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Thank you so much for this very generous introduction, and thank you also for this great opportunity and privilege.

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I'm delighted to be back in Oxford. Though even if what was so virtually after 26 years.

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And I'm delighted to speak to the South Asia Intellectual History Seminar.

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What I'm going to do today is to discuss the text for a reason.

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And the reason is that these days there is much talk in South Asia,

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as well as across the world, about illiberal democracies, about the loss of certain freedoms.

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And yet in the Indian context, before the 19th century, the question of freedom was broadly understood in two ways.

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One was the idea of moksha, the ultimate freedom from the cycles of life and death kind of get from state

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to state that transcends life and death that constitutes the divisible world.

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And the second was given the government was someone who possesses the knowledge that liberates a person while he's still alive.

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And if one doesn't consider the banalities of Neo in the late 19th century, these were highly.

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Complex terms which the interpretations of which differed from philosophical persuasion.

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The philosophical persuasion that was not one uniform view on either of these comes from the 19th century of clause.

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The question of freedom gets gets entangled in the the discourse of nationalism.

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And then from that time onwards, there is this endless discussion about freedom from and freedom to so.

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But even the most sustained consideration on the question of freedom from and

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freedom to namely to the really badly the Nazis monumental work on out of them.

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He devotes an entire chapter to the question of freedom from and to.

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My, my, my agenda.

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This, uh, uh, this afternoon for you and night for me is whether we can broaden and deepen our understanding of the question of freedom.

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And I'll be I'll make an attempt to do just that by reading a relatively obscure text.

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The text is called The Ocean of. I see out of nowhere, as with Indian texts, early mediaeval mediaeval texts.

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The date of composition of ancient and mediaeval Indian texts is subject to intense speculation and conjecture.

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These are texts which are collated and interpolated for a long period of time, so it's safe to place it between the 13th and the 17th centuries.

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That is internal evidence of parts of it belonging to an earlier period, other parts belonging to another period.

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There is also evidence from other texts which mention this text that it was performed in such and such Kings Court in such and such time.

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So overall, it's safe to say that the text as we know it today was collated and put together between the 14th and the 17th centuries,

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and it's currently available where it is attributed to one of these.

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There is little guarantee that he was the single author of the text.

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This would have been subject to innumerable interpolations.

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The interesting bit here is the question of its title itself.

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Cassandra now has it is often translated clumsily as laughter, but that is more to us than laughter.

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It's closer to mirth than. Than it is to laughter.

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So it has it has it has an overall connotation. Which which broadens its meaning.

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The ocean of mud. What is this text about?

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It's a text that has chaos at its heart.

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It embraces, acknowledges this order. Its pages are full of an unabashed celebration of the sublime.

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Behind all the satirical pronouncements, there is a there's a form unconcealed wish to leave things in their messy and untended state.

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There are hints about what gifts restoration of order might offer, bounties that other might offer when effectively enforced.

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What are the things it might predictably bring? But these gifts of order, sometimes real, sometimes imagined.

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We shall discover, carry with them the real possibility of violence, cruelty, deaths, and above all, a curtailment, even a smattering of freedom.

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Now amongst all the known political satires in many languages in India.

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It's the only one that I know.

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Which does not. Seek a return to the golden age or the rule of an iconic ideal.

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King. So most political satires begin with.

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There being an ideal, a slide forward, and a departure from the ideal.

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And then there is always a restoration.

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If that is always the announcement of a wise sage or a learner, Brahman or an incarnation coming and reinstating order.

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This text is unusual in that it does not announce the arrival of Abizaid or RAM and reinstate the ideal order.

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There is no promise of a saviour or an incarnation either.

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It begins and ends without a final resolution of any kind except celebrating chaos and disorder.

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Now, before I go on to the text, the short introduction to the cast of characters in order of appearance that is the principal male actor,

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the narrator there's the principal female actor and narrator.

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Then there is the king. He is called King and they are simple, which translates as king portion of this order.

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So even the king has this order as part of his name.

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That is somebody called Committee Rama, who is his main minister, whose name translates as protector of family.

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There's a very central character which, alas, because of the nature of the presentation today, I'm not going to discuss her role too much.

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She is the most fascinating character in the the whole satire, A Courtesan and a procurers called Bandura, whose name translates as in plain vulva.

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That is her daughter Brigham, calling hot streak of the young woman's casa.

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So that's what her name translates as. That is ritual.

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And the counsellor chaplain with a cane whose name translates as world buffoon Callahan Guerra,

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the counsellor chaplain's assistant whose name means humour of strife that is God.

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He is Hindu, a doctor whose name translates as ocean of diseases.

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That is that is the doctor's father, ATLANTA, Ga.

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Whom name translates as the deaths of the afflicted.

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They? There is a barber called Lone Joy in Black.

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That is matano was name means ocean of deceit.

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Runner, Jim Buka. The commander in chief is jackal of war.

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That is, they got a priest, an astrologer predictor of the great beyond.

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That is mother Ananda Mishra of another priest whose name means blind with passion.

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There is a person whose is assistant mother and administrative assistant whose name translates as Wild Cock.

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And there is a in the car. The priest as critic or the maid is sensitive.

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Now the team in the teams and the political satire.

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Before I go on to one section of the satire on order disorder, chaos cost sexuality.

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And if you do a cursory first reading, everything goes downhill.

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There is little attempt to contain the state of degeneration and decadence.

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But I said I'd concentrate on one dimension, which is the figure of the king, along with the questions of order, disorder and freedom.

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Now the king. Embodies kills.

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All disorder. Incompetence.

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Weakness. Decadence. Sin. Impropriety.

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Indifference. And distortion of reality emanates from the king.

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That sounds so contemporary. But this is what the king was even then.

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These elements in head in almost all the other characters, too.

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They're all an extension of the king.

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They defied the sacred canon cast and dietary taboos, rituals, religious service and even the aim to reach heaven.

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They're not even bothered about moksha. In the prologue, the narrator warns about the things that I.

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Which is seen as a bad omen. He is coming to city in the well-fed as well as the misfortunes of the state and his subjects.

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But even before he arrives, we are told that number one law has been driven out of the kingdom to a faraway place.

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And so have righteous men and women. Number two, cheat, fraud.

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And crafty people that work relentlessly to defraud people.

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Number three, all men force themselves on the wives of other men gratify their lust.

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As the narrative progresses, the portrait of the king would have done increasingly unflattering.

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So the courtesan procurers calls him the universal monarch.

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Amongst the roles. The protector of folly.

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The minister calls him the greatest sinner in the world.

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People speak of him openly and of his meanness and his pitiable condition.

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The King, we will discover, is not excessively wild or cruel.

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Despite the scare created in the prologue about his impending arrival,

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he remains a pathetic, indifferent and dissolute figure, open to repeated insults.

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Initially when the Soviet spy tells them of the state of the kingdom, he promises to institute punishments for those behaving badly.

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But that's the last we hear of it. Subsequently, even though cases are brought before him, he rarely intervenes.

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All he wants to do is to embrace a prostitute and make love to the.

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His life is a chronicle of misfortune, stupidity, deaths, sin, ailments, fears and enemies.

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So the king arrives. And from the prologue, we know that the law.

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And the righteous have fled. We have a sense of the state of the kingdom.

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After he arrives, he asks the servant spy to ascertain the state of the kingdom.

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He calls the servant spy. The founder of false perceptions.

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So the king already knows that the servant spy is the founder of false perceptions.

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The sovereign spy returns. After attending the state of the kingdom.

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He speaks with great concern about all the social classes and costs actually adhering to their designated roles.

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Attests school morals and ethics being in place.

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Give us even the example of women following customary codes of ethics.

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Down to the correct way of wearing jewellery.

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The expounded of false perceptions calls the state of affairs confusing and nonsensical.

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He tells the King that his kingdom and his subjects exhibit extreme transgression of whose?

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Now, this exchange between the king and the servants by the Queen is a very complex equation.

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Even before the Serbian spy presences a report.

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The King knows that he was prone to presenting false perceptions.

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On hearing his account. The King. In ordinary circumstances, or you have realised that the opposite of what he was conveying is true.

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But due to his reputation, the servants might present a distorted, untruthful picture of reality.

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The King believes this untrue and distorted picture could be true.

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The King, then, is a believer in false perceptions.

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Or. There lies a question.

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Is it an instance of a kind of order?

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That disorder can present. Let us take another example.

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A barber called Joy in Blood Galore enters the makeshift court at the House of the Courtesan, presents him a mirror presents the king amid her.

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The King refuses even to hold the mere. And promptly gives it to the courtesan, to the procurers.

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She suffers from cataract and has no use of it. She in turn, gives it to the world.

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In other words, the king has no interest in reality.

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He knows that the Mirror will reflect himself in his many roles and guises.

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He will see an image that extends to everything and permeates everything.

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Again. Recall that when the Serbian spy presents his version of reality, the king does not see it as a distortion.

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The normative ideal is presented to him as a collapse of order and of legal procedure.

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He refuses to acknowledge the ideal, affirms that elements of the ideals presented to him were indeed transgressions and promises punishment.

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Well here. One needs to digress a little.

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What is the what is what is the intake?

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Ideal king. What is the in the conception of the normative order?

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From the Brit classical and classical period society was hierarchically organised around social costs and classes.

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Within that, the ideal is presented as the relationship between the real warrior and the priest.

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In reality, there was often a constant quest for bond and pre-eminence between the two.

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It is a scene of collaboration, fear, loathing, distrust and serving mutual interests.

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The same tradition also speaks in hyperbolic terms of the king's supremacy, autonomy and power.

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At the same time, the king lacked the space to manoeuvre and act as he may wish.

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The King was checked, theoretically, at least by the hierarchical superiority of the platinum beast.

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In fact, all of the social classes that go by. By the instructions of the Brahmins.

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The Brahmins proclaimed the law and permanent sacred law and all other forms of law, and the king had to govern accordingly.

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In the ideal order. One important element was the ability of the king to subdue his senses.

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But there was distrust about the Kings ability to do so on his own.

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So the need for a Brahman counsellor, chaplain to keep him in check.

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And though the. Gang Counsellor.

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Chaplain relationship is subject to textual contradictions and historical periodisation.

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They are unambiguously aligned in the quest of one single element, and that's crucial for us.

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And that single element is the desired and pursuit of order.

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What did order comprised of what they were?

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What constituted an order? Order was constituted by the integrity of the force, social policies and costs.

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The four stages of life celibate student householder forest dweller and enunciate.

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That all the classes ought to adhere to their prescribed sacred law and their mandated duties.

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That all security and protection must be sought and given within the ambit of the four classes.

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Any violation must be accorded the correct form of punishment.

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So the Kings function was seen as.

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A sacred duty that anyone. It's a way of behaving, a right way in which to behave and the way in which one should behave.

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In the evolution of the notion of the ideal king.

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All royal functions and duties was subsumed under the category called Rajah or the duties of the.

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This was an omnibus motion. It circumscribe all the duties of the king.

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Apprehensive that the world would be a fearful chaos if the king and his functions were to be there.

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That is excessive emphasis on the question of order and Raja than in ensuring this order.

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One prerogative granted the king within the idea of duties of the king, rather than was the idea of punishment or done.

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The word also means a rod or a mace or a sector.

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It is an institution created to look after the king's interests to enable them to establish order and enforce norms.

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Some of the most striking lines in the chapter titled The Law for the King in Manner of the Mistrust of Money.

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Popularly known as bloody. I deserved for describing the.

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Bundy is the son of the Lord. I go?

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It is fear of him that makes all beads.

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Both the mobile and the immobile accede to being used and not deviate from the law proper to them.

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Punishment is the king. He is the male.

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He is the leader. He is the ruler. And tradition tells us.

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He stands as the surety for the law. With respect.

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The full orders of life. Punishment disciplines all the subjects.

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Punishment alone protects them. And punishment watches over them as they sleep.

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Punishment is the law, the wise declared and court.

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The King, then, is the one who administers punishment.

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Of course, punishment that must be meted out judiciously, carefully, correctly.

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Failure to do so rebounds on the king by creating havoc, despite these disclaimers regarding the unwise use of punishment.

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The obsessive quest to establish the sacred law as duty and prevent deviations.

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These texts forge an extraordinary relationship between the ideal king and punishment.

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The King is awesome for bandit horror. Meaning the carrier of the sceptre and the upholder of punishment.

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There are texts that often use the word king and punishment synonymously and interchangeably.

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That is then a sense of violence inherent in following the royal duties and the exercise of dispensing punishment.

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Another authoritative text extends the argument and they go, the road punishes all subjects, the road protects them.

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When everything is asleep, the road is awake. The learners say that the Lord is paramount.

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Awful lot of men that Lord protect will help them.

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And. The dog protects common.

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In this world that has come about, everything is based on the road to ensure that there was no confusion amongst mortals

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to protect riches and to establish boundaries in this world than there was thought of.

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When done that strides around dark and red light that is exultation and subjects are not confused and caught.

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If you see the first few verses of this quote, the operative words of fear and fight.

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Soon be substituted effortlessly with arguments that support, endorse and justify killing.

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Guards kill. Time kills.

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That skills. Certain gods are worshipped because they have killed.

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Everyone alive in this world acts violently.

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The stronger live of the weaker. Only the stupid control of their anger and delight and their diet to the forest.

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If done, that did not exist. The world would be destroyed.

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The Lord controls the four social categories costs, preserves boundaries, legitimises property,

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maintains the difference between the virtuous and the wicked, and ensures the observance of the four stages of life.

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Righteous violence represented by thunder sustains Hama, which in turn sustains the world.

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Moreover, the Hama Arthur Hama exists under the rod and its protection, and as does everything else in the world.

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So sacred law that Ramadan cannot exist and prosper in disorder.

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In the words of the author of one of the authoritative law books, Disorder leaves everything topsy turvy.

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If disorder is seen as an imbalance amongst social classes.

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With limits being breached and insecurity growing amongst subjects.

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Punishment has to step in and restore order. In other words, in a world falling apart.

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Restoring order is possible only by violence integral to the duties of the king.

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And punishment or what I call the Roger Ban beneath the nexus.

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It's a vicious cycle. The King desires order.

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And in ensuring that he. Ensuring that this.

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Then he. Doesn't exceed the proper limits of sacred law Dharma.

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A has to contain disorder through violence.

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And my killing. This leaves the weak contaminated with evil.

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Vulnerable. Confused. Flawed. Unbalanced. Frustrated.

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Nothing could be more cruel than the corona. Law.

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Beauty, duty, order, nexus. As a model commentator correctly says articulated beautifully.

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Punishment stands at the intersection of the political and legal,

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the normalisation in a literal sense of domination, where coercive violence becomes just punishment.

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Now let's come back to Ocean of months after this slightly longer digression.

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The question that we need to ask is, is disinterest on the part of.

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King Aeneas and King Ocean of Disorder.

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In the compelling myth of the iconic king.

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And in the sacred law as duty and punishment.

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His disinterest in these. Is that really such a fatal flaw?

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So it's no surprise the king in the political satire I have presented is called Ocean of Disorder.

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Neither is it amusing that almost all of the characters in the play are an extension of the disorder that the King so vividly personifies.

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This is disorder at its best. Here.

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Hierarchies weaken or collapse. Insecurity thrives.

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The power. That the powerful have the user to torment the weak.

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The weak retaliate when given a chance. Boundaries disappear.

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Wealth gets freed from the sacred laws framework.

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And so does erotic love. Well-worn pieties dissolve.

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Derisive laughter resounds.

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Mediocrity triumphs, but also creativity finds the least.

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Fidelity to customs and traditions dissipates.

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The ritual has become meaningless judgements.

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Flounder. It is this breach in the sacred laws.

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My fortress. That constitutes an instance of freedom.

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Recall again that the dark and dreaded punishment protects well-being and erotic love, art and karma.

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Freedom, then, is affluence and love freed from the stranglehold of sacred law.

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The commonly used word for wealth, opulence, money, utility and advantage is after.

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But it also means aim. Purpose.

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Goals, motive. Reason, sense.

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Comedy is not erotic love. And pleasure alone.

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But also desires. Longing, love, affection.

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Dishearten enables us to command to run berserk.

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Freedom then in the small. Perhaps even short lived.

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Instance. Is.

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The space that is created between order and chaos.

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Thank.