Vikasnu Mukhya Sadhan

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The text "Vikasnu Mukhya Sadhan" (The Main Means of Development) by Sukhlal Sanghavi explores the fundamental drivers of human progress, distinguishing between physical and mental development. It argues that while animals and birds achieve robust physical development through mere provision of food, shelter, and freedom from fear, human physical development is unique in requiring intellectual engagement and controlled activity. Similarly, mental development is exclusively human and necessitates not just bodily well-being but also intellectual effort and directed mental activity. The core thesis is that both complete and proper physical and mental development in humans depend on a systematic and awakened intellect (buddhiyog).

The author then contrasts societal observations in India to illustrate this point. He notes that individuals who inherit wealth, land, or power often appear less developed mentally, despite having ample resources and educational opportunities. Conversely, individuals from less privileged backgrounds, without inherited advantages, frequently exhibit extraordinary mental development. This discrepancy leads to the central question: What is the fundamental cause of development, the absence of which renders all other aids ineffective?

The answer, according to the text, is responsibility and accountability (javabdari). The author posits that responsibility is the primary and extraordinary seed of development. He delves into the psychological aspect, explaining that mental development relies on the proper awakening of the mind's sattvic (pure) essence. When Rajas (passion) and Tamas (inertia) aspects become dominant, the mind's reasoning and pure thought processes are hindered. This state, termed "pramad" (carelessness/indolence) in practice, leads to personal and collective downfall. When an individual avoids or shirks responsibility, their mental momentum is curtailed, and the Tamasic and Rajasic qualities increase, leading to a "kshipat" (agitated) or "mudh" (deluded) state of mind, akin to an overloaded body losing its agility. This mental inactivity, the sole barrier to development, stems from the dominance of Rajas and Tamas. Consequently, irresponsibility is presented as the most dangerous element for humanity, diverting individuals from their true human path.

The text then differentiates between various types of responsibility. Some arise from attachment (moh), like a parent feeling responsible for a child they are deeply attached to, potentially neglecting others. Some stem from affection and love (sneha and prem), where parents fulfill duties towards their own children but may forget those towards others. Fear (bhay) can also drive responsibility, leading to vigilance and self-preservation, but this ceases once the threat is gone. Other motivations include greed, possessiveness, anger, the desire for revenge, pride, and envy, all of which are Rajasic and Tamasic qualities that fuel economic and social activity.

However, the author stresses that the extraordinary and main responsibility crucial for specific and complete development is distinct and superior to these limited and narrow responsibilities. This ultimate responsibility is unconditional, eternal, universal, and consistent across all places and interactions, whether personal, familial, social, national, or global. It arises from the experience of one's own life force (jeevanshakti), a feeling that is neither momentary, narrow, nor impure. This responsibility is unyielding, flowing like a ceaseless river, preventing the mind from falling into agitated or deluded states. It is a life-giving force that elevates even the humblest individual to the status of a great soul or divine being.

The text emphasizes that responsibility itself is not static. It can be driven by unstable, narrow, and trivial emotions (like moh, sneha, bhay, lobh) or by stable, expansive, and pure emotions. The former are characterized by incompleteness, instability, and impurity, akin to a pendulum's swing, causing anxiety. For instance, strong Moh (attachment) towards a beloved might lead to dutiful action and pleasure, but if this Moh is based on beauty or desire, it can vanish when a more attractive partner appears, altering the course of duty. Similarly, maternal love driven solely by Moh, even towards an adopted child superior to one's own, can feel hollow if the original attachment is broken, leading to an unfulfilled sense of duty, like undigested food causing discomfort.

Fear-driven responsibility, like building shelters or training for combat, is also incomplete and often situational. The text uses the example of European nations possessing immense power to defend against fear but being unable to help Abyssinia, despite its pleas. This demonstrates how fear-based duty falters when the threat is not personal.

The text then introduces the second type of driver: the genuine experience of life force. This experience, it argues, is stable, expansive, and pure. To understand this, the author briefly explores the nature of life force. He dismisses breath or prana as the sole basis, as life force persists even when prana is suspended during deep meditation. He identifies the fundamental power as consciousness (chetana), a stable, luminous force that illuminates all physical, mental, and sensory activities. This consciousness is intrinsically linked with willpower (sankalpshakti), which translates thoughts and understandings into action. When willpower is present, consciousness becomes dynamic, a vitality or strength (virya/bal) that strives to achieve its goals. Thus, the core components of life force are consciousness, willpower, and vitality.

The author asserts that the true experience of life force (jeevanshakti ka yatharth anubhav) is what leads to this stable, expansive, and pure responsibility. This experience transcends the dualistic perception of self and other, leading to the understanding that life force is unified and present in all beings. Those who realize this inherent oneness bear the same responsibility towards others as they do towards themselves. This recognition of interconnectedness is the source of the ultimate, unblemished responsibility.

The text contrasts the fleeting and impure motivations of Moh with the enduring and pure motivation derived from the experience of life force. This latter motivation is natural and sattvic. Humanity's greatest gift is the capacity to embody and generate this natural state, which is the primary tool for extraordinary development. The author cites historical figures like Buddha, Mahavir, Socrates, Jesus Christ, and most recently, Mahatma Gandhi, as examples of individuals who, despite immense challenges and temptations, remained steadfast in their responsibilities towards humanity. Gandhi, in particular, is presented as a contemporary example of someone whose unwavering duty and responsibility, rooted in the true experience of life force, allowed him to remain unswayed by societal ills, violence, or the threat of death.

In conclusion, the text argues that while intellect is essential, the driving force behind true, comprehensive human development is the responsibility that stems from the genuine experience of life force. This experience, described in various philosophical terms like self-realization, Brahma realization, or God-realization, is the core of spiritual science and the yogic path. It is this inner awakening that fosters a universal sense of family and purpose, guiding humanity towards its ultimate fulfillment.