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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

The complexities in the virtual codes


01. The ethical parameters of honesty and its complexities

02. A support through the virtual codes


The ethical parameters of honesty and its complexities

This reaches us to the ethical or moral issue of telling the truth and of lies. Being dishonest is acting immorally. Well, is that the truth? No, it is not the truth. Truth is a link that gives power to relationships. When a wife tells a lie to her husband, or vice versa, there is a negative code in their relationship. It can bring in disasters, if magnified.

But then, the codes of Yes and No, and giving the right answer and giving the wrong answer are all powerful codes of security. If a Yes can open a door, this code should be given only to a person who has the right to enter. It should not be given to a person who is an enemy.

When the enemy ask the location of the Machine gun, tell him an untruth. For, that will lead to victory. If the truth is told to him, it will lead to disaster.

However, when dealing with feudal language systems, the whole meaning of this idea enters into a very complex arena. For, all human relationships, decorum, social requirements and everything else get cross connected to an immensity of links and lines. Each of the singular link and line in an English relationship will not only multiply, but also get connected to each other from each of the newly created lines.

For instance, A is connected to B.

Now, when the persons are mentioned in a feudal language, both of them can become persons of differing indicant code value. So A can be A1, A2 and A3. Similarly B will become B1, B2 and B3. Now look at this series of possible relationships. A1 to B1, A1 to B2, A1 to B3, A2 to B1, A2 to B2, A3 to B3, A3 to B1, A3 to B2 and A3 to B3. The same persons with different relative indicant values.

Each of these value positions creates differing emotions, perspectives, mental standards, direction of honesty and dishonesty, direction of commitment and treachery etc.

[The basic idea is connected to this: A man who is defined as Avan by a lowly person, is different from the same person defined as Ayaal by the same lowly person. Both these entities are different from the same man who has been defined as an Avar or Adheham or Saar by the lowly person]

Converting this idea can be simply this:

Avan to Avan [A1 TO B1]

Avan to Ayaal [A1 TO B2]

Avan to Adheham [A1 TO B3]

Ayaal to Avan [A2 TO B1]

Ayaal to Ayaal [A2 TO B2]

Ayaal to Adheham [A2 TO B3]

Adheham to Avan [A3 TO B1]

Adheham to Ayaal [A3 TO B2]

Adheham to Adheham [A3 TO B3]

Each person can have different level in the indicant codes, and as per this, each one of them changes into a particular individual or being. Total virtual code value of each person is relative to with the value level of the other person.

There is a complexity in this. For this complete scene is from a particular level of perspective. That of a lowly man defining both persons. However, the defining man can also change. This would add more complexity to the links. Then comes the next level of complexity, wherein the immensity of other people in the social system also enters into the scene.

A complexity that can enter into the basic connections is that an Avan to Avan relationship between two senior IAS officers is different from an Avan to Avan relationship between two persons of lowly social positions. In that they exist in different potential levels in the virtual arena.

I think I have slightly dealt with this in my book: CODES of REALITY! WHAT is LANGUAGE?

[For seeing the Colour Codes, please refer to the Digital Book version of this book.]

Now imagine a lot of people thus being converted from English to a feudal language social system. Everything changes. The old English claim which was used in England to disparage Robert Clive’s claim that ‘India’ was infinitely different from England, that if God’s truth prevails in England, it does prevail all over the world, has no meaning.

It may be mentioned in passing that only in languages like English do an individual exist as a fixed entity. In feudal languages, each person changes as per the indicant code link changes. From up, he is one type. From a lower position, he is another. From an equal level, he is still another. By simply changing the assigned indicant code of a person, a placid person can be made into a Dracula. For example, if a police officer who is generally addressed as a Saar or Ningal by the subordinate folk, is suddenly addressed in an affable manner as Nee by the same group, converts into another person! In so many mental and physical aspects.

That is A is different from A1, A2 and A3. Each one of them is different from each other. Even though they are all basically the same individual.

A support through the virtual codes

I remember a time when along with my wife and first daughter, we were living in a far-off city. I had stubbornly moved my family to this location due to the severe familial interference in my internal family policies by members on both sides, mine as well as my wife’s. Looking back the focus point from which all this emanated could be traced to one single person, on my side of the family. However that is not the issue here.

It was quite difficult to get my wife to stand by me, for she was indoctrinated in the theme of being married to a family and not to an individual as such. For, the codes of matriarchal joint-family system were deeply encoded in everyone on her side.

In the new place also familial troubles persisted through remote control through the phone. It was to lead to terrible financial debacles, which in turn led to physical looks depreciation in me. It was at this time a particular female came into our life. She took an admiration for me, for my talents in English writings and also the total difference in social attitudes that I seemed to extrude. However, here itself it must be admitted that this seeming difference is not something innate in me, but what I sort of adopt. If I refuse to adopt these attitudes, I am just another person like others.

This female who was close to my wife also, was the only person in my life who I have seen elevate my indicant codes when others, especially the lower menial class tried to depreciate it. It may be mentioned here that I always had not much of a problem, even in when I was financially very weak to deal with dignity with the upper classes. However, the lower menial class couldn’t generally understand how I could claim to a higher indicant word code, when I looked quite poor.

For them, every evaluation is based on very tangible items like expensive dress, affluent looks, possession of car, good house and such things. Anyone who can’t measure up to this evaluation standards, they would pull to their levels. It is an equality that is repulsive, one which doesn’t want. For, it is an equality established through lower indicant word codes. [Like the equality that the blacks of South Africa would willingly and possibly forcibly give the white folks there]

Now coming back to the lady, she would immediately use the words Saab, UNN etc. about me to them quite forcefully. I must admit that it really requires a lot of mental stamina to promote and introduce a person thus to the lower menial class, when the person himself looks quite unfit for that level, in terms of finance, dress and appearance.

I do remember another instance in the same city. I was at that time living near to a not-in-service IAS officer’s house. I was on quite friendly terms with him and used to discuss an immensity of subjects. For, he was an uncommonly well-read person. Now, the problem was the he had a few persons around him to attend to his odd jobs. They couldn’t understand how I could be quite friendly with the IAS officer, and did also address him with his name with a Mr. prefixed.

It must have appeared that I was acting quite absurdly and being absolutely impertinent, with no concern for social propriety. Actually this problem has haunted me even when I lived in quite rich conditions also. Most of my thought processes, reading subjects and even discussion topics would be quite removed from that of the local people in the immediate vicinity. Moreover, I usually had a wider canvas of perspective, compared to the local logic of most others.

The lower intellectual class of persons do not usually have much to compare and evaluate another person from an intellectual point of view. For example, the variety of subjects and themes that I had discussed with the IAS officer are almost all of them, quite beyond the purview of his serving class of persons. In fact, most of the themes were quite removed from anything that they would have even thought about.

I do remember in a novel by a famous Malayalam novel, the lower castes females mentioning about the farting. In that, they fart. So does the queen. At that level, they can find an equalisation. And at that level they can find some common theme to discuss and evaluate and even make snide remarks about the queen. However, above that level of equalisation, the queen is nowhere near their right or intellectual standard of evaluation.

That is the way the lower-intellectual-stature persons try to twine another person with whom there is no other way of finding equality. By finding some level at which point the other man has a foot in the dirt.

Now coming back to the lady. She was a native-Malayalam speaker. To a lot of Malayalee officials, her standard communication code was the usage of Saar. I couldn’t bring myself to do this with equanimity. In fact, the only time that I did use this under duress was when I was doing a manufacturing business. This was because for the first time in my life, I was under the constant control of low-class officialdom. They could create much havoc on business by denying official papers and making me run in circles to get a thing which should have been given to me on a very first round interaction. To extract the Saar and other connected servitude from me, they all had statutory books of rules, by which they could punish me heavily for seeming transgressions.

She used to address me as Saar also. Now, the situation was that there was a government ‘officer’ also in this communication network. (Let me call him Mr. N) Mr. N was a Saar to her. She was a Ningal to him. I was a Saar to her. She was a Ningal to me. However since I maintained my communication with Mr. N in English, there was no hierarchy issue between us.

However, I was quite distressed to be a Saar to the lady. So I insisted that she should address me as Ningal. So that between us the common word for You was Ningal. Now, when this happened, there comes a very powerful destabilisation of the three-cornered link. Mr. N remained a Saar to her, while I was brought down to Ningal. I went down. Along with this coming down, there was the incessant issue of me being pulled down by my wife’s family members. My wife stood by them, in the name of loyalty to various connected family members.

Once, destabilising effect came upon on the three-cornered link, everything started going haywire. Mr. N’s stature vis-a-vis mine went up. I went down. This issue became more complicated as other persons also appeared in the scene. Actually Mr. N was not a bad person. However, when persons change location in the indicant word codes, there shall be powerful dislocation of direction component of communication.

I should admit that I had to react to communication tones that had the power to derail personal links in an inimical manner. So, the total outcome of trying to change a communication code was to change the whole personal relation setup. I do feel bad about the outcome. Wherein a person who did show exemplary support couldn’t be repaid in a similar manner. With gratitude.

For, one of the greatest supports any person can lend another person in a feudal language social ambience is to hold up the indicant word codes, when it is being flayed upon.

0. Book Profile


2. Essence of improving

3. Command codes in the language software

4. Spontaneous block to information

5. Forgetting as a social art

6. What the Colonial English faced

7. The third quandary

8. A personal briefing

9. Fifth issue

10. The sixth issue

11. Conceptualising looting

12. Insights from my own training programme

13. A colonial British quandary

14. Entering the world of animals

15. Travails of training

16. Notes on education, bureaucracy etc.

17. On to Christian religion

18. The master classes strike back

19. Codes and routes of command

20. The sly stance of feudal indicant codes

21. Pristine English and its faded form

22. How they take the mile!

23. Media as an indoctrination tool

24. How a nation lost its independence

25. Social engineering

26. Social engineering and sex appeal

27. Conceptualising Collective Wisdom

28. Defining feudalism

29. British colonialism vs American hegemony

30. Revolting against a benevolent governance

31. The destination

32. Back again to Travancore

33. Media and its frill sides

34. Online unilateral censorship

35. Codes of mutual repulsion

36. Understanding a single factor of racism

37. Light into the darkness

38. The logic of blocking information

39. Mediocre might

40. Dangers of non-cordoned democracy

41. The barrage of blocks

42. Greatness of the US

43. Where Muslims deviate from pristine Islam

44. Film stars as popular trainers

45. Freedom of speech and feudal languages

46. Wearing out refinement

47. Leading the Anglosphere

48. Indian Culture

49. The miserable Indian media

50. A low quality idea

51. What a local self government could do

52. The aspects of quality improvement

53. Parameters of spamming

54. Profound quality enhancement

55. The innate English stance

56. Frill elements of quality improvement

57. Enter the twilight zone

58. Continuing on human development

59. Refinements in automobile driving

60. Back to Quality Improvement

61. Entering an area of tremulous disquiet

62. Stature on an elevated platform

63. The sly and treacherous debauchery

64. Reflections of a personal kind

65. Observations on the effect of gold

66. Facets of the training

67. Secure refinement versus insecure odium

68. Clowning around with precious antiquity

69. Handing over helpless entities to crooks

70. Trade, fair and foul

71. The complexities in the virtual codes

72. Mania in the codes

73. Satanic codes on the loose

74. Jallianwalabagh incident

75. A digression and a detour

76. Teaching Hindi in Australia

77. Seeming quixotic features

78. Disincentives in teaching English

79. Who should rule?

80. What is it that I am doing?

81. When oblivion takes over

82. From the ‘great’ ‘Indian’ history

83. Routes to quality enhancement

84. Epilogue

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