Markandey Katju
Once when I was a judge in Allahabad High Court a lawyer who would always argue in Hindi presented a petition before me titled ‘ Pratibhu Avedan Patra ‘. I asked the lawyer what ‘Pratibhu’ meant. He said it meant bail. I told him he should have called it bail or ‘zamaanat’ which everybody understood, instead of calling it Pratibhu which no one understands.
This story was told to me by my friend Ram Lakhan Chaturvedi, senior advocate, Allahabad High Court, who was about 10 years elder to me, and is now no more.
But the Holocaust was committed by Germans and their European collaborators, not by Palestinian Arabs. Why should the latter have been punished for crimes committed by the former ? The establishment of Israel led to the Nakba–an Exodus and displacement of hundreds of thousands of Palestinians, who were subjected to horrible atrocities
NATO was an organization of Western powers, headed by USA, which was created after the end of the Second World War to prevent expansion of the Soviet Union into Western Europe by armed force. But with the collapse of the Soviet Union in 1991,and end of the Cold War, NATO should have been scrapped, as its very raison d:etre had come to an end. Now there was no more threat of Soviet expansionism, since there was no more Soviet Union.
There are tens of thousands of Urdu verses, by hundreds of Urdu poets. A sher ( couplet ) or nazm ( poem ) to be appropriately quoted in a judgment should be ‘mauzu’ ( in Hindi ‘praasangik’ ) i.e. pertinent and befitting to the context. One cannot quote any verse in any judgment at random. If quoted appropriately it gives beauty and depth to the judgment, by highlighting some idea or emotion, to make it touching, and giving it poignancy. I tried to do this in my judgments, which can all be seen online.
In 1901 Russia was under the despotic and autocratic rule of Czar Nicholas II. There was a strict press censorship, and it was dangerous to criticise the Czar or the government directly, so writers had to write allegorically and symbolically ( just as the Urdu poet Faiz had to do during the martial law regime in Pakistan ).
Justice Katju critiques the overhyped narrative surrounding Artificial Intelligence (AI), arguing that its portrayal as a revolutionary solution to global issues is exaggerated. While acknowledging AI’s utility in fields like medicine, he contends it fails to address core socio-economic challenges—poverty, unemployment, malnutrition, and inadequate healthcare—plaguing underdeveloped nations. Katju asserts AI lacks human creativity, essential for solving these problems, and may reinforce inequality by benefiting tech elites. He views AI as a distraction, akin to historical diversions like Roman circuses, unable to deliver systemic change without a people’s revolution. The piece calls for disillusionment from AI’s inflated promises.
“Hotel California,” released by the Eagles in 1977, is a metaphorical masterpiece exploring the dark underbelly of the American Dream. The song narrates a weary traveler’s entrapment in a luxurious yet inescapable hotel, symbolizing the seductive allure and spiritual emptiness of American society. With cryptic lyrics like “You can check out any time you like, but you can never leave,” it critiques materialism, excess, and the music industry’s corruption in the 1970s. Don Henley describes it as a journey from innocence to experience, unveiling a nightmare beneath the promise of prosperity, blending haunting imagery with profound social commentary.
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A Pakistani messaged me on whatsApp ” Sir, is there any specific reason why the Indian cricket team is not allowed to visit Pakistan even in a multilateral event, depriving us the pleasure to host the Indian team and visitors, when all others are here ? “.
Moeed has his own YouTube channel on which he regularly posts his vlogs, mostly from Washington DC. I regard Moeed totally honest and upright, but being upright does not necessarily mean being a deep thinker.
The Bharatiya Janata Party (BJP) faced a setback in the 2024 parliamentary elections, losing its absolute majority with seats dropping from 303 to 240. Despite predictions of decline, the BJP demonstrated resilience by sweeping subsequent state elections in Maharashtra, Uttar Pradesh, Haryana, and Delhi, regaining power after 27 years in the latter. This resurgence is attributed to the BJP’s Hindutva ideology, appealing to India’s 80% Hindu population, while opposition parties struggle to offer a compelling alternative, often perceived as chasing Muslim votes. As long as India’s democratic framework persists, the BJP’s electoral dominance seems likely to continue.
The article “Punah Mooshak Bhav” by Justice Katju draws a parallel between an ancient Sanskrit tale and the political trajectory of Arvind Kejriwal, former Chief Minister of Delhi. The story narrates a mouse’s repeated transformations into more powerful creatures at the behest of a saint, only to revert to its original form after displaying ingratitude. Similarly, Kejriwal rose from a modest anti-corruption crusader, riding Anna Hazare’s movement, to a powerful political figure leading the Aam Aadmi Party (AAP). However, his tenure as Chief Minister was marred by allegations of corruption, extravagant spending (e.g., the “Sheesh Mahal”), and political U-turns, culminating in a significant electoral defeat in the 2025 Delhi Assembly elections. The article critiques Kejriwal’s lack of scientific vision and portrays his fall—losing his position and facing criminal cases—as a return to his metaphorical “mouse” state, emphasizing the transient nature of power devoid of integrity.
Justice Markandey Katju, a former Supreme Court judge of India, has actively discussed the misconceptions surrounding the Urdu language in India. He argues that Urdu, often mistakenly seen as a language exclusive to Muslims, is fundamentally secular and was historically spoken by educated individuals across various communities until 1947. Katju criticizes political statements that associate Urdu with religious identity, emphasizing that in its essence, Urdu shares a commonality with Hindi, particularly in its use of Hindustani verbs. He highlights the British colonial policy as a root cause of the linguistic divide, advocating for a broader recognition of Urdu’s secular and inclusive nature in modern India.
Complete destruction of feudalism and freedom from foreign interference is essential for the rapid economic growth of a country. This was achieved by the leaders who came to power in China in 1949. Landlordism was totally eradicated, and the ‘Unequal Treaties’ which the imperialist foreign countries had forced the Chinese to sign, were scrapped.
The fact that he is unusual is the reason he is noticed by the public and he has a track record as a philanthropist and an upright leader with integrity spanning some 30-40 years. The masses appreciate bravery even though it is foolish specially when it comes from someone who has stood by them on the ground, most notably in providing free healthcare in a country where doctors usually advise to let the patient die because it is a matter of spending money on a patient who is going to die anyway due to advanced age or lack of financial means.
Imran Khan foolishly took cudgels with the American Government, not realising that America controls Pakistan through the Pakistan army. The Pakistan army rules Pakistan, and US Govt controls the Pak army, as the generals of the Pak army are beholden to the US Govt in various ways.
Justice Katju defends his critique of Imran Khan, despite backlash from supporters. Initially praising Khan for challenging Pakistan’s military establishment, Katju points out Khan’s compromises with corrupt politicians, religious extremists, and the army for political gain. He criticizes Khan’s dictatorial tendencies, economic mismanagement, and regressive social views, like endorsing gender discrimination and cultural excuses for crime. Katju argues that Khan, while personally honest, lacks solutions for Pakistan’s core issues: poverty, unemployment, healthcare, and education. He likens the public’s adoration for Khan to children following the Pied Piper, suggesting a blind following without critical evaluation.
Ranveer Allahabadia’s recent controversial statements have sparked debate on freedom of speech under Article 19(1)(a) of the Indian Constitution. Despite this right, Article 19(2) allows for restrictions in the interest of decency and morality. His remarks, considered indecent in the Indian context, were criticized for promoting a misguided view of sexuality akin to the discredited ‘Glass of Water’ theory by Alexandra Kollontai. Lenin critiqued this theory for its potential to distract from revolutionary goals. Thus, while freedom of speech is paramount, cultural and moral considerations must also guide its exercise in India.
The other is the train of ground realities–polarisation of Indian society by our crooked and selfish politicians on caste and communal lines, atrocities on minorities, and inciting hatred between communities to secure vote banks for elections, all of which will ensure that India remains poor, backward, and divided.
He joined social worker Anna Hazare‘s movement for integrity in public life in 2012, and became Chief Minister of Delhi in 2013. Since there was massive corruption in public life in India, people were fed up of it, and were looking for a redeemer, who would end this nefarious practice that had spread its tentacles all over the country.
People of India must realise the truth, that elections only result in change of leaders, who only seek power and pelf for themselves or their kith and kin on coming to power, but will not, and can not, do anything which radically improves the people’s lives.
Before explaining the meaning of this sher, it is necessary to mention that Urdu poetry often carries both a literal, outer, superficial meaning and an inner, deeper, real meaning. Often, one has to wrack one’s brain to understand the real meaning, to know what the poet is really seeking to convey. Urdu poets frequently express themselves not directly, but indirectly — through metaphors, allusions, hints, suggestions, and indications.
This article explores the dynamics of the Delhi Assembly elections, focusing on the Bharatiya Janata Party (BJP)’s perceived sweeping victory influenced by the concurrent Mahakumbh Mela in Prayagraj. The analysis considers how the media’s portrayal of the religious event might sway voter sentiment amidst widespread socio-economic issues such as poverty, unemployment, child malnutrition, and inflation. The narrative examines the disconnect between the public’s spiritual engagement through televised or online glimpses of the Mela and the ground realities of daily struggles. The research highlights the role of media portrayal in shaping public perception and potentially electoral outcomes, questioning the impact of cultural and religious events on political decisions in India. Keywords include Delhi Assembly Elections, BJP Victory, Mahakumbh Mela, Media Influence, Voter Behavior.
Justice Katju highlights significant contrasts between America and India based on his experiences. In America, corruption is virtually non-existent at the common level, with strict law enforcement ensuring clean environments and adherence to regulations. Conversely, in India, corruption pervades all levels, leading to pollution, flouting of laws, and poor civic sense. American punctuality starkly contrasts with the more relaxed Indian approach to timekeeping. Katju’s observations underline the enforcement of laws in America versus the bribe culture in India, affecting everything from environmental health to daily life practices.
In his commentary, Justice Katju argues that the suspension of foreign aid by President Donald Trump could serve as a catalyst for India’s self-reliance. He posits that reliance on foreign aid post-independence reflects a lack of self-respect and leads to economic dependency, often with exploitative conditions attached. Katju draws a parallel with China’s beneficial experience after the Soviet Union withdrew aid in 1960, suggesting that this could similarly spur India to harness its vast human and natural resources to become an industrial powerhouse. He advocates for India to rise independently on the global stage, free from the shackles of foreign aid.
Suleh-e-kul, a doctrine of universal peace and tolerance, was promulgated by Emperor Akbar to unite India’s diverse populace. Emphasizing equal respect for all religions, this policy aimed to counteract the divisive tendencies inherent in a multi-ethnic, multi-religious society. By fostering a national identity that transcended religious boundaries, Akbar sought to build a cohesive empire where communal harmony was paramount. Today, Suleh-e-kul remains pertinent as India grapples with issues of secularism and communalism. Its principles could guide contemporary policies to ensure that India’s rich diversity is seen not as a challenge but as a strength, promoting unity and social cohesion.
This article by Justice Markandey Katju explores the contentious issue of the death penalty, balancing moral opposition with practical necessity in rare and heinous cases. Drawing insights from Bheeshma Pitamah’s advice to Yudhishthir in the Mahabharat, Justice Katju highlights the need for firmness in governance. Citing landmark judgments, he argues for the death penalty in cases like honor killings, dowry deaths, fake police encounters, and barbaric crimes by individuals like Surendra Koli and Swami Shraddhanand. While acknowledging the global shift toward abolition, he contends that capital punishment serves as a vital deterrent and upholds justice in extreme scenarios.
Justice Katju explores the balance between reason and emotion by referencing the tale of Lord Krishna and the gopis, highlighting how Udhav’s rational approach fails against the gopis’ emotional devotion. This narrative parallels the need for both reason and passion in addressing modern India’s socio-economic crises like poverty, unemployment, and malnutrition. Katju criticizes the self-centeredness of contemporary Indian youth, contrasting it with historical examples of patriotism from figures like Cincinnatus and American revolutionaries. He advocates for a passionate, united struggle led by selfless leaders to instigate a socio-economic revolution in India.
Justice R. Balasubramanian, celebrated on his 80th birthday, was known for his vast legal knowledge and integrity during his tenure at the Madras High Court. As Chief Justice, Markandey Katju relied on his guidance, especially for court roster arrangements. An incident where Balasubramanian and colleague Prabha Sridevan faced criticism through leaflets demonstrated his resilience and humor. Post-retirement, he practiced law at the Supreme Court, maintaining his reputation as a skilled jurist.
The viral tweet asserting that Bengaluru is closed to non-Kannada speakers has reignited debates on linguistic rights and regionalism in India. This stance potentially violates fundamental rights under Articles 19(1)(d) and 19(1)(e) of the Indian Constitution, which guarantee freedom of movement and residence across the country. The author criticizes the imposition of language learning, advocating for voluntary acquisition of languages like Kannada or Hindi for practical benefits. Emphasizing the unity of India, the author warns against regional linguistic barriers that could lead to the balkanization of the nation, urging a balanced approach to language policy and cultural integration.