I visited Mr Radhakrishna Chandramouli, a long-standing friend and successful banker who spent two decades in Africa and is a devout Brahmin. My son Amol accompanied me. Now retired,  Mr Chandramouli lives in his palatial house in upscale Banjara Hills in Hyderabad with his wife; his children are settled, and besides managing his financial assets online, he spends his time in active devotion to God through chanting and puja. His face radiates peace, and when he speaks, there is no attempt to please the listener or promote an idea; words come from his heart, conveying his feelings. I shared with him my unhappy frame of mind and my boundary-line lamentation about how things are rather than what they could have been.

Mr Chandramouli knows me well and has read most of my books. Without mincing his words, he pointed out my over-emphasis on intellectualising ideas and idolising things and people. He said, “The biggest illusion is this sense of ‘I’ that tries to see like a torch beam and analyse the little spot it is illuminating.” He suggested I spend more time quietly, chanting a good mantra and letting things and people go their way. Of course, he also spoke of a ceremony for my ancestors, who he says are always present overseeing what is going on with a helping mindset, even if powerless to interfere directly. He suggested I read the Uddhava Gita. I acted upon his advice, felt good after remembering and venerating my ancestors, and studied the Uddhava Gita.

Among ancient India’s Sanskrit books of wisdom, the Shrimad Bhagavata Purana is unique in its intellectual sophistication, poetic beauty, and compelling organisation. The Uddhava Gita is part of the Eleventh Book of the Shrimad Bhagavata. It is presented as a dialogue between Lord Krishna and his childhood friend and devotee, Uddhava. Shri Krishna imparts spiritual knowledge and guidance to Uddhava before he winds up his incarnation in the human world.

The teachings of the Uddhava Gita cover various topics, including philosophy, devotion, the nature of the self, the importance of righteousness (dharma), and the paths to liberation (moksha). Overall, it emphasises the significance of devotion to God (bhakti) and provides insights into leading a virtuous life while navigating the world’s complexities. This text is often considered an essential philosophical work that reflects the principles of the Vedanta and the Bhakti traditions in Hinduism.

It is time for Shri Krishna to conclude his incarnation in Dwapara Yuga, the third and the third-best of the four world ages preceded by Treta Yuga and followed by Kali Yuga. Uddhava requested Shri Krishna to grant him liberation from the mortal world. But Shri Krishna replied that something remained for Uddhava to do in this world, so he must live for some more time. Shri Krishna then disclosed to Uddhava the most confidential understanding of religious principles, whereby even a blind man can easily follow the path and ultimately attain liberation. After understanding this knowledge, Uddhava must impart it to the twin sages Nara and Narayana Rishis, residing at Shri Badrika Ashram in the Himalayas. The dialogue, or the discourse of Shri Krishna to Uddhava, is the Uddhava Gita.

There is a view that the Uddhava Gita picks up where the Bhagavad Gita and Anugita – Shri Krishna’s two revelational conversations with Arjuna – are embedded in the Mahabharata end. Both books are different, though written by Rishi Veda Vyasa, the author of eighteen major Puranas and considered a generic author of Hindu scriptures. The Uddhava Gita enhances the lessons of the Bhagavad Gita—one could even argue that it serves as a cap on the Gita tradition, with culminating knowledge and esoteric complexity about why a human life with its unique capability to imagine, especially about the afterlife, exists on planet earth. Where lies its uniqueness? What is its purpose?

There are 1100 Shlokas in the Uddhava Gita. However, the entire Uddhava Gita is condensed into six shlokas, from 7 to 12 in the first chapter. ‘Relative’ is the crucial word in Shloka 7. Shri Krishna says that everything we see and think with our eyes and brains is transient (mithya) and already headed towards its dissolution. Therefore, how can we feel safe relying on that which is perishing? How are we supposed to feel satisfied?  The critical term in Shloka 8 is ‘Separation’. Shri Krishna says living in this delusional manner is like being on a different planet in one’s mind.  After that point, we continue to divide people—me, you, mine, yours, rich, poor, etc.  ‘Direction’ is the keyword in Shloka 9. How do we avoid becoming lost in the mind or the labels? Guide the senses to the mind or through the mind, then guide the mind to the Supreme Creator behind the phenomenon.

While ‘effort’ is the subject of these three shlokas, the ‘outcomes’ are covered in the next three. ‘Joyous’ is the keyword in Shloka 10. You will be happy if you become Me, Shri Krishna extols. The depth of this relationship is Devotion. Know this and internalise it. The message in Shloka 11 is ‘Freedom’. Joyful people feel liberated, much like a baby. A baby is spontaneous, carries no burden on its mind, and lives in the present. The message of Shloka 12 is ‘Peace’. Calm people are content with themselves and naturally lend a hand to help others. Of course, these six ideas are expanded with excellent examples and through enchanting poetry in the rest of the book.

Devotion is best described as a hybrid of love and surrender. That makes it undoubtedly useful for quietening the mind. You have the confidence that ‘you are taken care of’ by the ‘Supreme Creator’. But it is often more complex than simply achieving mental tranquillity. It is a robust process of purification. As all invisible microbes die, when an operation theatre is fumigated in the hospital, in the mind of a devotee, all bad impressions of prior deeds, like bad seeds, are burned, never to sprout again. Devotional practices, such as prayer, meditation, or rituals, can help individuals concentrate and cultivate mindfulness. This focused attention can lead to a quieter mind and peace. Devotion often involves deep emotional engagement and connection to a higher power or a greater purpose. Deities, various forms of God, help.

Mine is a four-armed standing Lord carrying a discus (Sudarshan Chakra) in the upper right hand, conch (Panchajanya) in the upper left hand, mace (Kaumodaki) in the lower left hand, and lotus in the lower right hand. This emotional aspect can enhance the experience of devotion, leading to feelings of love, gratitude, and inner calm. Prayer, meditation, rituals, or singing can provide an emotional outlet, allowing individuals to release the tension and anxiety associated with daily life. This emotional catharsis can lead to a feeling of lightness and relief.

Faith in God goes much beyond the mind. In the Cosmic phenomenon of which planet Earth is a tiny part, like a sand particle in a desert, human life is no more than a worm slithering in a pit. Setting aside the ‘madness’ of ‘what I think is appropriate’, how I feel about ‘so and so’, and ‘this and that’, if we try to connect with the Oneness of the entire phenomena, it is only natural that the source energy removes the muck in the consciousness and loosens the knots in the troubled emotional heart. The knot gets created when one tries to have things in a particular way rather than accepting them as they are. Most of our energy is wasted sorting out the complications we create. Those who can’t free up their consciousness from ‘I-ness’ and ‘Mine-ness’ return to the world with a new body – crying like a helpless infant and growing up weaving a new web of relations like a spider.

Last fortnight was the Pitra Paksha, an annual 15-day period in Hindu tradition observed to honour and pay homage to ancestors.  During this period, Hindus perform various rituals such as Tarpan (offering water), Shradh (ceremonial offerings of food), and other acts of devotion to appease the souls of deceased ancestors. It is believed that these rituals help the ancestors attain peace and liberation.

One is thought to have three primary debts: a debt to the gods, a debt to the guru, and an obligation to the forebearers. Repaying these debts with the most extraordinary deference and humility is required. The ruler of death, Yama Raja, permits everyone who passes away from this life to return to earth and collect offerings from their next generations during this time, known as Pitra Paksha. Shradhs appear to result from the Karma hypothesis, which upholds and sustains relationships for all eternity. As King Mahabali journeys to Kerala during the Onam festivities, the shradhs create a bridge between the living and the dead.

Pitra Paksha is a powerful reminder of the belief in the continuity of life. It reflects the importance of honouring one’s lineage and serves as a time for individuals to reflect on their family history and express gratitude towards their ancestors. This belief in the eternal cycle of life and death can bring a sense of reassurance and comfort. The Chinese, Japanese, and certain other Asian people show gratitude and reverence for their ancestors similarly. This time, I invited five competent priests and performed the ceremony. Through them, I worshipped my paternal and maternal bloodlines, ancestors, all the gods, and Shri Vishnu’s footmark in Gaya. It was a genuinely satisfying experience.

Our ancestors ‘live on’ within us through DNA, which is not merely an idea but a fact. Each person inherits genetic material from their parents, which contains DNA passed down through generations. This genetic information influences everybody, including physical traits, predispositions to specific health conditions, and even some behavioural tendencies. In this sense, every person carries a part of their ancestors’ biological legacy within their cells.

Emerging science in epigenetics suggests that environmental factors can influence gene expression and potentially be passed down through generations. This adds another layer to understanding how ancestors may impact their descendants. Understanding our genetic connection to our ancestors can foster a sense of belonging and identity. It reminds individuals of their heritage and the contributions of those who came before them, reinforcing that our lives are intertwined with those of our forebearers.

Anatomically modern humans (Homo sapiens) are believed to have emerged around 300,000 years ago. An average generation length of 30 years would suggest that approximately 10,000 generations of humans have existed. Each of these generations has played a role in shaping human experience, culture, and evolution. 

As humanity spread across the planet, diverse cultures and histories emerged. Each group may have its generational perspective shaped by local customs, challenges, and adaptations.

People have always wandered the planet, and many have migrated from their home country to a new one in the last few centuries. They have experienced the transition, often facing challenges such as language barriers, cultural differences, and adapting to new social systems.

The children of migrants usually grow up with a blend of their parents and the host country’s culture. They often face unique challenges, including navigating their identity between two cultures. The grandchildren of the original migrants are typically even more integrated into the host society. However, while younger generations may adopt the societal norms of the host country, they may still engage with their ancestral culture through family traditions, festivals, and community gatherings.

We live in the ‘millennial’ or ‘digital’ generation, with newer generations emerging as societal norms and technologies evolve. Millennials have grown up during a time of increasing globalisation. They have greater access to information, cultures, and ideas worldwide than previous generations, primarily due to the internet and social media. With the rise of digital technology, millennials are more likely to engage with and embrace diverse cultures. Exposure to international music, films, cuisine, and art is more prevalent, fostering a global perspective.

Many millennials prioritise building diverse social networks. They often connect with people from various backgrounds, ethnicities, and cultures, leading to a more cosmopolitan social experience. Millennials support values promoting inclusivity, diversity, and social justice. This mindset often stems from a cosmopolitan view emphasising the importance of understanding and respecting global issues.

Despite these trends, it is important to note that not all millennials are cosmopolitan. Geographic location, socio-economic status, personal preferences, and individual experiences can shape one’s worldview. Some millennials may have less exposure to global cultures due to economic, social, or geographical constraints. Children of migrated populations often face significant challenges, such as poverty, unemployment, and lack of access to education and social services. They are vulnerable to radicalisation, leading to participation in violent extremist groups.

Many people turn to their ancestry to anchor their sense of self in a globalised world where identity can feel fragmented. Understanding where one comes from can help individuals navigate questions of identity, particularly in multicultural contexts. The history of one’s ancestors often reflects broader societal changes, such as migration, war, social movements, and technological advances. Understanding this history allows individuals to reflect on the progress and issues in society today.

So, what do ancestors mean to a modern man? Modern individuals may find value in tracing their genealogy, learning about the lives and struggles of their forebearers, and recognising the legacies they have inherited, which can influence their sense of self. Honouring one’s ancestors through rituals and practices can provide comfort, foster a connection to something larger than oneself, and receive support from those who came before.

Without a doubt, we feel a solid connection to our ancestral roots, whether through cultural traditions, values, or beliefs. This connection shapes personal identity, influencing how individuals perceive themselves and interact with the world. The world is complex, and life is only sometimes a pleasant journey. Living in the shadow gives a sense of higher order protection like a tree, continuing influence and setting expectations based on ancestral history. By acknowledging the impact of ancestors, individuals can actively embrace, modify, or break free from specific patterns or practices to align more closely with their values and aspirations. Engaging with this ancestral connection can enrich modern life, fostering a sense of continuity, resilience, and belonging.

I performed the Shradh ritual this year, having ignored it earlier. Undoubtedly, the moment you call out the names of your ancestors – from the bloodlines of your father and mother, you have goosebumps. The rest of the ceremony may be semantics, but the connection of every living one with oneself is real and phenomenal and cannot be ignored. If we count back to four grandparents, their eight parents, then their sixteen parents, and so on, for me to be born, 12 earlier generations, 4094 ancestors were involved. How many struggles, victories, and defeats they would have lived through so that I am living today? I can always pretend to be ignorant, but could I ever be without them?

When I took admission to G.B. Pant University in 1971 to pursue graduation in mechanical engineering, I experienced a cultural shock. I had never seen such a lush green campus with trees lining both sides of the roads, the backdrop of the Kumayun Hills on the northern horizon, and neatly constructed buildings with elegant facades – imposing yet not intimidating. The first Agricultural University of India, G.B. Pant University was established in collaboration with the University of Illinois and had an engineering college that I attended. Several faculty members were U.S.-returned and spoke English with an accent I found hard to understand. However, perhaps the most significant challenge was the course on elementary economics, taught by a young professor from Visakhapatnam. I hardly understood what he said in class. Hapless and clueless, I wondered why an engineering student needed to study economics.

After a few weeks, when my ears and brain got accustomed to my teacher’s accent, I heard him say one day that markets are like scissors. As the two blades of a scissor act upon a cloth to cut it, so do supply and demand set market pricing. Demand for a product means nothing if there is no supply, and supply is worthless without demand. This made perfect sense to me, and my happiness at finally learning something important was unbound. The teacher said that while one of the two might play a more active role in price determination in the short run, both are essential for the market to exist. However, I was stuck on a question:  If markets are scissors, what exactly do they cut? But I was too timid and handicapped by my lack of fluency in English to ask.

As I grew older, I overcame the language barrier. I did well, if not excelled in my studies and realised the importance of economics — not just in engineering, but in every field. Economics plays a crucial role in shaping the world and influencing various aspects of society, politics, and the environment. Transactions are a fundamental part of our daily lives. Even interacting with the environment is involved – for example, we must breathe air to live, have sunlight, drink water, have soil to grow food and so on. When our exchanges are fair, they benefit individuals and promote a more harmonious and sustainable community. Striving for fairness in all transactions can enhance the quality of life for everyone involved. Economics, in this sense, is the axis around which the world moves.

In 2006, I visited Tokyo and witnessed an economic miracle. Having risen from the ashes of World War II, Japan’s astoundingly rapid and complete financial recovery seemed surreal. During this trip, I met many thoughtful people. Though they did not speak fluent English, their expressions were flawless. I was told that Japan’s “economic miracle” was made possible by the cooperation between manufacturers, suppliers, distributors, and banks, organised in close-knit groups called “keiretsu”; the annual wage negotiation between factory owners and workers, called “shunto”; and the guarantee of lifetime employment, called “shushin koyo”, in large corporations.

During a beautiful week in Japan, I observed three school children travelling on the Metro, their school bags tagged with RFID to ensure their safety. They joyfully played a game where each child made a sign behind his back with his hand and then showed his hand. They would either lose or win, depending on the combination of the signs made. My host explained that the game was “Rock, Paper, Scissors”. Each player simultaneously formed one of three shapes with an outstretched hand — a fist signalled a “rock”, a palm represented “paper”, and a fist with the index finger and middle finger extended, forming a V symbolised a pair of “scissors.” Rock wins over scissors as it can blunt them, scissors win over paper as they can cut it, and paper wins over rock because it covers it. If all players choose the same shape, the game is tied and replayed. It’s such a simple yet profound game! This game has stayed with me since then. I often play it when in doubt to guess the outcome.

My friend Suresh Patel at the G.B. Pant University, younger than me by a few years, graduated in agriculture and later entered the banking sector and excelled there. His rise to the position of the Managing Director and CEO of Andhra Bank brought him to Hyderabad. Thus, we met four decades later and had a good time during his stay for over two years. Once, I shared with him about this “game” and brought up my long-standing unanswered question from 1971 – if markets are scissors, what do they cut? A man of a few words, Mr Patel gave me the perspective of a banker – the purpose of money is to provide solid financial support to organisations and projects for economic development. He kept speculative trading and risky investment out of the equation. Mr Patel superannuated in 2017 and later became the Central Vigilance Commissioner of India.

This metaphor of markets as scissors led me to study more. The COVID-19 lockdown and my health issues gave me a lot of time to read books by some great authors. Two such books were The Theory of Moral Sentiments and The Wealth of Nations, written by the Scottish philosopher Adam Smith and published respectively in 1759 and 1776. Running into several hundreds of pages and dotted with examples from that era, a modern reader may wish the books had been more manageable. Still, these books are of immense value as they provide a deep understanding of the origins of economic theories and principles that still underpin much of today’s economic thinking. Smith’s emphasis on individual liberty, free markets, and limited government intervention continues to shape monetary policy and ideology debates.

Just as scissors can cut or divide things, markets have the potential to create both opportunities and societal disparities. So, just as scissors need a tailor’s hand, markets, too, need guidance and control – which can even be intrinsic. Balancing free markets and government intervention involves finding a middle ground for competition and innovation while addressing market failures and ensuring fairness. Some ways to achieve this balance include implementing regulations to prevent monopolies, protecting consumer rights, providing social safety nets, promoting fair competition, and investing in public goods and services. The goal is to harness the benefits of free markets while mitigating their potential negative impacts on the environment and livelihoods. Will this be possible in the emerging digital economy and AI-driven world?

Will the AI, as it becomes mature, be Smith’s “invisible hand” regulating the economy? Will it ensure that technological innovations are deployed responsibly and equitably? Will it make a fair deal for livelihoods, businesses and the environment? By harnessing technology’s potential while mitigating its negative impacts, societies can work towards inclusive and sustainable development for all. Not growing is not an option in the 21^st century, but neither is compromising on moral principles. I believe, in the emerging world, it will be possible and even easier to flourish by following righteous and ethically correct ways.

In the Katha Upanishad, a parable of the “chariot” elucidates the intricate relationship between the body, the senses, the mind and the self (Atman). The chariot, a metaphor for the body, is akin to a vehicle that ferries the true self through life. The charioteer, symbolising the intellect (Buddhi), is not just a passive guide but an active force that steers individuals in making decisions and controlling their path. It embodies wisdom and discernment, leading the mind and senses. The horses, representing the senses, are the gateways through which we perceive the world — sight, hearing, taste, touch, and smell. They can be unruly, but with the charioteer’s (intellect’s) guidance, they can be harnessed to navigate life effectively. Life is portrayed as a journey, and the choices made along this journey can lead one either closer to or further away from the Ultimate truth and liberation.

आत्मानं रथिनं विद्धि शरीरं रथमेव तु।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ (1.3.3)

The passenger symbolises the self (Atman) — the essence of an individual who experiences life through the body. The passenger has to rely on the charioteer (intellect) to steer the chariot (body) in the right direction. The destination represents the ultimate Truth or liberation (Moksha). The goal of life is to reach this destination, which is the realisation of one’s true self and unity with Brahman (the ultimate Reality). The parable fundamentally teaches self-realisation, the role of the intellect, the control of the senses, and life’s journey. It underscores the significance of comprehending one’s true self (Atman) beyond the physical body and senses. Realising that one is the passenger within the chariot can spark a spiritual awakening. The charioteer’s skilful control over the horses (senses) to ensure the chariot moves smoothly highlights the necessity of wisdom and discernment in guiding our actions and decisions. Just as wild horses can lead the chariot astray if not controlled, uncontrolled senses can lead individuals away from the path of righteousness and self-realisation.

I met Bhooshan Sawant, born and brought up in Sawantwadi near Goa, after 11 years when he visited me, taking time off from his fortnight-long visit to his mother. I met Bhooshan in the late 2000s. He was travelling to network Indian scientific institutions with startups in the U.S., many of which had sprung from the biotechnology genius of Satish Chandran, a Keralite Indian-American who had been the Chief Technology Officer at Pfizer BioTherapeutics. I was struck by the freshness of their ideas, such as putting the poly (ethylene glycol) PEG strands on molecules, mainly peptides, proteins, and antibody fragments, which can make many treatments less hazardous and more successful.  “ A child carrying a gas-filled balloon in a crowded fair so as not to be missed,” Bhooshan described it. Bhooshan was then in his 30s, a handsome, tall, lean man who radiated compassion and resilience.

Through Bhooshan, I met Dr Seetharama Acharya, then Professor of Oncology and Medicine at Albert Einstein College of Medicine, New York; Dr Girish Sahni, who was at the time Director of CSIR – Institute of Microbial Technology (IMTech), Chandigarh; Dr Subramanian Iyer, Affiliate Professor of Biological Sciences at Florida Atlantic University; and Dr Satish Chandran. I stayed at Bhooshan’s home in Princeton, New Jersey, for a week, and he drove me to the Perelman School of Medicine at the University of Pennsylvania. I will never forget seeing The Liberty Bell, an iconic symbol of American independence located in Philadelphia. We managed to organise active work on breeding IgY protein in eggs but needed help. Later, when the COVID-19 pandemic struck, we truly regretted missing a great opportunity and learnt that no single day must be wasted due to the whims and fancies of those born as if to stall new ideas and oppose progress.

In the decade since I met him, Bhooshan’s son Shloka has grown up, and his wife Aarti has progressed in her job at the Bank of New York. Bhooshan ended his work in the IgY area but retained his investment in that company when he found a new calling. We first respectfully remembered two great scientists who left us. Dr Acharya, aged 82, died on March 16, 2024, at the Virginia Mason Medical Center ICU due to complications from head and neck cancer surgery. Dr Girish Sahni passed away suddenly on August 19, 2024. He was 68. We felt that the genius of Dr Satish Chandran had not been fully harnessed into valuable products and that we must find a way to see that he passed on his ideas to younger scientists before it was too late.

Bhooshan took me on an emotional roller coaster when he mentioned that he saw his father, Dr Suresh Sawant, serving the poor in the surrounding villages of Sawantwadi with little financial gain. He would end up providing medicines to many people who had nothing to give, and his mother would even prepare food for many who had walked for hours to reach there. Bhooshan left for the U.S. to work in the pharmaceutical industry in the late 1990s. He struggled for years to enter the highly regulated and fiercely protected sector, barely earning his daily bread, but never lost track of making his name in science. He has learnt the hard way by practising and learning from elders. He internalised the phrase, ‘उत्तिष्ठत जाग्रत प्राप्यवरान्निबोधत’ in the Katha Upanishad (1.3.14) meaning, ‘Get up, wake up and listen to those who walked before you’, in his living.

Moved by the plight of the parents of children born with autism, Bhooshan decided to make this tender but challenging area his chosen field. It happened through his chance meeting with Dr Edward Quadros, a native of Mangaluru, in SUNY Downstate, NY. By this time, Bhooshan had developed the sensitivity to recognise the subtle moves of the ‘hand of Providence’, which never pushes but provides gentle nudges at the right moments, like a shepherd to the cows or sheep in his care. He contemplated that the chemistry in diagnostics was nearing its peak and that new advancements would come from physics as nanotechnology matured. Dr Satish Chandran also opined that all material and life is ‘one’ at the ‘nanoscale’ of existence.

There are always two ways of looking at suffering. One is the way of compassion; your heart goes out to share the pain of others. The second way is of innovation, where your brain is activated to find a solution for relieving that pain. Let my brain remove your pain, Bhooshan felt and decided to align his energies with the emerging field of personalised medicine, which improves patient outcomes and quality of life. He created a life sciences company, ReligenDX, to develop and implement new and innovative diagnostic testing.

Luck favours the prepared. Soon, his company developed a diagnostic blood test that screens for autoantibodies to the Folate Receptor Alpha (FRa). The presence of Folate Receptor Autoantibodies suggests that folate (vitamin B₉), which is an essential vitamin for proper growth and neurological function, is not being correctly transported to the brain and into the cerebrospinal fluid (CSF), among other tissues where FRa may be found.

Many of his well-wishers cautioned that getting a new test approved for clinical practice in the U.S. system, which is followed almost universally for its credibility, was a Herculean task. However, Bhooshan felt there was no harm in being a Hercules and failing rather than pretending to live a happy life doing mundane things, going on picnics, and wandering in shopping malls, buying cosmetics, designer clothes, fancy shoes, and “electronic toys.”

Hercules was given 12 labours to complete to appease Hera, his stepmother and the wife of king of gods Zeus. Each task was considered impossible, including defeating the Hydra and retrieving Cerberus from the Underworld without dying. Bhooshan made the early detection of Fra, which he saw as the Hydra, his mission, as these autoantibodies have been found in autism, schizophrenia and depression. All patients need rescue from the ‘underworld’ of their sickness. “Darkness has no existence of its own; it is merely the absence of light,” he mused. I am blessed to have met some great warriors of light, Bhooshan being the youngest and perhaps the bravest of them all.

Certain concepts are embedded in ancient wisdom, guiding generations, and the idea of the multitude is one such concept. In the national anthem of India, written by Gurudev Rabindranath Tagore (1861-1941), the multitude is hailed as the absolute sovereign – जनगणमन–अधिनायक जय हे भारत भाग्यविधाता, meaning, “You have everyone’s thoughts and decisions about India’s future”. In a global context, Michael Hardt (b. 1960) and Antonio Negri (1933-2023) beautifully articulated this idea in their trilogy Empire, Multitude and Commonwealth, published in 2000, 2004 and 2009 respectively.

At the core of our understanding, we must recognise the idea of biopower — our planet as a unified living entity in the cosmos. As a part of this biopower, humans are intricately connected with nature and other living beings – animals, insects, plants, bacteria and minerals. Throughout history, the world has existed as a system of coexistence, encompassing social norms, educational institutions, livelihoods and laws that foster a harmonious existence. There is a perception that humans have ceased to evolve as individual organisms and are now collectively evolving into macroorganisms through complex social structures.

My long-time friend, biologist-philosopher Dr Ashok Tiwari, forwarded me an article by Dr Marcos B. Viermenhouk at the University of the Witwatersrand in Johannesburg, written in 1996. Dr Viermenhouk envisioned that the Internet would provide a giant leap forward for humanity. He suggested that just as our species has evolved through natural selection, the Internet has evolved through us in second-order natural selection. With trillions of linked nodes and the constant buzzing of nerve impulses (IP packets) going through its ‘body’, doesn’t the Internet look a lot like a decentralised nervous system? Only a little was heard about Dr Viermenhouk after that, but his idea stayed. 

The Internet has undoubtedly enabled global communication and collaboration on a scale never seen before, allowing for the rapid sharing of knowledge and ideas. However, whether this amounts to a form of macroorganism evolution is a subject of debate and interpretation. Ultimately, it’s a complex and nuanced topic with various perspectives. Currently, ChatGTP cannot provide beyond the ‘collective and curative information’ contributed by billions of people. Rather than a collective intelligence or a global brain, the Internet is a tool facilitating evolution differently.

India, an ancient civilisation, has a rich history of resilience and adaptability. It flourished for several thousand years, earning the title of the ‘Golden Bird’. When horse riding enabled people to move long distances, many invaders arrived. Initially, they returned after plundering, but later, many settled and became part of this land. They brought in different religions from their native lands. British colonisers, arriving by sea, ruled the vast Indian subcontinent, dividing the multitude along religious lines. Upon gaining independence in 1947, India chose secularism, and today, many religions coexist peacefully, showcasing the adaptability and resilience of the multitude.

People are essentially biopower. Even those living in poverty can continue to grow in number, giving birth to new generations. The book Multitude explains that this increasing number of poor fight against poverty and calls it one of the immense forces on Earth. A new form of shared ‘being’ has emerged stronger than the often impoverished, isolated and marginalised ’sections of the society’.

Once history moves on and the social reality changes, then the old theories are no longer adequate. We need new theories for the new reality. . . The primary elements . . . that will guide us in developing our own [method] are (1) the historical tendency, (2) the real abstraction, (3) antagonism, and (4) the constitution of subjectivity. (Multitude, p. 140-141)

Over the years after independence, the Indian poor have overcome the fragmentation, discouragement, resignation and even panic that poverty can create. They have begun to voice their grievances against the government. When politicians approach them with folded hands, seeking votes, people see it as their chance to change the situation. Amidst the buzz of India becoming the third-largest economy in the world, millions of poor people wonder about their woeful situation and see it as an irony rather than an occasion for jubilation. When a sleek metallic-coloured train zoomed past their mofussil stations, hundreds of passengers on the platform looked at it in despair, waiting for the old red passenger train that would take them to the nearby town.

India has traditionally been an agrarian society, with most of its population dependent on agriculture. This led to a subsistence economy where wealth accumulation was limited. There is a significant divide between rural and urban areas regarding income, access to education, healthcare and infrastructure. Millions of people migrate from villages to cities in search of livelihoods. Many are employed in the informal sector, which lacks job security, benefits and adequate wages, perpetuating poverty. Inadequate access to quality education and healthcare services is a significant barrier to poverty alleviation. Events like the COVID-19 pandemic have highlighted the vulnerability of the poor.

I live in the HITEC part of Hyderabad City, called Cyberabad. It is dotted with high-rise buildings, gated communities and the glittering offices of global corporations. The security personnel and support staff here are mainly from Eastern and Northeastern India. Their living conditions are in stark contrast to the conditions of their workplaces. It is as if every twenty-four hours, they live in two different worlds. They don’t even understand the concept of ‘immaterial labour’ in the IT and Financial Services industry and wonder how people make money by sitting in air-conditioned offices without performing physical work.

What I see around me is evident in every metropolitan city in India and around the world. Income inequality is indeed a significant issue in the modern world. The unequal distribution of income among individuals in a population can have various social, economic and political consequences. Addressing income inequality is essential for the well-being of the less fortunate and the overall stability of society, including the wealthy. Extreme income inequality can lead to social unrest, increased crime rates and instability. Migration can be viewed as a new mode of invasion. Initially arriving as low-paid workers, migrants grow in number over generations and assert their rights, forcefully and even violently, as seen in recent riots and arson in many European cities.

The poor are no longer gloomy, despairing or resigned to their fate. They are aware of what is happening and are ready to seize their chance to turn things around. The Internet has become a powerful medium for spreading ideologies and even securing funding. The multitude is now organised, responsive and even swift. It is in everyone’s best interest to work towards a more equitable distribution of wealth and opportunities. But how?

Democracy is the gift of the modern world, and as the general elections amply demonstrated, people can change their rulers and make policies change. How much has changed is debatable, but people have the power to enforce change. As we celebrate India’s 78^th Independence Day on August 15, 2024, it can be said with conviction that the multitude in India is done with divisive rhetoric and seeks its share of the wealth that the new economy is creating. A toilet, free gas, free electricity and tap water are all good and gratefully accepted, but more is needed. The issue is, who will own and control the ‘five trillion dollar Indian economy’ that is being hailed?

The Indian multitude represents an intricate tapestry of diversity and complexity. Understanding this multitude requires acknowledging the interplay of various social, economic, cultural and political factors, not by regressing to primordial identities like religion and caste but by raising their education level and creating livelihood. It is time for our great political parties to free themselves of their ideological inertia and come up with solutions rather than endless arguments. The multitude is growing restless, watching stale discourses and empty promises to no end every day on TV. There is an urgent need for young leaders to step forward, articulate the needs and aspirations of the multitude, and ensure that those are acted upon.