The Principles of Nandikadal: An Introduction Part 1-6

Posted on February 22, 2019

“Nandikadal” – it is not just a name a place carries. It is the name that sums up the identity of Tamils determined to resurrect themselves. It is the name that characterizes an ethnic group. It is the name that offers enormous hope to the struggling ethnic groups. It is the name that is synonymous with declaration of war of an ethnic group that has assimilated within itself the magic words of “Pirabaharaniyam”.

It is the mother of all battlefields, offering a beacon of hope to all the subjugated ethnic groups. It is a holy place, the very mention of the name sends a chill down the establishments of the world that terrorises its own people; the corporate and world conglomerates that support their survival, and the fronts that had hitherto created a world order.

A landscape filled with marshes and grasses, gobbled up a revolutionary leader, only to deliver principles of liberation that was radically progressive in nature.

It gave not just lessons to the struggling ethnicities, it was a beacon that evolved from this land and was posing challenges like never before to the established world order.

The world records this piece of history as “Pirabaharaniyam”.

The liberation struggles that are waged against government sponsored terrorism, the inevitable violence that erupts as a result of a revolution, movements by people; all these events that can be termed as popular uprisings by ordinary people are being fiercely put down by ruthless governments’ world over in the name of “international relations” and “regional stability”. Without having an iota of knowledge on the said conspiracies by the Governments world over, there is a measure among us to pin criminal responsibility on the Tamil Tigers alone. But Nandikadal not only confronts such measures with logical justifications but also gives a doctrine that is applicable to the larger world.

Nandikadal gives enough cautions and warnings on how these forces turn the subjugated and struggling ethnic groups against leaders who best represent them.

An evidence that stands firmly behind the historic figure – a psyche that is omnipresent between the Tamil populace and the Tigers; the historical happenings that demands analysing them in a just fashion. Nandikadal proceeds to smash the conspiracies of ruthless Governments for fabricating and systematically carrying out disinformation campaign with the much talked phrases like “human shield”, and others.

Nandikadal provides a powerful doctrine that carries the potential to show the Tamils their path to liberation. Not just the Tamils, the doctrine is a beacon of hope to hundreds of subdued ethnicities to their path to true independence.

When we utter “the Doctrine of Nandikadal”, some think the doctrine provides dimensions that are political and apolitical.

The doctrine talks about the life of an individual subdued race set with a bitter history of genocide looming in the background. By doing so the doctrine pushes the entire nationality in the forefront. It talks more about relation between a man and a woman, and takes a responsible look into the familial set up of the subjugated race.

The doctrine expresses concern for the culture and identity of the subjugated race to be protected at all costs. It challenges the way and means of reclaiming the lost heritage and legacies.

We can go on and talk about the doctrine’s holistic intentions.

Nandikadal is pretty clear that only such a holistic approach can chug the subjugated race to its true liberation and in the process help sustain its identity.

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Mullivaikkal and Nandikadal are two names of a similar geographical region. It may be true that both these regions are separated by an inch of land. But both these lands come to signify rather contrasting stories. They bespeak and register in our mind very different political and historical stories.

“Vaikkal” in Mullivaikkal refers to a canal where the water may at times be stagnant and kadal in Nandikadal means open sea or ocean in Tamil. Going by the meaning of Vaikkal and Kadal, Mullivaikkal represents a stagnant politics and Nandikadal represents politics of vastness that is not bounded by any boundaries.

When Pirabaharan leaves Mullivaikkal to reach Nandikadal, the aforesaid change has happened. Without comprehending this, we often get stuck at Mullivaikkal only to remain stagnant.

The place where we need to search for our liberation is at Nandikadal. Besides us, the calm sea of Nandikadal provides a moral backing for all the subjugated races.

When Mullivaikkal massacre happened with the overt blessings of the prevalent draconian world order and its’ ruthless Governments, the reaction manifesting itself at Nandikadal denotes that this ill-conceived world order will be subject to destruction that will be beyond imagination.

The arrival of figures like Narendra Modi, Donald Trump, and their likes at the world political scene, and the tensions perpetrated by the North Korean regime are all recipes for a wider disaster that is awaiting to inflict the current world order. The doctrine of Nandikadal precisely predicts such an outcome.

When the subjugated races come together with consciousness, they will have the power to destroy the current world order and shape a world order that is absolutely pro people. That is the nature of challenge posed by Nandikadal.

The world order of countries led by the likes of Modi and Trump reside on the ground that are built with the steadfast support of the super riches of the world, the corporates, the bankers and the conglomerates.

Nandikadal, the central dogma of “Pirabaharaniyam”, warns explicitly about the world order spawned by these crony capitalists.

As a direct bearing, “Nandikadal” instead of attacking the Governments, talks explicitly about the destruction of this unjust world order forged by the crony capitalists, and the corporates.

Nandikadal, the central dogma of “Pirabaharaniyam” does not indulge in directly attacking and criticizing the Governments, rather it identifies and attacks the covert and sometimes overt tactics employed by these ruthless Governments.

The dogma furthers the destruction of the current world order to bring the much needed liberation and the just rights of the subdued races. This ensures a new world order where there is place for everyone.

The changes that are rapidly happening world over are the changes outlined broadly by the doctrine of Nandikadal. The current world order is at flimsy grounds and is getting ready to implode anytime soon and Nandikadal doctrine prepares us for the inevitable.

Therefore it is imperative that all the subdued race keep themselves in a state of readiness. A global churn encompassing all the countries of the world is on the cards anytime soon.

Pirabaharaniyam, the contemporary liberation doctrine, would provide meaning to such a revolution.

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The world we live is made of three quarters of water. The composition of water in the human body incidentally has the same equation.

International relations and the strategy behind were defined by oil. The trend is slowly shifting towards access to international high sea for trade and commerce.

Geographically Tamil Eezham is surrounded by high sea on its three directions. The status of the land, the strategic importance and its politics, everything is defined by the high sea.

It is the same high sea that connects another land of the Tamils, Tamil Nadu, with Tamil Eezham.

It is this psyche, political significance, and dynamism that are responsible for catapulting Pirabaharan to walk towards “Nandikadal” in his final days.

Nandikadal had its fair share of fear and doubt if it could assimilate the world’s tallest revolutionary.

The sea at Nandikadal relinquished its fears and doubts at an instant after it realized the gargantuan responsibility it is going to be vested, in providing for a doctrine that shall serve as a beacon of hope for all the subdued races and ethnicities to achieve their goal of liberation. Sensing the obligations, it slowly began assimilating the tallest revolutionary into its character.

It was the story of a water body that began replicating a wonderful human’s psyche which was hitherto incalculable and unpredictable to many.

As a consequence, Nandikadal has earned a reputation of being deeply embedded in history.

The H2O doctrine of Nandikadal

When a vanquished ethnicity that was subject to genocide remains governed by the victorious, Nandikadal doctrine says that the subdued race begins to show five dimensions of politics.

Those are the politics of destruction, politics of shame, politics of slavery, politics of surrender and the politics of abdication.

Nandikadal proceeds to say that a genocidal government will take parallel measure of employing two types of politics.

Those are, the politics of annihilation; where all the time bound identities, the very presence and the politics of the subdued are all subjected to annihilation, and the politics of destroying the collective memories.

The bipolar situation facing the vanquished races in dealing simultaneously with the five political dimensions that has manifested from within on one hand and the cunning politics of the victorious on the other hand, has enough potential to wreck the identity of the subdued. Nandikadal forewarns the subdued race about the impending failure to construct a politics of “meaningful resistance” in the wake of this two pronged challenge they are left to face with.

It is at this juncture, Nandikadal introduces the “H2O Doctrine” to the subjugated races. A doctrine that talks explicitly about the wherewithal to come out of their subjugation and taste victory.

H2O is the chemical formula of water. When water combines with other elements, the reaction it yields produces assorted chemical and physical changes. In a similar fashion, the struggle of the subdued race, when they interact with various political realities, produce changes. Nandikadal doctrine provides a sort of shield as the ethnicities undergo and experience these changes.

The core aspect of the doctrine is to drag the subjugated ethnicities from their defeated mind-set and their collective shame, and advance them to take up politics of resistance.

It then extends its role to provide strategies for confronting, self-protecting, coordinating, infiltrating, attacking and finally demolishing the establishments that subjugate them.

The doctrine, though contains terms that are related to war plans, actually outlines strategies to resist the designs of ruthless regimes without having a need to take up an armed struggle and shedding a drop of blood.

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The psyche of the Tamil Tigers and water (sea) is something interesting. It is indeed a magic.

In the past, whenever Tigers were believed to be defeated, they came back with a vigour like never before and their coming back was interestingly termed “Unceasing waves”.

For reasons unknown, water characterized their remarkable sign of resistance.

And today that magic has happened in Nandikadal too.

The final strategy of Tamil Tigers being defined and drawn by a water body, being christened as “Doctrine of water”, and entering the annals of history is indeed a magic.

The strategy of “water” that encompasses the principle of waves, the principle of buoyancy, the principle of swimming, and the principle of diving, is denominated as “Unceasing Waves” by the Doctrine of Nandikadal.

History is indeed miraculous!

Nandikadal attracts the attention of the ethnic group being subjugated to genocide to carefully analyse five different words repeatedly used by the genocidal regime they are left to deal with.

They are; rehabilitation, reconstruction, development, ethnic unity and rapprochement.

These words appear to be soothing to the hearts and minds of the subjugated race, the race that appears to be disintegrating and perishing when looked from outside. But on close observation, it is a ball game to politically isolate the subjugated race and subject it to continued repression and genocide.

Nandikadal decidedly warns about it and calls it a cunning trick. It also cautions the forces that work for this ploy, with or without knowledge and awareness.

Nandikadal postulates and puts in forefront the strategies the subjugated races have to adopt. Strategies that closely resemble the behaviour of water, of waves that do not cease, of being buoyant, to be able to swim with and against the current.

Nelson Mandela – Fidel Castro – Veluppillai Pirabaharan

If the strategies are against the will of the western world, any struggle is termed “terrorism”. If the strategies, on the contrary, are aligned with those of the western world, the struggle is termed “movement for liberation”.

This is the brief story of how Mandela who was once termed extremist, is now called a liberator.

The reason why Pirabaharan was always an extremist was because he never aligned his struggle with the western world and refused to toe their lines. He rather contemplated to change the existing world order.

Castro too did not succumb to the arm twisting tactics of the western world. He attempted to create a new international dialogue.

But Castro’s sole agenda of opposing the international powers failed spectacularly when in fact the very powers he opposed, ganged up, to put down the uprisings of the subjugated races in the garb of opposing “smaller governments” that are against the established world order. Tamil Eezham is witness to that blunder in contemporary history.

It is at this juncture, Nandikadal comes to occupy a central place. The blunders of Mandela’s and Castro’s doctrines, and many other doctrines that emerged and got razed, opens up a remarkable front for the subjugated races at Nandikadal.

This is the basis upon which Veluppillai Pirabaharan comes to be placed next to the likes of Mandela, Ho Chi Minh, Yasser Arafat and other notable global revolutionaries.

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History of the world renewed itself and underwent a sea change after the dismantling of Berlin wall , disintegration of the Soviet Union, and the 9/11 incident.

Some personalities like Francis Fukuyama attempted to write a final history of the world basis these events.

But the dark hours of May 17, 2009 saw a small water body standing witness to an incident that was unheard of in human history. An incident that unfortunately did not capture the eyes of the world.

The events that unfolded in the dark hours became historic for the races that were facing brutal subjugation.

It was the mother of all battle grounds this century. A remarkable history was created that day.

After fair delays, the water body is eternally ready to provide fodder to world historians, philosophers and the likes.

Nandikadal puts every international doctrine on the struggle of subjugated races to reconsideration and reanalysis. It questions Marxism, Communism and all those isms that claim to represent people in the backdrop of a genocide.

Nandikadal poses intriguing questions while weighing the modern states of the globe, the world order they have spawned and their international politics, alongside the postulates of the new countries that emerged after their long struggle for independence. The compelling questions no doubt demand a reanalysis of both the happenings.

The answers to these questions procreates as “Pirabaharaniyam” before us.

Pirabaharan saw many incidents as history in the making what others saw as mere happenings. What others thought were casual events made, Pirabaharan saw as events that rather carried hidden agenda, or rather agendas.

The very reason why when everyone’s eyes were anchored on Mullivaikkal, he walked to Nandikadal.

Pirabaharaniyam shuns the word “failure”.

The repeated failures of a subdued race is not failure according to the nuances of Pirabaharaniyam but it is rather a setback. But it goes on to shun this word too and describes such events as “backfoot”.

Nandikadal doctrine vehemently argues that the setbacks of a subdued race that has been waging unsuccessful attempts towards it slated goal of liberation cannot be called “failures” in any sense.

The psyche of the Tamils and the Tamil Tigers after the genocidal war.

What does Nandikadal speak about it?

A race that has suffered unspeakable destruction and violence slowly has to pull itself up and coordinate within itself to move forward. In that sense it is imperative that the people and the militants who faced unspeakable violence have to get a fair psychological counselling. The doctrine of Nandikadal commences rightly emphasizing the need of it.

Barring the thousands who have lost their life in the brutal war, the remaining who were captured live and detained illegally in torture chambers of the state, and heavily inflicted with physical and mental wounds, have been released inside the society to play a morally detrimental role as determined by the brutal regime. On the other side, are people who cannot get a foothold in life after the brutal carnage unleashed on them. Nandikadal aptly points to the fact that when both come to face each other, they would indeed be mutually repulsive.

Nandikadal outlines the fact that the fractured psyche of the erstwhile militants will manifest in different forms – as deep hatred to their ex-colleagues, as repulsive thoughts on their liberation struggle, as abuses, as deep fear that will manifest as surrender mentality, and many more.

The erstwhile militants we see in our homeland are loitering with such tendencies and they are living proofs of the state of affairs.

Excluding the thousands who have been killed in the horrifying war, the psyche of the rest of the population are being corrupted and deteriorated systematically.

Hunger, poverty, crass practices that destroy our famed culture are being systematically promoted. The psyche of the people and ex-militants are being manipulated to suit their interest by pitting one against the other.

Nandikadal cautions carefully that people unfortunately would fall prey to it and start believing the stories being spun. Conspiracy at work!

As a result, a large schism develops between the general populace and the ex-militants who are with new identities and now psychologically distressed.

In a span of time, both the groups begin to exchange the psychological distress and show signs of aggravated distress.

This invariably results in exchange of abuses and refusing and refraining each other. Nandikadal warns that the situation will be conducive for the brutal regime and the bootlickers, to serve their interests pretty well.

We are mere silent spectators witnessing the incidents as it unfolds.

Hence Nandikadal assures that the Tamils and the ex-militants can mend their relations, find a path to coordinate and rise as one race to face the future challenges.

The different dimensions of the relations are explored taking a cue from the water doctrine.

Nandikadal strongly recommends to devise an international policy to deal with the happenings in the international arena.

On the basis of the water doctrine, Nandikadal conveys in no clear terms that, the international policy strategy provides a robust platform to firm up our future plans and take up our cause in full steam.

Nandikadal opines that all races possess inherent strengths that will keep it from getting annihilated despite seeing the worst destruction and facing annihilation.

Our strength in this aspect lies in Tamil Nadu. On this basis

By creating foreign policy drafts for Tamils or by forming a “Tamil Lobby”, together with Tamil Nadu, a think-tank can be established. Nandikadal alerts that if we do not establish this lobby in a meaningful span, we would be lost in the ever unfolding geo-political game.

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The machineries of establishment – the crony capitalists, and the corporates that guard its operations; employ various interest group that are not at cross roads. And they would be systematically infiltrated among the targeted races.

They would appear in the guise of being progressive and forward thinking.

A classic recent example that can be quoted is Jallikattu.

The so called progressive forces acted against Jallikattu in the name of animal rights. They declared that the tradition is male chauvinistic, archaic and has no place in a modern society.

When the entire student community, women and the entire race felt that their ancient tradition is coming under a systematic assault, and organized themselves through mass protests, these phony progressives took a backseat.

Nandikadal requests to be aware of these phonies in every races.

The cultural elements of an ethnic group, its ceremonies, its traditional games, its religious rituals; all carry the belief system and the wisdom of the ethnic group for generations. They not only serve the purpose of continuity but can also serve to ward off all the measures that are aimed at committing a systematic genocide against the ethnicity.

Nandikadal emphasizes the need to organize micro level protests that involves people on the ground on a continuous basis.

Nandikadal reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.

Nandikadal defines that the protesting attitude is indeed an asset that has the strength to give permanent defeat to every other sinister design of brutal regimes.

As a race that fights for its liberation, our men should realize how a military strategy too can give a helping hand.

Though we have completely abdicated our claims to the land, Nandikadal introduces these military strategies in different ways.

Though we have relinquished some of our urban, rural areas, and roads, Nandikadal asserts that we keep a control and maintain continuity over our forests, woods, water bodies, and our coastal regions.

Nandikadal explains that only continuity of resources can ensure continuity of protests. By subjecting the military and political activities of the genocidal regimes, to continued questioning and, by raising serious exceptions, by organizing people’s protest, by resurrecting popular protests, and by skirmishes, the military and political strategies of the genocidal regime shall be disrupted.

Hence if our forests are being destroyed, it should be understood that our possible military strategies of the future are coming under attack now.

But Nandikadal has observed all these micro details and highlights them to our generation.

Few years back, some militants under the able leadership of Deivigan sacrificed themselves for the cause. They are perfect example of the military strategy that Nandikadal asks us to adopt.

Similarly the mass uprisings of “Keppapulavu” people is a wonderful example of people’s movement.

Therefore by not buckling to the sinister designs of the establishment and by coming out from a failure mentality, we can go a long way and retain the momentum of protest.

Nandikadal demands that the ethnic groups waging a struggle for their liberation need to keep themselves in a fluid state like water. Nandikadal opines that only in a fluid state, the ethnicity can fill itself to any shape and carry forward its struggle.

Nandikadal compares this attitude to its demeanour and calls it by the name “Water Theory”.

Outside the battle field, the victory of the genocidal regimes in the international arena is immaterial if back home they could not crush the rebellion of the races they have subjugated. The continued strategies to bruise the protests is what keep them successful.

That is because the regional and geopolitical forces are ready to attack the Sinhalese quoting the same world order they have created.

But the adversaries do not have any tactics to deal with the uprising of the people in a large scale. They just do not have the wherewithal to confront a race that has absorbed and assimilated the nuances of “Pirabaharaniyam”.

In the contemporary world, victory depends on who has the competency to sustain the victory earned.

The exact reason why Nandikadal appeals to keep the spirit of protests live among the Tamils and organize for small demonstrations so that the momentum can be sustained.

Nandikadal once again reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.

It is this stubborn character that can give the occupier a face of failure. Nandikadal says that this character forms the principle capital of the protesting race.

The message of Nandikadal to Muslims

Nandikadal fully agrees to a separate identity of Muslims if majority of them feel so quoting their cultural differences.

These are some of the knots faced by many races while they fight their oppressor. If some elements within the fighting races feel they are different in identity, the oppressor gets a brownie point. Nandikadal cautions that a devious plan by the oppressor can create rift within the races and can contribute to their downfall.

But without these understandings, if the Muslims continue their efforts of aligning with the establishment only to destroy the geography and occupy the land of the Tamils, they would then have to face the reality of their identity being questioned and brace themselves to lose their current status.

The acts of the Muslims to align with the genocidal establishment is myopic and will generally undermine their quest for individual identity.

Nandikadal shows extreme concern for these fringe nationalities.

When the day beckons for the Tamils to win their homeland back from the oppressor, when the country breaks into two nations, one for the Sinhalese and one for the Tamils, the attitude of the Muslims shall make them go nowhere. Nandikadal warns the Muslims of the plight that awaits them.

So this is in a way is a forewarning to the Muslims by Nandikadal.

Because Nandikadal does not expresses concern for the Tamils alone who are waging a liberation struggle. Rather it takes cognizance of the fact that many races are waging a similar war and provides tactical support in its doctrine.

Parani Krishnarajani

tamildiplomat.com