Tamil Diplomat

The Principles of Nandikadal: An Introduction-7

We celebrated the achievements of Black Tigers but we failed to capture their doctrines, the primary reason why their sacrifices never emerged and got tangled in the geo-political lobby.

This is the juncture where Nandikadal feels genuinely sorry for the subjugated race.

Nandikadal asserts that when enduring pains and sacrifices are made as doctrines, the state sponsored terror can be confronted with even more vigour and the entire race can march towards freedom.

With access to dangerous weapons, intelligence setups, equipped with the best of modern technologies, and lobby groups operating at different levels; in the guise of running a government, the brutal regimes crush under their feet the struggles of the race. Nandikadal maintains that sacrifices of lives becomes inevitable at some point.

First time in history, Nandikadal attempts to record the doctrines of Black Tigers.

The Black Tigers, the men who were powerful forces within a weak race are being immortalized and introduced to us by Nandikadal.

Nandikadal asserts that a race that has faced humiliation and is being subjected to annihilation should brace itself for more people movements. Their coming together, coordinating and getting things done or protesting is indeed obligatory.

By indulging constantly in such team efforts, Nandikadal conveys that the race can sustain its politics, culture, economics and psychological reasoning.

Nandikadal goes on to say that even during the dark days of genocidal onslaughts, the belief systems in a race can help it sustain.

The above example can be observed when our people came out in large numbers to witness a temple festival.

Therefore it is imperative that we show our strengths – Do not attempt to search for rationality and begin castigating the superstitions associated with such gatherings.

Such attempts will only serve the agenda of brutal regimes. Nandikadal forewarns that such blind rationality searches can be detrimental to the continuity of people as a race and it may push the race towards total annihilation.

As we endeavour to guard the bigger temples with zeal, we should not forget to protect our small rural deities. This protection guards our race and is totally necessary from being totally annihilated.

The moves of the Sinhala nation to install the statue of Buddha in every street of our homeland aims to target our devotion to these rural deities. This is a micro plan occupying a special place in their genocidal tactics. Because these rural deities play an important role in keeping our tradition and culture alive. They can also be used to reclaim our identity back.


So let us resolve to keep this tradition of rural deities alive to preserve our larger ethnic identity.

This has nothing to do with being a theist – This is a form of our protest

Nandikadal crosses all frontiers to record in its doctrine the importance of keeping the tradition of rural deities alive.

Crime – Violence – Terrorism – The Psychology – Nandikadal

Few statements

Starting from the tactics of projecting crimes committed by individuals as societal crimes, Nandikadal connects the dots further with violence, terrorism and the psychology behind it with precision.

The core principle of psychology reiterates that crime in any form emanates from an individual only because of an underlying psychological problem. But starting from individuals to governments, most do not heed this basic principle on which the theory of psychology rests.

There lies a state in psychology. When a living human begins to feel that he is being banished and boycotted by other individuals, the community he lives and the society at large, he gets deprived and gets pushed to a state of emptiness and void. This trouble they get into is termed as “Schizoid” in psychology.

If this is not rectified, the individual falls into a psychological ailment from which saving the individual becomes a challenging task. This is one of the truth about human psychology that was found and published by Paul Eugen Bleuler before a century.

This psychological problem if not addressed appropriately will only lead to two ends, either becoming a hardened criminal or succumbing to suicidal mentality and committing suicide. The postulate of psychology is based on the finding that the root cause of all crimes evolve from the inner psychological issues. So let us understand first that any crime resides on a basic reason.

Crime has many categories and types. Crime committed by an individual, social crime, protests, revolting, violence, extremism are some of the types of crimes. Nandikadal categorizes each types of crimes, analyses them from the angle of psychology and assigns political significance to them individually.

We shall see the connection between terrorism and psychology here.


The contemporary world has many definitions to the word “terrorism”, and many definitions often at loggerheads adding to the confusion. Defining the acts that constitute terrorism is in itself a confusing exercise for people who often use the word. Even elected governments around the world indulge in activities that can be defined as terrorism and the same has been proved time and again. We shall attempt to take one issue in our bearing.

On most occasions, terror campaigns are run by individuals and yet, the society rightly refuses to believe that only man was a mastermind behind it. There is no such thing as “lone terrorist”. A terrorist carries his act of terrorism for the organization he has attested his allegiance to, or for a society he belongs to, or for the race he belongs to. We aren’t going to debate the morality of the act of terrorism here. That is a separate discussion and we are not taking it up here. But the central opinion is, the act of the terrorist was caused due to a common or shared belief.

Jean-Paul Sartre defines terrorism as an act that emerges after a race has been repeatedly subject to untold violence.

When a group of people are subjected to continued violence without giving them an opportunity to escape from its clutches, these people invariably get into a state of psychological distress and react by committing acts the world calls “terrorism”. The root cause of the criminal intent of terrorism has not only been forgotten conveniently, but the perpetrators (the establishments) are saved by the world community in the name of saving the world order. This prejudice is not only appalling but also something that needs to be dreaded for.

From this turmoil that is christened the world order, emerges the need to have narratives that emphasize just and honest dialogues.

Nandikadal attempts to draw the narratives as a doctrine, and place before the races that are waging their struggle of liberation.

Jean Baudrillard , a known French philosopher, once quoted famously, “Evolution of Power also serves to evolve the reasoning to crush that very power”.

Nandikadal makes an all-out effort to present the doctrine in the backdrop of a genocide.

The Koppapulavu protests, the protests by the student community in support of Mr. Wigneswaran, are some of the examples in the contemporary period where this doctrine played out.


The special attribute of Nandikadal can be linked to the fact that it goes beyond the boundaries of Tamil Eezham and predicts the crumbling of powers of the world. It is a collection of observations that has a central outlook.

In the brief human history, the world is witness to many revolutionaries, fighters, and philosophers. They had an individual identity that was a perception of their innate leadership.

So history witnessed the spawning of various –isms in their name and proliferation of followers on their path.

But the perception of Veluppillai Pirabaharan has many dimensions. He appears to be a mix of many –isms and ideologies.

The human brain may in all probabilities lack the necessary ability to fully grasp and express what he had as an individual.

So there is a possibility that some may boast of following few philosophies of “Pirabaraniyam” in the foreseeable future. But there is no possibility that any would call themselves a “Pirabaharanist”.

But there is one entity that can claim that worthiness.

It is “Nandikadal”.

Probably the only revolutionary leader who did not speak much in contemporary world history is none other than Veluppillai Pirabaharan.

This possibly is the quality where he differs from other world leaders.

Though we learned a lot from the biographies of many leaders and their nature of struggle, their speeches and their writings helped them to be within their confines. The searches we did on them were also confined to the pieces of their work and people hardly went beyond.

It is at this juncture the composed nature of Pirabaharan offers us another dimension into his leadership and quality.

He never lost this innate quality in him even after reaching the shores of Nandikadal.

So we can safely conclude that it was his silence and calmness that has placed him in the annals of history.

His enigmatic silence is the core element of “Pirabaharaniyam”, a modern doctrine of this century that serves as a Bible to the ethnicities that are waging a relentless war for their survival.

Many revolutionaries wrote biographies. Sometimes they preached their people. Many of their followers expanded the biographies and gave new meanings and interpretations.

As a first in history, the collectedness of a leader had to be deciphered to draw concepts he envisaged and created.

Nandikadal takes credit for doing that first in history.

A man who was introduced to the world as a revolutionary is now being reintroduced as a conceptualizer of doctrines by Nandikadal.


Veluppillai Pirabaharan – The first and the last to happen in history

A character like Veluppillai Pirabaharan happens as a rarity in history.

Many great revolutionaries, leaders and philosophers of the world will have some kind of a continuity. They would be identified and defined in history as representing any one of the above.

But Veluppillai Pirabaharan is an admixture of everything and yet he stands exclusive and tall.

The historic figure of Veluppillai Pirabaharan had no precedence. There may not be one in the future.

It was history’s unique moment. It would happen just once in history and it did happen.

His role has made him the centrifugal force where all the races that have waged their unrelenting struggle gather around him.

Like the planets revolve around the Sun in our solar system, every race that is subjugated and wanted to break free will take cues from this centrifugal force.

As a mark of respect, the Tamils aptly called him “Surya Devan”.

Even when the adversaries were fully present, the water at Nandikadal flowed with its usual brisk and pride. That is its nature.

It is not the pride of Nandikadal – It is the pride of our race.

The days are not far off when “Pirabaharaniyam” will shine with permanent pride and insubordination.

The colossal river of liberation that originated at Valvetithurai reached the shores of Nandikadal. It will now flow through the streets of Kabul and Quebec, Darfur and Dakar, Aleppo and Al Manama, and Barcelona and Baku.

It will flow with such a force that it will smash the world order devised by the occupiers, oppressors, and their small men.

The world will record the event as “Pirabaharaniyam”.

Previous Parts

The Principles of Nandikadal: An Introduction-1 

The Principles of Nandikadal: An Introduction-2

The Principles of Nandikadal: An Introduction-3

The Principles of Nandikadal: An Introduction-4

The Principles of Nandikadal: An Introduction-5

The Principles of Nandikadal: An Introduction-6