Daishika Shastra

Here's a comprehensive summary of the Jain text "Daishika Shastra" by Badrishah Tuldhariya, based on the provided Gujarati text:

Daishika Shastra: A Summary of its Core Themes

"Daishika Shastra," authored by Badrishah Tuldhariya and translated into Gujarati by Sudha Karangavkar, is a profound philosophical and socio-political treatise that delves into the concepts of "desh" (nation/country), "jati" (community/people), and "dharma" (duty/righteousness) from a traditional Indian perspective, emphasizing the vital importance of "daishik buddhi" (national intellect/consciousness) for the progress and well-being of any society. The book was published by Bharatiya Itihas Sankalan Samiti, Gujarat, and released on October 2, 2006.

The central thesis of "Daishika Shastra" is that the decline and upliftment of a nation and its people are intrinsically linked to the presence or absence of "daishik buddhi". This intellect is not merely about patriotism in the modern sense but a deeper, inherent understanding of one's collective identity, purpose, and the duties towards one's nation and community.

The book is structured into several key sections, exploring the following themes:

I. Introduction and Core Philosophy:

• The Pain of Humiliation: The text begins by quoting Tukaram, highlighting the profound suffering caused by the humiliation of one's own community. It asserts that such humiliation often signals the decline of a community or the absence of "daishik buddhi."
• The Power of Daishik Buddhi: This intellect is presented as the source of a nation's progress. In times of decline, it elevates the people, much like Bhishma on his bed of arrows. Conversely, its absence makes a community repulsive, akin to Dushasana's actions with Draupadi.
• The Need for Daishik Shastra: The author laments the lack of a comprehensive "Daishik Shastra" in contemporary India and criticizes the reliance on Western thought for understanding these concepts. The book aims to reintroduce and revive the ancient Indian "Daishik Shastra."
• Meaning of "Desh" and "Jati": The text meticulously defines "Desh" not just as geographical territory but as the land inhabited by a particular "jati" (community/people) with whom there's a deep maternal connection. "Jati" is defined not by superficial factors like shared opinions, customs, language, or state, but by a deeper, inherent, naturally evolved "chiti" and "virat" (core consciousness and collective energy). It criticizes modern definitions of "nation" that rely on external factors.
• "Dharma" as Duty: "Dharma" is explained as action ("karma") performed without expectation of fruit, specifically focused on national or collective good. It is the highest form of "karma yoga."

II. The Concept of "Daik Shastra" (National Science/Knowledge):

• "Desh Bhakti Vibhuti": The first chapter discusses "Desh Bhakti Vibhuti" (The Glory of Patriotism/National Devotion).
  • The Nature of Happiness: It analyzes happiness as being either "pasav" (animalistic, fleeting sensory pleasure) or "manav" (human, related to the achievement of self-defined goals). Human happiness is further categorized as Sattvic (intellectual, initially bitter but ultimately sweet), Rajasic (sensory, initially sweet but ultimately bitter), and Tamasic (delusive, initially and ultimately delusionary).
  • Foundations of Human Happiness: Four essential elements for human happiness are identified: achievable livelihood, peace, freedom, and valor. Their absence leads to suffering. It's emphasized that these cannot be achieved individually without their presence in society as a whole.
  • The Importance of National Devotion: The text argues that national devotion is crucial for collective well-being. It draws parallels with the body's organs functioning for the body's health and leaves contributing to the tree's well-being. It also highlights the importance of collective effort for societal upliftment, citing examples from nature like ants and bees.
  • Spiritual and Practical Benefits of National Devotion: National devotion is presented as a means to spiritual liberation, a catalyst for self-realization, and a path to achieving divine grace. It purifies the mind, diminishes ego, and leads to spiritual advancement.

III. "Daishik Dharma" (National Duty/Righteousness):

• The Meaning of "Desh" and "Jati": The text clarifies the meaning of "Desh" (nation/country) and "Jati" (community/people). "Desh" is the land where a "jati" resides with a motherly affection, and "Jati" is the inherent, natural entity comprising "chiti" (consciousness) and "virat" (collective energy).
• "Deshik Dharma" Defined: This refers to the actions and duties that preserve the nation and uphold the "jati." It is not mere love for the land but active, selfless service rooted in "chiti" and "virat."
• The Essence of Dharma: It's argued that true "dharma" lies in the diligent and selfless performance of one's duties, be it as an individual or as part of a collective. This involves preserving one's "jati" and nation, especially in challenging times.
• The Role of "Chiti" and "Virat": "Chiti" is the inherent, animating consciousness of a "jati," while "Virat" is the collective protective energy arising from "chiti." Both are essential for the nation's vitality and defense.

IV. "Swatantrata" (Freedom/Liberty):

• The Multifaceted Nature of Freedom: The text explores freedom in its various dimensions:
  • Shasnik Swatantrata (Administrative/Political Freedom): Freedom from external rule and the right to self-governance. It stresses the importance of a "svajatiya" (of the same community) rule, where rulers are aligned with the people's "chiti." It contrasts this with foreign rule, which inevitably leads to a clash of "chiti."
  • Arthik Swatantrata (Economic Freedom): The ability to sustain oneself without undue dependence, characterized by a fair livelihood, minimal anxiety, independence, and valor. It warns against economic dependence, greed, and the corrupting influence of wealth accumulation without purpose.
  • Swabhavik Swatantrata (Natural/Inherent Freedom): The freedom to live according to one's inherent nature and duties without external interference.
  • European Freedom (Critique): The book critically examines the Western concept of freedom, particularly its emphasis on individual liberty often at the expense of collective well-being and its inherent contradictions. It suggests that Western freedom, often driven by external factors like trade and conquest, lacks the spiritual depth and intrinsic harmony found in the Indian concept.

V. "Virata" (Collective Power/State Structure):

• The Evolution of Governance: This section discusses the evolution of political structures from "Sangh" (group), "Briha" (larger assembly), to "Rajya" (state). It posits that "Virata" (collective energy) is the root of all these structures.
• Types of States: It outlines ten types of states, categorized as "Bhadra" (virtuous) and "Bhrashta" (corrupt), with the former being ideal and the latter degenerate. These are further classified based on their essence ("Tattva") and form ("Rup").
  • Bhadra States: Brahmana (rule by the wise), Arsha (rule guided by sages), Prajapatya (rule by chosen leaders), Daiva (rule by divine will or destiny), and Manava (rule by competent humans).
  • Bhrashta States: Asura (rule by the wicked), Yaksha (rule by those driven by greed), Rakshasa (rule by the cruel), Paishacha (rule by the lowest of men), and Pashava (rule by brute force).
• The Role of "Chiti" and "Virat" in Governance: The strength and nature of governance are directly linked to the "chiti" and "virat" of the people. A strong "chiti" and "virat" lead to virtuous states, while their absence leads to corrupt ones.
• Critique of Western Governance: The text contrasts the Eastern ideal of governance, deeply rooted in spiritual and ethical principles, with Western models, which it finds often superficial, legalistic, and prone to corruption and instability. It argues that Western notions of democracy and individual freedom often fail to address the deeper societal needs and can lead to greater chaos.

VI. "Vyavastha Dharma" (Systematic Duty/Order):

• The Foundation of Social Order: This section emphasizes the necessity of "Vyavastha Dharma" (systematic regulations) to maintain societal harmony, achieve collective progress, and balance individual freedom with collective well-being.
• "Dharma" as Harmony: Dharma is defined as the maintenance of balance between opposing human tendencies (like reason vs. desire, intellect vs. senses, individual vs. collective interest).
• The Role of Varna and Ashrama: The ancient Indian system of "Varna" (social divisions based on innate qualities and actions) and "Ashrama" (stages of life) is presented as the mechanism for achieving this balance. Each "varna" had specific duties aimed at contributing to the overall societal well-being and "jati's" progress.
• Critique of Modern Systems: The text criticizes modern legalistic systems that rely on coercion and punishment rather than intrinsic moral development. It highlights the limitations of purely legalistic approaches to social order and the need for a return to principles that foster inner discipline and understanding.

VII. "Deshkal Vibhag" (Division of Time and Space):

• The Influence of Time and Place: This chapter discusses the impact of "desh" (place) and "kal" (time) on human actions and societal development. It stresses the importance of understanding these influences, as outlined in ancient Indian sciences like Astrology and "Guna Shastra."
• The Importance of Cyclic Time: The text acknowledges the cyclical nature of time and the rise and fall of civilizations, emphasizing the need to adapt to changing "deshkal" while maintaining core principles.

VIII. "Daivi Sampad Yogakshem" (Divine Wealth and Well-being):

• Cultivating Divine Qualities: This section focuses on the cultivation of divine qualities ("daivi sampada") necessary for the creation of ideal individuals and societies. It discusses:
  • Adhijanana (Procreation): The science of producing offspring with desirable qualities through careful selection of partners, emphasizing the importance of lineage, moral conduct, and spiritual upbringing. It draws parallels with modern genetics and eugenics but grounds it in spiritual and ethical principles.
  • Adhyapana (Education): The holistic education system designed to shape individuals from childhood, focusing on moral development, physical and mental well-being, character building, and the cultivation of national consciousness, contrasting it with superficial modern education.
  • Adhilavana (Pruning/Refinement): This refers to the ongoing process of social and individual refinement, often through rituals, ethical practices, and even, in extreme cases, controlled conflict or "war" (as a means of societal "pruning" or purification of negative elements), to maintain the vitality of the "jati."

Overall Message:

"Daishika Shastra" is a powerful call to rediscover and re-implement the profound wisdom of ancient Indian socio-political and philosophical thought. It advocates for a society built on strong "daishik buddhi," a deep understanding of "desh" and "jati," and the diligent practice of "deshik dharma." The text emphasizes that true progress lies not in external imitation but in reviving and living by the inherent principles of Indian civilization that foster individual and collective well-being, spiritual growth, and national strength.