together.” 

{MY COMMENT: Actually the climbing of coconut trees by the Thiyya 
coconut tree-climbers would be with two coir coUs. One for the hands and one 
for the feet. I have not seen this system of coconut tree-climbing among the 

3. Izhava.— ‘The Izhavans or Ilavans, and Tiyans, are the Malayalam 
toddy-drawing castes of Malabar, Cochin and Travancore. The etymology of the 
name Izhavan is dealt with in the article on Tiyans. 

{MY COMMENT: Actually there is a mix up here. Tiyans are in 
Malabar. So the order of placing should be Tiyans and Izhavans or Ilavans} 

4. In another case, a Cheruman, who was the servant of a MappiUa, 
was fetching grass for his master, when he inadvertently approached some Tiyans, 
and thereby polluted them. The indignant Tiyans gave not only the Cheruman, 
but his master also, a sound beating by way of avenging the insult offered to 

{MY COMMENT: There is total repulsion for others inside ‘India’ 
among so many people. In fact one would find claims that Thiyyan are not from 
‘India’ and that they are from Kazakhstan, Greece and such other places} 

5. A Brahman who enters the compound of a Pulayan has to change 
his holy thread, and take panchagavyam (the five products of the cow) so as to be 
purified from pollution. The Valluva Pulayan of the Trichur taluk fasts for three 
days, if he happens to touch a cow that has been delivered of a calf He lives on 
toddy and tender cocoanuts. He has also to fast three days after the delivery of his 
wife.” In ordinary conversation in Malabar, such expressions as Tiya-pad or 


Cheruma-pad (that is, the distance at which a Tiyan or Cheruman has to keep) are 
said to be commonly used * 

{MY COMMENT: This dirtying is directly connected to pejorative 
indicant word connection. See my book: CODES of REALITY! WHAT is 

The claims of equality to the heights and the repulsion to the lower 

Here, what has to be borne in mind by the people of English nations is the 
social repulsion of ‘Indians’ to other ‘Indians’. It is not an imagination, but real. ‘Indians’ 
do have many type of repulsions for other ‘Indians’. It is not connected to race or 
colour. And there are legitimate reasons for this. These repulsions are felt by others also. 
For example, when people, whose demeanour has the feature of social suppression 
based on their own feudal languages and social systems, claims to be equals, a natural 
repulsion arises. It is a creepy feeling. It is the claim that repulses. The remedy lies in 
retracting the claim, and going for personal quality development. Without striving for 
refinement, simply saying that one is equal to a person who carries the various facets of 
an English refinement should not be allowed. Simply said, it is right to refute the claim. 
Eor, the claim is connected to equalising to a lower order of human existence. 

Equality with the English social systems and those who practise it cannot be 
claimed, unless one has the mental refinement to lend the same quality of equality to 
those who abound the lower circles of one’s own social system. 

[Eor example, a Thiyya man has no right to claim equality with a 
Brahmin, when he himself does not want the proximity of a person of caste lower 
to himself. In fact, only persons who have risen above all this can be allowed 
proximity to egalitarian English social system. Otherwise, the same negative codes 
will enter English. 

I have seen some socially high Thiyya making jest of Brahmin’s claim to 
superiority. At the same time, they speak with full vehemence about persons of 
castes lower to Thiyyas] 

Without allowing this, simply claiming equality with persons of a refined social 
system is nonsense. And perfectly refutable, powerfully. However if the social systems 
of the Asian peoples, the African Blacks and such other peoples are similar in 
refinement to the English systems, then there is no need to harp on equality and rights 
to equal dignity. Eor, their own social systems would be equally or more attractive. It is 
just because their social systems are so terrible that they all want to barge into English 
social systems and claim equality. They cannot bear the lower sections among 
themselves. They want to be with the English populations. 

Eor instance, the Whites of South Africa kept places apart for Blacks and 
Whites. So what? Blacks have their own place. Make those places more attractive than 



the places kept apart for the Whites, by the simple means of social communication 
refinement. Instead of thinking on those lines, the easier route of claims to enter into the 
White areas simply denotes a miserably low quality Black leadership. 

The trauma and the remedy 

I can understand the mental trauma of being identified as a lower class. When 
my own children were brought up, I simply took up a stance that I am not bothered 
about others’ evaluation. AH I did was to secure them in a social set-up in which the 
feudal language social system was denied entry. That did lead to many incriminating 
claims. There was one relative on my wife’s side who demanded the right to have my 
children to play with his children. Well, it was like the Blacks claiming the right for their 
children to play with the White children. However in my case, there was actually a 
terrible difference. I was quite poor at that time, living in a dilapidated house. Usually in 
India, people do not want their children to be with children of poorer parents. 

At the other end, the local rich folks (most of the lower class employees in the 
Middle East) also had certain complaints. That of I not showing any exquisite interest in 
being with them. Usually, it is a nice thing to be known as a companion of the rich folks. 
However for me, rich folks with bare knowledge in English, who had never heard of 
British classics, did not seem quite attractive companions. 

The kaleidoscopic experiences 

I think it is right for the writer of this book to state that he stands apart 
from the scenes when writing this book. He does not claim any particular 
attainments or refinements. AH he states is that had he been aUowed to be trained 
in EngHsh systems by persons of EngHsh refinement, his own personal quaHties 
would have been great. However, he was trained or rather tormented by brutal 
Malayalam speaking-teachers and social content. However, there is no rancour for 
this. For, it is the contradictions in experiences that gave this writer a fantastic 
kaleidoscopic variety of experiences and insight to do a lot of writings. For that, 
the writer expresses his deep obHgation to everyone who strove to inform him of 
the brutaHties of a feudal language social system or position him to experience the 
same. For, this writing cannot be done by any person who has had the luck to Hve 
in an EngHsh ambience of exclusive refinement. 

Now coming back to Wikipedia and the pages on Castes, I have to mention 
something more about Indian castes. As I mentioned earHer, every caste writes and 
rewrites their own history to be on par with the emerging social requirements. It is Hke 
the modern Blacks of Africa claiming that they were all highly educated, superbly 
sophisticated populaces before they were all turned into destitute by the Europeans. 


There is this information from ‘Churyayi Kanaran’ [Unsigned article, 
Deepam, Vol. I, No.7, Kumbham 1930, p. 20: When Churyayi Kanaran (1812- 


1876], a Thiyya, who went on to become a Deputy Collector at Ponnani, was 
appointed as Head Munshi, his Nair superiors (Sirasdars) harassed him, giving 
him only a mattress to work on, instead of a chair, prompting H.V. Conolly, the 
Collector, who had appointed him, to intervene on his behalf Now, there are a 
series of issues in this information. What are they? First, the majority people of 
this land couldn’t sit on chairs, until British intervention came. Second, in British 
ruled areas, lower castes did get superior English education, that they could join 
the higher levels of bureaucracy. Third, the pain that the relatively higher castes 
naturally felt. For, when they extend equality to him (who naturally would be 
quite well educated in English), they would be simply allowing themselves to be 
equated to the lower sections of the Thiyyas (lower caste). It would come upon 
that the lower castes persons would then be able to dare to think of them in Avan 
and Aval terms (lower He, Him, His, She, Her, Hers). The fourth issue is the 
most terrible. It is that appointing a native in higher bureaucratic job was not a 
good thing for other natives of this land. For, they get distanced from English 

This can be seen in the experience of C Kanaran also. When he was 
denied a seat, there was an English superior to help him out. However, when 
Kanaran is the superior, he wouldn’t find it within his scope of understanding to 
refute the claims of local social codes. Moreover, he himself would know and 
speak in feudal Malayalam. For him, the other natives could be divided into 
Avan/Aval (lower He, Him, She, Her, etc.) and Adheham/Avar (higher He, Him, 
She, Her, etc.). When a native man approaches him, his experience would be 
starkly different from his experience when he approaches an English officer. The 
latter would lend him dignity by the mere usage and thinking in English. The 
former can do anything, either defile or else ennoble him, as per his whim and 
wish. So, when seen in the larger context, appointing native ‘Indians’ into the 
administration was a tragic thing that the Crown rule did in British-India. I have 
seen Indians natives treated like dirt by Indian officials. The codes and triggers for 
this are in the Indian feudal vernaculars. 

Tail piece: H.V. Conolly, the English Collector of Malabar was later cut 
into pieces tight in front of his wife by rioters of the Mappilla Lalaha (Mappiha 
rioting in south Malabar. It may be noted that this rioting was mainly spurred by 
the Thiyya-convert-toTslam Muslim. So, there is not aU encompassing logic to 
social fury. At one end, this English man is trying to bring in correction to social 
negativities. And at the other end, the very people who are actually benefiting 
from the same are spurred by nonsensical rhetoric to kill him. 

* It may be noted in passing that all talk of English administration being 
disruptive, despoiling and exploitive were advanced by the Adheham/Avar 
‘Indians’. NOT by the Avan/Aval ‘Indians’. 



The pains of another caste: the Nairs 

There is another caste by the name Nair in Kerala. Depending on the exact 
location, this caste name did have regional variations. Among them also, there were 
variations in levels. However, they were generally the serving class of the higher castes, 
the Brahmins and the Kshatrijas. The Brahmins were the priesdy caste while the 
Kshatriyas were the kingly caste. Now, unlike in the northern areas of the ‘Indian’ sub 
continent, in Kerala the caste system was not the four-caste one as enforced by the 
Sanskrit based four-caste {chathurvamyd) system. 

Nelr household. Circa ISOOs 

This is a picture of a nair household of the late 1800s. Do these people 
really have quality? Other than the social power to 'dirtify' lower caste 
person with lower indicant words? What about their own life? They 
would be tormented by both the feudal communication code inside their 
own household and the terrror of being 'dirtifyied' by the glances and 
lower words of the lower castes. 

The four castes were the Brahmins, the Kshatrijas, the Vaishyas (traders and 
farmers) and the Sudras (serving class). The Sudras were the lowest. They also 
belonged to the Aryan groups or what is locally called as Aaryans. {I have noticed 
that the European Aryans like the Germans do not admit the claim that that the 
‘Indians’ are Aryans. Again it is a repulsion that is evident here. The repulsion to 
be identified with people who very obviously look different). 

The very mention of Sudra is seen as repulsive by a lot many people in India. 
Actually this is not based on real facts. There is a general feeling that the Sudras are the 
lowest of the castes. It is not true. Sudras are the lowest of the four-caste Chathurvamya 


system prevalent among the so-called Aryans of ‘India’. However, in many places there 
were many groups of people who were called the untouchables, who existed on the 
periphery of local societies. Sudras were not the untouchables. In fact, they were from 
the so-called ‘Indian’ Aryans groups. They were the people who could enter into the 
higher caste household and work for them, in close physical proximity. 

However in recent times, in the modern state of Kerala, the general wrong 
notion that the Sudras are the untouchables has somehow come up. 

Now, when we speak about the Nairs, there is a contention among the Ezhavas 
and also among a section of the Christians, who were Ezhava and other lower caste- 
converts, that the Nairs are Sudras. The modern Kerala view is that the Sudras are sort of 
really the lowest caste. This whole idea is very repulsive for the Nairs. The Ezhavas and 
others do mention this with a vehement mood to contain the claims to superiority made 
by the Nairs. 

A slender aspect of superiority 

It would be quite untrue to define the Nairs as Sudras, even though they 
were the serving classes of the superior castes. By demeanours, looks and general 
average complexion, they are of a caste higher to both the Thiyyas of Malabar and 
Ezhavas of Travancore. Now, how do we claim superiority? Well, it is basically a 
mental mood. Like what happened to the Thiyyas of certain small places in North 
Malabar. When they received English education, their general feeling was of 
superiority. One thijya man, I have mentioned earlier, became an RAF pilot and 
his complaint was that he was not accepted as an equal by the native-British Air 
force officers. He had no complaints about the inferior placement he was entided 
to receive from the higher castes of his own nativity. That is generally what comes 
about with being improved. 

When many Thiyyas demanded lower caste reservation(/» government jobs 
and professional education) for the Thiyyas, many of the superior featured Thiyyas 
stood against that, claiming that the Thiyyas are not an inferior caste. However, 
the majority were inferiors and they wanted to cash on that. 

I have seen a very vibrant stance of mental superiority among the Nairs. They 
could have claimed that they are also a low caste and arrayed a lot of documents to 
prove it. However, they refrained from doing that. Now, when looking back, it was a 
great loss. For, they did not get any reservation in education, or in government jobs, 
while the Ezhavas, the Thiyyas and the Muslims received it lavishly. It was to make a 
huge change in the sociological standards of the social system. I remember being told by 
certain Thijja elders in Tellicherry that they had vehemently stood against the branding 
of Thiyyas as a lower caste. However, the vast majority of really low level members of 
the caste and their leadership stood for a lower caste branding and consequent 
reservation. However, it was a very bad thing. For, it gave a premium to being low class. 



The tragic side of reservation 

With reservation, what went wrong? People with low-class behaviour to 
the public became government officers and officials. Their pejorative filled 
communication standards became acceptable. There was no value in being refined 
and polite. The social system started giving value to corruption and bribes. The 
earlier stance of imitating British standards simply was washed away from public 
knowledge and remembrance. 

Claiming reservation is equivalent to claiming to be mentally handicapped 
and that for that very reason, I should be given a higher job and right to enter 
into higher echelons of education. Quite obviously there is something wrong in 
the logic. 

Now, the Nairs were also quite desperate to keep a distance from the Ezhavas. 
For, they were the group closest to the Ezhavas. The desperation was more caused by 
the crudeness of the Malayalam language in that if the lower caste individual treated 
them as equals or as lower, it could have its corresponding changes in the indicant word 
codes. This could be a very unbearable thing to happen. The unbearable-ness of this 
issue cannot be explained in English. Now that is also another problem. For, there is a 
great negativity. However, there is no means to explain it to a person who is a native- 
English speaker who does not live in India. 

That they are not Sudras can be accepted. However, the next question that 
comes up would be, then who are they? They speak much about their martial history, 
that of a Nair Pada, a Nair army. Well, then martial means fighting. Fighting means 
Royal. That means, Kshathriya. They went about claiming to be Kshatriyas. It was a very 
funny situation. In that the Ksbatriyas are really the royal families. In Kerala they are 
generally called Varmas. 

Now in all these things what an average English reader should bear in mind is 
the repulsion of each group of ‘Indians’ to be identified as another ‘Indian’ group. They 
view the others as repulsive and want to maintain a very detailed distance from them, 
even in words. Now, is there anything great or powerful in being connected through 
words? Well, there is. Actually almost all social communication, command routes, 
prestige, stature, ‘respect’, concept of right and wrong, acceptability of actions and many 
other things are connected to what words are used, and how they connect a person to 
other people and institutions. If a native-English reader claims that he has understood 
the gist of the above line, then he or she is being very, very foolish. For he or she has 
not understood anything. 

I have seen this type of repulsion among African Negros also. Once, I 
mentioned to an African Black that I knew another person who was from his race. 

I mentioned that man’s name. Immediately, his face went into a terrible 
contortion. He very vehemently said that the other person was not from his race, 
but from some very inferior race. 


Grey areas of human equality 

For a long time, the Nairs used to claim that they were Kshatrijas. It was a 
desperate ploy to escape the dirtying done by lower caste people. If the higher castes like 
the Brahmins and the Varmas call them lower caste, there is no problem. However being 
categorised by the lower castes as lower caste, is a dangerous equalising. Only people 
from feudal language social systems can understand the terribleness of equalising. The 
foolish people of English nativity cannot understand that equalising is liked only 
upwards. For instance, the Blacks of English nations have problem only if they are not 
treated as equals by the native English Whites. However, if they are to be treated as 
equals by the lower classes of the Black nations of Africa and of the Asian nations, it 
would be totally another proposition. An equalising proposition which they would fight 
against with everything in their possession. They would have terrible complaints about 
this equalising. 

Ineffective attempts to forestall negativity codes 

I write this to specifically to demark the grey areas of the slogans of 
Equality-Uberty-Fratemity. Actually each of these things needs a lot of deeper 
analysis. The French stance was quite shallow. However, they did understand that 
there was some problem with their tongue. For, they tried to bring in another 
term, "Citi^n’ to overcome some social communication issue. Karl Marx, a 
German Jew was also aware of some communication issues in certain languages. 

He brought in the term "Comrade’. However, in feudal language nations, this term 
"Comrade’ couldn’t remove the innate hierarchical structure of the social 
communication. In these nations, the Communist Party itself is an epitome of 
feudal communication. Just a reflection of the very feudal social structure it is 
committed to remove. 

Mere political philosophies cannot change the social structure. What is 
required is a change in the communication software. 

Now coming back to the Nairs, I did see once a detailed research done by two 
American students on Nairs with the active collaboration of some Nairs here in Kerala. 
It came in a Kerala edition of an English newspaper. It was detailed that the Nairs are 
Kshatrijas. I am sure that for writing this nonsense, the duo could have received their 
doctorate. In many ways, this is the standard of understanding about non-English social 
systems among persons from English nations. And also the standard of academic 
doctorates. In the current day environment, the information that filters into English 
systems about feudal language society and the various triggers inside it more or less is 
zero in terms of correcmess. 

Suppose I am to do intimate research into the world of dogs. I befriend 
one dog who has learnt English. He takes me into the interiors of his world. He 
tells me much about the social hierarchies inside them. However, when it comes 



to something that touches him personally in terms of any social or familial group 
stature, there is always a grave danger that what he informs me would be doctored 

EDGAR THURSTON, c.i.e.. ASSISTED BY K. RANGACHARI, m.a.: For the following 
note on the l^avas of Travancore, I am, when not otherwise recorded, indebted to Mr. N. Subramani 
Afar. It is seen that the information that Thurston derived could have been filtered and 
doctored by two natives, both of the higher castes of those days. 



Understanding a single factor of racism 

The frills that get deleted in translation 

During the colonial days, at least a minor section of people had been living in 
feudal language nations, and seeing for themselves the fact that there is something 
dangerously different in these social systems. Now, the information that gets passed 
through is a much filtered one. All information for which some standard English words 
can be found will pass through. However, when English words are used, a lot of frills 
attachments get removed. 

For instance, see this word Gauravam in Malayalam. It is translated as Serious. 
However, the meaning in English has lost a tremendous amount of frill feelings, 
emotions and power in the first word. The first word actually can have a very dangerous 
level of brutality in it. How can one explain it in English? Well, that is the tragedy of 
current-day English nations. They live in a very secluded world, from where the picture 
of the outside world comes in the form of rosy English words. It is a very dangerous 

To explain the word Gauravam, I need to say that if one says that a police officer 
is a person with Gauravam, it does not mean that he is a serious man as understood in 
English. It means that he is a very tough guy, with a stony demeanour, and may even 
have a very beastly side to him. A person who could be quite unreasonable in his words, 
gestures and actions. One may get a thundering slap from him quite easily. 

Oscar Wnde used the word Artist. However, when a Malayalam film personality 
says ‘I am an artist’, the mental picture of the artist that arises is not what Oscar Wilde 
would have envisaged in his mind. The different persons in the mental images would 
differ as Red would differ from Blue. 

{I deliberately did not use the words Black and White, for it can easily 
be identified with racial feelings. Actually it is a terrible thing that I can’t use 
standard English words without the American social problems being imputed. 
Once in a book I had used the word gay to define a personage’s individuality. 

The criticism was that this word should not be used. For, the Americans have 
given mileage to a different meaning and such a word should not be connected 
to this personage. When I call my cat Vusy, the slang meaning come to haunt it. 
Nowadays ‘Americans’ does not mean EngHsh-speakers, but rank outsiders who 
are there to spoil English systems and language. Oh, what have they done to a 
fine English nation, which was created by native-English speakers?] 

Now coming back to the Wikipedia Ezhava Talk Page. I had the experience of 
being hammered by the pro-Ezhavas. I did not write much eulogising things about the 



Thiyyas also. So there were complaints 
on this regard also. Now, in 
desperation I simply wrote that it is not 
wise to write self-eulogising things in 
an international encyclopaedia. I 
admitted that people do get disturbed 
if any information that is correct, but 
not Hked gets written. I simply 
mentioned the issue of the Nairs. 

Well, that set me on another 
attack. There were many. I cannot 
divulge the contents here. For, it may really provoke a caste war out here in Kerala. 

The real basis of racism 

One can understand the terrible pain that had been caused by a mere mention 
that the Nairs have a slight link to another group of ‘Indians’. Well, the spite has been 
seen and felt. Now, this same theme can be extended to that of racism in English 
nations. ‘Indians’ cannot bear to be identified with other ‘Indians’. Such is the repulsion 
they feel for other ‘Indians’. If this be the case, cannot a bit of repulsion by the native- 
Enghsh folks also be condoned? I say this specifically for there have been many cases of 
many native-EngHsh citizens spending time in jail for using so-called racist words to 
‘Indians’ and others. Well, what English nations have to bear in mind is that there is 
some level of mutual repulsion among the various Asian, African, and South American 
as well as certain European persons. It is felt by they themselves. If this be a reality, it is 
not a crime if a native-EngHsh man also feels the same. What they say among themselves 
cannot be understood by English speakers. Yet, what EngHsh speakers mention is clearly 
comprehensible by others. That is also a tragedy. 

It is Hke my Pen name VED from VICTORIA INSTITUTIONS being 
barred by Eacebook and also by Google. Google recently allowed it. The issue 
was with the word INSTITUTIONS. It has a commercial connotation, it seems. 
Yet, if one man may give his user name as Shoba Jaulikkada, no one would object. 
Yet, the word Jaulikkada means ‘textile shop’. In effect it means, Shobha Textile 
Shop. Now in current day EngHsh nations, all verbal racial misdemeanours are 
perfectiy punishable only if they are in EngHsh. Otherwise, there is no problem. 
Eor example, when the profanity addressed to me came up on Wikipedia pages, 
there was no talk about barring those users. Yet, when I wrote very decent ideas, I 
have to apologise. And that too, to Indian administrators. The problem is that I 
have enough and more experience with ‘Indian’ administrators in the various 
government offices of India. I would not Hke to stand in any position of 
obeisance to them, if I can help it. 


Atrophy of personality 

Now going back to the caste issue, the fact is that human quality is based on the 
communication level that is perched on him. I have seen persons of Brahmin antiquity 
simply rotting away in personality as they become drenched in the lower indicant word 
codes. At the same time, I have seen lower caste persons looking like demigods in terms 
of physical ennoblement when born and bred in superior indicant word ambience. 
When Ezhavas children get born and brought up in English nations, they do not have 
any of the negative facial demeanours that would have afflicted them had they been 
brought up in ‘India’. Here again, it needs mention that it is not always the higher castes 
that bring in the negative demeanours on lower caste persons. Many times, it is the 
creepiness of their own family elders as 
they use encasing lower indicant words as 
powerful codes of affection, that does the 
negative work. 

So, the point here is that concept 
of caste as such has no formidable base 
other than that it can act along with the 
powerful indicant word codes to elevate or 
beHttie a person. For example, in a 
perfectly English social ambience, the 
issue of Caste wiU stand erased. However, 
there is no such social arena in India. 

Moreover, Indian English is feudal 
English. Not pristine English. 

Do higher castes have quahty? 

When speaking of this aspect, 
there is need to mention about higher 
castes and quality. There is generally a 
feeling that higher castes are the 
repositories of quality. Well, they are not 
exactly the repositories of quality. What 
they possess is the ability to stand on the heights of the indicant word codes. However, 
they do not lend quality to a person placed below them. The below placed person is 
beHttied and snubbed. The amount of such negative snubbing depends on where the 
other person is placed and whether he himself has anyone to keep below. Having some 
other persons below him can allow him to assert his own leadership over them, and 
claim their ennoblement on him. 

Here the funny part is that the more one belittles another and the belittled man 
accepts it, the more he is loved by the belittled person. At the same time, this belittling is 
interspersed with a very diabolic kind of affection, that is limiting. In this respect, as I 



have already mentioned, feudal language codes are totally different from English. Be 
rude, mean and impolite, and you reap ‘respect’ from those thus belittled. Be ‘respectful’ 
to them, and they treat you with scorn. 

So, it follows that the feeling of racism is connected to the planar nature 
of English. For, in English, if you are impolite, rude and snubbing to the lower 
man, it is not appreciated. It is accepted as a negative behaviour, unlike in feudal 

When one mentions an aristocratic family of ‘India’, it basically means that they 
are the people who makes a lot of other ‘Indians’ rubbish. There is no comparison with 
an English aristocracy. 

Well, these are codes about which English nations currently have no 
information about. 

I hope I have touched the Indian Caste Issues from a very neutral stand. 
However, I am sure no one mentioned would be happy. For, I did not claim that each 
one of them are similar to the Spartans, that they are the epitome of elegance, they are 
the best in the world, that they are all geniuses, and much more. Here I would be quite 
happy to quote the words of A1 Baruni: 

QUOTE.- "We can only say, stupidity is an illness for which there is no cure. 
They (the peoples of south-Asia] believe that there is no country as great as theirs, 
no nation like theirs, no kings like theirs, no religion like theirs, no science like 
theirs. They are arrogant, foolish and vain, self-conceited, and indifferent. They are 
by nature miserly in sharing their knowledge, and they take the greatest of efforts 
to hide it from men of another caste among their own people, and also, of course, 
from foreigners. According to their firm belief there is no other country on earth 
but theirs, no other race of man but theirs, and no human being besides them have 
any knowledge or science and such other things. Their conceit is such that, if you 
inform them of any science or scholar in Khurasan and Persia, they will define you 
as an idiot and a liar. If they travel and mix with other people in other nations, 
they would change their mind fast ...." Al-Biruni (Circa: 4 September 973 - 9 
December 1048) END OF QUOTE 



Light into the darkness 

Back to Wikipedia India Pages 

Now coming back to the Wikipedia India pages, there are a lot of other 
discrepancies. These discrepancies are okay from an Indian point of view. However 
from an international perspective, they are quite mischievous. For, they amount to a 
hijacking of the credibility of Wikipedia by some vested interests in India, who want to 
showcase a very much doctored history that would suit their long-term intentions of 
fooling the major peoples of India. In fact, Wikipedia India Pages does look like a 
website governed run by the Indian government, Indian politicians and Indian 
academicians, all with concurrent aims. 

A slogan in the talk page 

I did find a very obvious slogan-like writing on the top of this Talk Page. 


It is quite funny. Currently in that page that has been archived, I cannot find the 
slogan. Wikipedia Talk Pages are not meant for writing slogans. Any sensible person 
would come forth to correct it. The fact that no one had done so was disconcerting, yet 
understandable. If anyone does it, then he becomes the target of all kinds of malicious 
words and attack by third rate guys. However, I did write the following words: 



I cannot understand what this quote above is doing in Wikipedia. As to 
the tall claims, why should one create a Gandhi? And if at aU one need to create a 
Gandhi, the technique is to use the Media like he did and have followers who 
would put that person’s name into textbooks. 

As to Einstein, well, he is a scientist who came out with one idea. So 
many other scientists have come out with equally wonderful discoveries. 

As to the We part, who is this We around here who discovered 
Mathematics? Some great personages in history discovered so many things in 
Mathematics. How can one connect their bloodline to the people currently living 
in the land currendy called India? (Just calculate, everyone is connected 20 lakh 
bloodlines just 20 generations back} 

As to Vedas, they are great. But what is their connection to the present 
day inhabitants of this land? I am yet to see a native here who has even seen a 
Vedic text let alone read one. Such a claim to Vedic heritage is like an Egyptian 
claiming hereditary links to the knowledge and people who made the Pyramids 
and knew the art of Mummifying. 

And why should one be proud of languages that are feudal to the core 
and differentiate between people on the basis of stature, financial acumen and 
social position? 

Mind you this is an Encyclopaedia for International usage, not for 
propagating narrow parochial bigotry 

This was also one of the items that made me a target for admonishing. 
Admonishing is okay, but to be admonished by menial class individuals, who have 
money, is not condonable. A very creepy repulsiveness tingles on the skin. 

An unreal map 

There was another item. It was on the issue of the realistic map of India. Every 
sensible man knows that the map of India allowed for the people of India to see is a 
very doctored one. If the map is true, then Afghanistan is a direct neighbour of India. 
However there is no border that India shares with Afghanistan. Then there is the issue 
of Azad Kashmir. It is a state in Pakistan with its own Prime Minister. If the Indian map 
is true, then this state is not in this world. Well, this raises the question of who is trying 
to fool the people here and for what purpose. 

It has been made a statutory crime to depict a map of India showing the real 
borders. What kind of nonsense is this? Surely the persons behind this fooling have to 
be taken to task. However, the problem here is that the Act has been passed by the 
Indian Parliament. And the fact remains that most of the Indian parliament members 
cannot understand what they have passed if given to them in English. 


In a Maharashtra state government handbook, published some years ago, 

I did see a very dire warning. Any private individuals using the information for 
any other publication will be viewed sternly. What kind of talk was that? That too, 
to the citizens here, by their statutory servants! 

I have seen this text in an official handbook published by the Maharashtra 
government. Is the writing and the stern warning legal? 



Wikipedia has this correct map of India. 

However, presumably due to pressure from the Indian lobby, it doesn’t appear 
on many relevant pages. However, before that there had been an event when the 
Wikipedia founder Jimmy Wale came to India to for Wiki conference in November 
2011. ( http://archive.indianexpress.com/news/protest-against—wrong—map-mars- 

country-s-first-wiki-conference 78778261 There was a demand to arrest him as per the 
tenets of the Act for depicting the original map. Now the question is if each and every 
nation starts seeking the arrest of the Wikipedia founder for items that do not 
correspond to their national idiotism, then what is the dependability of Wikipedia as an 
impartial encyclopaedia. Well, the idea of allowing everyone and anyone to edit the 
information content is good. However, the understanding that everyone and anyone are 
of calibre enough to do the work within the parameters of impartiality is questionable. 


http: / / www.indianexpress. com / news / protest-against—^wrong—map-mars- 


It is noteworthy that even the very article on Wikipedia was removed, as per 
‘majority’ opinion. 

http://en.wikipedia. 0 rg/wiki/Wikipedia:Articles for deletion/BJP youth win 

g protest against Wikipedia%27s map of India 

Map is here: http://en.wikipedia. 0 rg/wiki/File:India disputed areas map.svg 

http://upload.wikimedia.org/wikipedia/commons/4/4a/India disputed areas 


People from feudal language nations do not have the content of impartiality in 
their mind. Every social logic is guided by the hierarchical string on which they belong. I 
have been in places which are known as (communist) party villages. People in these 
places can think only in a particular manner, that is in sync with the party ideas and 
leadership. But then no one would admit that they are not free. They feel that they are 
free, and would claim that they have all mentionable freedoms. However, the moment 
they see a person of English nativity, they understand that their freedom is only to 
reverberate the social regimentation with joy and delight. However, they cannot usually 
conceive of an outside world. Like a person living in a 2-dimensional world may not be 
able to imagine 3-dimensional space. 

I had the most curious description of my attempts at correcting the contorted 
writings as an enmity for India. It is a very strange situation. Eor, is there anything anti¬ 
people in mentioning that there are these defects in ‘Indian’ language and culture, which 
are derogative to the local people? There are so many political movements, into which 
crores of rupees (millions of dollars) have been put in, in the name of stopping 
corruption in India. Does anyone say that they are anti-people? Can ideas be acceptable 
only if the promoters are ready to buy the media with money and gifts? 

The genius Indians and the ‘bloody’ Indians 

Well, this does bring us to the question of what is being pro-Indian? And who is 
an Indian? There are different types of Indians, depending on the qualities that one takes 
for selection. However, on a general scale, one can say that there are two clearly 
remarkable Indians. Both opposite to each other. One the Genius Indians and the other 
the ‘B/w^’Indians! 

The Genius Indians include the government employees, their dependent 
children, the Indians in foreign nations who become instant millionaires on the swindle 
called currency exchange rate difference, the rich land owners, the other rich, the 
teaching class etc. They live on the higher indicant word codes of the feudal languages. 
They have markedly ennobled looks and look quite divine and fabulous. They cajole the 



other "Bloody Indians’ to foUow Gandhi while they themselves get ready to escape to 
English nations. 

The other Indians are the "Bloody Indians’, who the Genius Indians view with 
very obvious disdain. They have no wealth, no foreign connection, have to be quite 
obsequious to the government officials, are easily manipulated by the political parties, 
heartily believe that Gandhi was their saviour, and feel that their plight cannot be 
improved and fuUy accept the theory that learning English is bad for them and their 

When the Genius Indians speak about the "Bloody Indians’, they use lower 
indicant words, and use such words as Avan or equivalent words with perfect right. They 
manipulate them and try to reach out to get their women who these Genius Indians feel 
have to be saved from their own low-class husbands. They, including the females of this 
group, move around talking about the miserable life of the wives of the Bloody Indians. 
They cajole the wives to speak against their husbands, and to revolt against them. They 
also teU them that that remaining chaste and faithful to their husbands is a very foolish 
idea. Eor their "Bloody’ Indian husbands are not worthy of such loyalty. However, they 
never mention that it is they themselves who are making these husbands worthless by 
use of lower indicant words. They go around teaching the wives of the poorer sections 
that they have to liberate themselves from the clutches of their husband and serve the 
Genius Indians. However there is no mention that the wives of the Genius Indians should 
be made to serve "Bloody’IndloLn husbands. 

It is this "Bloody Indians’ that are being fooled by the Genius Indian. It is actually 
the Indians that supported the East India Company as it went about destroying 

Genius ‘Indians’ of those times. However, these fooled people in the present 
circumstances do not understand that their very seeming benefactors of present day 
India are really their suppressors. 

In the last 20 years of my observation, the persons who had gathered money in 
the public services have all become great business leader and many of them even had 
stakes in educational institutions including Medicine and Engineering. Most of them 
have sent their children to UK, US and Australia. So telling anyone to be not corrupt is 
only for the bird-brained. If anyone believes such words, they are as silly as Gandhi’s 
followers, who revered him as he went on frolicking with girls in his ashram till his very 

See this comment and counter comment on a Website: Silicon India 
( www.siliconindia.com/shownews/People in Bangalore most willing to pay bribe- 




1. As to why the Bangalorean’s pay bribe is another side 
of the Indian story. My own sister who earns a fabulous salary as a 
professor in a National elite engineering college thinks it smart to pay 
bribes. Otherwise, she will be forced to stand in a queue with the 
‘bloody’ Indians, who she sincerely feels are untouchable dirt. She 
claims to be very efficient, for when she makes a phone call, various 
agents come bowing before her calling her ‘Madam’. She gets her 
papers at the RTO office. Passport office, and many other Indian 
offices much faster than a ‘bloody’ Indian can get it. 

As to the ‘Madam’ part, it was my understanding that ‘Madam’ 
as a suffix to a name was generally used to denote brothel matrons. 

Using this as a term of respect really displays the quality of the 
‘respectable’ persons in India. 

Posted by: Ved from Victoria Institutions -10 Dec, 2009 

2. You, Raved and your Sister who works in a national 
elite Engineering College are more dangerous than those terrorists who 
plan to destroy our nation. 

And pis refrain from using words like ‘bloody Indians’ in a 
public blog... such a person like you don’t have any right to comment. 

First learn to be a human and respect others like how you would like to 
be respected. 

John Replied to: Ved from Victoria Institutions - 16 Dec, 2009 

3. I think you have not understood the quotation mark. 
Possibly due to your lack of understanding what was meant between the 
lines. Currendy for most government babus in this nation, all the people here 
are ‘bloody’ and fools. Otherwise how does one explain the huge salary for 
the government babus, commutation of pension, 13 months salary a year, all 
the respectful words for them, and the low grade words for the common 
man here. I think you belong to the government babu, and must be enjoying 
the tremendous ‘freedom’ of this nation. 

See the treatment a commoner gets in any govt office, including the 
police station, and compare with how the officialdom treats the bureaucrats. 

If you know what I am talking about, you will either agree with me, or at 
least shut up. 

Ved from Victoria Institutions Replied to: John - 10 Dec, 2010 

To put it mildly, all that the weaker sections of the Indian people require to raise 
themselves up from their current state of lowliness is an occasion and opportunity to 
learn pristine English. Now the question of being pro-Indian comes up. Will my 



illuminating these aspects make me pro-Indian or anti-Indian? Well, it depends on who 
is doing the evaluation. Naturally the majority of the lower classes do not have access to 
computer use and English literacy. How then would they be able to understand my 

I wrote this much specifically due to one reason. One of the persons on 
Wikipedia wrote to the administrators there that my account should be barred. One of 
the funny reasons mentioned was that I did have an antipathy for ‘India’. If anyone really 
feels that I am anti-Indian, well I am anti-Indian to the extent mentioned in two files. 

1. FENCE EATING the CROPS! A treatise on the bureaucratic loot & 
swindle of India 

2. Writ Petition against Compulsory Malayalam Study: An argument against 
teaching feudal languages 

Ilspamming on article talk pages_ jtiwi j 

My MItntion wit fint driwnlo Ihi iditmg of Vtd036 (Itik ■ coninbt) whin I lawihisif iiM hi mtdi lo Tilk bbiralion Tigttt of Tamil 
Eilam Thi commiil cnliciiid Ihi Mticli bimg lomilhing hki a mwipapi? ailtcia R contumd no auggittioni fw improvtminl o> 
howto ovOTComt thi proMamt. but « iMinid to mi» a cow for a bnlt hi providid Thi Ink waa lo a fonim which containid a knd of 
an opinion pwci. wnttin apparintly by himiilf I rivirtid thii idl imci it iiimid to mi at bung m violation of WP TAUC and 
WP SPAM I thin chockid hi« contnbuliona and aaw that almaai al hia iKint adds win to aiticli tah pagic Mo$t of thim war* of 
tmilar natun to to thi comminl I havi gwin abovi. Ihiy ihow tomi fauR vmth thi aiticli and thin prowdi a hnk to oni of hit opinion 
PMCit. imiling iiadirt lo foRow Ihi Ink I liR turn a noU' iS’ on hit talk pagi about Ihit. bid lacanod no iitpontt But ho dnf pott lii v 
toinniani dP on Talk Libiralion Tijirt of Tamil Eilam. accuting dt idiloit of ‘mattlmg Ititii own oywwono arxf claiming lham lobact 
aupanoi acadarwc alandaida' which tiimt to mi lo bi iiictly whal hi't tiymg to do wdh Ihiti tali pagi commiidt. Chick out Ihiti 

• Talk Mohandai Kiramchand OandnuP 

• Talk Malayalam languagi # • Hi makit no altimpl lo ivin concaal hii tnii puipota hiri 

• Talk Paraptychologyd>- Nor hori 

. Talk Vanaanad> 

« Talk Barack Obama# - Thit. again it cliar tpamnwig 

Hi tiomt to ham got into qudi a conRicI iigaiding hit pottingt al Talk Ezhava at wiR Anyway, if you click on any of Iht iddt to 
trticll talk pagtt in hit contnbt. youl tit what I main. Ihiy ari all of thi tarm natun Wikichicktiif and «d<i countei # 

both tiKMi that hi hat only 3 idda m thi maintpaci and 109 on aiticli talk pagit Cliaily Ihe accouid it now bung utid only foi Ihiti 
pottngt hi makit on Ihi aiticli pagtt R alto apptwt lo mi lhal hi hat a bd of but againit India and olhit counfnit of lhal rigion 
|62|eib3j I dr. but I guitt that it nidhir htn nor thin Bui Ihoti linkt an cliaity againtt WP.SPAM rm not talking a ban or 
block hen. but can an admm at liait ditcutt wdh hen and eiplam lo him about whal he'd domgT Chniii.i '** OE 06. X Apnl 2009 

Now what is that I had written in the LTTE page: 


A more finer view 

T^^^larticle is very, very low quality, and more or less reads like an insipid Indian newspaper commentary or a shallow Indian 
History textbook. 

The word Terrorist is a relative one and depends on many fiictors, including perspective. As to killing civilians, it happens on both sides. 
As to child soldiers, I don't think any child with any sense would watch the quartering of his father, and the rape of his mother by 
uniformed personnel with equanimity. Sri Lanka is a typica Asian nations, just like India, Pakistan and the rest, where uniformed forced 
do misuse their capacities. I cant understand how the writer of the main article Is not aware of these things. Anyway, it would be only 
intelligent of him not to try for personal experiences in these items 

I would request readers here to read this article that goes into deeper issues: Refining common impressions HP It may not be impartial, 
but there certainly are other issues that the main article wrter here is very much unaware of -Ved from Victoria Institutions (talk) 04:31, 
24 April 2009 (UTC) 

Anyone can see in retrospect that it was not LTTE that was the terrorists. For, 
they only attacked strategic locations, including persons in such positions. It was the Sri 
Lankan side that always went for mass killing and mass molestation. LTTE does not 
have any record of attacking civilians other than in rare stray incidences. Sri Lankan 
army literally surrounded a huge landmass where people were living peacefully as a 

separate nation, and went in for 
dense firing and carpet bombing. 
People were living there in a very 
secure manner. Sri Lanka has had no 
right to enforce its own sovereignty 
over people who do not want it. For 
sovereignty is connected to right to 
s elf-determinism. 

I objected to the use of the 
adjective of Terrorist organisation for 
the LTTE. Eor, I found it quite 
strange that the persons of actual 
Satanic dispositions have been given 
the accolades. This idea would be 
very clear if one is know that the Tamil Tigers could also have started a mass massacre 
of Sri Lankan civilians. Instead their stance was only defensive. Only pro-independence, 
and not invasion or occupation of other people’s homeland. 

Above video: 

The communication is in English. Tamil personal name are not comprehensible 
to the interrogator. Well, these things itself show that Sri Lankan army has invaded 
another nation. Still, questioning in English is better. For otherwise, words like Nee, Eda 
etc. would come in. 

At 3:50, the interrogator is asking: Where is your leader's daughter? Well, that is 
the question that should still be asked. Where is she, and why were they so interested in 
her? What did they do to her? 



The question that remains in my 
mind is what was Obama doing when this 
gross injustice was going on? What would 
Obama have done if his own daughter 
gets in the hands of some Sri Lankan 

What about Great Britain? How 
was British help compromised? Who are 
the villains who have infiltrated British 

A silly Wikipedia writer has 
concerns when I mention that the word 'terrorist' should not be used, just to support 
any side. He wants to have me blocked. 

I did get many blocks online when I spoke against the savagery on a people who 
spoke for detachment from savages. However, on Wikipedia I did not speak for LTTE, 
but only put in a refrain that Wikipedia should not take a partial stance. 

See this block that came on my comment recently on Times of India: 

The Savages! 

Follow the Times of India - India section 

You can't post this comment as it contains inappropriate content. 

Share your views - post your comment below 

All Tamil nadu politicians including Jayalalltha are displaying fake tears. When the civilian population of North 
Ceylon was being shot down Indiscnminately none of them did anything Immensity of girls, of good culture and 
family background were simply taken over by the Sri lankan army. There is one English newspaper published 
from Madras which quite surprisingiytooka pro-Sinhale attitude and celebrated the rape and murder Tamil girls. 
Wouldnl there come around a complete reversal of roles in the near future. There is something known as 

Jayalltha who did not have anything to say when tens of thousands of young girls were brutalised suddenly 
donned the robe of a saviour of women when a single female in Delhi was killed. 



WU be displayed 

WHI not be displayed 


Wealth creation by a fraud 

Before moving from this section, I need to put in a brief mention about the 
money that the foreign earning persons are bringing to India. A local Indian works and 
gets Rs. 8000 per month. A foreign earning Indian sends 1000 or 2000 of that local 
currency denomination there. Here that becomes 20000 40000, 50000 or even 100000 
Indian rupees. What is happening? The local Indian is literally get erased. Well then what 


about the economic development that is 
caused by this inflow of wealth? The truth is 
that the same thing can be achieved by doing 
a similar thing within India. 

Give 2000 rupee tokens to two 
different sections of people. One small 
group and the other a big group. 

After this done, make a statutory 
Act that the token given to the smaller group would have a value 50 times that of the 
token given to the bigger group. Well, a lot of economic activity will take place. For, a 
huge number of people would become impoverished and the smaller group would get a 
lot economic slaves. Along with this add the terribly suppressing feudal language codes. 
Actually this is the economic strength that built an immense number of ancient 
structures in ancient ‘India’. For example, the Taj Mahal. It was btult on the suppression 
of a large number of native 

However, the Indian 
government should not be 
machinery to work out such a 
heinous deed that fools the major 
people who live inside India. It 
should have super-taxed the 
foreign employed. So that they 
do not become economic moguls 
inside India. If they do not want 
to bring the money to India, let 
them keep it elsewhere where it is dirt cheap. If they want to bring it to India to make it 
expand, well that expansion should be a highly controlled expansion. Not one that 
would gobble up the people who live locally. 

SEE THIS POST of mine in Wikipedia, which was promptly deleted by the 
Indian-official class lobby: 

QUOTE from Main Article on Kerala: ‘Another thing that 
needs mention is the oft quoted: {Kerala’s Human Development Index 
rating is the highest in India. This apparently paradoxical “Kerala 
phenomenon” or “Kerala model of development” of very high human 
development and not much high economic development results from 
the strong service sector}’ 

an unexplainable economic phenomenon; and the explanation given is 

Sowing death and disaster 



not correct. It is based on a fantastic duping of the people of this 
nation. That is, a foreign employed person’s earning is allowed to 
expand by a fraud known as currency exchange rate devaluation. What 
it really means is that the native-employed person is not protected from 
the devaluation of currency that is known to be doctored to suit the 
interests of the foreign-employed and the exporters. 

For example, a person is earning Rs. 1000! -inside Kerala. It remains 1000 only, while a 
foreign employed person willfind his 1000 denomination expanding from 17 to 100 times. This huge 
fraud has literally made the people of many states in India with no foreign connections literally destitute 
and economic slaves. 



The logic of blocking information 

Wikipedia and the issue of original knowledge 

Now coming back to the Wikipedia, it is about a strange policy of theirs that I 
need to speak of. It is that nothing original should be posted. In that only knowledge 
that is currently known should be mentioned. Now, this is a very complicated issue. It is 
an area wherein persons with deep insight and profundity should work. It is not an area 
for mediocre persons to wield a baton and eraser. 

To make this point clear, I need to speak about a particular post of mine, 
wherein it was noted as Original Research. That means it is forbidden on Wikipedia. 
Now what is this original discovery of mine? Well, there have been various studies done 
by English and other non-Tndian’ research scholars on ‘Indian’ themes. They have 
written much based on observations, analysis and statistical calculations. However, what 
they are discovering is just ‘ordinary information’ for any individual who lives in ‘India’. 
What is original research finding in what is an innate feature of the ‘Indian’ people? 
Something which every Indian knows. But something that has not entered social science 
textbooks. Would a knowledge become a human knowledge only if it comes in college 

SEE THIS: _Wikipedia Talk page on: Bhikkhuni. See the section titled: 

Concept of equality 

f https://en.wikipedia.org/wiki/Talk:Bhikkhuni#Concept of equality ) 

Now, this fact has another extension. Most of the Indian academicians lack a 
definite level of social experience. It is not that they are cut-off from society. It is just 
that they are contained in a particular indicant level slot. It is a reclusive situation when 
viewed from an ordinary English perspective. They become quite nervous about 
anything that seems to encroach upon their superior slot. They simply become parrots 
of academic textbooks. This becomes so much a part of their personality that they are 
not willing to admit realities which are not in tune with what they are studying and 

I mention this much in connection to a contention that was aimed against me in 
my case against the compulsory imposition of Malayalam on aU students. I contented in 
the High Court of Kerala that Malayalam was a feudal language. The contention from 
the third party [Malayalam professors and researchers] who joined on the opposite side 
was that there is no such mention in language theory. The question was why I should rely 
on language theory, when what I was mentioning was an everyday reality that only the 
local natives can understand. 

See this comment made by a commenter attacking me on Scientific America: 



Neeraj in reply to VED from VICTORIA INSTITUTIONS 03:19 PM 
XT.I'l'hlVl https: / / www.scientificamerican.com/id/remembering-ramanujan- 


You also seem to draw some major conclusions from the different words 
used to describe a person of a higher standing as opposed to a person of a lower 
class, but that is a ridiculous analysis. For almost ALL languages across the 
subcontinent have this common trait (again pointing to linguistic unity, a point 
against your favour). If we are to then say that aU of British India(landmass, as 
large as Europe) had languages inherently feudal, and almost racist in nature 
therefore all of India shares these social characteristics, it would be naive, near 

MY COMMENT: This comment though attacking me, actually supports 
my point, inadvertently. 

It is seen that what I am proposing is actually a common knowledge in India. 
However, it has not yet entered the ‘luinguage Theory'. Mentioning something that is 
known but not in the textbook is ‘original’ and cannot be posted on Wikipedia. That 
simply means that Wikipedia is a textbook version of everything. Well, in nations like 
Pakistan, Bangladesh, India, Sri Lanka etc. textbook versions of many things are most 
colloquial perspectives of the section of population that is holding the nation to ransom. 
For example, in the history of Sir Lanka, how would they mention the butchery they 
committed on the independent nation of the Tamils in North Ceylon? 

If I write this on Wikipedia, to an English native speaker, it is either an original 
research finding or some crack idea. As to an Indian administrator on Wikipedia, he 
would very well view it with a very competitive mood. He would want to delete it fast. 
Well, that is a fact of life, in India. 

I need to mention an occasion when I was visiting the UAE in the year 
around 1999.1 happened to meet a journalist. He was an MA in English, who had 
studied in Trivandrum. However, he had not much idea about English classics. 
About the various English Classical authors, he had only a vague idea, not much 
more than their names. However he could write correctly in a perfunctory 
manner, more or less adept in that due to so many years of writing experience. 

I saw him writing reviews about books. He simply told me that he did 
not go through the books, but simply made the cursory glance through the front 
and back cover and little reading here and there. I hinted that he might miss the 
real gist of the book with this type of reviewing. He simply answered that all 
books are only that much deep and a cursory glance was enough to give a deep 
idea about what was inside. Then I told me that there might be some books 
which are quite original and different. He then dryly told me that there was 
nothing original to be written anymore. Everything had more or less had been 
written. This was a very disconcerting statement. For, I had been toying with the 


idea of giving him a copy of my book (tiie typescript): MARCH of the EVIL 
EMPIRES; ENGLSH versus the FEUDAL LANGUAGES which I had written 
first in 1989. However his rather total sarcastic comment made me defer from 
doing that. 

Part of the hesitation that sprung up was also due to a very truculent 
mood of competition that he had displayed when he had read my profile details, 
in which my profound reading experience in English Classics was mentioned. 
Well, this was the competitive mood that I had sensed in the Indian 
Administrators on Wikipedia. However, there was also a mood among the non- 
Indian Administrators about the mediocrity of ‘Indian’ writings. However, this 
was a mood that was easily curable once they read my writings. This is very much 
sensed in the mood of the first admonishing that the lady Administrator on 
B.^ava Talk Page had displayed. This did change subsequently. However, to see 
that one has to go through the complete conversation. 

Read the complete text in the UsserPage of VED from VICTORIA 
INSTITUTIONS in Wikipedia 

The very idea that original researchers are cracks is an old one, borne mainly by 
mediocre people. However, how this idea came to infect Wikipedia should confound 
me. There would be a need to control people who use the Wikipedia to promote 
themselves. However, when it is knowledge that is being given, it has to be seen in a 
different manner. 

Off course, in feudal language nations, people who give information and 
teachings to the others are viewed as social threats. For, they are aspiring for 
social leadership. Or the nearest fear is that they would snatch the social 
leadership from traditional leaders. It is this fear that made the Indian social and 
traditional leaders disallow the teaching of English by the East India Company as 
advised by Lord Macaulay. It is easily seen that Macaulay is aspiring for the 
leadership of the native masses. Or at least, that is the fear of the local leaders. 

The same thing happened when BBC started an Indian Broadcast for the 
people of British India. No leader, including the ubiquitous chatterbox MK 
Gandhi or his fellow charlatan Nehru mentioned about this to the people. What 
was their fear? Their fear was that the people would listen to the BBC and their 
inteUectual leadership would move on to people like George Orwell etc. who 
were trying their best to improve the lot of the natives of ‘India’. I think such 
persons as Mulk Raj Anand, the Indian English writer, was also involved in this 

Now when speaking about lending knowledge, it has to be seen as a very 
altruistic stance and not as a stance of self-aggrandisement. For, as I have mentioned 
elsewhere, in India, no one really likes to impart information and knowledge to others. 



So, when a person comes out with information that others do not know, he or she 
should not be treated as a nut. And that too this defining and categorisation, should not 
be done by mediocre nuts. However, they would naturally feel compromised. 

I remember speaking to a homeopathy doctor. He once confided in me 
that he had found out a very effective method of effecting homeopathic cure. He 
told me the technique. He informed that he had stumbled upon this technique by 
some chance. I then told him that it would be good to inform this to the other 
homeopaths or at least post it on the Internet so that so many other human 
beings would benefit from it. He simply told me that it would be quite idiotic to 
do so. For, like the Adobe PageMaker teacher, he also mentioned that it would 
only be giving munitions to the enemies. Meaning that other homeopaths would 
use the technique and they would garner the accolades. 

In feudal language nations, this is not an unwise logic. For, it is there in 
the language codes. Moreover, it is a logic practised traditionally over the 
centuries. It is seen that every man who did know a skill or information would 
not impart it to anyone other than someone who has become closely identified as 
a verified disciple. So that all medical knowledge that this social system had literally 
moved through closed corridors. 

The sly cunning in education [Read my book: Compulsory Education: A 

The mass way of imparting information like that of Medicine, Engineering etc. 
came through the English mindset and never emerged on its own in nations like ‘India’. 
However, the question would then arise as to how there are so many colleges and 
schools in India, where the teachers are imparting their knowledge to the students. The 
answer is that they teach information that are too general and of no practical use to the 
students. All information that has practical use and which the student can use to 
compete with the teacher/s, are never imparted that easily. That imparting comes with a 
price, and not necessarily through the academic route. 

A one-way dissemination of information 

Now when speaking about what the homeopathy doctor said, I get reminded of 
what is there on the Internet. Almost all information that the English world has is on 
display for free browsing and use. Moreover, the immense amounts of books that have 
become Public Domain have all been allowed for free use internationally. Compare this 
with the fact that if any outsider comes to India and collects a plant or a leaf from a 
forest, all the news media would make a clamour saying the India’s genetic resources are 
being robbed! Natural resources, trees and plants are not the product of any ‘Indian’ 
genius, but what providence has provided. Posting claims on assets of providence could be 
dangerous. For, nemesis has some association with providencel 


Rights to public domain 

Well, in this context I think it would be quite intelligent for the English nations 
to charge a small fee for the use of their national Public Domain items by outsiders. And 
each person who uses English in any form has to necessarily pay a token amount as 
royalty fee to England. If England doesn’t feel that it has no right to do so, I fear that 
the feel of England as the Homeland of English has diminished to the extent that it has 
been redefined by fools as a homeland of ‘M-ulticulture’. 

http: / / victoriavedpages.activeboard.com/150491556/reply-to-multicultural- 


As to India, claiming any royalty for anything that is in the Public Domain, well 
the nation has to become a little more decades older to do so. It is still too young to 
claim any right over anything. Such things as Sanskrit literature and such things are not 
connectable with the modern nation of India. Just because a few people of India have 
can read and write Sanskrit, it doesn’t mean that they or the whole nation has a claim on 
things that were there in the public domain since five thousand years. Such a claim 
would simply be like saying that people who studied Physics in India have a royalty 
rights over the works of Sir Isaac Newton. Moreover even the geographical area 
connected to Vedic texts does not exactly come inside modern day India. 

A digression to Newton 

Now, when mentioning about Sir Isaac Newton, there is this thing to be 
mentioned. He was more of an occultist than a scientist. Most of his research was 
on the theme of occultism. However, when he proposed the theory of gravitation, 
he was ridiculed by many. Some simply sneered that he was bringing in the oculist 
theme of an unseen rope pulling material objects. Newton was so much distress 
that he was frightened of publishing his mathematical discoveries concerning 
Differential Calculus. Eor, they would be seen as more far-fetched and 
implausible. {Later Erench Mathematical genius Leibniz published similar 

Now imagine Sir Newton trying to publish his ideas by bringing this 
theme in a concerned Wikipedia Talk Page. He would have been sneered and 
jeered, especially if the kind of administrators and other collaborators that 
accosted me on Wikipedia were to see his writings. They would have viewed with 
quite obvious unbearable envy the possibility that his writings were driving 
viewers to his own writings page. 

DIGRESSION: England is great not because of people like Newton, but 
because of a great common man there. British Empire was not founded by great 
academicians and scientists of Britain, but literally by persons with very little 
formal education. Eor example, Robert CHve was a school dropout. Yet, I know 



for sure that his level of intellectual calibre and social understanding, not many 
academicians would have. 

{See this: The fact is that the link given in on my TalkPage leading nowhere and 
I had not thought much about correcting it. However, the quite obvious concern that I 
might be giving some information to the interested viewers is consternating the 
Administrator or some other Indian constable on the prowl on Wikipedia. It may be 
noted that the posts on the Ezhava page about which one complainant had made this 
comment: ‘He seems to have got into quite a conflict regarding his postings 
at TalfcEzhava as well’ is one of the most visited writings on my Writings page. Yet, the 
funny thing is that aU of these things have been removed from the Wikipedia Talk 



Mediocre might 

Language fanaticism on Wikipedia India Pages 

When thinking about the pages on Wikipedia about Indian languages, again it is 
seen that the pages are held hostage by linguistic fanatics. It is a strange world of 
fanaticism in India. If one were to read the newspapers in Maharashtra, one would have 
to believe that the people of Maharashtra are the greatest of the people in India. Bombay 
{actually a British design and creation, and not the current mess designed and 
maintained by India} is their creation. If one were to go to Delhi, North India is the best 
part of India, and South Indians are definitely of a lesser quality. If one were to read 
Karnataka Newspapers, Kannadigas are the best people with most glorious of heritage. 
Well, this theme is repeated in almost aU states of India, including Tamil Nadu, Andhra 
Pradesh and Kerala. The people of Kerala believe with the most passionate conviction 
that they are the most intelligent people in the world. If their intelligence were not made 
available to the English nations, most scientific establishments would not have opened 

These levels of ignorant convictions are deeply connected to a heady fanaticism 
for state or regional languages. The real fact is that most of these languages made a 
heady development during the British days. Before that the literary field was occupied 
and controlled by the traditional feudal classes including the royal houses. Majority 
people were simply at the level of low level serfs of the landlords maintained at the very 
lower end of the pejoratives of the feudal language. 

For example, in Kerala Malayalam is the official language. However, the modern 
language of Malayalam is only the traditional language spoken by the small section of 
people of South Central Travancore. The traditional language of Malabar has been 
wiped out as this language was made the official language. Now, loyalty has changed. 
Many years ago, if anyone in Malabar spoke the official version, he or she would be 
jeered and sneered at, as a pompous idiot. However, when the official version was 
enforced through the school textbooks and later given more exposure by the news 
media and the visual media, the traditional language of Malabar became the tongue of 
the uneducated. The modern generation view their traditional language with derision. 

There is an immensity of words in Malabari language that cannot be understood 
by the Malayalam speakers. 

See this link 

I mentioned this fact in a Talk Page in the Wikipedia. Well, I knew that this was 
an information that the sponsors of Malayalam as the official language would see as a 
real threat. For they were campaigning to have Malayalam declared as a Classical 



language like Latin, Sanskrit and Tamil. It was more or less certain that they would 
achieve their aim. For everything is decided by a small group of persons in the literary 
circles. They have their own small time loyalties and mutual jealousies. Many languages 
have tried for this status and I feel that some of them did get this. 

It is a matter of becoming the cultural leaders of a people. It is like this: Many 
years ago, when I was in a particular metropolitan city, when creating a Kerala people 
based book, I was told to write such and such things about a particular person. I was 
told that he was ^our cultural leader’. Well, who is that that appoints anyone as a cultural 
leader? Well, there is a mutual-help caucus that places each one on pre-set slots. It is a 
closed circle. Outsiders are not allowed. This closed circle decides who are the cultural 
leaders, who are the Sulthaans, who the deciders of culture and much else. They work in 
close collaboration with the visual and print media. Everything is connected to the 
encasing aim of controlling the mind and intellect of the people to condone the doing of 
a low calibre governing setup, in which the huge majority of the people simply live as 
economic and social slaves. The people in the caucus remain the Sultans and the 
fountainheads of the social system. 


Actually the power of language has to be understood like this: Hindi was 
made the national language of India. It lent a huge economic boost to the Hindi 
film producers, actors, writers and lyricists. Moreover, almost all national leaders 
who played out in Hindi achieved national grandeur. Think of such national 
leaders in India as Subash Chandra Bose, Gandhi, Nehru etc. They played politics 
in Hindi, and their reputation spread all around the nation. However, there are 
persons who tried it out from other language areas. But their lack of knowledge in 
Hindi or the fact that they were contained inside the domains of other languages, 
limited their grandeur. 

Has Hindi really any right to be the national language of India? It has the 
same right that a Court Jester has to the title of King. 

Now, this unwritten code is connected to many fanaticisms including that of 
language, caste and religion. Now, when I wrote the text about the actual reality of the 
language called Malayalam, I knew that it was just a matter of time before the text would 
be deleted. Well, the fact is that what I gave was information. What the administrators at 
Wikipedia did was to block information. Well, this is the change that had come over 
Wikipedia India Pages, when it handed over certain control mechanisms to rank third- 
rate guys with small-time mindset. It is not that the information that I gave should be 
there, but that correct information should be there, on the main article page. 

I have seen many other issues also. For example, the history of the British India 
and the connected doubtful topics of the Indian Freedom Struggle. The general attitude 
is to write an anti-British tirade, without any mention of the fervent fact that the British 
rule was held up by the people of the place. Without their love and loyalty for this rule, it 


wouldn’t run. This fact is proved true by the fact that almost all people of India who 
make money want themselves or their children to move to Britain. Well Britain is a place 
ruled by the British and not by Indians (at least as of now)! 

There is this page on Swaraj Movement. It is a said to be a movement to throw 
out all British goods from British India, and thus promote locally made goods. Well, the 
truth is that in current-day India, no one has any qualms about using Chinese made 
goods that has flooded the land. 

Now, the Indian historians write without an ounce of pang of conscience or 
qualm that the Swaraj Movement was supported by the people. Well, these types of 
figments of their imagination will not be able to fit in with the quote I gave on the 
concerned Talk Page on Wikipedia: Swadeshi Movement 

Shallow textbook history 

Naturally I was not there during the 
Swadeshi movement, but then, I live in India, and 
understand how truths can be twisted. It is an 
everyday event here. 

As to the Swadeshi Movement being a 
pro-people movement, one needs to take the 
idea with a pinch of salt. I quote from Home 
and the World written by Rabindranath Tagore. 

He was from Bengal and naturally knew what 
really happened. 

Quote from the book: A FEW days 
later, my master brought Panchu round to me. 

His_zamindar_, it appeared, had fined him a 

hundred rupees, and was threatening him with 

“For what fault?” I enquired. 

“Because,” I was told, “he has been found selling foreign cloths. He 

begged and prayed Harish Kundu, his _zamindar_, to let him sell off his 

stock, bought with borrowed money, promising faithfully never to do it again; 

but the _zamindar_would not hear of it, and insisted on his burning the 

foreign stuff there and then, if he wanted to be let off Panchu in his 
desperation blurted out defiandy: “I can’t afford it! You are rich; why not buy it 
up and burn it?” This only made Harish Kundu red in the face as he shouted: 
“The scoundrel must be taught manners, give him a shoe-beating!” So poor 
Panchu got insulted as well as fined. 

“What happened to the cloth?” 




“The whole bale was burnt.” 

“Who else was there?” 

“Any number of people, who all kept shouting_Bande Mataram_. 

Sandip was also there. He took up some of the ashes, crying: ‘Brothers! This is 
the first funeral pyre lighted by your village in celebration of the last rites of 
foreign commerce. These are sacred ashes. Smear yourselves with them in 
token of your_Swadeshi_vow.’” 

“Panchu,” said I, turning to him, “you must lodge a complaint.” 

“No one will bear me wimess,” he replied. 

“None bear wimess?—Sandip! Sandip!” 

Sandip came out of his room at my call. “What is the matter?” he 


“Won’t you bear wimess to the burning of this man’s cloth?” 

Sandip smiled. “Of course I shall be a wimess in the case,” he said. 
“But I shall be on the opposite side.” 

“What do you mean,” I exclaimed, “by being a witness on this or that 
side? Will you not bear witness to the truth?” 

“Is the thing which happens the only truth?” 

“What other truths can there be?” 

“The things that ought to happen! The truth we must build up will 
require a great deal of untruth in the process. Those who have made their way 
in the world have created truth, not blindly followed it.” —^Ved from Victoria 
Instimtions (talk) 11:22, 3 March 2012 (UTC) 


If the people of British-India were so much against the British rule, how 
come a huge number of them fought on the British side during the T* and 2"^ 
World War? In fact, around 1 million Indian soldiers took part in the T' World 
War immediately in the aftermath of the shooting in JallianwalaBagh. If the so- 
called national spirit was anti-British, how come there was such a feverish support 
for British war efforts? 

The 3 million [30 lakh] Indian soldiers took part in the 2nd World War 
during the time when Gandhi [in his fervent haste to ward-off media focus from 
damning stories of his various shady escapades in his ashram started appearing in 
newspapers inimical to him] was supposed to have let loose a Quit India 
Movement. Well, this movement began as a whimper and stayed a whimper till 
the end of the war. 


If one were to say that 
the Indian soldiers fought only 
for money benefits, well, then 
that is true for modern Indian 
soldiers also. However, the fact is 
that it is recorded by British 
military leaders that the ‘Indian’ 
soldiers did exhibit exemplary 
loyalty to the British war efforts. If this be so, what can one say of the efforts of 
Bose, to set up an army to support the other side? If they are patriots, well then 
the soldiers who supported the British war efforts certainly are anti-nationals. 
Well, such a categorisation is a tragedy. 30 lakh British-Indian soldiers who stood 
on the British side were antinational? And the 2000 soldiers of the Indian Legion 
of Subash Chandra Bose were the patriots? To insist such a thing would rank 
nonsense. 3 million ‘Indian’ soldiers who supported British war efforts were 

IMAGE: British-Indian soldiers 
with English soldiers during WW2. 

Subash could get to meet Hider only after a wait of 18 months. What is 
that supposed to mean? It literally marks the levels at which he was kept by the 
German side. 

Why should Subash try to intimidate them through a radio broadcast at 
German behest? Through radio he issued warnings to British-Indian soldiers and 
police to the effect that unless they assisted the liberation forces (meaning the 
German side) they would one day have to answer to the free Indian government 
for their criminal support of the British. 

Well, it would be a total travesty to come to an understanding that the 
huge number of people who supported the British rule here are enemies to this 
newly made nation. 

In fact, when Subash saw himself being treated as a jest in Germany, he 
simply ditched his soldiers and moved in search of better prospects. 

[It may be mentioned in passing that when power was handed over to the 
newly formed Indian government, the British government had given a huge 
financial support also. This included a specific amount meant to be given as 
pension and other benefits to the British-Indian soldiers who had participated in 
the World War, dead and alive. How much of this was actually distributed to the 
soldiers who came home after the war is a point for discussion. The extreme 



treachery of Clement Atlee, the British idiot, wiU be clear from this. And the 
inherent impulse to loot and scoot of the Indian politicians will also be seen.] 

Fan version history 

If one were to go through the various Wikipedia pages of such persons as Indira 
Gandhi, MK Gandhi, JL Nehru and such other persons, the very clear features that is 
common in all of them would be the fact that it is not at all encyclopaedic writing, but 
mere fan versions. Even in the case of Gandhi, the issue is that if one were to focus on 
life incidences of a person from a hero worship attitude, it may seem that the whole 
nation pivoted on this individual’s activities. However, that was not the truth. This 
would be clear if one were to go through the pages of such small-time local leaders like 
E K Nayanar, EMS etc. Their various political activism, protect marches, fights with the 
police and such things may seem to be historical events that changed the nation. 
However the fact remains that they become significant only when these incidences are 
given much publicity and magnification by the media and academic textbooks. 
Otherwise these incidences are just mere dust in the hugeness of everyday political 
events that take place all over the nation. 

Media magnification 

I remember one incident when I was moving through Calicut (a big town 
in South India). Around fifteen people were holding flags and standing across the 
gateway of a government building. There were two or three cameramen near 
them. Around ten policemen were also standing near them. Then a most 
astonishing event happened. The leader said, ‘Okay, let us start’. The cameramen 
switched on their cameras. The protestors started a very ferocious shouting and 
thrusting forward. The policemen, as if given a prompt, jumped on them and 
started pulling and pushing them, and showed gestures of beating with their lathis 
(batons). This lasted for around one minute. After that it was all camaraderie, with 
everyone mutually acknowledging that the shooting had gone well. That night 
when I was casually going through the TV channels, I saw this event being 
shown, with the announcement that the members of this political party had 
protested the issue and were severely beaten up by the police. The leaders’ faces 
were shown facing the brunt of the police brutality. As the camera was focused 
on the few, and the scene lasted only for a few moments, the impression that it 
gave was of a huge number of people being outside the camera view. The truth 
was that it was a small event done with cunningly slyness as a political propaganda 
with active policemen collaboration. 

Birdbrains with keyboard 

There were other minor issues that I found with various patrollers of the 
Wikipedia. It is possible that they were all affected by the initial words of the first 
administrator who at first had believed that it was I who was doing the vandalism on the 
pages. The truth is that it is obvious that they did not read to the end of the 


conversation. Such persons who do not have a very judicious mind should not be 
allowed powers of administration on the pages. For, they are dealing with another 
person’s words. Even though they may feel that it is only a matter of typing a few keys, 
the fact is that when persons write with serious purposefulness, it should not be within 
the right of small time birdbrains to come and delete their words. It is not a few key 
strokes that they are deleting, but routes to huge amount of human knowledge. 

However, Wikipedia has taken a stand that human knowledge becomes human 
knowledge only if the academic peers have acknowledged it as ‘right knowledge’. 
Otherwise, it is only words of a feeble mind! Well, it is not Wikipedia alone that alone 
has this attitude. It is a universal attitude of most established players, mainly 
academicians to block information in which they are mere novices. See the block I 
received from one Physics Forum. 

This issue of knowledge peers is quite astonishing. For, the fact is that these so- 
called peers, who are mainly academicians, really do not know much about how the 
human body or mind works. Most of the information that they do possess have come 
from great non-academic mind, even though some of them did do academic teaching to 
earn a livelihood. These peers do not really have any definite information about how the 
universe works or what it is composed of There is information filtering in through 
academic research works. However, that is only one route for human beings to acquire 
knowledge. There are other routes also. All persons need not follow this route. 
Individuals can opt for solitary routes. 

However, it is not for Wikipedia workers to categorise them as nuts or cracks. 
That much politeness has to be extended to solitary researchers. Otherwise many of the 
human being who came out with fabulous information would have been defined as 
cracks had Wikipedia been around there then. For example, such names a Sir Isaac 
Newton, Samuel Hahnemann etc. would be called nuts by Wikipedia employees. In this 
context, it may be mentioned that Isaac Newton was given Knighthood not for his 
scientific discoveries, but for his work as the chief of the British Mint. His works gained 
more acknowledgement after his death. 

As to Hahnemann, there is stiU a hint in the words of Wikipedia that what he 
discovered is something of a fraud and pseudo science. At least that is the spirit of the 
Wikipedia article that I read on Homeopathy. And my talk contribution insisting a 
moderation of this input, was also seen as some sort of vandalism. Well then, what is 
vandalism? I had believed that it was meant to mean purposeful writing of graffiti and 
destruction of other’s property. That giving information that is lacking in a supposedly 
authoritative article is vandalism was news to me. 

From WIKIPEDIA: Introducing paragraph on Homeopathy 

Homeopathy is a system of alternative medicine originated in 1796 by 
Samuel Hahnemann, based on his doctrine of similia similihus curentur, according to 



which a substance that causes the symptoms of a disease in healthy people will 
cure similar symptoms in sick people. Scientific research has found homeopathic 
remedies ineffective and their postulated mechanisms of action implausible. 
Within the medical community homeopathy is considered to be quackery. 

At least the words that science has no exact means to evaluate this medical 
system could have been a better alternative. Now, it is just a matter of who writes the 
article. A person who has had exposure to Homeopathic medicine would have been 
better writer. The very categorising of medical events that Allopathy cannot understand 
so Placebo effect is a symptom of a negative mind. As to science, it is doubtful if any 
scientist can see the software in a Mobile phone, through any scientific observations, 
other than through the route of software knowledge. 

There is an impression that much human knowledge that does not come within 
the route of modern science is pseudo-science and farce. This is the way that Wikipedia 
mentions such things as Homeopathy. The general impression is that anyone can write a 
page. It is not actually possible. And that may be good. However, the general tendency 
to allow certain sections of people to take a stranglehold of this encyclopaedia is 
distressing. The blame should not be on Wikipedia, but on the persons who have taken 
it hostage to propagate their own parochial version of human knowledge. 

Formal degrees versus informal knowledge 

The problem is that a mere degree in sciences and Arts is seen to be a right or 
authority over these subjects. The actual fact is that it is not learning the subject that 
gives them the right to exercise authority over the subject matter. What people, who 
come to positions of authority to judge and evaluate, should have is a mind that is quite 
learned in many aspects of human liberty and human dignity. A minimum that I would 
suggest would be a reading of the complete works of Oscar Wilde including his letters. 
These writing do actually contain many routes to mental refinement with regard to 
tolerance and regard to other people’s rights and qualities. And of refinement in the way 
to deal with people who are out-of-step or on a different route of command-obedience 
string. This refinement, not learning in science and arts would give judicious content to 
their logic. To people who come from non-English feudal languages, this type of 
learning is quite essential. For, they come from social moods that are quite cantankerous, 
insecure, jealous and belligerent. 

European Colonialism versus English Colonialism 

Then there is this streak that I have seen all over Wikipedia. Most of the writings do 
have a very obvious anti-British colonialism theme embedded in them. It is easily 
identified as the White Colonialism. However, to a person who has understood what is 
White Colonialism or European Colonialism, the stark difference it has with British 


Colonialism is very evident. British Colonialism was the exact opposite of European 
Colonialism. Only historians with very feeble historical knowledge would identify British 
history with that of European history. Every person with profound information in 
history knows that Britain was the small island that outlived centuries of European 
belligerence and assault. It is not a nation that caved into European intentions. 
Everything about Europe is the exact opposite that of Great Britain. Including spiritual 

Currendy the whole of US more or less parrots the negativities of Britain, at the 
same time silently erasing the information that the US was a British-created nation. Not 
a nation made by Spanish and Portuguese Conquistadors. I first came across the 
negative mentions of Britain in the US in the year 1999 when I was going through a CD 
Encyclopaedia called Microsoft Encarta. I was quite surprised when many of the 
historical details were quite obviously anti-British. At the same time it was more or less 
pro persons like Gandhi. I couldn’t at first understand the logic or how this could come 
about. I get the feeling that Microsoft has made use of low-cost Asian, including Indian, 
writers and academicians to do much of the writings. These writers write on the basis of 
their own school textbooks. Now, this is a very dangerous issue. That international 
history can be written by low quality persons, who don academic tides from low-quality 
nations. They will definitely create huge mischief in historical knowledge. Eor, they are 
the very persons who stand on the feudal heights of their nation, in language, position as 
well as wealth. 

There is a theme in Wikipedia that mentioned pro-European version, pro- 
Indian version, pro-African version, pro-Asian version etc. Pro-British version is 
generally mentioned as pro-European, which in itself shows the mediocrity of the 



persons who does such mention. Now, the issue is that there is really no need to view 
everything from a pro-somebody version. Versions have to be absolute. For example, a 
pro-Indian version is not really a pro-Indian people version, but a pro-Indian 
officialdom and academicians versions. The fact is that both the Indian officialdom as 
well as the Indian academicians is anti-Indian people. 


Who are the people spreading all the canard about the British rule in 
India? Well, it starts from the government officials and the academicians. Who are 
they? They are the people who have come into the positions vacated by the 
ancient feudal classes of this geographical area. They loot the people and the land. 

Where do they stand in the looting scheme? A peon can get around 
15000 to 25000 per month, a clerk up to 30000, a middle level ‘officer’ up to 
50000, a professor 75000, and a senior lAS/IPS officer 125000 rupees per month. 
They all get 13 months salary per year. They are entitled to various other benefits 
like DA, TA, LTA, Medical bill reimbursement, various incentives for children’s 
education etc. Beyond aU this, they all have huge pension benefits, which include 
Provident fund. Gratuity and a super loot called Commutation of pension. 
Commutation of pension literally means that they can collect IV2 years pension 
together as one lump sum at the commencement of their retirement. 

They use their fabulous wealth to set up huge commercial establishments. 
And to send their children to English nations. 

They all have to be addressed and maintained at the highest indicant 
words of the feudal languages by the people. At the same time, they can address 
and refer to the common man at the lowest indicant word level. If there is any 
issue between a government official and a common man, the common man will 
come out worsted in words and behaviour from the police. A common man’s 
earnings in India is a on an average between 2000 and 12000 per month. No 
social security, no pension and not even a respectful level in the language codes. I 
am not mentioning the miniscule number of people who work in executive jobs 
in huge corporate companies, who earns beyond 20000 per month. 

It is these people who speak ill of the British rule in India. For, they stand 
in the position of fantastic benefits from the departure of the British. The people 
have no one to inform them of the other side of facts. Even the media is part of 
this huge conspiracy to fool the people. END OF DIGRESSION 

Anti-British doctoring of history 

I have seen so many of such issues. For instance, people who are weU-versed in 
the history of Black slave