Sarvodaya
Swadeque EK
According to the
Wikipedia, the term Sarvodaya means “is a term meaning 'universal uplift' or
'progress of all'. The term was first coined by Mahatma Gandhi as the title of
his 1908 translation of John Ruskin's tract on political economy, Unto
This Last,
and Gandhi came to use the term for the ideal of his own political philosophy. Later
Gandhians, like the Indian nonviolence activist Vinoba Bhave, embraced the term
as a name for the social movement in post-independence India which strove to
ensure that self-determination and equality reached all strata of India
society”. Origins and Gandhi's political ideal Gandhi received a copy of
Ruskin's Unto This Last from a British friend, Mr. Henry Polak, while working
as a lawyer in South Africa in 1904. In his Autobiography, Gandhi remembers the
twenty-four hour train ride to Durban (from when he first read the book), being
so in the grip of Ruskin's ideas that he could not sleep at all: "I determined
to change my life in accordance with the ideals of the book." As Gandhi
construed it, Ruskin's outlook on political-economic life extended from three
central tenets:
“1. That the good of
the individual is contained in the good of all.
2. That a lawyer's work
has the same value as the barber's in as much as all have the same right of
earning their livelihood from their work.
3. That a life of
labour, i.e., the life of the tiller of the soil and the handicraftsman is the
life worth living.
The first of these I
knew. The second I had dimly realized. The third had never occurred to me. Unto
This Last made it clear as daylight for me that the second and third were
contained in the first. I arose with the dawn, ready to reduce these principles
to practice.”
From these words of
Gandi we could see his interest on this concept. These clear concepts made
Vinoba to bring the concept of Sarvodaya.
Four years later, in 1908, Gandhi rendered a paraphrased translation of
Ruskin's book into his native tongue of Gujarati. He entitled the book
Sarvodaya, a compound (samasa) he invented from two Sanskrit roots: sarva (all)
and udaya (uplift) -- "the uplift of all" (or as Gandhi glossed it in
his autobiography, "the welfare of all"). Although inspired by
Ruskin, the term would for Gandhi come to stand for a political ideal of his
own stamp. (Indeed Gandhi was keen to distance himself from Ruskin's more
conservative ideas.) The ideal which Gandhi strove to put into practice in his
ashrams was, he hoped, one that he could persuade the whole of India to embrace,
becoming a light to the other nations of the world. The Gandhian social ideal
encompassed the dignity of labour, an equitable distribution of wealth,
communal self-sufficiency and individual freedom.
Sarvodaya movement Gandhi's
ideals have lasted well beyond the achievement of one of his chief projects,
Indian independence (swaraj). His followers in India (notably, Vinoba Bhave)
continued working to promote the kind of society that he envisioned, and their
efforts have come to be known as the Sarvodaya Movement. Anima Bose has
referred to the movement's philosophy as "a fuller and richer concept of
people's democracy than any we have yet known." Sarvodaya workers
associated with Vinoba, J. P. Narayan, Dada Dharmadhikari, Dhirendra Mazumdaar,
Shankarrao Deo, K. G. Mashruwala undertook various projects aimed at
encouraging popular self-organisation during the 1950s and 1960s, including
Bhoodan and Gramdan movements. Many groups descended from these networks
continue to function locally in India today.
Bhoodan Movement and Sarvodaya Movement
Bhoodan is a movement
initiated by Vinoba under the Sarvodaya movement. The Bhoodan-Gramdan movement
initiated inspired by Vinoba brought Vinoba to the international scene. In
1951,the Third Annual Sarvodaya Conference was held at Shivarampali, a village
a few miles south of the city of Hyderabad in South India. Vinoba was persuaded
to leave his community center (Ashram) at Pavnar, near Nagpur & attend the
meetings. Vinoba decided to walk three hundred miles to Hyderabad. Telangana had
been the scene of violent communist rebellion which was still smouldering in
April 1951. For Vinoba the future of India was essentially a contest between
the fundamental creeds of Gandhi & Marx. In coming to Hyderabad, Vinoba
& other Gandhians were confronting a challenge & testing their faith in
non-violence.
On April 11th 1951,
the final day of conference, Vinoba announced that on his walk home to Pavanar
he & a few companions would tour the Communist infested areas of Telangana
to spread the message of Peace i.e. Non-violence. Once in Telangana, Vinoba
quickly showed his sensitivity to the new situation. On April 17th, at his
second stop, Vinoba learned at first hand that village people were afraid of
the police as well as the Communists & that the village was torn along
class-lines.
On April 18th 1951,
the historic day of the very genesis of the Bhoodan movement, Vinoba entered
Nalgonda district, the centre of Communist activity. The organizers had
arranged Vinoba’s stay at Pochampalli, a large village with about 700 families,
of whom two-thirds were landless. Pochampalli gave Vinoba a warm welcome.
Vinoba went to visit the Harijan (the Untouchables) colony. By early afternoon
villagers began to gather around Vinoba at Vinoba’s cottage. The Harijans asked
for eighty acres of land, forty wet, forty dry for forty families that would be
enough. Then Vinoba asked,” If it is not possible to get land from the
government, is there not something villagers themselves could do?” To
everyone’s surprise, Ram Chandra Reddy, the local landlord, got up & said
in a rather excited voice: “I will give you 100 acres for these people.” At his
evening prayer meeting, Ram Chandra Reddy got up & repeated his promise to
offer 100 acres of land to the Harijans. This incident neither planned nor
imagined was the very genesis of the Bhoodan movement & it made Vinoba
think that therein lay the potentiality of solving the land problem of India.
This movement later on developed into a village gift or Gramdan movement. This
movement was a part of a comprehensive movement for the establishment of a
Sarvodaya Society (The Rise of All socio-economic-political order), both in
India & outside India.
The movement passed
through several stages in regard to both momentum & allied programmes. In
October 1951, Vinoba was led to demand fifty million acres of land for the
landless from the whole of India by 1957. Thus a personal initiative assumed
the form of a mass movement, reminding the people of Gandhi’s mass movements.
This was indeed a very remarkable achievement for a constructive work movement.
The enthusiasm for the movement lasted till 1957 & thereafter it began to
wane.
Meanwhile the Bhoodan
Movement had been transformed from a land-gift movement to a village-gift or
Gramdan movement, in which the whole or a major part of a village land was to
be donated by not less than 75% of the villagers who were required to
relinquish their right of owner-ship over their lands in favour of the entire
village, with power to equitably redistribute the total land among village’s
families with a proviso for revision after some intervals. The Programme of
individual land-gifts was still there, but henceforth became a neglected
activity.
The Gramdan idea did
not prove popular in the non-tribal areas & this partly accounted for the
decline of the movement at the end of the 1950s. All this continued till 1974.
from the view-point of its ups & downs. But there was another aspect as
well & it related to allied programmes unfolded from time to time. Those
progammes were Sampattidan (Wealth-gift), Shramdan (Labour-gift), Jeevandan
(Life-long commitment to the movement by co-workers), Shanti-Sena (Peace-army),
Sadhandan (gift of implements for agricultural operations).
As regards
attitudinal transformation, the propagation of ideas combined with the above
material achievements, could not but affect the mind of the thinking people.
The movement directly influenced the life-style of the co-workers, especially
the life-long co-workers & through them many workers & associates or
fellow-seekers. By adopting Gandhi’s ideas to the solution of the basic
economic problem of land collection & equitable redistribution among the
landless, the Movement kept Gandhi’s ideas of socioeconomic reconstruction
alive at a period when the tendency of the educated elite was to overlook, if
not to reject Gandhi’s ideas as irrelevant. The Movement kindled interest in
the individuals to study Gandhi’s ideas & to assess their relevance.
Jayaprakash Narayan, a renowned Marxist, and a Socialist, & one of the
fore-most leaders in politics, before & after India’s Independence, came to
be more & more intimately associated with the movement & realized that
it was a superb endeavor to bring about revolution in human relations founded
on on the Gandhian philosophy of non-violence. Ultimately Jayaprakash devoted
his entire life to the construction of a Sarvodaya society.
The Movement
spontaneously attracted the attention of many fellow-seekers & thinkers
from outside India. Louis Fischer, the famous American correspondent said:
"Gramdan is the most creative thought coming from the East in recent
times”. Hallam Tennyson, the grandson of the famous English poet, Alfred
Tennyson, wrote a book, “The Saint on the march”. He narrated his memorable
experiences as he moved with Vinoba into rural India. Chester Bowles, the
American ambassador to India, observed in his book, ”The dimensions of peace”:
We experienced in 1955, the Bhoodan Movement is giving the message of
Renaissance in India. It offers a revolutionary alternative to communism, as it
is founded on human dignity”. The British Industrialist, Earnest Barder was
deeply impressed by the Bhoodan movement & implemented the Gandhian concept
of Trusteeship by alloting 90% share in the company to his industrial workers.
The British quaker, Donald Groom, trekked with Bhoodan Sarvodaya co-workers for
six months in the central India covering a distance of 1400 miles. The American
friend Rev. Kaithan turned himself into a Sarvodaya co-worker & established
a community centre in South India. David Graham, an English journalist of
Sunday Standard, included Vinoba as one of the creative rebels. Arthur
Koestler, in 1959 wrote in London Observer, that the Bhoodan Movement presented
an Indian alternative to the Nehruvian model of Western development.
To conclude taking an
overall view it cannot be gainsaid that the Bhoodan-Gramdan Movement, despite
all its real & apparent limitations, it would ever be deemed as a glorious
attempt for a peaceful & non-violent solution of the basic land problem of
Indian society & through it for a non-violent reconstruction of the
Sarvodaya socio-economic-politico order of universal relevance &
significance.
Conclusion
Sarvodaya Movement
made lot of awareness among the people. The programme gave good impact on
people through many activities. The important feature of the Sarvodaya Movement
was devotion mentality of the volunteers. They completely dedicated for the
work of the movement and got success.
