5.1 The Death of Universal Morality

In the Sanghi world-view, morality is not a set of universal principles applicable to all humanity. It is a tool for Tribal Preservation. What is “good” is what strengthens the tribe; what is “evil” is what weakens it.

5.1.1 The Definition of “Dharma” as Tribal Preservation

The ancient and complex concept of “Dharma” is flattened into a narrow, reactionary code where the highest virtue is the survival and dominance of the tribe.

5.1.1.1 The Moral Justification for Selective Compassion

The Sanghi can be deeply compassionate toward his own family and fellow tribesmen while being utterly indifferent (or actively hostile) to the suffering of the “Other.” This is not seen as a contradiction, but as a “Dharmic” duty to protect one’s own. He views the stranger’s pain not as a human tragedy, but as a strategic non-issue. This selective empathy is the psychological prerequisite for communal violence.

5.1.1.2 The Hierarchy of Life

In the Sanghi world-view, all lives are not equal. The life of a “Sanskari” tribesman is sacred; the life of an “Internal Enemy” (Ch 6) is a “pollution” that must be managed or removed.

5.1.2 The Suspension of Empathy for the “Other”

Empathy is viewed as a scarce resource that should not be “wasted” on those outside the circle of purity. To feel for the “enemy” is a sign of “intellectual corruption” or “weakness.”

5.1.3 The Justification of the Means by the “End” of Cultural Survival

The “Naked Truth” of Sanghi ethics is that survival justifies anything. Because he believes his culture is under existential threat (the “Victim-Hero” narrative), any act—lying, violence, systemic injustice—becomes “moral” if it serves the survival of that culture.

5.2 Purity and Pollution: The New Ethical Binary

Sanghi morality is deeply rooted in the ancient concepts of “purity” and “pollution,” now updated for the modern political era.

5.2.1 The Vegetarian as a Moral Superior

Diet is not a personal choice in the Sanghi universe; it is a primary moral marker of “Purity.”

5.2.1.1 The Weaponization of the Diet

The act of eating meat (specifically beef) is treated as a moral pollution that justifies social exclusion and, in extreme cases, physical violence. “Food Terrorism” is the enforcement of a dietary hierarchy as a proxy for social control. The Sanghi views his own vegetarianism not as a personal ethic, but as a claim to biological and spiritual superiority over the “Other.”

5.2.1.2 The Kitchen as a Battlefield

The domestic policing of food (Ch 1) is projected onto the national stage. The Sanghi seeks to criminalize the diets of others to reinforce his own domestic and cultural boundaries.

5.2.2 The Policing of Food, Dress, and Social Interactions

By controlling the “purity” of daily life, the Sanghi reinforces the “Tether.” Just as the parent polices the son’s plate, the Sanghi polices the nation’s plate.

5.2.3 The Modern Sanghi’s Relationship with Caste: Denial and Reinforcement

The Sanghi’s relationship with caste is one of strategic invisibility.

5.2.3.1 The “I don’t believe in caste” Claim

The Sanghi often claims to be “caste-less” while simultaneously defending the very structures and “meritocracies” (Ch 10) that preserve caste privilege. This denial is the tool used to maintain the hierarchy without having to admit to its cruelty. By claiming caste is “ancient history,” he justifies the continued exclusion of those without his “ancestral capital.”

5.2.3.2 The Preservation of Endogamy

While he may speak of “Hindu Unity,” he remains fiercely committed to caste-based marriage (endogamy), viewing the mixing of blood as a form of “biological pollution.”

5.3 The Justification of Cruelty in the Name of the Collective

Cruelty is not seen as a vice, but as a form of “strength.”

5.3.1 The “Surgical Strike” Mentality in Personal Ethics

The Sanghi admires the “precision” of the attack. He views personal and political conflicts through the lens of a “warrior” who must be “unsparing.”

5.3.2 The Normalization of Violence as a Form of “Protection”

Violence is reframed as a “sacred” duty of defense.

5.3.2.1 The Mob as a Divine Instrument of Justice

The “lynch mob” is the ultimate manifestation of the Sanghi moral compass. It is the collective enforcing the “purity” of the tribe when the state (or the individual’s own conscience) fails to do so. The mob provides a sense of “sacred” power to the otherwise powerless infantilized man. In the mob, he is no longer the “Forty-Year-Old Child” (Ch 1); he is an avatar of “Dharma.”

5.3.2.2 The Aesthetics of the Attack

The Sanghi consumes videos of communal violence as a form of “moral validation,” viewing the suffering of the “Other” as a necessary corrective to “historical humiliation” (Ch 4).

5.3.3 The Lack of Remorse for Systemic Injustice

Since the “Other” is seen as a threat, their suffering is not “unjust”—it is “necessary.” There is no room for remorse in a mind that views life as a zero-sum game of cultural survival.

5.4 The Outsourcing of Conscience to the Ideology

The most profound shift in the Sanghi mind is the abrogation of personal conscience.

5.4.1 “I was only following the leader’s vision”

Just as the son defers to the father’s whim, the Sanghi defers to the ideology’s command. He does not need to decide what is right; he only needs to know what is “approved.”

5.4.2 The Role of Group-Think in Eroding Individual Responsibility

The individual conscience is surrendered to the collective “Echo Chamber.”

5.4.2.1 The Comfort of the Collective

“Everyone I know agrees with me.” By surrounding himself only with fellow tribesmen, the Sanghi creates a world where his prejudices are never challenged. The collective “conscience” replaces his own, allowing him to sleep soundly after a day of performative hatred. He does not feel “guilty” because the tribe has sanctified his hostility.

5.4.2.2 The Erasure of Individual Agency

In the ideology, the individual disappears. He becomes a mere “cell” in the body of the “Proxy Father” (Ch 3), and thus, he is not responsible for the actions of the body.

5.4.3 The Psychological Comfort of Moral Absolutism

Complexity is exhausting. Pluralism is terrifying. The Sanghi finds peace in the absolute “Right” and “Wrong” of his ideology. It is the final “Tether”—one that binds his soul to a set of rules he never had to think about, and thus, can never truly own.