11th December 2016

Sri Sachchidanand Rai

Dr. Chandra Poojary M

Dear Sachchi, Doctor,

Namaste
Sub: Note on ‘Deconstruction’
Sachchi, you wanted me to write a note on ‘Vyasanas’ based on which we could have further
discussions.

Doctor, you have always maintained that designing and implementing some tools for
‘improving service delivery’ does not amount to a larger definition of politics. You have
pointed out a lot of gaps in our CONNECT initiative over a period of time, the last one being
the definition of ‘Freedom’ as Amartya Sen has mentioned.

Based on my learning and assimilation from teachings and discussions with Sri Padmalaya
Nagaraj as well as referring to some articles in international journals, I am attempting to write
a first note on the subject. This note is meant for the prospective as a lesson series for the
entire CONNECT initiative.

You could find a lot of unwanted, repetitive and redundant matter in this note or find that the
note does not answer your basic questions in a satisfactory manner. I request both of you to
filter what you wish to focus on and ask me the next set of questions or clarifications.
Building on them would make this note more comprehensive.

Content
Our Knowledge Systems
The Cause – Action – Consequence cycle
Connecting with or Disconnecting from Nature [Universe]
The Mind-Body Continuum
The birth and sustenance of duality
References to articles on the consequence of duality and the quest for the future
The ‘Achala’ curriculum – basic terms, Panchadashi, Dwadashi, Shodashi and Paripurna
‘Panchadashi’ – Understanding the ‘Vyasanas’
How our ‘Vyasanas’ have corrupted all the three major ‘isms’ of the twentieth century
‘Dwadashi’ – Understanding the systematic construction and sustenance of ‘Vyasanas’ since
birth
‘Shodashi’ – Understanding and practicing the ‘deconstruction’ of our ‘vyasanas’ towards
liberating our mind and realizing Freedom
Defining the ‘Political Economy’ for the prospective
The Chhapra experience in teaching and training on ‘Vyasanas’ to the Karyakarta

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Our Knowledge Systems
Our knowledge systems, which in turn define our thought processes and actions comprise of
three types viz.

 ‘As it is’ Knowledge systems [YATHAVATH]

 ‘Predetermined’ Knowledge systems [POORVANIRDHARITHA]
 ‘Illusory’ Knowledge systems [BRAMA or BRANTHI]

‘As it is’ Knowledge systems are those which are existing in nature and which are Truth or
Undisputable for everyone for e.g. air, water, tree, life, sunlight, hunger, etc.

‘Predetermined’ Knowledge systems are those created and sustained by man in various
forms and do not have any association whatsoever with nature for e.g. caste, race, gender
bias [Gender in nature or in biology is ‘As it is’ but every other construction associated with
gender is ‘predetermined’ like ‘women are weak’, etc.], capitalism, socialism, communism,
federalism

‘Illusory’ Knowledge systems are again created and sustained by man in various forms and
are associated with beliefs and practices. ‘Those born in backward castes cannot prosper in
society’, ‘I am from a village therefore I can never learn English’, ‘Market Economy is the
best for addressing the poverty across the world’, etc. back

The Cause – Action – Consequence cycle

Our knowledge systems comprising of the three varieties govern our thought processes and
actions every moment of our life. The three varieties are normally inseparable and not
discernible unless one consciously attempts to discern or discriminate. Together they result
in the ‘Cause – Action – Consequence’ cycle which we are perennially locked into.

If we have an ‘As it is’ cause [like acquiring food for our hunger], then our action will be
focused on ‘acquiring food for the current hunger’ and once acquired, the consequence will
be ‘satiation of present hunger’. If we have an associated ‘predetermined’ cause that ‘food
must be procured for 30 days in advance’ or an ‘illusory’ cause that ‘not having 30 days of
food implies impending doom’ then we set in motion a whole lot of actions which not only
affect our own body and mind but also affect those around us. The larger the ‘predetermined’
and ‘illusory’ components, the larger would be the trail of actions and consequences. To add
further to this, if I were to believe that procuring 30 days food in advance is ‘Ordinary’ and
procuring 90 days of food is ‘Shrestha’, then another set of actions for accrual and
consequences are let loose

Instead of detailing each of these terms I would like to give an illustration with a live
example. Our team member Veeresh believes that his house is in shambles and not worthy
to bring in any friend or relative. Constructing a house ‘worthy’ to live and bring in friends is
the topmost priority. He is determined to build a new house which could cost a few lakhs. He
has his own piece of land which he intends using for the construction. He has also reasoned
that the method of earning in the CONNECT initiative will take years for making a sizeable
savings in order to construct his house. The apt methods of accruing enough funds are the
sectors of civil contracts and real estate. Irrigation projects giving out huge contracts or piece
work of canal lining and the buying and selling of land in urban areas in and around Chhapra
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are the work arena. He is confident that he has the requisite competence and skills to deal
with both these sectors and will earn at least Rs. 3 lakhs by the end of December 2016 or
latest by January end 2017

I will not go into defining or clarifying what part of the above paragraph is ‘As it is’, what is
‘predetermined’ or what is ‘illusory’ but come straight into the classification of ‘our state of
mind’ in this context.

The ideal state of mind to be in is referred as the ‘010’ state. The first digit signifies the
past, the second signifies the present [‘this moment’ to be precise] while the third digit
signifies the future. The ‘010’ state signifies a state of mind where we are completely
aware of the ‘present moment’. All our thoughts and actions are governed by this
‘awareness’. This is possible only when we train our minds to be focused on ‘As it is’
knowledge systems and eliminate the ‘predetermined’ or ‘illusory’ knowledge components.
Every single animal or plant in this universe is trained to be in this state by nature itself

The other possible states of mind are ‘100’ [signifying living in the past] or ‘001’
[signifying living in the future]. The higher the ratio or intensity of ‘predetermined’ or ‘illusory’
components, the more we will be in ‘100’ or ‘001’ state of mind. For e.g. if I were to
focus on the upcoming meeting with the PMO and spend every moment in preparing for it,
then I will be in ‘010’ state whereas if I were to constantly think of the ‘grandeur I will be
living in’ if the idea is approved by the PMO or brooding about ‘what will be my state in case
the PMO does not approve the idea’ then I am in ‘001’ state. At the same time, if I am
accusing myself of having wasted my time in the recent past because of which my
preparations are inadequate then I will be in ‘100’ state.

The illustration of Veeresh given above appears to be an inseparable mix of ‘100’ state
and ‘001’ state, bordering towards ‘101’ state which has far more serious consequence
on the mind and body and well-being. In spite of scores of articles all around us on the crash
in the real estate sector due to demonetization as well as Sachchi’s own experience being
an entrepreneur in this sector, Veeresh continues to state that the real estate market in
Chhapra is unaffected and that he is bang on target to get his money.

Sri Padmalaya Nagaraj goes on to describe the ‘Naama’ or the three vertical lines on the
forehead of Lord Venkateshwara and the mark put on their foreheads by many Brahmins
signifies the ‘111’state. This is by far the most dangerous aspiration of man where he
wants to know and thereby control the past, the present and the future and does significant
irreversible damage to himself and nature.

The present day discourse of the Islamic fundamentalists who have a discourse of the past
leading to the explanation of the present, defining the actions in the present in order to reach
a particular ‘future’ is probably of ‘111’ state of mind drawing and subsuming a whole lot of
energy and resources of the world and leaving a trail of destruction behind [This
explanation of the Islamic fundamentalism is my own and is to be corroborated with
Sri Padmalaya Nagaraj]. The people of the past centuries who had attempted to master
the ‘111’ state in our country have been responsible for the creation and sustenance of a
lot of ‘predetermined’ and ‘illusory’ constructions prevalent and practiced in our society. The
Indian society is supposed to be nurturing and sustaining a whole lot of ‘predetermined’ and
‘illusory’ constructions more than any other society in the world back
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Connecting with or Disconnecting from Nature [Universe]
When one looks at data about the time duration of creation and existence of this universe or
the vastness of the universe in terms of innumerable solar systems or galaxies, it is obvious
that human being is but a miniscule part of this universe, a microcosm in a large continuum.

While on one hand, there are [and have been] discourses alerting man to this simple truth,
there are [and have been] alternate [and probably more powerful] discourses triggering
man’s quest to know and control nature without being alert or aware of the consequences.
Thus while one set of discourses ‘Connect’ man with nature, there are others which
‘Disconnect’ man with nature. What is the origin of such divergent discourses? back

The Mind-Body Continuum

One single important question which has set man’s quest in motion since time immemorial is
 Are the mind and body the same entity or separate entities?

Even if we were to attempt to answer this question today, each one of us could be stuck with
both possibilities. Most philosophies around the world have attempted to treat the Mind and
Body as two separate entities giving a superior status to the Mind. The Hindu scriptures
have gone a step further to define ‘Immortality’ of the mind while describing perishability of
the Body.

Buddhism is possibly the only discourse in the world trying to define a Mind – Body
continuum. Not only does it talk of a Mind – Body continuum but also of a Man – Nature
continuum. This continuum is called the ‘Ananthalasya’ where every man or living being has
a role to play and that has to be played with a ‘sense of responsibility’ so that the next
generation can continue to live in harmony in this continuum back

The birth and sustenance of duality

Most philosophies around the world defining Mind and Body as two different or separate
entities and at the same time adding a ‘Superior’ status to the Mind is identified as the cause
for the genesis of all duality. The Mind being considered superior takes the status of
‘Authority’ [or ‘Maalik’ in Hindi] while the Body is designated the status of the subordinate [or
‘Ghulam’ in Hindi].

This in turn leads to the birth of ‘Identity’ [‘Pratyekatha’ in Hindi] and ‘Separatism’
[‘Algavavad’ in Hindi]. The combination of Identity and Separatism is referred to by Sri
Padmalaya Nagaraj as the ‘Character Bomb’ [equivalent to the Nuclear Bomb which leads to
a chain of fission] which is eternal in nature and continues to act at every moment and
situation

We can go on and on illustrating the duality present all around us

 Mind and Body
 Head versus other organs
 Man and woman
 White skin and black skin
 Forward castes and backward castes
 Rich and Poor
 Beautiful and Ugly
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The first casualty of this duality or the “Superior – Subordinate” relationship is the
assumption of ‘Authority’ and the abdication of ‘Responsibility’ an essential part for the Mind-
Body continuum or the Man – Nature Continuum. This duality leading to ‘Identity’ and
‘Separatism’ is antithetic to ‘Cooperation’ and ‘Collaboration’ which are essential for ‘Well-
Being’ with Nature. Our own mind often treats the body with ‘Authority’ without
‘Responsibility’. Our mind often does not cooperate or collaborate with our own body, leave
alone cooperation and collaboration in society. back

References to articles on the consequence of duality and the quest for

the future
Terry Hyland in his book ‘Mindfulness and Learning’ examines the direct costs of mental
health in Britain. Public expenditure in Britain on mental health issues are a staggering 49
billion pounds of economic costs alone while aggregating to 77 billion pounds when wider
aspects of well-being are included. These costs do not include indirect costs like loss of
productivity and harmony in the family, etc.

Terry Hyland goes on to illustrate how English speaking countries have a higher mental
health costs than many other countries like China, Japan or other European countries
speaking French, Spanish, etc. He tries to figure out the causes in the respective
philosophies leading to the varying mental health costs. He tries to correlate the aspects in
the philosophy and practices contributing to Mind- Body duality or facilitating the Mind –
Body continuum, the higher the duality, the higher the mental health costs.

He then studies Nagarjuna’s writings on the Mind – Body continuum and ‘Mindfulness’
practice. This ‘Mindfulness’ practice as described in his book appears to be the ‘010’ state
described earlier. He laments that present day education curriculum [including vocational
skills] do not adhere to the basic definition of ‘Education’ in terms of preparing the ‘person to
meet tomorrow’s challenges’. He looks forward to proposing a ‘Mindfulness’ based education
curriculum in order to address the huge mental health costs to society

Deborah Orr in her paper defines ‘Oppressive Pedagogy’ in our education system as the
source of mental health issues in our society. By ‘Oppressive Pedagogy’ she does not imply
the oppressive techniques used in the classroom. She explains that the ‘duality’ described
earlier has led to a creation of a dual set of ‘values and practices’ pitted against each other.
This is what she describes as ‘Oppressive Pedagogy’. One set of ‘values and practices’ are
assumed to be good for society and everybody is ‘encouraged’ [forced] to chase the
realization of such set of ‘values and practices’. [In our country, the emphasis that only
engineering and medical pursuits are the best after standard XII is a classic case of such
‘Oppressive Pedagogy’]. Education per se, is to develop a temperament without setting any
relative biases but such a definition is shown the door by the ‘Oppressive Pedagogy’
practiced everywhere

While a set of ‘Brilliant’ children are indeed able to acquire such an elite set of ‘Values and
Practices’ many are left behind in this chase not only creating a huge amount of inequality
but also a very high ‘Feeling of Inequality’. Not only such ‘Unequal’ societies are prone to
severe mental health issues, they are also prone to more violence back

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The ‘Achala’ curriculum – basic terms, Panchadashi, Dwadashi,
Shodashi and Paripurna
‘Achala’ culture is practiced by many individuals and families in their personal and family
domain. This culture is prevalent in the drought prone regions of Karnataka – Andhra
Pradesh – Tamilnadu viz. the districts of Kolar, Chikkaballapur, Ananthapur, Kadapa,
Kurnool, Krishnagiri and Dharmapuri districts. The ‘Achala’ practitioners are also located in
several districts of Andhra Pradesh including districts like Nellore, East and West Godavari,
etc. Much of the literature of ‘Achala’ culture presently available is in Telugu and mostly
written in late 19th century and early 20th century. Some of the literature available is also
written post-independence.

Shivarama Deekshathar’s name figures as a leading personality who has initiated several
thousand people in the practice of ‘Achala’ culture. He was supposed to be a great
‘Advaitha’ scholar in his early days but later on took to ‘Achala’ practice convinced by its
teachings. There are many folk songs called ‘Tatva Pada’ in Kannada or ‘Tatvalu’ in Telugu
which have embedded ‘Achala’ teachings in them. People practicing ‘Achala’ needed to be
incognito in society owing to other discourses pursued by the then powers [kings, Brahmin
scholars] who feared the power of ‘Achala’ teachings and its transformational capabilities
and would probably use all forms of violence to extinguish the existence of such alternate
teachings

‘Achala’ culture and its practice have an enormous resemblance to the eighth step ‘Achala’
as described in the Dasa Boomika Shasthra. Thus it is assumed that the ‘Achala’ practice
has been in vogue for many centuries and has survived the test of time

Those wishing to get initiated in ‘Achala’ practice have a rigorous curriculum of nine years. A
brief set of terms in the ‘Achala’ practice [the terms are neither in any specific order nor
exhaustive but just for illustration] are listed below.

 Kaarana – Karya – Parinaama Vishleshana [Understanding the Cause – Action –

Consequence loop and developing the capability to analyze and discriminate them in
our thought processes and actions]

 Kaarana Nirasana [Deconstructing the ‘Causes’ of our actions, dropping those which
are attributable to ‘predetermined’ and ‘illusory’ knowledge systems and practicing
only those attributable to ‘As it is’ knowledge systems

 Brama Nirasana [Deconstructing all forms of ‘illusory’ causes for our actions]

 Dwi-daya Dosha Nirasana [Deconstructing the ‘duality’ in all our thinking and action
and our pursuits in this duality. All forms of ‘duality’ make us swing like a pendulum
which is constantly in motion, whose two ends are unstable or ‘momentary’. Rich –
Poor, Urban – Rural, Upper caste – Lower caste, Relevant and Irrelevant postings –
all these and any other form of duality existing in our thoughts and practice are
momentary and our chase for achieving the illusory momentary position continues to
be eternal. ‘Achala’ practice advocates the middle path

 Ahankara Nirasana [Each form of duality is an ‘ahankaara’ which clouds our rational
or free thinking. The ‘Upper caste’ mind is as much an ‘ahankaara’ as the ‘lower
caste’ mind. The existence of such ‘ahankaara’ prevents free thinking, cooperation
and collaboration within families and communities]

 Kaarya Nirasana [Deconstructing the ‘Actions’ we are involved in . . . . . . . ]

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  Parinaama Nirasana [Deconstructing the ‘Consequences’ of the ‘Actions’ we are
involved in]

 Bayalu [emptiness] state [Reaching a state of ‘emptiness’ after practicing the

Kaarana Nirasana, Kaarya Nirasana, Parinaama Nirasana. This ‘emptiness’ is not a
case of stillness or no life. This ‘emptiness’ is the state arrived at after all the
Nirasana or deconstruction and reaching a state of oneness with nature and all fellow
human beings, a state of freedom and responsibility also in continuum. In the context
of our CONNECT initiative, the more we move towards this ‘bayalu’ or ‘emptiness’
state individually or collectively, the more we attain freedom, the more democratic we
will be and the more we will be in a position to define what kind of society [or political
economy] we want as well as define the ways and means to achieve it

 ‘Panchadashi’ – The set of 5 x 3 = 15 vyasanas [vyasana is ‘Nasha’ in Hindi or

‘addiction’] Panchadashi is the 15 simple forms of manifestation of all our pursuits in
the ‘predetermined’ and ‘illusory’ domain. Sri Padmalaya Nagaraj has attempted to
educate us [me and several people in ADIMA, the NGO working for Dalit
empowerment in Kolar, Karnataka] over the past one year on all the aspects of
‘Achala’ practice based on which I have made the notes written above. When it was
pointed out that the entire spectrum or syllabus is mind boggling and may not be
digestible by an average Karyakarta of the CONNECT initiative, Sri Padmalaya
Nagaraj advocated the focus on the ‘Panchadashi’ in the CONNECT initiative. Sri
Padmalaya Nagaraj has taught the manifestation of the Panchadashi in the socio-
politico-cultural context of the CONNECT initiative. Understanding the vyasanas and
how it operates is an essential prerequisite to ‘deconstructing’ them. The approach
will be commune as well as individual [The experience of teaching ‘Panchadashi’ to
the Karyakarta in Chhapra is narrated in the last chapter of this note]

 ‘Dwadashi’ - Understanding the set of 12 processes since our birth for the
assimilation and practice of the Panchadashi till we are completely and inseparably
addicted. This includes the mind taking control over all the five senses and making a
slave of them. Even I have had only a first level lesson on ‘Dwadashi’. We need to
examine whether the teaching and training on ‘Dwadashi’ is relevant for the
CONNECT initiative

 ‘Shodasi’ – Understanding the set of 16 processes by the individual as well as the

commune [collectively] to ‘unlearn’ the ‘Panchadashi’ and liberate the mind of these
addictions

 ‘Paripurna’ – Reaching the state of ‘bayalu’ or ‘emptiness’ described earlier. In the

‘Paripurna’ portion of the ‘Achala’ curriculum, the Guru has nothing to offer to the
disciple but only observes the ‘Achala’ practice in its entirety back

‘Panchadashi’ – Understanding the ‘Vyasanas’

The manifestation and practice of our ‘predetermined’ and ‘illusory’ knowledge systems as
well as the manifestation and practice of ‘duality’ of every form [Mind – Body as separate
entities and Mind being superior to Body] primarily leads to the notion of ‘Identity’
[Pratyekatha] and the practice of ‘Separatism’ [Algavavad] which is the trunk of the tree. This
in turn leads to the formation of five main ‘vyasanas’ [or Nasha in Hindi, addiction in English].
The primary practice of ‘Pratyekata’ and ‘Algavavad’ and its associated five vyasanas are

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the ‘Constitution’ which guide each and every thought and action in our society – not the
Indian Constitution as in the books

First the ‘Cause’ - Shrestatha Vyasana [Superiority addiction]

& its 3 sub-varieties - Sampatti [property], Gyan [Knowledge], Adhikara [Authority]

The mind is addicted to the pursuit of ‘Shrestatha’ or ‘Superiority’ in every moment of life.
‘Shrestatha’ [and its three sub-varieties] can be observed in numerous forms in everyday life.

Sampatti [property] Shrestatha can be real estate or money or even ‘beauty’ (articles of
beauty or even a beautiful wife / daughter-in-law). The Western notion of “Time is money”
often repeated in India has resulted in ‘Time’ being converted into the ‘Sampatti Shrestatha
vyasan’. There is no dearth of shortcuts being taken by people to save some time – after all,
time saved is money made, isn’t it? This could be irrespective of serious peril which one can
put himself or family members by going in the opposite direction in a one-way street or
causing the railway tracks when high speed trains pass by, etc.

Shrestatha can be even seen in the public domain in every form. I can cite so many villages
in the backward Raichur and Bidar districts of Karnataka which boast of a costly and well-
built Welcome Arch or a High Tower Lamp post at the entrance to the village but lacking
basic amenities like drinking water and sanitation. The discourse of making Hyderabad like
Singapore or making Amaravathi like Singapore is well known. Since the Shrestatha vyasan
is not only in Sri Chandrababu Naidu but also in numerous Andhraites [who feel humiliated
at the loss of Hyderabad], Amaravathi continues to dominate the public discourse even if it
were to uproot several lush green villages [It is a sacrifice necessary for the Andhra pride] or
is a huge cost to the environment

Gyan [knowledge] Shrestatha can be any form of knowledge which connotes superiority [like
acquiring a PhD without having a clear social or public purpose]. It can be in learning to use
a bike to show off on the road

Adhikaara [authority] Shrestatha can be any form of authority as a form of superiority, once
again without a clear public purpose

People could have a shrestatha vyasana of any two of these or all three sub-varieties

- ---------

The Cause ‘Shrestatha’ Vyasana leads to the

Second the ‘Action’ - Sangrahan Vyasan [Accrual addiction]

& its 3 sub-varieties - Sampatti [property], Gyan [Knowledge], Adhikaara [Authority]

The mind is guided by the pursuit of ‘Shrestatha’ as a cause and continues to act in the
pursuit of ‘Sangrahan’ [accrual]. The ‘Shrestatha’ Vyasan and the ‘Sangrahan’ Vyasan are
powerful addiction to supersede every law in the country. If the law-keepers are also afflicted
by these vyasanas [after all, they are also products of the same social environment], then all
talk of ‘Governance’ is again in the books like the Indian Constitution

I assume that the three sub-varieties are self-explanatory

- ---------

The Cause ‘Shrestatha’ Vyasan and the Action ‘Sangrahan’ Vyasan lead to the

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Third the ‘Consequence’ - Sukhaprasav Vyasan [addiction to comfort]
& its 3 sub-varieties - Sampatti, Gyan and Adhikaara
[Property, knowledge and authority]

The cause ‘Shrestatha’ [Superiority] and the action of ‘Sangrahan’ [Accrual] lead to the
consequence of ‘Sukhaprasav’ [the birth of comfort]. The mind is constantly converting all
the accrual into ‘comforts’ with the hope that it will lead to ‘Sukha’ [or the illusory happiness]

Again I assume that the three sub-varieties are self-explanatory

- ---------

Trouble begins when the above mentioned cycle of ‘Cause – Action – Consequence’
[Shrestatha vyasan – sangrahan vyasan – sukhaprasav vyasan] does not lead to the
‘realization’ of happiness which was expected or there is an interruption in the above cycle
due to external ‘competition’. This leads to the

Fourth - Pakshapatha vyasan [addiction to the notion of ‘Partiality’]

& its 3 sub-varieties - Sambanda, Astitva and Adhikaara Taratamya
[Relations, Status and discrimination in authority]

The Cause ‘Shrestatha’ Vyasan can only be felt but evidence cannot be provided
The Action ‘Sangrahan’ vyasan and the consequence ‘sukhaprasav’ vyasan can be seen to
some extent

But when it comes to ‘Pakshapatha’ vyasan, it can be clearly made out by the language
used by the person. For e.g. “You have given 4 biscuits to the elder brother and only two to
me” instead of a simple and more responsible statement “I need 4 biscuits but I have
received only 2. Can I get 2 more?”

The ‘Astitva’ Pakshapatha vyasan can be seen every day in sentences like “My colleague
has bought a Skoda Octavia whereas I am still stuck with the Maruti Alto. I think I need to go
in for an Audi A5 at the earliest” [This vyasan is powerful enough to make the person forget
all his financial liabilities EMI dues and family needs]

The ‘Adhikaara Taratamya’ Pakshapatha vyasan can be seen in every government

department or in the corporate where a particular designation or posting is compared along
the lines of superiority or accrual or sukhaprasav instead of the responsibility associated with
the posting or designation.

- ---------

When repeated use of the fourth ‘pakshapath vyasan’ does not lead to the ‘Desired’ results,
it leads to the

Fifth - Balaprayog vyasan

& its 3 sub-varieties - Naitikate, Kanoon and Himse
[Morality, Law and Violence]

The ‘shrestathe’ is exercised first by the use of ‘Naitikate Balaprayog vyasan’ or ‘Using
Morality as a Force’ to achieve the objective. A typical example is the curtailment of women’s
or girl’s dress in our society.

The next step in the increasing order is the use of ‘Law’ as a tool to subjugate. The ‘Kanoon’
or ‘Law’ referred here is not just the Indian Law [IPC or CrPC, these came into existence
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only a century ago] but social norms used in the form of ‘Laws’. Adolescent girls going to
school / college often hear the statement “If you do not subscribe to what we say, we have to
get you married off in a short course of time”. The ‘Kanoon balaprayog vyasan’ can also be
found in seemingly vulnerable sections of our society. A new daughter-in-law can be found
to have her way by citing the threat of Section 498 of the IPC / CrPC

The last but not the least is to use ‘violence’ as a tool. This ‘violence’ can either be physical
or ‘violence of the mind’ – both are equal as far as this vyasan is concerned back

How our ‘Vyasanas’ have corrupted all the three major ‘isms’ of the
twentieth century
If I am right, the three major ‘isms’ which defined national and international politics of the
twentieth century and continues to define in the 21st century are Capitalism, Communism
and Socialism

While there can be many discourses and articulation about the relative merits of the three
‘isms’ to our society and country, it is none-the-less true that country after country following
either of the three ‘isms’ are either reporting a lot of fault lines or are trying to come to terms
with it.

Why is it that all the three ‘isms’ are having similar fate at the hands of man and countries
charting the course using one of the three ‘isms’ finding fault lines in their policies and
governance and struggling with unanswered questions.

Not only are the three ‘isms’ struggling in the 21st century, mankind is struggling with an
irreversible environment depletion and climate change.

The answers to these can be found in the five vyasanas practiced and perfected by man
since time immemorial. Nagarjuna and the ‘Achala’ practitioners have identified these
vyasanas around 2000 years ago and these are relevant even today irrespective of the three
‘isms’ we try to practice at the macro level back

‘Dwadashi’ – Understanding the systematic construction and

sustenance of ‘Vyasanas’ since birth
The set of 12 processes since our birth for the assimilation and practice of the Panchadashi
till we are completely and inseparably addicted – This is not being elaborated here back

‘Shodashi’ – Understanding and practicing the ‘deconstruction’ of our

‘vyasanas’ towards liberating our mind and realizing Freedom
The set of 16 processes by the individual as well as the commune [collectively] to ‘unlearn’
the ‘Panchadashi’ and liberate the mind of these addictions– This is not being elaborated
here back

Prepared by G.Mohan based on learning and assimilation

of the teachings of Sri Padmalaya Nagaraj Page 10 of 11
Defining the ‘Political Economy’ for the prospective
The Indian Constitution not only provides for an appropriate Centre – State relationship in
the Federal setup but also provides for the 73rd and 74th amendment giving enormous scope
for PRIs and ULBs.

The various vyasanas described above can be attributed and correlated to the state of
affairs of these institutions of governance. Thus freeing the mind of these vyasanas in order
to liberate them and begin to enjoy true freedom is an essential part of the CONNECT
initiative. Once the processes are set in motion and a gradual liberation does take place, it is
time to start defining the appropriate form of political economy.

We need not even have a single format of ‘Political Economy’ for the entire country. We
have always talked of our diversity and pluralism. The federal structure is well-defined in the
context of Centre – state relationship. This could be advanced to all the three tiers of PRIs
and the ULBs. Thus there could be a Plural form of Political economy, something common at
the Centre, while varying with states and to the last Gram Panchayath within the state
[Request Dr. Chandra Poojary to correct the above articulation] back

The Chhapra experience in teaching and training on ‘Vyasanas’ to the

Karyakarta
The Chhapra experiment underway since May 2016 has presented with a scenario hitherto
not experienced by me. Given the backwardness of the district, I had assumed a great deal
of ‘Non-Cooperative Behavior’ on part of many stakeholders in the district. I am not only
surprised but dumb-founded by the sheer absence of such non-cooperative behavior on
behalf of the stakeholders [I am not referring to the inertia of the bureaucracy and
government personnel in transforming themselves from their current ‘no-service to people’
position as ‘Non-Cooperative Behavior’]

I think all stakeholders in general have considered Sachidanand Rai as a madcap pouring
his own money into trying to transform Chhapra or have found themselves without
ammunition to take this head-on. Their existing arsenals are for fighting a different kind of
war.

The August – November 2016 operations with just 18 Karyakarta [total of 20 counting
Veeresh and Umesh] have exposed the existence and practice of all the five kinds of
vyasanas. Thus dealing with the vyasanas within the team was a top priority for me in the
designated workshop which began on November 22nd. Most of the five days were spent on
explanation and illustration of the existence of these vyasanas, besides some forms of
paradigm shift required within the team.

Each of the team members are not only using these terms appropriately, but are also able to
spot these within their own families as well as in the villages where they meet various
people. Of course, it is a long way to go when each of the Karyakarta can spot a vyasan
within themselves. Today, they do not resist when shown that they have a vyasana.

- ---------

That’s for now. Awaiting your queries

With warm regards
G.Mohan

Prepared by G.Mohan based on learning and assimilation

of the teachings of Sri Padmalaya Nagaraj Page 11 of 11