I got that, again, for the 4th time in my life, so far.
Taking rest. Giving rest to my RHS wrist. Have to. No “A Song I Like” section.
I got that, again, for the 4th time in my life, so far.
Taking rest. Giving rest to my RHS wrist. Have to. No “A Song I Like” section.
Three updates made on 24th March 2016 appear near the end of this post.
Once in a while I check out the map of the visitors’ locations (see the right bar).
Since hardly any one ever leaves any comment at my blog, I can only guess who these visitors possibly could be. Over a period of time, guessing the particular visitors in this way has become an idle sort of a past-time for me. (No, I don’t obsess over it, and I don’t in fact spend much time on it—at the most half-a-minute or so, once in a while. But, yes, check, I certainly do!)
Among the recent visitors, there was one hit on 6th March 2016 coming from Troy, NY, USA (at 11:48:02 AM IST, to be precise). … Must be someone from RPI, I thought. (My blog is such that mostly only academics could possibly be interested in it; never the people with lucrative industrial jobs such as those in the SF Bay Area. Most of the hits from the Bay Area are from Mountain View, and that’s the place where the bots of Google’s search engines live.)
But I couldn’t remember engaging in any discussion with any one from RPI on any blog.
Who could this visitor possibly be? I could not figure it out immediately, so I let the matter go.
Yesterday, I noticed for the first time an ad for “several” post-doc positions at RPI, posted on iMechanica by Prof. Suvranu De [^]. It had been posted right on the same day: 6th March 2016. However, since recently I was checking out only my thread on the compactness of support [^], I had missed out on the main front page. Thus, I noticed the ad only today.
Curious, I dropped an informal email to Prof. De immediately, almost more or less by cognitive habits.
I am not too keen on going to the USA, and in fact, I am not even inclined to leave India. Reasons are manifold.
You, as every one else on the planet, of course comes to know all that ever happens to or in the USA. Americans make sure that you do—whether you like it or not. (Remember 9/11? They have of course forgotten it by now, but don’t you remember the early naughties when, imagining you to be just as dumb and thick-skinned as they are, the kind of decibels they had pierced into your metaphorical ears (and in fact also in your soul)? Justifiable, you say? How about other big “controversies” which actually were nothing but scandals? Can’t you pick up one or two?)
Naturally, who would want to go to that uncivilized a place?
And even if you want to argue otherwise, let me suggest you to see if you can or cannot easily gather (or recollect) what all that has happened to me when I was in the USA?
So, the idea of trying to impress Dr. De for this post-doc position was, any which way, completely out of the question. Even if he is HoD at RPI.
And then, frankly, at my age, I don’t even feel like impressing any one for a mere post-doc; not these days anyway (I mean, some 6 years after the PhD defense, and after having to experience so many years of joblessness (including those reported via this blog)). … As far as I am concerned, either they know what and who I am, and act accordingly (including acting swiftly enough), or they don’t. (In the last case, mostly, they end up blaming me, as usual, in some or the other way.)
OK, so, coming back to what I wrote Dr. De. It was more in the nature of a loud thinking about the question of whether I should at all apply to them in the first place or not. … Given my experience of the other American post-docs advertised at iMechanica, e.g. those by Prof. Sukumar (UC Davis), and certain others in the USA, and also my experience of the Americans of the Indian origin (and even among them, those who are JPBTIs and those who are younger to me by age), I can’t keep any realistic expectation that I would ever receive any reply to that email of mine from Prof. De. The odds are far too against; check out the “follow-up” tag. (I could, of course, be psychically attacked, the way I was, right this week, a few days ago.)
Anyway, once thus grown curious about the subject matter, I then did a bit of a Web search, and found the following videos:
The very first listing after a Google search (using the search string: “Suvranu De”; then clicking on the tab: “videos”) was the one on “virtual lap band – surgical simulation”: [^].
Watching that video somehow made me sort of uneasy immediately. Uneasy, in a minor but a definitely irritating way. In a distinctly palpable way, almost as if it was a physical discomfort. No, not because the video carries the scene of tissue-cutting and all. … I have never been one of those who feel nervous or squeamish at the sight of blood, cuts, etc. (Most men, in fact, don’t!) So, my uneasiness was not on that count. …
Soon enough (i.e., much before the time I was in the middle of that video), I figured out the reason why.
What kind of an uneasiness could there possibly be? Can you guess?
I don’t want to tell you, right away. I want you to guess. (Assume that an evil smile had transitorily appeared on my face.)
To close this post: If you so want, go ahead, check out those videos, see if it makes you uncomfortable watching some part of an implementation of this new idea. Then, the sin of the sins (“paapam, paapam, mahaapaapam” in Sanskrit): drop me a line (via a comment or an email) stating what that reason possibly could be. (Hint: It has nothing to do with the feely-feely-actually-silly/wily sort of psychological reasons. )
After a while, I will come back, and via an update to this post let you know the reason.
Yahoo! wants you to make a note of the “12 common mistakes to avoid in job interview”: [^]. They published this article today.
Update 2 (on 24th March 2016):
Surprise! Prof. De soon enough (on 18th March IST) dropped me an email which was brief, professional, but direct to the point. A consequence, and therefore not much of a surprise: I am more or less inclined to at least apply for the position. I have not done so as of today; see the Update 3 below.
Update 3 (on 24th March 2016):
Right the same day (on 18th March 2016 about 10:00 PM IST), my laptop developed serious hardware issues including (but not limited to) yet another HDD crash! The previous crash was less than a year ago, in last June [^].
Once again, there was loss of (some) data: the initial and less-than-25%-completed drafts of 4+ research papers, some parts (from sometime in February onwards) of my notes on the current course on CFD, SPH, etc., as well as some preliminary Python code on SPH). The Update 2 in fact got delayed because of this development. I just got the machine back from the Dell Service last evening, and last night got it going on a rapid test installation of Windows 7. I plan to do a more serious re-installation over the next few days.
Update 4 (on 24th March 2016):
The thing in the three videos (about haptics, virtual surgery) that made me uncomfortable or uneasy was the fact that in each case, the surgeon was standing in a way that would have been just a shade uncomfortable to me. The surgeon’s hands were too “free” i.e. unsupported (say near elbow), his torso was stooping down in a wrong way (you couldn’t maintain that posture with accuracy in hands manipulation for long, I thought), and at the same time, he had to keep his eyes fixed on a monitor that was a bit too high-up for the eyes-to-hands coordination to work right. In short, there was this seeming absence of a consideration of ergonomics or the human factors engineering here. Of course, it’s only a prototype, and it’s only a casual onlooker’s take of the “geometry,” but that’s what made me distinctly uncomfortable.
(People often have rationalistic ideas about the proper (i.e. the least stress inducing and most efficient) posture. In a later post, I will point out a few of these.)
A Song I Like:
(filled-in on 24th March 2016)
(Marathi) “thembaanche painjaN waaje…” [“rutu premaachaa aalaa”]
Singers: Avadhoot Gupte, Vaishali Samant
Music: Shashank Powar
Lyrics: Ravi Wadkar (?)
[An incidental note: The crash occurred—the computer suddenly froze—while I was listening to—actually, watching the YouTube video of—this song. … Somehow, even today, I still continue liking the song! … But yes, as is usual for this section, only the audio track is being referred to. (I had run into this song while searching for some other song, which I will use in a later post.)]
Some editorial touches, other than the planned update, are possible, as always.]
The first purpose of this post is to own up a few nasty things that I did. Recently I posted some nasty comments on iMechanica. I got as randomly nasty in them as I could.
My overwhelming mental state at that time was to show just a (mild) example of the “received” things, of what I have had to endure, for years. In fact what I had to endure has been far worse than mere comments on the ‘net, but I tried to keep it aside even in that nasty moment. … Yes, that’s right. I have resisted putting out nastiness, in response to that which I have gotten over years (for more than a decade-and-a-half!). I have not succeeded always, and this recent instance is one of that infrequent times I could not.
On the other hand, check the better side of my record at the same forum, I mean iMechanica: Hundreds of comments on more than two hundred threads.
Yes, I do regret my recent “response.” But if you ask me, the issue has gone beyond the considerations of justifiable-ness and otherwise. Not in the sense that moral principles don’t apply for such things (exchanges on the Internet), but in this sense: Let us change the chairs. I mean to say: Even if someone else in my position were to write ten-folds more such comments, and if I on the other hand were to be in a general observer’s position, then: the current state of the world is such that I would no longer have a right to expect any better coming off him. If anything else better were at all to come off him, I may or may not be grateful (it would depend on the specific value of that better thing to me). But I would certainly put it on account of his graciousness.
All the same, I will sure try to improve my own record, and try to avoid such nastiness in future, esp. at iMechanica (a forum that has given me so much of intellectual satisfaction, and has extended so much friendliness). [No, if you ask me, the matter involves such bad context that I won’t include this resolve as a part of my NYR, even though I will, as I said, try even more to observe it.]
I also have been down with a bout of cold and cough for the past 2–3 days, now barely recovering, and therefore don’t expect to join in the New Year’s party anywhere.
My NYR remains as before (namely, to share my newer thoughts on QM). There is an addition in fact.
I have found that I can now resolve the issue: “Stress or strain: which one is more fundamental?” It is one of the most widely read threads at iMechanica (current count: 135,000+), and though a lot of knowledgeable and eminent mechanicians participated in it, at the natural cessation of any further real discussion several years ago, the matter had still remained unresolved [^].
I now have found a logic to take the issue to (what I think is) its definite resolution. I intend to share it in the new year. That’s my NYR no. 2 (the no. 1 being about QM). I am also thinking of writing a journal paper about this stress-strain issue—for no reason other than the fact it has gone unresolved for such a long time, despite such wide publicity. It clearly has gone beyond the stage of an informal discussion, and does deserve, IMO, a place in an archival journal. For the same reason, give me time—months, if I decide to include some simulations, or at least several weeks, if I decide to share only the bare logic, before I come back.
Yes, as usual, you can always ask me in person, and I could give the gist of my answer right on the fly. It’s only the aspect of writing down a proper archival journal paper that takes time.
A Song I Like:
It’s being dropped for this time round.
I cannot pick out which one of the poems of Mangesh Padgaonkar I love better. He passed away just yesterday, at a ripe age of 86.
Just like most any Marathi-knowing person of my age (and so many of other ages as well), I have had a deeply personal kind of an appeal for Mangesh Padgaonkar’s poetry. It’s so rich, so lovely, and yet so simple of language—and so lucid. He somehow had a knack to spot the unusual, the dramatic in a very commonplace circumstance, and bring it out lucidly, using exactly the right shade of some very lyrical words. At other times, he also had the knack to take something very astounding or dramatic but to put it in such simple (almost homely) sort of way, that even a direct dramatic statement would cause no real offence. (I here remember his “salaam.”) And, even if he always was quite modern in terms of some basic attitudes (try putting his “yaa janmaavara” as “nothing but the next” in a series of the poems expressing the received Indian wisdom, or compare his “shraavaNaata ghana neeLaa” with the best of any naturalistic poet), his poetry still somehow remained so deeply rooted in the Marathi culture. Speaking of the latter, yes, though he was modern, one could still very easily put him in the series of “bhaa. raa. taambe,” “baalakavee,” and others. Padgaonkar could very well turn out to be the last authentic exponent of the Marathi Enlightenment.
All in all, at least in my mind, he occupies the same place as that reserved for the likes of V. S. Khandekar and “kusumaagraj.” People like these don’t just point out the possibilities, in some indirect and subtle ways, they actually help you mould your own sense of what words like art and literature mean.
If I were to be my younger self, my only regret would be that he never received the “dynaanapeetha” award. Today, I both (i) know better, and (ii) no longer expect such things to necessarily come to a pass.
Anyway, here is a prayer that may his soul find “sadgati.”
Alright now, let me conclude.
Here is wishing you all the best for a happy and prosperous new year!
[May be another pass, “the next year”…]
Recently, I felt like writing a response to the following questions [^] as soon as I read them:
“What is Narendra Modi? A visionary and a statesman? Or a demagogue and master orator who can tailor a speech to his audience?
And there is another question too. One that I believe is even more important. What do Modi’s supporters really want? Development or Hindutva?”
The answer I wrote on the fly [and as usual, at a great length] appears below, but, first, an important note: I am just copy-pasting my answer. It certainly needs to be edited, but in the meanwhile, there was a kind of medical emergency at home and so, I will do the editing/expansion later. [My mother had to be hospitalized soon later, on Feb 11th; she still is in hospital—and, BTW, this is a reference which I am going to remove in the subsequent editing.]
As far as editing goes, in particular: the form of the answer needs to be changed from a personal reply to an independent blog-post in general; certain points need to be put in a slightly better context; and, as usual, some words need some qualifications or need to be changed; etc. Also check out on the “Applying philosophy…” blog my subsequent elaborations: [^] and [^].
Also, to keep the perspective/context (which often is lost days, weeks, months or, more understandably, years later, and which often is deliberately dropped as a part of the “follow up”), make sure to also check out the recent flurry of media articles/opinion pieces (some of which appeared just days after the above-referred discussion in the blogosphere), e.g.: Chetan Bhagat and Swapan Dasgupta’s pieces in the last Sunday’s Times of India, Tavleen Singh’s piece in the last Sunday’s Indian Express, and most recently, the blog-post by Pritish Nandy at Times of India.
[Links to all to be added.]
Anyway, here is the answer I had written on the fly:
* * *
He is not a statesman, that’s for sure.
We have had mixed economy for such a long time that it would be next to impossible for any one of his or younger generation to rise to that level. The cultural trends have been mostly taking a downturn for such a long time that, these days, all politicians are all driven by the compulsions of democracy—the actual, *systemic*, compulsions imposed by the rule of the mob, within a constitutional framework that contains too many contradictions and so succeeds in giving only a semblance of cohesion or integration to the polity. For instance, the constitution prohibits changing parties, thereby inducing the herd effect to a greater extent. Gone are the days of being true to “conscience.” In fact, conscience is a word which one would run into at least once a week some three decades ago, but doesn’t find mentioned anywhere for months together, these days.
Still, about the cultural downturns, I said “mostly.” That’s observation-based, not an expression of a general pessimism.
The only noticeable cultural *up*swings have been those in the wake of the *political* liberalization in the early 90s (which itself was driven by the *economic* compulsions and the better, liberalizing, terms set by the somewhat better, i.e. the Western, elements in the World Bank, when we had gone bankrupt due to our socialistic political pursuits). Though liberalization was a political process, in reducing shackles and exposing India to the (whatever remaining) better elements in the West, it also allowed betterment in *culture*.
However, these accompanying *cultural* upswings have been countered by the other cultural *down*swings, in particular, those of the religious kind.
BTW, I don’t think we have had a *cultural* downswing of the communist/socialist kind since the 1970s. All the recent downswings in India have been of the religious kind. Sonia Gandhi’s NAC-inspired socialistic programs, or, to a lesser extent, Vajpayee’s populist programs, have been downswings on the economic side, not cultural. For that matter, even when the left was a part of the power at the Center in UPA1, they were completely ineffective in promoting the leftist trend in the *culture*. Bollywood continued with the pelvic thrusts, and even artsy “socially conscious” cinema chose themes like Peepli Live, Shwaas and Deool, rather than a glorification of egalitarianism, of redistributing poverty.
So, the main thing to worry in today’s India, as far as *cultural* degradation is concerned, is: religion, not socialism. Notice the lack of any enthusiastic coverage in the urban, well-educated, middle classes about the movie: Deool. Its theme contains too many undercurrents uncomfortable to the religious mystics of the modern Indian variety.
Incidentally, despite India being a mystic country for such a long time, the execution model they (the religionists) have tried to follow in recent times is not indigeneous in origin; it’s a recent import from America. The recent Indian model is based on the upswing of religion in America, which itself is a rather recent phenomenon (gaining ground after 1970s, and consolidating during the Reagen years).
Thus, Jansangh, for instance, would never have put up a rippling-muscles, six-pack abs kind of a portrayal of Shri Ram on those wide-view flex boards in the cities; it would take the BJP to do that. The traditional Indian portrayal, in fine arts, sculputre and literature, of this God, even if he was a “kshatriya”-born, is that of a middle-aged deity with a somewhat roundish body and carrying a vague, almost nurturing kind of a smile, with the deity situated in a rich, opulent, but peaceful settings, together with family—not that of an angry, young warrior, taking aim with a tautly stretched bow-and-arrow, with his clothes flying in the strong winds as he stands alone on a treeless strech of brownish land, with anger uncontrollably shooting out of eyes. (With all that evident anger, it would be difficult to hold aim to the target, one wonders.) The traditional Indian portrayal of this deity—qua deity—has been different, the history of there actually having been a major war notwithstanding.
The elder Indian even today sometimes does an involuntary double-take at the spectacle of “teertha” (holy water) being sprayed onto those wildly dancing, hysteric masses from a high platform as in the rock concerts, using water-pumps and hose-pipes to spray the “teertha”. To the earlier generation of the religious Indian, “teertha” is always taken in a small quantity using the right hand. A small bamboo “pichkaari” is acceptable at the time of Holi, but it’s not a religious event. Using a *hose-pipe* and a *pump*, for *spraying* “teerth” is too much.
Before these trends spread elsewhere in India, they had begun in those massive religious gatherings in Gujarat, during the times of Modi’s rise to, and assumption of, the political power.
One reason the elderly Indian winces at such sights is: an Indian, true to his color, would in principle be averse to any grand-scale show on the material side. Especially so, when it comes to the matters related to religion. The Indian tendency, particular in the spiritual matters, is to turn the gaze inwards, not outwards. The Indian is not averse to the bodily power; but in his view, either the bodily power is to be subjugated to the spiritual wisdom, which is all outwordly, or the entire matter is superfluous to him simply because it pertains to this world. There is a reason why the “gopur”s of our temples may be grand on both artistic and spatial scales, but the “garbha-griha” is spatially so small as to hardly admit only a few people at a time. When it comes to temples, the idea of a vast space or a large auditorium accomodating a large gathering, with a high pulpit for the priest, is specific to the Abrahamic religions, not to the Indian ones. Clearly, “event management” of *this* kind is a recent import. (We have always had massive religious gatherings, e.g. Kumbh Mela or Wari, but these have been more noticeable for their messyness, randomness, than for masses being coralled together and aroused to a common passion by an organized priesthood. The Indian religious philosophy is far too outworldly to ever care for any organization or purpose in this world, especially that on a large scale. Our temples may have large spaces surrounding the main building (“aawaar”), but these spaces noticeably lack the pulpits to address the assemby—in fact, there never is an assembly, only a random and overcrowded collection of people.)
We have only recently imported the more effective, large-scale, techniques of management of mobs on the basis of religion as a uniting force.
Modi’s management style seems to reflect his times; it seems to be a mix of an upbringing in the traditional organization mold of the old RSS (itself based on an awkward mixture of the European fascists of the early 20th century for the most part and some Scouts-like activities thrown in for good measure), *and* these modern techniques of religion-based political management imported from America.
In short, there have been cultural betterment in certain areas. For example, today, we can openly advocate capitalism in India, without any fear of ridicule, which was not possible as late as when I was in my 20s, i.e. in 1980s.
However, overall, the net cultural change has been to go on to the down side.
Since, as you observed, culture (in the broad sense of the term) does drive politics, the culture of politics also has been going down. (I never thought it stinks to the extent you and many others do.) It’s in the recent atmosphere that it’s difficult to produce statesmen. Try to think of a successor to Jamshedji Tata, in today’s world. Or even to JRD, for that matter. Politics is hardly different. You don’t expect a Sarvapalli Radhakrishnan or even a Shankar Dayal Sharma, in today’s world; the alternative to Pratibha Patil was Bhairo Singh Shekhawat. Even if IMO politics does not stink to the extent you seem to think it does, it is very obvious that we can no longer expect statesmen to rise in today’s India.
So, the smart spin of Modi’s internationally outsourced image consultants aside, he simply can’t be a statesman. The very suggestion is ludicrous, and a direct product of his spin-doctors. (He is not alone in employing/benefitting from spin-doctors; his anticipated 2014 opponent, Rahul Gandhi, supplies an easy example.)
Is Modi a visionary? Ok. Can you use that word to describe a fascist? To clarify this issue, let’s take a more extreme example of a fascist: Can you use that word for Mussolini? If yes, then, sure, Modi is a visionary. He has the “vision” of unleashing the Hindu religious kind of irrationality, on India (and if possible, elsewhere, too), and to preside over the accompanying political power in an executive capacity. That’s his “vision.” (He might succeed in “achieving” it—simply because Rahul Gandhi is what he is.)
Is Modi a demogogue? In view of his political success in Gujarat, he must be. But then, of course, there are so many demogogues, even within his own party. Rajnath Singh, for instance. An array of them could be witnessed during the recent FDI issue. That hardly makes him special.
Is he a master orator? I don’t think so. I haven’t seen the video you refer to, but from whatever his earlier speeches I have seen, they seem to indicate skills lesser than those of a master orator. A master orator is different. Balasaheb Thakarey? Yes. Narendra Modi? Not really. Of course, he does have that ability to deliver effective speeches, often with a lot of punches. But then all politicians routinely do that. When you say a master orator, the person has to go beyond that level. I would certainly put Lalu Prasad Yadav ahead of Narendra Modi in that department. This is not humour; I mean it. When it comes to superior oratorial skills, just the way Vajpayee is (rather was) a master orator, so is Yadav.
Rather than pieces of superior oratory, Modi’s speeches seem to be like *events* that are quietly and masterfully coordinated in the background. The actual speech seems like just the tip of the icebert. The silent coordination is palpable. Right from creating the atmosphere for an upcoming speech, including coordination in the media (not just locally, not just in the neighbourhood or with the people in the city, but specifically within media), to the necessary followup capitalization on what(ever) he said.
The only way to explain the extraordinary effectiveness of this not-so-extraordinary personality is to make reference to the quiet work done for him by those “swayamsevaks.” Take away the aura they impart him, and then, judging him for himself, Modi comes across a far more ordinary personality—not just in speeches but also in every respect. There are times when I wonder if he could be described as a pigmy. He is said to divide all people into two camps, and evoke extreme passions of either admiration or loathing in them. The description is accurate except for the starting word: you have to replace “he” the person by “he” the image—nay, the rather seamless sort of an enormous collage—built up by all those collectivist “swayamsevaks.”
As to demoguery, I think more than being just a demogogue, he is a shrewd “organization man,” capable of slowly but surely advancing over his competition, especially internally. Here, I think a definite credit is certainly due to him. Not just in a value-neutral sense. I think he has put in very honest and very hard efforts in rising through his organization. To a certain extent, esp. for politicians, personal honesty *is* compatible with a contradictory or irrational political agenda.
He is not a typical BJP leader. Nope. He is more pure-minded on their agenda, more hard-working on that agenda, than any others from his party. Compare him with your ordinary, compromising sort of a guy like, say, Ram Naik, Nitin Gadkari, or even Rajnath Singh. When it comes to the BJP agenda, Modi would be more ruthless compared to any other BJP leader. Not because he lacks emotions, or controls them better, or manages to suppress them. Not even because he wants to be ruthless with people—in fact, quite the opposite is very likely, from whatever I can gather from his coverage on TV in general (never saw him in person at a close distance). It is easily possible that he is responsive and sensitive.
Still, he will end up being more ruthless simply because he would be morally more unshakeably convinced about the moral worth of the BJP agenda.
I think that it is possible to imagine Modi’s developing inner doubts privately, when it comes to his assessments of his own abilities, his own capacity to lead and to rule. He certainly does seem to be both sensitive and intelligent enough to be able to develop such doubts, at least some times. But what he seems entirely incapable of doing is: ever challenging the moral worth (to him: the moral *superiority*, nay, *infallibility*) of the *moral* agenda of his organization, of his party. It’s this greater—moral—conviction which would make him more ruthless. And it is this emphasis on the moral agenda rather than a political agenda which permits him enough flexibility to be a chamelion on many political issues or to even strike some compromises—the reason why so many Muslims do in fact support him. They too are religious, like him, but too short range, unlike him.
It’s Modi’s moral convictions that set him apart from the others in his party. It’s not any particularly superior personal set of qualities, except for being a better organization-man among them. Honest hard work, a lot of them do. Shrewd, a lot of them are. May be, he is slightly more shrewd, that’s all—though I honestly doubt that. From all that you can gather about him, he is very shrewd, but he could even be more sincere than shrewd. So, the real difference setting him apart from his colleagues is his willingness to go all the way down along the path of their shared morality. And the real reason why he can make that contradictory morality work, is: using his superior skills as the organization-man. The burden of the contradictions is calculated to fall on those outside the organization, the enemy camp (whoever they may be), and, since a contradiction nevertheless has a way to also run in the opposite direction, i.e. internally, the burden then has to fall on to those who have lesser skills to make the organization work for them. (One reason for this last also is the lesser strength of the same morals. There does seem to be a feedback loop here.) And so, when it comes to his individual assessment, the actual reason can only be ascribed to the depth to which he carries his (wrong) moral convictions.
Finally, coming to his supporters. In wondering about what *Modi*’s supporters want, if you are at all going to set up an *alternative,* esp. an alternative between Hindutva and “development” (whatever that means)—or, for that matter, between Hindutva and anything else—then, I would say, you are politically so naive, so very naive, that I have a suggestion for you: consider abstaining from voting regardless of where you are (i.e. even in places/elections where the BJP is weak/absent), for, when it comes to politics, you obviously cannot be trusted to choose wisely. [This last was just a joke, BTW.]
Too long, in fact longer than usual. Hope you tolerate. (It was just a writing on the fly.) Guess one of these days I should write a slightly better organized piece on Modi, at my own blog. I wanted to do one well before the heat of the campaign begins, and right now might as well be a good time to do that. So, unlike my comments on spirituality and all, this time round, this comment might actually move very quickly to my blog. Though, guess I will let it begin its course here.