Shibi's dove, Samaritan's dilema & why Sen is shite.

King Shibi was sitting on his throne dispensing justice when suddenly a dove flew into his audience hall and pleaded for asylum. At that very same moment, a hawk swooped in and demanded the right to devour its lawful prey. Shibi satisfied both parties by cutting off a portion of his own flesh to ransom the dove.

Shibi's action set no precedent for Indian Law Courts because it clearly wasn't a sustainable solution to what, following Buchanan, we call the Samaritan's dilemma, whereby protecting the weak may end up creating a perverse incentive destructive of the very institutional foundations of Social Justice such that, in the end, everybody is worse off with the weakest suffering most.

So what?

Big yawn.

Why are you posting about this on a Sunday morning, yaar?

Kindly put up naked pix of P.Chidambaram to get us salivating again, coz we're clean out of Alka Seltzer and Granny drank all the good Vodka and just last week I tried to make a Bloody Mary with Old Monk but threw up all over my Hindi tuition-wallah who, fortunately has an M.Phil in Linguistics from J.N.U, and thus was inured to that sort of thing.

The answer, my dear Mani Shankar, is I'm going to prove Congress lost due to foreign hand only.

Using advanced mathematical techniques, we can establish sans doubt, cavil or infirmity of suspicion that Amartya Sen (who now traitorously says Modi has every right to rule despite being a low caste chai-wallah) was the true architect of the Congress debacle in the recent election, because, clearly, Sonia Madam & Rahul Baba did nothing wrong at all, nor did NaMo's Nazi goons do anything right at all, so all is the fault of the 'foreign hand' (not hands, due to messing up India is bayen haath ki khel- and done by left hand only) which clearly points the finger at Sen due to he is being helped by the indubitably foreign (because Belgian rather than Italian) hand of the all the more sinister, for Hindi speaking, Jean Dreze.

But first a hat tip to Anonymous who put me onto the trail of Sen's C.I.A funded perfidy by leaving this comment on my post on Sen's merisms & Senility's Mereology

'Was there a specific article or paper which prompted this burst of spleen? If so, you've failed to link to it. I haven't come across 'merism' in the literature before- who has time to read everything?- but, imagine it arises in 'Law & Econ' with which I'm not that familiar.
'I suppose a merism for the Market would be 'buyers & sellers'. So long as one always has to quote both one's buy and sell price, like an old fashioned stock jobber, then no 'uncorrelated asymmetry' (Maynard Smith) arises and so the Evolutonary Stable Strategy is mixed Nash rather than a pure conditional.
'To quote Wikipedia- 'The usual applied example of an uncorrelated asymmetry is territory ownership in the hawk-dove game. Even if the two players ("owner" and "intruder") have the same payoffs (i.e., the game is payoff symmetric), the territory owner will play Hawk, and the intruder Dove, in what is known as the 'Bourgeois strategy''.
'I think the charitable way to look at Sen's merism 'niti and nyaya'- for Justice Public Discourse- is to separate out the 'Bourgeois strategies' of 'Niti' (where the Institution or 'rule bound' individual has well defined 'territory ownership' and the other party feels they don't) from 'Revolutionary' Nyaya which takes nothing for granted regarding 'territory ownership'.
'I must admit, it's some years now since I read Sen's book which, in any case, was meant for a popular audience. Still, my question is, why not give the man the benefit of the doubt? Surely we can all accept that 'uncorrelated asymmetries' can be distortionary and that Sen is the leading Public Intellectual calling attention to this?' 

I'm afraid, I can't point to a specific article or paper which uses the word merism to denote the 'covering set' of a mereology. That bit is idionomic.

However, Anonymous's basic point re. uncorrelated asymmetry arises in the theory of discoordination games (i.e. where agents get a bigger pay-off from interacting with those dissimilar to themselves).

 A good example is Conley & Nielsen 2008 who write 'We also consider a discoordiation game in which agents benefit from interacting with others who have learned a different strategy than they have. For example, agents might learn how to be leaders or followers. Not surprisingly, we find that both these behavioral norms will coexist in equilibrium. What is surprising is that we also find that there must necessarily arise in equilibrium a class of “social market makers” who have learned to pay both social roles. This is true even if there is a cost to learning strategies. In contrast, there is no role for social market makers in coordination games and they disappear entirely in equilibrium if there is even a slight cost of learning new strategies.'

Note, a 'market maker' is the same thing as Anonymous's 'old fashioned stock jobber' and functions in Conley & Nielsen in a manner that improves on the 'uncorrelated asymmetry' equilibrium such that pure, conditional, hawk dove strategies get increasingly delinked from 'territory ownership' i.e. are now defeasibly Bourgeois or stochastically Socialist (i.e. represent a mixed strategy) and converge to the Morishima Rational Distribution- i.e. ultimately ownership is something solved for endogenously by looking at the shadow price vector and meditating on golden path dynamics. In other words all agents' ex ante 'regret minimization' (or learning heuristics or mimetic monadology) converges to the canonical, information conserving.  Evolutionary Stable Strategy.

Sen's merisms- e.g. 'niti/nyaya' or 'transcendental approach vs human development based'- are discoordination games.  As Conley & Nielsen show, this could be a good thing supposing such games correspond to genuine uncorrelated asymmetries- e.g. members of a vulnerable Minority who need to reduce harmful interaction with the Majority, and those from the Majority who wish to altruistically interact with the Minority- then, Sen is a 'cultural market maker' and good luck to him, he's doing something valuable because it may really be the case that 'the Justice of the 'Dalit'' is different from 'Justice' as conceived by the Bourgeoisie who thereby assert 'territory ownership' over the Transcendental and thus assure themselves obligatory passage point status and the right to levy Tiebout Manorial rents in a manner adverse to the majority of their class fellows- heck, you know the guys I mean- it's them dirty one percenters wot got an Ivy League Edumication and bought the White House for their house nigger just to show off.... sorry, I've run out of my organic Waitrose Pina Colada mix and am now mixing my Bacardi with Mountain Dew, so things are gonna go downhill from here pretty damn fast..and anyway what was I saying?..right..urm... fuck it... the point about 'cultural market makers' is that they gotta say 'hey guys, there's gonna be a much bigger pie, bigger portions for everybody, if we figure out how to get handicapped people productive- which means don't lynch them while they are working, wait till they've retired- or, actually, just steal their pension fund and have a good laugh as they hobble around scratching their woolly heads and copiously menstruating and well, whatever else it is they do gets them banned from the Country Club.'

Sen isn't doing this. Or perhaps he is. Maybe I should read his book.

Still, the takeaway point from all this today, is, kids, Shibi's dove actually has a co-evolved, intra-species eusocial, hawk response in accordance with the 'handicap principle'  If a dove seeks refuge with you, clearly you are a dove and must raise up your flock to chase off the eagle. Amotz Zahavi has shown why this is good for Eagles without being harmful to doves.

King Shibi, unlike Yuddhishtra, hadn't learned Statistical Game Theory. That's the only reason a 'Samaritan dilemma' arose. More broadly, a nyaya/niti disjunction only arises from a cognitive bias re 'territory ownership'. As for Sen, true he contributed to Rahul's debacle, but the main reason to mention him is simply to point out he's shite. Will somebody please give him a Magsaysay award already just to make this clear?

Agape's Apnea

'A boy's love burgeons from a too full heart

'A man's from having too well dined'

 Kipling's, alas!, too Indian art 

Taught me the latter was more refined.

I'm fat, fifty one, and my only son

Whose bean feast to order were day's work done

At midnight's hour, as if a promise to keep

I myself devour & can not sleep

Tossing and turning, my bed a barque

Back to Ithaca & the Sea wine-dark

Of Agape's Apnea what can I say?

My breath itself its take-away

Envoi- 

Prince! 'tis not our being fat or scant of breath

But our Holy Ghost Farther yet to Death...

Her house was a head of human hair

Vasantha wanted to visit the Palestinian refugee camp. Her husband, at his office in the Indian Embassy, had left her their second hand Mercedes. Iraq's empty roads, at that time, in the wake of the Revolution, were favourable to her essentially autobahn driving skills.
Though Iraq was a Secular Socialist Republic same as India, my Mother wasn't utterly stupid.
She took her 5 year old son with her on the excursion because Iraqi men- at least those who watched Indian films- tended to get amorous with Sari clad women.
Palestinian men, by contrast- and they came ferried to the camp in a better quality of Mercedes- were obviously shite.  Their French was better than my mother's. So she gave them an earful of German. They were instantly cowed.
Mother said- I will only speak to women.
I don't know what happened next. At that time, I liked Men. I didn't like, because I was only 5 years old, being marooned amongst women.

In a tiny shack- with slats missing from the roof- I saw my 'akka'- elder sister- lying in bed and looking after a bunch of smaller kids. They were taking plastic dolls and kitting them out in the uniform of the P.L.O. martyrdom seeking soldier.

Akka's legs had been damaged in the bombardment. But, she ran a clean house. I didn't and I don't and I will never know the seamstress' art.  Still, encouraged by the other children I tried.

I can still remember that Akka's Sun like face. It was all Mercy but also all Task.

When I was a kid, people couldn't compliment my parents (who were high status diplomats) on my intelligence or good looks because the lie was too obvious.  So they said- 'he doesn't need to pee that often'- which is true, coz I iz heat adapted Tamil black. Anyway, once Akka woke up to my Camel like continence, she thought she'd been harbouring an Angel all unawares and gave me the PLO doll she'd just completed.
Obviously, I only mention this because BY THE POWER OF SALMAN RUSHDIE that doll came to life and we had all sorts of transgressive sex and like talked philosophy and shit.
However, though to all this happened in '68, that wasn't a real possibility coz Akka was a genuine Akka. She'd have got on her crutches and taken me to pee or poo or whatever. But she also knew that foreign women- 'scented, dented' types as the son of our President puts it- would have a fucking orgasm at the sight of her ungainly hobbling around.
Indeed that's probably what the harridan running things wanted her to do. Get out of bed and gracelessly hobble in the great cause of my micturation. Mum explained that I was very good. Didn't pee or poo incessantly. As I said, it was- then- my one adult accomplishment.

Returning home, Mum said to Dad- they gave Vivek a PLO doll. Those auction at 1000 dinars. Pay them.
Dad said- we don't have the money. For God's sake don't take the car for long excursions without at least changing the oil.
What happened next?

Vivek gave the doll to the Saudi Ambassador and he paid a lot to that Akka. She didn't lose. She was able to walk and got married and had children.
Why? How?
The Iraqis and Saudis and so on were so stupid they thought India was dominated by Brahmins. Muslims were just window dressing. It so happened that my Dad was the 'Press Attache' in Baghdad. The Ambassador was Muslim. So, the Iraqis thought my Dad was the real power behind the throne who could order assassinations so as to preserve the Brahminical rule of the Nehru-Gandhis.

My mother responded to our visit to the Camp with a book of poetry titled 'my house is a head of human hair'. The Iraqis published it.
Mum knew as much German as those Ba'athists did.
What is queer is that echo of Celan.
Or not; the Seine soon claimed that worthless Jew.

                                                Tanasukh

In this our third year of Trajan, Elchasai

God's Sister, without asking why

Remits Majnun's Layla all but Night

Not our Evil, Ebionite.

Downstream, do thy Mandeans wade?
Those Tigris waters in which we played
 'fore, for Evil may, Elder Sister & I
Quaff the Milky Way, Elchasai!

Its marshes drained, does it yet baptise?
Or sell the tears of El's Akka eyes?
For Light was, let Shiduri cry
In Drink's darkness, I'm Elchasai!

Envoi- 

Prince, of thy Third Persecution, the Second Pliny to quote

That we meet 'fore daylight is no crime to report.

Sen's merisms as senility's mereology

Edited- in view of a comment

A merism is a linguistic attempt to define a universal domain, for example by saying 'high and low' or 'by sea or land' or things like 'Will and Testament' where there were two types of jurisdiction regulating acts of an essentially similar kind.

Amartya Sen's 'Idea of Justice' posits the following merism as providing a 'covering set' for the subject of its discourse- viz. 'niti' and 'nyaya'  which, I suppose, is meant to replace the quaint and faintly vulgar distinction between Theory & Practice'- as in 'Theoretically everybody is innocent till proven guilty. In practice, the Bihari servant did it and we'll beat him till he confesses.
Sen says '‘Neeti’ is about rules and institutions and ‘nyaya’ is about their realisation' - i.e. the former is theoretical or transcendental whereas the latter is about real world outcomes in which 'we realise all the different aspects of human life and take into account all the relevant factors.'

Why would the outcomes of properly designed rules and institutions diverge from ad hoc actions to the same end which genuinely 'take all the different aspects of human life into account'?

If Theory and Practice are different it must be because either the Theory is crap or the Practice hypocritical or because of some informational or cognitive constraint for which a workaround is being sought.
However, if we have rational expectations, then provided 'regret minimizing' learning is implemented then we know in advance that the two either converge or one or both are abandoned- i.e. they cease to be part of whatever 'Concrete Universal' they are supposed to be concerned with.
But, this is not the approach Sen takes.
Rather, there seems to be some mysterious sort of mereological claim behind Sen's book,  'The idea of Justice' which appears as misconceived as his much vaunted but meaningless work on Arrow's theorem and which, perhaps, arises out of a misprison, not as with Harsanyi, of a Methodical, but a Mathematical sort.
Thus, Sen says, '...incompleteness of rankings would not prevent making comparative judgments of justice in a great many cases, where there might be fair agreement on particular pairwise rankings, about how to enhance justice and reduce injustice'. 
Aumann agreement- where we can't agree to disagree- is much much stronger than 'fair agreement' which in turn must be much weaker than Baumol 'superfair' (i.e. envy free and therefore 'zero regret learning' based) agreement.  Yet, mathematics say that both arise through 'regret minimizing algorithms' while everything else is sublated away.
In good faith discussion and collective choice, re. any given pairwise ranking  either there is a coordination or a discoordination game. In either case, 'fairness' militates for your changing your mind as you learn rather than be bound once and for all by stare decisis. Thus, 'fair agreement' would be provisional and defeasible w.r.t. the Hannan consistent, regret minimizing, 'reflective' equilibrium without any mereologically hiatus occurring.

Leaving aside the Maths, suppose Sen's operationalized 'fair agreement' can be expressed by a maxim- which is called a 'nyaya' in the Indic tradition- then either that maxim is universalisable or it is not. If it is universalisable then a categorical imperative exists and we are on our way to a transcendental identification of a fully just society. If it is not universalisable then either the point is moot whether it is a specific instance of a more general maxim which is universalisable or, alternatively, we can't be certain that our 'fair agreement' is purely conventional and arises out of shared prejudices or else is self-serving merely and requires 'ideological' window-dressing so that we have 'false consciousness' or  'plausible deniability' re. our true and ugly motives. In this case, we are deluding ourselves that we have 'fair agreement' regarding Justice as opposed to what is cheaper, or more convenient, or more profitable to believe or pretend to believe.
By the same token- suppose the 'fair agreement' can't be expressed by a maxim, then two possibilities arise
1) there is some algorithm or heuristic which generates the same set of 'fair agreements' re. pair-wise comparisons of Justice.  Either this can be expressed in some future Language which evolves on that problematics' fitness landscape or it is essentially apophatic. Either way, what can't be denied is that this view implicitly endorses the transcendental identification of a fully just society even if that lies beyond human ken.
2) no algorithm can generate the same set of 'fair agreements'. In this case overlapping Brouwerian 'choice sequence' can still do the job- so, at least for Intuitionism, the transcendental identification still exists.
From the philosophical point of view- and Sen is writing here as a philosopher- it makes mereological sense to say that which is just in a particular instance is part of Justice. We don't need 'well ordering'- i.e. the ability to stipulate the 'best'- in order to construct a complete pair-wise ordering. Thus, Sen goes on to say, in the passage quoted above- 'A partial ordering can be very useful without being able to lead to any transcendental identification of a fully just society. The approach of the human development is a special application of this general strategy of making do with what can be very widely accepted, without expecting that this strategy will solve every decisional problem we face.'
What's wrong with that?
Surely Sen is just saying 'guys, let's not postpone piecemeal Social Engineering (except Sen would fight shy of this Popperian term) because we're all so caught up in working out the Mathematics of the Perfect Society's Voting rules or Preference Revelation Mechanisms or whatever. More especially, for very poor countries like India and Bangladesh- could we just agree to feed the hungry already because they'll be dead by the time we've fine tuned the sermon we want to read them by way of Grace?'
If this was is what Sen is saying, then why are Bhagwati and Panagariya, but also low I.Q shitheads like me, so angry with Sen?
The answer has to with his use of the collocation 'human development', more particularly human beings in 'Developing Societies'- i.e. people living in places where, by definition, though Institutions are weak and Baoulding 'Pscyhic Capital' is low, there are a heck of a lot of 'low lying fruit' (of the sort which G.D.P does capture) arising from the implementation of up to date technology and the breaking of sort of Klepto or Kakistocratic rent-seeking coalitions which flourish best under the umbrella of Identity Politics- i.e. the notion that human beings differ radically from one another on the basis of things like Colour or being Circumcised or Church attendance or whatever.
Sen may be on the side of the angels but, the fact is, his notion of 'Human Development' is highly manipulable by Kakistocracies such that he himself becomes a sort of P.R trophy or mascot for the worst of regimes.
What is shocking about Sen- a bright guy serving at the heart of Western Academia at precisely the point when, at least for the mathematically literate, Statistics and Game Theory solved all the Philosophical aporias of the Social Sciences and, with extraordinary success, united Economics to the Life Sciences in a manner that 'keeps on giving'. Just recently, there was a headline in a National newspaper showing how 'regret minimization' in portfolio selection is also the algorithm which gives rise to Mother Nature's prodigal diversity.  Sen, as a Bengali, would have been aware of the 'Hannan consistency' result when it appeared. Hannan was taught by a Bengali. He says that back then Bengali students had a better grounding in Stats than Americans.
Sen, as a philosopher, must know David Lewis famous book on Conventions as Schelling focal point solutions to co-ordination problems.
In the Seventies, when he taught at the L.S.E, he would certainly have known all about the Price equation and Maynard Smith and Evolutionary Stable Strategies and Ken Binmore's work and thus Aumann and Peyton Young and Schelling and so forth.
Yet, he refuses to say, well, of course any given 'fair agreement' is defeasible such that it informs a Brouwerian choice sequence terminating at an incomputable Schelling focal point, which is too transcendental- selah!- indeed it reconciles the Rahim of Rawls with Dworkin's Ram- or Judge Hercules- such that 'harmonious construction' is univocal and thus Habermas was not actually an utter shithead all along and as for the late Richard Rorty or the recent Hilary Putnam, they too are redeemed because, though failing to recognise their own felicity, they met the Unicorn, tarried in Peach Blossom Valley, but then moved on for Love is a viva, in articulo mortis,  only its Savants fail, thinking Thought's Quest its only Grail.

Is there any way of looking at Sen's intellectual trajectory and not coming to the conclusion that he was simply engaging in strategic gesture politics?
I can't see how.
Still, if only so I get to finish the bottle of Bacardi I've just broached, let us continue to argue the toss.
Suppose Sen's 'fair agreement' is homologous to Rawlsian 'overlapping consensus'- then, there is no 'strain of commitment' arising from a common Research Project re. the ergodics of what obtains. (Earlier, Rawls had assumed that Samuelson's Economics (which is ergodic or else empty) is a free 'plug-in' for all agents in the 'original position- i.e. Muth rationality was 'enabled'.)
In this case, even if we have no strategic behaviour by reason of costless and ubiquitous  'zero knowledge proofs' - or else everything is 'common knowledge' - still nothing mereological can be predicated of 'fair agreement' no matter what protocols re. 'Public Justification' are observed.  No 'fair agreement' re. Justice-as-Fairness can itself be a part of either Justice or Fairness save coincidentally or by virtue of backward induction. If the former, then Justice is Stochastic, whereas, if the latter, it is Occasionalist.
Is there some other way of conceptualizing 'fair agreement'?
One obvious answer is that 'fair agreement' arises where there is an underlying co-ordination problem. We all want to use the word 'Justice' from time to time in an inter-subjective context and it makes sense for us to do so in terms of a Schelling focal point, provided we aren't really interested in Justice but simply in improving our own lives- or those of people we feel sympathy for.
Provided there is a pay-off for a decisive counter-party, with different interests. to pretend that the improvement we desire is one they only concede because of their greater nobility and attachment to transcendental ideals (which by itself has a reputational effect and lowers their transaction costs while also making possible the extraction of Manorial Tiebout rents for their principals) then there is a sustainable preference falsification availability cascade here of the sort Sen invokes when he writes-
'...Parisians would not have stormed the Bastille, Gandhi would not have challenged the empire on which the sun used not to set, Martin Luther King would not have fought white supremacy in ‘the land of the free and the home of the brave’, without their sense of manifest injustices that could be overcome. They were not trying to achieve a perfectly just world (even if there were any agreement on what that would be like), but they did want to remove clear injustices to the extent they could...'

This is Romantic hogwash unworthy of even a 16 year old Howrah schoolgirl.

Parisians did not storm the Bastille because they suddenly developed an interest in Justice but because they thought they'd be better off under a different type of regime. Similarly, Gandhi did not condemn Western Education, Western Medicine, Western Technology, Western Democracy and, after 1918, the British Raj which was bringing more and more of these horrible things to India, because he suddenly developed strong feelings about Justice but because he himself and the class he belonged to stood to gain, and indeed did greatly gain, by such strategically simulated preference falsification but for which the Indian National Congress would have had to show that it was better at administering India than the I.C.S. Similarly, Martin Luther King may have appealed to the notion of Justice- indeed, he was a bit of a Rawlsian avant la lettre-  but everything he campaigned for was of direct benefit not just to himself and the Church he represented but to other 'coloured' people like himself in America at that time. What was the upshot? The Daley dynasty's Chicago (satirized in the Kelsey Grammer starrer 'Boss') produces an Obama who was financed by, among others, the heiress to the Playboy Empire. These are Tiebout Manorial rents with a vengeance and explain the disappearance, since 1970, of the American middle class and the rise of the 'one percent'.

Is Sen simply a victim of a senile Sehnsucht for the romantic certainties of Undergraduate prattle about the sanctity of 'Struggle' (pronounced Ees-tragal, as in Bengali)?
Perhaps. But he is making a mereological claim- indeed, he has done so pretty consistently over the last forty five years- viz. that part of the idea of Justice, or Social Welfare, or what have you, is the commission of fatally prejudicial actions involving throwing away information or arbitrarily changing the rules of the language game or plain, out and out, lying.
In particular, Sen makes great play of the fact that 'well-ordering' isn't essential and so no 'best' outcome or 'ideal' situation might exist and so deontics must be concerned with pair-wise comparison.
This begs the question- is Economics not, as Samuelson said, essentially concerned with ergodic processes? Leaving that question aside- is Life itself not the product of Evolution, that is a dynamics that is mathematically describable, rather than the one off creation of an arbitrary God?
If so, Schelling focal points that aren't strategic but Muth rational and Euvoluntary exist (and, probably Baumol 'superfair' w.r.t Sen's 'fair agreement' stipulation) for 'Justice' or 'Social Welfare' though not effectively computable still generate a 'well ordering' and, furthermore, function is a manner which obviates pair-wise comparison and the invidious manner in which that procedure throws away information about dynamics.

Ultimately Sen's merisms are those of a sophomore- ''OMG rich people have nice stuff, while poor people don't got shite to eat'- but such merisms deny mereology a dynamic- i.e. they forbid Development, more especially Human Development..

Sankaracharya vs Sai Baba

As a Smarta follower of Sankaracharya, should I suffer the installation of an image or icon of Shirdi's Sai Baba in my family 'Puja' room or, more importantly, in the grand temple I have promised to build utilising the proceeds of your kind donations which I hereby solicit?

H.H., the 90 year old, Sankaracharya of Dwarka, who endeared himself to us by delivering a powerful slap to a too well-spoken reporter a few months ago, says- 'No. Sai Baba's mantra was 'Allah Malik'. He was probably a Muslim fakir and ate meat in his youth. Hindus should not worship him.'

This is a perfectly reasonable argument with some alethic or descriptive force. What it isn't, what it can't be, is doxastic or prescriptive.

Why? Adi Sankara broke the rules of Smarta orthodoxy by conducting his mother's obsequies despite having previously renounced the World. Without question, he and his lineage are authoritative (Acharyas) with respect not to Vyavaharika Dharma but its transgressive sublation.

What we have here is the Hindu version of an halachic ordinance- but one that is impredicatively 'halachah v'ien morin kein'.

Slapping reporters is contrary to our Secular Scientific Sittlichkeit, but I'd love to have been that reporter because News is shite, all Views are shite, only that cow is holy whose tail doth at us gadflies deliver a slap that's tight.
In this sense, there is nothing here to drive the news-cycle re. some supposed Sankaracharya vs Sai Baba mega-smackdown pitting trident wielding, cannabis smoking, Congress supporting, naga sadhus (naked monks) against deeply petit bourgeois voters for Modi or saffronized votaries of Uma Bharti.
Indeed, though Sai's deepest devotees at Shirdi saw that donations went up not down because of the Sankaracharya's seemingly senile provocations, they nonetheless, and not from a mere motive of patriotism, decided to just ignore him henceforth.
The Sankaracharya, too, in his reply to Uma Bharti, strikes, not a martial strain, but piteous chord whining about how like Sadguru Adi Sankaracharya don't got no Temples though them Swaminarayans' got plenty and what's more middle class cunts, like the worthless N.R. Iyer writing this, prefer to go to them hyper-clean and family friendly places and put their little pittance into Dualism's hundi coz to quote a Malyallee Christian poet- 'In the heart's collection-box, 'twas Thou dropped the button/We count sheep waking, thus dine not on mutton'.
Sankara, who refers to himself as 'thy Tamil child', is of course- for what is 'of course' is merely autumnal- only capable of creation by being joined to Sharada- thy studious dawn, my drunken dusk- and though the heart is but a tear ripened fruit, we faster yet circumnavigate its route, so thy infinite alterity, Ganesha, elder brother- keep safe our sleep twixt Father & Mother.

Anyway, now I've had my say on the topic of the day as indeed is meet coz, at least, on this street, I'm a leading Hindutva blogger- which is why all the Hindus round here have converted to Islam so as to prevent my drunkenly dropping in on them and trying to shuddify their aged grand-mothers with Ganga Jal & Glenfiddich- which would be cool except them old broads go easy on the Ganga Jal and, ever since the London riots led to the strict enforcement of licensing laws, getting after-hours Whiskey delivered is now as expensive in Acton as it has always been in Ahmedabad- & anyway, the point I'm getting at is that I am now, at least within this parish, the peerless Pundit of anti Muslim polemics, the sole Sanakaracharya of Seriously Sandeep type anti-'Sickular' Scription, not to say Fulham's foulest fuckwit & West Brompton's biggest bore.

A Qasidah on Narendra Modi

I grieve not that our Nehruvian naseebs, as trysts, turn out phoney

Nor  for our Fakhr that Rawls's raheel lists Sen as pack pony.

But that the beloved's encampment- abandoned by Econo-mystics-

Yields yet Memory's atlal of Merism's Chrematistics!

Now all I've loved I've lived to hate

I'd love and love yet never write

Is satiety thy appetite?

Now all I've loved I've lived to hate

My haecceity is gaining weight.

I'd look and look yet never speak

Thy Book such terror to the meek

Now all I've loved I've lived to hate

Thy Will exalts the intestate

I'd woo and woo but never wed
Till Sita's rape in Gita's bed
Now all I've loved I've lived to hate
Must hearts yet miscegenate?

I've growled and prowled and piteous mewed

At thy skirt hems snapped & slippers chewed

Now all I've loved I've lived to hate

What say you to a grown up date?

Envoi-

Prince! Would you, could you, off kindly fuck?

With thy Mother of MILFs I'd try my luck