By Dr. Sawraj Singh
Many organizations associated with literature, thinking, culture, art and social activism as well as many scholars, writers and other distinguished personalities joined to celebrate my birthday as World Thinking Day at the Bhasha Bhawan Patiala on January 5, 2018. The topic for discussion was Indianisation of Marxism: a New Model of Development. Many aspects related to this issue were extensively discussed. A broad consensus emerged that Indianisation of Marxism was needed to evolve a new model of development which can be presented as an alternative to the failing capitalist model and the failed Marxist model in the Soviet Union and the East European countries. Many speakers also tried to analyze causes of failure of Marxism to take deep roots in Indian society.
Many Indian intellectuals have been impressed and influenced by Marxism yet it could not take deep roots in India. Compared to this, in China, South East Asia and in a country like Nepal, Marxism has played a very significant role. If we deeply study causes of this phenomenon, then it becomes clear that Indian Marxists have not deeply studied Indian philosophy, have not analyzed Indian concrete conditions thoroughly and have tried to mechanically apply a basically Eurocentric philosophy to India. Moreover, they have not fully grasped peculiarities of Indian society such as the multicultural, multireligious and multinational character of the country, which is bound together by the concept of Unity in Diversity. They do not seem to have a clear understanding of another peculiarity of Indian society, casteism.
Many Indian Marxists have not tried to understand the real meaning of Dharma. They usually translate a saying of Marx that “Religion is the opium of the people,” as Dharma being the opium of the people. Indians have deep respect for Dharma. Therefore, they have alienated themselves from many people. None of the western languages has an equivalent word for Dharma. Dharma has many dimensions such as ethics, spirituality, discipline, duty, truthful living, etc. In Mahabharta, ten different aspects of Dharma have been described. Sri Guru Granth Sahib defines pure actions (Nirmal Karam) as the essence of Dharma. We can conclude that ethics and spirituality are the main aspects of Dharma. Ethics are an essential component of any philosophy. Therefore, Marxism has its own ethics. It will not be wrong to say that Marxism is also a Dharma. Dharma makes a person a better person. Marxism also wants to build a better society and a better society, which can only be built by better people.
Many Indian Marxists have not fully understood that Relativism and Pluralism of Indian philosophy are higher concepts than western Absolutism. Globalization and its concept of Uniformity are the end products of western Absolutism; whereas a multipolar world is a concept based upon eastern concepts of Relativism and Pluralism. These concepts represent a higher level of philosophy. Many Indian Marxists have failed to appreciate that many people all over the world are turning against the western absolutist globalization and this is responsible for Brexit and rise of anti-globalization sentiment in Europe and America.
India is the seat of Eastern philosophy and Indian philosophy can be called the climax of the Eastern philosophy. Many Rishis, Saints and Gurus devoted their lives to develop principles of human development. It will be no exaggeration to state that in the field of human development, eastern experience is much wider than the western experience. However, Marxism could not incorporate this experience. Therefore, it can be said that Marxism, so far, has been deprived of the vast and rich experience of the East. The three major components of Marxism are all European: German philosophy, British economy and French socialism. The problem with Marxism, like other western philosophies, is that a Eurocentric experience has been passed on as a universal experience. If we truly want to make Marxism universal, then we have to incorporate eastern experience in it.
Many Marxists in Punjab have not accepted Baba Banda Singh Bahadur’s Revolution even though this can be called the first successful peasant revolution in the world. Some Punjabi Marxists were instrumental in alienating their comrades from their Sikh heritage. In the case of the Jatt Sikh community, this phenomenon proved very harmful because unlike other communities, the Jatt Sikh community does not have an alternate culture and value system besides their Sikh heritage. A Jatt Sikh who is alienated from his Sikh heritage lands almost in a stage of cultural and ethical vacuum. As this community is the leading community among Punjabis, this phenomenon pushes Punjab and Punjabis to Ujjadwaad (anti-intellectualism).
Another common misconception among Marxists is that India has to first develop as a capitalist country before it can develop as a socialist country. As the result of this misconception they have followed policies of parties like the Congress party rather than develop their independent policies. This wrong notion also made them admirers of western capitalist countries. They have settled their children in those countries. This phenomenon is very common in Punjab. This attitude has also made them supporters of the Green Revolution in Punjab even though it has done tremendous damage to Punjab. Marxists have not been able to fully appreciate the extent of damage done by consumerism to Punjab. Punjab has become an epicenter of consumerism.
Chronologically, the Sikh religion is the last major philosophy to evolve in India. Therefore, it can be considered the climax of Indian philosophy and spirituality. There are big similarities between Sikh principles and Marxist principles. There are three basic principles of Sikhism: Kirat Karo (engaging in honest and productive work), Naam Jappo (spiritual enlightenment), and Wand Chakko (sharing). Marxism has two basic principles: Kirat Karo and Wand Chakko. The only difference between the two is Naam Jappo.
However, without spiritual enlightenment, a person is unlikely to engage in honest and productive work as well as share his possessions. He is more likely to exploit other people. In a way, Sikhism and Marxism are complementary to each other, rather than antagonists to each other. Sikhism can provide the missing element to Marxism, and Marxism can provide its historical experience and understanding of capitalism. Indianisation of Marxism can be achieved by fusing Sikhism and Marxism. A fusion between a religious philosophy and Marxism has already been achieved in Latin America where this fusion led to evolution of Liberation Theology. This experience has proved very successful. Indianisation of Marxism can prove very useful by fusing the best elements of the East and the West.
Dr. Sawraj Singh, MD F.I.C.S. is the Chairman of the Washington State Network for Human Rights and Chairman of the Central Washington Coalition for Social Justice. He can be reached at [email protected].
