Vol 1 -An ephemeral glance at feudal languages!

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An ephemeral glance at feudal languages!


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1. The introduction to the Introduction!

2. Subjective or objective?

3. The personal deficiencies of the writer

4. Desperately seeking relative pre-eminence

5. Feudal languages and planar languages

6. History and language codes

7. The influence and affect of language codes on human beings

8. Malabari and Malayalam

9. Word-codes that can deliver hammer blows

10. On being hammered by words!

11. What the Negroes experienced in an English nation

12. Who should be kept at a distance?

13. Word codes which can induce mental imbalance

14. Codes of false demeanours

15. Self-esteem and the over-powering urge to usurp

16. Codes that urge to place people forcefully in their suppressed location

17. The mental codes of ‘peekkiritharam’

18. Codes of rough retorts!

19. The diffused personality

20. The spreading of the substandard, and the vanishing of quality

21. How the top layer got soiled

22. Government workers and ordinary workers

23. How the pulling down is done

24. The antipathy for teaching English

25. The quality depreciation that is entering into pristine-English

26. Who is responsible for the dull and indifferent quality of English teaching?

27. Unacceptable levels of efficiency and competence

28. Extreme subservience and social stature enhancement

29. Potholes, and codes of crushing and mutilation inside feudal languages

30. The imperative essentialness of a servile subordinate

31. The repository of negativity!

32. The craving for ‘respect’

33. The basic structure of the Constitution of India

34. The situation in Britain

35. The innate rights of a citizen of India

36. When rights get translated into feudal languages

37. Three different levels of citizenship!

38. How the mysterious codes get disabled!

39. The craving and the urge to achieve by means of shortcuts

40. A Constitution which is in sync with the native-land culture and traditions

41. A story of a people-uprising taken from the history of the subcontinent

42. The new ‘higher caste persons’

43. When the nation surrenders and submits to the feudal language codes

44. The sterile nonsense in academic textbooks

45. The bloody fool that George Washington was

46. The wider aims of English colonial education

47. The problems which would arise when the language of administration is made Malayalam

48. Who should ‘respect’ whom?

49. When antique traditions come back

50. The mutual fierce competition among the oppressed sections

51. The excruciating terror that a lower ‘him’ might become a higher ‘Him’!

52. The battering power of the language codes

53. Minute verbal sounds which can create social cataclysm

54. The demise of the tyrannical powers of the small time despots in Malabar

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1v1 #
The introduction to the Introduction!

This is a lengthy writing that has been in my mind for a long time. I have already done a lot of writings. Most of them are in English.

I do get to feel that most of the items mentioned as 'Indian' history as seen in formal academic textbooks are falsities. History professors who get around Rs. 100000 to 300000 per month for 13 months a year, would be able to write so many things. They will have ample time for such useless activities. Even the Indian pages on Wikipedia have come to become their possessions.

It is not easy to write things which can repudiate their claims. One would have to spend one's own time and money for this.

Even if one writes, it is quite difficult to bring these things to the notice of others. And beyond that, if at all this is brought to the notice of anyone, it is quite difficult to make them read long articles. This is so because an immensity of writings are coming out every day.

Among all such writings, the most repulsive ones are the so-called PhD Doctoral Thesis. Most of them are mere useless activities, without any particular use or intelligence. Even though these things do not come into the notice of the common man, in the locations where specialised subject talk is going on, these create a huge low-quality clogging.

This writing is going to be commenced with the full understanding of these issues.

It is my desire to continue this writing every day. I have no idea if I will be able to do that.

The above English text is a translation. Another book containing the original writing in a vernacular language of South Asia and the English translation together is also available, both in the digital form as well as in the Print form.

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1v2 #
Subjective or objective?

Many years ago, an ‘over-smart’ ‘nondescript’ ‘scholar’ had informed me of a major defect in my writings. That is that they were all totally ‘subjective’ and not ‘objective’ at all.

What this man hinted was that whatever I wrote were my own personal feelings or personal experiences, and that they had no connection with actual reality. Actually it was just a case of him being accosted by the green-eyed monster.

However, let me first deal with how the subjective versus objective issue would infect this writings. After that I will move forward.

One man applies for the driving licence. He goes to the RTO office and remits the required fee. After that he attends the Driving Learner’s Test and passes it. With the permission received from this licence, with the assistance of a trainer, he learns to drive a car.

After that he applies for the main Driving Test. He attends the Driving test. Seeing his driving skills, the RTO office informs him that he has passed the Driving Licence test. Within days, he gets his Driving Licence.

This is the Objective information with regard to getting a Driving Licence.

However, in reality, the procedure to get a Driving Licence is not that easy. Actually the real experience can be of two totally different kinds. One is to give the amount mentioned by the driving school. In this amount, the bribe for the RTO office employees will be included.

Once this amount is given, getting the Driving License is quite easy. In the earlier mentioned Objective narration, the critically important item, that is the bribe amount has not been mentioned or hinted at.

Without giving the bribe amount, if a person were to be so arrogant as to imagine that he can get his Driving Licence based on his own driving skills, there is always the possibility that his experience would be quite different.

If these two latter mentioned experiences are described, they would be quite different from the earlier-mentioned Objective description. And they can be mentioned as ‘mere’ subjective. For, aren’t they just individual experiences?

This kind of subjective character is there in my writings. Even though this can be seen as a defect, when one stands aside and experience events, and refuses to follow common conventions and thought processes, one might come across experiences which are not common.

In the current-day history writings of the South Asian Subcontinent, the truth is that the above-mentioned Subjective kind of items (example: the critical information on the bribe amount) are being missed or deliberately left unmentioned.

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1v3 #
The personal deficiencies of the writer

Before commencing the writing of history, there are a few things that need to be declared.

The first item is about the attitude.

This writer has no posture or belief that he himself is very intelligent and well-informed and that others are of less intelligence and information.

From long years of intimate contact with people from varying social levels, it has been very clearly and directly understood that most people have various kinds of intelligence and information.

However, it has been noticed that the people of this peninsular region in general and those people who speak feudal languages, in particular do have certain limitations. What this is shall be declared and explained later.

This writing of this writer has one deficiency. That deficiency is connected to the common behaviour of the people of this location. This problem is actually a mere reflection of the feudal or hierarchical language codes present in the location.

In this subcontinent, there are various language speakers, people of different religions, and people of varying castes and professions, held shackled in varying levels. Language codes have created a multitude of mental phenomena in them.

Among those items, the item most relevant here is the various kinds of claims to a superior social heritage and antiquity seen claimed by people of all religions, castes and languages. This item will be explained in detail later.

What has to be mentioned here is that the writings of this writer has the deficiency that without being partial to anyone, the most possible truth with regard to antiquity is noted down without any compromise.

This writing style has angered many caste, language and religious group people. However, these very people would be very happy to see the realities noted down of other groups who they view with a competitive mind.

There is something more to be written about this. It shall be done in the next post.

Before concluding, I wish to state one more thing. It is this:

Even though this writing has a very clear philosophy, aim and such other things, it is not the aim of this writing to disparage, or to insult or to cast accusations on anyone.

However, when mentioning the personal activities of certain persons, which have significantly influenced the direction of flow of historical events, the aim is not to heap denigration on those individuals.

This writer is not a person who has the capacity to point fingers at another man’s failings or personal weaknesses. And there is no claim that persons who do have such capacity are not in existence.

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1v4 #
Desperately seeking relative pre-eminence

REV. SAMUEL MATEER has, in his book, NATIVE LIFE IN TRAVANCORE, described the tremendous effort made by each caste to overtake other castes in various relative terms, by means of stories, relationship and claims:

— the amount of research bestowed by each to discover local traditions, verbal derivations, analogies in ceremonies or usages, or anything whatever that might enable them to out-vie rival castes — the contempt felt for the boasting of others — and the age-long memories of reported or imagined honours once enjoyed by them.

Even though this small quote is about Travancore Kingdom, the contents therein is equally relevant to the whole of this peninsular region, which currently includes Pakistan, India and Bangladesh.

To clearly and effectively understand the history of this location, it is highly imperative that one has profound information on the language codes of this region. For, these language codes have influenced all the minor and major behaviour systems, lifestyles, and personal relationship in a major way.

For this very reason, it is necessary that a descriptive analysis of this subject is made before embarking on writing the history of the place.

This shall be commenced from the next posting.

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1v5 #
Feudal languages and planar languages

This writer, after a lot of observations and experimentations, has defined languages as of two different categories. Languages like English were categorised as planar languages. Languages which have word-codes of feudal lowliness versus heights were defined as feudal languages.

In connection with this, a draft form of the book MARCH of the EVIL EMPIRES: English versus the feudal languages was first written in the year 1989. Around the year 2000, the completed version of this book was published online.

In this book, a contention that languages are either software codes or software applications had been mentioned.

After many years, when direct observations on the real codes in languages were made, it was felt that the word ‘feudal’ was inadequate as a technical word to define the phenomenon.

It was then that a few years back that it was understood that a more apt technical usage would be: '3-D Virtual Arena-coded languages'. In accordance with this understanding, this technical usage was made in the book: Pristine-English: What is different about it?

However, it must be admitted that the usage ‘feudal language’ is relatively more comfortable to use.

The languages of South Asian peninsular region do have the codes of Asian feudal hierarchy encoded inside them. It is not possible to claim that this is a new discovery. This is a fact which is commonly known by all people of this geographical region.

When this fact was mentioned in the Wikipedia page on languages, it was immediately removed.

When a request was made in the Talk page of Malayalam language in Wikipedia to mention the feudal features of the Malayalam languages, some over-intelligent, self-conceited ‘language scholar’ who was administering that page, after placing a very sarcastic hint that Wikipedia is not a place for uneducated persons to write, and using low-quality shortcuts to display his English language acumen, had the request strikethroughed. After sometime, the whole request was seen removed.

When a government order was promulgated in 2011, making it compulsory to study Malayalam language, this writer did file a writ-petition against that order in the Hon’ble High Court of Kerala.

The contentions were that feudal languages were against the basic tenets of the Constitution of India; that these languages were totally against the right to equality before the law, and the right to personal dignity and stature of the citizen; and that these kinds of languages would create at least three different levels of citizenship in the nation. This writer himself did the arguments in the High Court.

In these arguments, Malayalam was also mentioned as a feudal language. However, both the government side as well as the Malayalam language protection organisation which joined the opposite side, claimed that there is no such things as a ‘feudal language’, mentioned in language science.

Almost all people in this peninsular region are aware of the fact that the native languages here do have words of Asian feudal hierarchy. The claim that even this very simple fact is not known to language science, only points to the very shallow depth of such ‘sciences’.

I do feel that language science does use a terminology mentioned as ‘Honorific’. However, this word is not apt or capable enough to define feudal languages.

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1v6 #
History and language codes

When I aim to commence my writings on the history of this subcontinent, why is that I would have to mention about my contentions that the languages of this subcontinent are feudal?

Many things will happen in history. It will be seen that many persons mentioned in history have been defined as wicked and some as of good personal qualities. There would be many other categorisations of individuals.

However, the actual fact would be that in each population, most of the common habits, mental reactions and mental behaviours of the people in their higher and lower strata would directly be related to the social design codes embedded in the native languages spoken by the people therein.

I am not intending to go deeper into this theme as of now.

However, I will very clearly mention as to what are the common features of the languages of the South Asian subcontinent.

Before that I will mention this much also: It is possible that the languages of Africa, Eastern Europe, Western Europe, Great Britain, South American nations, other nations in Asia would have human relationship design codes, which are different from each other.

The feudal or hierarchical codes found in many languages of the South Asian peninsular region is thus:

The word YOU gets splits into Thoo, Thum and Aap.

In Malayalam, it is Nee, Ningal and Saar (Thangal)

The English word HE

becomes USS and UNN in Hindi.

In Malayalam, it splits into Avan, Ayaal, Saar (Avaru, Adheham, Maadam/Medam) and such other words.

I am not entering into the deep details of this language study. For it is a very big subject, indeed.

However, there is an item that can be hinted here. It is that there is a huge difference in the human relationship codes between Malabari and Malayalam (lingua franca of two neighbouring areas in South Asia). I am not entering into the details here:

There are a huge number of differences in human dignity, stature and human relationships in feudal languages, when compared with English.

As of now, I am not entering into that also.

However, when speaking in a general manner, it may be mentioned that this does effect a number of human features: repulsion to human beings, extreme levels of feudal respect, extreme levels of servitude, and when that gets erased, a mood to act treacherous, extreme jealousy, a mood to stab in the back, a different from English understanding about discipline, an employee-employer relationship quite different from that of English etc.

For instance, there are even codes inside feudal languages which decide as to whether an individual can be allowed to sit down or not. Many things which are seen in a very simple manner in English, acquire a very complicated set of features in feudal languages.

Even in the case of very simple items like that of an employer asking one of his subordinates to bring a glass of tea, in many occasions, feudal languages impose a terrible level of social load of heaviness. Actually a cup of tea does not have such huge weight, physically.

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1v7 #
The influence and affect of language codes on human beings

Before going ahead, I think I will mention a few more things about the powerful influence that feudal languages have on human mind, human emotions and on human body design.

First let me take a small illustrative example.

A socially well-acknowledged person goes to meet an IPS officer in his house, due to some legal issues. After patiently hearing all that this man has to say, the IPS officer says thus to him: “Why did you want to do all this?”

However, the word he used for You was Nee, the lowest indicant word for You in the local feudal language.

Surely, this use of Nee was intended to be degrading and downsizing.

However, the person who said this was one of the highest employees in the police department. It was not that much of a degrading or downsizing. The man went down in stature a bit. That was all.

When the man was thus sitting in a sad mood in the veranda, the menial worker in the IPS officer’s household comes near him and ask him thus: “Why did you do all this?”

He also uses the word Nee for You.

Here also, the usage of Nee has been done with the intention of downsizing and pushing down/pulling down. However, now the relocation of stature is to the social canyons.

Feudal language words have seemingly feeble word-codes which can literally send a person tumbling down through the social heights, or to severely shake a human stature into utter disarray.

For instance, if a police constable was to address an IPS officer with a mood of love and affection with a Nee, the same kind of shaking of stature would be felt, deep down into the very core of the affected human being. At the same time, the word code used for this purpose would quite a feeble sound, which might not even be clearly audible to an untrained ear.

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1v8 #
Malabari and Malayalam

Now, let me take another illustrative example. This is a very minor word-code difference between Malabari language (of north Malabar) and Malayalam.

In Malayalam, the word YOU has a lot of usable words: Saar, Angunnu, Ningal, Thaan, eyaal, Nee &c.

In Malabari, the YOU usage has only two main forms. Ningal/Ingal and Inhi. (It may be mentioned in passing that there is a slight difference between Ningal and Ingal. However, that item is not taken up for discussion here, now).

Ningal/Ingal is on the towering heights. And Inhi is in the deep/dirty levels.

In a similar manner, the Malayalam words for HE are Saar, Adheham, Angunnu, Angeru, Ayaal, Pulli, Pullikkaaran, Avan etc. (There might be other words also)

In Malabari, the word HE has the following forms. Oru/Olu, Mupparu, Ayaal and Oan.

The word SHE in Malayalam has the following forms: Saar, Maadam/Medam, Avaru, Ayaal, Pulli, Pullikkaari and Aval. (There might be other word also.)

In Malabari, the word SHE gets converted into two main word forms. Avaru and Oru/Olu. These two forms denote two extremely opposite levels of social existence.

For the purpose of discussion here, let us take the word SHE only.

In Malayalam, about the woman who comes for work, and to that person, in many cases, the words Ayaal, Pulli, Pullikkaari, Ningal etc. are used in Travancore. In many occasions, the lowest word form Aval would not be used.

At the same time, in Malabar, the woman who is 'respected' will be addressed as Ningal/Ingal and referred to as Oru/Olu. However, to women who cannot be given such 'respect', in north-Malabar, the word for addressing is the demeaning Injhi. The same kind of degrading Olu is used for referring to.

This has brought in a terrible kind of disarraying of the social atmosphere in Malabar. In many interior villages, women for even slightly higher social status would not go to the local shops to buy things.

Many women, due to the assault of the lower grade 'Olu' and Inhi words, when walking in front of the individuals who have some kind of dominance over them, would move with a pose of extreme and pretended humility and obsequious. However, if by some method they can get a job of a teacher or something similar, they will escape from that tragic levels of the word-codes. When this happens, most of their social inhibitions would vanish. Their behaviour, and individuality can literally flip 180 degrees vertically.

I am stopping this subject here. However, I can give a point for the reader to ponder on.

In Malabari, the man (male) can improve from the level of 'Oan' to that of 'Ayaal'. However to improve to the level of 'Oru' is not possible for most men. Or it is quite difficult.

However, for his wife, the moment she gets some social stature, would go straight to the highest levels of 'Oru'.

In Malayalam, the codes work quite in a different manner.

The reader can think about these things on his or her own. What I have given here is only a very minor illustration of the working of the word codes.

In a similar manner, there are thousands of word-codes in each and every language. However, in pristine-English, such highly complicated word-codes are not there. I have seen feudal language speaker mention this as a failure of the English language.

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1v9 #
Word-codes that can deliver hammer blows

Before moving into the history of this peninsular region, let me give a small hint of the hammering power of word-codes delivered when they assault the people.

In the illustrative example given earlier, I had mentioned the social suppression affected when a menial servant in the household of an IAS officer addresses a social senior with a Nee, and refers to him or her with an Avan (Oan) or Aval (Oal). That was just an example.

Speaking in a comparative manner, the Brahman class of the yesteryears can be compared to the higher positions among the current-day government employees. In the same manner, the Nairs of the Malabar and Travancore areas of those times could be compared with the police constables of India. The people who live around them would have to extend obsequious ‘respect’ to them. Beyond that, these Nairs/constables can beat up people and use abusive words on them. They can address the common person with a Nee (Inhi) and use lower grade words of reference such as Avan (Oan), Aval (Oal), Avattakal (Ittingal) etc. They can address or call them with mere name.

Among the Brahmins themselves, there are many levels. There are even groups who are assigned the duty of sweeping the temple and temple yard. In a similar manner, there many levels of employment in the government service also.

As one goes down in the caste-based hierarchy, the hammering power of the degrading words Nee, Eda, Edi, Avan, Aval, Avattakal (In Malabari, the corresponding words are: Inhi, Oan, Oal, Ittingal) is increased manifold in accordance with the number of layers of caste above. The more lower the affected caste, the more number of castes are above. So the hammering power will be more.

At the lower most locations, the word-codes will acquire a terrific hammering power.

It might be possible to see the effect of the hammering on the facial expression and body structure of the person who has been thus hammered.

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1v10 #
On being hammered by words!

When speaking about the hammering power of words, one more thing might need to be mentioned. Individuals who are assigned the lower indicant word codes due to the strings that attach them to lower castes or social or some other positions, will exhibit the effect of the impact of the crushing words, more.

For instance, when a Brahmin of yore, addresses his son with a ‘Nee’, the crushing power of the impact will be negligible. This is because that son himself will have many persons to concede ‘respect’ to him, and thus hold him up. Not only that, when this son uses such words as ‘Nee’ (Injhi), ‘Avan’ (Oan), ‘Aval’ (Oal) etc. to and about them, the force of reaction that comes back upon him would act as an uplifting force of social buoyancy. This would help him by adding an enhancement to his mental and physical stature.

At the same time, when a person who has been terribly suppressed by the caste hierarchy, uses the word ‘Nee’ or ‘Injhi’ to address his son, there would be a terrific hammering impact on the addressed son.

-NOTE: Various kinds of supernatural software codes do act together to design the human body and mind. Codes created by the language words are only one among them. There are many other items which are not words. A minor description of this theme can be seen in this author’s book: Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil tongue &c.-

On thinking through this path, it would be seen that populations who have not been subordinated to the Brahmin religion may not get affected much by the assault of the word codes. For example, the Muslims and Christians who appeared in this subcontinent via means of religious conversion or otherwise, would get to feel the impact of this assault very meagrely. However, the general Satanism in the verbal codes might still affect them in other ways.

In the 1780s, a British naval ship was captured by the French navy. The English sailors inside it were handed over to Sultan Tipu (Tipu Sulthaan), who was a small-time king of the South Asian subcontinent.


James Scurry

Of them, a young man named James Scurry was taken by some subordinates of Sultan Tipu, and made a menial servant in their household. After that, for around 10 long years, he lived as a menial servant in their household. He was made to learn the local feudal vernacular. He learnt to sit on the floor and eat food along with the other servants of the householders. He was made to one among the menial servants.

He wore the worn-out dress of his masters. He was made to sleep on the floor.

He lived bearing the degrading words and the lower indicant code words of the words YOU, HE, HIM, HIS etc. of his masters. His body features slowly changed to that of a Chekkan/Cherukkan (servant boy) of the local vernacular. He was so used to sitting on the floor that he forgot as to how to sit on a chair.

When the English army eventually defeated Sultan Tipu, he went home back to England.

However, many Englishmen found it quite difficult to accept him as an Englishman. For, his body features had changed so much toward the body features of a lower class menial servant of the South Asian subcontinent.

Not only that, the natural pose of self-confidence and self-esteem which are natural to native-Englishmen had got erased in him. He had lost the confidence to sit at a dining table and eat. To get back all his native personality features, it took him years. To know more about his story, Read the story of James Scurry!

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1v11 #
What the Negroes experienced in an English nation

The photo given here (below) is from one of the incidences wherein the British West African Squadron arrested one of the slave-carrying ships moving to the American continent around the year 1808, and ‘saved’ the blacks shackled onboard. The black slaves were from the suppressed populations of African societies. Or they might be superior class blacks who had been defeated in some war with other black population and captured and sold by them to Arabian slave-traders.



Even though such slaves were sold in various locations all around the world, for those who were sold in the English areas of the American continent, what happened was a mental-stature enhancing experience. When they learned English and started conversing with their masters in English, most of the social and psychological suppressions that they had endured vanished.

When seen from this perspective, what the British West African Squadron had done, as seen in the picture above, cannot be categorically mentioned as 100% a good deed. For, if these individuals had chanced to be sold in the English areas of the USA, within a matter of just 50 years, they would transformed into the citizens of the USA with very good English-speaking capacity.

However, most of the slaves thus saved by the British West African Squadron were to go back to their satanic social atmosphere of the native lands.

To understand the exact horribleness of the African social systems, one needs to be aware of the terrible codes of the native languages of the Africa. However, from a general perspective, it might be true to say that this is one item about which the current-day native-Englishmen have no idea at all.

One cannot say for sure if there is any hint or suggestion or description of this item in such sterile academic subjects as History writing, sociology, psychology &c. &c.

The picture given here (below) is the blacks who had been ‘compelled to study’ English, and made to bear the traumatic experience of racism. These people at the moment have only complaints.

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1v12 #
Who should be kept at a distance?

There are some other things that might need to be mentioned from the earlier hinted story of James Scurry.

And that is about ‘ayitham’, or caste-based repulsion.

In the earlier days, the Nairs used to exhibit very obvious ‘respect’ to the Brahmins. If the Nairs refuse to extend this ‘respect’ to the Brahmins, it would be a major cause for consternation for the Brahmins.

It would be like the Indian police constables addressing the IPS officers with a ‘Nee’ (lowest form of YOU) and referring to them as ‘Avan’ / ‘Aval’ (lowest form of Him/Her).

Such Nairs would be disliked and seen as repulsive elements. They are not fit for being allowed to come near.

However, in the ordinary course of events, the Nairs would not dare to do this. For, if they dare to do this, it would be like placing an axe on the very same social structure which gives them superiority over a lot of other castes.

At the same time, the populations who are in the lower strata would have no interest in upholding a social design wherein they are low. They would definitely refuse to extend ‘respect’ the moment they get a leeway to get away with it.

The codes of feudal languages insist that such impertinent lower castes should be kept at a distance. Moreover, they should be physically and mentally drained, continually.

Another item for noting is that there is no word corresponding to the concept of ‘respect’ found in feudal languages, in pristine-English. The word ‘Respect’ found in English has very little area of correspondence in the concept of ‘respect’ encoded in feudal languages. The ‘respect’ found in feudal languages is something that needs to be compulsorily extracted from another person by means of terrorising, intimidation, exhibition of physical prowess, enforcing subservience and such other sinister means.

The concept of ‘Respect’ found in English is just a very simple and soft feeling that arrives in the mind due to seeing something good and admirable in another person or institution. It might be subtle and restrained, and also even divine in its softness.

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1v13 #
Word codes which can induce mental imbalance

Thousands of things can be mentioned about the varied features of feudal languages. This is because the verbal codes in them would get activated in each of the words of feudal language speakers.

I will mention more about this later, when a right context arrives.

However, I will give here, a few illustrative examples to explain what these are.

The first thing to be mentioned here is about a very common feature found among feudal language speakers. It is about the varied and multitude of personality content such speakers have.

An individual is addressed with a specific level among the differing forms of YOU (Nee-lowest, Ningal-middle, Saar/Maadam-highest &c.), by a person senior to him in social standing or something similar.

That is, he is either addressed as Nee, Ningal or Saar/Maadam/Thangal.

By a person senior to him in age / social stature / job position &c.

It would be quite visibly seen and felt that he or she gets transformed to that very specific level corresponding to the word-code used by a senior person.

The same individual is addressed with a specific level among the differing forms of YOU (Nee, Ningal, Saar/Maadam &c.), by a person lower to him in social standing or something similar.

That is, he is either addressed as Nee, Ningal or Saar/Maadam/Thangal.

By a person lower to him in age / social stature / job position &c.

It would be quite visibly seen and felt that he or she gets transformed to quite different person depending on the word-code used.

However, here one needs to note that the person who did the addressing is of a lower stature.

Two quite different codes are working on the addressed individual.

One the specific word-code used.

Second the social stature of the person who used it.

In the very simple illustrative example given above, this specific individual can have six different personalities. In actual life, there would be more.

There is indeed a very specific relative standard of personality in the different cases.

Depending on the word-code used.

And depending on the relative-stature of the person addressing and the person addressed.

This affects so many minute features of the individual with regard to the other.

Like for instance, behave softly to the other or another person, speak with a thundering voice so as to intimidate or disparage, speak sarcastically, speak scornfully, speak with praising words, speak without lies, speak lies, be punctual, be unpunctual, keep one’s word, break one’s words, be committed, break one’s commitment &c.

In each one of the above-mentioned items, the exact behaviour and personality feature that comes into play would depend on the verbal codes by which the two persons are connected.

To put the idea is more forceful terms, it can be mentioned thus:

There is a person who is addressed as ‘Saar’ (Highest YOU) in Malayalam by the persons immediately around him. Suddenly from among the persons around him, one man addresses him with a Ningal (a middle level YOU).

Immediately, at least some of the personality features mentioned in connection with 'schizophrenia' in the insane mental science called psychiatry might be seen to get activated in the addressed man.

The most easily visible example of this might be a police station in Kerala, in India.

A ordinary citizen of India goes to the police station. He addresses the employees there (policemen), especially an Inspector, with a ‘Ningal’ (middle level YOU). The chance of that employee (Inspector or policemen) losing his mental balance is quite high. It is highly probable that the ordinary citizen will get slapped and thrashed heavily inside the police station.

A mere word can induce homicidal mania!

If an ordinary citizen goes into a government office and starts addressing the employees therein with a Ningal, may be no one would use abusive words loudly him. Or slap him.

However, the chance that his expected official papers would get delayed unduly is highly probable.

For, the employee in the government offices would be bearing a terrible kind of antipathy and anger to the common citizen.

Here these kinds of mental imbalances and terrific antipathies are created by very soft verbal codes. It might not be correct to place the blame on the individual concerned.

These kinds of observations can be very easily felt and seen if one views the social communication from an English perspective, if one knows both the languages.

[VED]

1V14 #
Codes of false demeanours

Another illustration of the working procedure of feudal languages can be given.

The urge to act traitorous could be more due to the necessitation compelled by the codes of feudal languages, than due to a personal failing of the person. In feudal languages, these things are encoded as a sort of everyday event and functionality.

A very minute illustration can be given.

In an ordinary situation, when one refers about someone who is by social status, or official position or age or financial acumen higher, in his presence, to others, one would have to use the higher indicant, ‘respectful’ words.

If this is not done, it would be an act of great insolence and impertinence, quite near to a criminal action. For, it would be degrading, and an act of social, or positional indiscipline.

Doing this correctly would be seen as a very correct action.

However, there would be many occasions when this kind of relative subordination would not be enjoyed by those who have to exhibit the subordination. For, the relative lower stature gets published in the social circles.

As a way to assuage their hurt ego and mental stature, in the absence of the verbally ‘respected’ person, they would use non-respectable’ verbal codes to refer to him or her.

For instance, the same person whom they had referred to as ‘Adheham’ (highest Him/He), ‘Avar’ (highest Him/He/Her/She), Saar’ (highest Him/He/Her/She), Chettan (elder person male), Chechi (elder person female), etc., they would refer to publicly as ‘Avan’/’Oan’ (lowest he/him), ‘Aval’/‘Oal’ (lowest she/her) &c. , when he or she is not present in the scene.

These kinds of very powerful verbal code oscillations are experienced by persons, who have meagre powers of authority or powers of prosecution/punishing, yet have some claim for relative positional stature.

The relative lower persons feel compelled to acknowledge their positional subordination in their presence. However, the moment they are not there, they will find it quite entertaining to remove the verbal codes that keep them subordinate. And publish it loud and clear.

To enact the same kind of rude and boorish behaviour in planar languages such as English, one would have to deliberately use bad words. However, in feudal languages, the same can be achieved without seeming to have done any misdemeanour.

There are a number of similar kinds of evil mischievous verbal codes lying spread out in the social communication systems of the South Asian Subcontinent. They have very powerfully influenced the pathway of history of this subcontinent.

[VED]

1v15 #
Self-esteem and the over-powering urge to usurp

Another example of the codes in feudal languages that provoke traitorous actions can be given.

There is a business management strategy very commonly advised in English. That is delegation of power. That is to share the power of authority. As per this idea, the subordinate staff members are given adequate knowledge, and right to conduct the business procedures as per pre-laid down protocols and pathways, without an item to item concurrence from the top boss.

However, in a social system structured up feudal languages, this is a very dangerous programme, which might border on stark foolishness.

In a feudal language system, a lot of un-understood-in-English terrors are there, which all can get the leeway to get activated in an above-mentioned scenario.

If the business is pretty big and the investment required to replicate it quite gigantic, the subordinate staff would not endeavour to commence their own business parasitizing on the platform they are on. It is akin to the fact that an ordinary government clerk in India would not endeavour to usurp the position of an IAS officer. There is practically no route for an ordinary clerk to become an IAS officer.

However, in locations where the subordinate staff members see that it is possible to overtake his boss, there are enough provocations inside feudal language codes that can make him to strive for it. However, in this kind of eventuality, it might not be correct to blame the individual alone.

The mental software mechanism that leads to this can be mentioned like this:

In languages such as Malayalam, Tamil and such other languages, the subordinate staff are mere ‘Avan’ (lowest he/him), ‘Nee’(lowest you), and mere name. At times, he can even be ‘Payyan’ (the word ‘lad’ used in a pejorative sense) and in Tamil ‘Tambi’ (the word ‘lad’ used in a pejorative sense). In Malabari, it can be ‘Inhi’ (lowest you), ‘Oan’ (lowest he, him) and such other words. At times, he will be ‘Eda’ or ‘Edo’. These two words do not have corresponding English words, but when used appropriately can be terribly degrading, even though there is no profanity in them.

The boss will be ‘Adheham’, or ‘Avar’, or ‘Saar’ or ‘Chettan’ &c., (all of them highest form of He, Him), both inside the business organisation as well as in the outside world.

The glow and the social halo that these words gather would shower on the wife and children of the boss. She is the wife of the ‘Adheham’ (highest He, Him). So naturally, she is an ‘Avar’ or a ‘Maadam’ or else, a ‘Chechi’ (superior Sister).

His children are the children of the ‘Adheham’.

They would also get to enjoy the hallowed status that others in the social system acknowledge and place upon them, in the form of obsequious and refined behaviour.

At the same time, the wife of the subordinate staff is the wife of the ‘Avan’ (lowest he, him). She is an Aval or Oal (lowest she, her). She is a mere name, with no suffix of ‘respect’. She is a Nee or Inhi (lowest you). She is compelled to stand up whenever the wife of the boss enters. In all conversations, she has to show her subordination in the verbal codes. And she has to hold up the boss’ wife in the verbal codes. In some cases, others might even address her as ‘Edi’. This is a highly defining word, the female equivalent of Eda. There is no corresponding word for this in English. It is a degrading word, without any profanity or expletives.

Even though many people would not think deeply at this level of profundity, there would always be the waves of this understanding in all minds, at least in a most shadowy manner.

The son of the subordinate staff is the son of the ‘Avan’. When comparing him to the children of the boss, they are the children of the Adheham/Avar.

This comparative coding will not remain as an isolated island in the social system. Indeed, it shall get connected to the verbal coding connected to so many other bosses, their wives, and children and their subordinates, in the social framework.

If the subordinate staff and his wife are inherently of low self-esteem, then there is no problem. For then, they would have no complaints about the social status they receive or do not receive. However, if any one of them does have even a slight bit of self-esteem, then there is bound to be problems.

Whatever be the commitment and loyalty that the subordinate staff has for his boss, either his own mind or that of his wife’s or his children’s mind would continually urge him to overtake his boss and to grow up on his own as a separate entity and boss.

However, in many cases, the subordinate staff would have business knowledge and acumen only in the specific work area and business he is employed.

This will become a problem mainly to the business owner who had given much of his business secrets and authority to his subordinate staff.

This kind of mental impertinence has either on its own, or in combination with other language codes, influenced the history of the South Asian subcontinent.

-------

NOTE: Please note that in all these kinds of arguments, there is no contention that the higher placed persons are exploiters and the lower placed persons are the better persons. Both of these groups of persons are merely persons who have been placed in different levels in the same feudal language system. That is all. END OF NOTE

[VED]

1v16 #
Codes that urge to place people forcefully in their suppressed location

A few of the standard features of feudal language can be mentioned here. One among them is something which was seen with great amazement by native-Englishmen during the days of English colonialism.

In this subcontinent, the feudal lord and landlords and other social superiors used to treat people who were known to be doing menial jobs under them, with a terrible level of severity.

There were many instances wherein these subordinated persons were forced to sleep outdoors on the ground, without adequate conveniences, and with meagre food to eat. From an English language perspective, this kind of treatment bordered on stark brutality; rough, uncouth, and beastly.

However, the persons who were thus treated were not seen to be harbouring any kind of rancour or mood of vengeance towards their feudal lords and landlords. Instead of that, they were seen to be having deep feelings of worshipful devotion and obeisance. The more they were crushed, the more was their worshipfulness.

The Englishmen who were to bear witness to this strange social attitude had no idea about the word-codes in the native languages, which more or less worked non-tangibly to create such emotions.

The mental attitude of being more and more ‘respectful’ and worshipful to those who were very visibly rude, impolite and inconsiderate, was a social behaviour which was confounding to the Englishmen.

Yet, this is the way the encoding has been done in most of the feudal languages of the subcontinent.

One should be overbearing and suppressive to those who are under. If not, their level of ‘respect’ will go down. The person who has to sit on the ground has to be made to sit on the ground. At the same time, the person who has to be extended ‘respect’ has to be given more and more conveniences and comforts.

If persons who have been defined as ‘lower’ are given the opportunity to grow, the persons who are in the upper level will lose their ‘respect’.

If persons, who had been given very deep worshipful respect, and who had been given consistently using words of ‘respect’, are given a chance to improve beyond their traditional social, familial and professional standards, they will soon understand that there is no more need to be obsequious and ‘respectful’

For this very reason, persons who are on the higher echelons will not give any chance for the lower-placed persons to improve. For, when the lower-placed persons remain struck in their lower positions, what they give would be ‘respect’. If they improve, what they would give would be disdain and stark disregard. And a mood to question and criticise.

There is a phenomenon that rises directly from this word-code mechanism. There is no exact corresponding word for this in English. However, a slight connection can be found in the word ‘Upstart’. It can be dealt with in the next chapter.

[VED]

1v17 #
The mental codes of ‘Upstartedness'

There are words in Malayalam that can be roughly translated into English as ‘Upstarts’. An exact corresponding word cannot be found in English, for the language codes that promote the emotion in feudal languages are not there in English. May be Celtic language might have words which might be of more corresponding content.

After pondering on this issue, I could not come across any exact words in English which can give the exact sense of what I want to convey. Even though the word ‘Upstart’ which might have meanings near to this, I feel that this word can define the same kind of human personality as conceivable in feudal languages However, I cannot make any categorical statement in this regard, for I have not placed this item for deep study.

I have seen a verbal usage ‘over-smart’ being used in local English in a sense quite near to what I have in mind. However, I think this word is not in the English lexicon/dictionary. However, this usage is not capable of containing the same emotion that the words define in Malayalam. In a similar way, the verbal usage ‘small-guy acting too big’ can also be used in a sense quite near to what is in my mind. However, again this usage cannot contain the emotional content found in Malayalam.

The emotion that I am speaking of is two opposite kinds of human personalities that are created by the higher versus lower codes in feudal languages.

Here, now, we can take up the feudal language emotion of the word ‘Upstart’ for analysis.

The human personality that is contained in this word might be a particular kind of human individuality created when a human soul does not get its rightful level of dignity from others through verbal codes.

This ‘Upstart’ personality is displayed by someone who finds that he is not being given the same kind of dignity and ‘respect’ via word-codes that others like him are getting. In the ordinary situations, persons who are in professions which are defined as lower-grade in the verbal codes of such languages as Malayalam, Tamil, Hindi, Malabari etc. are generally those who are susceptible to this personality feature.

However, the exact fact is that persons in all levels of professions would have a feature of ‘Upstart’ personality in them, either quite visible or hidden.

To put it in more candid terms, all persons who speak feudal languages would display this ‘Upstart’ personality in one location or other. If there are persons in these languages who never get afflicted with this kind of personality, they would be persons who consistently get only ‘respect’ in all locations.

To put in a very general terms, it might be said that when a person is in a ‘Upstart’ personality, he or she would make use of all opportunities that he or she come across to display a particular kind of ‘over-smartness’.

This is a personality which persons who suddenly fall into the pit of relatively lowest/lower levels of YOU, HE, HIM, Lad, Boy, Guy etc., due to the pulling-down force of their profession/job &c. find it necessary to adopt. However, in this, no blame can be cast upon them, as such. For, all persons in the subcontinent are contained in the same satanic language codes, which encompass everything, and everyone. It is not easy to stand detached from the powerful grip of the mental and physical emotions, that the word-codes in them create.

The personality features of these persons might be mentioned as when being brought down by language codes, a powerful urge bears upon them to display a very visible winning, by overtaking others, by means of displaying various kinds of physical prowess and acumen, bluffing, hinting at powerful connections &c.

By this means there is an involuntary urge to get back to the heights.

However, another item might also need to be mentioned. There are very definite code-work connected to this phenomenon in the location where Codes of reality interacts with the Software codes of life. However, the time is not ripe enough to move into that location for discussion.

It is quite easy to identify that ‘Upstart’ personality among those who are driving vehicles.

Honking unnecessarily and to the point of distressing others, drive displaying terrific bravadoes, drive in a manner as to disturb and block other vehicle drivers are some easily identifiable features.

At the same time, in an Indian government offices, persons who are working in levels which do not allow them much personality enhancement, would try to simply harass the members of the public, so as to extract the much required ‘respect’. This is an ‘Upstart’ behaviour at another level.

[VED]

1v18 #
Codes of rough retorts!

There is another kind of ‘Upstartedness’ behaviour found in persons who are engaged in professions which are defined in local feudal languages as lower-class jobs. When on interacting with them with a very polite demeanour without displaying a dominating or suppressive demeanour, some of them would respond with a tone that can be mentioned as ‘thundering’ (In Malayalam the word would meaning ‘shocking’), retort in a barking tone, instead of giving a polite answer give a rude question back, might be some of these ‘Upstartedness’ behaviour.

Even ordinary conversation has various codes of a battlefield. A ‘battle cry’ might be a compulsory component of a barbarian battle scenario. Thundering shouts, boisterous yells, satanic glaring and such are for terrorising the opponent. The common reason for this is that conversation and communication in feudal languages do have a content of piercing each other, for achieving a submission from the other side.

However, this is not the case when a proper hierarchy of higher-lower side is perfectly established.

Actually a very specific social code has been developed for dealing with such persons who aim to overtake or create an upheaval. That includes such things, as totally avoiding dealing with such levels of persons, or else arranging/appointing someone defined in feudal languages as of their own social level or someone of a social level lower to them to deal or converse with them. Then the competition is between them, at their level or with someone lower to them.

This minute idea itself has developed as a major social communication ideology. It is seen that the English administrators who were in charge of around half the locations in this subcontinent, were at least slightly aware of this social feature. It is seen that they did strive to remove the satanic features of this item by effectively creating a blocking mechanism to its working, or to remove them completely. This thing shall be taken for discussion later.

There are a lot of codes connected to ‘Upstartedness’ in feudal languages. It is not possible to deal them all here, at the moment.

However, a minor illustrative example can be given in the next chapter.

It may be stressed here that this ‘Upstartedness’ phenomenon has influenced the history of this subcontinent very much.

[VED]

1v19 #
The diffused personality

It has to be mentioned that in this write-up there shall be no insufferable technical terminologies, or any such items which might be deliberately inserted to hint or to point at a direction of extreme scholarship, or to make such claims.

The illustrative examples and delineations used here to explain ideas and such other things would be in most cases that which have been picked up from everyday social living experiences.

What is being attempted here now, is to illustrate, through a suitable example, the working of the language codes which lead a man to ‘Upstartedness’ personality.

In the years immediately after this writer had studied in Travandrum in the 1980s, many college mates moved to Malabar after getting government / bank jobs.

In those days in Malabar, even though Malayalam was known to persons who had gone through formal education, those who had not traversed this pathway, still used the various dialects of the Malabari language for common communication.

What was most astounding for persons from Travancore was that the people of Malabar were quite ‘daring’ enough to address the government officials with a ‘Ningal’ (Middle-level YOU in Malayalam). They did not really understand the phenomenon in depth. In Malabari, actually there were two similar sounding words with more or less same meaning: Ingal and Ningal. This information was not really understood by them.

The Malayalis found it quite incredible and astounding that such persons as private-bus staff were addressing even the police inspectors with a ‘Ningal’.

There are a lot of things to be mentioned about this. For, reality cannot be contained in small-time illustrative examples. All these things have very complicated and far-reaching backgrounds. However, those things cannot be approached in this writing as of now.

A feeling came upon the new comers that the private-bus staff in Malabar had a higher personality stature than what was available for similar persons in Travancore. In those days in Travancore, in many interior locations, private buses were operating. The personality stature of the employees of these buses had a depreciation element. There was altogether a clamorous environment with a lot of shouting, verbal terrorising, beating on the body of the bus etc. as a most common behaviour pattern on the part of the bus staff.

However at the same time, the government / bank employees who had newly arrived in Malabar got a feeling that private bus employees in Malabar had comparatively much higher social personality features. Moreover, the buses also looked quite better than the private buses of Travancore.

(However, there was another understanding about the common persons in Malabar, among them. This item is not being pursued here, now.)

This assessment was not fully correct. For, in the lower part of Malabari, where words deal with the lower-positioned persons, the word-codes were what can be defined as terribly suppressive and oppressive.

However, when speaking in a very general manner, it might be said that even though the Mappillas (Malabari Muslims) also used Malabari language, they used words such as ‘Inji’ (lower most YOU), Oan (lower most He, Him), Oal (lower most She, Her) in a more egalitarian manner (within the limitation imposed by the language) than the others could.

Due to this very reason, it might be true to say that the hammering quality of these words did not create much of a mental strain amongst them. There might be other reasons also.

This much has been mentioned above, just to create a suitable background for explaining another thing. .

That shall be taken up in the next chapter.

[VED]

1v20 #
The spreading of the substandard, and the vanishing of quality

With the spread of Malayalam into Malabar, many kinds of changes entered into social communication. The good parts of Malayalam did not spread into Malabar. At the same time, the vile elements spread.

In those days, in Travancore, there was a bright side in the social communication system. It is that, there was no compulsion to use degrading words like ‘Nee’ (lowest level YOU), ‘Avan, ‘Aval’ (lowest level He/She) &c. to everyone who were found lower in age or in other features, in a most indiscriminate manner.

This writer had the experience of seeing persons who were not familiar terms with school students, addressing them as ‘Ningal’ (middle level YOU).

This was a most astounding item for persons who came from the Malabari language background.

In Alleppy, this writer had seen parents referring to their son or daughter as ‘Ayaal’.

In schools and colleges, there were many occasions wherein the teachers used to mention their students with a Ayaal (Middle level He/She), instead of using the lowest grade words Avan / Aval (lowest grade He/She).

Instead of ‘Nee’ (lowest YOU), there was a noticeable propensity to use slightly higher words like ‘Thaan’, ‘Eyaal’, ‘Ningal’ &c. among the teachers.

What has to be mentioned here is that, even though in Malabari, there was a general tendency to crush down anyone seen to be lower in some attributes, this kind of urges were less in Malayalam.

However, it must be admitted that to persons who were found to be doing various kinds of physical or menial jobs, Malayalam was quite crude.

Beyond that, abusive words, profanities and expletives found in Malayalam were unbelievably vulgar and substandard, as compared to what was there in Malabari. In fact, corresponding usages for such verbal usages were not there at all in Malabari.

The policemen used to shower totally abusive words filled with extremely vulgar profanities in Malayalam to those whom they addressed as Nee (lowest YOU).

This topic is actually a very complicated and deep one. So, this topic is being stopped here.

For, there would be need to mention many words. And then, there would rise the need to mention what all movements, pulls and pushes, they induce on other words.

[VED]

1v21 #
How the top layer got soiled

In Malabari, communication at the top layer is quite comfortable. The word for YOU that conveys the highest level of ‘respect’ is NINGAL / INGAL. There is no need to go higher than that. For no one is aware of any word which is higher than that.

However, with the spread of Malayalam, NINGAL / INGAL became quite inadequate when used towards government officials, teachers, to persons who are above-positioned in the work area etc. In fact it became an abusive word or usage when it is used to these persons.

This literally made the social communication codes of Malabar go from bad to worse, at this level.

In the earlier days, when an Indian policeman addresses a citizen with a Injhi (lowest YOU) (in Malappuram it is Ijj), the citizen can address him back with the next level NINGAL. However, when Malayalam arrived this NINGAL became quite unacceptable to the government folks. Two new usages arrived from Malayalam into the Malabar areas. They were Saar and Maadam. Both these usages were above NINGAL.

(These two new usages were also used in words that mean HE, HIM, HIS, SHE, HER, HERS)

When this new communication code arrived, the citizen went to the lower most level and the government official went two layers higher.

Historically, Malabar had another specific difference from Travancore.

Malabar (both North Malabar as well as South Malabar) had been under the English rule during the English colonial days. Public administration had been conducted in the planar language English. When speaking in relative terms, this had created a softening in the communication codes between the government officials and the citizens.

Travancore had never been under the English rule. Until 1947, when it lost its independence, Travancore had remained an independent kingdom. Inside the government machinery, almost everything had been encoded with terrific feudal features.

Caste was also a very prominent identification tag which defined a person’s rights to claim government services. Even though it is true that the higher level officials of the Travancore bureaucracy did strive to improve the situation, they could not do anything that could erase deeply entrenched feudal content in the social communication. The language system nullified all such endeavours.

Ref: 1. Travancore State Manual

2. NATIVE LIFE IN TRAVANCORE

Due to this very reason, the lower grade ‘officers’ of the Travancore bureaucracy never had an occasion to experience the soft verbal codes of English in their interaction with the common subjects of the kingdom. This issue continued when they changed into the employees of the Indian state. And the common subject of Travancore became the common citizen of India.

There is much to be mentioned about all this. It shall be done in their appropriate locations.

Now, an attempt shall be made to describe the rabid change that came upon one specific work-environment behaviour.
.............................

NOTE 1: There is a requirement to examine the words such as ‘Saar’, ‘Maadam’ etc. in a more profound manner. However, that cannot be done as of now.

NOTE 2: It would be true that the reader of this write-up has studied history, and has much sociological knowledge. However, it is not the aim of this writing to re-paraphrase and broadcast these known things.

The route of this writing is the pathway of redefining all these things from a totally different and newer perspective, and to also to take up items which have never before been placed for profound study and research.

[VED]

1v22 #
Government workers and ordinary workers

The last two posts were aimed at giving a hint on how the changes that came upon the language codes affected the behaviour of the commercial vehicle employees of Malabar.

The clamorous behaviour which had traditionally been there in the private bus employees of Travancore are now an everyday event in Malabar. The bus employees desperate try to gather back their despoiled human dignity by various nefarious means including that of rude shouting, terrorising voices, verbally hammering the passengers who are getting down from the bus, hitting on the body of the bus to create a distressing din, using ear-piercing horns without any adequate reason &c. .

However, there is a wider background for all this.

To understand this very candidly, simply compare the private bus employees with the KSRTC (govt.-owned) bus employees. When speaking in a generalised manner, it may be said that they do not usually display the above-mentioned ‘Upstartedness’ behaviours. Especially those who have received job permanency in the KSRTC.

As per the language codes, their stature of dignity is different. They do not have private owners who address and degrade them as ‘Injhi’ / ‘Nee’ (lowest YOU), or refer to them as ‘avan’ (lowest He/Him). (It is true that they do have supervisors and managers above them.) The very definition that they are government-employees does influence the language codes. It creates huge changes in the codes.

If they taunt and tease the common citizen with provocative words, and they retort back with a ‘Nee’ or ‘Injhi’, it would be considered as addressing a government official with a ‘Nee’. That is something that the government will not allow. There is actually a very specific historical development quite connected to this.

That shall be related later.

It would be a very extraordinary event if a police constable were to address a KSRTC driver with an ‘eda’ or Nee / Injhi. Or refer to them as ‘Avan’ or ‘Oan’.

At the same time, it would also be a very extraordinary event if a policeman does not address a private bus driver with an ‘eda’ or Nee/Injhi, or does not refer to him as an Avan / Oan.

If a verbal fight starts between the KSRTC and private bus employees on the road, the way the policemen deal with the two different groups of persons would be very candidly different, in most cases. This is so because the language codes accorded to the different groups would be different.

If the bus employees have a verbal argument with the passengers, then also there is a marked difference between how the passengers deal with KSRTC and private bus employees. To the government-bus employees, there would be a marked softening of tones and more ‘respect’ in the verbal codes. To the private bus employees, there would be no limit to discourtesy and degrading words.

To the private bus-employees, in many occasions, the short route to get back or get possession of some kind of human dignity would be to practise the above-mentioned loud and boisterous, rude behaviours. In many cases, they would have no other platform to stand on to proclaim their stature of equal dignity in the nation.

[VED]

1v23 #
How the pulling down is done

Continuing from last post...

At the same time, the government bus service employees will be able to retain their relative higher stature. There is a powerful framework on which they are fixed to, in the background, which holds them up in the relative heights.

Actually very profound items are working behind the scenes to create this relative difference in the behaviours. The limited space here is not enough to take up a large-scale discussion on those items.

However, one or two items can be mentioned.

First item is this: In all kinds of verbal fights, at least one side would drag the communication codes to the very lower word-code levels quite fast. That is, they would insert words like ‘Nee’ / Injhi (lowest YOU), Eda/ Edi, enthada / enthadi (quite degrading words with no English equivalents), Avan / Oan (lowest He/Him), Aval / Oal (lowest She / Her), and such other words.

This kind of lowering of verbal codes is good for the side which is socially, or profession-wise, lower. For, this simple positioning of words is enough to pull down a relatively higher person or groups of persons to their lower level.

The above-mentioned items are the working of a very complicated verbal machinery. It might not be easy to explain it in a very few words. However, ponder on this. If a verbal fight starts between private bus staff and a group of unruly youths, the youths would very fast address the bus staff with a ‘eda’, ‘Nee’(Injhi) etc. Even if the bus staff are of higher age.

(Actually, in most verbal arguments which reach a heated tone, this is what usually happens. This is a location which is actually very highly provocative. Even homicidal mania can get ignited.)

It may be remembered that in the feudal languages of this subcontinent, age is a very powerful defining factor. Disregarding any of the factors, which insist on ‘respect’, can provoke heavily.

Item number two is this:

If persons, who are doing work which are defined as lower grade in the verbal codes, behave in a very soft, dignified, earnest and intelligent manner, they would not get ‘respect’, consideration, ‘respectful’ words, or any other kind of reverence. However, if persons, who are on the higher strata of verbal codes, behave in a very soft, dignified and intelligent manner, people would speak only good about them.

Item three:

The group known as school students is an un-touchable dirt for the government bus employees. For, as per the language codes, they are identified by them as a very dangerous entity. So with a malicious cunning, ongoing conspiracy, this group has been placed on the head of the private bus employees. The government employees are part of this conspiracy.

If the reader has time to ponder on all the above-mentioned items together, many other connected things can be grasped easily. Beyond that, many of the above-mentioned things might even be items which are already known to many of the readers.

Many more things can be mentioned about this. However, the discussion of this specific item is being stopped here. Continuing from last post...

At the same time, the government bus service employees will be able to retain their relative higher stature. There is a powerful framework on which they are fixed to, in the background, which holds them up in the relative heights.

Actually very profound items are working behind the scenes to create this relative difference in the behaviours. The limited space here is not enough to take up a large-scale discussion on those items.

However, one or two items can be mentioned.

First item is this: In all kinds of verbal fights, at least one side would drag the communication codes to the very lower word-code levels quite fast. That is, they would insert words like ‘Nee’ / Injhi (lowest YOU), Eda/ Edi, enthada / enthadi (quite degrading words with no English equivalents), Avan / Oan (lowest He/Him), Aval / Oal (lowest She / Her), and such other words.

This kind of lowering of verbal codes is good for the side which is socially, or profession-wise, lower. For, this simple positioning of words is enough to pull down a relatively higher person or groups of persons to their lower level.

The above-mentioned items are the working of a very complicated verbal machinery. It might not be easy to explain it in a very few words. However, ponder on this. If a verbal fight starts between private bus staff and a group of unruly youths, the youths would very fast address the bus staff with a ‘eda’, ‘Nee’(Injhi) etc. Even if the bus staff are of higher age.

(Actually, in most verbal arguments which reach a heated tone, this is what usually happens. This is a location which is actually very highly provocative. Even homicidal mania can get ignited.)

It may be remembered that in the feudal languages of this subcontinent, age is a very powerful defining factor. Disregarding any of the factors, which insist on ‘respect’, can provoke heavily.

Item number two is this:

If persons, who are doing work which are defined as lower grade in the verbal codes, behave in a very soft, dignified, earnest and intelligent manner, they would not get ‘respect’, consideration, ‘respectful’ words, or any other kind of reverence. However, if persons, who are on the higher strata of verbal codes, behave in a very soft, dignified and intelligent manner, people would speak only good about them.

Item three:

The group known as school students is an un-touchable dirt for the government bus employees. For, as per the language codes, they are identified by them as a very dangerous entity. So with a malicious cunning, ongoing conspiracy, this group has been placed on the head of the private bus employees. The government employees are part of this conspiracy.

If the reader has time to ponder on all the above-mentioned items together, many other connected things can be grasped easily. Beyond that, many of the above-mentioned things might even be items which are already known to many of the readers.

Many more things can be mentioned about this. However, the discussion of this specific item is being stopped here.

[VED]

1v24 #
The antipathy for teaching English

Language codes have a great say in the design structure of a social system.

Planar languages like English will create a planar-feeling in social and other human relationships. This will be seen very clearly reflected in the social areas where pristine-English is spoken.

However, this will create a great deal of perplexity in persons who cannot speak this language. For it would be seen that persons who are very evidently of comparatively less physical strength, voice power, social stature and influence, financial acumen and even age, are conversing among themselves without any hint of any kind of communication block. This would only create a mood of antipathy towards them among the others. This is a common experience.

However, the people who speak English in this location (nation) are not native-Englishmen. Instead, they are persons who are quite conversant in their native languages. Many persons use English most of the time, simply to overcome the communication blocks and the feudal higher man – lower man hierarchy in their native languages. And to get their things done fast and smoothly.

This is not an individual capacity of inherent in them. Instead, this is a capacity that arrives in them when they use the smooth communication software known as English. This is a capacity that can be achieved by anyone.

However, many persons who are good in English in this nation (India) desperately try to see that others do not learn English.

There are many reasons for this.

The main urge for this comes from the feudalism inside the native languages of the nation.

If persons who are subordinate socially, age-wise, financial acumen or by professional grade, learn English, the strings that have bound them up for ages would get broken or erased. This would be viewed as a total breakdown of discipline by those who are above them.

If English is learned, the persons who are above will move downwards. Those who are below will move up. But then, no one will be disparaged or insulted. For, in English there are no verbal codes for higher – lower individual.

In this nation, the group of persons who argue most vehemently that English should not be taught to the common man, are the very persons who are good in English. I have personally had a number of discussions with such persons online, in English itself, on this topic.

These persons without any qualms, demand in reasonably good English itself, that it is Hindi that has to be taught, it is Malayalam that has to be taught, it is Sanskrit that has to be taught &c. However, when the fact that they themselves are good in English is mentioned, they would take up the stance that English is a very silly language.

(It might seem quite strange that no native of Malabar was seen to demand that Malabari, which is a language that has very little influence of both Sanskrit as well as Tamil, should be taught!)

[VED]

1v25 #
The quality depreciation that is entering into pristine-English

This writer has seen and slightly experienced quality English ambience, for a brief period in life, many years ago. From the background of this experience, what has dawned in mind is that the English that is generally taught in most government-schools in India, is only the translated version of some other substandard item. Mentioning this item as ‘English’ would be a very vile thing, indeed.

At the same time, at least some of the English medium schools that are around this place might not come anywhere near to the English standards in quality, which this writer had seen and experienced many years ago.

What has been alluded to here is not about the pronunciation and accent quality.

Instead, the mention is about English Classical literature, which is intimately connected to pristine-English, which does not discriminate and desecrate human qualities to the level of chicken litter. This is the exact English in which the Victorian-age English culture lies embedded. Even though, Victorian-age is over, this is more or less what have been the defining features of the soft and lovely communication codes of England from for a long time past.

(The works of Shakespeare, which deal with the tales of Continental European monarchical and royalty, need not be included in this).

As of now, persons who do not have even the slightest connection to this English are taking college graduations and post graduate degrees, and even doctorates in English. Then they start distributing some low class item in the guise of teaching English. After that, they themselves or some other connected persons ask and say: What is the use of English? It is a useless item.

Yes, it is true. What they disseminate as English is some obscene language. It is not the pristine-English that was connected to pristine-England of yore.

Beyond that, individuals from other languages are filling up pristine-English with the depravities of their own native-land social ambience. They then claim that they are enriching English by these sinister contents.

As of now, current-day English is seen filled with depraved verbal usages, vulgarities and such. English has been transformed into such licentiousness that anyone can say anything in this language, as of now. But, actually, what these content-enriching persons are doing is simple desecration and defiling of pristine-English.

They are of the perfect conviction that no one has the authority to stop them in their fiendish endeavour.

At the same time, the native-population of England, who could be mentioned as the owners of the English language, have no information or awareness about the horrendous codes that are entering into their language, and social communication

[VED]

1v26 #
Who is responsible for the dull and indifferent quality of English teaching?

Since a minor discussion the quality of English education has been initiated, there is need to take it to completion.

The easiest persons to hold responsible for the lacklustre quality of English education in this nation would be the teachers. However, this is only a hasty action, to place the responsibility on someone, who comes handy.

Actually the teachers hold only very little responsibility for the growing inferiority of English education. The very striking fact that many teachers are very weak in English need not be taken as the prominent issue in this. Instead of this, the most horrendous aspect in this regard is the unspoken aim at the policy-making level that English should be discouraged from gathering strength in this nation.

It is very clear that the policymakers do not know what really are the most attractive teaching materials available for English. Beyond that the textbook designing done for government schools are done in a very meticulously planned, lacklustre and repulsive manner.

The government school textbooks assigned for teaching English are extremely dull and unattractive. In most cases, there is no attractive content from English classical literature in the textbooks. If at all, such things are there, they would be of the most unpalatable kind.

It is felt that the policymakers do not have even an iota of idea as to the real aim of teaching English.

From a cursory perspective, it might be felt that the textbooks found in private schools are quite good and attractive. However, actually most (not all) of them have been designed with some glossy features only from a marketing and profit-making point of view.

When this writer had been in Delhi for a brief period of time many years ago, some direct experience in the ways and manners of the textbook industry had been had. The textbook industry which has a combined monetary value of multimillions, bordering on billions, is very much focused on profit making. Many businessmen who have risen in this business field did not come up by means of quality textbook production. Instead their route was through very meticulously planned marketing techniques.

There are a lot of business secrets related to this. However, there is no aim to divulge them here.

If the teachers have to take English education to a very high level, first of all, there should be an environment at the policymaking level that promotes and encourages this.

However, that ambience there is conspicuous by its absence.

The persons who are designing the education policy should themselves be aware of quality English. The general feeling that emanates from them is that they do not have this awareness at all.

However, once we approach these persons, they would clearly be innocent of many malicious intentions. The culprit would be seen to be the low-class English education that they have had in their own student days.

Then one would have to move the blame upwards to higher level of persons. If, one by one, one were to go upwards through the various levels of the administrative set up, one would be able to ultimately locate the exact location where the delinquency has commenced from.

About this location, more details can be revealed only much later in this writing

[VED]

1v27 #
Unacceptable levels of efficiency and competence

I have mentioned earlier that language codes do have a great say in the design features of a social structure. Beyond that, a slight idea about the features of pristine-English has also been mentioned in a minor manner.

In the 15^th chapter of this writing, there was a brief discussion on the disastrous possibilities inherent in allowing the enhancement of personal calibre, capacity and business information to feudal-language speaking subordinate staff.

This thing has influenced not only the social structure of this peninsular region but even the history, here.

Speaking from a very generalised location, it might be correct to say that the variations in personal capacity levels in Englishmen would of a very meagre amount. In most cases, it would not be the personal capacity of a solitary Englishman that would create the fabulous efficiency in English systems. Instead, it would be the collective personal qualities of the Englishmen, which would bring in that. This is an information, which is most probably not known even to them.

However, in this South Asian Subcontinent and in other feudal language locations, social efficiency &c. are in another manner. A lot of difference can be seen in the personal capacities of persons, each depending on their social or professional or age-wise &c. position. The influence of this might even be visible in the body features of the person also.

Illustration:

There is an individual who has the capacity to get things done, and manage in a most mature manner. However, he is in a lower grade position in the business. If this individual is sent to find a solution to a complicated issue, in many cases, what would come out is a more complicated scenario.

For, others would communicate with him only as per his professional position. If this man happens to display a calibre higher than his work position, the others would find it quite perplexing and disturbing. They would react in a most antipathetic manner. This reaction is more or less encoded inside the word-codes of a feudal language.

At the same time, it is dangerous to place a high calibre and well-informed person on top of the business. For, within a short time, he can become a very dangerous threat to the business, if it is possible for him to move on his own. For, even at his level in the business, the business owner’s family members and other friends and their relatives would acknowledge him as only an employee. Which is a very powerfully defining location in the verbal codes in feudal languages. He will feel the taunts and the teasing.

[VED]

1v28 #
Extreme subservience and social stature enhancement

When speaking in a general manner, subordinates are not posted on the basis of their personal capacity or ineptitude in a feudal language system.

Instead of that, in any feudal language organisation, the top boss would post on the highest levels, persons who are willing to exhibit extreme levels of servitude and obsequiousness to him, either real or pretended. They should also be willing to display this attitude to others, so as to induce them also to exhibit the same to the top boss.

Speaking in a general manner, it may be said that this social philosophy will arrange human beings in a framework which is starkly different from that created by a pristine-English language system. For, in English, obsequious behaviour and attitude are seen as a personality defect. There are no word codes that demand such an attitude or mentality.

In feudal language societies, inside any organisation, what would be seen are frames in which people are arranged in a manner that each level of persons bends and bows, and exhibits a cringing servitude in words, body pose and facial expression towards those on the top layers.

The persons who arrive on the higher layers inside this frame would display a suppressing attitude towards those below them. Each layer would expect those below them to act obsequious and cringing.

All their work programmes would take it as a priority that this happen and get displayed to others. The aim that everything should be done as efficiently as possible would stand second in priority. For, work efficiency itself is entangled with the concept of extreme subservience to the higher layers.

Individuals who are suspected to have extreme mental and physical abilities would be subordinated to the lowest levels, unless they are also willing to exhibit the above-mentioned personality features.

This idea has influenced even the caste system of this nation. The castes which were placed just below the Brahmins, on the commanding levels above other subordinated castes were those castes which were willing to concede such heavy doses of servitude. They would be willing to give anything that was asked from them.

At the same time, those population groups which were seen as capable of rising up and overtaking them were placed at the bottom layers by the Brahmins. These populations would include those which were unwilling to display a pose of natural ‘respect’ and subservience

When seen from this perspective, it might be possible that the caste of ‘Pulayas’, reached the disastrous levels in the caste system, not due to any personal ineptitude or incapacity, but due to its exact opposite. That is, they were seen as possible of too much capacity, or because they were too impertinent to display the expected levels of servitude.

Actually it might be surprising to mention that in the history of this location, there are hints here and there, of such incidences having taken place in the past. However it is seen that not many persons are interested in bringing out such information to the limelight.

Any person who is made to bear the verbal hammering will get slightly at least stunted. At the same time, if they are not pressed down thus, they would immediately endeavour to climb up on the top of the head of others. This is actually the automated work programme of feudal language social ambience.

There are so many similar items that can be found out in the history of this location, if one were to seek them out. Such things can be mentioned later

[VED]

1v29 #
Potholes, and codes of crushing and mutilation inside feudal languages

These verbal codes have influenced almost all individual behavioural patterns of human beings.

To put it in more precise terms, if native-English speaking populations are one kind of animals, then feudal language speakers are a totally different kind of animals. The varying differences between these groups will be visible in many features of thought processes, aggressiveness, activities motivated by compassion and much else.

For instance, if a person, or a group of persons, an animal or a group of animals, are seen to be in pain or in some kind of suffering, there would be very obvious difference in the manner in which both these two different groups of people would react.

It is possible that the emotion of compassion that arises in both groups can be of the same kind and content. However, when verbal codes get processed through the design codes of the social system, feudal language speakers would refrain from taking much interest in the problems of others. The reasons will be varied.

First of all the thought that he himself or she herself is in many kind of social bondages and sufferings. Like that, others have many kinds of problems. ‘Let them suffer their problems’. This is one kind of reasoning.

Another thing is this: When one individual endeavours to help another person in distress, he or she is made to endure the irritating and in many ways snubbing hierarchies inherent in social communication. He or she might have to bear the various kinds of degrading verbal tones at various quarters. This would be a painful experience, which would literally dissuade a person from any such humanitarian endeavours.

Many persons who have experienced these kinds of painful experiences have related them to me in candid detail.

At the same time, individuals who are native-English speakers do not face any such problems, in their native-land areas. If they endeavour to help others who are in some painful circumstances, they do not have to be wary of any pitfall or traps arranged inside the language codes.

Not only that, in many occasions, they have no qualms in sharing knowledge and technical skills to populations who are existing on the lower plane. For, they are not aware of any dangers connected to the varying indicant code words that are there in feudal languages.

However, there is no denying that in sharing of technical skills and knowledge to feudal language speakers, there is at least a small amount of gullibility and foolishness. For, generally feudal language speakers do not indulge in any similar kind of sharing of technical knowledge or in any action that leads to the improving populations who are staying on the bottom levels.

For, they view the population in which they are connected to, as individuals who bite and claw each other by means of verbal codes. All of them are deeply aware that giving any chance or opportunity to others to improve is a very dangerous activity.

It is quite dangerous to give any quarter or leeway to others who are competing by means of word-codes with oneself and with one’s family. If this foolishness is done, the others will gather strength that bite back more powerfully. Using word-codes.

However, these things are not known to native-Englishmen. For, even in their wildest dreams, they do not have the tiniest of information that in language codes, there are very specific codes that can be used for mutual crushing and mutilation.

[VED]

1v30 #
The imperative essentialness of a servile subordinate

It is not possible to note down here all the features of the feudal language codes connected to the society and also to the individual. For the focus of the writing is somewhere else.

However, in the book titled: March of the Evil Empires; English versus the feudal languages, which I first drafted around the year 1998, and rewrote into a full book and published online around 2000, the features of feudal languages have been compared with those of English. This is a book of around 165000 words, written in English.

The introduction to this writing will have to continue for a few more pages. I will mention something more about feudal languages.

Speaking in a general manner, it may be said that in all these kinds of languages, there is the need for a bit of bluffing.

It is good to have ‘respect’ and a ‘higher-position’ both at home and in the work-place. However, to convey this information to the outside world, it is always good to have a very a very loyal person, who is obsequious, deferential and submissive. The presence of this individual will help in spreading out the word of one’s ‘divine’ attributes.

If such a person can accompany his superior, and successfully promote others to address and mention his superior with such words as ‘Saar’, ‘Adheham’, ‘Avaru’, ‘Madaam’, ‘Medam’, ‘Chettan’, ‘Anti’, ‘Uncle’, ‘Mash’, ‘Teacher’, ‘Ji’, ‘Bhai’, ‘Ekka’, ‘Annan’, ‘Akka’, ‘Amma’, ‘Guru’ &c., then that individual (the superior) will get social prominence, ‘respect’, leadership, affection and much else.

If the servile companion just simply rise up from his seat on seeing his superior with others there seeing this action, it is enough to create significant changes in the language codes.

If such a servile companion is not available, then there is only one way to erase this deficiency. That is to bluff about oneself, make seemingly inadvertent, and yet well-planned dropping of names connecting to high-level persons, retell incidences wherein one did receive fabulous ‘respect’, mention in clear words or as subdued hints, rumours that disparage, or insult or cast accusations on others.

When mentioning others, choose the desired indicant words (Avan / Ayaal / Avaru / Adheham / Saar = all different levels of He/His/Him) with meticulous precision, so as to either strike down another person, or to enhance his features. This is also a part of the above-mentioned endeavour.

[VED]

1v31 #
The repository of negativity!

Small verbal differences will create huge changes in the social system as well as in the human mind. The root instinct for liking or for not liking a person will be based on whether there is a term of ‘respect’ suffixed to his name or not. Or he or she has been conceded formal ‘respect’. On the contrary, that individual’s personal standards of honesty, good moral standards, compassion to others, kindness, rectitude etc. have no connection to this kind of liking.

The afore-mentioned ideas are known to the people of this peninsular region either very clearly, or in a somewhat hazy manner. As such, these ‘great’ information are not the sole ‘discoveries’ of this writer.

It can be seen in the history of this peninsular region that the activities of these verbal codes have created various kinds of uproars, street violence, outbursts, explosive situations, whole-scale slaughters, rioting, and communal clashes. And many other similar problems that have occurred in this location can be traced to these sinister codes inside the native language softwares.

However, the most astounding thing is that the native-English speakers do not have any inkling about the existence of these sinister codes inside certain human languages.

This lack of understanding has lent a lot of positive qualities to their private social locations. However, with the en-mass entry of feudal language speakers into their social areas and nations, various kinds of negative features have spread inside. However, the native-English speakers have not been able to find out the reason for the new kind of evilness which is slowly infecting everyone.

[VED]

1v32 #
The craving for ‘respect’

Let me mention here some of the contemporary social effects of ‘feudal languages’.

I have already mentioned that these kinds of languages would bring in controls and restrictions on social interactions. And that in many cases, they would influence them in a negative manner.

In the social system, there is an enduring terrible fear of incidences wherein persons, who are positioned in the lower brackets socially or position-wise, use words bereft of ‘respect’.

If there is no one to convey an adequate introduction of a person to another person or group of persons, it can be calamitous.

Judging on the basis of mere age, quality of job, job position, vocation of the parents, monetary value of the clothing, financial acumen of the family, financial stature of companions, and such other things, others would using varying levels of indicant word codes.

If a person feels that the indicant word code/form used towards him or her is inadequate or doesn’t reflect his or her actual grandeur, then it can create a huge mental trauma.

Such mental issues defined as ‘Paranoia’, ‘Phobia’ etc. in mental sciences, can actually be the adverse effects of these word-codes, as seen expressed in a visible form.

It is seen that persons who speaks such languages, are led to various kinds of extreme cravings by their kinds of social fears. In feudal languages, wherein a person with financial acumen and social stature naturally becomes a ‘Saar’, ‘Maadam’, ‘Angu’, ‘Adheham’, ‘Avar’, &c. (all of them highest forms for He/She &c.) and persons who are devoid of money and social stature, becomes mere ‘Nee’, ‘Ayaal’, ‘Avan’, ‘Aval’ ‘Avanmar’, Avattkal’, ‘Cherukkan’, ‘Chekkan’ &c. (all lowest form of You or He/ She &c.), both human beings as well as animals get affected by very vile mental distractions and features.

In this nation, the very ambition of many persons to coax their children to become doctors rises from this kind of mental afflictions. The moment a son or daughter becomes a doctor, he or she will immediately shift from a location wherein he or she cannot be bitten using verbal codes. He or she would move into the higher bracket of the verbal codes, from where he or she can claw and pierce many others by means of these verbal codes.

It is a great social achievement, when seen through the feudal language codes.

The persons who thus get clawed and pierced by means of verbal codes cannot attack back with the same verbal codes. For, in the language codes, such an action would be defined as terrific impertinence and rascality, by others. They will not allow that.

The insidious working of these language codes can be seen in the craving for a government job, and the terrific disdain and repulsion felt towards the ordinary citizens after getting a government job, and the extreme desire to gather bribes, and such other things.

The ordinary citizen would not be able to converse with the government employee, or discuss a problem, or argue out one’s own version of events. This is again due to the direct effect of the feudal codes in the native language. The verbal codes simply do not allow that. If anyone does it, it would amount to deep offence from the perspective of the government official.

If one were to make a brief glance through the history of this peninsular region, one would be able to see the huge number of disastrous incidences, these language codes have sown in the social system.

Once this writing reaches the history part, many of these things will be taken up for discussion.

[VED]

1v33 #
The basic structure of the Constitution of India

We will leave the South Asian peninsula for a brief while and go inside the newly formed nation of ‘India’.

Feudal language are slowly forcing disarray in the all the statutory rules, and administrative conventions. More things can be mentioned about this later.

At this moment, before concluding this intro, a few words may be mentioned about the Constitution of India.

Most of the government office staff (workers) behaves towards the citizens of the nations in a manner which is reminiscent of the manner in which the henchmen of the old time feudal classes used to deal with the lower castes. They use the lower indicant words towards them.

This theme a very highly complicated one. So, I am not entering into that location as of now.

However, we can take up the Constitution of India for a brief examination. If one were to examine the fundamental and basic structure and tenets of the Constitution of India, it would be seen that the items therein are comparable to what is there in some of the most elegant Constitutions in the world.

Here, I am taking up only the basic structure of the Constitution of India for a brief examination.

The Constitution of India is a document written in English. As to who wrote the text of the Constitution is not taken for discussion here. There might be many things to say about that. However, I will not enter into that location, as of now.

The Constitution of India is a most sacred and holy scripture of the nation of India. The nation can be administered and run only as per the rules etched inside this. If anyone does attempt to or does administer the nation in a way which is totally contrary to the rules, statutes and conventions prescribed by the Constitution, then it is equivalent to entering into the sacred Sanctum Sanatorium of the place of worship of a religion and desecrating the place and indulging in vandalism therein.

[VED]

1v34 #
The situation in Britain

There is no written Constitution in Great Britain. For a long time now, the administrative and legal procedures follow the various conventions that have evolved over the centuries. However, as of now, feudal language-speakers have swarmed inside the nation. It not possible to mention for sure if the current-situation of not have a formal Constitution can go on for more days, in this newly emerging scenario.

However, most of the social and administrative conventions are what have been designed by the philosophies inherent in pristine-English language.

Even though there is Monarchy over there, neither the king or queen of England used to use different forms of ‘You’, or ‘He’ / ‘Him’ or ‘She’ / ‘Her’ or ‘They’ / ‘Them’ to exhibit and emphasise the varying social positioning of the subjects of the kingdom, and to discriminate between them.

Neither the various government offices including the police who are on Her Majesty’s Service, do discriminate the people thus.

(However, nothing definite can be said about the future of Great Britain. As of, a huge flooding of people from outside, who speak other languages is happening in the kingdom. Even the quality of pristine-English is under threat as it gets handled, and man-handled and manipulated by these people.)

Also, there is no hint in pristine-English that the government office workers (employees) are a step above the common man.

[VED]

1v35 #
The innate rights of a citizen of India

The soul and spirit of the Constitution of India is the social philosophy inherent in pristine-English. The Constitution of India has given certain fundamental rights to the citizens. Among them, what can be mentioned here would be, the equality before the law and equal stature before the administrative set up / law. Another thing is the right to dignity.

The mere mention of the above two seemingly silly rights would be enough to establish that the Constitution of India is totally contrary to the dictates of the various traditions, and social structure of this peninsular region. The languages of this location do have the codes of social up and down levels. The traditions of the place maintain different sections of people apart, and with mutual or one-sided repulsions. Moreover, the tradition also includes the idea of kicking down the lower-placed persons. The social structure itself is highly feudal and hierarchical.

The Supreme Court of India had declared that the Constitution of India has a fundamental or basic structure, which cannot be altered. However, with regard to this issue, a lot of legal clamour has taken place. In all these desultory discussions, it is doubtful if there is anything of real depth or anything of creative quality, which really proposes to improve the quality of the social stature of the citizen.

For, I think, the Supreme Court did not clearly define as to what this basic structure of the Constitution of India really is.

[VED]

1v36 #
When rights get translated into feudal languages

A few words from the Preamble of the Constitution of India are given below. Please see:

QUOTE: JUSTICE, Social, ———; LIBERTY of thought, expression, belief, faith and worship; EQUALITY of status and opportunity; FRATERNITY assuring the dignity of the individual ——. END of QUOTE.

In this Preamble, Social justice,----------- equality in opportunity and status, brotherhood that assure the dignity of the individual....., have been very clearly mentioned in quite unequivocal terms.

It is possible to find and sense the Spirit, which includes the inner meaning, philosophy, soul, attitude, mentality and the living force encoded in the Constitution of India, from this Preamble.

It is from this essence that the Article 14: ‘Right to equality before the law’, has taken birth.

There have been a lot of discussion, writings, and intellectual clamours with regard to this Right in the higher echelons of the Indian judicial punditry.

In India, law-enforcement is attempted at not only inside the judicial courts. In any government office, even the lower grade peon would be quite interested in trying his or her hand at this. For, an opportunity to be able to use some authority over other people is a very enjoyable experience in the Indian languages.

No Judicial official or Constitutional pundit has been able to direct them to read or study or to imbibe the essence of the Article 14 of the Constitution of India. And at the same time, it is quite doubtful if these ‘learned’ pundits themselves do have any profound insight or information on this. Or else, it can be that they are aware of its essential features, but then they do not want to inform the others about them.

[VED]

1v37 #
Three different levels of citizenship

The very vividly clear and basic feature of the Constitution of India is that it is a document written in English. Many of the varied equalities and statures of dignity extended to the citizen by this sacred book are possible and plausible only in English. This much is the undeniable truth.

When three citizens of the nation go into a police station, the police department employees will differentiate them as per their profession or social level, and use words like Nee (and such words Eda, Edi, enthada, enthadi &c.) to one person, and Ningal to the other person, and Saar (Thangal &c.) to the third person. What has been done is a very terrible kind of discrimination and degrading, of at least one of the three persons. In the feudal languages of the nation, no one will see anything wrong or evil in kind of different way of dealing with the citizens.

When the words used for addressing and referring to are different, the person who has come will have to behave and adopt a different manner, which is in sync to the words used, with regard to sitting, standing, bending, bowing, words of addressing etc. There will be very marked difference in what is asked of him, and in the tone and timbre of the voice that is used to converse with him. If he is given a terrific slap on the face by the employees of the police department, it is these verbal codes that decide whether it was a wrong action or a just frivolous item not worthy of any remarks. .

Everyone knows that it is not the various rules and dictums inside the Police Act or Manual that decides or defines these things. If anyone does claim that it is the rules and dictums in the Police Act that decides all these things, it is very much possible that his or her source of information and knowledge might be the silly Civics textbooks that are taught in the schools and colleges of this nation.

However, these kind of discriminatory actions and definitions are actually very terrible ‘Haram’ deeds as per the tenets of the Constitution of India, which is written in English. These actions pointedly mention that this holy book has been given peanut value by the police personnel.

It is equivalent to the government employees saying: Nee poda! (You get lost, you idiot!) to Constitution of India.

However, the fact remains that most of the citizens as well as the police department staff do not English. They would not be able to get even a hint that there is such an issue in their actions. Even if they do get some hint about this, they would not know how to interpret this action.

However, the wider issue is that it is individuals who are not able to understand the Constitution who are ruling the nation. It is these kinds of persons who are working inside the machinery of administration, and in charge.

[VED]

1v38 #
How the mysterious codes get disabled!

The Supreme Court of India has decreed that the basic structure of the Constitution of India cannot be altered. If this be the status co, it might be correct to ponder on the grave desecration that has been heaped upon the Constitution of India, when that sacred document written in English, (which protects the various individual rights and dignities available in the English language), has been translated into feudal languages, and the thus withered-out tenets have been given legal status.

Many years ago, I had translated a Malayalam book on Vedic mantras authored by a Vedic scholar into English. When the verbal meanings of the Vedic mantras were written in English, the Mantras were seen denuded of all their innate divine aura and flavour.

In a similar manner, if the sacred ‘Bismillah’ verse of the Islamic religion were to be translated into Malayalam and English, and used for sacramental purposes, what would be the status of its holiness?

It is possible that the supernatural and non-tangible codes that are encoded into them in their fundamental languages would get disabled or deactivated, on being thus translated into some other language.

This thing can be made very clear by means of a very small illustration.

See the sentence in English: ‘He beat him’.

This sentence can be translated into a variety of forms in a feudal language. See these examples:

1. He (Avan-lower he) beat him (Adheham-higher He).

2. He (Adheham-higher he) beat him (Avan-lower he)

When Avan (lower he) beats Adheham (higher He), it is an offence that can never be condoned or forgiven. It is a crime of the highest order.

If Adheham (Higher He) beats Avan (lower he), then it is clear that he really deserves the beating. That is how it is understood by others around them. In fact, he should be given a sound thrashing.

This problem has severely influenced the social consciousness of this subcontinent.

A very simple sentence in English can be mutated or pulled apart into a whole range of social meanings, many of them of horrendous and horrible meaning. Individuals get thrown apart into different locations in social levels.

Is it allowed to translate the Constitution of India into languages which can position a few persons on the higher echelons of the social order, whereby they and all their actions derive a divine aura, and others get positioned in the lower-grade stinking locations?

Are not these kinds of translations, satanic deeds which will putrefy the divine aura of the holy book?

Is not being an accomplice to these kinds of deeds, actions that can be deemed as being in partnership with the devil himself?

Much more can be mentioned about this. However, this writing cannot stay with this item. Needs to move forward.

However, I should mention here that a Writ petition had been submitted in the Hon’ble High Court of Kerala, in the year 2011. It was a petition against the Compulsory teaching of feudal languages in schools. The complete arguments submitted in that petition can be seen here.

[VED]

1v39 #
The craving and the urge to achieve by means of shortcuts

As of now, the Constitution of India is getting despoiled in the hands of a group of individuals who have no calibre, capacity, urge or interest to understand or imbibe or internalise its spirit and core ideology.

Instead of upgrading the quality of the populations here, that they might be able to imbibe the superb ideologies of this great book which promote and proclaim various kinds of human rights and dignities which are not part of the traditions or antiquity of this subcontinent, these individuals are in a hurry to gather achievements through shortcuts.

The current-day administrators of this nation, instead of improving the English standards of the people here to the levels of the glorious standards of the Constitution, are busy trying to bring down the quality of the Constitution itself, by bringing it down to the grasp of the very sinister language codes, which have already degraded the human quality here.

The action of translating the Constitution into Hindi and other feudal languages is just the pioneering steps in this direction. The people are made to understand this is a great pro-people action. The people also, in the heights of their foolishness, applaud this action. For, they are not aware that when the Constitution is translated into feudal languages, many of the superb rights and dignities assured to them would simply vanish into thin air.

As of now, political leaders have proclaimed that if need be, they will rewrite the Constitutions to make it in sync with the ‘Indian Culture’.

I will try to give a brief hint of what would be the soul and spirit of the ‘rewritten into Indian Culture Constitution of India’.

I have not seen the Constitution of India which has been translated into ‘Indian’ languages. Also, I do not have much experience with governmental rules and other statutory writings in feudal languages.

In these kinds of statutory Acts, Rules and other writings, would not the words: You, Your, Yours, He, His, Him, She, Her, Hers etc. get spilt into various levels of persons? Would not the people of this nation get thrown apart into different levels of citizenship and rights and dignities?

In the judicial courts in the Hindi hinterlands, would not the common man be a Thum and USS? At the same time, persons of social or political or governmental stature cannot be contained in these words. If such a terrific infringement of the right to equal dignity encoded in the Constitution of India is being done in a judicial court, can such courts be allowed to function?

If all governmental actions are going to be done as per the stipulations of the culture and traditions of this location, then what is the need for a Constitution, and statutory laws and rules?

[VED]

1v40 #
A Constitution which is in sync with the native-land culture and traditions

If the Constitution of India is rewritten to get it in sync with the emotional tugs and pulls of the local cultures and traditions, then what would come about would be a Constitution with a totally different emotional direction.

The reality in the local languages that individuals are not of equal status before the law and administrative set-up would appear in a very powerful written form.

That Avan (lowermost he) / Aval (lowermost she) cannot be kept on an equal pedestal with an Adheham/Avar (highest level He/She) would become a solid social truth, and also a part of the national jurisprudence and judicial apparatus.

With clasped hands in worshipful obeisance, Avan/Aval would have to stand up when an Adheham enters the scene. Who among them do not do this, will find not only justice denied to them, but also many other things.

The employees of the government offices would give due regard to the words of the Adheham/Avar. To the words of the Avan/Aval, they would concede peanut value. The employees in the police department also would do likewise.

Adheham would be extended ‘respect’. Avan / Aval would be given a severe verbal shaking. If it is possible, they would be made to undergo a troublesome ordeal to get even the smallest of governmental actions. And in some cases, even a physical manhandling can be possible.

In government documents and in FIRs, individuals would be defined differently, and with acute discrimination. When an Avan and Adheham (as defined by the government officials) gets to confront each other in the governmental apparatus, the Avan would end up in a miserable state.

Adheham can demand many things from the Avan/Aval. Without much restrictions. Avan/Aval would be under compulsion to concede to these demands. If any Avan/Aval categorically mentions that it is not possible to concede to the demands of the Adheham, it would be a most preposterous and impertinent stance.

In the local schools, when the teacher enters the classroom, students rise up from their seats in a most automated manner to exhibit ‘respect’. Students, who show some disinclination to do this, are defined by the teachers as rank rascals and delinquents. Even if they are perfect and good in all other ways. The same is the way in which the afore-mentioned items of impertinence should be understood.

The government office employees would have much urge to enforce this cantankerous social philosophy all the common citizens of the nation. For, they would find that they get adequate support from the newly rewritten-into-feudal languages Constitution of India.

Actually this is the manner in which all government offices in India, which runs on feudal languages, function, as of now.

Only in the few offices where English is still used, can one find a different attitude and functioning style, in the governmental apparatus. But then, this English ambience would not have been experienced by around 95% of the people of this nation.

However, this is not way it should be. The fact that government office employees are mere workers, who are supposed to do the work of the people from inside the government offices, is not known or understood by even the remaining 5% of the population.

For, only those persons who have reasonable command over English can absorb the information that the citizens of this nation should not be differentiated into Avan/Aval and Adheham/Avar.

The very powerful social design code that, individuals who are insidiously defined variously as Avan/Aval and Adheham/Avar are actually of one level of He/She is not there in the feudal vernaculars of this subcontinent. However, this code stands very powerfully encrypted in English

[VED]

1v41 #
A story of a people-uprising taken from the history of the subcontinent

As per history, there was the kingdom of Magada in the north-east of the subcontinent. By the time king Ashok was its ruler, the kingdom had expanded to the north-west. In this kingdom, the king appointed ministers known as Mahapatras to manage the affairs of the people.

Each of these ministers would encamp in the different villages of the kingdom, periodically for around one week. They would have a huge number of attendants with them during these visits. Even though, ostensibly the aim was to seek to help the villagers, in actual practice the time of these visits would be the time of terrible experiences for the people of the village.

Whatever the officials ask and demand will have to be given, without any demur. There is no need to specifically mention as to what all items, persons with authority in this subcontinent will ask for, or lay their hands upon.

People in all the village areas would bear the intrusion into their privacy, property and on their body, for the brief period. For, there was no other go for them. In a way it is similar to the manner in which the people of the subcontinent bear the atrocious attitude of the local officialdom, individually in the present days.

However, in a location in Taxila, the people organised and attacked the officials, and had them decapitated (head cut off).

I do not have any information on the language quality of Taxila, and whether there is anything substantially different over there in the language codes.

King Ashok let loose his military, and had the revolt crushed in a terrible manner. It is both the written as well as the unwritten dictum inside feudal languages that the official, who is the ‘adheham’ should be extended all respect by the people, and whatever he or she demands should be given.

Once the Constitution of India is rewritten to make it in sync with the traditional culture of the land, this is exactly the scenario that is going to arrive..

The nation and its leadership will have great political philosophies and social ideologies. However, if the government machinery as well as the officials who work inside it, functions and speaks in feudal languages, even if the philosophies are of the divine quality, everything will function only as per the codes inside the feudal languages.

It is said that the native languages of Ashoka were Pali and Prakrith. It is seen mentioned that these languages do not have any connection with Sanskrit

[VED]

1v42 #
The new ‘higher caste persons’

The social and cultural traditions and heritage of the South Asian subcontinent would be the same as the non-formal cultures of the new nations of Pakistan, India and Bangladesh (even though, there can be wide variation even inside each nation).

For a brief period, the natural egalitarian culture of English would have existed as a sort of formal culture in some locations. For instance, in Malabar in the south of India, which had been under the English rule, the officialdom would have followed many of the English conventions in the bureaucratic procedures for some time. However, in the independent kingdom of Travancore, there was no experience of any such traditions in the officialdom.

From now onwards, the nation is slowly edging towards the native-land culture. The dusky ominous shadow of the emerging culture and conventions are slowly spreading throughout the nation.

There are many levels inside the Brahmin caste. On the very top are the Brahmin thamburans, who have the divine right to conduct or lead the ecclesiastical functions and ceremonies (pooja, homam &c.). They can be compared to the IAS, IPS royalty ranks of the current-day Indian bureaucratic apparatus.

Below them, could be the Nambhoothiripad, and the groups who are mentioned as ‘special’ (Vishistar), the Bhattathirpad and such. Then comes the ordinary (saamaanya) Brahmins. Below them comes the Nambi and such. Below them, the Shanthikkaar (temple priests), generally known as the Embraan. Then the Namboori (Sapagrasthan). At the very bottom are the Papista Brahmins.

(Please note that the above-given list and definitions may not be fully authentic).

If these Brahmin levels can be compared with the current-day bureaucratic levels, the Sub-Inspector of Police level can be compared to that of the lowermost Brahmin level. The top-most Brahmin levels can then be said to be equivalent to the IAS, IPS levels.

Those who come below them, i.e. the Ambalavasis, Unni, Nambishan, Pisharadi, Variyar, Chakkiyaar, Nambiyaar and such can be compared with the officials who are between the Sub-Inspector and Constable. That is, the ASI and the Head Constable.

The Nairs who come as a sort of executive wing of the above-mentioned castes, can be compared with the Constables.

It was the Nairs who had the direct command over the lower castes. They could use both verbal as well as physical power over them.

Now, a descriptive mention has to be made about the current-day ordinary citizens who can be compared with the lower-castes.

This shall be done in the next post

[VED]

1v43 #
When the nation surrenders and submits to the feudal language codes

When the nation surrenders to feudal languages and the codes therein, all the efforts and philosophies of the Constitution of India to maintain the social environment in an egalitarian ambience, will go futile.

The strenuously and formally maintained planar form of the social relationship before the administration and judiciary will get pushed out. What would take its place would be a social arrangement that would quite obviously have many layers, one on top of the other, in a design that looks like a pyramid. This is the way both the judiciary as well as the national administration, including the police, would view the people.

Government employment would become quite similar to that of the age-old Janmi system (feudal system of the South Asian peninsular region). That is, big-time feudal upper classes on top. Below them an array of minor upper-classes, and below them, an immensity of their henchmen.

These henchmen can be compared to the current-day police inspector, Assistant sub-inspector, Head constables, Constables &c. and the government office Superintendants, clerks, and peons. The most rough part of the governmental behaviour and attitude is generally received by the common man from them.

At the same time, the individual officials who are above these people would stand far removed from the approach of the common people. A peculiar type of un-touchablilty would block the people from approaching them.

Most of the features of the old-time caste system can be found in the relationship between current-day officialdom and the people.

REV. Samuel Mateer, has very candidly described the terrible content of the caste system in the Travancore kingdom, in his famous book: Native Life in Travancore. If in this description, one side is replaced with current-day government officials and the other side with the common people, then it would be seen that old time caste system more or less continues in the relationship between the government officials and the people.

However, no one can be blamed for these kinds of untouchablity. For, the people are getting arranged as per the design codes inside the language. Each individual would connect and react with others as per the codes attached to the slot, which is assigned to him or her, in the language codes. He or she would behave, interact, react &c. thus. He or she will change from roughness to sweetness, and vice versa, depending on the attachment codes. He or she would terrorise or would exhibit subservience. He or she would demand bribe. He or she would give bribe. He or she would act with discrimination towards the different sections of people. He or she would find salvation in extending ‘respect’ to some persons. Beyond that, he or she would achieve self-satisfaction and profit from exhibiting obeisance.

Languages which have rough and uncouth codes would create rough and uncouth social ambience. There would be some locations inside these rough language systems, where one might get to feel a brief period of refinement and softness. In these minute locations, one would find terrific and celestial beauty in the social ambience. One would fall in love with this loveliness in the brief interspaces. One would feel impelled to proclaim this to others

[VED]

1v44 #
The sterile nonsense in academic textbooks

The common people of current-day India are thus:

They are arranged in multitude of layers. There is mutual repulsion and hatred between them. They oppress those who they understand as subordinate to them by means of lower indicant word codes. To the persons who they perceive as standing on a higher pedestal, they show involuntary, or under compulsion, subservience.

It is an unwritten social code that the lower placed persons have to be pressed down by various means. If this is not effectively done, they would push themselves upwards into the locations of the higher classes, and try to create a upheaval in the social or personal relationship, by means of tumbling down word-code relationship. They would inflict disturbance by means of rough behaviours and manners.

This is how the social machinery works in a feudal language ambience.

It would be quite suicidal, socially, professionally and also with regard to one’s business, to interact and communicate with the government officials retaining and exhibiting one’s mental and physical stature. For the purpose of getting things done fast and without any hindrance, the best attitude would be exhibit exquisite subservience and ‘respect’, in all verbal codes, and in body language to the feudal lord class known as the government officials. This attitude might be imperative for the very survival of one’s business. .

This is the newly emerging social philosophy, in this new nation of India. The nonsense of a citizen’s rights, and right to dignity and stature etc. seen and taught in sterile academic textbooks of social studies, and political science and such, have no meaning at all.

These textbooks contain a lot of useless writings: That the people have right to equality before the law. It is the people who are ruling the nation. They are the owners of the nation. The nation belongs to them. They have a right to status and stature in this nation. And such. The only persons who get any profit from such empty talk are the textbook publishers. To the others, these themes have peanut value.

For along with teaching these themes in the vernacular in the schools and colleges, it is also indoctrinated by means of verbal codes that there are superior persons in the social system; that government officials, political leaders, doctors and such are superior beings and as such they are the adhehams, Saars, Maadams &c. (all meaning: Superior He/Him or Superior She / Her); that the ordinary people are the Avan/ Aval; Avattakal etc. who come under these superior individuals; and these common people have relatively less value in the nation. This much is indoctrinated either deliberately or in a most inconspicuous manner.

The students who study in the schools and colleges also are very much aware that some among them are the children of Avan / Aval (lower he/him / she/her). And that the others are the children of Adheham/ Maadam.

The technical word-codes used to denote the un-touchablity between the lower-caste known as the ordinary people and the higher castes known as the government office workers will be very candidly mentioned in the post

[VED]

1v45 #
The bloody fool that George Washington was

When the nation of USA was formed in 1777, a Bill of Rights was written statutorily. The citizens of USA mention the above as well as the various human rights, right to dignity and human stature mentioned in the US Constitution as some great kind of novel discovery or achievement.

However, the fact remains that almost all the rights thus claimed by the US Constitution are actually there in the pristine-English, the native-language of England, in a most natural and spontaneous manner. And there is no written codification of these rights in England, for it is there in the language itself. For, in this language both the common citizens (who could be defined as big and small in feudal languages) as well as the government employee, are all defined by one single form of You, Yours, He, Him, His, She, Her, Hers &c.

There is no feeling in English that the government worker is a superior He or She. And the common citizen is an inferior He or She. However, this information was not known to the birdbrains who created the nation of USA.

No history book is seen to mention that George Washington was a foolish individual who was quite easily fooled, influenced and seduced by the cunning Continental Europeans. The lack of this information itself points to the fact that they do not have any route to a very powerful repository of knowledge and information on human social design codes.

[VED]

1v46 #
The wider aims of English colonial education

In the South Asian subcontinent, historically, the higher (divine) positions in the verbal codes have been the hereditary right of the officialdom. The individuals who are below them were assigned the lower (the stinking) positions in the verbal codes.

Among the population groups how were in possession of very high calibre technical skills, one was the traditional carpenter class. When the English colonial rule was in position in around half the locations in the subcontinent, the English colonial officials had seen and expressed deep appreciation about the expertise of these carpenters.



These people, who had never been to any technical or engineering college, used to build huge architectural structures using tools which can be mentioned as flimsy and feeble. Yet, in front of the officialdom (higher castes/Adhikaris), they were a class with low social value. These people would invariably be addressed as Nee (lowermost You) and referred to as Avan (lowermost he), Aval (lowermost she) &c. They had to bear these words, and they had no other go.

The public education that was disseminated here was actually aimed at erasing the immensities of social communication blocks and verbal evilness in the local society. Technical education and such other things came only after that.

What that meant was, only after first totally erasing the satanic codes of the local vernaculars, or at least disabling them, inside the mind, would a person be allowed to go in for what is now generally mentioned as higher education, and technical qualifications. And also for higher levels in the government services also, this was required. Only those who had good command over English were allowed to become government officers and doctors etc.

It was the common man who derived the goodness of this. For, only those who had disabled much of the verbal codes that can define the common man as some kind of excrement in their mind could come to occupy such positions.

The actual fact is that there is not even an iota of information about these fabulous aims and endeavours of the English colonial rule in the subcontinent, in current-day England and in current-day Great Britain.



At the same time, the local political leadership, officials and educational ‘experts’ in Pakistan, India and Bangladesh, write histories which are of mere sterile content. They induce the local students and government job seekers to study all these nonsense for gathering marks. These students and job seekers parrot all such nonsense without in the least bit understanding that they are mere deliberate indoctrinations and lies.

[VED]

1v47 #
The problems which would arise when the language of administration is made Malayalam

All over India, the functioning of state government offices have been converted into their respective local language. It is possible that an ‘expert’ committee would have given a ‘comprehensive’ ‘study’ report, in each of the states.

I do not know for sure as to what it is that these ‘expert’ committees have studied about the various attributes of language change. However, there is a feeling that all these so-called expert committee studies are mere verbal blah-blah. For, I remember reading the ‘expert committee’ report that recommended the compulsory imposition of Malayalam in the state education. No profound study was really seen in that ‘study report’. I remember seeing the names of PhD holders also in that Committee.

I have more or less enumerated around 30 problems that can arise when the language of administration is converted into Malayalam. These I have written it down. .

One among them, I will mention here.

During the English rule-period, the government employees were defined as public servants.

In feudal languages, the servants have to extend respect to the boss/owner/landlord/employer &c. When the language of administration turns into a feudal language, then words of ‘respect’ have to be mentioned towards the people/public/common citizen by the government office workers (government employees). And the public/people/citizen is entitled to use the degrading words to the government office workers (government employees).

However, the government office workers (government employees will not agree to this under any circumstance.

Not only that, a directive to the government office workers (government employees) that they have to extend ‘respect’ to any common citizen who enters the government office will not be acceptable to them.

I do not know as to what the exact decision or advice given by the ‘expert’ committee with regard to this issue, is. If at all, they have pondered upon this. Which itself is doubtful.

At the same time, if it is that it is the members of the public who have to extend ‘respect’ to the government office workers (government employees), then it can safely be assumed that the ‘expert’ committee has indicated that as per the Constitution of India, the common citizen is statutorily a step below the government office workers (government employees).

If there is a query as to whether the same problem would not be there if the language of administration is English, a lot of things would have to be mentioned to answer that question. However, there is no need to go into all this. For, the primary issue that come forward is as per the government statutes, which is the side, the common citizen or the government office workers (government employees), that comes above and which comes below. This has to be very clearly mentioned, with regard to the issue of ‘respect’.

If the government stand is that neither side can be kept below, it is a proposition that cannot be enforced in Malayalam language. For feudal languages keep the employee and the employers in two very clearly demark-able levels.

This issue which seems quite a silly one here, actually has a very powerful link to a particular incident in the history of British-Malabar. I am not sure if this incident has been recorded in the official history of India

[VED]

1v48 #
Who should ‘respect’ whom?

For a government office worker (employee), if a common person, who enters the office, does not stand with a bow, and with adequate ‘respect’, it is a problem. For, in a feudal language, individuals who do not exhibit ‘respect’ would be expected to behave in an impertinent manner. Feudal languages are not languages in which both sides can continue a conversation for long, exhibiting their equal stature and dignity.

The government office worker (employee) would exhibit his or her right to address the common person by his or her name. However, if the same right is exhibited by the common person, to address the government office worker by his or her name, it would be seen as an abusive behaviour, impertinence and absolute rowdy attitude.

In Malayalam, if a common person addresses a government office worker (employee) as ‘Ningal’ (middle level - You), it would treated as rank rascality, in most government offices.

At the same time, if the government office worker (employee) addresses the common man as Ningal, there is no problem. At the same time, the start reality of India is that in many village-level government offices, even the office peon would have no qualms in addressing many a wearied-out villager as Nee (lowest level – You) who is desperate to get some small-time official paper from the government office.

At the same time, if the common citizen were to address the government office worker (employee) with a Nee, it would be treated as a grave criminal offence. The government office workers (employees) have joined together and conspired and deliberately created written-laws by which such persons can be sent to jail.

What can be mentioned about the ‘peoples’ representatives who give statutory validity to such irascible laws? Can anything be safely said?

If anyone shows some soft or considerate behaviour, it is quite natural to act outrageously rude to them. That much is encoded in the internal codes of feudal languages. This is very much known to the government office workers (employees). So, they would not get any sense of security unless they are able to make the common citizen who stands before them to bent and bow.

If a common citizen enters a government office and addresses the employees therein with a ‘Ningal’, and that too without any expression of subservience, it is very much possible that many of the employees would exhibit some kind of mental imbalance. If the location is where they can beat up a person, then it is very much possible that the common citizen would get nicely thrashed. For, the government employee, who has thus lost his mental balance, would act quite homicidal.

However, the actual fact is that the problem does not lie within either the government office worker (employee) or the common citizen. The problem maker is the native feudal language. It is not known as to what the ‘expert’ committee which had recommended the change of administration from English to Malayalam, had mentioned with regard to this issue.

The core issue here is who should ‘respect’ whom. The wider issue is that if the worker has to be revered and treated with ‘respect’ by the employer, the worker ceases to be a worker. This is also a problem that has to be taken into consideration.

Some more things need to be said about the above-mentioned points. A bit of history also might need to be added. The other around-30 points can be mentioned some other time

[VED]

1v49 #
When antique traditions come back

When a person behaves in a very soft manner, without exhibiting any pseudo power and authority, persons who are in lower positions would act in a most nasty manner. To some extent, this is directly spurred by the ‘Upstartedness’ mentality created by feudal languages.

When seen from this perspective, government office workers (employees) behave in a terrorising manner towards the common citizen, just to forestall this, and to create a defensive shield against this. However, things are quite complicated. It is possible to untie the complicated knots inside this and examine them one by one. However, I am not attempting to do that as of now.

However, it can be very categorically mentioned that in any feudal language location, if the people are not very clearly demarked and placed in varying arrays of subordinated slots, things will be like this. For, otherwise, they would have to be individually or collectively subordinated using artificial rude and rough behaviours and manners.

Or else, it should be statutorily encoded that government officials are some kind of feudal lords. After that, in the thus newly written-in-feudal-language Constitution, there should be very clear instruction on what all actions of obeisance and servitude, the common man has to exhibit to each level in this feudal lord set-up. What body-language of subservience should be displayed to each of the levels should be mentioned in a most unambiguous manner.

In the local schools, the teachers and the students are connected to each other in this manner. The more the teacher acts rough and oppressive, the more the student will exhibit his or her ‘respect’ and love for the teacher.

In such a social ambience, paying ‘homage’ would be a social ritual and such. It then cannot be defined as a ‘bribe’.

This was the traditional social atmosphere of this subcontinent. Splintering of this took place only in those areas where the English rule came into prominence.



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The above-given picture is a depiction of servitude the common person in china had to display inside a government office in the earlier century.

In most of the Asian locations such as China, Japan &c., language-wise, there was a feudal mentality encompassing the whole social system. Even to this day, this might be continuing powerfully. I feel that such nations as China, Japan etc. the native word-codes do have the power to make a person bend his or her body, to the higher positioned person.

If the government office worker is declared to be a superior lord, and if the people are made to acknowledge this, with a sort of military regimentation, then the common citizen will stand with his head bent before the government office worker. The government office worker would then give the official papers to the common man in a pose of bestowing divine blessings.

The social system will automatically arrange itself as per the codes in that particular language of the society.

As per the feudal social atmosphere which India has received from the antique traditions of this subcontinent, the most natural social structure is one in which the common citizens are arranged in an array of hierarchical layers

[VED]

1v50 #
The mutual fierce competition among the oppressed sections

Revolution will come. Social reformation will happen. A new generation will rise. Social heights and lowliness will get erased. A new Mankind will appear on the social scene. Even though one can feast and celebrate on these words, the solid fact is that in a feudal language social set-up none of these things will happen.

If and when revolution takes place, the individuals holding the varying positions will change. That is all. The same old social ups and downs will come back with the same old rocklike stamina and stability.

The actual fact is that suppressed classes can join and unite and push down very easily those who hold them down. However this is not the ways things happen.

It is among the most suppressed and repulsed classes that the most terrible mutual fights, and competitions happen. At this moment, I cannot remember whether it is Edgar Thurston or Samuel Mateer, who did mention a very specific information about this.

In the ancient caste system, the Brahmins and other higher castes did very categorically denote the precise location or slot or position of each caste. Who is higher and who is lower, to each level. However, about the lowermost castes, they did not make this hierarchy clear.

This did lead to a continual competition among the lowermost castes, which was most comical and hilarious for the individuals of the higher castes to watch.

The attitude of the lowermost castes was not to unite and to move against those who had been traditionally suppressing them. Nor was there any urge to unite and develop on their own, ignoring the higher castes and classes.

Instead of that, what they continuously did was to argue and prove who is a higher caste in comparison to the other. That means they would assemble a lot of proof to disparage and demean the competing caste.

See this illustrative theme:

In a college, there is a very clear-cut hierarchy of positions. The principal, the professors, the lectures, the lab assistant &c. However, at the very bottom of the array, there is no information on who is higher. The security guard or the gardener. There is continuous verbal argument among them, as to who can command or order the other. Each would claim his own superiority by enumerating a list of items, which are supportive to his side of argument: Age, uniform, the higher position of his own superior &c.

This daily verbal claims are watched by the higher up individuals with a lot of curiosity and extreme enjoyment.

This was more or less the same manner in which the higher caste individuals watched with nonchalant hilarity, the mutual competition, and claims and counter-claims of the lower castes, amongst themselves.

There is a great deal of connection to the codes in feudal languages, to the sympathy-deserving mental attitude of the lower positioned persons, and to the graceless attitude to it by the higher placed. Both sides are equally the victims of the satanic codes of feudal languages

[VED]

1v51 #
The excruciating terror that a lower ‘him’ might become a higher ‘Him’!

If a government office worker (employee) were to harass a common man, most other common people would only be quite happy. This is so, because socially as well as by language codes, the common people compete directly only with the individuals of their own level. They do not have any mood of competition with the government office workers (employees), who actually keep them subordinated.

To give a very brief explanation about this, I need to mention only this much:

If an Adheham or Avar (both higher He, Him / She, Her) improves, no one has any mental trauma. However if an Avan / Aval (lower he/ she) were to improve and become an Adhehm or Avar, then it would be an event that cannot be borne mentally. It would hurt.

For if this Avan / Aval (lower he/she) were to improve and change into Adheham, or Avar, then the other common individual and his family members will have to exhibit ‘respect’ to this new divinity. He and his wife might have to stand up when the new ‘Adheham’ / ‘Avar’ (higher He/She) enters the scene. Moreover, both he and his wife would have to hold the new divinity high socially by using higher word codes such as ‘Saar’, ‘Saab’, ‘Adheham’, ‘Avar’ etc.

It is a terrible nightmare even to contemplate that the present-day ‘Avan’ (lower he) would have to be ‘respected’ as a ‘Saar’ / ‘Saab’ / ‘Adheham’ / ‘UNN’ in the future. For, with this change, one’s own social position would literally collapse into the utter gutters of social communication.

For, one of the very urgent programmes of the new Adheham’ (higher He) would be to see that the earlier day social seniors (Adheham /Avar) are very fast converted into Avan/Aval (lowermost he/she). This compulsory degrading of others is a very powerful measuring tool to display one’s own social development.

It is a very lovely experience to define and treat those who had in earlier days used lower indicant words like Nee (lowermost YOU), Avan (lowermost he), Aval (lowermost she) to one’s self and to one’s family members, and had made them sit on the floor outside their house, in the same degrading word codes. The fabulous mental pleasure that this would give cannot be understood by a native-English speaker in his or her wildest sweet dreams. Actually they are not even aware that such an extraordinary sinister pleasure is there in this world.

At the same time, the new ‘Adheham’ (highest He/Him) cannot convert his own old-time ‘Avan’ (lowermost he) and ‘Aval’ (lowermost she/her) companions to his own level of ‘Adheham’, ‘Avar’ (highest He, Him, She, Her) &c.

The afore-mentioned emotions are totally unknown to the native-English speaking populations.

If there are emotions unknown to them even in human beings, then imagine the numbers of unknown emotions which might be there in beings which are currently defined as animals!

[VED]

1v52 #
The battering power of the language codes

Now, let me take up the earlier-hinted, historical event that had been noticed by the English officials in Malabar.

Malabar district was composed of two disconnected areas, called North Malabar and South Malabar. It is seen mentioned that there was only very limited social interaction between these two different locations. It was Korapuzha that separated these two adjacent geographical locations.

The population groups of these two different locations were also different from each other. The Nairs of North Malabar treated the Nairs of South Malabar with some kind of repulsion. They did bar marital relationship with the Nairs of south Malabar. I do not know why this was so. The reason might be that there are various layers of hierarchy among the Nairs themselves. And there might be differences in the origin of each of these different Nairs.

Below the Nairs came the Thiyyas. Among them also a very similar kind of mutual repulsion is seen reported. The Thiyyas of North Malabar followed the Marumakkathaya (Matriarchal) family system. That means the family property inheritance was to the females of the family. The family property would not move through the male members of the family to the next generation. They practically had no rights over the family property. There is something more to explain about this. However, that is another subject.

The Thiyyas of South Malabar were another caste. They followed the Makkathaya (Patriarchal) family system. The family property was inherited by the males descendants.

Marumakkathaya Thiyyas had barred all matrimonial alliances with the Makkathaya Thiyyas.

From this perspective, it is very clear that the two castes with the same name were actually totally disconnected population groups. More things can be mentioned about this. However, that can be done only later.

When the English administration conjoined North Malabar and South Malabar into one single district, many social changes happened in these locations.

When speaking in a very general manner, it can be mentioned that a comprehensive mental enhancement came upon the Thiyyas and some other lower classes. For, in many households, there would be someone who had joined the government service as an official, or there would be someone working in the English trading company, or at least someone working in an English household. Moreover, there were no degrading indicant words in English. Beyond all this, caste-based repulsion was something that was not seen in English people. All these things acted as a great positive item for the lower castes.

However, this enhancement of mental stature and acumen was to bring in acute complications in the social structure, hierarchy and discipline.

The Englishmen were enthralled by the opportunity to improve the lower placed populations. They exhibited a foolish feeling that they were doing some great kind of activity.

However, the Englishmen were totally unaware of great distress and pain, which this activity was creating to the socially higher placed populations. In fact, they acted as if they were birdbrains, in this regard.

Population groups which had been addressed and referred to with repulsion as Inhi (Nee), Chekkan (low class male), Pennu (low class female), enthane, enthale, Ittingal (all low-grade addressing/referring) are being allowed to come up. The Englishmen acted utter foolish. For, it was only quite intelligent to understand that if these persons are allowed to come up, they would use the same terrorising degrading words to their former social seniors, to degrade them.

Among the two different populations who were known as Thiyyas, there were land owner and slightly socially prominent persons. However, I think, the vast majority were the labour classes, engaged in low-grade, agricultural workers and such.

The customary dressing standards and such of the Thiyya labour classes were kept in tight control socially. I do not have any documents with me to say anything categorically about what was the state of the land owning Thiyyas, in this regard.

Image: The below given picture is of the Thiyya labour-class females working in a Coir factory in Tellicherry in the 1800s. Image from: Castes and Tribes of Southern India by Edgar Thurston

What has created the very obvious mood of enslavement, tragic disarray in personality, utter dissolution and degradation in the above-seen Thiyya females, were the despoiling verbal codes such as Inhi ഇഞ്ഞി (Nee) (Lowest grade You), Olu ഓള് (Aval) (lowest grade She), Ale അളെ (edi) (lowest grade addressing), Oruthi ഓരുത്തി (the low grade female), Thiyathi തീയത്തി (low grade menial servant), Ittingal ഐറ്റിങ്ങൾ (lowest grade menial class Them) &c.

This continual and constant hammering was not only from their social seniors and higher castes and their children, but even from their own male folks and other family members, who themselves were on the rock bottom of the social hierarchy

[VED]

1v53 #
Minute verbal sounds which can create social cataclysm

Social security and right to social protection was only for the castes commencing from Nairs and upwards. On the very top of the social hierarchy were the Brahmins, who could be compared to the modern day IAS officials. On the bottom of these protected layers was the Nairs, who can be compared to the modern-day police constables.

When the English rule spread throughout the Malabar region, these ruling groups and system, became redundant, useless and an unnecessary item. This became more apparent when the English East India Company set up a police department, and judiciary, and came up with written codes of law and judicial procedures.

There was terrific change in the social system, when it became known that even the lower castes had all rights to run a trade or business. However, the English officials were not capable of understanding that these kinds of changes would not be in tune with verbal codes in the native languages. For, the verbal codes had direction and codes of loyalty and respect, which were in sync with the age-old social order. And within no time, it was apparent that the verbal codes were creating social issues of an unknown type in the newly emerging social order.

Even a simple sentence in the native feudal language, which would mean in English: ‘Where are you going?’, was enough to create a social disaster.

This simple question asked by a lower caste man to a higher caste man has these problems: When he asks from his lowly levels, with due ‘respects’ encoded, it is one thing. However, when the same lower caste man stands of a higher social pedestal and asks the same question to a higher caste man, actually social explosive would be packed in the words. The words for YOU would change from Ingal ഇങ്ങൾ (higher most You) to Inhi ഇഞ്ഞി (lower most you).

This is a very minute verbal sound difference. However, this minute verbal change has the power to create a social earthquake. In the earlier days, the English officials had no information about this, I think. At the same time, it is seen that in later days, they had some information that there was some kind of satanic error in the native languages of the location.

One can understand the terrible issues which would follow if a Coolie man were to come and address a police constable with a Nee നീ / Inhi ഇഞ്ഞി (lowermost you), in the present days. No coolie man, commercial vehicle driver or any other similar persons would dare to do such a thing. Until and unless, some other alternative social protection or security system for them is in place.

Whatever has been mentioned here as illustrations are plausible items. In the writings and correspondences of the English officials of those times, there is mention of these kinds of erroneous social happenings. However no clear-cut delineation of what the actual irksome verbal codes in Malabari words was, which created the havoc, is given.

However, when I, who can understand both Malabari as well as Malayalam, read these writings, I can very easily see through the events. And I am able to very clearly see the verbal errors which could have created the problem.

In the catastrophic social change that was happening, the lower caste man would have no qualms in addressing a higher caste child with an Inhi ഇഞ്ഞി/ Nee നീ (lowermost You), and Eda എടാ or Edi എടി (degrading words) or Enthane എന്താനെ or Enthale എന്താളെ (Degrading: What is it?). And to refer to them as Avan അവൻ / Oan ഓൻ (lowermost he/him) or Aval അവൾ / Oal ഓള് (lowermost she/her). Words like Oruthan ഒരുത്തൻ / Oruthi ഒരുത്തി (degrading words for One man / One woman) could also be in their verbal ammunition.

Even in these present days, if it comes to the notice of the government officials that a common citizen of this nation is using any of these words about them, it would be quite dangerous for him/her.

This is what happened in those days also.

When a lower caste man was reported to have used such words about a higher caste individual (adult or child), the Village headman (Adhikari) would come with a group of henchmen. They would catch the rogue / rascal lower-caste man. He would be taken into a hut and tied up there. He would be given a sound thrashing that might even break a few of his bones. And he would remain thus for a few days, in the hut, tied up.

[VED]

1v54 #
The demise of the tyrannical powers of the small-time despots in Malabar

In the earlier days, the English rule had no idea as to how to understand these kinds of social law-enforcements. They, themselves, had some internal blocks which prevented them from enforcing any kind of controls on them.

In the earlier days of the English rule in Malabar and such other places in the subcontinent, they were under stringent orders from their company headquarters in London, not to interfere in the social issues in the areas which were under their rule.

The second item was that whatever information they received about these kinds of incidences were in the form of English translations. That the lower-caste man had used ‘abusive’ words. However, this ‘abusive’ word was something which they could not detect. What was the abusiveness in words such as ‘You, your, yours, he, his, him, she, her, hers’?

In this present-day time, when the administration, education, laws & rules and even the Constitution itself is being converted into local feudal languages, the officialdom would take very meticulously planned steps to forestall any problems which they might face due to these word-codes.

When the English rule started gathering strength, the despotic powers of the small-time kings, higher castes, landlord class, of the feudal lords (Thamburan), and such, started withering away. However, the English rule did not pave the way for the lower classes to taunt the higher classes. Instead of that, what they did was to refuse statutory status to the evil language which had the inherent capacity to create mental trauma in human beings and animals.

In those areas where the egalitarian language, English, spread, social harmony spread. However, in those areas where the English rule had broken the backbone of the caste hierarchy without the spreading of the English language, social and communal problems started to raise their heads.

There is this lesson that can be picked up from history. In a social system where the Constitution promises all kinds of rights and equality, but the language system still maintains the people in different levels, a small group of the lower placed persons would gather strength and try to create explosive social problems.

There are no permanent solutions to any irksome social issues in feudal languages