Saturday, December 10, 2005


Guest Column by Rajesh Tembarai Krishnamachari

Abstract: This paper analyses eight paths leading to establishment of a Marxist thought-process in a person. It also enumerates the ways that lead a thinking Marxist out of this affliction.

Introduction: While Marxism today is a depleted force politically, the ideology continues to command considerable following in the academic community. The history of Marxism and its deleterious effects on various facets of human society have been well documented by researchers. However little thought has been given to the causes that create a Marxist mind-set in an intellectual. A thorough analysis of these causes would aid us in ameliorating those conditions and pave the way for rapid and unhindered progressive human evolution.

The Astangika Marga (Eight-Fold Path):

There are principally eight chitta-vritti-s (mental propensities) that lead to Marxism. In decreasing order of importance and prevalence these are:
Funding from host nation’s adversaries
Nihilism and anarchism
Theoretical appreciation of dialectical materialism

These eight categories represent a broad classification of the ensemble collection. They do not represent mutually exclusive or independent sets as such. For e.g. a Marxist motivated by factor 4 above is more susceptible to factor 3 than a Marxist motivated by factor 8.

Path One: From liberalism (Udaar-manaska-vadi)

Cause: The current human intercourse is bound by oppressive social rules having their origin in the Victorian era. The governments, often incited by religious figures, transcend boundaries and impose ethical rules premised on utilitarian assumptions. This pushes the artists in various fields (theatre, movie, music, literature, painting, dance etc) away from the philistine population into Marxism. Similar causes can also be seen in movements for human rights and against socially sanctioned racist attitudes.

Remedy: A society guided by dharma or dharmic values would be inherently and ipso facto liberal. As long as a person remains committed to his/her duties towards rashtra (nation), kula (ancestry) and jaati (profession), his sva-dharma (personal choices) is never intruded into. A dharmic society would not torment homosexuals nor would it adopt hypocritical attitudes towards human sexuality.

Path Two: From atheism (Nirisvara-vadi)

Cause: The Semitic faiths constitute a veritable rebellion against logic and reason. Stunned by the enormous absurdity and fallaciousness of these religions, the intellectual swings like a pendulum to the other extreme position. He/she then launches a life-long battle to annihilate these faiths. Repeated attempts by these religions to impede the progress of science and to combat reason with blind belief aggravate the situation.

Remedy: A dharmic society has no problems with atheism. It might be shocking for the Western reader to know that 3 of the 6 traditional (aastika or believer) schools of Sanatana Dharma in India are nirisvara i.e. they comprehensively reject the conception of God. Yet the traditional Hindu society holds them up as a valid school of aastika-s or believers. A dharmic society only objects to philosophies like that of Charvaka who preach rank hedonism uninhibited by moral or legal restrictions. And most surprisingly, Hindu scholarship does not deny moksha to even these atheists. [nor it does persecute them in any physical manner.]

Path Three: Funding from host nation’s adversaries (Shatru-rashtra-vadi)

Cause: An attachment for material possessions has reduced man to the condition where he charges money for the very rope with which he would be hanged. Innumerable quislings, funded by enemy nations, have emerged who act feverishly to undermine the foundations of their host nation. In some regions like divided-India, almost 90% of the Marxists come under this category.

Remedy: A dharmic society does not promote jingoism as it relies on the principle of universal brotherhood. (Vasudheiva kutumbakam). However, it warns against betrayal of one’s motherland as traditional dharmic belief accords a position higher than heaven for one’s biological mother and motherland. (Janani janma-bhoomishch svargadapi gariyasi)

Path Four: From self-hate (Aatma-dvesha-vadi)

Cause: A feeling of self-hatred can emerge from disillusionment with society (of which one is a part), from frustration at lack of personal success, from a traumatic childhood or other psychological reasons. In the developing world, self-hate emerges from a deep-rooted inferiority complex (from centuries of foreign rule). In divided-India, the Macaulayite syllabus aggravates this effect.

Remedy: Psychological treatment, spiritual advancement (meditation etc) can offset the negative feelings in a person. Self-hate is as unsustainable as scratching a wound is to satisfy the itch. In the developing world, a correct understanding of their stupendous glorious past would embolden the intellectuals to come out of their self-imposed Stockholm Syndrome and combat the challenges of current reality without any sense of despondency or defeatism.

Path Five: From pro-Islamic mindset (Islam-prachar-vadi)

Cause: A cardinal unwritten principle of the Marxist intellectuals is that they only self-criticise. Every Marxist criticizes his own religion, his own nation and his own identity. Even when they criticize the United States, it is done so assuming themselves as humble citizens of the vast American empire on this planet. The only exceptions to this are the Muslims who join the Marxist parties.

While the Christian-born or the Hindu-born Marxist attack their parent religions and excuse other faiths, the Muslim-born Marxists do not do so. Instead they join vigorously in a defence of their parent faith. By a strange coincidence of circumstances and luck, they have not been questioned so far on this point even within closed Marxist circles. A thorough examination of the above point would reveal that the so-called Muslim Marxist is actually a Muslim Middle Roader, who is practicing the age-old Islamic technique of taqqiya.

Remedy: It is essential for the Marxists to ascertain the credentials of the Islamic members of their community. Secondly and more importantly, there is an urgent need for a re-evaluation of their stand on the Islamic faith in light of developments over the last decade. The Muslim members need to be made aware of the contents of their religious scriptures and incorrigible ones need to be expelled from the Marxist circles.

Path Six: From anti-capitalism (Samya-vadi)

Cause: Capitalism with its innumerable ill effects on human society and environment has prompted a severe counter-reaction. However various attempts at alternatives (now disowned by the Marxists as Stalinism and Maoism) have also failed to emancipate the suffering plebian class.

Remedy: The swadeshi or self-reliant village economy model offers the hope of a sustainable and harmonious eco-topia. In fact, Hinduism is defined as a conglomeration of ways that enable mankind to live harmoniously in a sustainable fashion. [The definition also explains why the Hindus have no ideological convulsions accepting atheists as part of ‘believers’]

Path Seven: From nihilist or anarchist feelings (Sarva-nash-vadi)

Cause: Youngsters when confronted by a seemingly insurmountable mountain of impediments often conceptualize revolutions as the panacea to the problem. This approach, when logically extended, leads to Trotskyite ideas of perpetual revolution. Such nihilist and anarchist ideas are neither practical nor are they conducive to the progress of the human race.

Remedy: A progressive, slow but steady evolution offers far better results and alternatives than a revolution. But this evolution should not Proudhon-style; rather the evolution should be guided by Aurobindo’s conceptions of human progress.

Path Eight: From dialectical materialism (Tarka-vadi)

Cause: A miniscule segment of intellectuals come to Marxism attracted by its materialist word view, evolutionistic sociology, hedonistic psychology, utilitarian ethics, consumerist economy (words of late Sita Ram Goel) and its unique philosophy of history.

Remedy: Some parts of the description of Marxist theory have already been dealt above; the others are out of scope of this paper that is introductory in nature. However, if an intellectual possesses the necessary acumen to combine vast knowledge with acute insight to come at the above understanding, the very same innate talent in him/her would also provide the outlet from the Marxist dungeon.

Geographical impact of Marxism:

Marxism has not been wholly useless or unnecessary. From a global perspective, it continues to play a vital role in preventing the Christian west from bluntly attempting to extend its hegemony over the rest of the world. Sadly, the Marxist movement is almost non-existent in the Islamic Middle-East where its presence is most required to ensure basic human rights for the residents of these nations. The Marxists have done unimaginable damage in dharmic Asia. In their blind self-hatred and mistaken conceptions of progress of history, they have utterly annihilated the institutions of dharma in this region. The effect of this rampant destruction has been the collapse of traditional society (in Bengal in India, in China, in Indo-China, in Mongolia and in North Korea). This has created a vacuum that would sooner or later be filled by Christian fundamentalists or the Islamists; and either of these developments would condemn Asia to Dark Ages for centuries to come.

Marxism continues to be fuelled by the existence of prophetic religions, current Western education system, failure of capitalism, western notions of culture, and a general lack of understanding of dharma. It is held back by the immense stupidity of the human race (99% of which is incapable of appreciating or analyzing any intellectual philosophy), prosperity with its consequently lethargy (inertia against revolution or any change in the established order) and its demonstrated failure in the erstwhile Socialist bloc.


Marxism was and continues to be a philosophy embraced by the intellectuals. Both the ignorant cretin and the sufficiently capable thinker are immune to its advances or lures. While Marxism is emasculated today, its strength and ability to destroy humanity should never be under-estimated. A convinced intellectual is far more dangerous to human welfare than an ignorant tribal mouthing incantations and pejoratives in the same line. Hence the current-day intellectuals should accord more time to understand the mental make-up of the Marxists and devise ways to liberate them from it.

Far from being the enemies of the Marxists, we would then be their real friends. By annihilating Marxism, we would be assisting them in coming out of what has been the most pernicious ideology ever conceptualized by man (other than some of the religions). While the overall determinism of history is a debatable point, there is no doubt in the fact that the entire forward progress of the human race from here on rest on one crucial premise –the eradication of the Marxist menace form this planet once and for ever.

(TK Rajesh is a R&D engineer based in Bangalore and writes on the ‘convergent triumvirate of Indian nationalism, Indian culture and Indian religion’. email-


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