CPM takes quick steps to religious symbolism

In a different time and clime, the poster of a chariot at Ambadimukku in Kannur, depicting CPM politburo member Pinarayi Vijayan as Arjunan and Kannur strongman P Jayarajan as Krishna, would have invited sneers from the leading cadres.

No more. In the backdrop of party-sponsored Ganesha procession and Sree Krishna Jayanti celebration, the pictorial adaptation of the most poignant moment of Mahabharata, of Lord Krishna advising doubting Arjunan to take on his kinsmen and do his dharma jells. The party has used not just the icons but Hindu rituals.

It hosts Ayyappa devotees at a stopover at Bekkalam, Kasargod, sensing a fresh opportunity, though the party used to frown on, even punish, its members undertaking the pilgrimage.   

Now, even Opposition leader V S Achuthanandan does not think much of opening the oottupura at Trikkur Mathikkunnu Bhagavathy Temple in Thrissur.

The reason is not far to seek. The party thinks it is within sniffing distance of power and it is perfectly justified in tapping Hindu symbols and rituals to prevent further erosion in its mass base (Hindu).

But, no less a person than the then general secretary Prakash Karat had clarified in People's Democracy that "the Party expects its leading cadres to absorb the Marxist world outlook based on dialectical materialism. By this, in the process of becoming a Marxist, Party members adopt the scientific world outlook and shed religious belief".

This was in response to the former MP, Dr K S Manoj leaving the party, saying the rectification campaign denied him religious freedom.

Mr Karat wrote further: "Marxists are atheists, i.e., they believe in no religion. But Marxists understand the origin of religion and the role it plays in society.  As Marx said, 'Religion is the sigh of the oppressed creature, the heart of the heartless world, just as it is the spirit of the spiritless situation'.  Hence, Marxism does not attack religion per se, but the social conditions which make it the sigh of the oppressed creature".

The dichotomy between theory and practice on matters of religion and spirituality has been a perpetual conflict for party men. Kerala had witnessed the dilemma of the kin of the departed, struggling to come to terms with atheistic legacy of the leaders but finally capping the end, with the immersion of their ashes.

Even the party ideologue, EMS Namboodiripad's ashes were immersed at Thirunavaya by son-in-law C. K. Guptan, as willed by the widow, Arya Antharjanam. None of the children attended it, though. The immersion of the ashes of Arya Anathajanam and son E. M. Sreedharan, a State committee member, was also done by Mr Guptan.

Which is to say that the conflict between one's commitment to Marxian ideology and spiritual inclinations is a perpetual suffering, at least for those who are believers.   

This debate maybe deferred and sounds pessimistic on the eve of Mr Karat flagging off the Pinarayi chariot from Kasargod on January 15. It winds up on the Shangumukham beach on February 14, in a megaton spectacle leaving no doubt who the Chief Minister candidate is.