Tuesday, 12 May 2026

BEYOND DRAVIDIAN POLITICS: VIJAY AND THE POLITICAL REAWAKENING OF TAMIL NADU

(AI Generated)


The rise of Vijay as the new Chief Minister of Tamil Nadu marks a potentially historic shift in the political landscape of the state. For more than six decades, Tamil Nadu’s politics has been dominated by the Dravidian ideological framework that originated with the Dravidar Kazhagam and later evolved through parties such as the Dravida Munnetra Kazhagam and the All India Anna Dravida Munnetra Kazhagam. This ideological tradition deeply shaped the social, cultural, and political consciousness of generations of Tamil people, creating a powerful socio-psychological hold over the electorate.

While the Dravidian movement undeniably contributed to social justice, regional identity, and political empowerment, it has also faced persistent criticism over allegations of corruption, dynastic politics, administrative inefficiency, and the gradual erosion of ideological purity. Over time, many voters began to feel disconnected from the emotional and rhetorical politics that once inspired earlier generations.

The emergence of a younger and more globally exposed electorate significantly altered this political equation. Today’s youth are far more technologically connected, socially aware, and economically aspirational than previous generations. Unlike their predecessors, many are not emotionally tied to historical political narratives or ideological loyalties. Instead, they evaluate governance through the lens of performance, transparency, economic opportunity, and global standards of development. They compare not merely with other Indian states, but with international benchmarks in education, infrastructure, employment, and quality of life.

It is within this changing political climate that Vijay’s entry gained extraordinary momentum. To many supporters, he represents a break from entrenched political structures and an alternative to traditional Dravidian politics. His appeal lies less in conventional political credentials and more in the perception that he is untainted by the compromises and baggage associated with career politicians. For a significant section of the public, particularly younger voters, Vijay emerged as a symbolic “white knight”, a figure of renewed hope capable of challenging a stagnant political culture.

However, symbolism alone cannot sustain governance. Vijay faces an enormous challenge ahead. Unlike seasoned political leaders, he lacks direct administrative and governmental experience. Running a state as complex and economically significant as Tamil Nadu requires far more than popularity, charisma, or public goodwill. It demands institutional understanding, strategic policymaking, crisis management, and the ability to navigate the often ruthless realities of political power.

At the same time, leadership is not solely determined by experience. History has shown that individuals with conviction, courage, and the willingness to learn can rise to the demands of public office when supported by capable advisors and principled institutions. Vijay’s success will largely depend on the quality of the team he surrounds himself with and whether he can remain grounded in public service rather than personality driven politics.

Politics, however, remains a double edged sword. It has the power to elevate individuals with noble intentions, but it can equally compromise even the most virtuous leaders through ambition, pressure, and political survival. Therefore, while optimism surrounding Vijay is understandable, it must also be tempered with critical scrutiny and realistic expectations.

A Socratic idea that closely reflects Vijay’s current political situation is,

“The unexamined life is not worth living.”

In the context of Tamil Nadu’s political climate, this philosophy can be interpreted as a call for both leaders and citizens to critically question long standing political traditions, loyalties, and systems rather than accepting them unquestioningly. For decades, Dravidian politics shaped the identity and governance of the state. Vijay’s rise symbolizes a moment where many voters, especially younger generations, are reexamining inherited political narratives and asking whether those systems still serve contemporary aspirations.

For Vijay himself, the quote also carries a deeper warning. Entering politics without administrative experience means he must constantly examine his own motives, decisions, advisors, and actions. Socrates believed that virtue comes from wisdom and self awareness, not popularity or power. In politics, this means that charisma alone is insufficient, where a leader must be willing to question himself continuously and remain accountable to truth and justice.

Nevertheless, democracy thrives when new possibilities are allowed to emerge. Rather than rushing to either glorify or condemn Vijay, it would be wiser to grant him the opportunity to prove himself through governance, integrity, and results. 

In the end, meaningful leadership is judged not by promises or perceptions, but by the lasting impact it leaves on the people.

Cheers.

ravivarmmankkanniappan@1237120526 3°10'35"N 101°32'57"E

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Friday, 1 May 2026

THE LOST SACREDNESS OF BEING HUMAN

 


“Another enormous thing which we have lost through this struggle and through this regimentation, is love.

Sirs, love is chaste- and without love, merely to overcome or indulge in sex has no meaning.

 Without love, we have become what we are today, mere machines.

If we look at our faces in the mirror, we can see how unformed they are, how immature we are.

We have produced children without love. Often, we are emotionally driven without love and what kind of civilization do you expect to produce in that way?

I know the religious books say that you must become a Brahmacharya to find God. Do you mean to say that you can find God without love?

Brahmacharya is merely an idea, an ideal to be achieved. Surely that which you achieve through will, through condemnation, through conclusion will not lead you to reality, to God.

What shows us the way to reality, to God, is understanding, not suppression, not substitution.

To give up sex for the love of God is only substitution, only sublimation, it is not understanding.

So, if there is love, there is chastity. But to become chaste is to become ugly, vicious, and immature.”     

- In conversation by  Jiddu Krishnamurti.

The above is an excerpt from a dialogue between Jiddu Krishnamurti and Dr. Allan W. Anderson, professor of religious studies, titled Love, Sex and Pleasure. The conversation took place in San Diego in 1974 and later became part of the larger body of Krishnamurti’s teachings on relationships and what he often called the “mirror of relationship.” In these dialogues, Krishnamurti explored not only the nature of love and desire, but also the deeper psychological conditioning that shapes modern human existence.

Reading this passage by Jiddu Krishnamurti, I feel that his lament is not merely about sex, morality, or religion. It is about something far deeper that modern life has quietly lost, the soul of human existence itself. Life has become so mechanistic, so systematized, that we no longer know how to live naturally. Everything is reduced into a process, a method, a measurable outcome. We approach life almost as if we are machines following programmed instructions rather than living beings capable of love, wonder, and inward freedom.

Krishnamurti seems to suggest that humanity has slowly surrendered its spontaneity to regimentation. Even our most intimate experiences are no longer lived fully but processed functionally. Sex, for instance, is either reduced to biological procreation or to the fulfilment of lust. It becomes something to achieve, consume, or suppress. In either case, the living essence behind it is absent. Without love, sex loses its sacredness and becomes mechanical. That is why he says we have become “mere machines.” There is a devastating truth in that statement because one can see how modern relationships are often driven more by loneliness, desire, validation, or social conditioning than by genuine affection or deep human connection.

What is even more striking is that Krishnamurti extends this criticism to spirituality itself. The attainment of God too has become procedural. Religion often presents enlightenment as though it were an algorithm, follow certain rules, suppress certain desires, adopt a code of conduct, practice a discipline, and eventually arrive at truth. Brahmacharya, in this context, becomes not understanding but an imposed ideal. Krishnamurti challenges this entire structure. Can God really be found through suppression? Can truth emerge from fear driven discipline or from the will to become “pure”? If chastity is forced through condemnation and control, then the mind remains trapped within conflict. One desire merely replaces another.

This is why he insists that understanding is greater than suppression. To renounce sex for the “love of God” may simply be another form of substitution, another psychological escape. The self still operates through ambition, only now the ambition is spiritual. The mind still seeks achievement, control, and certainty. In that sense, organized spirituality often mirrors the same mechanical thinking that dominates the rest of society.

What should be free and alive gradually becomes empirical and measurable. We now evaluate even inner life in terms of methods, results, and optimization. We ask which practice leads to enlightenment, which discipline guarantees peace, which system produces virtue. But perhaps love, truth, and God cannot be manufactured through technique at all. Perhaps they can only emerge when the mind stops trying to control itself through rigid structures.

There is a Thirukkural that beautifully resonates with this idea,

அன்பின் வழியது உயிர்நிலை; அஃதிலார்க்கு
என்புதோல் போர்த்த உடம்பு.” - Kural 80

A life without love, says Thirukkural, is merely a body covered with skin over bones. That insight feels remarkably close to Krishnamurti’s concern. Without love, human beings may continue functioning, producing, reproducing, worshipping, and succeeding outwardly, but inwardly something essential has died. Civilization itself becomes emotionally malformed because it is built by people who no longer know how to relate deeply to one another.

What I find most compelling in Krishnamurti is that he does not advocate chaos or indulgence. He is not arguing for the abandonment of morality. Rather, he is pointing toward a deeper intelligence that arises naturally through awareness and understanding. If there is love, he says, there is chastity. Not chastity born from fear or suppression, but an order that comes naturally when the mind is no longer fragmented by conflict and desire.

Perhaps this is why his words still feel painfully relevant today. Modern civilization increasingly treats human beings as programmable systems. We quantify productivity, emotions, attention, relationships, and even spirituality itself. We optimize everything and yet feel inwardly emptier. In the midst of all this efficiency, we seem to have forgotten how to simply be human.

Krishnamurti’s lament, then, is ultimately about the loss of humanity through psychological automation. He reminds us that life cannot be reduced to formulas without losing its sacredness. Love cannot be engineered. Truth cannot be achieved through coercion. And God cannot be reached through mechanical obedience. What restores humanity is not greater control, but deeper understanding, an awareness that allows us to encounter life directly, tenderly, and without the machinery of fear and ambition.

Cheers.

ravivarmmankkanniappan@2019010520263°2'37.8'' N 101°34.837' E

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