By Vinoba Bhave
After his release from jail for the last time
in 1945 Gandhiji repeatedly used the expression 'coordinated thinking'. We
should become integrated, he emphasized again and again. This did not mean
sewing together a number of disparate bits. Integration is not sewing but
weaving. The various constructive activities should become woven like warp
and weft. Only then could power be generated. This was Gandhiji's
recurring theme towards his last days.
Swaraj had been won. But Gandhiji was not satisfied. The swaraj that
had come had not brought fulfillment of his hopes. His hopes about
Khadi and village industries, bringing about peace, about nonviolence - none of
these hopes had been realized. He remained dissatisfied concerning the
fulfillment of programmes which were the cornerstones of his life's work: viz.,
freeing the masses from exploitation through Khadi and village industries and
form oppression through nonviolence and satyagraha. Pyarelal's remarkable
work The Last phase brings this out very vividly. His mind was thus
busy thinking out ways of giving a new direction to his various programmes.
But he did not get the opportunity for this. He had called a conference to meet
at Sevagram. He had intended to explain to his co-workers how his mind was
working. The conference did meet but only after he was no more, when his
hand was not there to guide us.
After Bapu's going, I was faced with the question what I must do. It
occurred to me that I would have to leave my place. Seeing the position of Pandit Nehru at the Sevagram conference and in response to his demand I declared
that I would, by way of an experiment, give six months to the work of the
resettlement of refugees. Some other constructive workers had used the
occasion to ask for Governmental help for their work. But I told Pandit
Nehru that I did not expect any help from him. On the contrary I should be
happy if I could help him in his work in any way.
Thus, along with a few companions, I engaged myself in the work of resettlement
of refugees. To
describe the experiences I had during this six months of work would require a
volume. My work was one of liaison- like that of Narada Muni. I was a
go-between. I saw that often Panditji had one view on some matter while those
who were charged with the execution hereof had quite another. There would thus
be an impasse. When I would say something, Panditji would at once say. “I do
accept it. I have already issued orders and it is now three months.” Still the
orders were never executed. Such was the confusion.
I worked very hard in those days. But the six months of experience was
enough to convince me that we would not reach our goal by this kind of work. So
I gave it up. The question again was what I should do. I saw that Bapu’s going
had plunged the whole country into despair. Constructive workers had become a
prey to dejection. They had lost all hope of being able to do anything. They
were all but convinced that Gandhian thought had come to its end, that no one
would listen to them any more, that it was the beginning of a new epoch in which
nonviolence would not prosper. Sardar Patel spoke. He said: “People did not
listen even to Gandhiji. Who will listen to us? The country is now free and we
must develop industry that has a war potential.”
While Sardar Patel was insisting on developing such industries which may
have ‘war-potential’, I myself began to search such works which may develop
‘peace-potential’.
My search for light took me to Telangana. I knew there was light
somewhere. Only I was not able to see it. It was in Telangana I saw this
light. I took it as a sign from God. It was, as if a voice were saying: “Do
you or do you not have faith in nonviolence? If you shrink or become a prey to
doubt you will have to give up your faith in nonviolence and everything.”
Thus began the work of Bhoodan. It was the beginning of a new process. It
touched the heart of India. Thousands and hundreds of thousand of acres of
land were received, of which 12,00,000 acres were distributed among landless
peasants. With all the laws about land ceilings and compensation, less land has
been given to the landless through the government’s efforts than through
Bhoodan.
From Bhoodan emerged Gramdan : reordering of the village on a new
foundation. It was not individual charity alone but it was reorganizing the
village community through collective resolve and effort. This was a total
programme of village Swaraj. Slowly it spread. Today Gramdan has progressed
to prakhanddan, Ziladan and prantdan. It is not just a movement. I call it
‘progression’. The higher we go the wider becomes the sweep of vision. Ever
new spots of pilgrimage swim into sight. Also the journey becomes more
and more
arduous.
All this has been achieved in a matter of some 18 or 19 years. It is no
small gain. Consider the Swaraj movement. The Congress began its work in 1885
and the work ‘Swaraj’ was discovered in 1906. Till then the work had been
confined to serving the poor and criticizing the Government. In 1906, at the
Calcutta session of the Congress, Dadabhai Naoroji declared that India’s ill
could not be cured except through Swaraj. Thus it took 21 years to reach the
word “Swaraj.” Then Gokhale and Tilak took up the word and gave it greater
currency. Then Gandhiji came and the movement for Swaraj became intensified. In 1921 Gandhiji talked of ‘Swaraj in one year’. This, to be sure, did not come
off, but it created a climate. Ultimately Swaraj
came in 1947, i.e., 62 years after the founding of the Congress. Thus we may
say that what we have achieved in the past 18 or 19 years is not a small thing. The idea of reorganizing society on non-violence lines gained strength and
popular sanction. In village after village people came and singed the Gramdan
document in hundreds of thousands. Dhirenbhai asserts that during Gandhiji’s
lifetime we had not gone into villages in such a big way.
The idea of Sarvodaya has thus arrived at a important milestone. True,
we are nowhere near the end of the journey; but if God grants it, this thing is
going to advance our fundamental idea. It provides the groundwork, the
foundation, for the realizing of Bapu’s dream of village
Swaraj. A possibility has been Created for bringing to fruition Bapu’s
half-fulfilled hopes. We have a unique opportunity to tend from the roots the
establishment of a non-violence social order. Those who believe in the
idea of Sarvodaya are presented with a challenge.
In
the Gita, Krishna speaks of Samghat (coming together), chetana
(awareness) and dhriti (patience, perseverance), Krishna is describing
the body. It has form, organs and a mind. Thus there are different
constituents. He, therefore, reveals the principle of samghat.
Bapu set up a number of constructive organizations. They did not always
have an identity of purpose. Different constructive activities were
pursued in different ways. They lacked the necessary degree of
co-ordination. Therefore it was that Bapu in the last stages talked of the
'whole' of integration. He had become convinced that nothing would be
achieved without co-ordination. He suggested that all the organizations
doing constructive work should be formed into one larger organization. If
you cut off the tongue from its place in the mouth and place it on a table it
will not give off speech. Cut off the ears from the body and they will not
hear. Each organ, to perform its function, has to remain joined to the
body. Similarly all the different programmes should form one co-ordinate
pattern. Through Gramdan we arrive at the village unit which provides the
field for all of Bapu's constructive programmes.
After co-ordination Krishna mentions awareness. Even when everything has
been organized together it will serve no purpose without awareness. If all
the institutions of constructive work are brought together but the inspiration
to change the existing social order is lacking what good can that do? It
is at this stage that the Gramdan movement comes in, carrying the torch of
revolution and imbuing our activities with awareness.
So
we have co-ordination and awareness. But the picture is not complete.
Krishna adds to it perseverance. We must patiently keep at the work
without being deflected. Without steadfastness no revolution is possible. Lenin and Gandhi made revolutions. Did Gandhi allow two days for the
revolution? He wrote Hind Swaraj in 1908. He said that it was
his dream and he pledged his life for its realization. He steadfastly
carried on the work for forty years. It is in this way that we must pursue
our programme based on Gramdan with perseverance, awareness ad organization.
One hears Gramdan made light of by people who point out that it has been so far
only a paper transaction. It is true. These gift-deeds have got to
be executed. And what is all the voting and the governing that goes on and
on? It is all paper work. A great deal of shouting is done in the
name of democracy. People are brought in trucks, fed and pampered for a
day and asked to vote. Still, as you see,
something gets done.
But in Gramdan people themselves make an offering. There has been a
large-scale collective offering. It now remains for us to give it
practical shape. We have to bring into being a village army and pursue the
work with universal consent. One twentieth part of the land has to be
given to the landless. We have to have all land registered in the name of
the Gram Sabha. We have to set up a village exchequer with income derived
from the fortieth part of the village land. We have to set afoot a
campaign to free the village from vices of all kinds and from police and courts. We have to organize a Shanti Sena in the village. We have to bring about
an order in which peace is maintained in the village and if quarrels occur they
are settled in the village itself. All this must be done speedily. If we can devise and execute such a comprehensive plan we shall see a great
power generated. The paper transactions of Gramdan contain all these
possibilities. The ballots cast at elections cannot generate such people's
power.
So
long as Gramdan is not accomplished we cannot have every village living like a
family. We get no basis for our total work. The new age is the age
of a world state. In this state India will only be a province,
Gujarat will be no more than a district and the village will be the family. At present the family unit is too small. We have got to enlarge it to the
size of the village. Therefore we must first concentrate on Gramdan and
convert the village into a family. Only then shall we have the right to
talk about world peace. Only then shall we be fit for the modern age. Only if there is peace in the village can the cause of world peace be advanced. Thus we have slogan 'Jai Jagat' on the one hand 'Gramdan' on the other. We
cannot proceed one step except on the basis of a village society. After
the manner of the Union of the Soviet Socialist Republics we must make
each village a Sarvodaya Republic. And only after we have brought into
existence a union of Sarvodaya Republics can our 'peace-potential' become
manifested.
Today the army is the ultimate sanction of all States, whether they be Welfare
States, Socialist States of Communist States. They are all unitary. A few old men have grabbed the world. Armies are their sole refugee. Democracy itself, from fear of foreign invasion and internal disorder, today
finds its basis in armed might. It is therefore hardly fit to be termed
'democracy'. When democracy depends on armed might for its functioning it
has to do what Communism and capitalism do. It has to entrust all power to
one person and place its faith in the army. Thus the vicious circle will
continue. Arms and armies are today sole basis of all States. We
have to free the world from this. The gift deeds of Gramdan are a powerful
means for the realization of this idea. They have a great
'peace-potential'.
I
feel that Bapu's soul is watching us intently. I do not know which corner
of the Unknown it is. The souls of liberated men become united with God. If Bapu's soul has become united with God then it is God who is watching us
intently. Which is to say that Bapu's soul is watching us from inside God. But if his soul has not become united with God but, suffering from desire,
dwells elsewhere then it is certainly watching us. I always feel that God
is with us. It is His will that India should show the world the way to
peace.
For this we have to awaken the power of the
people. "Our Destiny is not in our hands" - this is a notion at which we have to
strike. Someone asked me: "Do you wish to transform State Power?" I said, "Yes,
I do."
The state power before swaraj was superficial. There were maybe a few
thousands of Englishmen. They came from such a great distance and ruled
the country. All that was needed to dislodge them was for us to wake up. We said : "Quit India". And they had to go. It was in this sense a
negative movement. Whereas the task today is to transform power of the people
into rule by the people.
This is our main thesis. We have to explain to the people that their
destiny is in their own hands. We want to abolish State power and replace
it by people's rule. We have called it "Lokaniti". If we keep this
goal
before our eyes and steadfastly work to reach it we shall certainly
succeed.
I
am convinced that Gramdan provides the foundation for the ideal of Sarvodaya
that Gandhiji had placed before us. We shall raise the edifice of
Sarvodaya on this foundation. Those who would follow Gandhiji should
therefore dedicate themselves to this work entirely. We must understand
that in Gramdan we have the quintessence of the Gandhian thought. Gandhian
thought will prosper only when society is reorganized on the basis of
nonviolence.
Source:
Aspects of Gandhian Thought, Edited by Himmat Jhaveri
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