Yatha Sthiti Aur Darshanik - Book Summary

Here is a comprehensive summary of the provided Jain text, "Yatha Sthiti Aur Darshanik" by Dhirendra Doctor, focusing on its philosophical and social critique:

The text, "Yatha Sthiti Aur Darshanik" (Status Quo and Philosophers) by Dhirendra Doctor, offers a profound and critical examination of Indian society, its philosophical underpinnings, and the urgent need for radical socio-economic and political change. The author argues against the perpetuation of a stagnant status quo, challenging deeply ingrained traditional beliefs and practices that, in his view, have led to widespread injustice and suffering.

Critique of Traditional Indian Philosophy and Social Structures:

Rejection of Karma and Adrishta as Justifications for Inequality: The central thesis of the book is a powerful rejection of the traditional Indian concept of "Adrishta" (unseen forces) or karma as a justification for societal ills. Doctor argues that attributing the suffering of millions to their past lives, or the luxurious lifestyles of corrupt exploiters to their past virtuous deeds, is a "reasonless blind tradition." He contends that this belief system is used to neglect flawed economic systems and the suffering they cause.
The Entrapment of Indian Society: The author posits that historical forces in Eastern countries, particularly India, have become so enmeshed in religious traditions, caste systems, and rituals that building a society with a scientific outlook is nearly impossible. However, he also observes that, unlike what proponents of the status quo might believe, no country's conservative traditions can ultimately halt the progress of science and technology. The more resistance to change, the greater the impetus for development.
Contradictions in Indian Thought: Doctor highlights the stark contrast between the high principle of the equality of souls in all beings and the centuries-old social and economic system based on caste and karma, which has sanctioned injustice, oppression, and inhuman behavior. He draws a parallel to how "Brahmanism" has exploited the labor and wealth of the working class, much like honey is looted from beehives.
Critique of Trusteeship and Gandhian Economics: The author directly challenges the idea, championed by figures like Mahatma Gandhi and Vinoba Bhave, that the wealthy should act as "trustees" of national wealth for the benefit of the poor. He dismisses this as illogical and argues that in a society riddled with problems like widespread disease, the "doctors" (leaders) themselves shouldn't fall victim to it. He controversially states that Gandhi's ideology died the day he moved from the sanitation workers' quarters to Birla Bhavan, implying a disconnect between his stated ideals and his lifestyle. He asserts that the poor do not need leaders to live in rags out of sympathy; rather, leaders should work to uplift them.
The Disconnect Between Labor and Reward: The book powerfully illustrates the vast chasm between the labor of the common people and the benefits they receive. For instance, illiterate women in rags, using Stone Age tools, construct towering skyscrapers, banks, and nuclear power institutions, yet their descendants are unlikely to ever set foot inside them. Similarly, the artistic contributions of Rabindranath Tagore are likely unrecognized by the millions of laborers and farmers who formed the backbone of the nation.

The Imperative for Revolutionary Change:

Failure of Reformist Approaches: Doctor is deeply critical of the lack of concrete action by rulers, education officials, social reformers, and philosophers to liberate the masses. While acknowledging the passage of reformist laws and the publication of numerous research papers, he insists that no constructive steps have been taken towards a "cultural revolution" for fundamental change.
The Creation of New Castes: Despite the Indian Constitution's mandate for equality in religion, caste, and sex, the author laments the emergence of a new form of caste system after independence, based on income and residential colonies. Social relations and claims of superiority are now determined by where one lives, not by social utility or human qualities.
The Limitations of Materialist Morality: While appreciating the materialist ethic of thinkers like Epicurus, who advocated for a life of thought, honor, and justice as the basis of happiness, Doctor critiques the traditional approach of accepting injustice in this life based on imagined afterlife rewards. He argues that materialist ethics rightly locates the pursuit of happiness and justice within our earthly existence, not beyond it. He believes that abstract concepts of karma and afterlife should not be used to maintain the status quo of injustice in the present world.
Science and the Rejection of Divine Intervention: Doctor asserts that the causes of children being born with disabilities or deformities are not divine displeasure or karma, but identifiable physical reasons that can be corrected through scientific knowledge and technology.
The Necessity of Basic Needs for Higher Pursuits: He refutes the traditional notion that man does not live by bread alone, arguing that "bread" (basic necessities) is essential for the development of imaginative and artistic pursuits. He points out that those with abundant wealth rarely turn to art or spiritual contemplation; their abundance makes them oblivious to the struggles of others. He reiterates the examples of Prince Siddhartha and Jesus, who had to leave their privileged lives to understand suffering.

Historical Context and the Call to Action:

History as a Process of Creation, Not Repetition: The author discusses the nature of history, stating that while natural principles recur, no two historical events or individuals are exactly alike. However, he warns that humans can repeat the mistakes of their ancestors. He fears that blind imitation of Western civilization could lead to national destruction, similar to what has occurred in major Western cities.
The Role of Creative Imagination: He emphasizes that India, with its creative imagination and reasoning power, has the potential to avoid these mistakes and foster the creation of a "new human." He cites Frantz Fanon's belief that the "Third World" can offer humanity what European culture could not, by avoiding self-destruction through blind imitation.
History as a Tool for Change, Not Just Analysis: Doctor states that understanding history is less important than changing it, echoing Karl Marx. He believes that the focus should be on transforming the present and future.
The Failure of Democratic Reforms: He strongly asserts that economic and diplomatic events in India and other developing countries over the past thirty years have shown that progress can only be achieved through social and political revolutions, and that reformist democratic methods have proven entirely ineffective.
The Unbearable Nature of Backwardness: The author argues that the socio-economic backwardness in Asian, African, and Latin American countries is so unbearable that advocating for the status quo is "completely thoughtless from a human perspective."
Revolution vs. Reform: He poses the critical question of whether advocating for change means bringing about revolutionary change or mere reform. He further questions whether those who desire change are willing to accept revolutionary methods. He distinguishes between reform and revolution, highlighting how revolutionary development is welcomed in science and technology, but people are hesitant to embrace it in political and economic spheres.
The Superficiality of Political Change: Doctor argues that merely overthrowing a government does not bring about fundamental social and economic change. The Indian independence in 1947, he contends, was a political power shift, not a fundamental transformation, as the legal and economic systems, and the rules and norms of the country, remained largely the same, merely transferred from "white hands to black baboos."
The Impossibility of Peaceful Revolution: He contends that while achieving fundamental social and economic change through peaceful means is logically desirable, it is "entirely impossible." He uses the example of Gandhi's trusteeship concept, noting that over thirty years, the wealth of the trustees increased, while the country became poorer. He paints a utopian picture of a peaceful, revolutionary change brought about by a miraculous realization of duty by all leaders and citizens, but dismisses it as purely imaginative, citing the need for figures like Buddha, Christ, and Krishna to advocate for radical change when peaceful means failed.

A Stark Accusation of the Current System:

The "Democracy" as a Structure of Injustice: Despite slogans like "Garibi Hatao" (Remove Poverty), thirty years after independence, millions face starvation, millions of children have dark futures, and people scavenge from the refuse of the rich. He unequivocally calls this "democracy" a "structure of injustice and unrighteousness."
Rule by Black Money and Force: The government in Delhi, he claims, is propped up by the might of police and armies, while ministers and politicians play with "black money." Those who dare to speak of establishing order are labeled "Naxalites" and are imprisoned or killed.
Misallocation of Resources: The budget for the army and anti-guerrilla forces has been increased a thousandfold compared to education and public welfare. Millions are spent on air-conditioned trains for the comfort of a few black marketeers, while school walls crumble, teachers go unpaid, and hospitals lack medicine and godowns lack food.
Government Based on Force, Not Public Opinion: He asserts that Indira Gandhi's government, and the current economic system, are based not on public opinion but on black money and brute force. This, he argues, signifies that the status quo and "democracy" do not serve the interests of the majority. The more a government relies on force and brutality, the closer it is to downfall by revolutionary forces.
The Illegality and Immorality of the Current Government: Doctor deems the current government legally illegitimate and "non-government" according to constitutional rules. He highlights the vast discrepancies between legal election expenditure limits and the actual spending by leaders, who deliberately submit false budgets. He concludes that governments elected through such illegal means are "non-governments" whose power is illegitimate and therefore their existence is irreligious. He boldly states that overthrowing such a government is entirely legal, just, and a righteous act.

The Path Forward:

The Primacy of Revolutionary Change: The author acknowledges the doubt about whether social and economic revolutionary change can be achieved solely by changing the government. The foremost problem for thinkers today, he states, is how to bring about such changes in the shortest possible time.
Establishing India's Own Policy: While India has historically looked to foreign capitals for guidance, he believes it is time to establish its own policies for revolutionary change, even if it means seeking cooperation from others.
The Immorality of Maintaining the Status Quo: It is clear, he asserts, that maintaining the status quo is irreligious. The status quo must be dismantled, and if not possible through peaceful means, then through any means necessary.
A System of Exploitation: He describes an economic-diplomatic system where millions perish from suffering, millions of children suffer brain damage due to vitamin deficiencies, millions are blinded, deafened, or crippled due to lack of food and medical care, and over 330 million people are hungry and unemployed. Such a system, he declares, is "disorder," and its laws are "non-law." Those who maintain it through force are not protectors but "devourers."
The Revolutionary's Ideal: In contrast, a revolutionary seeks to establish justice and truth without self-interest, gain, or malice.
A Call to Arms: Doctor concludes with a powerful challenge to the "contractors of this disorder," asking what they offer to the millions suffering under the current oppressive system. He states that he cannot be an accomplice to the violent tactics of this cruel and murderous system. Instead, he must walk with those who are struggling against the violent, corrupt, and cruel establishment. The book ends with a classified advertisement calling for a world without monopolies or police, and a quote from a Cuban poet, suggesting a broader international perspective on the struggle for justice.

In essence, "Yatha Sthiti Aur Darshanik" is a passionate and scathing indictment of India's socio-economic and political structures, rooted in a critique of traditional philosophical justifications for inequality. It is a call for a radical, revolutionary transformation, asserting that mere reform is insufficient and that the perpetuation of the current unjust system is not only immoral but also unconstitutional and irreligious.