Shastra Ane Shastra Vacche Sho Fer

Here's a comprehensive summary of the Jain text "Shastra ane Shastra Vacche Sho Fer" by Sukhlal Sanghavi, based on the provided pages:

The text explores the fundamental difference between "Shastra" (scripture/knowledge) and "Shastra" (weapon), tracing their historical roles and the eventual corruption of their original purposes.

The Original Distinction and Purpose:

• Shastra (Scripture/Knowledge): Historically associated with the Brahmin class, its primary function was societal protection through knowledge and guidance. Brahmins were meant to explain, enlighten, and persuade individuals towards the right path, using wisdom, generosity, and true love. This method aimed to benefit the speaker by uplifting them and, ideally, also the listener. Even if the listener was not saved, the speaker's own spiritual elevation was preserved. The core idea is protection through explanation and understanding.
• Shastra (Weapon): Associated with the Kshatriya class, its purpose was societal protection through force and action. Kshatriyas were to defend themselves and the weak by eliminating or defeating aggressors. This form of protection often involved the destruction of one party to save another, highlighting a zero-sum game. The core idea is protection through annihilation or subjugation.

The author posits that this difference reflects the distinction between Sattvic (Brahmin) and Rajasic (Kshatriya) natures. As long as both classes remained true to their societal protection goals, they operated within their respective limitations and served the community.

The Decline and Corruption of Purpose:

Over time, the text describes a significant deviation from these original ideals in both classes:

• Lust for Gain: The Brahmin class, enjoying the prestige derived from scripture, became tempted by the fruits of this status. Similarly, the Kshatriya class tasted the benefits of prestige gained through military service.
• Tamasic Influence: Gradually, Tamasic (inertia, ignorance, darkness) qualities infiltrated both classes, or at least their original Sattvic and Rajasic natures became tainted.
• From Duty to Livelihood: The primary goal shifted from societal protection to livelihood and self-gratification. Brahmins became "Shastra-jivis" (living by scripture), and Kshatriyas became "Shastra-jivis" (living by weapons).
• Internal Strife and Competition:
  • Shastra-jivis (Brahmins): Competition and envy arose among them. Instead of fulfilling their duty of saving the ignorant and misguided, they began to exploit their followers for personal gain. They engaged in fierce rivalries, like hunters vying for prey, to attract and retain followers within their "scriptural nets." This led to infighting, likened to two dogs fighting over a piece of meat, even among brothers.
  • Shastra-jivis (Kshatriyas): This class also became preoccupied with power and prestige rather than the welfare of the dependent population. Instead of protecting the weak, they pursued personal power and glory. Wars erupted not for the sake of protecting the defenseless but due to personal enmity and rivalry, leading to the death of millions for whom they were meant to protect.

Consequences for Indian History:

• Polluted History: The history of "Aryavarta" (India) became tarnished by the actions of both classes, who failed to maintain their purity.
• Pervasive Ignorance: Despite the presence of numerous "Shastra-jivis," ignorance and conflict continued to spread. Instead of dispelling ignorance, this class often contributed to its growth.
• Suppression of Knowledge: The Shudra and women classes, denied access to knowledge, were only used for service. Even the Kshatriya and Vaishya classes, who were considered eligible for knowledge, did not receive systematic efforts to dispel their ignorance from the Shastra-jivis.
• Loss of Independence: The "Shastra-jivi" class, weakened by internal envy, indulgence, and strife, could not protect the country from foreign invasions, ultimately leading to subjugation.
• Compromise of Truth: The "Shastra-jivi" class became so weak and self-serving that they began to sell truth for money and power, flattering rulers and seeking recognition through them. The "Shastra-jivi" class, in turn, relied on charity and donations rather than fulfilling their duties. This created a cycle of dependency and weakened the society.

Modern Manifestations of the Problem:

The text highlights how these corrupted tendencies persist:

• Financial Motivation: Even those who study scriptures like the Upanishads and Gita are primarily concerned with the donations received. A Bhagavat reader's focus is on the offerings.
• Competition for Offerings: Fierce competition and infighting occur among "Shastra-jivis" to secure donations, akin to dogs fighting over a morsel of food.
• Internal Divisions within Religious Orders: The selfish and narrow-mindedness that corrupted the Brahmin class also infiltrated ascetic orders like Buddhists and Jains. Infighting and opposition became prevalent even within these groups, leading to divisions between different sects (e.g., Digambar and Shvetambar Jains).
• Scriptures as Tools for Profit: Scriptures are misused to generate wealth, increase animosity, and run personal "shops." This has led to "Shastra" (scripture) replacing "Shastra" (weapon), but not a pure weapon, rather a "poisonous weapon."
• Sources of Conflict: The author points to the "Shastra-jivi" class, even among ascetics, as the source of much of the current conflict and discord, with its effects spreading throughout society.

The Path Forward: Universality and Enlightenment:

The text poses the crucial question of how to overcome this pervasive "poison" and offers a solution:

• No Destruction of Shastra and Shastra: The elimination of both "Shastra" (scripture) and "Shastra" (weapon) is not the solution. Merely reducing weapons, as discussed in Europe, will not bring peace without a change in disposition.
• The Problem of Dogmatism: Adherence to a single scripture or belief system (e.g., one Ved or one Quran) does not eliminate conflict; it can even exacerbate it as followers of different doctrines clash.
• The True Solution: Generosity and Knowledge-Power: The only way to overcome enmity is to cultivate generosity (Udarata) and the power of knowledge (Gyan-Shakti).
  • Generosity: This fosters understanding and reduces friction, allowing people of different faiths and sects to work together harmoniously.
  • Knowledge-Power: The natural human thirst for knowledge should be quenched by studying various scriptures and branches of knowledge with empathy. Empathy allows for a true understanding of other perspectives.
• Broadening Ideals: The text emphasizes the importance of having broad ideals rather than narrow, personal, or sectarian ones. A broad ideal provides scope for one's energy and prevents it from being wasted on conflict.
• The Jain Ethos: Jain philosophy, with its principles of Anekanta (multiplicity of viewpoints) and Ahimsa (non-violence) in conduct, aims precisely at fostering generosity and love between different groups and within society. Where there is difference and opposition, generosity and love are tested and proven.
• Preserving Religion: The author concludes that the protection of religion can only be achieved through generosity and love, not by any other means. If the original purpose of scripture is not fulfilled in this way, it will become a destructive force, eroding its own dignity and proving to be a "poisonous weapon."

In essence, the text argues that the corruption of "Shastra" and "Shastra" has led to societal decay. The remedy lies not in abandoning these but in reviving their original noble intentions through the cultivation of generosity, empathy, and broad-mindedness, thereby fostering unity and peace.