Vedic culture of Britain, let us start with the very name England

1. That to trace the underlying Vedic culture of Britain, let us start with the very name England. That is of Hindu, Sanskrit origin. To understand this let us turn to the French who have an older and more continuous civilization than that of the British. The French word for English and the English people is ‘Anglais’. The terminal ‘s’ is silent and therefore the name is ‘Anglai’. This is the Sanskrit word ‘Anguli’ i.e. a finger. That Ancient Hindu Explorers and administrators who fanned over a virgin Europe looked across the English channel and called the British isles ‘Anguli’ (‘sthan’ or ‘desh’) i.e. a finger – size, finger-length. If one imagines Europe to be a palm-size, palm-shaped continent Great British appears to be an ‘Anguli’ namely (an extended) finger. That the terminal ‘land’ stems from Sanskrit Sansthan as we shall presently explain. The Sanskrit word ‘granthi’ is spelled as ‘gland’ in English. Likewise the Sanskrit word ‘lamp-sthan’ os lamp-stand in English. That proves that the Sanskrit terminations ‘anth’ and ‘than’ change to ‘and’ in English. Therefore Angulisthan came to be spelled in English a Anguliand alias England. That In Sanskrit the suffix ‘ish’ signfies something ‘in the style of’. In English too the suffix ‘ish’ retains its original Sanskrit meaning. Take the Sanskrit word ‘baal’ signifying a child. The suffix ‘ish’ when added to the Sanskrit word ‘baal’ the derivative ‘baalish’ mean exactly what ‘child-ish’ means in English. By this rule the language of the Anglai people (or land) came to be known as Anguli-ish i.e. English. Therefore Anglai and Angulish (i.e. English) are Sanskrit words deriving from ‘Anguli’.
2. That the word Britain too is of Sanskrit origin. The Sanskrit term was Brihat – Sthan i.e. the Great Isles. In course of time Brihatsthan was corrupted to Britain in popular speech. That Britain itself signified ‘the Great’ isles was forgotten but the memory of ‘greatness’ persisted while the Sanskrit connotation was forgotten. That led to the addition of the objective ‘Great’ which explains the current name Great Britain.
3. That this has a parallel elsewhere. The name ‘Nile’ (pronounced ‘Neel’) was given to the Egyptian river by Indian explorers struck by its blue waters. Later its Sanskrit meaning was forgotten. Nile (Neel) was taken to be a proper noun and the adjective ‘Blue’ was added to it leading to the current name the ‘Blue Nile’.
4. That the term Anglo-Saxon is Sanskrit ‘Angla Saka Sunuh’ implying the descendants of the Sakas in England. Surnames like Peterson, Anderson, Jacobson are of the Sanskrit, Hindu tradition of describing a person as son of such and such. In some cases the English ending ‘Son’ is the earlier Hindu ending ‘Sen’. Thus Anderson is the English corruption of the Hindu name indrasen. Ireland is Arya Sthan and Scotland is Kshatra-sthan. Wales in Sanskrit signifies a seaside region.
5. That Hindu temples abounded in ancient Britain when Vedic culture pervaded the West. It has been already explained above that place-names ending in ‘shire’ testify to the existence of Shiva temples. Ancient Hindu temples lie in unrecognizable ruins throughout Great Britain and Ireland. Christian fanaticism prevents modern European scholars from publicizing them. One such famous temple existed on the Hill of Tara, alias Taragarh, (in today’s Indian parlance), in Ireland. The Hill of Tara consequently a sacred site on which Sanskrit-speaking Hindu Kshatriya kings used to be crowned for centuries. A 5000 years-old Vedic temple was discovered late in 1997 A. D. in Stanton Drew village in Somerset. The ochre-colour of sacred Vedic tradition is represented in the tunics of that colour worn by the British sovereigns Bodyguard.
6. That in Britain also had temples of ochre-coloured stone as are common in India. One such stone known as the Stone of Scon is of such holy, hoary Vedic antiquity that is forms part of the throne on which every British sovereign is crowned. Garg was a Vedic sage who had his hermitage-school in Britain. His name is currently malpronounced by British people as Jorje through spelled as George. Another famous temple is the wel-known stonehenge. It has been carbon-dated to be of 2000 B. C. The temple has astronomical marking to chart the raising and setting of the sun and moon. Its presiding deity used to be taken in a procession to the Avon river three miles away. The deity was so consecrated as to be illumined by the rising sun’s rays on the longest day. These are all hindu Vedic traditions. Ancient churches throughout Great Britain and Europe are astronomically oriented which proves that they are captured Hindu temples since Hindus were the only people known to be shaping their lives day after day on astronomical considerations at that remote age. The information about the Stonehenge and its above-mentioned implications is recorded in the Encyclopaedia Britannica.
7. That an American professor, Lyle Borst has in his book titled ‘Megalithic Software’ adduced that the Westminister Abbey and St. Paul’s in London occupy the sites of ancient of ancient sun and moon temples respectively. Godfrey Higgin’s book titled “The Celtic Druids” leads valuable evidence indicating that Hindu had colonised the British isles long before the Roman conquest. That book, published in 1829 A. D. is available in the British Museum library in London. Under Roman rule London was known as Londonium. This is a corruption of the much ancient Sanskrit terms Nondanium signifying a pleasing place.
8. That A characteristic of Hinduism is that is a universal mode of life and code of conduct which applies to all humanity from the very start of the universe. Therefore according to Hinduism entire humanity is one brotherhood and the whole globe is its common home.And since Hinduism recognizes that thinking differs from person to person ( fi.Ms fi.Ms efrfHkZ=k ) (as the Sanskrit adage goes) Hinduism does not demand any dictatorial subservience to any prophet, any scripture or any specific mode of worship or prater. Hinduism leaves everyone totally free to his or her own spiritual thinking if any, and follow any mode and timing of prayer and worship if at all. That all-pervasive and all-embracing broad-mindedness of Hinduism alias Vedic culture includes in its wide sweep, like a loving, doting mother, everybody from a stark atheist to a staunch theist unlike Islam and Christianity subjecting everybody to one prophet, one scripture and one mode of worship.
9. That From time-immemorial Vedic hermitage-schools known as Gurukulam were conducted all over the world by learned Sanskrit-speaking gurus i.e. teachers. Therefore the current English word Curriculum is obviously an English malpronunciation of Sanskrit ‘Gurukulam’. The Vedic Guru was a Neeteacher teaching Raja-neeti, Dharma-neati, Yuddhaneati etc. ‘Nee’ droppong-out from that term Neeteacher has led to the current English word ‘teacher’. The term ‘student’ is a jumble of three Sanskrit words Sa-tu-adhywant implying he (or she) is undergoing studies. Education is an English malpronunciation of the Sanskrit term adhyayan. School is an improper pronunciation of the Sanskrit word Shala as will be easily realized if the letter ‘C’ retains its alphabetical pronunciation ‘si’ Sanskrit ‘a’ is intonated in the west as ‘O’. for instance Rama changes to Rama; Papa to Pope, Naas to Nose etc. Similarly collage is the Sanskrit term ‘Shala-ja’ signifying an institution stemming from the end of schooling. Intermediate is Sanskrit ‘Aantar-madhya – stha’ (vkareZ/;LFk) meaning the period sandwiched between school and degree course. The Bachelor degree (B. A, B.Sc, B.Com, LL.B, M.B.B.S. etc.) is incongruously conferred even on married women in modern times (though the adjective ‘Bachelor’ is never applicable to women in English) because in ancient Vedic hermitage-schools all students used to be invariably unmarried male bachelors studying in Vedic Gurukulams around the world, from about the age of 8 to 25. That degree still conferred all over the world even in modern times despite the irrelevance of one’s marital status, is clinching proof of worldwide Vedic culture in ancient times. The ‘Master’ degree (M.A. or M.Sc.) is the Sanskrit Maha-Stir ( egkLrj ) signifying a higher-than-ordinary (‘Bachelor’) level.
10. That the term ‘Bachelor’ is not only the English equivalent of Sanskrit ‘Brahmachari’ but is actually a malpronunciation of that Sanskrit word as is apparent from the letters ‘b-ch-r’ common to both. Speaker addressing audiences exclaim ‘Ladies and Gentlemen’ which are Sanskrit terms. ‘Lad’ and ‘Lady’ in English are the same as ‘Lada’ and Ladi and ‘Ladka’, ‘Ladki’ darling (boy and girl) in Hindi and also ‘Laadka, Laadki’ in Marathi. ‘Gentlemen’ is the Sanskrit term ‘Santulmana’ i.e. ‘persons of balanced minds’. Soup – the opening-course of English meals is a Sanskrit word. Hence cooks at the Jagannath temple in Puri are known as Soupkars. Modern Indian languages are derived from Sanskrit because Sanskrit was the ancient spoken language of India. Similarly when modern European languages are seen to be dialects of Sanskrit it is apparent that Sanskrit was the spoken language of ancient Europe. That could be possible only if Europe practiced Vedic culture and was ruled by Hindu kings.
11. That ‘Raja’ is a synonym of ‘raja’ as may be seen in the words ‘Shiva-rays’, ‘Rai-Bahadur’, ‘Raisen’, ‘Raipur’ and ‘Rayalseema’. In the Indian Telugu language a king is known as ‘Rayulu’. King Krishna Deva Rai of the Vijayanagar empire was known as ‘Krishnadeva-rayulu’. From this it is apparent that the word ‘royal’ is the mis-spelled Sanskrit word ‘rayal’. Similar Sanskrit derivatives are dayalu (compassionate) from ‘daya’, and krupalu (favourably disposed) from ‘Krupa’.
12. That the word ‘Majesty’ is the corrupt from of the Sanskrit Maharaj-asti. The English title ‘Sir’ is Sanskrit ‘Sir’. Sir Roy Henderson is, therefore, Sri Rai Indrasen. Mr. a short from of ‘Mister’ is the Sanskrit term Maha-Stir signifying a person of a high order like Mahodaya.
13. That under the seat of that coronation chair is a shelf which holds an orange-coloured stone slab. That slab is a sacred relic associated with the coronations of British sovereigns from time-immemorial because it is a memento of royal ancient Vedic Hindu royal tradition. The stone is of the same genre and colour as the stone of the Red Forts in Delhi and Agra. Those forts were built by Hindu kings when Delhi was known as Indraprastha and Agra as Agranagar. The sacred relic known to Britishers as the Stone of Scon is the Stone of Scond (son of the Vedic deity Shiv) in whose temple in Scotland pre-Christian Vedic sovereigns of British used to be coronated. That Vedic temple having been destroyed by Christian vandals latter-day coronations have to make-do with a mere boulder from that erstwhile royal temple of ancient Vedic Britain. The term scandinavia too derives from Scond the commander-in-chief of the Divine army.
14. That in India walled-townships and forts are known as ‘cote’ which is the same as ‘Kot’ as in Siddhakot, Agrakot, Lohakot, Siakot, Akkalkot, Bagalkot, Lalkot, and Amarkot. In England too walled townships and castles still bear the Sanskrit name ‘Cote’ as may he seen in names like ‘Charlcote’ and ‘Northcote’. Likewise Agincourt in France, famous for the battle won there by King Henry III of England, is the ancient Hindu centre of fire-worship with the Sanskrit name Agnicote. Under Hindu rule, fire worship was widely practiced on the European continent and the British isles. The tradition still survives in Baletyne alias Balentine fires occasionally lighted all over Europe. The word Baletyne alias Balentine is the Sanskrit word Balidan referring to the sacrificial offering to the fire. Schoenbaum’s book titled “Shakespeare - A Documentary of His Life” carries an illustration of young Shakespeare hauled up for poaching, before Sir Thomas Lucy. In the background is the walled castle or township ‘Charlcote’. Borough is an English malpronunciation of the Sanskrit Pura since Sanskrit P of intonated in English as B. Edinburgh, the capital is Scotland is a distortion of the Sanskrit term (osnkuke~ iqje~) Vedanam Puram the township of the Vedas. The term Veda got corrupted to Edda in Europe.
15. That in British most topographical names are Sanskrit in origin. The ending ‘shine’ is Sanskrit ‘eshwar’. Indian townships are known as Lankeshwar, Tryambakeshwar, Mahabaleshwar etc. Similarly English locations are known as Lancashire, Warwickshire, Hertfordshire etc. The Sanskrit ending ‘eshwar’ spelled as ‘shire’ in modern English usage, signifies a township around a Shiva temple. Therefore the suffix ‘shire’ is proof of Shiva worship having been prevalent in England and on the continent. Specimen Shiva Lingas of those times may still be seen in the Etruscan museum in the Vatican in Rome. Christian archaeologists have suppressed those finds.
16. That the ending ‘bury’ as in Bloomsbury, Seven Bury, Canterbury, Ainsbury, Shrewbury, is the Sanskrit termination ‘pury’ (i.e. locality) as in Krishnapury, Sudampury, and Jagnnathpury. ‘P’ changes to ‘B’ as Sanskrit ‘Poat’ becomes ‘Boat’ in English Distant Thailand which has townships with indisputable Sanskrit names has townships called Cholbury, Rajbury. This proves that tracing the English ‘bury’ ending to Sanskrit ‘pury’ is not far-fetched.
17. That the ending ‘ston’ or ‘ton’ as in Kingston, Southampton, Hampton is Sanskrit ‘sthan’ as in Rajasthan and Sindhusthan, Kingston is literally Rajasthan. Waterbury, is literally Jalapury.The river ‘Thames’ pronounced as ‘Tames’ is the Sanskrit word ‘Tamasa’ since it is mostly enveloped in fog and is muddy. The river Tamasa is mentioned in the Ramayana.
18. That the river Amber in Britain gets its name from Sanskrit Ambhas (meaning ‘water’) says the Oxford Dictionary of Place Names and Proper Names. English rivers could not bear Sanskrit names unless the British isles were administered by Sanskrit speaking Vedic rules in ancient times. ‘Ram’s Gate’, London is a famous address which is reminiscent of an ancient Rama temple. In India too it is not uncommon to have a Rama – Dwar i.e. Rama’s Gate as an important, scared topographical location. Ramford has a similar derivation. Liverpool was Lavapur named after Lava a son of Rama. Names likes Sandringham, Birmingham are corrupt forms of the Sanskrit Hindu termination ‘dham’ meaning ‘abode’ with ‘d’ dropping out. Sandringdam was Sri Rang Dham. Birmingham was Brahmandham.
19. That Canterbury is a malpronunciation of the Sanskrit term Sankarpury. Therefore the Archbishopric of Canterbury was a Vedic priesthood prior to capture and conversion to Christianity around 597 A. D. The room in churches where holy clerical apparel is kept is known as ‘Vestry’ from Sanskrit ‘Vastra’ meaning appeal. The term Vestry too is purely Sanskrit and is explained as the room where Vestry (i.e. apparel) is kept is Vestry. The term ‘friar’ is of Sanskrit origin. In Thailand and other Buddhist countries which follow Sanskrit tradition a monk is known as (fra) ‘Phra’ so and so. Likewise an English monk is also known from pre-Christian Sanskrit tradition as ‘Phra’ (Fra) an abbreviation of ‘Friar’ which is the corruption of the Sanskrit word Pravar. The term ‘Saint’ is Sanskrit ‘Sant’. Biblical stanzas are known as psalms (pronounced ‘saam’) because prior to Christianity it was ‘saams’ of the Saam Veda (and other Vedas) which were recited in England and on the European continent.
20. That An idol of the Hindu Sun-god Mithras was found in the debris around the Houses of Parliament in London during reconstruction-work after the World War II bombing damage. Mother Mary of the Christians is no other than the Hindu goddess Mariamma in a Christian garb. The word ‘underling’ in English is Sanskrit ‘antarling’ signifying a smaller interior Shivling. Hindu Shiva shrines have the customary double Shivlingas. The one on the ground floor is big and prominent while the other in a pit in the nether storey is smaller and not very prominent. Similar other words in Sanskrit are antar-jnan (i.e. inner knowledge), antaratma (inner being or soul). The word ‘tantrums’ in English is derived from the Sanskrit word ‘tantra’ which indicates that Hindu mantra-tantra (religious and esoteric practice) were prevalent in ancient Britain. Minister is from Mantri.
21. That the English surname ‘Brahm’ is Sanskrit ‘Brahma’ as in ‘Brahman’. The name Abraham too derives from Brahma the Hindu name for the Creator. The English exclamation ‘Ahoy’ is the Sanskrit exclamation ‘Aho’. The English term ‘navy’ is the Sanskrit word ‘navi’. The term ‘hullo’ to is of Sanskrit origin and is found in ancient Sanskrit stage-plays when one character accosts another. ‘We’ in English derives from ‘weyam’ of Sanskrit. Similarly ‘you’ is Sanskrit ‘yuyam’. Is ‘h’ is dropped from the words ‘that’ and ‘they’ could be seen to be ‘tat’ and ‘tey’ of Sanskrit.
22. That ‘Sovereignty’ and ‘Suzerainty’ are both malpronunciations of the Sanskrit compound ‘Swa-rajan-ity (Lo jktu~ bfr) ‘Diction’ is the Sanskrit word Deekshan (nh{kka.k) meaning the ‘Deeksha’ i.e. the tuition which the Guru imparts. Therefore the term ‘Dictionary’ is Sanskrit (nh{kkarjh) ‘Deekshantari’ signifying a volume to be referred to in case any word in the given Deeksha is not understood.
23. That At the very out let me observe that there are problems and problems as there are systems and systems. Modern world systems are getting increasingly complex and consequently problems emanating from them are also getting increasingly complex with each passing moment so much so that a modern man worth that denomination cannot, like great Socrates, be content with observing that “know thyself” and the problem as such would pose no further formidable challenges. The problems of Indian Judges and Advocates, claiming our attention, query and enquiry in this pamphlet, definitely fall within the ambit of such complex problems affecting and afflicting our socio-economic-culture complex to the very marrow of its bones, to the very innermost recesses of its foundations and beings. Our systems needs judges ‘to set in judgement’ and advocates to assist them along this line to the best of their aptitude, ability and accomplishment. We have not as yet reached any-where nearer that millennium when ‘man would be a law unto himself’ without special agencies charged with the onerous task of enforcing law by interpreting its constitutional and procedural legal extent, drift and scope. But the interpreters of law are human beings conditional by great human environment that surrounds them, nay envelops them, like ‘the infinite silence of spaces’, ready to ground them to dust, irrespective of their subjective wishes and desires to the contrary. It is, thus obvious, rather self-evident that they who are charged with the stupendous and almost super-human task of sitting in judgement and assisting those in seats of judgement must enjoy a measure of freedom from oppressive human conditions, must not constantly find themselves dragged into a situation where ‘world is too much with them’, must not, in other words, be too much chained to the conditions which leave them with palsied hearts and atrophied heads devoid of real and effective leisure, so very essential for judgement that are not only just but also appear to be so. The same argument holds good with equal relevance even in relation to the persons who are charged with the complex tasks of assisting the interpreters of law in their effective discharge of duties.
24. That this being the basic and principal perspective of the problem dealt with in this pamphlet, let us examine the whole issue in essence as well as in appearance, in content as well as in form, in generic as well as in specific perspective.
25. That against the backdrop of this extensive and intensive perspective, we would like to draw the attention of our well-meaning and well-intentioned readers to the great anti-thesis that has somehow or other, attached itself to the problems outlined in its skeleton outlines. This anti-thesis of our precisely and briefly outlined thesis is quite shocking and pathetic, nay tragic. Of course, it is tragic only to those who are capable of felling and thinking and not to those who consciously or sub-consciously prefer a state of mind which refuses to have any truck whatsover with either thinking or feeling or both.
26. That What, then, are the transparent and concrete manifestations of this deeply tragic anti-thesis of our thesis? These are: (a) the great unconcern and indifference of the broader sections of our people to the real dimensions of the problem, (b) the attitude of utter complacency on the part intellectuals and the intelligentsia, supposedly the most conscious elements of our society, and (c) extreme, almost indescribable, apathy on the part of the government so much so that the problems outlined have not even been essentially cognized to this date. I say essentially because apparently there continues to be a heavy down-pour of pious utterances and sentiments, exhortations and rhetorics ‘full of sound and fury signifying nothing’.
27. That Rhetorics are very high sounding things indeed. They sometimes take even the most intelligent persons, as it were, unawares. But they are like those women in one of Carlos Williams’ poems who look dreams-like pretty while dressed but when they undress themselves, they reveal themselves as ‘no Venuses’. Rhetorics have never been effective substitutes for reality of emotions or cognitions; at worst, they have rather come to stand for empty jargons which, instead of unfolding the problem, try to cover and hide it. So in essence, though not in appearance, we arrive at a point, a turn which exhibits the conclusion of a particular way of life not with a bang but a whimper.
28. That this, in brief, is the essence, the kernel of all the rhetorics indulged in by the government, meaning here the executive, on this vexed and vexing problem of the judges and advocates. Tall and high-sounding assurances and resolutions have not brought us anywhere nearer the solution of the problem which is now assuming alarming dimensions in times characterised by soaring prices and leaping rates of inflation. Times seem ‘to be out of joints’ and the judges and advocate are bound to hear behind their backs the inflation’s winged chariot driving nearer. In not too a distant future they as well are bound to repeat the Hamletean cry “To be or not to be” is the question. But in practice, if not in theory, the executive seems to ignore this problem, or to put it more precisely, drown this problem in the sound and fury of empty rhetorics and pious resolutions having no relevance to the problem as such.
29. That all this may sound extremely paradoxical to the uninitiated but then this is the essential behaviour mode of the executive vis-à-vis this problem, one of the cardinal, concrete manifestations of the awfully oppressive antithesis to our briefly outlined thesis. If the above outlined anti-thesis continues to operate unchallenged we can easily visualize the likely synthesis to result from its operation to its logical conclusion. To put it briefly, this synthesis would maintain the status quo vis-a-vis the oppressive human conditions ready to ground the judges as well as advocates to dust. This would certainly be its operative part, the most effective part, which would constitute its essence, its kernel, its crux. And what would be the nature of this resultant status quo in the context of our troubled times, our times marked by soaring prices and galloping inflation and earnings basically remaining the same as before, i.e. as they used to be in normal times? This would, in practice, mean the erosion of real earning, the lessening of real emoluments. So the resultant status-quo would come practically to mean not even status quo; it would essentially mean a step backwards in terms of real earnings, a sad retrogression even in the grab of so-called status-quo.
30. That What a terrible and terrific synthesis to think of in context of fact eroding earnings, soaring prices and mounting inflation! And this is actually the synthesis that the executive is offering the judges and advocates irrespective of their pious assurance, sonorous resolutions, solemn exhortations and rhetorical recitations. And this synthesis is being presented not to commoners for acceptance, but to judges and advocates, who constitute the elite in our society.
31. That Our government has earned high fame for framing decisions which are revised in a minute without implementation. And then without a moment’s delay, as it were new decisions are arrvived at which too are revised without the least qualm of conscience. And this endless series of decisions and revisions reversed in a minute goes on with an unabated zeal which ought to have been resersed for better and higher purpose and causes.
32. That but our government has not deemed it necessary to bless judges and advocates even with decisions and revisions, which are revered without implementation. So practically this elits of our society has been left to its own fate and the oppressive human conditions have, as it were, been given full freedom to fish in the troubled waters. Thus, in relation to judges and advocates, the government, meaning executive, has been behaving in the style of the Greek mythical goddess Genuse, with her two heads, one turned backwards, meaning past, the other turned forwards, meaning future, but the utterly oblivious of what is going on in the live present. But the present is such a stubborn reality which refuses to be relegated to background, to oblivion that easily. It asserts and reasserts itself in manifold ways to the great astonishment of our executive so mush so that it enters its water-tight compartments despite the executive’s avowed intention to the contrary and plays havoc with its formulations, resolutions, decisions and revisions.
33. That so the cleverly woven and interwoven myth of governmental concern for the welfare of judges and advocates is finally exploded and forced to dissolve itself into the thin air by the stubborn and adamant realities which prove too much for the myth, including this one, Reality of live conditions chaining judges and advocates to its chariot-wheel emerges triumphant vanquishing all myths and fictions consciously or subconsciously created by the government through its various propaganda agencies and media. The naked fact, the fact and fact alone, as it were, starts staring us all into our very eyes, declaring, as it were, from the house-tops that before judges can so justice and advocates can assist them in doing justice to the best of their aptitudes, abilities and consciousness, they themselves should, nay must, receive justice in terms of actual lessening of the oppressive human conditions that continue to tell heavily on them to this date.
34. That In history of human race as well as in the memory-desire pattern of individuals who collectively constitute one of the prime motive forces of human history, myths and realities have often been juxtaposed, rather counterposed and justly so. Myths essentially constitute our memory-desire pattern, whereas the realities constitute our actual human existence, both being essentially intertwined and interdependent. But at a particular level of the development of human consciously, myths came, whether consciously or unconsciously, to be employed as so many camouflages, covering and hiding realities of actual human existence from human purview, so they became coterminous with fancies and fictions, got themselves transformed into deceiving elves, decidedly set upon the task of depriving thinking people of their capacity to think their thoughts to their logical conclusions. This consequently led to a sharp cleavage between myths and realities and a terrible shattering of the bonds of interdependent between the two. Henceforth myths stated getting juxtaposed and counterposed to realities.
35. That Our government like many other governments is fond of coverings and hiding the essence and kernel of a problem with hues of deceptive appearance, hence it is very much prone to create myths with a view to camouflaging realities. Instead of dehiding realities and thereby creating conditions for changing them into less painful, less obnoxious ones, our government has set itself the task of hiding them deeper and deeper with the aid of myths of myths of manifold types and dimensions. Of late this proneness to counterposing myths to realities on part of our government has assumed alarmingly pathetic, rather tragic dimensions. Myths are deliberately or unwillingly being offered as substituting for realities and people are asked to submit to this white and blatant lie and accept it as cardinal value, as ‘gospel truth’. And through its intensive and extensive propaganda, the government had been able to achieve a measure of success in this gory game of hoodwinking quite a considerable section of our people, ut since the government had miserably failed in checking the deepening and intensification of the crisis, the hoodwinked are fast returning back to normal consciousness in terms of getting deeply disillusioned with the myths created by the government.
36. That If this be true about broader sections of common people of our society, we can easily imagine what must be going on in the minds of the judges and advocates, vis-à-vis the numerous myths devised by government in order to cover and hide unpleasant realities of oppressive human conditions under which they have been discharging and continue to discharge their onerous responsibilities and duties, Constituting the elite in our society, they can learn independent of their saltish tears and bitter experiences as well to a considerable extent which common people, grounded by abysmal poverty, divided by competition and enslaved by ignorance, are unable to so, at least at the present level of development of their consciousness, their capacity to disentangle realities from myths, their aptitude to dissociate illusions and appearance from realities and essences. Therefore it can earnestly be hoped (may be it proves another from of hoping against the hope) that our government would get rid of the unproductive habit of weaving myths and fictions around the essences of the problems as so many escaperoutes from unpleasant realities for itself and so many traps for the unenlightened taking advantage of their oppressive conditions of existence. The government, however, must learn that it is wrong all along the line to take advantage of people’s miseries and subhuman conditions of their existence. It is neither in the larger interest of the people likely to be increasingly debased, dehumanised and degraded by oppressive conditions nor the government Itself, which is bent upon perpetuating these sub-human conditions knowingly, deliberately or unwillingly and spontaneously. So far as the judges and advocates are concerned, the executive will be well advised to mend its ways forthwith, to cease creating and weaving myths, fancies and fictions because try as hard the executive may, they cannot be easily hoodwinked and even if hoodwinked temporarily, they are bound to recover from this state of affairs sooner than later, leading to a greater and far-reaching crisis of confidence than the executive in its fond hopes might have mentally prepared itself for. The executive must not overstep its logical limits, it must stop its hide-and-seek game with myths and realities and face the problems plaguing the judges and advocates centrally, squarely and courageously by adopting bold theoretical and practical measures which can give this extremely essential elite of our society a considerable measure of freedom form oppressive human conditions of existence. In this connection the executive will be well-advised not unnecessarily to lift the veil of life with a view to engaging in futile acts and unproductive and barren exercise into hair-splitting. Bold, unconventional and daring decisions of practical relevance are urgently being called forth from government in order to prevent the great crisis of confidence form developing any further fissures. But if the government stubbornly refuses to read the writing on the wall, a situation is soon to develop which would not be mush to its liking.
37. That looking at the problems in generic outlines, the conclusion because irresistible that the government, meaning here the executive, somehow or other, wants the judges and the advocates to follow the famous cynical philosopher, Diogenes, if not in words then of course in deeds. Bertrand Russel, the famous British Philosopher, has summed up the life-style and behavioural mode of Diogenes in the following words :- “He decided to live like dog, and was therefore called ‘cynic’ which means ‘canine’. He rejected all conventions whether of religion, of manners, of dress, of housing, of food, or of decency. One is told that he lived in a tub, but Gilbert Murray assures us that this is a mistake : It was a large pitcher, of the sort used in primitive times for burials. He lived like an Indian Fakir, by begging. He proclaimed his brotherhood, not only with the whole human race, but also with animals. He was a man about whom stories gathered, even in his life time. Everyone known how Alexander visited him, and asked if he desired any favour. Only to stand out of my light, he replied”.
38. That Well, Diogenes who happened to be a disciple of Socrates (Antisthenes) could have lived and talked and argued along the above stated line, but ordinary mortals cannot follow into his footsteps. Thus, he constitutes more an exception than general rule, howsoever laudable. It would be fond on the part of government to cherish such notions practically and pragmatically, Further, Diogenes and they who followed him, did all this voluntarily and under no compulsion from any outside authority whatsoever. Their life-styles and behavioural modes, so to say, were conditioned by any outside or external force or compulsorily enforcing agency in the name of public decency, public code and public interest regulating the life styles and behavioural modes of modern judges and advocates in both detail and depth, in both essence and appearance, in both content and form. Therefore, the government must not even subconsciously entertain such exceptional notions as general guidelines.
39. That this generic investigation being us right to the threshold of the specifies problems plaguing the Judges and Advocates not as a super-human. Diogenes but as ordinary human beings, living and working under extremely inhuman, rather sub-human, working and living conditions. Freedom from oppressive and oppressing working and living conditions in the concrete from of freedom from wants is the thing which is most urgently, rather at an emergent level, called for in view of the fast dwindling purchasing capacity of the individuals, soaring prices and consequent erosion of incomes in terms of real, staple and stable earnings and incomes. Nature of the jobs and functions of the Judges and Advocates further necessitates this freedom from wants. It will be, I think, easily conceded that their jobs are of extra-ordinary intellectual type. Now every intellectual work presupposes degree of leisure so much so that philosopher and writers of varying orientations are agreed upon this common point despite their major divergence on other issues. Thus even Kari Marx is of the opinion that man does not live by bread alone. The famous British poet, T. S. Eliot, who would otherwise not see him eye to eye also talks in terms of “luxury of laziness” and the great British philosopher Bertrand Russel has gone to the extent of writing a learned and pleasant treatise entitles “In Praise of Idleness”. Returning back to history of theoretical thought, some of the great and towering intellectual giants of antiquity like Aristotle, Democritus and Epicurus have also praised the principal of leisure in human life in differing contexts and theorised that it is a necessary precondition for flowering of intellectual and cultural activities. The very concept of a welfare state also presupposes it in unequivocal terms. Thus it is self-evident that without minimum degree, without freedom wants, no higher intellectual pursuits can satisfactorily be carried on as a matter of general rule.
40. That but let we may not be misunderstood on this court. The petitioner is not talking of leisure independent of need as he cannot think of freedom independent of necessity-both these opposite being essentially inter-related and interdependent. We have not only looked at but also looked through the woods (generic problems) sufficiently; now let as look at the trees (the specific problems) and attempt to inter-relate the two within a factually as well as logically consistent and convincing framework