Gandhian Concept of Sarvodaya (Continuation) 6

SUBJECT: POLITICAL SCIENCE I COURSE: BA LLB SEMESTER I TEACHER: MS. DEEPIKA GAHATRAJ MODULE: MODULE VII, GANDHISM

Structure: Gandhian concept of Sarvodaya

GANDHIAN CONCEPT OF SARVODAYA (CONTINUATION) 6. The concept of Sarvodaya views work as an offering to the Lord. Further, the principle of equality of all religions finds better elucidation in some of the thinkers of Sarvodaya philosophy.

7. In Sarvodaya programme the standard of life is fundamental and not the standard of living. A rise in the standard of living might even lower the standard of life by reducing man’s physical, moral, intellectual and spiritual standards and powers. 8. The Sarvodaya philosophy stands opposed to parliamentary democracy and party system. It is because the party system divides the society into various groups. J. P. Narayan wanted to replace the existing parliamentary system through political and economic decentralisation of powers and functions. Sarvodaya stands for establishment of an integrated cooperative society.

9. Sarvodaya programme gives prime place to planning. According to the scheme of Sarvodaya planning must proceed with two objects: removal of natural or man-made impediments in the road to the development of man and provision of means, training and guidance for it. Sarvodaya movement entails economic, political, philosophical and ethical implications. They are as follows:

Economic implications:

Gandhiji’s concept of Sarvodaya aims at welfare of all. It is founded on the philosophy of limited wants. According to him, “Civilization in the real sense of the term consists not in the multiplication but in the deliberate and voluntary reduction of wants. This alone promotes real happiness and contentment and increases capacity for service.” Our economy should be based on ‘simple living, high thinking’.

He fought for an economy free from exploitation and corruption, limitation of human wants, equality and basic needs for all. In the words of Prof. V. P. Varma,” If the Bhoodan and 1 Gramdan are techniques of agrarian revolution based on moral force, Sampattidan is a significant path in the transformation of capitalism into the Sarvodaya society.”

The essential features of the economic philosophy of Sarvodaya as emphasised by Vinobaji constitute elimination of poverty, forging bonds of mutual help and fellow-feeling between big landholders and landless ruralites, revival or furtherance of Indian culture based on yagna, Dana and tapas, giving an opportunity to all political parties to work unitedly in rooting out bitterness and self-aggrandisement and helping world peace.

Philosophical and ethical implications:

Sarvodaya aims at the spiritualisation of politics. It seeks to replace party strifes, jealousies and competition by the sacred law of cooperative mutuality and dominant altruism. According to the concept of Sarvodaya, man is essentially good. Human character can improve either by Tapasya (self effort) or by appeals made to him by others through such non-violent techniques as Satyagraha, non-cooperation and fasting.

Political implications:

Sarvodaya attaches importance to ‘lokniti’. The concept of lokniti signifies self-restraint, self-abnegation, selfless service to the people, discipline, faith in God and performance of duties with benign motive. Sarvodaya condemns the majority rule, elections, political parties and centralisation of power. Gandhiji wanted a ‘Stateless democracy’ in which even weakest have the same opportunity as the strongest. The ideal democracy will be a federation of Satyagrahi village communities based on non-violence.