Some men changed their times...
One man changed the World for all times!
Comprehensive Website on the life and works of
Mahatma Gandhi
+91-23872061
+91-9022483828
info@mkgandhi.org
+91-23872061
+91-9022483828
info@mkgandhi.org
The Eternal Thought Process: Gandhi-150, Vinoba-125 |
- by Dr Geeta MehtaIntroductionIn the forward to the book 'The Social and Political Philosophy of Sarvodaya After Gandhi', Shri Jayparakash Narayan observes, "Revolutionary and path-finding thinkers in history have usually been followed by mere interpreters, systematizers and analysts. There have been rare exceptions, such as Rosa Luxembourge and Lenin in the case the case of Marx. Vinoba is such an exception in the case of Ganndhi'.1 Thus, Vinoba Bhave was one of the rarest revolutionaries and path-finding thinkers in history who experimented and innovated, thereby saving Gandhian thought from becoming pontifical and authoritarian and preserving the creative adventurousness of Sarvodaya (the all-round well-being of all) philosophy. Vinoba carried forward the torch lit by Gandhi and indeed added many new dimensions to it. Gandhi is an IdeaVinoba is a remarkable example of a disciple who adored his master without sacrificing his objective capacity. He quite often said in his speeches: "Gandhi is not a person, he is an IDEA... There is always progress of the Idea, there is no last word in it." Gandhi was always evolving. We should, following him, do our thinking a fresh in the context of every fresh situation.2 In the task of furthering Gandhian thought and programme, Vinoba's contribution has been matchless. Like Gandhi, Vinoba also had toiled all his life to mould not only the lives of Indians but those of the people of the world. Gandhi's Confidence for Vinoba:Gandhi wrote in one of his letter to Vinoba, "Your affection and your work fascinate and possess me. Your faith and devotion bring tears of joy to my eyes. All this I may or may not deserve, but I am sure it will all find its fulfilment in your being God's chosen for serving a great cause. May God bless you with long life and may He make you his instrument in building up a greater India.3 Gandhi once told C.F. Andrews: Vinoba is one of the few pearls in the Asrama. They do not come like others to be blessed by the Asrama but to bless it, not to receive but to give.4 Vinoba was constantly thinking of how to revitalise Gandhi's fundamental programme. In a message to the Sarvodaya conference, Pandit Nehru acknowledges: In the troubled but dynamic scene that is India today, the frail figure of Vinobaji stands like rock of strength, modest and gentle, yet with something of the vision of the future in his eyes. It is not for us, smaller folk, to judge him whether we agreed with him or disagreed in some matter for he is above these minor judgements. He represents as none else does, the spirit and tradition of Gandhiji and of India.5 Vinoda was a versatile genius who by his synthetic approach illumined certain facets of Indian Philosophy and Gandhian thought. He is the pioneer of the seminal idea of the third power, the technique and application of Satyagraha. Bertrand Russell honoured him by saying that Vinoba Bhave is the symbol of humanity's conscience. New paradigm to Gandhian Thought:Vinoba has added a few more chapters to the development paradigm advocated by Gandhi. He has further spelt out and elaborated some of the concepts of Gandhi. e.g., the concept of non-possession, the concept of non-violence, the concept of satyagraha, the concept of khadi, the concept of cow- protection and above all the concept of Sarvodaya itself. Gandhi visualised trusteeship as the basis of a profit-free, interest-free, rent-free, low-cost economic order. But Vinoba's trusteeship, in the first instance, was the basis for redistribution of land and reconstruction of rural society. Thus, Vinoba was both a theoretician and a man of action, and some of the experiments which Gandhi did not carry out in his lifetime were left to Vinoba for further experimentation. Vinoba had to face the challenges of independent India - its development and reconstruction. In Gandhi's days, non-violence was used as a weapon against a foreign government. But Vinoba was called upon by the prevailing situation to use non-violence as a means of changing people's minds. Like, Gandhi, Vinoba also believed in the unity of theory and practice, the theory and practice being like warp and woof for his philosophy. Dr. Radhakrishnan has written: Acharya Vinoba Bhave's life represents a harmonious blend of learning, spiritual perception and compassion for the lowly and lost.6 Social reality according to Vinoba:Vinoba invented the slogan of Jai Jagat, but his 'Jagat' is not the world of mountains, fields, trees and hills; it is the world of men. The world for Vinoba is the congregation of human beings, who cherished and ought to cherish values. Man being the centre of his philosophy he also tried to establish a relationship between Man and the Universe. He is a philosopher who dealt with the human problem, the problem of relationship between man and man and man and the world. He reformulated one of the well-known Sanskrit verses in the Vedanta, he did not said that the world is illusory or unreal. But he did say that the world is sphurti (vibrant manifestation), that it is a continuous urge, a continuous overflow of energy expressing itself in the desire to think something, to do something, etc. The manifestations of the urge are, of course, through men. The vibrant Brahman is manifested in the form of social reality. He formulated the verse like this Veda Vedanta gitanam Vinuna sara udhartah (Vinu has extracted this essence of the Veda, the Vedanta and the Bhagvad Gita that Brahman is real, the world is a vibrant manifestation of Brahman and that life consists in the pursuit of Truth). Jagat or the world is manifestation of Brahman. It is the 'Becoming' aspect of 'Being'. It is Jagat or the social reality in which obligations and social service become mandatory. It is Obligation and Social service which provide inspiration to man to change the world into something better. Vinoba thinks that the believer in human goodness is necessarily a believer in God. Only when one sees good, can one see God. He also recognizes soul and finds identity between soul and God. The equality of all men, is the corollary of Vinoba's assumption of the unity of Atman. He uses his metaphysical findings for giving the philosophy of Samya-yoga. Samya YogaThe word Samya suggests different concepts progressively (i) Equality- Social, economic and political, (ii) Equanimity- maintenance of one's composure under all circumstances, (iii) Sympathizing or becoming one with the down-trodden, the suppressed, the backward, and (iv) Parama-Samya or complete identity. It transcends the reach of mind or reason. Like Gandhi, Vinoba wants to establish equality by eliminating differences based on caste, creed, class, religion, race, sex and nationality. Equality is the keynote of the age. The only question is how to use it, so that it would be stable, beneficial and conducive to the well-being of society. Like Proudhon, Vinoba says that the equality should be brought about through compassion. The natural differences make for variety, they do not produce inequality. Samya cannot be brought about artificially; artificial Samya brings inequality instead of equality. Mental Samya implies control over the mind. It is named as Manoyoga. Samya-yoga does not mean mathematical equality. It means functional equality based on Viveka or balanced rationality. These stages pave the way for experiencing the highest Samya which can be called Brahma-Samya or metaphysical Samya. Like Gandhi, Vinoba believes that revolution must take on twin forms- the internal and external. Vinoba makes it clearer and identifies three variables in the process, namely the change of heart, the change of values and the change in ideas. The change of heart is necessary for the power of non-violence. Vinoba gives the greatest importance to change in ideas. It is because of ideas that movements are launched, passions created and a new life pattern born. Ideas are the foundation over which stands the edifice of man's life. The external reality is the final arbiter of man's ideas which in turn leads to change in social structure. Vinoba observes, "Unless the existing social order which is based upon inequality, strife and conflict is replaced by one founded on principle of equality and co-operation, there can be no salvation for mankind." This perspective has prompted Vinoba to conduct wider experiments of collective action as were reflected in the Bhudana and Gramadana. Vinoba calls for five centers or nuclei of power and wisdom to work together. He calls them "Pancha Shakti". 1) Loka Shakti, 2) Sajjana Shakti, 3) Vidvat Shakti, 4) Mahajana Shakti, 5) Shasana shakti.8 Both Gandhi and Vinoba criticize centralization, mechanization and over emphasis on material ends of western economy. They advocate appropriate technology and decentralization. Vinoba categorizes machines into three categories (1) time saving which are welcomed by him (2) Destructive machines are not at all approved (3) Productive machines are either helpful or harmful. Machines that reduce employment are harmful to human beings. The criteria for the use of machines should be that the workload should be lightened, production should be increased and none should be unemployed. The Gandhian approach to economic wealth is both remunerative and reformative. Vinoba adds the educative and the restorative ideals of economic growth. Synthesis of Science and Spirituality:The vision of oneness of whole universe is spirituality and the fragmenting vision of nature of everything is science. The activity of science is beneficial if it is guided by Spirituality. Parochial religions should be replaced by the Spirituality and power politics should be replaced by Science. All religions have faith in
In this respect the verse composed by Acharya Vinoba Bhave is worth quoting. Vedanto Vijnanam Vishvasah Ceti Shaktyah Tisrah There are three powers - Spirituality, Science and Trust which will bring peace and prosperity in the world. The erecting of Sarvodaya social order is a delicate task demanding skill, service and culture of the highest order. "Who else but woman- Ahimsa incarnate" asked Gandhi, "Can be trusted in this matter?' Vinoba maintains that men have made a mess of the world, and now it is for woman to take leadership in her hand and to lead the world towards non- violence. An atmosphere of non-violence would be more conductive to her independence. The women grossly have for a long time been exploited and weakened because of slavery, passion, greed and sensuality. They are to be made conscious of their virtues and virtues respond beyond the four walls of her home. This is the only way to stop greed, passion and violence. Satyagraha to SatyagrahiSatyagraha is the primary method adopted by Gandhi and Vinoba for all action by which social change is to be brought about. Satyagtaha means insistence on the principle governing the universe without disturbing the natural order of the universe. It is a kind of prescription. Though Satyagraha is the weapon for winning political freedom, it is also a document of metaphysics and therefore, Vinoba says, "We have not only to be Satyagrahi but also Satya-grahi (receptive to truth)". It is a positive programme of action which teaches man to suffer voluntarily and cheerfully for the sake of the total welfare of all. Vinoba defines Satyagraha as insistence on truth through love, 'insistence on truth' does not mean dogmatism but a readiness to understand and to accept the truth of the other side. According to Vinoba, Satyagraha is a way of life and mode of action and only in special situations a method of countering or removing some evil. "It is not being resorted to against someone. There is no such thing as 'against' in Satyagraha. One practises Satyagraha 'before someone' or 'with someone'. Thought in the beginning, thought in the middle and thought in the end, is the necessary law of Satyagraha. Thought in the beginning, thought in the end but the penance of non-violence in the middle is the contingent law of Satyagraha".10 Vinoba considers his foot journey explaining his ideas to the people and inspiring them to appropriate actions to be itself a form of Satyagraha.11 His conception of Satyagraha is not of 'non-violence resistance' but of 'non-violent assistance' in right thinking. It is a way of life in a permanent sense and occasionally a technique of resistance. It may be peaceful and gentle resistance. EducationGandhi has regarded his scheme of education as 'a spearhead of silent social revolution'. The goal of Nayi Talim is to breathe the spirit of truth and Non-violence into education, to make the natural environment and the life of the society integral parts of education, to create feeling of brotherhood for the whole of humanity and to prepare children and adults for a society in which co-operation shall take the of competition and justice of exploitation. Vinoba gives it the name Nitya Nayi talim. It is ever changing and dynamic. The objective of education is to enable the student to be self-reliant in three ways:
The present system of education is in great need to Yoga (the art of controlling mind and other sense organs), Udyoga (skills in the use of modern tools and implements) and Sahayoga (the art of Co-operation).13 The tests of education are self-control, fearlessness and independence of thinking. Vinoba requests the Acharyas (teachers to be the custodians of healthy and awakened public opinion. He felt a need for non-violent union of teaches known as Acharya Kula. The strength of Acharyas is Taraka (that which guides you to your goal), Preraka (that which inspires you) and puraka (that which leads to fulfilment).14 Appraisal:For Gandhi and Vinoba, the very nature of society is humanistic, altruistic and organismic. The maxim of Sarvodya Philosophy is 'Live in order to enable others to live'. The idea of opposition of interests is itself wrong because the only true interest (moksa) is common to all human beings. Vinoba classifies three attitudes to society. The Purana-wallahas are Bhuta Sat-Yugavadis (believers in the state free society of the past), the communists are Bhavishya Sat-yug Vadins(believers in the state free society of the future) while Sarvodayavadis (believers of Sarvodaya Philosophy) are Vartmana Sat- Yuga Karis (soldiers trying to build a state free society in the present). The materialistic industrial culture reached its peak by the end of the 19th century. But Gandhi refused to acknowledge it and vowed to transform it totally. He had no time to experiment on the dynamics of non-violent social change. Vinoba wanted to create an atmosphere of social equality and justice based on the idea of Gramasvaraja. To educate the people in this direction, a country-wide movement was continued for 20 years. The real mission of the Sarvodaya movement to liberate the age of science from materialism, to destroy violence at its roots and to establish new human values seems more relevant today than ever before, in fact imperative for the very survival of the human race. New trends of thoughts are replacing old ones. Human economics, human technology, ecology and environmental protection, decentralization, cooperation, harmony with nature, organic farming - all these terms vindicate the stand taken by the Sarvodaya and Gandhian world views. 'Will this non-violent social change ever be realized? There are sufficient reasons for becoming skeptical. In the contemporary world there is no alternative to non-violence. The hope lies with those who strive to make the "impossible", possible. We may be the bricks of the foundation for this change. If the world is to survive, the non-violence social change has to take place. In these days of science, let us have wider vision of one global world. Let all nations be the states of one world, one nation. Let all nation citizens be world citizens. He says, "We are universal men. We pride not on any one country, we insist not any one religion, nor do we enchain ourselves to any one sect or caste. To roam about in the garden of world's best thoughts will be our diligent study, to digest them will be our constant endeavour and to eliminate their contradictions will be our unfailing creed. To develop an attitude of universalism by synthesizing the peculiarities will be our endeavour in the realm of thought." References:
*Former Director, K.J, Somaiya Jain Research Centre and Former HOD, Philosophy, M.D. College | Email: mehtageeta40@hotmail.com |