CHENNAI: Musician TM Krishna’s latest book 'We, The People of India: Decoding a Nation's Symbols' explores the deeper meanings behind India’s national symbols like the flag, anthem, emblem, motto and the Preamble.
Through a citizen’s lens, he connects their historical and philosophical roots with present-day realities. In this conversation, he reflects on what inspired the book, the lesser-known stories behind these symbols and why understanding them is crucial to reimagining a more inclusive and ethical idea of India today
It came from the India I see today, where violence is sometimes accepted or even celebrated, minorities are attacked and empathy seems to be fading.
The constant anger, both online and in real life, made me reflect on how we got here. I began to think about the dreams and aspirations of the nation at Independence in 1947 and at the time of the Constitution’s adoption in 1950. What kind of India did we want to create? Those ideals of coexistence, justice, truth and fraternity are embedded in the symbols we chose: the emblem, flag, anthem, motto, and Preamble.
These symbols serve as abstract guides for a better society, reminding us to embrace diversity across faith, language and culture, and to find common ground.
They are not rules or diktats, but sources of inspiration urging us to live better, not just for ourselves, but for everyone who shares this land.
When we began, we thought the book would be just five essays of 5,000 words each. But I soon realised the research had to be much deeper and would take time and patience.
The work spanned many areas, including law, Constituent Assembly debates, Indian and political history, the freedom struggle, religion and philosophy. Exploring these fields helped me approach the book with depth and gravitas. Along the way, I came across many fascinating discoveries in libraries and even in small newspaper clippings.
One striking realisation was that, unlike the flag and anthem, very little information exists about the emblem and the motto, like who chose them and how they were adopted. Researching these was particularly engaging.
Even with the flag, I discovered that multiple versions coexisted during the freedom struggle. While we often credit Pingali Venkayya, Gandhi himself repeatedly claimed he had designed the flag, something not widely acknowledged.
This journey also revealed how deeply politicians, bureaucrats and ordinary citizens were invested in shaping these symbols. Their attention to colour, design and language reflected a collective effort to create symbols worthy of a new nation.
This book is not just historical; it is a conversation between the past and the present, written from a citizen’s perspective. It constantly moves between what happened then and what we are experiencing now, trying to draw meaning across time.
That is why citizens need to understand these symbols. They offer a perspective on how they were reimagined during nation-building. While many elements existed earlier, like the emblem linked to Ashoka, Satyameva Jayate from the Mundaka Upanishad and the chakra in the flag. These were reinterpreted for a new nation, context and era.
At the same time, we must ask whether we have lost some of the values they once represented. Meanings will evolve, but we must shape ethical, contemporary and forward-looking interpretations. Otherwise, we risk these symbols being misused or weaponised, as seen when people are attacked over the national anthem.
Therefore, citizens need to engage with these symbols, understand their origins and rediscover their relevance in today’s context.
It is impossible to discuss Jana Gana Mana without Vande Mataram, or vice versa. Though written in different periods, Vande Mataram between 1872 and 1881, and Jana Gana Mana in 1911, their contexts and roles in history are distinct.
Vande Mataram became central to the national movement during the 1905-07 Bengal partition, while Jana Gana Mana emerged later, gaining prominence after the 1911 Congress session in Kolkata. The debates around them reveal two different imaginations of India.
Vande Mataram reflects a vision rooted in a Hindu imagination of the nation, where others are included but within that framework. In contrast, Jana Gana Mana presents a more inclusive idea of India. In later verses, Tagore speaks of a land of many faiths and peoples coming together in unity.
It is a song of diversity, coexistence and fraternity, one that embraces all. In that sense, it reflects the idea of Indian secularism, where multiple religions coexist and all citizens are treated as equal. These songs, therefore, represent two distinct visions of nationalism in India.
Unfortunately, today, some national symbols, instead of bringing us together, are being used to keep us apart because of hyper-nationalism. The national anthem, for example, is often used in that context. Vande Mataram too is increasingly drawn into it.
These symbols are being used to promote a kind of jingoism that does not come from a genuine love for the nation or its people.
At the same time, others are simply ignored. Ideals like Satyameva Jayate or the values represented by the Ashoka emblem are often forgotten in everyday life, even as they appear on currency and official spaces.
So we are in a situation where some symbols are misused while others are neglected. This makes it imperative for us to re-engage with them, understand their deeper meaning and reclaim their spirit in a way that is inclusive and relevant to the present.
This book is written by a citizen. I hope readers take away two things. First, a deeper understanding of our history, because through these symbols, the book traces 20th-century India.
More importantly, I hope readers engage with it as a conversation about present-day India, almost like a meditation on where we are and how we move forward.
The book is not about simply lamenting the present, but about using the past to find a path toward a better future.
Ultimately, I hope it inspires us to build a nation that reflects our constitutional spirit, where every word of the Preamble matters, every citizen enjoys their rights and equality extends not just to people, but to all living beings and the environment we share.