Vaiyaktik Evam Samuhik Karm

This document, "Vaiyaktik evam Samuhik Karm" (Personal and Collective Karma) by Pandit Sukhlal Sanghavi, explores the intricate relationship between individual actions and their consequences, extending beyond the individual to impact the collective. Published as part of Z_Jinvani_Karmsiddhant_Visheshank_003842.pdf, it argues for a shift in perspective from a purely individualistic understanding of karma to one that embraces the collective dimension.

The author begins by acknowledging that traditional explanations for suffering and inequality often fall short of fully addressing them through solely individualistic karma. He notes that deeply ingrained beliefs like "the doer reaps the reward," "everyone's destiny is separate," and "it's impossible for the one who sows to be different from the one who reaps" have firmly rooted the concept of individual karmic accountability. However, he observes that the idea of karma's influence extending beyond the individual to the collective, impacting society knowingly or unknowingly, is often met with skepticism and resistance from even learned circles, who cite scriptural evidence to support an individualistic view.

Sanghavi highlights the resulting inconsistencies and limitations of a purely individualistic karma theory. He points out that while traditions like Mahayana Buddhism express a desire for universal well-being and compassion, these sentiments often clash with the practical implications of individual karma. This leads to a disconnect where abstract ideals of universal welfare don't fully translate into practical life.

The author then delves into his own evolving understanding. Initially influenced by his background and scriptural teachings, he held a strong belief in individual karma. However, deeper reflection led him to conclude that karma must be considered from a collective perspective, and life's activities should be organized with a sense of collective responsibility. He argues that limiting the interpretation of karmic laws to a specific time and place stifles their potential for broader application. When viewed collectively, individual karma doesn't disappear; rather, it becomes integrated into the larger fabric of society, purifying and expanding individual consciousness.

The core of the karmic principle, Sanghavi asserts, is that no action is futile and no result arises without a cause. The quality of the result must match the quality of the cause. If one desires good results, they must perform good actions. This principle remains intact when considering karma collectively, but it transcends individual limitations, making it more applicable to shaping life's conduct. He emphasizes that no individual is truly separate from the collective. Our individual experiences and the influences we face are undeniably shaped by countless others, both directly and indirectly. Similarly, the karma we generate extends beyond ourselves, influencing others through tradition and example. The collective, in essence, is the sum total of all individuals.

The author questions the meaning of collective life if individuals are solely responsible for their karma and outcomes, entirely independent of others. If individuals are truly separate and unaffected by each other, their participation in collective life would be accidental. However, the lived experience demonstrates that individual lives are deeply interwoven. Philosophy, too, supports this by recognizing an underlying life-force that connects individuals, regardless of apparent differences. Therefore, the law of karma must be understood and applied from this interconnected perspective.

Sanghavi criticizes the prevailing individualistic approach to spiritual and material well-being, which has left collective life largely unaddressed. This has led to the failure or weakening of collective welfare initiatives and policies, and even universal principles like world peace are pursued through a nationalistic, individualistic lens, hindering true progress.

He proposes that by cultivating a broader, collective vision and expanding individual responsibility, individuals can ensure their actions do not conflict with others' well-being. This collective perspective can offer satisfaction even in personal loss, broaden one's sphere of duty, and lead to a sense of encompassing completeness.

The text then traces the origin of the idea of liberation from suffering to the concept of liberation from karma. It was believed that karma, or activity, was inherently binding, and complete liberation was impossible as long as it existed. This led to paths like the ascetic path of the Shramana tradition and the renunciation of worldly duties. However, the author argues that the weakening and neglect of collective life revealed the flaw in this idea. Ascetics and those who renounce worldly duties still need to live, often becoming dependent and artificial. This experience suggested that karma itself is not the sole problem, but rather the underlying craving, narrowness of perspective, and impurity of mind are the true sources of bondage. This realization led to the concept of karma yoga, or detached action.

Sanghavi uses the analogy of a needle: removing a needle from one's foot is correct, but discarding it if it's essential for other activities is foolish. The true meaning of removing the needle is to collect and utilize it properly. Similarly, living a life solely from an individualistic perspective is like harming the collective. Properly utilizing the "needle" means intelligently accepting collective responsibility. Such a life, he states, is the individual's liberation while living. As individuals purify their desires, they reduce the "dirt" in collective life, leading to a greater experience of collective liberation from suffering. In this light, karma becomes dharma. The essence of dharma is the "juice" of action, just as the peel is essential for the fruit. Both are needed to manifest life's results. Without the support of action, where can the dharma of individual and collective purification exist? And without such purification, is the "bark" of action truly valuable?

The author further explores the idea of mind and consciousness. He states that while there are various types of karmic activities, their existence is tied to the mind and its thoughts. Some yogis, believing "the root is the axe" (referring to the mind as the source of all problems), focused on the dissolution of the mind, equating it with liberation. This, he argues, neglected the development of humanity. A more refined understanding suggests that mind purification, not dissolution, is liberation. However, he cautions that considering only individual mind purification as complete liberation is incomplete. The growth of collective mind purification should be the benchmark for individual purification. If this is achieved, there is no need to imagine or seek an external "liberation abode"; the true "abode" is found in contributing one's purification to the collective mind's purification.

Finally, Sanghavi addresses the disconnect between the stated ideal of universal welfare in all traditions and its actual implementation. He posits that humanity's development should be the primary goal, focusing on preserving existing virtues, purifying them, and cultivating new ones to prevent discord. As humanity develops, society becomes more harmonious, and this will naturally lead to universal welfare. Therefore, the main direction of every seeker's effort should be the development of human virtues. This principle, too, arises from the idea of applying the law of karma from a collective perspective. The author suggests that this approach, centered on the household life (Grihasthashram), allows for the integration of individual and collective life, enabling the practice of virtues from all life stages within the household itself. This transforms the household from a mere place of enjoyment to one of balanced enjoyment and spiritual practice (yoga), making separate consideration of other life stages unnecessary. The household, in essence, becomes a symbol of the integrated life of all four stages.

The text concludes with two verses emphasizing the role of past karma in shaping one's circumstances and the importance of action for obtaining good things, using the analogy of ripe grapes and a crow's throat ailment.