Mainstream Weekly

Home > Archives (2006 on) > 2010 > Sharad Patil’s Pathfinding Sautantrik Marxwad

Mainstream, VOL XLIX, No 1, December 25, 2010 (Annual 2010)

Sharad Patil’s Pathfinding Sautantrik Marxwad

Friday 31 December 2010

#socialtags

by Madhu Shetye

What is the path of the democratic socialist system in India? This is a moot problem for this country’s crisis-ridden Left whose politics and ideology are deadlocked. Thanks to their dogmatic bookish non-innovative ideological imprison-ment.

The exception to this catastrophic crisis of the Left is the leadership of Comrade Sharad Patil who founded his Satyashodhak Marxwadi Party among the adivasis in the rural backward areas of Maharashtra.

His deep research into India’s past—the Brahminic hegemony in the caste-ridden fractured Indian society, and his research on the caste system since ancient times have led him to produce four volumes on Das Shudra Slavery and Indian Feudalism and the earliest human civilisation which was dominated by not only matriarchy but gynocracy—that is, women’s supreme power over men. He refutes Engels in the definition of primitive communism and points out that even at that stage there was no equality between a man and a woman but women were the ruling power leading to a social set-up where men were inferior and subjected to inequality against women.

Comrade Patil’s latest published fourth volume on Primitive Communism, Matriarchy- Gynocracy and Modern Socialism will go down in history of the vast treasures of Marxism as a milestone for the future researchers. He has drawn concrete proofs from ancient recorded history. He spent over 20 years in studying Sanskrit, Pali, Magadhi to arm the Left camp with irrefutable evidence providing solid theoretical ideological foundation to smash the offensive of the Right reactionary forces.

His signal contribution is that he had dwelt deeply into Buddha’s theory of dependent origination (Pratitya Samutpada) and its highly advanced Buddhist logic. This most advanced materialist thought in India had led to a galaxy of Buddhist logicians like Sang, Asang, Vasubandhu, Nagarjuna, Dignag, Dharmakirti and Ashva Ghosh.

Their highly enriched logic like mathematical precision not only laid down India’s earliest dialectical philosophical materialism (dialectical logic) but as Sharad Patil claims,

“The arsenal for the enlightenment of the anti-imperialist caste-ending bourgeois democratic revolution is ready. After accomplishing the revolution Sautantrika Marxist revolutionaries will have to take up the Great Enlightenment of the Socialist Revolution which is spread over the whole period of Vairajya-Stree Rajya Varna Slavery, Jati feudalism and the present semi-feudal caste-class society. I am the first to rescue Rashtra-devi Nirritis glorious career of ‘Swatantrya, Samata and Mitrata’ which was hurled in subconscious by the Vaidiki Sruti. It was she who started the Two Houses (Sabha and Samiti) democracy in India …..Modern is originally connected with Nirritis’ Vairaj (means rule of women). This whole vast period in Indian history is buried in our writings of ancient India.

“This subconscious has to be unfolded in Great Enlightenment for the Socialist Change in mass mind.”

Acharya Dignag substituted “Kshanikta” in place of “Anityata” and declared: ‘The moment a phenomenon comes into being, it ceases to exist at the very moment.’ It was a giant step towards modern science, making it the criterion of reality. He affirmed that because the caste system is permanent, it is unreal. Perception of a thing is momentary, it is undefinable and severes the relations between perception and inference completely. Perception, which stood for subconscious in his philosophy, became a thing in itself.

Undefinable perception was the subconscious and inference consciousness. Harit was the most ancient Dharma Sutrakar who was from the matriarchal society. Therefore Shruti is divided beween Vaidiki and Tantriki. Tantriki represent a system drawn from the gynocratical society. After the violent victory of the patriarchal four Varna (Chaturvarnya), the earlier matriarchal system was distorted. This is the reason why Tantrik Shruti went into the oblivion of sub-consciousness and patriarchal Vaidiki Shruti got deeprooted in India’s social consciousness. Vaidiki Shruti condemned Tantriki as A-Brahmin (non-Brahmin). This is the cause why Brahminic consciousness prevailed over non-Brahmin sub- consciousness and in Indian social development the Brahmin consciousness and non-Brahmin sub-consciousness are co-existing, that is the unity of opposites.

The Sakta sectarian system, which was part of Tantrik Shruti, prevailed till the seventeenth century. According to the Moghuls, Shivaji was a Maratha feudal lord but his Brahmin and Kayastha Ministers held him as Shudra. Therefore, Shivaji had to undergo coronation twice—once as per Brahmani rituals performed by Gagabhata and later according to Tantrik rituals performed by Tantrik Nishchalpuri. The Tantrik philosophy mandate is Shaivite which is against caste discrimination. “Shaiva Sanskara Samppne Jati Bhedam Na Karayet”.

Kshatriya means Kshetra (field) which means gynocracy’s product and ‘Nirriti’ is the principal female character of gynocracy and its deity who represents the trinity of “freedom, equality and fraternity”. Shivaji’s Sakta coronation was therefore equalitarian and hence moral. But this understanding was buried in the subconscious in social mind and his Brahminic coronation remained in the prevailing consciousness.

Discovering this phenomenon, Patil says this logic represents the Sautantrik thought of Acharya Dignaga and hence it leads to Sautantrik Marxism and in socialist transformation of the human mind. In the bourgeois democratic revolution limited social and ideological transfor-mation is achieved, but Sautantrik Marxism alone guarantees total socialist revolution and thereafter ideological transformation in socialist reconstruction.

TODAY’S electronic software has led to a huge increase in productivity and production of wealth. Therefore the powerful impact of dialectical logic (which through human innovative sub-consciousness brings about material change) on mathematical logic can never be under-estimated. Sharad Patil writes, Karl Marx in his first volume of Das Capital explained commodity production. Some friends suggested to him to make it easy for the common man to understand. Marx said: “There is no royal path to explain science easily.” In Akola jail, Sharad wrote (1962-63) a note on this part of Capital and requested Comrade B.T. Randive to clarify. This was about his query as to how it has not been explained that commodity has only value but what about its exchange value? B.T. Randive was taken aback with surprise and never replied to Patil. Patil resigned from the CPI-M and founded his Satyashodhak Marxwadi Party and plunged himself into the research of India’s social history and the philosophy of Buddhist logic.

He writes: “Marxism is monist materialism. But when it deals with phenomena like commodities methodologically in genesis it resorts to dualism. Value splits up into use value and exchange value and labour which generates value also splits into individual labour and social labour.

“These dualities of commodities pass through several concatenations during social evolution until they climax into the universal exchange value—Money.
“Even veteran Communist leaders have failed to see the difference between labour and labour power, profit and surplus value.”

Sharad further writes that Lenin’s concept of revolution was influenced by Gratuge Bebouf, a French revolutionary (1760-97), who had pro-pounded his theory of a conspiracy of equal strength. “In this theory, there was no place for democracy. Lenin called bourgeois democracy as bourgeois dictatorship and hailed his conception of socialist democracy as the highest democracy.”

Patil says he had the test of democracy in the undivided Communist Party as far back as 1946-47 when he was a staff artist in the party headquarters in Mumbai. Comrade Rahul Sankrit-yayan, the most learned authority on Buddhism had delivered an address while inaugurating the Hindi Sahitya Sammelan in Mumbai which Patil had attended with great enthusiasm. Rahulji had then appealed to Indian Muslims to join the national mainstream. His address had a great impact on Patil. However, next day he read in the newspapers that Rahulji had been expelled from the CPI. After dealing with the causes of the collapse of the Soviet Union due to the unilinearist epistemology of Marxism, he said the Soviet Union remained dogmatic in philosophy and Marxists and Communists are still toeing the line. Soviet scholars stuck only to consciousness disregarding the fact that the mind is constituted by consciousness and sub-conscious. This dualogy of the mind solely can make dialectical logic possible. That is why “I pointed out that though Marxism’s philosophy is monistic, its methodology has to be dualistic”.

Patil’s latest fourth volume is a great contribution to Indian social science. His deep studies of great ancient grammarians like Saktayan to Panini in Sanskrit and Pali and Maghadi is a revelation indeed that matriarchy and gynocracy constituted the earliest and most ancient social system not only confined to India but to the whole world and it is this system of gynocracy which was the first to propound “freedom, equality and fraternity” in the ancient Gana Sanghas.

The earliest Gana society was dominated by gynocracy (Gana originated from gynocracy). The ‘Kul’ and the ‘Dnyati’ system replaced it by male domination. China like India also had a matriarchal (Mosuoist) system. During Mahayana Buddhism (AD 100) the Lamas of Tibet had preached the same system in the Nalanda University. Buddhist pilgrims had found during their pilgrimage to Srishail that the religious centre was gynocratic. Gynocratic Tantrism was highly prevalant in those days. The Tibetans set up the Dignag University in China and began research into the phenomena of the power of subconscious philosophy of Acharya Dignag. The matriarchal Mosuoists are accorded the highest honour in China. They have an indepen-dent language spoken by thirty thousand people on the border of Unan and Sichuan. Their language does not have a script. Their religion is known as Daba. In North Africa’s Kabail territory there was a matriarchal society. The Etroscobra population in Italy observes sexual equality. The matriarchal system also prevails in the Tanatinise society in the Pacific Ocean. Till the Maurya period the rice producing Malayalam speaking community in Kerala was matriarchal. The “Minang Boss” in Western Sumatra in Indonesia is matriarchal even today. Publos, Hopis and Zunis in North America’s south-western countries accord religious sanctity to the female body because she gives birth to children.

In the primitive societies human and agricultural production was accorded highest philosophical honour as Maya (magic). The consanguine (common kinship relations) relations related to the mother had turned the Kula into a tribe. Therefore Gana is the product of Tantriki Shruti and not that of Vaidiki. The Soami community in Europe is ruled by the grandmother. The Twareg in North Africa (Western Sahara) is matriarchal and education is limited to women. In Guinea Bissau in Western Africa, the female is the head of the community. The Housa region here was ruled by the families of seventeen queens.

ISSN (Mainstream Online) : 2582-7316 | Privacy Policy|
Notice: Mainstream Weekly appears online only.