“ahamasmyaparādhacakravartī” : Part-2: A pilgrim’s jottings at “Sri Vaikuntam Kshetra”

A pilgrim’s jottings on a 3-day whirlwind pilgrimage, May 4th, 2024 (Tirunelveli)

May 4th at dawn in Tirunelveli — when I set out on my “yaathra” to all 9 of the Nava Tirupati “divya desa kshetras”— threatened to be a torrid day.

The weathermen in the newspapers, and on TV channels, were all warning of severe heat wave conditions across much of Tamil Nadu … and Tirunelveli was no exception…

It was with a mild sense of trepidation that I asked my car-rental driver, Rajah, who was going to chaperone me to all the 9 sacred Sannidhis over the course of the day ahead, how he thought we were together going to cope with the prospect of the searing summer heat burning down on us while we shuttled from one temple to another over the 60+odd kilometre landscape…

Rajah said this by way of setting my anxiety to rest : “Don’t worry, Sir, consider yourself fortunate that in this heat wave not many pilgrims are going to be thronging the 9 temples as they usually otherwise do … You’ll be quite lucky in fact to have hassle free , leisurely Darshan at every Sannidhi …. But that doesn’t mean too leisurely , Sir, for we must make sure we land up at each shrine at the appropriate time before the archakas finish up all the morning rituals and temple-services and shut close the temple doors and themselves rush home to beat the sizzling afternoon heat . So, please Sir, let’s hurry up now and quickly get a move on without further ado”.

I was grateful to hear driver Rajah’s wise words that were so reassuring and made me for a moment realise that every proverbial dark cloud in even the terrible heat of a Tirunelveli summer sky did after all have a proverbial silver lining too.

By 7 AM that morning we hit the road to the first stop on my whistle-stop pilgrimage . Rajah told me he was going to drive me first to the “ooru moola sthalam” —- the prime place of worship in the land. It was Sri Vaikuntam!

In a way my heart gladdened immediately on hearing that this was going to be the first of the Nava Tirupatis visited on my itinerary …. I just couldn’t help a silent thought to myself : If Sri Vaikuntam was going to be the very first destination before me in this world, perhaps in some deep, mysterious another sort of way it presaged being the ultimate destination too for me in the other world?

*********

The temple is associated with the planet Surya, the Sun god. I entered the great doorway of the Sri Vaikuntam temple mid-morning. The sky was cloudless and both the dazzling rays of the sun and a mild morning breeze were streaming into temple before me.

Draping the uttiriyam around my waist ((upper cloth in the traditional Sri Vaishnava attire (svaroopam) of “panchakaccham”)), I eagerly strode into the long, stone-cobbled corridor that led me into the vacant praakaara of the temple of Sri Vaikuntanathan aka Kallapiraan.

The temple occupies an area of 5 acres (2.0 ha) and is surrounded by a granite wall 580 ft (180 m) long and 396 ft (121 m) broad. The rajagopuram, the temple’s gateway tower, is 110 ft (34 m) tall. The granite wall surrounds the temple, enclosing all its shrines and two of its three bodies of water.

Once I was inside the temple I had to walk across a couple of large and smaller mantapams —- Mani Mantapam, Vaahana Mantapam, and Swarga Mantapam before I could reach the Ardha Mantapam beyond which was situated the sanctum sanctorum.

These mantapams are splendorous marvels of ancient temple architecture —- dozens of stone pillars, lofty columns , baroquely sculpted overhangs, high rise platforms, sub-shrines and magnificent roof arches … The Chola and Pandya styles are distinct.

As I walked through the hallowed , silent spaces I couldn’t take my eyes off what I was witnessing …

I then thought to myself : perhaps this magnificence and grandeur is only a small, suggestive preview to be enjoyed here in this world at the present time … in other words, a trailer of what the real Sri Vaikuntam might well turn out to be in the Abode of Sri Vaikuntanathan in his eternal abode — a million times more delightful, as it were?

*************

As I continued walking across the vast length of the Mantapams and praakaara, marvelling at the sights along my path, I couldn’t suppress a sudden pang of self-doubt springing to mind:

Perhaps it was only out of the Almighty’s Dayaa or divine compassion that after three score and seven years, I had at last been bestowed this privilege and honour of visiting this magnificent grand temple at Sri Vaikuntam for the very first time. But then what likelihood or certainty is there at all that this same Lord Kallapiran would deign to grant me similar privilege and honour in the greater Sri Vaikuntam, the eternal one high up in the heavenly realms? Would I be deserving of it? After all , I knew I was myself but a mere mortal soul that was a Kallan beyond redemption … a kallan of the many Kaladushanan tribes that fill the world …. so full of sin, “vikaara”, “klesha”, so full of untruth, deceit, vice, vanity, infirmities and deformities …. For what reason or pretext then would Vaikuntanathan find me worthy of being welcomed into greater Sri Vaikuntam ? None whatsoever , I thought ….

I quickly forced myself to snap out of such sombre thoughts. I told myself not to go dwelling upon worlds or times far beyond the mortal clime.. and far beyond mortal conception or comprehension. Just savour the moment at Sri Vaikuntam that is here and now, right before your eyes … I thought to myself …. for this too is a gift bestowed upon you by divine kindness. Count your blessing … and ask for no more.

It is often said that when a pilgrim takes 2 steps towards Bhagavan, he takes 20 steps towards the pilgrim! All religions of the world say that very emphatically, don’t they?

Well, you have travelled hundreds of miles from home (in Chennai) — again I thought to myself — to get here this morning, finally, to Sri Vaikuntam for the very first time in your life of sixty-odd, long years. How many miles, do you think, will Vaikuntanathan now travel to meet you here?”

“You will never know, of course …. But then never mind. The Darshan you are about to have of him is in itself verily your just reward. Consider yourself deserving of it… And so ask for no more..

***********

It was with those humbling, chastening thoughts buzzing around somewhere inside my mind that I strode forth towards the Dhwaja-Stambham, the tall sacred flagstaff in the forecourt of the temple.

For no reason at all… right then and there, and right out of the blue … into my mind and out of some submerged corner of my memory came tumbling out the lines of the 30th verse of Swami Vedanta Desikan’sDayaa Satakam”:

I am the Emperor of Sin (aparaadha chakravarthi) . And You are the Emperor of Compassion (Karune tvam cha Guneshu saarvabhoumi) . You must come down here to conquer me and take me your slave (“stithimeedrishim svayam maam…. Paadhasaath kuru tvam”)

The verse above had hardly entered my mind and I had hardly finished reciting it momentarily within my mind when lo and behold ! Sri Vaikuntanathan Himself with his divine consorts, Sri Vaikuntavalli and Sri Bhudevi, emerged out of the main entrance of the temple in “purappaadu” procession —- all bedecked in floral and bejewelled finery, being carried aloft in a grand palanquin to the sounds of naagaswaram music, the rhythmic beats of thavil percussion and to the lilting chant of the divya Prabhandham !

The palanquin I saw was being carried towards where I stood and then the Deity’s carriage stopped there beside the “dhwajha-sthambham” … and Vaikuntanathan and his consorts towered over me ! And I stood there transfixed and trembling at the sight of Sri Kallapiran!

It seemed as though in answer to all of the fanciful questions that only a few minutes ago had been roiling inside my mind were now being answered by Bhagwan himself! The archa murthy as revealed itself before me in full, brilliant regalia…. it left me awe-struck and dumbfounded. Vaikuntanathan as “utsava archa murthy” in that moment seemed to be saying to me rather teasingly:

My dear fellow, you took the trouble of travelling so many miles from home to see me in my temple and worship here. I didn’t wait for you to get to me all the way inside the sanctum, did I ? Here I am, and as you can see, I’ve come rushing along with even my spouses out of our sanctum only to welcome you at our gates!”

So now, dear fellow, why would you ever doubt the old saying of what the wise ones have always affirmed to the world at large? That if you were to take only two steps towards me , I shall leap 20 steps forward towards you ? …. And yes, let me assure you I’d do so even if you happen to be an “aparaadha Chakravarthy”! The emperor of Sin”!

******

After the “purappaadu” procession left me , I turned quickly and went into the ardha Mantapam and past the “dwaara paalakas” to worship the “moolavar” idol of Vaikuntanathan in the sanctum. The deity here is of bewitching beauty indeed …. And one can easily imagine why Nammazhwar broke out into so many ecstatic “paasurams” sung in praise of this Lord Almighty here. After Darshan on my way out I came across two pundits seated in the Mantapam singing the “paasurams” ….

************

As I exited the great temple and went back into the car, that particular old saying that God Almighty rushes forth 20 steps to meet his “bhaktha” in response to 2 that the devotee takes towards Bhagavan kept nagging me … What exactly does such religious thought or belief signify? Does Bhagavaan really rush forth in all eagerness to meet the Bhaktha? Is God then unmindful of even leaving behind his very own abode in Sri Vaikuntam that lies beyond the ambrosial celestial-sea of milk called “tiruppaarkadal”?

With such thoughts swirling about within my mind, I climbed back into my cab-driver, Rajah’s rental car, and then all of a sudden I remembered the mystic lines from the verse of Sri Peria Azhwar’s “paasuram”:

பனிக்கடலில் பள்ளி கோளைப் பழக விட்டு*ஓடிவந்துஎன்
மனக்கடலில் வாழ வல்ல மாய மணாள நம்பீ!*

panik kadalil paLLikOLaip pazhakavittu Odivandhu en
manak kadalil vaazhavalla maayamaNaaLa nambee!

Leaving behind the cool pure milky ocean “thirupArkadal” You came running to me to dive into the sea of devotion inside my heart! And you chose then to live there in eternity!
வடதடமும் வைகுந்தமும் மதிள்துவராபதியும்*
இடவகைகள் இகழ்ந்திட்டு என்பால் இடவகை கொண்டனையே.

vadathadamum vaikundhamum madhiL thuvaraa pathiyum
idavakaigaL igazhndhittu enpaal idavagai koNdanaiyE.


You even gave up the “milky ocean” (tirupaarkadal), even “srivaikuntam” & the fort of dwarka, once the city of yours on earth; only to come rushing into my heart and make yourself at home there!

(“senniyongu” : periazhwar Tirumozhi )

So, Peria Azhwar’s own verses do confirm that yes indeed, Bhagavan does hasten forth from Sri Vaikuntam towards wherever his Bhaktha might happen to be after taking no more than just a few Godward steps — figuratively speaking, Bhagavan rushes forth 20 times faster than the devoteee!

***********

A spiritual minded disciple once posed this question to the guru:

You often say that if we take one step towards God, God will take a hundred steps towards us. Does that not mean that God is very far away from us?

The guru answered: No. It means that if you make an effort to cultivate just one good quality, all the other good qualities — Kalyaana guna — will develop naturally within you.

The analogy below will explain what I mean:

A woman was once given a beautiful lantern as first prize in an art competition. The lantern was made of beauties stained glass. She took it home and hung it in her drawing room in a prominent place. She gazed at the lantern and admired its setting.

While enjoying the beauty of the piece against the backdrop of her living room, she one day observed that some of the paint on the wall had begun to crumble. She decided to paint the whole wall.

When she had finished painting, she looked at the room and the lantern again and noticed that a window curtain behind was dirty. She immediately washed it.

Then she noticed that the carpet on the floor was worn out and the threads were fraying badly. So she removed the carpet and replaced it with a brand new one.

Finally, the room looked fresh and new. And the lantern in the middle of it all looked even more beautiful now than before !

It all began with her hanging the lantern in the room, and that by itself slowly led to the room becoming clean and beautiful.

Similarly, if you begin to do one good thing in life, many good things will follow in its wake — it will be like a rebirth. God is the repository of all good qualities …. “Anantha Kalyaana guna-gaNaan” — If you imbibe just one such “guna” of his, you will get closer to God, and soon all other his other good qualities too will follow you and become part of you. This is the only way in which this transformation is possible. And that is what really meant when it is said that if you take 2 steps towards God, he will take 20 steps towards you !

(To be continued)

Sudarshan Madabushi

STOP PRESS! I wrote hastily and unwisely “அரியும் அரனும் ஒன்று. அறியாதவன் வாயில் மண்’: Part-1: A pilgrim’s jottings”

Only last night (May 5, 2024), in my blogpost with the above title, I had spoken of the religious harmony and goodwill between Saivism and Vaishnavism that is found symbolised inside the Nellaiappan Temple in Tirunelveli where both Sannidhis of Shiva and Govindaraja Perumal can be seen abutting each other and worshipped side by side . Pls see

https://unknownsrivaishnava.in/2024/05/05/%e0%ae%85%e0%ae%b0%e0%ae%bf%e0%ae%af%e0%af%81%e0%ae%ae%e0%af%8d-%e0%ae%85%e0%ae%b0%e0%ae%a9%e0%af%81%e0%ae%ae%e0%af%8d-%e0%ae%92%e0%ae%a9%e0%af%8d%e0%ae%b1%e0%af%81-%e0%ae%85%e0%ae%b1%e0%ae%bf/

I fear I might have spoken too hastily, too unthinkingly and too unwisely … for only this morning I read in The Hindu a news report on a legal tussle going on in the Madras High Court between Saivite and Vaishnavite clergy of the Chidambaram Sabhanayaka Temple over an issue related to Sri Govindaraja Perumal Brahmotsavam festivity there.

https://www.thehindu.com/news/national/tamil-nadu/temple-within-a-temple-madras-high-court-to-hold-special-sitting-to-decide-dispute-on-conducting-brahmotsavam/article68139075.ece/amp/

At the heart of the issue is the plaint lodged in court by Sri T.R. Ramesh, president of Temple Worshippers’ Society, who is agitating “against proposed conduct of the Brahmotsavam, on the ground that Lord Thillai Govindaraja Perumal has only a sub-shrine in the Sabanayagar temple and that it could not be construed to be a separate temple by itself.”

In his affidavit, the PIL petitioner stated that the Sabanayagar temple had a history of over 2,000 years and its origin was lost in antiquity. He said, the presiding deity of the temple was Lord Natarajar, the dancing form of Lord Shiva. 

The principal reason for the court case filed by T.R.Ramesh seems to be arising from a deep-seated sense of pique felt by the Saivites of the Chidambaram temple over the fact that the Vaishnava community, historically, have not reciprocated sentiments of mutuality of respect and religious accommodation. The submission to the court seems to be a subtle move to make a point through implied accusation —- “when it was common to have a sub-shrine for Lord Vishnu in the temples where Lord Shiva was the presiding deity …. the inverse could not be found anywhere ….”

The grouse of Saivites against Vaishnavites seems to be an atavistic carryover from a very distant past : when you give me no space in your temple why must I go out on a limb to accommodate yours in my temple?

There is no archaeological evidence or inscriptions to show that Govindaraja Perumal shrine existed before 1539,” the petitioner said and contended that it was common to have a sub-shrine for Lord Vishnu in the temples where Lord Shiva was the presiding deity though the inverse could not be found anywhere but for the Azhagiya Nambirayar temple at Tirukkurungudi in Tirunelveli district.”

We must wait to see how the above matter is going to be adjudicated upon by the Madras High Court.

Meanwhile what intrigues me is the following paragraph in the Hindu news reporting:

“He (T R Ramesh) further claimed that it was only in 1539 that King Achutha Devarayar, belonging to the Vijayanagar dynasty, had constructed the shrine for Thillai Govindaraja Perumal in the Sabanayagar temple and that it was called Chitra Kootam. Saints Kulasekhara Azhwar and Tirumangai Azhwar had sung hymns in praise of Lord Mahavishnu in the Chitra Kootam and hence it came to be known as one of the 108 Divyadesams.

“There is no archaeological evidence or inscriptions to show that Govindaraja Perumal shrine existed before 1539…”

The above averments of T R Ramesh … if the Hindu reporting is accurate … seems to suggest that Kulasekhara Azhwar and Tirumangai Azhwar who sang mystic hymns in praise of Govindaraja Perumal deity inside the Nataraja temple did so only after 1539 CE when it was that the idol according to him was installed and consecrated there under the orders of the Vijayanagara King!

Nothing could be further from the truth! Both Azhwars predated the Vijayanagara Empire … they lived in the 8th century CE. The hymns of the Azhwars clearly could not have been sung in the 8th century CE for a deity inside Chidambaram temple that is being claimed was installed only in 1539 CE ?!!

Let’s wait and hear what the Madras High Court has to rule on the matter.

Sudarshan Madabushi

அரியும் அரனும் ஒன்று. அறியாதவன் வாயில் மண்’: Part-1: A pilgrim’s jottings

A pilgrim’s jottings on a 3-day whirlwind pilgrimage, May 3rd-5th, 2024 (Tirunelveli-Nagercoil)

***************

Last Friday, 26 April 2024 I was in the Hills of Tirumala-Tirupati awaiting Darshan at the temple of Tiruvenkatamudaiyaan.

This Friday afternoon on May 3rd I’m now in the city of Tirunelveli. I’ve planned over the next two days to complete a long pending pilgrimage , what’s usually called a kshetraadam …. and a sacred opportunity that has kept eluding me for over 50 years.

I have landed in Tirunelveli and on May 4th I should at last be able to visit the Nine great temples of “Nava Tirupati Sannidhis” that are situated on either banks of the River Tambraparani… all within a radius of about 30 Kms of each other in the vicinity of Tirunelveli. The 9 “divya desams”, dear to all Sri Vaishnavites who are well acquainted with the life, the works and the legends of the Tamil mystic saint, Sri Nammazhwar (c. 5-6th Century CE), are the following as per map below :

1. Sri Vaikuntam

2. Natham

3. Tiru pulliyunkudi

4. Perungulam

5. Rettai Tirupati -north

6. Rettai Tirupathi – south

7. Then Tirupperai

8. Tirukolur

9. Azhwar Tirunagari

Nava Tirupati Kshetrams

Thereafter, it’s my plan to travel further south 80 kms from Tirunelveli towards Nagercoil on the following day of May 5th when I should also be able to complete the tour of worship at 4 other great Sri Vaishnavite temples in the deep peninsular edge of India —- at Tiruvattar, then at Tirukurungudi, and from there drive northwards to Thiruvanparisaaram and Tiru Nanguneri (vanamaamalai) ….

******

But first things first … I’m now in Tirunelveli and this is where is situated the great ancient 7th Century CE temple of Nellai Appan built by the Pandya dynasts. It is a famous temple of Shiva and his consort, Kanthimathi Amba, and the mystic saints, the Nayanmars, have sung several hymns of praise in classical Tamizh to the deity here. The temple is an architecture marvel too . How can I miss a visit to the great temple here and offer worship ?

*******

So I set out in the late afternoon in the scorching summer heat (excess of 39C !) to go the temple of Nellaiappan ….

What a magnificent sprawling temple it is ! What breathtaking stone architectural beauty ! What fantastic woodwork on walls and ceilings ! And so many Sannidhis … great gigantic winding praakaaras , mantapams, meandering concourses, vaulting vimaanas and arches …

My walk through the expanse of this Shiva temple took more than an hour and I still didn’t feel I had covered all of its beauteous precincts ! A wonderful Darshan had been in store for me all these years !

Some pics and videos below :

Archway over the ceiling of temple entrance
Idol of Ravana
Idols of Nayanmars
Sculpted magnificence of the temple concourses
Praakaaram

************

I offered worship at the sanctum of Nellaippan. The archaka was kind enough to perform haarathi of the deity . As he came close to me I guess he recognised me as a Sri Vaishnava .. and so politely and thoughtfully with a knowing smile , directed me to the adjacent Sannidhi … saying , “Perumal is there … go and have good Darshan of him…”. Momentarily , I was confused . How could there be a Perumal (Vishnu) Sannidhi inside a temple of Lord Shiva and that too right next to his ! But as I moved to the adjacent Sannidhi as the archaka asked me to … a wonderful, delightful sight awaited me!

Right next to the Nellaiappan Sannidhi … there is a separate shrine for Lord Govindarajan in his reclining pose as Ananthasayanan (Sayana kolam”)!

What a majestic, reposeful, supine idol to behold ! The idol of Sri Govindaraja is indeed mesmerising to the eye! The sheer size of the archa murthy is awesome but what is even more breathtaking to witness is indeed the forms of Hari and Haran occupying sanctums next door , so to say, to each other !

In that moment I realised the true import of the old adage in Tamizh — “ariyum sivanum onru , idhai ariyaadhavan vaayil mannu”! … அரியும் அரனும் ஒன்று. அறியாதவன் வாயில் மண்’ I.e. He who doesn’t realise the truth that Hari and Shiva are One , will have to eat dust!

For both Saivites and Vaishnavites, the epigram is uncomfortable philosophical equivocation. It is a quip that is not really intended to grossly gloss over or otherwise misrepresent the hard incontrovertible historical fact that Saivism and Vaishnavism are indeed two very distinct theological systems of Vedic theism and cultural thought and customs. But then what it seeks to convey is that, in the large overarching and civilisational scheme of Sanatana Dharma, there is no room whatsoever for the two systems of theistic belief to be conceived as being antithetical or inimical to each other.

And the irrefutable proof of that real, deep underlying message of the adage stood right before my eyes! It was writ large and boldly in fact within the temple traditions and architecture of our Tamil land elsewhere too … in Chidambaram Nataraja temple, for example , where there is a Sannidhi of Govindaraja Perumal and in Rameshwaram Temple too where there is the Sethumadhava Perumal Sannidhi !

If the Tamil adage were not to be true in the larger, more platonic sense of religious harmony and goodwill prevailing amongst the peoples of our country at large — and especially in Tamil country — why otherwise would one see Nellaippan and Govindarajan both presiding over this great temple here in Tirunelveli as two neighbouring Deities ?

********

After offering worshipping Sri Govindaraja Perumal , I walked across the vast length of a sculpted corridor connecting the main sanctum to that of Goddess Kanthimathi Ambal … located on the other end of the precincts . This ornate corridor houses life-size stone figurines and life-like statutes all said to have been built at various times in history during the reigns of Pandya and Chola kings.

The temple complex covers an area of 5.9 hectares (14.5 acres), measuring 260 metres (850 ft) long and 230 metres (756 ft) wide, and all its shrines are enclosed with concentric rectangular walls, with a massive Rajagopuram. The corridor known known as Sangili Mandapam was built in 1647 CE by a local nobleman by the name of vadamalaiyappa pillayan and it connects the Kanthimathi Amman and Nellaiyappar temples.

Being an auspicious Friday evening, the Archakas performed maha-haarathi and archanai for the tall and beauteous form of the idol of the goddess who I beheld adorned in bright crimson Vastram and bedecked in fine dazzling jewellery ! She looked absolutely radiant and compassionate! I was blessed to receive her maalai and Chandana-manjal and kunkumma Prasaadam !

*******

In my native town of Tirupati (Andhra Pradesh) , my paternal grandmother’s ancestors all lived in the streets going around the great temple there of Lord Govindaraja Perumal. Generations of my ancestral family in Tirupati regarded the Deity there as their beloved and very own household God… Far from my native homestead in Tirupati, I had not expected to have Darshan of the same Lord Govindaraja in the Nellai Appan Kovil at all ! It was truly delightful, religious serendipity of the highest blessed order for me !

I left the temple that evening feeling a little giddy, in fact … giddy with religious excitement over my pilgrimage plan for the following day to the Nava Tirupati kshetras— about which more will follow in the next few instalments of this series of blogs .

Sudarshan Madabushi

T M Krishna and the Madras Music Academy Executive Committee Members would do well to read this 2011 article

“Carnatic music ideals”—by Spencer Venugopal

 published on Friday, December 23rd 2011, 3:30:00 am
enter image description here

Classicism is not too vague for words, it is indeed too precise 


Music seasons come and go with their fanfare and festivity, triumphs and tears, debuts and swansongs, awards and tributes. But through the mighty ocean of sound bytes inside the concert halls, the roar of the chatter outside, and through all the conflicting reviews in the newspapers, one nagging question always remains unanswered. How much of all this music is truly classical?

This question was perhaps not relevant, say, 50 years ago. There was only one music then—classical Carnatic music. Even film music flowed from it! A musician had almost a fanatical dedication to what he had learnt from his guru. A severe censure awaited his slightest deviation. His world was small and he hardly had a chance to think for himself.

There is a sea change now. A musician is more often an intellectual with a rational, analytical and incisive mind. He has a stunning exposure to a wide variety in culture, music, art, and to other milieus. His opportunities have increased. His audiences have enlarged. In a sense, the whole world is his stage. His eclectic mindset and versatility open a whole new access to opportunities and rewards. Through hard work, he has cultivated amazing skills and a degree of virtuosity not seen in the earlier generation. He can take changes and challenges. He has perhaps every excuse to want to think liberally, and differently from his predecessors.

But then, how liberal and intellectual is classical? Again, is classical music a product of experiment or experience? More fundamentally, is music the experience of the sound or the sound of the experience?

On the other side, one might also ask whether art is an insular discipline or a free exploration? Difficult to answer. But then, when you see music in two different forms, such as the classical and the contemporary, it follows that each has its own grammar.

Mindless innovation

If anything, classical music has to relate to tradition and heritage. Mindless innovations cannot go under the garb of creativity. It is one thing to enlarge and enrich the classical idioms in new forms where necessary, and it is totally another to destroy them and create new ones.

Viewed against this background, today’s Carnatic music scene offers a discerning connoisseur varying degrees of satisfaction. At one end of the spectrum, we do have the musicians, young and old, who tenaciously cling to tradition, both in form and content and satisfy the nostalgic quest for the classical. Then, we have those eager, no doubt for a change, here and there, yet deeply respectful of the classical aesthetics and repertoire which they try sincerely to bring within the reach of a large body of listeners. But, a good majority of the other musicians are found to pay only a lip service to the form, sadly missing the aesthetic content of classicism. Their music is generally effete with a surfeit of excesses and they carry the day mainly with their vocal prowess and cerebral exercises.

At the other end of the spectrum are the musicians who are preoccupied more with the audience than with art. Innovation to them is what has popular appeal. They rebel all the time against the classical boundaries in order to create a generic layman’s entertainment devoid of any classical value.

Einstein is quoted to have once remarked that Mozart did not create music but his music “was so pure that it seemed to have been ever present in the universe, waiting to be discovered by the master”. Without doubt there is an infinite lot to be discovered in our classical music. This has been proved time and again by several masters of the past who have left behind noble models to emulate. Of them all, in the present context, three stalwarts claim our special attention for the diverse values they cherished and promoted to preserve and enrich our glorious tradition. One was the doyen of Carnatic music, Semmangudi Srinivasa Iyer, who built an enduring bridge between the past and the contemporary times, and till the end of his life, albeit struggling with an aging voice, thrilled large audiences with nothing but impeccable classical music.

Next, we have Ramnad Krishnan, who within his unfortunately short life span, breathed into Carnatic music, decades ago, an air of modernity and refinement totally compatible with high classical values. He remains an idol even today to a horde of sensitive aesthetic young musicians.

The inimitable Brinda admired by all, sang an ineffably ecstatic style, having blended what she had imbibed from the robust Naina Pillai school with what she inherited from the reticent Dhanammal bani. She is remembered today with nothing but sheer reverence.

The music of all these three is still fresh in our memory and can truly sum up for the present generation of musicians and listeners, our hoary tradition and it should not be difficult for our young brilliant musicians, to check for themselves if they are in the right direction. Classicism is not too vague for words. It is indeed too precise for words. If our quest for classicism is genuine, there is scope for introspection and adjusting our bearings more precisely.

(The author is a retired Managing Director of Spencer & Co Ltd. He is also a connoisseur, musicologist and composer.)

Sudarshan Madabushi

Indian Taxation: a War of Attrition between David and Goliath since the era of Nicolas Kaldar to Thomas Piketty’s

My very respected and learned email friend (Former) Justice Sri T.N.C Rangarajan, ( https://tshc.gov.in/retjudges/tncrj.htmlhttps://tshc.gov.in/retjudges/tncrj.html ) distinguished expert on Indian Taxation Laws and I only yesterday were corresponding with each other on the ongoing national debate triggered by one of the most controversial promises made in the 2024 election manifesto of the Congress Party — “income and wealth distribution” — that was made even more controversial by the ill-timed and imprudent suggestion of an “Inheritance Tax” by a strong supporter of Rahul Gandhi, the NRI businessman in America, Sam Pitroda.

Justice Rangarajan and I got around to sharing some emails on economic theories of taxation as propounded in the classical literature of Nicholas Kaldar of the 1960s and Thomas Piketty of 2010s … The Judge then was kind enough to share with me a transcript of a public speech he had given on a forum way back in 2008 on Indian Taxation. His talk was beguilingly titled “KALDAR TO CHAOS” !

1908-1986

The Judge Rangarajan’s transcript (scroll down below to read it patiently please) is a lengthy one but as I started reading it … (as a Chartered Accountant myself of 1982 vintage”… I was absorbed reading it . It was a brilliant encapsulation of not only the chequered history of taxation in India, but also of its present-day vagaries and perversities circa 2024 … After reading the transcript I wrote back to the Judge this below :

Sir

I read the entire transcript of your talk in one go …! Very substantive and engrossing at the same time. 

Since the talk was given way back in 2008 … and much water has flown under the bridge since then in India … I wish Sir you’d please take time to revise and update the text where necessary to reflect present situation and then re-circulate it again for the benefit of the general public. 

It would be very great service you’d be doing Sir if you did so … to educate the IT Dept, the CA fraternity to which I too belong, all young students of taxation and taxation laws as well as the millions of tax-assessed  in this country. 

The myriad problems of tax administration highlighted by you succinctly and the many insightful suggestions you have given towards the end of your talk to improve it … are worth bringing to the attention of the MoF again even today in 2024 since many of them I think remain very much topical, outstanding and uncured. 

You couldn’t have put it more starkly than when you said “Taxation is a tug of war between the government and the citizen”! And I while reading this talk of yours have become only more firmly convinced that it is not a war of equals… and it’s a war of grinding, enervating and relentless attrition where it is never Goliath’s intention to vanquish David but only to go on harrying and harassing him  .  

Regards

Sudarshan 

  ***************

Here below ⬇️ is the full transcript of Justice Rangarajan’s Talk . It’s long … but no one — CA, lawyer or student of taxation — who patiently reads it will fail to profit greatly from it.

KALDOR TO CHAOS

1. INTRODUCTION

I am privileged to be invited to deliver the  Ras Behari Memorial Law lecture. Sri Ras Behari Ray was born just a year before my father. I recall the father figure whom I had met when I first came to Cuttack in 1974. He was the Chairman of Tax Bar Associations of Orissa and he welcomed Brother Rotho and myself when we were posted here. Besides being an expert in tax law he could lace his conversations with spiritual wisdom. The best tribute I can pay to that great personality is to present a lecture which I  hope he would have approved. 

Cuttack was my kindergarten for income tax. I learnt many things here. I got married when I was here. So I took brother Rotho’s advice and visited Puri and Konark and learned many things from the sacred to the profane. I have made many friends here. Those who appeared before me in the Tribunal have prospered and have become personalities to acknowledge.  So when the opportunity came to visit the field of my initiation, I thought I should have an overview of what I had learnt.

 

2. SEEKING A PATTERN 

It is human nature to seek a pattern in everything. I believe there is a big board in the Smithsonian Institute at the front and the lights flash there at random and it is an experiment to see how much an observer is frustrated when no pattern is discernible. When we were hearing cases in the Tribunal here, we saw only the particular section that we were dealing with and at best with the scheme as it  applied to that assessment year. In fact my  senior used to say that judges are often behind times because they deal with the law applicable some years back, as the cases take time to come for hearing and may not know the current law. I thought this is now the chance to see the wood instead of the trees and try to see if there is any method in the madness of the tax tangle. 

 

3. ORIGINAL SCHEME

We may not recall that the 1961 Act was the kingpin of a system of taxation proposed by Prof. Nicolas  Kaldor. It was a tight system with income tax, expenditure tax, wealth tax, gift tax and estate duty. The tax chased you from womb to tomb. Earn and pay tax, spend and pay tax, save and pay tax, gift and pay tax and die and pay tax. The objective was socialistic distribution of excess wealth. When we look back we find that the entire  system has slowly changed to something else without anyone being aware of it or planning it.  Let us see how this incrementalism has happened. Estate duty was abolished in 1984, Gift tax was omitted with effect from 1st October 1998, Wealth tax reduced to tax on non-performing assets from 1st  April 1993, Expenditure Tax abolished  within three years of its introduction in 1956 and again revived in 1987 to tax expenditure in hotels. But we have other taxes such as Banking Cash Transaction Tax, Fringe Benefit Tax, Securities Transaction Tax and Service Tax. But they do not make any system as such.

4. INCOME

Income was advisedly left undefined. It is generally understood as a periodical monetary return coming in with some sort of regularity from a definite source similar to the fruits of a tree. But by an inclusive definition, receipts which may not be regarded as income have been now included such as voluntary contributions to a trust, perquisites and special allowances, capital gains, winnings from lotteries and races, and even gifts and loans.

 

5. PREVIOUS YEAR

The 1918 Act levied income tax on the income of the current year itself, by taking the previous year’s income as the basis and adjusting the current income at the end of the year as well as aggregating the income from all sources for the first time. The 1922 Act created a charge on the income of the previous year itself. Such accounting year was also at the option of the assessee to end on a date of his choice. The 1961 Act began with that position and slowly removed that option so that the previous year is only the accounting year ended 31st March, the earlier fiscal year. It is as if the previous year is itself the assessment year though named as the next year. Though it is meant to provide for uniformity, it has a couple of drawbacks. It requires the assessee to prepare accounts afresh upto the required date, though it is kept on another preferred date  for ascertaining the profits. It also does away with the staggering of the due dates for filing returns resulting in overload at the uniform due dates. 

6. COLLECTING DATA

In order to levy the tax we have to find the income and identify the assessee. The original method was for the assessing officer to identify assessees by survey and send notices calling for returns. This has been replaced by voluntary compliance by requiring the assessees themselves to file the  return, if they have taxable income. This was sought to be compelled by the one by six scheme, requiring filing of returns if any one of six criteria is met. But nothing came out of it and  it was abandoned in 2005. The latest is the e-filing of the return without any annexures to explain the items of income. Of course the powers of survey and search are still there to ferret out the assessees in hiding. In addition, financial institutions are required to file an Annual Information Return giving details of high value transactions.

 

7. HEADS OF INCOME

There were six head  of income – salaries, interest on securities, income from property, profits and gains of business, capital gains and income from other sources. The head of income ‘interest on securities’ has been omitted by Finance Act 1988. 

 

8. SALARIES

The definition of salary has been slowly expanded to include every kind of perquisite and to top it, all there is a Fringe Benefit Tax on the employer for the benefits supposedly enjoyed by the employee. Even terminal benefits are sought to be taxed such as leave encashment, which thanks to the Tribunal, has become tax free. Valuation of perquisite has been a handle for increasing the tax by rules. Here again the treatment of  the government servants and the other employees is marked by a distinction without a difference.

 

9. PROPERTY

Income from property was assessed on notional rent even if it was self occupied on the  premise that what is saved is income. But now only rent from property is taxed at actuals. It has also become subject to Service Tax as well as deduction of tax at source.

 

10. BUSINESS

Computation of the income from business has always been a contentious issue. While  assessees hope to reduce the taxable income by reporting less receipts and inflating the allowable expenditure, it is the constant effort of the revenue to do the opposite. This has led to several games of hide and seek. Revenue went to the extent of disallowing even expenditure on offering tea or coffee for the customers.  Incentives were another bane of the assessees. There was a media hype that many a company  has become zero tax company by  availing the  tax holidays. Minimum Alternate Tax was introduced by Finance Act 1987.  

 

11. METHOD OF ACCOUNTING

Originally, assessees were allowed to maintain their accounts according to the method of their choice of cash system or mercantile system or a combination of both in a hybrid system. In the the case of professionals like advocates the hybrid system of accounting for receipts on cash and expenditure on accrual was the most sensible because of the uncertainty of the receipt of  fees promised. That has now been abolished and the assessees have to choose only between cash and accrual systems. In spite of that, in the accrual method of the assessee, the revenue interferes by disallowing expenditure not paid within the previous year. So what is bad for the assessee is good for the  revenue and accounts can be willfully distorted for  increasing the liability.

 

12. OTHER SOURCES

Income not falling under any specific head is charged under the head  income from other sources. Dividends and interest income fall under this category. 

 

13. CASUAL INCOME

Casual receipts are windfall and cannot be income at all. It was fully exempt initially but in 1972, winnings from lotteries were brought to tax and other  casual receipts were exempt only to the extent of Rs 1000.  Though this limit was increased to 5000 in1986, eventually the exemption itself was removed altogether. 

 

14. ASSESSMENT 

Originally, there was a hearing and a reasoned assessment order after scrutiny of the accounts.. Then there was a stage of accepting the returns with prima facie corrections. Then intimation of acceptance without scrutiny. Then the acknowledgment of  the return itself is an assessment. 

15. RATES OF TAX

The high rates of tax in early sixties  were drastically brought down in 1997. Due to inflation the threshold exemption limit has also gone up. There is also deferential higher exemption limit for women and senior citizens now.

16. COLLECTION OF TAX

The main object of the levy of  income tax is to collect it. The original idea was that the income of the previous year would be computed  after the end of that year and assessed to tax. Slowly most of the  income is subjected to deduction of tax at source. The rest is subject to payment of advance tax to the extent of 100% even 15 days before the end of the previous year. The situation has quietly gone to 1918 position without any clear declaration to that effect. In addition to that, dividends, interest, and lottery income have been subject to full deduction before receipt. They are also left out of the total income. The continuation of the total income concept seems to have lost its rationale. 

 

17. LITIGATION

The original pattern was an appeal to the Assistant Commissioner, a second appeal to the Appellate Tribunal and then a reference on a question of law to the High Court and eventually an appeal to the Supreme Court. The reference has now been replaced by another appeal on a question of law. In addition, the High Court is sought to be replaced by a National Tribunal. The composition of the National Tribunal with members drawn from the department has attracted justified criticism and the matter is pending consideration at the behest of the Supreme Court. In my opinion this is corrupting the Constitution, as the basic feature of the constitution is that only the judiciary can adjudicate questions of law. At the same time, the revenue has powers to revise the assessments for lapses as well to bring to tax escaped income. The change brought about is the time available to reassess which has come down to six years from the earlier ten years and the abolition of  the need to record reasons. 

 

18. CHANGING THE RULES

A peculiar feature of income tax law in India is that whenever the court rejects the meaning attributed by the department to a provision of a statute, the law is amended retrospectively. It is almost a childish assertion that it should never be taken as anything different from  what the department meant. To take a few examples:

● Court says capital gains on sale of agricultural lands cannot be taxed – Explanation added to Section 2(1A) with effect from 1.4.70 by Finance Act 1989 declaring it to be assessable.

● Court says only amounts validly due and payable can be disallowed – Explanation 2 added to Section 43B by Finance Act 1989 with effect from 1-4-1984 that “any sum payable” includes any sum not payable within the year

● Court says wealth tax is a deductible expense – Clause  (iia) inserted in Section 40 (a) by Amendment Act 1972 making it inadmissible with retrospective effect from 1-4-62

● Court says coffee and tea expenses are not entertainment– Explanation 2 added to Section 37 (2A) by Finance Act 1983 with retrospective effect from 1-4-1976 to say that it is.

These amendments deprive the honest assessees of the benefit of the judgments of the courts, which alone are empowered by the Constitution to give meaning to legislation. Surprisingly, though the Supreme Court only declares the law and such declaration is ipso facto retrospective, it preferred the concept of prospective overruling to avoid injustice to those who might have followed the law as it was understood, before the Supreme Court gave a different meaning to it. Yet, retrospective legislation, which may be acceptable in the case of technical faults, have been left untouched even where it would make the earlier levy unconstitutional. Such retrospective legislation requires the assessing officer to reopen many concluded cases and make fresh demands because the CAG feels it would be a revenue leakage. We are not unique in this respect as in UK, the finance minister announced that if they find any tax avoidance schemes they would introduce legislation to make them illegal.

 

19. PATTERNS

There are three noticeable patterns in the process of changing tax law.

● First the emphasis is on levy of more and more taxes, squeezing those already in the tax net and fierce collection. Surcharges come and go and come back. Service tax expands exponentially. Unconstitutional levies such as Fringe Benefit Tax, Cash Transaction Tax and substitution of  registration value for stated consideration in capital gains, abound. 

● The second is the outsourcing of the process as much as possible. Deduction of tax at  source is making the employers work for the department. The Planning Commission has estimated that the cost incurred by companies for such gratuitous work is nearly 45% of the tax collected at source. Returns are prepared by the assessees  but the annexures are to be retained by them, meaning storage of the record is outsourced.  

● The third is controlling the litigation. Packing the adjudicating forums and retrospectively amending the statutes to overrule adverse judgments are the methods. 

20. CONCERNS

Taxation is essentially a tug of war between the state and the individual. Instead of the State existing for the citizen and facilitating a good life, the department now expects the individual to exist for the state and do all its work. Outsource everything and take a vacation can be the motto of the department. The principles of taxation such as being simple, certain and equitable are sacrificed at the alter of  increasing revenue. There is also the angle of Human Rights which include the right to life, the right to privacy and freedom from discrimination and procedural fairness. Making an employer collect the tax without remuneration is but slavery. Making a public profile with data inputs distorts the income of the  assessee. Such methods are appropriate in a society where all transactions are banked or done electronically. Outsourcing the  data entry is a breach of the right to privacy as contractors will not be governed by the statutory controls. There is a grave danger of the financial information of citizens being sold to unsocial elements. Lack of taxpayer friendly methods of resolving differences can contribute to corruption at all levels.

 

21. EVIDENCE BASED POLICY

Modern government requires formulation of policies based on evidence. Of course the Finance Minister must have been supplied with data based on which the policies of each Finance Bill is made. However the citizen or even the Members of  Parliament are  unaware of the basis. To understand the situation let us take the case of returns filed by individual tax payers. We do not know how many tax payers are there in the initial band of 10% tax rate and how many of them are government servants and how many finally receive refunds due the tax deducted at source being more than the tax payable on their total income. The Controller and Auditor General of India  in his report for 2005-2006 states that the government refunded Rs. 30,032 crores from gross collection of Rs. 1,87,294 crores and paid interest amounting to Rs. 4,575 crores which worked out to 15 percent of the amount refunded. This  information gives  an idea about how the exercise of annual filing of income tax returns is infructuous when most of the tax is deducted at source. A more poignant situation is when tax is deducted, though the person has no taxable  income. Of course the person could have avoided it, if he had filed  a declaration to that effect and he can also ask for refund. But both the exercises involve only compliance cost without any benefit either to the taxpayer or the department.   Similarly when an amendment is made retrospectively to overcome a judgment of the Supreme Court  we do not know how many assessees had benefited by that decision, how many assessments will be  revised  and how much revenue will be generated by that exercise, not taking into account the further work to be done by the taxpayer and the  government department concerned. Such data  would show up the cases where the amendment is made only to assert the  view of the government and nothing else. 

 

22. ELSEWHERE

In the USA there is a movement for a  Flat Tax. There is also a debate about National Sales Tax replacing income tax. Above all there is a National Research Program to collect data and ensure taxpayer compliance with minimum burden One general concept of such a system is for IRS to generate tax returns for individuals who volunteered to be covered by the system on the basis of (1) income reported on information returns and (2) information on filing status and dependents provided by taxpayers on a new simpler tax form. IRS would then mail the returns and refunds or tax bills to taxpayers, who would need to review their returns and notify IRS whether they agreed with the return information.  In  Canada,  General Sales Tax had replaced income tax . Australia also has gone the GST way. There is no direct tax except withholding tax on wages, so that no individual has to file any return at all. In UK, however, the pattern is the same as here. But UK taxation is covered by the European Convention for the Protection of Human Rights and Fundamental Freedoms, incorporated into UK law by the Human Rights Act 1998.  In summary, these principles require the court to consider not only whether the relevant authority acted reasonably, carefully and in good faith but, in addition, whether the authority’s action was proportionate to the aim pursued. Importantly, incorporation of Convention rights by the HRA has “brought the concept of proportionality directly into force in the law of the United Kingdom”, and that concept is now “at the heart of the HRA case law.” What this actually means in practice is that, rather than questioning whether a public authority reasonably believed that their decision was proportionate and not therefore irrational, it has to be asked whether the decision was in fact proportionate. 

 

23. SUGGESTIONS

I believe that  any criticism should be constructive. So here are a few of my suggestions, for whatever they are worth, for  being taken up by the profession.

● The tax system should be established properly to achieve the objects of taxation.

● The Finance Minister announced that at his request, the Empowered Committee of State Finance Ministers has agreed to work with the Central Government to prepare a road-map for introducing a national level Goods and Services Tax (GST) with effect from April 1, 2010 Since it would cover all expenditure by individuals and leave out basic necessities and thereby not harsh on the poorer sections, it would be a good  idea to abolish personal income tax altogether.

● Taxing the total income as a concept has become meaningless, as many items such as dividends, mutual fund income, income from lotteries etc are separately taxed. It is only the aggregation of  income which requires the filing of  returns and processing them. If the idea of  total income is given up, lots of paper work can be saved leading to great savings in government and private expenditure. 

● Taxing the salaries of government servants is a wasteful exercise. Government is taking back what is given by government itself and is essentially an accounting entry which unnecessarily involves tremendous paperwork and infructuous work  by  government officers. Why not abolish tax on government servants’ salaries and make it clear that government service being a status and not a job, it would be paid less than the market rate for  such services, because it would give them tax free income as well as dearness allowances. Besides, Government servants enjoy other perquisites such as accommodation, health care etc which the private sector cannot give in those terms. Since the Government has to decide on pay revision this is the appropriate time to do it. 

● Taxing private salaries involves deduction of tax at source. Now that consumption tax has the ascendancy it would be inequitable to tax the salary as well. 

● Deduction of tax at source is an imposition on the payer – an outsourcing of work without remuneration. It can be replaced by a system of getting the tax from the payee instead. Since there is a system of identifying the payee by PAN number it would be easy to link his bank accounts and provide that  if the taxpayer chooses, there  will be  no TDS by the payer but 10% of the amount credited to his account will be frozen or directly credited to Government account till the end of the year so that the tax is computed and deducted from the bank account directly. This will save lot of work of the companies and will not involve any great work for the bank as it would be purely an arithmetic exercise which the computer can be programmed to do.

● The public profile and comparison with the private profile of the individual taxpayer is a system of voluntary participation in the USA. But it is being utilized to coerce the taxpayer in India which is a harsh measure. In fact when the Supreme court held that banks cannot be compelled to give information,  it led to the introduction of Annul Information Returns. It means there is no trust on the taxpayer. Such an attitude does not  auger well and is ethically bad as it  encourages people to avoid the banking habit. Therefore it is better to give it up and instead, encourage the taxpayer to have transparent transactions and pay tax based on bank accounts by himself. There can be  some incentives also by giving health insurance on such accounts. For instance Andhra Bank has a scheme of  insurance for its account holders and BSNL gives personal accident insurance for all its subscribers. 

● Taxes on unearned income is taken by way of dividend distribution tax as well as  securities transaction tax. This can be fine tuned by introducing personal investment accounts with depositories which can maintain a consolidated account for all  transactions giving transparency . Since the accounts will always be available with the depository there will be no need for the taxpayer to maintain the record. Cost of compliance will be substantially reduced. 

● Since renting out property is taken as a service and  assessed to service tax, it  should be in the fitness  of things to give up income tax on property income. It would also relieve people living on meager rents from tax burden. 

● Capital gains is taxed moderately and is not included in the total income. So  why not tax it separately through the registrar of assurances. It would reduce the need for filing returns. Capitals gains from movable assets such as financial instruments can also be collected directly from the financial institutions as in the case of NRI’s.

● Since we have the system of tax preparers, outsourcing the documents can be dispensed with by requiring the  tax preparers to see the original documents in support of the returns and certify that the figures have been checked. After all the taxpayer is required to pay Rs 250 for each return and why not get  some work from them on behalf of the department. 

● Policies should be evidence based and such evidence must be disclosed. Consultative committees should be more active and should have such information to comment on.

● Income of a company is taxed at a flat rate. The problem is only the computation of the taxable income by making several adjustments. Why not accept the book profits and give up such computations when there is already the  minimum alternate tax, if the taxable income is less than the book profits. 

● Charitable Trusts apply their income to the same public purposes which  the Government collects tax to perform. That is the justification for exempting charitable trusts from income tax. But once in a while the department feels that the tax that could have been paid by the trusts is lost and disallow the exemption either by amending the provisions or misapplying the provisions. The recent amendment withdrawing exemption for trusts carrying on business as part of the object of the trust is a case in point. It is arguable that that withdrawal is unconstitutional and even if it is not accepted it is an irrational denial of a human right.

● Finally it is disappointing when the Supreme Court does not treat tax matters with the priority it deserves. When High Courts admit writ petitions about the constitutionality of levies such as Fringe Benefit Tax and even grant stay, immediate disposal of the cases would be the  appropriate course. The delay gives a chance to the revenue to plead that the amounts cannot be returned as they have been spent for public purposes defeating the judicial system itself. 

24. CONCLUSION

We can very well appreciate that processing the returns is a tremendous task. In 2005-6 there were three crore returns of which assessees with less than 2 lakh income were 2.6 crores and upto 5 lakhs were 20 lakhs and upto 10 lakhs were 20 lakhs. Since the present approach is voluntary compliance, the revenue  is left with the impression that either returns are not filed by those who are taxable or the returns filed are deceptive.  Since it is impossible to scrutinize every one of those returns, attempts are made to randomly check them or  to track escaped income. Failing in those two areas, the department falls back on squeezing those already in the net.  There is a talk of replacing the Income Tax Act and then, I hope,  that the  chance will be taken to device a better system where taxpayers will be happy to keep their transactions transparent and painlessly contribute the tax. Thinking like a lawyer we are concerned with the process  and not with the object, which we know is to raise revenue and cannot be avoided at all. Our main concern is only that the process of levying and collecting tax should be right  in every way.

Let me end with how nicely a judge dealt with a clever advisor. A wealthy man had an advisor who told him to write a will and remember him in it. So the man wrote: “Let my advisor give what he wants to my family and take the rest”. When he died and the will was read, the advisor said I want to take all the wealth except ten thousand which I give to the family. So naturally the family went to court. After hearing the case, the judge said the  adviser will take 10000 and the wealth will go to the family. The advisor said I don’t understand this conclusion. The judge said  if we read the will correctly, it tells the advisor to  give “what he wants” to the family that means, what he desires must be given to the family and he can take the rest. I hope the  revenue will also give what they want to the people. 

2008-06-28 Justice Rangarajan

 

[Ras Behari Ray Memorial Lecture delivered at Cuttack on 28th June 2008]

“Fareed’s Take” on liberal-secularism in India makes Zakaria sound like the “11th Head of Ravana”

Fareed Zakaria of CNN GPS fame makes no secret of his having — and how proud he is of — the bleeding liberal- secularist heart that beats inside his breast. In this hour-long interview with another equally if not more famous international best-selling author Malcom Gladwell, Zakaria preens in the centre of the Global Public Square.

The interview is a promo for Fareed’s latest book that is out in the market titled “The Age of Revolution” but it gives Zakaria an opportunity to indulge in a bit of self-congratulatory autobiography. https://youtu.be/SVvV9H-qtXw?si=Hay-j98fhWDki0Ya

Asked by Gladwell about it, Fareed begins recounting to his audience a cloyingly sentimental and meandering story of his successful journey in life from “very very poor”, “socialist” and “medieval India” of the 1970s (he gives here vignettes of his days in Aurangabad), about his high-schooling in a fancy English Catholic Missionary school in Mumbai and of finally ending up in Ivy League Yale University in America… and to prosperity in the happy life ever after which he now enjoys as a proud first-generation immigrant citizen of America.

Halfway through the interview, Gladwell probes Zakaria to find out how and what the celebrity-journalist turned historian feels about his Indian roots . That is when Zakaria drapes himself all in the Stars and Stripes purple cloak and says that he remains “as dazzled” by everything about America and American society as he was when he first set foot on her soil 40+ years ago. “I have always felt welcomed in this country”, he gushes with hand upon his heart.

When Fareed doesnt stop stop waxing lyrical in singing even more paeans to America, Gladwell has to rein him in and herd him back to the original question: talking about India … not America.

How did you make the transition from that culture to this?” And “whenever you do go back to visit India , do you feel at home.. do you feel comfortable ?”.

We see Zakaria then pause in midsentence to pull in his breath and suddenly assume a mien of very earnest thoughtfulness.

Then he slowly opens up his liberal heart… and out flows probably well pre-rehearsed sweet narratives … and all in his most charming and suavely rich CNN-anchor manner … which, for for some strange reason I cannot fathom, to me at least sounded revoltingly so patronising towards all India and all Indians. Nevertheless, I am going to quote Fareed in extenso below:

 “In the last 10 years it has been a very complicated story because the economic rise continues a pace and that continues to be dazzling and thrilling, but you’re also seeing the rise of Hindu nationalism”.

And, in many ways — my father died about 15 years ago — I’m very glad he hasn’t lived to see that because in a way his whole life’s work was trying to build a secular India, an India pluralistic which tolerated and encouraged diversity. There’s no other way to put it. India has moved in a very different direction. It’s economically surging but politically becoming more intolerant, more illiberal.”

“I wonder whether when India shed its socialist skin, I sort of was the first to celebrate because there was so much corruption and dysfunction and poverty associated with it but now that it’s shedding its secular skin, I’m beginning to wonder was all of that the socialism, the secularism, the liberalism was that all basically a kind of veneer borrowed from the West?”

India is in a way returning to perhaps a more authentic place. Perhaps, you know this is a phase. This kind of Hindu nationalism. I hope it isn’t the most authentic version of India because I always think of India and Hinduism in particular as being incredibly tolerant” 

“Hinduism is one of the most extraordinary religions in the world in that almost nothing is prescribed. You can be vegetarian and be a good Hindu, you can be non-vegetarian and be a good Hindu. You can believe in one God, you can believe in 300 million. You can also not believe in God and be a Hindu.

It’s this wonderfully absorptive religion and it doesn’t feel to me like intolerance is part of its DNA.”

“There are times at which I feel uncomfortable (in and about India), only because of this [intolerance]. Otherwise, I feel incredibly comfortable. Because I’ve been back a lot. I still speak the language. But this piece of it is very awkward. Because there’s a little bit of a kind of… um… people don’t talk about it. In polite society, when people are talking about ‘oh, the growth is great, GDP numbers look amazing’, you just don’t mention, oh there’s this small issue which is you know just left untalked about.”.

*********

Everthing Fareed Zakaria says above carpingly indicts India.

Zakaria at once puts India in the dock as a nation and arraigns the country for not living up to his and his departed father’s own vision and standards.

India is a disappointment to him. The country now makes him “uncomfortable” since it doesnt quite fit the description of “authenticity” as defined by himself, for himself. India is not, Fareed says, the country that his father and he as a young man (when he was still an Indian citizen) had wanted it to be — “secular“, “tolerant“, “pluralistic“, “liberal” and “inclusive“…

Fareed’s Take” on Liberal-Secularism in India is typical and taken straight out of the copybook of America’s very own White Anglo-Saxon neo-liberal worldview. His scathing indictment of what he rues is the rise of Hindu nationalism in India today is built upon the barely 700-year old perspective of America’s history. He has nothing to say about and he simply ignores entirely the 7000-year old civilizational history of India, the country he forgets was the very cradle of four out of the six major religions of the world. All Zakaria can focus upon in India’s history is through the lens of American History. His biggest worry is the “intolerance” he sees everywhere in this country. It’s a great, heavy blanket, nay, a pall of accusation he flings across all of India, and smothers and weighs the country down with it.

**********

By far the most remarkably patronizing of “Fareed’s Take” is when he says “Hinduism is one of the most extraordinary religions in the world in that almost nothing is prescribed. You can be vegetarian and be a good Hindu, you can be non-vegetarian and be a good Hindu. You can believe in one God, you can believe in 300 million. You can also not believe in God and be a Hindu“!

Really?! Says who, Fareed? “Almost nothing is prescribed” in Hinduism?!

In making this extraordinarily absurd remark, Zakaria is repeating verbatim the anglophiliac, liberal-secular burra-sahib of India, our very own Shashi Tharoor who too is a passionate advocate of what is known as “anything goes Hinduism”.

What is “anything goes Hinduism” of which both Fareed Zakaria and Shashi Tharoor are so fond?

In the book, “TEN HEADS OF RAVANA” (edited by Rajiv Malhotra and Divya Reddy), the young historian and engineer, Divya Reddy explains that according to true-blue liberal-secularism in India: Hinduism is a religion with no boundaries or barriers of entry, or fundamentals, or defined rituals, or prescribed books or a specific place of worship… It is a faith that accommodates every belief and therefore there is no need to choose some and reject others. Hinduism is a faith without dogma and consequently there is no particular framework from which one can deviate…. Exactly what Zakaria means too when he says ” nothing is prescribed. “You can be vegetarian and be a good Hindu, you can be non-vegetarian and be a good Hindu. You can believe in one God, you can believe in 300 million. You can also not believe in God and be a Hindu“!

Thus both Tharoor and Zakaria are on the same page:

They believe that every way of life is the Hindu way! And from that standpoint Fareed Zakaria reaffirms Tharoor’s line of reasoning: that it is important every adherent of the Hindu faith to tolerate and accept every other religion as their own irrespective of how the other faith treats Hinduism. To counter such an interpretation, or to fail to defend it, is for Zakaria as much as it is for Tharoor, no less an act of intolerance and against the ethos of Hinduism!

This is exactly the substance of Zakaria’s reasoning too when he says “Hinduism is this wonderfully absorptive religion and it doesn’t feel to me like intolerance is part of its DNA.”

If the logic of Tharoor and Zakaria is to be accepted then the following conclusions too will have to be allowed without reservations:

  1. Religious conversions in India is not a threat to Hinduism
  2. Religious proselytization is not an anti-national activity.
  3. Religious conversion is a non-violent activity.
  4. It is perfectly acceptable for an artist, filmmaker, an actor or an author to interpret Hinduism in whichever way they deem fit.
  5. Hinduism is the most tolerant and inclusive faith with no boundaries and barriers of entry and needs to retain this openness despite receiving no reciprocal mutual respect.

Somewhere in his book (“Why I am a Hindu”), Tharoor writes this: “Indeed the term “the Hindu way” is in itself a fallacy as there is no one Hindu way”. Which to me is what Zakaria too echoes when he says “Hinduism is one of the most extraordinary religions in the world in that almost nothing is prescribed”.

Divya Reddy posed a zinger of a question to Tharoor which may well be thrown at Zakaria too: “If all religions were the same …. and if Hinduism is truly an “anything goes religion” … what good is it to remain a Hindu?!”

If Shashi Tharoor has the distinction of being decorated as one among the “Ten Heads of Ravana”, Fareed Zakaria deserves to be the 11th one, surely!

*************

We have heard enough of “Fareed’s Take” on Liberal-Secularism in India. Let me also present my own take on the same….

Liberal-Secularism in India to me means only this: The Hindu majority should never be allowed to feel good about itself in any way … not about its History, not about its religious beliefs, not about its cultural practices and arts, not about its philosophies, literature and artistic heritage

If Hindus ever did start feeling good about themselves … then that would amount to “anti-minoritarianism” or rabid “Majoritarianism”’ .

True liberal-secularism means that Hindu majority must always be kept perennially stewing in a deep, pyschic swamp of guilt — Hindus must always be made to feel that as a community they are acting always like a “oh ever so dominant and abusive a majoritarian… a terrible bully !”. Hindus must feel guilty they are a religious majority in their own county. Hindus must feel guilty about their patriarchic, caste structured society. Hindus must feel guilty about their religion that once discriminated against women. Hindus must feel guilty about what they once upon a time did to Dalits and Adivasis… and so on and so forth endlessly.

That’s the whole logic of pseudo-liberal thinking in India today. It was of course imported into our country long ago under British colonial rule whose Divide and Rule policy ensured that the Hindu in this country always remained feeling bad both about himself and his majority status.

That’s really all there is to Liberal-Secularism Agenda in India. It is nothing else other than keep inducing amongst the Hindu majority a cankerous feeling of chronic guilt and preventing it thereby from ever feeling good about itself — no matter on account of whatever — in its very own country…

************

A few days after the Malcolm Gladwell curated book-launch interview with Fareed Zakaria in far away America, another and utterly different kind of book-launch was taking place here in India. It barely got any attention in India … certainly not even half as much as the Zakaria one that got intellectuals and liberal-secularists here cheering for him.

Sarsangchalak, Mohan Bhagwath, the RSS Chief was speaking at a launch event of a book titled ‘Rashtriya Swayamsevak Sangh’ in Nagpur, Maharashtra, last Thursday.

Addressing the event, Mr Bhagwat also touched upon the subject of Liberal-Secularism and the Hindu identity. He said this:

Again and again someone comes (into our country) and we become slaves due to our mistakes. It needs to be addressed. This disease needs to be treated; otherwise, such things will keep happening. We need to treat some of our basic mistakes.”

He further said that India needs to organise the entire society with a common thread so we can be clear about our identity.

Due to dis-orientation, there is lack of knowledge in our country about who we are and who is ours, about our identity and there is no clarity about it. Due to several years of slavery, there is mental suppression“.

Hence, we need to organise the entire society with a common “sutra” which unites us all. We should know our identity clearly and tell the world as well. If we know who we are then we also know who amongst us is ours and that our identity is Hindu and we should say with pride that we are Hindus,” 

**********

At the time of writing this piece, I am still undecided over whether I should place an order on Amazon to buy a copy of Zakaria’s “The Age of Revolution”.

Sudarshan Madabushi

“Reverse career-trajectory” of a Sanjay Subramaniam, Coke-studio jockey ? !

After I had watched the above YouTube meme , I couldn’t help thinking to myself that it is a pretty graphic but accurate social-commentary on the aspirational generation of Carnatic music youth talent of our modern times ! ☺️

Pardon me if I say also that the funny meme-character struck me as being a caricature of the reverse career-trajectory of a Sanjay Subramaniam, the Coke-studio jockey!

Sudarshan Madabushi

Post-2024 Madras Music Academy: The confluence of commercial market-place and the artistic-realm?

Hello folks ! Good news, Category 4 hurricane storm that hit Chennai earlier this month has passed!

I mean the storm in social and mainstream media that tore through the world of Carnatic Music in India and abroad for a couple of weeks earlier this month has weakened quickly and significantly and is just about to fizzle out completely as no more than storm in a mini teacup ….

Right throughout the duration of the maelstrom, TM Krishna who was awarded Sangitha Kalanidhi title by the Madras Music Academy, very wisely decided to hunker down quietly and simply waited to ride it out until it had made land crossing, whipped up emotions for about a week and then very soon began dissipating itself. He just did not care to respond to the torrents of public outcry that poured down on social-media platforms, on TV talk-shows and in high-faluting newspaper Op-Eds. He probably knew only too well that in the end it would all amount to only so much sound and fury, fire and brimstone and righteous fulmination turning finally damp squib ….

A quietus now has descended upon the Carnatic music world. No more grandstanding by ex-Sangitha Kalanidhis returning … or threatening to return … their titles in protest against MMA … No more peeved Sangitha Kalanidhi-wannabes shooting off letters to the MMA deploring MMA’s growing drift towards Periyarism and “social change” …. No more hand-wringing and breast-beating by rambunctious masses of rasikas or the “discerning” aficionados of Carnatic music ruing the ruin the MMA and TMK are about to bring upon “rich and hoary traditions” of this “unique art form” of South India…! The haranguing and moralizing has stopped abruptly… almost magically in fact!

TMK is now safe and sound in his bunker. And the imperious Music Academy Executive Committee too is safely ensconced with the walls of its formidable fortress in Alwarpet …. unmoved, unperturbed and unassailable to any form of siege attack by any Carnatic music vidwan, rasika, fellow-Sabhas, newspaper columnist or social-media warrior. If you imagine the MMA Vs Carnatic Music-World fight as a world boxing-bout championship, you would be tempted to say that jury has ruled it’s a clean Technical Knockout (TKO) that the Academy has won over the latter. The defeated challenger now lies on the floor of the ring with a bloodied nose and is not likely to survive or revive anytime before the count to 10 … er… I mean, before the countdown to Dec 15, 2024 and the Sadas!

*********

Now that the TKO has been ruled and the booing crowds have all tucked tail and gone home to watch IPL matches and election poll results, one can take a pause, sit back quietly and begin pondering over some of the most important questions in the aftermath of Hurricane TMK ….

What have TMK and MMA achieved? What were their objectives and long-term goal?

What does the triumph of TMK and MMA mean to the Carnatic Music World ?

What will be the long-term impact ? What will the Sangitha Kalanidhi title and award henceforth come to signify or symbolise ?

In my view, the stated and explicit objective of MMA-TMK tango is obvious from the citation that the Executive Committee of the Academy read out while announcing the 2024 Award conferred on T M Krishna. What did it say?

Renowned carnatic singer T M Krishna has been conferred the Sangita Kalanidhi for 2024 by the Music Academy. He has used his music as a tool for social reform. A writer with analytical books to his credit on music, Krishna has received several awards for his music, his writing and his championing of social causes”.

It stands established now therefore beyond an iota of doubt that MMA will henceforth bestow its recognition on those Carnatic Music artistes of excellence who will follow in the footsteps of TMK using music as a tool for social reform” and “championing social causes“.

The above goal as enunciated by MMA marks a transformation of its raison d’etre as it was first articulated at its inception.

The MMA’s own website tells us that its founding fathers back in 1928 had no such thing as “social change” or “social causes” in their minds and they conceived the MMA to be a purely a cultural institution dedicated to the preservation primarily of classical South India performing arts, and secondarily to arts from other parts of the country. At least this is what one can gather from a reading of what’s in there on the MMA Webpage quoted below:

The Music Academy, Madras is a landmark institution in the history of the fine arts. It emerged as an offshoot of the All India Congress Session held in Madras in December 1927. A music conference was held along with it and during the deliberations, the idea of a Music Academy emerged. Inaugurated on August 18, 1928 at the YMCA Auditorium, Esplanade by Sir CP Ramaswami Aiyar, it was conceived to be the institution that would set the standard for Carnatic music. In the process, it began in 1929 the practice of hosting annual conferences on music, which in turn spawned the December music festival of Madras, one of the largest cultural events of the world.

Founded by a group of opinion-leaders of Madras Presidency, all of whom had their individual ideas on how the institution ought to function, the Academy soon won over the entire community of artistes. Its evolution became a collaborative exercise between the two groups”.

*************

The second paragraph above is extremely significant to parse and it must be carefully read between the lines.

From the way the paragraph has been phrased, it clearly implies that even back in 1928, the Academy had to “win over”two groups” to get off the ground! One group evidently comprised “artistes” on the one hand who had their own ideas about how the “institution ought to function”. Their ideas had to be reconciled with those other “individual ideas of a group of opinionleaders of Madras Presidency“!

Thus, going by the above, it is so very clear that ever since 1928 there has always been simmering within the Madras Music Academy establishment an invisible, subterranean tension prevailing between “artistes” and “opinion-leaders“… We can infer quite reasonably that some sort of a clash of cultural will between the two… a tug-of-war, so to say, had always existed between the musical fraternity i.e. vidwans, rasikas, musicologists, exponents, cultural aficianados and other cognoscenti, on one hand, and the administrative, managerial or bureaucratic mandarins of the institution who weighed in as “opinion-leaders” exercising their heft and power stemming not out of the art itself but out of the political and social clime of the times from outside.

This constant tension between the “two groups” since 1928 has always been there but rarely did it ever surface as openly and brazenly as in 2024 when the “opinion-makers” brought in the idea of “social change” and “social causes” and have now successfully enshrined it for the very first time as the new, trail-blazing and abiding “standards to be set for Carnatic Music“.

In bringing such a sweeping sea-change in the MMA, the “opinion-makers” group has effectively staged a coup d’etat. It has relegated the “artistes” group to irrelevance and, who knows, sooner or later, perhaps to utter oblivion too. From 2024 onwards, the Sangitha Kalanidhi awardee will be judged on the basis of not only artistic excellence but more importantly upon considerations of how impactful his or her music has been in ushering “social change” or has otherwise been serving “social causes”.

************

If one were to ask to whyfore and towards what ultimate ends or purpose has the Madras Music Academy decided to change course suddenly after its 96 years journey since 1928, well…. one can come up with only conjecture or vague speculation.

Social change” and “social cause” are two terms with rather fluid and fuzzy meaning. Carnatic music like any other pure classical form of Music in any other part of the world did not make great waves in history. In India, for a brief while Carnatic music in its purest classical form inspired pre-Independence patriotism and especially so when it combined with vernacular literature — such as the Tamil poetry of Bharahtiyar for example — to stir up nationalistic pride amongst ordinary peoples in society. But pure classicial classical music — such as even opera music or theatre philharmony compositions — had little to do with great social revolutions. Classical music — and certainly Carnatic Music — was an art-form that was always narrowly focused only on the eternal quest for the acme of spiritual, religious and aesthetic experience.

So, when MMA makes an announcement about setting its new standards and new norms for recognizing excellence in Carnatic Music to bring in new-fangled notions of “social change” or “social causes”, one cannot but be very sceptical about it …. if not downright distrustful.

As a Carnatic Music rasika myself (and as the son of a Sangitha Kalanidhi of yore), I dare to go even beyond scepticism or distrust vis-a-vis the intentions and purposes of the MMA in seeking to bring about a whole cultural paradigm-shift for the institution through its announcements in 2024. Pardon me, but I just cannot help viewing the MMA intentions with a great deal of cynicism.

************

Post-2024 Madras Music Academy, I make bold to predict, will slowly but inevitably emerge sometime in the decades ahead this 21st-century — when India itself becomes one of the top-3 largest economies of the world — as the cultural confluence where the commercial market-place will mingle with the artistic-realm only to completely subsume it.

Music Festivals across the world are today coming to be rated not half as much on their artistic worth as the commercial revenue-genrating potential they command.

Just take a look at the infograph below which tells you about the world’s most successful Music Festivals in 2023 with their gross revenues earned and the number of tickets sold.

Now, there are festivals and then there are mega-festivals, some of the largest gatherings of people on the planet. These Music Festivals are now being regarded as mega commercial opportunties .... I mean, one could think of them each as venues for the IPL cricket matches today in India!

Most of the “biggest music festival in the world” are fast being developed as mass fan-base events with enormous tourist appeal too. This list below is updated for such mega-music festivals in the world for year 2024 and it gives us a vivid idea of their commercial potential in terms of what is called “total attendance”.

You can click on each commercial venue below to understand the massive scale on which these mega Music Festivals are conducted across the world and then try to imagine their revenue-generating capacity.

Lollapalooza Chicago
Attendance: 400,000
Source

EDC Las Vegas
Attendance: 400,000
Source

Pol’and’Rock
Attendance: 400,000
Source

Sziget Festival
Attendance: 420,000
Source

Austin City Limits
Attendance: 450,000
Source

Amsterdam Dance Event
Attendance: 450,000
Source

New Orleans Jazz Fest
Attendance: 475,000
Source

Essence Festival
Attendance: 530,000
Source

Tomorrowland
Attendance: 600,000
Source

Summerfest
Attendance: 624,407
Source

Rock in Rio
Attendance: 640,000

Coachella Music And Arts Festival
Attendance: 645,000
Source

Donauinselfest
Attendance: 1.2 million
Source

Quebec City Summer Festival 
Attendance: 1.4 million
Source

Montreal Jazz Festival
Attendance: 2 million

***************

The future of Music Festivals …. even classical music festivals … is also going to be all about scale and about touristic potential only. Why? Because Tourism again means huge revenues! And Tourism by itself is truly a great and powerful social-change agent.…! Why? Because it can easily deliver the greatest amount of artistic-content to the largest numbers of peoples and for the highest of financial returns possible!

The best example to prove this point is the Classical Music Festival at Provence-Alpes-Cote d’Azur... The South of France is well-known for its lifestyle and the region is also renowned for its excellent summer season. In the summer, the evenings will be drenched in classical music during the festival season which has forged history in the South while becoming famous worldwide. https://provence-alpes-cotedazur.com/en/things-to-do/events/classical-music/greatest-international-classical-music-festivals-south/#:~:text=The%20Aix%2Den%2DProvence%20International,by%20the%20world’s%20greatest%20conductors.

*************

The Madras Music Academy’s much feted and fussed-about December Music Festival simply pales into insignificance in comparison to the world’s top music festivals. Because since its inception in 1928, the institution remained unmindful of social changes or causes, it also deliberately remained indifferent to its own “commercial potential“. It remained stuck to its much vaunted image as the premier standard-bearer for Carnatic music all these these years. In spite of the “opinion-makers“, trying to pull and drag it the other way towards a socially more outward-looking instiution, the MMA continued to remain a centre of cultural excellence “of the artistes”, “by the artistes” and “for the artistes“. However, the year 2024 heralds a change from all that…. TMK is the messiah who has shown MMA the new way!

To get a foretaste of how the future of the Madras Music Academy December Festival might turn out to be in say, circa 2047 or 2075 … one only has to take a look at the video-clip in this news report about a recent concert of Sid Sriram below :

https://indianexpress.com/article/entertainment/music/sid-sriram-wows-coachella-2024-crowd-soulful-rendition-tamil-religious-song-thiruppugazh-watch-9283913/lite/

TMK’s greatest contribution to “social change” is therefore not really about taking Carnatic Music to the slums of Chennai, the “de-brahminizing” of Carnatic Music, the “broad-banding”, “secularization” and “democratisation”of it. His greatest and lasting contribution is to the Madras Music Academy for he has awakened it to the huge potential commercial benefits of such “democratisation”.

The MMA now discovers at last its true purpose — which is not so much to serve as “standard bearer for Carnatic Music” as to henceforth pursue its own vast, untapped and unrealised commercial potential.

I know my views here might sound very cynical but then I confess I cannot help suspecting that behind the idea of so-called “democratisation” of Carnatic music, there is no such thing as pious motives for “social change”. Instead, it’s really more likely that it’s all simply a farsighted strategy to achieve greater commercial expansion into the realm of art ….

***********

Sudarshan Madabushi

“Time must have a stop” said Aldous Huxley and Indira Parthasarathy asks me if that means he “must not go on and on”?

The eminent Tamil scholar and famous novelist of yesteryears Sri. Indira Parthasarathy and I almost on a daily basis exchange WhatsApp messages on many sundry topics and views of the day … He asks usually very sharp and thought provoking questions to me and expects me to provide him ready spontaneous answers …. Not carefully deliberated responses .

This morning Sri IP sent me this tantalising question:

In the morning when I looked at the wall for time it was blank. The clock had fallen. ‘Time must have a stop’ as Aldous Huxley says and it had! Is this a metaphorical indication that I must not go on and on?”

Aldous Huxley 1894-1963 CE

I know that Sri IP is in his mid-90s , of frail physical health . He lives alone in a well-furnished home for seniors in the outskirts of South Chennai with all modern health care amenities. He reads a lot but his writing today has been reduced to a minimum.

But Sri IP’s novelist mind remains razor sharp and his memory so prodigious enough to even today being able to recall and quote at will from ancient Tamil classics such as Kamba Ramayana, Silapadigaaram and Tirukkural not to mention Shakespeare and Socrates and other medieval poets of Europe. So when he quoted Aldous Huxley to me in the above message I knew that he was expecting me to respond to him seriously and not perfunctorily .

I pondered over his message for 5 minutes and then sent in my below response which he duly acknowledged. And I took his permission to share our exchange of messages with my family and close circle of friends . Hence this blogpost .

My reply to Sri IP was this :

Sir , I can empathise with your feelings …

Let me tell you my personal story .

At age 83 in year 2009 my widower father had a grievous fall in the bathroom at home with multiple fractures which despite surgery and medical attention did not heal . He became permanently bed ridden . We had to provide 💯 % care for him 24/7 since rapidly his Parkinson’s disease developed and he also lost sight in one eye to glaucoma. Soon enough dementia too set in.

For the next 4 years he was confined to bed … my father did not know in what condition he was in … but for me and my family watching him die in slow motion was heart wrenching …. I happen to be the only child to my parents and to see my father in such a state plunged me in despair … I wondered why he must suffer so much … what was the purpose … why didn’t he find release ? ….

I decided to read the Ramayana to find solace …

Reading about Jatayu’s death — and its circumstances — revealed certain invaluable lessons for me.

The old and afflicted suffer much indeed … but it’s not purposeless …. Nature is never without purpose .

My father’s sufferings were not on his account but for us his family …. We were the ones he was protecting us from the life’s other calamities … He was living so he could shield us from some other mishaps unknown to us …. It was Nature’s way of letting a parent put up a last ditch fight in life to protect his children and family …. In some mysterious way, he was taking the blows of life head-on that were really intended for us by fate.

Jatayu was as old if not older than Dasaratha . He lived in the forest alone . To all appearances he was a decrepit old being . No real purpose in life … that was what one might have thought … But then we know that Jatayu’s time on earth was not all misery … The old bird-soul had work to do … He had to protect Sita from danger .

After I read that Sarga in the Ramayana … I had learnt my lesson . I no longer pitied my father . I looked at him as my protector , as the saviour of my family .

There are many profound lessons to be learned, Sir, from the Ramayana.”

**********

Back came promptly Sri IP’s reply to the above message of mine :

Yes.And Jatayu was destined to have his funeral rites done by Rama!”

I was delighted by his quick appreciation of the point I was making to him …. And I closed the conversation with this final message :

Yes…. That’s the beautiful moral of the story … 🌟🙏

************

Sudarshan Madabushi

A Eulogy for my gentle philosopher-friend, Sri B S Raghavan !

https://www.thehindu.com/news/cities/chennai/retired-bureaucrat-bs-raghavan-dies/article68050264.ece/amp/

I was perusing my email archives and came upon the below email that Sri BSR had sent me back in November 2021 …. 

I loved interacting with BSR sir because he was one person amongst my large circle of online friends with whom an abiding interest in philosophy was common… many of my other friends care least for this dry and dull subject (in their view). But BSR sir was different… the range of his intellectual interests was wide angle and telescopic… he had a deep grasp of philosophic thought. 

He and I used to engage in quite a few private email discussions on Vedanta philosophy in which he — like his other very learned and intimate friend in this Group,  Sri Srinivasa Parthasarathy — showed extraordinary keenness of interest and curiosity. 

BSR could be a formidable debater but then he was also exceptionally open-minded in listening carefully to opposing views and knew when debate must stop and fresh understanding must begin. He was also unstintingly and effusively generous in his praise for a point well made if he was convinced that it had merit . That was the unique quality of his heart which was so very copious. 

In the below email exchange I dredged out from November 2021, I was thrilled to see that he had taken the trouble to read in full and had thoroughly digested too the contents of my very long (and to the unphilosophical mind it might even seem tedious) summary of the fundamental differences in the philosophical premise of Advaita and Visishtadvaita regarding the conception of Brahman as posited in the Upanishads and Brahma Sutras.And he started off his email to me by first complimenting me for my effort…. Very few elders I have come across in life have ever been so unrestrained and lavish in their approval of me. 

For that kindness alone BSR Sir showed me,  I will always remember the old kindred soul who shared with me the same deep urge to delve deep into the mysteries of Indian philosophic thought.  

You are gone, and in my circle of friends, dear BSR Sir, not many are left now to talk to seriously about Vedanta … certainly not many with your same level of keen curiosity, deep erudition, patience, quick comprehension and freedom from preconceptions and prejudices . I will miss you Sir! 

I bid you adieu , companion soul , on your onward journey …. Wish you God Speed, my gentle friend ! 

Sudarshan 

Sent from my iPhone

Begin forwarded message:

Subject: Re: PART 7 (CONCLUDED) – Brahman as “nirgunan” or “sagunan” ? The respective positions of Visishtadvaita and Advaita Vedanta

After  completing the reading of the series (including the postscript) with increasingly absorbed interest, I am speechless with admiration — not just for Madabush Sudarshan’s erudition — but for the great unplumbable depths to which our corpus of religious, philosophical dissertations and polemics could go. Actually, unversed in all these intricacies that Iam, I am sitting dazed. The quintessence of it all, as I understand it, is that there is absolutely no way the nirguna-saguna postulates can be reconciled. “As the East is East and West is West, the two schools likewise, never the twain shall meet.”

But I am left with a totally ignorant layman’s doubt and dilemma:Brahman is acceptably taken as सत्यं ज्ञानमनन्तं. To me, each of these attributes is overlaid with guna. Satyam is what is NOT asatyam. It is satyam simply because it denies its opposite. The very act of denial implies a guna. 

Gnanam means Brahman is watching and absorbing, and forming judgments for regulation  and choice. As regards Gnanam, a great philosopher  was once asked how to reconcile Free Will and Predestination, and he replied: “While there is freedom to choose, He (we can interpose Brahman here) Who knows all, knows what the choice would be!” Knowledge of anything Past, Present and Future to me is an aspect of Guna. 

Anantam means it exists without end — beyond time and space. To me guna is implicit  in all these attributes since each is a denial of its opposite. This is how I see it as part of day-to-day logic. It can be ignored as a prattle of an idle mind and we can take the series to have come to an end.

B S Raghavan

 

On Sat, Nov 27, 2021 at 9:57 PM sudarshan madabushi <mksudarshan2002@yahoo.co.in> wrote:

DEAR ALL, In this final essay, the very last question remaining to be answered is taken up for examination, viz.:

What is the polemical exchange about between the Advaita and Visisishtaadvaita schools of Vedanta on the issue whether Brahman is without Guna or abounds in glorious, infinitude of Gunas?

The polemics between the two schools of Vedanta forms the main subject of “tarkavaadaa-s”, the many dialectical disputations in the “satadushani” of Vedanta Desika … viz. Nos. 1, 2, 38, 45, 48, 52, 57, 58, 59, and 66. It is outside the scope of this essay to detail all those vaadaa-s. The purpose of this series of essays is but only to summarize the polemics in a very general sort of way in the larger context of that primary question that was posed right at the outset viz.:  

“If Brahman has no attributes (Nirguna brahman), how is the Advaitin’s statement to be reconciled with the “anantha kalyana guna-s” of Brahman posited by the Visishtaadvaitin?”.

The short and simple answer to the above question is, truly speaking, just this: There is no possibility, none, of reconciling the Advaitin and Visishtaadvaitin position about Nirguna Brahman. The reason is because the two philosophers are engaged in polemics based on entirely irreconcilable and incompatible premises and interpretations of the authority of the “sruti” or Upanishad “vaakya-s”. 

The whole of the Visishtaadvaitin’s position about this debate is based on the premise of reasonability viz. (1) sruti ekavaakyatvam”, whereas the whole of the philosophy of Advaita in fact, is resolutely premised on the postulate called (2) “brahma ekatvam”. Thus, as the East is East and West is West, the two schools likewise, never the twain shall meet. 

Let us examine the matter below in just a little bit more detail.

****************************

(1) The “ekavaakyatvam”premise has already been explained in an earlier essay above, but it is exactly what the “satadushani” bases all its “vaadaa-s” upon. Vedanta Desikan admits that there are “sruti” texts which declare Brahman to be devoid of qualities e.g.

1.       “nishkalam nishkriyam shaantam niravadyam niranjanam…” (Svetasvataara Upanishad VI.19)

2.       “yattad-adreseyam agraahyam agotram avarnam achaakshuhu ashrotram tadapaanipaadam..”(Mundakopanishad I.1.6)

3.       “apahatapaapmaa vijarah….” (Chandogya Upanishad 8.1.7)

4.       “asthoolam ananu….”(Brhadaaranyaka Upanishad 5.8.8)

There are also “sruti vaakyas”that openly declare Brahman to be qualified by numerous attributes:

1.       “yas sarvagnyaanah sarvavith satyakaamas-sathya-sankalpah…”(Mundakopanishad 2.2.7)

2.       Chandogya Upanishad – 8.1.5

3.       Svetasvataara Upanishad – 6.8

4.       Taittiriya Upanishad – I.1.2

Now, the Satadushani states that saguna srutis are as valid as the nirguna srutis in as much as both refer to the same Reality. Both texts must be interpreted in such a way that the apparent conflict does not arise at all — thus abiding with the axiom of “ekavaakyatvam”.

But the Advaitin is adamant in contending that it is the nirguna set of texts that have superior validity and it is the saguna texts which must be held to be non-authoritative. Both texts cannot be maintained as equally valid since they what they signify is mutually exclusive and hence one of them, the saguna sruti vaakyas which must be negated as invalid. 

·         When asked why, the Advaitin replies that it is because the Adi Sankara himself in his commentary on the Vedanta-Sutra has said so: 

According to Sankara there is only Nirguna Brahman. There is strictly speaking no Saguna Brahman.

QUOTE: “Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching). Why?

“For that is the dominant teaching”, in as much as it has been established under the aphorism, “But that Brahman is known from the Upanishads, because of their being connected with Brahman as their main import” (I.i.4), that the texts like the following have for their main purport the transcendental Brahman which is the Self, and not any subject matter: “It is neither gross, nor minute, neither short, nor long” (Br. III.viii.8), “Soundless, touchless, colorless, undiminishing” (Katha I.iii.15) …. and so on. Hence in sentences of this kind, the formless Brahman alone, just as it is spoken by the texts themselves, has to be accepted. But the other texts, speaking of Brahman with form, have the injunctions about meditations as their main objectives. So long as they do not lead to contradiction, their apparent meanings should be accepted. But when they involve a contradiction, the principle to be followed for deciding one of the other is that those that have the formless Brahman as their main purport are more authoritative than the others which have not that as their main purport.It is according to this that one is driven to the conclusion that Brahman is formless and not its opposite, though texts having both the purports are in evidence.

         (—- “Brahma Sutra Bhasya of Sri Sankaracharya”… III.ii.14 translated by Swami Gambhirananda)

The student of Vedanta asks next of the Advaitin: What is this principle Sankara invokes and is “to be followed for deciding one of the other is that those that have the formless Brahman as their main purport are more authoritative than the others which have not that as their main purport”?

The Advaitin’s answer is this:

Sruti vaakya-s” which deny all qualities to Brahman appear later in the order of texts than the texts which refer to Brahman as qualified. Denial presupposes that which is to be denied. Negation follows Affirmationand what comes later is of greater force and occupies the position of the “sublater” sublating the earlier. This conclusion is according to the rule of logic and grammar laid down in a scriptural rule of hermeneutics called “apaccheda-nyaaya”.

The Visishtaadvaitin argues that the “appaccheda-nyaaya”does not apply at all in the case here since it holds good only where two texts that are not regularly opposed to each other follow as the earlier and later. In other words, the later cannot arise except as contradicting the earlier. For example, in the two statements “This is silver” and “This is not silver”, the later text in denying the earlier, would be more valid since the later cognition cannot arise except as sublating the earlier and as such what gets sublated cannot be regarded in any case as valid. 

However, where there is regular opposition between the two texts coming as earlier and later, it is the earlier text that is to be held predominant. This is as per the principle of “upakramaadhi-karana-nyaaya”. In the present case, saguna and nirguna texts are two mutually and regularly opposed to each other by their very nature and significance. So, the question of later being stronger than the earlier does not arise at all. 

The Satadushani proceeds to tell the Advaitin that in deciding the merits of the rules of interpretation in the present case, it is really neither “appaccheda” nor “upakramaadhi” “nyaaya” rules that are most apt rather the principle known as “utsargaa-pavaada-nyaaya”offers a better solution to the problem. According to this principle, the negative text will have to be interpreted in accordance with the affirmative text. If some “sruti” texts affirm that Brahman possesses attributes while others deny the same, the latter should be understood to mean the denial of attributes other than those mentioned or signified by the former. The implication of the “nirguna” texts therefore is that Brahman is devoid of such inauspicious qualities …. and it is not that Brahman is devoid of all qualities. That way the validity of both the “sruti vaakyaas” are maintained. If on the contrary, the principle of later sublating the earlier is adopted, it is not possible to maintain the validity of both texts in accordance with the overarching axiom of Vedantic hermeneutics known as “ekavaakyatvam”.  

**********************

(2) Next, during the long-drawn, 100-vaadaa-debatebetween the Advaitin and Visishtaadvaitin, arises the cardinal question of brahma ekatvam — or what the former terms it as “brahmaadviteeyam” echoing the “sruti vaakya”ekam-eva adviteeyam — Brahman is One without a second

According to Advaita philosophy that statement incontrovertibly implies that Brahman is indeed “nirguna” and “nirvisesha” because if that One Reality of Brahman alone exists (sath) and everything else is only illusion of reality (asath conjured by maaya), how can there be anything existent other than the One itself to qualify or characterize it?  

The Visishtaadvaitin rejects the Advaitin’s interpretation of “adviteeyam of Brahman” as fallacious and illogical and the Satadushani (vaada 59) cites support for the rejection the famous statement of the grand-guru of Ramanujacharya, Sri Yaamunaachaarya (aka Alavandaar – early 10thcentury CE), who in his seminal work on Vaishnava metaphysics, “Siddhitraya” wrote:

“yathaa cholanrpah samraat adviteeyotra bhutale;

Iti tattulya nrpati nivaarana param vachah;

na tu tad-bhrtya-tatputra kalatraadi nishedhakam”.

“The paramount ruler of the Chola kingdom now reigning is without a second in this world”; this statement is only intended to deny the existence of a ruler equal to him; it does not deny the existence of his servants, sons, consorts, armies, palaces and so on…”

Yamunancharya went on then to explain himself: “Adviteeya” is one who neither has, nor had, nor will have an equal or superior capable of being counted as a second.”  In other words, what the sruti intends to convey is that no second similar, equal, or superior entity to Brahman exists (“sadrsha dviteeya nisheda param”).  But, in the statement, “There is but a single Sun in the sky and not two”, there the presence of a single sun and no more is not contradicted at all but then does it also mean the sunrays, the heat, the dazzling light, the warmth etc. too must be denied? That would be illogical. 

Similarly, when the srutideclares Brahman to be “adviteeya”, without a second, the existence of His attributes or qualities are not denied. All it means is that there is nothing in the universe that can be similar or equated with Brahman. 

***********************

Yet another intensely debated question between the Advaitin and Visishtaadvaitin as described in Vedanta Desika’s “satadushani vaadaa-s” is the one recorded in No.38 under the heading “akhandaartham” where the two schools battle it out over a certain rule of interpretation known as “saamaanaadhi-karanya”. it is a very interesting and illuminative debate shedding great light on the meaning of the famous and oft-quoted Upanishad vaakya found in the “Anandavalli” passage in the Taittiriya Upanishad. It isperhaps the tersest and yet most revealing Vedantic definition of Brahman found in all the extant 108 Upanishads of India. 

ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता ।सत्यं ज्ञानमनन्तं ब्रह्म ।

One who knows Brahman, reaches the highest. Satya (reality, truth) is BrahmanJnana (knowledge) is Brahman, Ananta (infinite) is Brahman.

— Taittiriya Upanishad, 2.1.1

·         Sathyam means, according to Ramanuja, thenon-conditioned existence of Brahman. It is eternal, self-existent and self-contained ontological entity without being subjected to any kind of change (vikaara). This distinguishes Brahman from the rest of the universe of beings – cit and acit – which undergo all manner of “vikaara” and continuous modifications caused through both the cycle of birth, death, and rebirth as well as through the operation of the triguna-s.

·         Gnyaana, according to Ramanuja, means eternal and fulsome Knowledge or “sarvagnyata” (omniscience) which is never subject to either contraction of expansion utterly unlike the knowledge of finite, sentient beings, or human souls in the universe. The term “sarvagnyata” has a very specific meaning in Visishtaadvaita philosophy derived from the Mundaka Upanishad which says that Brahman knows everything since it has the capacity to comprehend everything in the universe as it is always, by intuition and without the aid of the sense organs (as all sentient and intelligent beings in the universe otherwise do). 

·         Brahman is also Anantham or infinite because it is omnipresent, it always exists, is never conditioned by time or space or by any other entity and pervades all other entities in the universe. 

The main issue with the above Upanishad “vaakya” is that in defining Brahman as “Truth, Knowledge and Infinitude”, is it denoting the very svarupa” or the nature of Brahman or is it denoting the characteristics/attributes “guna” of Brahman? 

According to Visishtaadvaita, Brahman is both “gnyaana-svarupa” and “gnyaana-gunaka” (vide “sruta-prakaasika” I.1.1).  Not only the svarupa (nature) of Brahman but also its attributes are infinite (anantham) in the sense that they are countless and unsurpassable in excellence and perfection. The three characteristics are thus unique to Brahman, and they reveal its true nature (svarupa-niroopaka-dharma) but then, if the Visishtaadvaitin were asked what the nature of Brahman is, his answer would be that Brahman is that which is characterized by “satyatvagnyaanatva and anantatva”.

This interpretation of the Upanishad “vaakya” as given above by the Visishtaadvaitin is not acceptable to the Advaitin for whom these 3 terms denote only the mere “svarupa” or nature of Brahman and in no way do they characterize it. According to him, the Upanishad “vaakya” means only that Brahman is “sathyam, gnyaanam and anantham” per se and it does not mean that it is possessed, ipso facto, of these three as characteristics. Why? Because … the Advaitin firmly avers …. of a certain rather abstruse rule in Vedantic hermeneutics called “ saamaanaadikarana”  by which Advaita philosophy solemnly and rigidly swears.   

****************************

What is this  saamaanaadikarana” ? It is a rule of grammar … “vyaakarana” …. which relates to how a statement is made and what it truly signifes.

In the statement, for example, “He is that Devadutta”, the two terms “he” and “devadutta” both stand in “apposition” to each other, they are “impartite” and they are “non-relational”.   

“Apposition” meansa grammatical construction of a sentence in which two usually adjacent nouns having the same referent stand in the same syntactical relation to the rest of a sentence. 

“Impartite” means not partiblenot subject to partition.

“Non-relational” means the two terms are not having any relation to each other as both in significance are one and the same.  

He is devadutta” thus conveys the idea of one entity only since all the constituent terms of the sentence denote one and the same thing. 

So, the Advaitin argues that equally, the Upanishad vaakya is understood to mean that Brahman is verily “satyam”, “gnyaanam”, “Anatham” itself and should not be construed as meaning that Brahman is possessed of the three attributes.  Brahman is thus one homogenous being devoid of all differentiation (niguna/nirvisesha)

*************************

The Visishtaadvaitin however does not agree. He says that not only is the Advaitin’s definition and understanding of the rule of “saamaanaadikarana” fallacious but the way he even exemplifies and applies it. In the “satadushani”, there are many vaadaa

Terms in a sentence where they stand in “apposition”, do not convey an “impartite” and “non-relational sense”. Though the terms in the statement have different connotations, they can yet denote one and the same thing. 

For example, in the sentence “This is blue lotus(“nilotpalam”)”, the term “blue” has a different connotation from that of the term “lotus”. The connotation of “blue” is that quality of “blue-ness” while that of “lotus” is “lotus-ness” and yet the two terms (in apposition) refer to one object viz.; the Lotus.

It is such terms that are said to be “ saamaanaadikarana.

Therefore, contrary to what is understood by the Advaitin, if one applies the “saamaanaadikarana” rule to the Upanishad vaakya of सत्यंज्ञानमनन्तं ब्रह्म, one will have to accept that it denotes one entity, being the svarupa(nature) of Brahman, as qualified by its characteristics (guna) connoted by the other three terms in the sentence viz. Truth, Knowledge, and Infinitude. Such indeed is the true meaning of “saamaanaadikarana” where, in a sentence the terms having different connotations, denote one thing.

****************************

In summary that is substance of the Advaita-Visishtaadvaita polemical exchange on the metaphysical issue of Nirguna Brahman. It is indeed the foundational and most significant philosophical rift between the two Vedanta schools or “darsana-s” … and perhaps because of its definitive nature, one which will never be reconciled and put to rest.     

This series of essays now concludes with a brief post-script that follows this one, explaining the purpose and motives for my penning it.                                                           ***********************

,Best Regards, Sudarshan MK