3.1 The Displacement of Domestic Resentment

The Sanghi mind is a repository of suppressed domestic grievances. For decades, the individual has been forced to submit to a domestic patriarch—a father who may be mediocre, controlling, or emotionally distant.

3.1.1 The Inability to Confront the Real Patriarch

In the traditional Indian household, the father is a semi-divine figure whose authority is woven into the very fabric of the individual’s existence. To confront him is to risk the entire foundation of one’s physical and emotional security.

3.1.1.1 The Taboo of the Angry Son

A son who expresses anger toward his father is viewed not just as disrespectful, but as “Adharmic”—a violator of the cosmic order. The emotional cost of rebellion is a total social excommunication within the family unit. This suppressed rage, having no legitimate outlet at the dinner table, is fermented and eventually bottled, ready to be poured out upon the “enemies” of the state.

3.1.1.2 The Silence of the Emasculated

Because the son cannot shout at the father who controls his salary (Ch 1), he adopts a permanent state of internal silence. This silence is not peaceful; it is a pressurized void that the Sanghi ideology fills with the noise of nationalistic fervor.

3.1.2 Redirecting Frustration toward “Weak” National Elements

The rage of the infantilized adult requires a target that is both “guilty” and “safe.”

3.1.2.1 The Need for a Scapegoat

The Sanghi hates the “Liberal” because the Liberal represents the very autonomy and individuation he has been forced to abort. He hates the “Minority” because they are a socially sanctioned target for the aggression he is forbidden from showing his domestic patriarch. By attacking these proxies, he experiences a fleeting, illusory sense of agency.

3.1.2.2 The Fantasy of the “Strong” Self

In the act of hating the “weak” elements of the nation, the Sanghi convinces himself that he is strong. His aggression is a performance meant to hide his domestic subservience even from himself.

3.1.3 The Psychological Relief of Categorical Certainty

The domestic home is a mess of unspoken rules and passive-aggressive control. The political ideology offers the opposite: a set of clear, categorical binaries. “Us vs. Them.” “Right vs. Wrong.” This clarity is an addictive relief for a mind that has spent forty years navigating the grey areas of parental whim.

3.2 The Search for the Infatigable Patriarch

Since the domestic father is often flawed, mortal, and perhaps even perceived as “weak” in the face of modern complexity, the Sanghi mind seeks a Proxy Father—a national leader who embodies an idealized, infallible version of patriarchal power.

3.2.1 The Leader as the “Super-Father”

The leader is everything the domestic father is not: always strong, never tired, and possessing a global stage where his “merit” (Ch 10) is undisputed.

3.2.1.1 The Leader who “Works 18 Hours”

The myth of the tireless leader is essential for the Sanghi’s psychological stability. It provides a sharp contrast to the individual’s own sluggish, infantilized life. By identifying with the leader’s productivity, the Sanghi feels a reflected sense of purpose. He is not a lazy son; he is a soldier of a tireless father.

3.2.1.2 The All-Seeing Eye

The leader is portrayed as possessing an almost divine knowledge of all threats. This mimics the domestic surveillance (Ch 2) but elevates it to a national level, where the “surveillance” is framed as “protection.”

3.2.2 The Appeal of the Unquestionable Command

The Sanghi does not want a democratic leader; he wants a patriarch who “tells it like it is.” He finds comfort in the command. To have one’s choices made for them by a powerful authority is the ultimate relief for a man who has never been allowed to choose for himself.

3.2.3 Asceticism and Power: The Celibate Leader as a Pure Authority

The “celibacy” or asceticism of the leader is a crucial psychological marker that elevates him above the messy, transactional reality of the Sanghi’s own home.

3.2.3.1 The Rejection of the “Messy” Family Life

By having no family of his own, the leader becomes the “Father of the Nation” without the “pollution” of domestic compromise. He is not “distracted” by the very “Tether” (Ch 1) that the Sanghi finds so stifling. This perceived purity gives his authority a “divine” or “objective” quality that the real, domestic father can never achieve.

3.2.3.2 The Sacrifice as a Claim to Power

The leader’s “sacrifice” of personal life is used to guilt-trip the masses into obedience, much like the mother’s “sacrifices” are used to maintain the domestic tether.

3.3 Submission to the Leader as a Form of Safety

In the Sanghi world-view, freedom is not a value; it is a threat.

3.3.1 The Fear of Chaos in the Absence of Control

Having never been autonomous, the Sanghi equates independence with an existential chaos. He believes that without a strong, centralized “Father” at the helm, the nation—and by extension, his own fragile sense of self—will fall apart.

3.3.1.1 The Anxiety of the Autonomous Life

The idea of a truly secular, pluralistic democracy—where no one is in “total control”—triggers a deep-seated anxiety in the infantilized mind. To the Sanghi, a world without a patriarch is a world without air. He seeks out the strongest hand he can find, and he clings to it with the desperation of a child lost in a crowd.

3.3.1.2 The Craving for Discipline

The Sanghi views “discipline” (enforced from above) as the only alternative to “decay.” He does not trust himself to be disciplined, so he demands that the state be authoritarian.

3.3.2 The Surrender of Individual Judgment for Collective Security

The Sanghi is happy to trade his freedom for the feeling of being protected. He trusts the leader implicitly, even when the leader’s actions are demonstrably harmful. “He must know something we don’t” is the common refrain—the same one used to justify the domestic father’s irrational decisions.

3.3.3 The Masochism of Total Obedience

There is a certain pleasure in submission. By making himself small before the “Great Leader,” the Sanghi escapes the burden of his own failed individuation.

3.4 The Cult of Personality as a Domestic Replacement

The leader does not just lead the nation; he occupies the mental space that the domestic father once held.

3.4.1 The Leader’s Portrait on the Wall vs. the Father’s Presence

The leader’s image becomes a protective talisman. It is the new “Household Deity.”

3.4.2 The Identification with the Leader’s “Strength”

The leader’s physical and political potency becomes a proxy for the individual’s own lack of agency.

3.4.2.1 The “56-Inch Chest”

The obsession with the leader’s physical potency is a direct psychological compensation for the son’s domestic emasculation. By identifying with the “Strongman,” the “Weakman” at home feels a surge of reflected power. He is no longer the forty-year-old asking for pocket money; he is a cell in the body of a giant.

3.4.2.2 The Aesthetics of Power

The Sanghi consumes images of the leader in “strong” poses—surveying the borders, meeting world leaders, or performing religious rituals—as a form of psychological nourishment.

3.4.3 The Validation of the Infantilized Self through the Leader’s Glory

When the leader “wins” (on the global stage, in an election, or in a debate), the Sanghi feels he has won. It is the only win he is allowed to have. His individual failure to become a man is erased by his collective success as a “Son of the Soil” under the “Father of the Nation.”