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By Sidheswar Jena, PhD (Law) Scholar
Humanity is the only true temple of God.

Human beings have always searched for their origin. Science tells us we are recent arrivals on Earth, yet religion tells us that God created us. If that is true, then who is God — and why is He divided among so many names?

Every major faith shares the same wisdom. Vasudhaiva Kutumbakam says the world is one family. Christianity teaches: Love your neighbour. Islam reminds us: if your neighbour sleeps hungry, you cannot enter heaven. The core message is one — human happiness and compassion.

Yet, paradoxically, religions have been the seed of wars, hatred, and division. Gaza bleeds, sects clash, and humanity suffers — all in the name of God who, by all accounts, asks us to love.

Even rituals reveal contradictions. Priests and pandits say that the dead still depend on us for food or offerings. But if heaven exists, how can it need earthly supplies? If souls are free, why should they rely on rituals? If priests can deliver goods to the afterlife, then who empowered them?

These contradictions push us toward a truth: God is not divided. Humans are. And until we learn to see humanity as the highest religion, our search for God will remain incomplete.

By Sidheswar Jena, PhD Scholar – Law

Happiness is more than material comfort or free government schemes. It is about dignity, freedom, and the ability to question those in power. In India today, the big question is: are Indians truly happy, or are they surviving in silence under polarisation, freebies, and crony capitalism?

Polarisation and Division

India’s diversity has always been its strength, but politics has turned it into division. Religion and identity are now tools to win votes. Instead of solving unemployment or poverty, leaders invest in polarisation. This weakens democracy, because a divided society rarely questions its rulers.

Institutions Under Pressure

Strong democracies depend on independent institutions. In India, however, many appear subdued. The Supreme Court recently struck down the Electoral Bonds scheme, noting how it created opaque political funding. Yet, years of such practices have already damaged public trust. When institutions hesitate to act, citizens lose faith in democracy itself.

Crony Capitalism

India’s wealth is increasingly concentrated in a few corporate houses. According to Oxfam, the top 10% hold 77% of national wealth. Key infrastructure—from airports to power—has shifted into private monopolies. This is not inclusive development but crony capitalism, where politics and business serve each other while ordinary citizens are left behind.

Citizens Silenced

In every society, change begins with citizens. But in India, ordinary voices are weakening.

Demonetisation (2016): RBI data later confirmed 99.3% of banned notes returned to banks, undermining its black-money goal, while millions of small traders suffered.

GST (2017): Promoted as reform, it crushed small businesses with compliance burdens. India’s unorganised sector—once employing nearly 90% of workers—has shrunk drastically.

When small businesses and independent workers are destroyed, society becomes dependent and silent.

The Freebie Economy

One of the most concerning changes is dependency on state handouts. Nearly 80 crore Indians—more than half the population—now rely on free ration under the Pradhan Mantri Garib Kalyan Anna Yojana. In the early 2010s, such schemes covered about 25 crore people. This rise shows how politics is moving people from empowerment to dependency. When survival depends on government schemes, questioning power becomes risky.

Contradictions in Governance

While billions are spent on publicity and political image-building, GST is still levied on educational materials, and history chapters are being deleted from school textbooks. These priorities do not strengthen citizens; they only strengthen political branding.

Conclusion

So, are Indians happy? On paper, many appear content—roads are built, ration is given, corporate wealth grows. But happiness also means freedom to speak, question, and dream. Today, silence seems louder than joy.

Democracy does not end in a single day. It weakens slowly—through polarisation, captured institutions, crony capitalism, and dependency on freebies. If India is to protect its future, it must give power back to citizens. Only when people can speak without fear will true happiness return..

By Sidheswar Jena, PhD Scholar – Law

We live in a society where the worth of a human being is often mistaken for the weight of their wallet or the brand of their attire. Dignity is measured not by values but by appearances, not by contribution but by display. And in this pursuit of shallow symbols, we continue to overlook what truly matters.

Recently, during a client visit, I stayed at a five-star hotel where I met a businessman whose story revealed this stark reality. He is the chairman of a company with over 200 employees and offices in India and Dubai. For two decades, he has built livelihoods, generated wealth, and created opportunities. Yet, because he dresses in simple jeans and casual shirts, society refuses to take him at face value.

Hotel staff questioned him: “Sir, are you really the owner of such a big company? You don’t look like one.” The reason? He didn’t wear a luxury suit, didn’t carry an air of stress, and always had a smile. In their eyes, success had to look like arrogance, branded clothes, and a restless face.

This is not just his story—it is the story of today’s society. We no longer value simplicity or humility. Instead, we worship showmanship. If you don’t display power, people assume you don’t have it. If you don’t “look rich,” your achievements are discounted.

But here lies the contradiction:

Perception says worth is in appearance.

Reality proves worth lies in character, resilience, and human contribution.

The businessman’s humility and calmness are his strength. Yet society interprets them as weakness. This disconnect exposes our collective blindness: we chase symbols of success while ignoring its substance.

It is time to confront this truth. A person’s attire may make a first impression, but it must not define their value. The real measure of a human being is found in their integrity, the lives they touch, and the peace they carry within.

If society continues to value clothes over character, then we are not progressing—we are regressing into a culture of superficiality. It is high time we learn to respect people for who they are, not for what they wear.

Because in the end, the truest form of success is authenticity, not appearance.

When tradition meets modern education, a quiet conflict often begins within the human heart. This story of a newly married young woman captures that very struggle—between devotion and blind faith.

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The First Day

It was her first morning in her new home. The household woke early, and her mother-in-law, with affection and authority, asked her to join for a temple visit.

Though she was well-educated and grounded in scientific reasoning, she felt she could not refuse. Respect for elders and social expectation tied her hands. Helplessly, she agreed.

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The Temple Path

As they approached the temple, her mother-in-law said, “This is not an ordinary place. Every wish of a devotee is fulfilled here. The goddess lives among us.”

The young bride listened, her mind questioning, but her lips silent.

Suddenly, she screamed. At the entrance was a stone lion.

“Mother, it will kill me!” she cried.

Her mother-in-law laughed gently. “Oh child, that is stone. It cannot harm you.”

Moments later, she screamed again at the sight of a snake idol.

“That snake will bite me!”

Her mother-in-law, half amused, half puzzled, replied, “This too is only stone. It cannot bite.”

The same happened when she saw a tiger idol. Each time, the same answer came: stone cannot harm.

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Inside the Sanctum

At last, they reached the sanctum. The priest performed rituals before the stone goddess, covered in flowers and sindoor. Her mother-in-law urged, “Bow down here. Pray sincerely. The goddess will bless your new life.”

The girl bent down—but at her mother-in-law’s feet.

Shocked, the elder woman asked, “What are you doing? This is not right.”

With folded hands, the young bride replied softly:
“Mother, when the stone lion cannot kill me, when the stone snake cannot bite me, and when the stone tiger cannot save me—how can another stone idol grant me blessings? But you are alive. You understand me, guide me, and care for me. It is from you I seek blessings, not from lifeless stone.”

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A Moment of Realization

Silence filled the temple. The mother-in-law’s heart trembled between faith and reason. Slowly, she embraced her daughter-in-law, realizing her words came from sincerity, not disrespect.

From that day, their bond deepened—not because of shared rituals, but because of mutual respect. Faith and reason found balance in human understanding.

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Reflection

This story is not a call to reject faith, nor to mock traditions. It is a gentle reminder that devotion should not blind us. True blessings do not flow from stone, but from love, compassion, and humanity.

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✍️ By Sidheswar Jena, PhD Scholar – Law
This story is narrated from my recent visit to a ritual site of one of my clients. During the visit, I observed thousands of devotees bowing before idols—most of them daily wage earners, separated from their families for years, some trapped in addictions, yet their faith in God remained unshaken. I even encountered a man praying for relief in his GST case. These human experiences, where belief and struggle intertwine, inspired me to narrate this story and reflect on the thin line between devotion and blindness.

Researched by Sidheswar Jena, Ph.D. (Law) Scholar

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Abstract

This paper examines the intersection of professional autonomy and political authority through two case studies: a hospital incident in the United Kingdom in 2011 and a suspension order against a doctor in India in 2025. By analyzing these events in the light of constitutional principles, case law, and existing scholarship, the paper argues that the strength of a democracy lies not only in its electoral processes but also in the resilience of its institutions. The comparison reveals the divergence between mature democracies, where institutional autonomy is respected, and developing democracies, where executive authority often prevails over professional independence.

Keywords: Professional Autonomy, Political Authority, Rule of Law, Natural Justice, Democracy, Comparative Constitutional Law

I. Introduction

Democracy is more than a system of elections; it is the practice of fairness, accountability, and institutional respect in everyday governance. Institutions such as hospitals, universities, and courts often become spaces where the boundaries of political authority and professional autonomy are tested.

Two incidents—one in the United Kingdom in 2011 and another in India in 2025—offer a lens to study this dynamic. While both involved doctors and political leaders, the differing responses illuminate broader questions of constitutionalism, the rule of law, and the maturity of democratic institutions.

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II. Literature Review

Scholars have long debated the relationship between executive authority and institutional autonomy.

A.V. Dicey’s classic exposition of the rule of law emphasized equality before the law, underscoring that political leaders should not enjoy privileges above ordinary citizens.¹ H.W.R. Wade and C.F. Forsyth similarly argue that the rule of law depends upon curbing arbitrary power and enforcing procedural safeguards.²

Indian constitutional commentators, such as M.P. Jain and Upendra Baxi, have highlighted how executive dominance has historically strained the autonomy of institutions, particularly in moments of political expediency.³ Comparative constitutional scholarship suggests that mature democracies internalize checks and balances into everyday institutional life, while developing democracies often exhibit patterns of “executive centralism.”⁴

Existing studies on medical professionalism and politics also emphasize that safeguarding professional independence is essential not only for institutional credibility but also for protecting fundamental rights such as dignity and health.⁵

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III. Legal and Theoretical Framework

A. Professional Autonomy and Democracy

Professional autonomy refers to the ability of individuals within specialized fields—such as medicine, law, or academia—to perform their duties without undue interference. In democratic theory, this autonomy safeguards expertise and ensures that decision-making is based on professional standards rather than political expediency.

B. The Rule of Law and Natural Justice

The rule of law demands that all authority, including the executive, is subject to established procedures and norms. Arbitrary state action undermines democracy. In India, the Supreme Court in E.P. Royappa v. State of Tamil Nadu held that arbitrariness and equality are antithetical.⁶ Similarly, in Maneka Gandhi v. Union of India, the Court expanded Article 21 to require fairness, non-arbitrariness, and due process in all state actions.⁷

The principles of natural justice, particularly audi alteram partem (“hear the other side”), were articulated in A.K. Kraipak v. Union of India, establishing that administrative actions must respect fairness and impartiality.

IV. Case Studies

A. The United Kingdom, 2011

In 2011, during a hospital visit in London, political leaders entered a patient ward accompanied by media crews. A senior doctor interrupted the visit, citing breaches of infection-control protocols.⁹ No disciplinary action was taken against the doctor.

This incident reflected a constitutional culture where professional norms are upheld against political symbolism. It also demonstrated the embeddedness of institutional autonomy in the everyday practices of a mature democracy.

B. India, 2025

In 2025, at a state-run hospital in India, a minister publicly ordered the suspension of a senior doctor after a complaint alleging refusal to administer an injection in the casualty ward. The suspension was immediate, public, and without inquiry.¹⁰

This raised significant constitutional concerns. By bypassing established disciplinary procedures, the suspension appeared to violate Articles 14 and 21 of the Constitution, as interpreted in Royappa and Maneka Gandhi. The lack of a hearing before suspension contravened the principles of natural justice affirmed in Kraipak.

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V. Comparative Analysis

The two cases illustrate distinct democratic trajectories:

In the UK, professional independence prevailed. The doctor could assert institutional norms against political leaders without retaliation, reinforcing public trust in democratic institutions.

In India, executive authority prevailed. The doctor’s suspension, ordered without inquiry, exemplified how political influence can overshadow due process, weakening institutional credibility.

The contrast highlights a broader issue: in mature democracies, checks and balances are internalized within everyday institutional practices, whereas in developing democracies, executive dominance often overrides professional autonomy.

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VI. Conclusion

Development cannot be assessed solely in terms of GDP or infrastructure. It must also be evaluated by the strength of institutions and the dignity of professionals who operate within them.

The UK incident of 2011 reflects the resilience of institutions, where professional standards prevailed over political presence. The Indian incident of 2025 reveals the fragility of institutional autonomy when confronted by executive authority.

For India, the lesson is clear: constitutional principles—rule of law, non-arbitrariness, and natural justice—must guide not only legislative or judicial actions but also everyday administrative practice. A truly developed democracy is one where power bows before professionalism, ensuring that institutions, not individuals, define the nation’s dignity.

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Footnotes

1. A.V. DICEY, INTRODUCTION TO THE STUDY OF THE LAW OF THE CONSTITUTION 193–95 (10th ed. 1959).

2. H.W.R. WADE & C.F. FORSYTH, ADMINISTRATIVE LAW 16–20 (11th ed. 2014).

3. M.P. JAIN, INDIAN CONSTITUTIONAL LAW 102–07 (8th ed. 2018); UPENDRA BAXI, THE INDIAN SUPREME COURT AND POLITICS 56–62 (1980).

4. See Bruce Ackerman, The New Separation of Powers, 113 HARV. L. REV. 633, 640–45 (2000).

5. DANIEL SPERLING, MEDICAL LAW AND ETHICS 85–90 (2007).

6. E.P. Royappa v. State of Tamil Nadu, (1974) 4 S.C.C. 3.

7. Maneka Gandhi v. Union of India, (1978) 1 S.C.C. 248.

8. A.K. Kraipak v. Union of India, (1969) 2 S.C.C. 262.

9. Laura Donnelly, Leading Surgeon Interrupts Hospital Visit of Prime Minister and Deputy Prime Minister, TELEGRAPH (June 9, 2011), https://www.telegraph.co.uk/news/health/news/8566637/Leading-surgeon-interrupts-hospital-visit-of-Prime-Minister-and-Deputy-Prime-Minister.html.

10. Express News Service, Minister Orders Suspension of Doctor at State Hospital, INDIAN EXPRESS (June 4, 2025), https://indianexpress.com/article/cities/mumbai/maharashtra-minister-orders-suspension-doctor-2025.

By Sidheswar Jena, PhD Scholar in Law

The world today is very different from what it was earlier. Change is the essence of everything, and while change often brings beauty, it also reveals the struggles of our times. As humans, we sometimes act more selfishly than nature itself, rarely stopping to think about the consequences of our actions.

This thought struck me during a recent journey. I started my day from Pune Airport, heading to Hyderabad. It was an early morning flight, and I was already drained after a marathon week of continuous income tax return work. Once I landed in Hyderabad, I decided to have breakfast.

The bill, however, shocked me: a simple plate of uttapam with two more items cost ₹451, and a 500 ml bottle of water was priced at ₹70. I understand that airports are costly business zones, but this was beyond reasonable. When I asked the counter staff why the prices were so high, the answer was blunt — they claimed that more than 70% of their revenue went into expenses and taxes.

As passengers, we already pay heavily for air travel, and yet, the system makes us bear additional inflated costs. What adds to the frustration is the environment inside airports. The check-in process is often stressful, the staff and security personnel appear constantly tense, and the whole experience lacks a welcoming atmosphere. Instead of feeling like a traveler, one feels like a burden being processed through a system.

The irony is that this isn’t just limited to air travel. Let me share another personal experience from last month when I traveled by road to Shimoga, Karnataka. Covering 600 kilometers turned out to be an exhausting journey. The condition of the roads was so poor that at times we felt as though our car was being held hostage by the potholes. Three of us took turns driving, but by the end, the fatigue was unbearable.

And yet, we paid nearly ₹2,500 in tolls for this “privilege.” If that wasn’t enough, we also had to deal with highway police. My junior, while driving, was stopped for alleged speeding and lane crossing. Instead of a fair hearing, the officer chose threats, claiming he could do this or that if we didn’t comply. Finally, I had to step in, and to avoid unnecessary harassment, I paid what he demanded before we were allowed to move on.

These experiences raise a simple but important question: why are citizens paying so much, yet getting so little in return? Be it airports or highways, we spend on tickets, tolls, taxes, and surcharges, but what we receive is overpriced food, poor infrastructure, and often, a system that seems more interested in extracting money than serving the people.

Travel is supposed to connect us, refresh us, and give us new perspectives. But in today’s India, it too often leaves us with only fatigue, frustration, and the feeling that we are paying endlessly into a system that gives very little back.