As beings lacerated in thought, throwing up our judgments of the world at it, we can’t help seeming pitifully ridiculous. Our predecessors were content with a handful of what we have in gazillions. Intellectual achievements today are too many to be even bothered about. A Socrates grins in eternal sleep at the contagion he unleashed. It bites into the discontented soul and induces ugly utterances-the hyperbole as we shamelessly tag it today for matters of favour and convenience. I waste my acumen being ecumenical in ideas and belief. To my mind, life isn’t one truly lived if it does not aspire for the universe in its undecipherable oneness. To surrender to its easily graspable diversity is plain mediocrity. And that is to be merely very kind of me. Loathsome putrefaction of integral analysis may be checked for the universe to be regained. Quite a bit of it has been silently slipping away while we relax relieved of the burdensome reason that philosopher smiles about!
Devdutt Pattanaik is currently the Chief Belief Officer at the Future Group. His website introduces him as an author, speaker, illustrator and a mythologist which to me sounds like the coming together of an extremely interesting set of professional skills. His latest book is a most welcome contribution to the exposition of issues that ail the modern discipline of Management. Business Sutra involves a very serious and painstaking effort on the author’s part to bring to light the differences in the approaches to business and its management across cultures and belief systems. Pattanaik considers the mythology of a people to be the central axis around which their beliefs, behaviour and consequently their ways of doing business revolve. The primary argument he seems to put forth is that in order to make sense of the metaphysical as well as the practical worlds of a people, one needs to be careful of the mythological background that nurtures these worlds. In order for the discipline of Management to be truly what is aspires to be, such approach is indeed beneficial. By a ‘Very Indian Approach to Management’, Pattanaik aims to trace ‘Western ideas’ to ‘Indian vocabulary’ so as to present an altogether different context to situate the relevance and the applicability of those ideas.
The book has three main sections. The first of these deals with connecting belief to business. In this part the author quite convincingly tries to lay to rest the many debates that the very title of the book is likely to engender. The second section is titled “From Goal To Gaze” where he brings together the Western, Chinese and the Indian historico-philosophical systems of thought to conclude that:
“Indian thought yearns not for an efficient way like Western thought, or a more orderly way like Chinese thought, but an accomodative and inclusive way”.
While discussing the mythology that informs the Indian way of life, the author does not restrict himself to the Hindu scriptures but gives due attention to Buddhist and Jain sources where classical scriptural sources from Sikhism and Islam (most importantly Sufism) are left out. The Indian way to do business is not to chase wealth but to let it come to you thanks to the Indian’s unique relationship with Lakshmi- the Goddess of wealth. The Indian mind according to him is not obsessed with making sense of prevailing chaos and ordering ones’ life to achieve harmony with nature. Instead the Indian mind is comfortable with this chaos and does not consider one point of view to be the only point of view or the truth.
The third and the largest section of the book details the Business Sutra where the author discusses the topic along five sub chapters i.e. Kama’s vision statement, Drishti- observing objective reality, Divya Drishti- observing subjective reality, Darshan- observing the subject and finally Yama’s balance sheet.
The book relies on a substantial review of literature ranging from Sociology of India, Anthropology, History and other Social Sciences. Management in his view is a western science is and is deeply rooted in Greek and Biblical sources. Pattanaik seems well aware of developments and debates in sociology and social theory and introduces the ideas and tenets of Positivism, Weberian modernism, Structuralism, Orientalism and Post colonial thought in very subtle and lucid ways. On that account the book is to be rated very highly as it touches upon crucial debates on the ways and the categories through which Indian society has been hitherto understood both by the Orientalists and Indians themselves. The book is written very simply and the numerous lovely sketches produced throughout the text aid in summarizing the key points presented.
Pattanaik’s discussion of mythological characters remains largely restricted to Sanskrit-North Indian- Brahmanic-Scriptural sources. There is little evidence in the book to suggest his understanding and appreciation for the oral narratives, for the folklore and mythologies from other parts of the country. Epics like the Silappatikaram, Thirukkural and characters like Kannagi and other local, classical or vernacular traditions remain untouched. This lacunae however should be taken more as a limitation than a drawback of this impressive contribution. Readers interested in Indian mythology and the historical development of the discipline of management in the west as well as in its fate in the Indian subcontinent will find the book very interesting.
(For the fourth post in this series, for which I have interviewed people I am close to, I emailed Vishwanath Ji a set of questions. His responses have been reproduced here. I hope that you would like the idea and enjoy the conversation. The series is to be continued with other friends as and when possible. Sincere thanks to all readers who commented on and appreciated the earlier posts).
My friend with us for today’s post is someone very special. Mr. Vishwanath Gopalakrishna is one of those very nice people whom interestingly, I have known for a very few months. Being acquainted with him is for me a clear evidence of the rich meaningfulness that online interactions can be a source of. I have read a number of his extremely pleasant writings on a whole range of issues- short, amazing memoirs, reflections on the changing social institutions such as marriage and still interestingly his lovely, insightful comments and suggestions on a number of blogs and other online fora which he regularly reads and contributes to. A Civil Engineer by profession, I see in him a flair for continuously exploring and attempting to make sense of the ever-changing world. Vishwanath Ji’s articulations on some of the issues I just mentioned are instances of brevity meeting wisdom and wit. For the short duration that I have known him, he has already become a source of warmth and inspiration. In this extremely enjoyable interview he talks about various aspects of life and its changing course. I hope my association with him becomes an everlasting one and that this exchange of ideas and information continues unabated.
Vishwanath Ji currently lives in Bangalore where his engagements with technology, life and society continue to flourish.
Personal Concerns – Thank you Vishwanath Ji for agreeing to respond. To start with, I would like to ask you something about your days as an Engineering student at Roorkee. What was it like in those days to be a student of Engineering?
Vishwanath Ji– Roorkee (1972 to 1974) evokes pleasant memories. I had just obtained a BE(Hons) degree in Civil Engineering from BITS (Pilani) in 1972. But the best institute for Civil engineering and all its branches was Roorkee University at that time. I badly wanted the Roorkee “Chaap” on my degree.
Roorkee was the oldest Engineering college and it was the post-independence successor to the legendary Thomson College of Civil Engineering set up by the British more than 150 years ago. Most of the well-known Civil engineers of the country had studied at Roorkee and I remember that most of the text books on Civil Engineering were written by Professors from Roorkee.
The Civil engineering department of University of Roorkee was the biggest in the country with over 70 teaching staff, nearly all of them PhD’s in Engineering and offering the widest options to civil engineering graduates to specialize. Getting into the Structures section was the toughest of all and they selected only 10 from the hundreds of students from all over the country who applied. I got through and have never regretted my decision to postpone entering the job market by two years in order to specialize and get a Masters degree in Structural engineering from the University of Roorkee. It is now called IIT Roorkee.
Roorkee had a special attraction for Civil engineers. The place housed not just the University of Roorkee with its internationally famed Civil Engineering Department but also several prestigious Civil engineering institutions like the Central Building Research Institute, The Structural Engineering Research Center, The School of Research and Training in Earthquake Engineering, the Water Resources Development and Training Centre and the Irrigation Research Institute. All these were located in adjacent campuses. Not for nothing was Roorkee called the Mecca for Civil Engineers.
The one regret I have was that the PG scholarship offered by the UGC was just Rs 250/- those days and it had remained at that figure for several years before I enrolled there. Several batches of students had been agitating and representing to the Govt of India for enhancing the scholarship to prevent hardship to the students. We were the last batch who were given this paltry sum. The next batch, after I passed out got Rs 400/- per month.
Vishwanath Ji – Oh! It is unrecognisable! We have all heard of the Industrial revolution which changed the lives of millions of people initially in Europe and later all over the world. That revolution is nothing compared to the second Computer/Software/Internet/Communication revolution that I am fortunate to be part of. I still don’t know whether today we are still at the beginning of the revolution and have yet to see most of it or if we are somewhere in the middle or if we have come close to exhausting the possibilities. For the generation or two that preceded mine, electricity, the automobile, printing press, aeroplanes and radio represented the wonders of modern technology. I grew up without being amazed or impressed by any of it.During my childhood long distance telephony, supersonic aircraft, black and white movies (35 mm), and the gramophone and tape recorder, typewriters, telegrams and later telexes and modern nuclear weapons and missiles, and the amazing advances in health care, vaccination, birth control, antibiotics and the elimination of small pox and polio etc and modern methods of methods of surgery like the first heart transplant represented advanced technology.
In my youth technology was represented by feats like space travel, orbiting and landing on the moon, and military advances and modern weapons like missiles and hydrogen bombs, and neutron bombs.
During my early adulthood (age 20 to 30) TV, VCRs, PCs, even the humble calculator, Photocopying machine, colour photography, 70 mm movies etc were all unknown and they all made an entry one by one and I watched these developments unfolding and experienced the thrills. I later actually experienced the computer revolution starting in India in the late sixties. I learned Fortran programming on the IBM main frame computers in the late sixties at BITS Pilani, moved over to using minicomputers and later graduated to the personal computers in the Nineties. I was part of the internet revolution right from 1998 onwards and have enjoyed and benefited from the amazing progress we have achieved and are still achieving in this area. I never dreamed 15 years ago that mobile telephony will be a reality and become so cheap and widespread. I think more than anything the cell phone is the device of the century and has done the maximum to influence our life in a positive way. I envisage the gradual amalgamation of entertainment, information, communication and computation into one device in the years to come.
PC – To what extent do you think that technological advancement should be taken to be an indicator of human progress and development as these terms are commonly used and understood?
Vishwanath Ji – I would say the extent could be 50 percent. When I say this I mean technological advancement is not the only reliable and complete indicator of progress. India with practically no technology (as we understand it today) was considered a country where enormous progress and development had been achieved by the heroes like Ashoka, Chandragupta, and later by the emperors who ruled from Delhi. Prior to this we have accounts from the Mahabharata and Ramayana too about the progress made by human beings.
Today, we need technology but it must be balanced with concern for the environment. I would rate those countries as the best to live in where it is not technological advancement but political stability, security, health and general quality of life of the average citizen that is the criterion. I would not rate USA at the top in spite of all its miraculous advancements in space and war technology but would choose countries like Switzerland, New Zealand, Australia, Netherlands etc.
PC – In case you believe that to be the case, how are south and north India different from each other?
We can live with and perhaps celebrate some differences also. It is fact that the South is in general less aggressive. May be the wars in the North have influenced people’s behavior. The south has not suffered as much from wars as the North (particularly Punjab) have. I also believe crime in the South is less than crime in the North both in severity and number of incidences.
I don’t believe some myths that the south (and Bengal) is more “intellectual” and that hospitality in the north is warmer. I am willing to believe that the average North Indian is physically taller, and stronger and some shades fairer in complexion than the average South Indian. I believe literacy levels are better in the Southern states than in the north.
I have lived both in North, West and South India and feel perfectly at home in all these regions and enjoy the advantages and tolerate the disadvantages of each.
PC – How many languages do you know? Which one is the most special?
Vishwanath Ji – In decreasing degrees of proficiency, the languages are English, Hindi, Tamil, Kannada, Gujarati and Malayalam and French.
By birth I belong to a community that has its origins in Paalakkad District of Kerala near the Tamil Nadu border and as a child I was exposed to a strange lingo that my parents used. It was a mix of Tamil and Malayalam. The sentence structure of the language was grammatically closer to Tamil but Malayalam words were generously used and the spoken accent was totally Malayalee and my parents wrote in the Paalakkad Tamil dialect using the Malayalam script. This was my first exposure to any language, learnt sitting in my mother’s lap.
Later, having been brought up in a Gujarati speaking neighbourhood in Mumbai, I was exposed during my childhood to Bombaiya Hindi, and Gujarati. The school I went to was an English Medium School run by Catholic Missionaries and I developed a taste for English and it was my favorite subject in school. I did extraordinarily well in English in school and was the favorite of my teachers. I read voraciously in English.
I learned Hindi as a compulsory subject in school but I polished up my Hindi during the five years I spent at Pilani and later two more years at Roorkee and developed a taste for the language courtesy Bollywood film songs. Starting much later, I worked hard at reading and writing Hindi and read voraciously in Hindi to catch up. Starting with pulp fiction of Gulshan Nanda I graduated to more high brow reading of authors like Premchand. My Hindi speaking skills improved due to close interaction with Rajasthani friends at Pilani and later UPite friends in Roorkee. I can now talk almost like a native Hindi speaker and you won’t be able to detect a south Indian accent in my Hindi. The only dead giveaway is my occasional gender error. This ka and ki of Hindi still sometimes flummoxes me. But the language I communicate best is English and this is the result of not merely an English medium education in School but the fact that my profession used no language other than English for nearly 37 years.
In addition I can speak colloquial Tamil and a smattering of Gujarati and Malayalam and Kannada and I manage to communicate with the servants, taxi or auto drivers, and street hawkers in these languages. I can also read and write slowly and haltingly in these languages. I can read hoardings and sign boards in these scripts but would be unwilling to exert myself to read a book or periodical in these languages.
I learned French for four years in School and got good marks in the matriculation exam in 1966 (90 percent) but due to lack of opportunities to use it later, have totally forgotten it. I can now only sprinkle a few popular French words and phrases in my written English and can read simple French.
I admit I have artificially inflated my list of languages here. To be really honest, the languages I can rightfully claim to know are English and Hindi. English and Hindi are both special to me. I value English as my ticket to the world beyond India and my proficiency in this language has helped me advance in my profession and also build up an international network. I value Hindi as it has enabled me to reach out to the largest number of my fellow citizens in this country. I love to read technical literature only in English but I don’t fancy reading about our myths , scriptures, culture and tradition in English and always prefer Hindi. I love reading poems in Hindi and listen only to Hindi Songs, never English. I respect the west for some technically great movies they have produced but I can’t relate to the story in English movies. I ALWAYS prefer watching a good Hindi Movie or Teleserial to an English Movie or TV serial if I have the choice.
Vishwanath Ji – Yes, of course, there is a generation gap and there has always been one and perhaps there will always be. The youth of today will be the elderly tomorrow. The issues may differ from age to age but the gap will always exist. It is not a bad thing. It is natural. I am quite comfortable with it and I tolerate it and do try to bridge it without sacrificing what I cannot give up and without imposing my views or prejudices on another generation. I don’t feel comfortable with some of the beliefs, tendencies and practices of the younger generation but I live and let live.
In particular, I do not approve of youngsters tattooing their skins. While I am comfortable with both love marriages and properly arranged marriages I am not comfortable with living together relationships particularly when children are born to such couples. I am not comfortable with sex outside marriage. I don’t like both men and women smoking and drinking and consuming drugs and I shun night clubs and night life in general. I believe night is the time for sleeping. I have adjusted to the fact that the joint family is dying and do not mourn it, though I recall with nostalgia some great moments in my life when we lived as a joint family. I could cite more examples.
PC – Who are your favorite authors and artists ?
Vishwanath Ji – I am unable to give an honest answer. I can’t single out any one. I can only narrow down the list.I have been heavily influenced by Mahatma Gandhi’s thinking and also by Jawaharlal Nehru, but in the last ten years, I have begun questioning some of their policies and beliefs. I have loved reading several authors but cannot pick out any one as my favourite. I have absolutely no knowledge of painting and art. I love classical Music and light semi classical music but have no favourites. I don’t fancy western music, pop music, or rock music. In the field of arts and culture, I am a pakka Desi and nothing in the western world attracts me. I believe our classical dances and our Yoga are better than anything they have to offer. My choice if I am asked to pick the most beautiful woman in the world would be a Sari clad woman from India, never a western lady in their dresses however tall and fair they may be. But I readily admit their overwhelming superiority in sports.
PC – I wanted to know about your favorite films/ books.
Vishwanath Ji – Again, I can’t pick just one. I loved the movie Mackenna’s Gold released in the late sixties or early seventies for sheer technical brilliance during those less technologically advanced times. There are too many Hindi/Tamil/Malayalam films that I can list as my favourites and it is impossible for me to decide which was best. My favourite books include the Ramayana and the Mahabharata.
PC – Please share with us a song of your choice. I would like to know what makes it stand apart?
Vishwanath Ji – I admit my failure here also. I can’t name any one. There are just too many and depending on my mood, each one lingers in and torments my mind at various times. An example (just an example) is the Magudi tune played by the late Carnatic Violinist Kunnakudi Vaidyanathan. It was mind-blowing. There are others too that captured my imagination and made my hair stand on end when I listened. I have been enthralled by Bismillah Khan‘s Shehnai, and the Saxophone played by Kadri Gopalnath. I love flautists T R Mahalingam, Hariprasad Chaurasia, Ronu Mazumdar, My favourite singer is Lata Mangeshkar for light music and I have too many favourites in Carnatic Vocal music. It would be sacrilegious to compare them. They are all simply great. In Light instrumental Music I have been impressed by flutist Praveen Godkhindi.
Vishwanath Ji – Tradition and culture will never be a thing of the past. Yesterday’ customs and practices are today’s traditions. Today’s customs and practices will become tomorrow’s traditions. What will change is the actual customs and practices that qualify as tradition.
(All comments and suggestions about the format and the presentation of the interview would be deeply appreciated. Friends who wish to be included in this series, please let me know. It would be lovely to have you here on my blog. Cheers!)
Ever since I saw this painting by William Blake online, I have been thoroughly intrigued about it. Have always revisited it to go in awe at the marvelous impact it has on my senses. Have used it as a profile pic on Facebook once and used it in one of the earlier posts I wrote. Am interested in sharing it with you today and knowing about how do you react to it? Please share what you think. I want to write another post about it later and your inputs are most welcome!
In the epic poem Ramcharitmanas penned by the 16th century north Indian Brahmin poet-saint Goswami Tulsidas, one comes across a fascinating description of all that happened to the universe when Kamadeva decided to exercise his powers to wake Lord Shiva from his state of meditation. Kamadeva is the Hindu God of human love and desire and for matters of convenience may be considered the Indian ‘equivalent’ of Cupid. Such an event was planned so that the Gods could pray and ask Shiva to consider the option of himself getting married to Sati, the daughter of the mountain Himalaya.
Mythology says that the demon Tarakasur assumed increasing powers and the Gods gradually lost all of their wealth and influence because of him. Tarakasur had in a way made life difficult for deities and they had to think of a way to get rid of him. Clueless as they were, all the Gods approached Brahma and asked him for a solution. Brahma told them that it was only Shiva’s son who could defeat and kill Tarakasur. He suggested that Shiva who was in samaadhi (meditation), had to be woken up and made to agree to getting married so that his son could take birth. Brahma went on to suggest to the Gods that through his actions, it was Kamadeva who was capable of disturbing Shiva, make him angry and therefore rise from samaadhi.
So the Gods planned that the moment Shiva would wake up, they would bow in his feet and pray so as to almost coerce him into agreeing to marrying Sati. Accordingly, the Gods very lovingly remembered and prayed for Kamadeva to appear on the scene. With his five arrows and the flag with the fish-symbol, Kamadeva came and the Gods explained him everything they had to. Kamadeva agreed to do the needful.
The verses written in Awadhi make for a delightful reading. Here I have translated some of those which deal specifically with all that resulted after Kamadeva began exerting his power on the universe. They occur in the first section of the epic known as the Baal Kaand (The childhood episode) which deals with the birth and early childhood of Rama (the Hindu Deity) who was born in Ayodhya and later became the king. I have picked up verses (83 and 84) for the translation as they are the most pertinent to the heading I have given to this post. It is noteworthy that Tulsidas looks at the universe as clearly composed of two mutually distinguishable elements- the masculine and the feminine and as one for the sustenance of which the element of sexuality is indispensable. Comprising the essence that runs the universe and remains irreplaceable in the most testing situations , it stands for the basic instinct underlining all existence. The verses make it clear that this element pervades the universe and is capable of defying all restraining forces of reason and morality if it needs to do so. One may lose all of one’s socially inherited capabilities and yet sexuality and the modes in which it manifests itself refuse to die out. The translation:
“The deities went to Kamadeva and spoke to him of their troubles. Listening to their request, Kamadeva thought for a while and smilingly said to the Gods that it was not in his favour to pit himself against Shiva (83). However I will do what you want me to do because the Vedas consider being beneficent to be the supreme Dharma. The saints always praise the one who sacrifices his body for the sake of others (1).
Having said this he bowed his head to all present, and with his arrow made of flowers in hands and his companions (the spring season and others) left. While on the way, he thought (in his heart) that in the act of opposing Shiva, my death is a certainty(2). Then he exerted his influence and the whole universe was under his control. His flag had the sign of a fish and when he got angry, the dignity of all the Vedas vanished in a few moments(3). The army under the control of Discretion that consisted of soldiers like Celibacy, rules, various kinds of self restraint, Patience, Dharma, Knowledge, Science, Virtue, Japa, Yoga and Renunciation got so scared that they ran away(4)
Discretion and his soldiers ran from the battle field. At that time, all of them hid themselves in the caves of the scriptural texts (meaning they remained merely written words and lost all contact with actual practice). There was chaos in the whole universe and all started praying “Oh Lord! what is going to happen now and who will protect us? Who is this two headed being (Tarakasura) for whom Rati’s spouse (Rati is Kamadeva’s wife) has angrily lifted the bow and arrow in his hands?
All the masculine and feminine beings of the universe, whether moving or stationary lost their dignity and came under the control of Kamadeva(84). Every heart was imbued with corporal desires. Looking at the creepers, the branches of trees started gravitating towards them. The disturbed and energised rivers ran towards the ocean and all the ponds and small water bodies started to intermingle among themselves(1). When the stationary, immobile beings (trees, rivers etc) experienced such a condition, then who can talk about whatever happened to the animate beings. All the animals and birds active in the sky, water and on earth lost all sense of their (mating) time and succumbed to the control of Kama(2).
Everyone became lusty and experienced uneasiness. Certain bird species do not care for the time of the day (for mating). The Gods, devils, men, kinnars (hijras), snakes, phantoms, ghosts, betaals(3)- they are forever the slaves of Kama and knowing this I have not described any of their condition. Those who were accomplished and the ones who were renouncers and great saints along with the great yogis came under the influence of Kama and began thinking of women(4).
What to say of the mischievous men when the yogis and the greatest of all the ascetics fell slaves to Kama? The ones who used to look at the universe as imbued with divinity, began seeing it as feminine. Women began looking at the universe as masculine and men began looking at it as feminine. For two moments, this drama controlled by Kamadeva kept the universe enthralled.
No one resorted to patience in his heart because Kamadeva had won all of them. Only those could survive who were under the protection of Raghupati Ram(85).
The later verses describe further events that unfolded. Kamadeva approached Shiva and got scared. As a result, everything in the universe which had seen tumult moments ago, got back to normal. After having tried all his tactics, he could not succeed in waking Shiva up. He got annoyed and climbed a beautiful flower laden branch of a tree and shot his three arrows which struck Shiva’s heart. Shiva woke up and angrily looked all around. When he found Kamadeva hiding in the mango leaves, he furiously opened his third eye which caused Kamadeva’s body to be reduced to ashes. Henceforth Kamadeva came to be known as Anang (one without a body).
The gods then came to Shiva and expressed their desire of being witnesses to his wedding which Shiva agreed to fulfil. Tulsidas goes on to write about the wedding in fascinating details, about which I shall be writing in a later post.
The Passionate Shepherd To His Love by Christopher Marlowe
Come live with me and be my love,
And we will all the pleasures prove;
That valleys, groves, hills, and fields,
Woods or steepy mountain yields.
And we will sit upon the rocks,
Seeing the shepherds feed their flocks;
By shallow rivers to whose falls,
Melodious birds sing madrigals.
And I will make thee beds of roses,
And a thousand fragrant posies;
A cap of flower, and a kirtle,
Embroidered all with leaves of myrtle;
A gown made of the finest wool
Which from our pretty lambs we pull;
Fair lined slippers for the cold
With buckles of the purest gold;
A belt of straw and ivy buds,
With coral clasps and amber studs;
And if these pleasures may thee move,
Come live with me and be my love.
The shepherds’ swains shall dance and sing,
For thy delight each May morning;
If these delights thy mind may move,
Then live with me and be my love.
All thoughts are like spoiled children. Some of them are illegitimate as well. They are conceived and are born as a result of one’s reactions to events in his or her everyday life. We turn out to become bad parents for most of them. The prematurely born, neglected thoughts grow up on their own and decide their own course of life and action without caring for anyone. As a matter of justification, they harp on the condescending attitudes received at the hands of their parents and an absence of all nurturing and disciplining efforts which they consider to be due to them. Our step fatherly behavior continuously produces a junk of a community of off springs which continues occupying spaces in our ever-expanding minds. We think of and treat these spaces in the same ways in which our governments think of the slums of our cities. We also dread them. The world becomes the dignitary which comes visiting our selves and we quickly and unhesitatingly hush the slums from its view. What is presented to the visitor is a selected scene which depicts a rich élite culture of our mind that we feel proud of putting up for display at exhibitions we arrange each day of our lives.
This step fatherly behavior is the most clearly visible in all those biased attitudes we show to another group of advantaged sons and daughters residing the same city. This branch dwells in the posh localities of our minds and selves. We value them so much. We snuggle with them in our private moments and keep discussing them again and again. As a source of warmth and relief, this population continues to amuse us. These thoughts are considered worthy of preservation and are written down on either paper or canvas. We speak about them in an eloquent way. All public expression favors these wealthy ones to the less privileged ones. We are promised a better audience if we talk of our positive and energy filled thoughts. Thinking of what to think before going off to sleep, we think of them and them alone.
The grotesque, undernourished bodies of the underdogs tease us all our lives. They seem eternally persistent. Haunting us while we travel through the joyous paths in our lives they keep reminding us of the degree of criminality they are capable of bursting out with, if left unattended for long. The share in the intellectual property that they demand is often not given away willingly. They always fight for it.
In writing of prose and poetry, painting, music and other pleasure-seeking activities we carry out, we play the role of the villain. Most often the irritable brats are ignored. They are brutally gagged. Some of us do walk the extra mile,display benevolence and try to do justice. In doing so, these brats are ‘ungagged’, cleaned and decorated and presented to the world. The artificial process of beautification uglifies them further and the world appreciates such exposure. The sense of justice that the artist possesses is lauded. Once these kids have performed well (under pressure), they go to the changing rooms, tear off their cheap gaudy clothes and come back to the father. They shout at him in the face and ask “You asshole! could you not talk about us and present us in the same state that you always force us to dwell in. Why do we need to borrow the left over costumes and cosmetics from those stupid siblings to whom you have willed all your wealth and heritage. We will kill you. We will kill you one day. And you will die. This is going to happen soon, you see”.
Knowing that we can not stand up to their genuine assaults, we gag them again. These path breaking works of art by the pioneers are declared by the world as exemplary and daring. Accolades are showered on them for aestheticising the violent, dark and ugly slums of their minds. The brats loathe such depiction. Aesthetics and the depiction of the ugly as beautiful are two things that cannot go hand in hand if one is to give the ugly a fair chance. The grotesque needs to be presented as it is, if at all one has the guts to present it.
However, the world rejoices and exclaims at whatever is presented to it. So the artist can relax and heave a sigh of relief. Injustice may continue. It is the age of the right to privacy!