A PROJECT ON

SARVODAYA MOVEMENT

Submitted to:
Dr. Avinash Samal
(Faculty Of Political Science)

Submitted by:
Swatantra Pandey
Roll No. 162
Semester II
Sociology Major
Submitted on: 24-11-2014

HIDAYATULLAH NATIONAL LAW UNIVERSITY, RAIPUR

Contents
ACKNOWLEDGEMENT........................................................................................ - 2 RESEARCH METHODOLOGY............................................................................... - 3 INTRODUCTION.................................................................................................. - 4 OBJECTIVES....................................................................................................... - 5 FEATURES OF SARVODAYA MOVEMENT..............................................................- 6 PRINCIPLES OF THE SARVODAYA:.......................................................................- 7 SARVODAYA THOUGHT OF MAHATMA GANDHI...................................................- 8 THE MAIN TENETS OF THE SARVODAYA MOVEMENT..........................................- 9 CRITICISM:....................................................................................................... - 12 CONCLUSION................................................................................................... - 14 BIBLIOGRAPHY................................................................................................. - 15 -

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ACKNOWLEDGEMENT

I would like to express my heartfelt gratitude to my teacher, Dr. Avinash Samal for his
unstinted support. The topic given to me for my project is one that is very close to my heart
and I hope I have done justice to it. Thank you, jurists, masters of law and various
governmental departments for the expression of your ideas, thoughts and immense amount of
knowledge in the form of the various books, articles and opinions. Without all of this, it
would have been impossible for me to complete my project. My gratitude also goes out to the
staff and administration of HNLU for the infrastructure in the form of our library and IT Lab
which was a source of great help for the completion of this project.

Swatantra Pandey

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RESEARCH METHODOLOGY

The research is doctrinal in nature. It is collected from secondary sources such as books,
journals, websites. The topic has been extensively researched upon so as to accomplish the
goal of completion of the current project report

INTRODUCTION
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Sarvodaya means

development

of

all

Tribal

villages

have

system

of madait or sangat which literally mean cooperation. Gandhijis concept of development

is Sarvodaya through Antyodaya, implying the welfare of all through the weakest of the
society. Principles of cooperation and collective endeavor are central to society.
"Trusteeship" implies that property belongs to all, and the holder manages it and takes care
of it only as a socially responsible trustee. The Gandhian model emphasizes
decentralization of socio-economic and political systems starting from the village to the
highest level. Village life should arouse a sense of cooperation and fellowship.
The 'Sarvodaya' is the combination of two words 'Sarba' and 'Udaya'. It denotes the
meaning uplift of all. Its philosophical ideas devotes the meaning uplift and development
in all aspects in the life of individual. It also gives the meaning 'good of all', service to all
and wellfare to all, etc. Sarvodaya, as an ideal, seeks to build a new society on the
foundation of the old spiritual and moral values of India. Its philosophy is integral and
synthetic in character. It takes up the Gandhian synthesis of the ideas of Vedanta,
Buddhism,
Christianity, Ruskin, Tolstoy, Thoreau and tries to incorporate his ideas at more critical and
analytical levels. Besides Gandhism, it has also taken some of its ideas from the socialist
philosophy. Thus, Sarvodaya represents a synthesis of Gandhian and socialist philosophy,
a synthesis of theoritical abstractions and political and economic generalisations. Vinoba, a
true Gandhian and J.P. Narayan, a true socialist are the two main leaders associated with
Sarvodaya movement.
The fundamental concept in Sarvodaya philosophy is the primary and ultimateness of the
spirit. Gandhiji's main ambition was to realize God. His political, economic and social
programme were oriented towards progressive enlargement of the human consciousness
through the service of the poor. Gandhiji had since faith in divine being. The
overwhelming belief in the supremacy of the spirit provided the first philosophical
foundation of the movement of Sarvodaya. J.P. Narayan said, "This movement is based on
the principle of change of heart. It is being conducted in the belief that man is amenable to
change.

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OBJECTIVES

To study the concept of sarvodaya laid down by Mahatma Gandhi.

To analyze the features and principles of Sarvodaya Movement.
To explore the critisms of Sarvodaya Movement.

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FEATURES OF SARVODAYA MOVEMENT

(i) Sarvodaya is a strong ideology for prevention of socio-economic ills of the society.
(ii) It is based on 'Advaita Vedanto' doctrine. The main aim is to reconcile the systems of
egoism and altruism.
(iii) It stands for creating high moral character in the society. It is only possible by truth,
nonviolence, self-sacrifice and purity, etc. In short, it stands for the supremacy and
absoluteness of moral values. As J.P. Narayan said, "Sarvodaya represents the highest
socialist values. It takes a balanced or whole view of life. It is naturally
opposed to capitalism and stands for decentralisation of the forces of production."
(iv) It aims at adopting self-sacrifice for the sake of others. Taking and giving, to others. It is
the best principle in Sarvodaya.
(v) Sarvodaya pleads for self-sufficient village communities. It claims to establish a society
of producers. Bhoodan, 'Sampattidan', and 'Gramdan' are some of the basic techniques of
Sarvodaya. Bhoodan and Gramdan are techniques of agrarian revolution based on moral
forces, sampattidan is a technique of transforming Sapitalism into a Sarvodaya society. The
two movements of Bhoodan and Gramdan visualize village ownership of hand as well as
individual cultivation by the villagers. They will promote among the villagers a sense of
community,strength, cohesiveness and initiative. The villages will be self-sufficient and selfreliant. It pleads for what may be termed, 'villagisation'. To the philosophy of village
reconstruction, it has added the gospel of the ownership of all lands of village in the village
community and the erection of decentralised village commonwealth.
(vi) Truth and non-violence are the two main points of Sarvodaya. If everybody practises
these two principles, the social corruptions and irregularities will be checked.
(vii) It is one non-political ideology. It is rather a socio-religious creed. It stands for
selflimitations of human wants.1
(viii) It stands for national unity and solidarity. It condemns provincialism and regionalism.

1 Conquest of Violence: The Gandhian Philosophy of Conflict. (Princeton, 1958) p 156.

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PRINCIPLES OF THE SARVODAYA:

There is no centralized authority, and there is political and economic atmosphere in

the villages.
Politics will not be the instrument of power but an agency of service and Rajnity will
yield place to Loknity.
All people will be imbued with the spirit of love, fraternity, truth, non-violence and
self-sacrifices. Society will function on the basis on the non-violence.
There will be no party system and majority rule and society will be free from the evil
of the tyranny of the majority.
The sarvodaya society is socialist in the true sense of the term. All calling will be the
same moral, social and economical values. The individual personality has the fullest
scope for development.
The sarvodaya society is based on equality and liberty. There is no room in it for
unwholesome some competition, exploitation and class-hatred.
Sarvodaya stands for the progress of the all. All individual should do individual labour
and follow the ideal of non possession. Then it will be possible to realize the goal of:
from each according to his work and to each according to his needs.
There will be no private property, the instrument of exploitation and the source of
social distinctions and hatred. Similarly, the profit motive will disappear, rent and
interest to will go.
The Sarvodaya Movement is based on Truth, Non-violence and Self-denial.
The Sarvodaya Movement makes a sincere and bold attempt to create the necessary
atmosphere to bring together such individuals with an unwavering faith in the
Welfare of All
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 The gain to the individual would be small. The development of each quality depends
upon every other. If all the qualities are improved a little, then the individual would
gain more.

SARVODAYA THOUGHT OF MAHATMA GANDHI

It was Mahatma Gandhi who first used the word Sarvodaya in modern times. Sarvodaya
means the rise or welfare of all. Gandhiji borrowed this concept from John Ruskins Unto
This Last. The proper rendering of Unto This Last would be Antyodaya (uplift of the last)
rather than Sarvodaya.2
Vinobha Bhave rightly says: Of course the last ones uplift is included in the uplift of all, but
in emphasizing the last, the object is that work should begin from that end. For Gandhiji,
Sarvodaya is the true panacea for all types of social or political problems experienced by
Indian society. After the death of Gandhiji, Acharya Vinoba Bhave and Jayaprakash Narayan
have highlighted the essentials of Sarvodaya in their own light.
Vinoba Bhave developed Gandhijis concept of Sarvodaya keeping in view changing socioeconomic circumstances. The movement of Bhoodan and Gramdan and his unique method of
spreading his message of compassion through padayatra have attracted worldwide attention.
J. P. Narayan holds the view that Sarvodaya stands for the sublime goals of freedom, equality,
brotherhood and peace. Realization of a rich, total and integrated life is the basic objective of
Sarvodaya philosophy.
According to Kumarappa, Sarvodaya represents the ideal social order according to Gandhiji.
Its basis is all-embracing love. J. P. Chandra opines that by bringing about a countrywide

2 R. P. Mishra: Rediscovering Gandhi; Volume I: Hind Swaraj-Gandhis Challenges to modern

Civilization;Concept Publishing Company, New Delhi
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decentralisation of both political and economic powers, Sarvodaya provides opportunity for
the all-round development of the individual and the society3.
Sarvodaya seeks the happiness of each and all. Hence it is superior to the utilitarian concept
of greatest happiness of the greatest number. Dada Dharmadhikari highlighted the
distinction between Sarvodaya and western Isms which speaks of three stages in the
evolution of humanist thought; first came Darwin with his advocation of the principle of the
survival of the fittest; next came Huxley with the doctrine live and let live and today,
Sarvodaya going one step further asserts Live in order to help others live.

THE MAIN TENETS OF THE SARVODAYA MOVEMENT

The main tenets as propounded by Gandhiji and subsequently explained by the pioneers of
this movement are as follows:
1. Sarvodaya reiterates belief in God and, further, it identifies that belief with faith in the
goodness of man and with services, of humanity.
2. It attaches importance to the principle of trusteeship as implying the abolition of private
ownership and the application of the principle of non-possession to public institutions.
3. Sarvodaya envisages a new humanistic socialist society. Man will be the centre of such a
society. Unless man cultivates values like love, sincerity, truth, an abiding sympathy etc., the
emergence of a new society would only remain a pious dream. In this process of change the
State has little role to play. The State, at best, can effect change at the level of the external
behaviour of man. It fails to influence the inner springs of life. This mental transformation is
only possible through appeal and persuasion.4
4. Sarvodaya visualises a simple, non-violent and decentralised society. In capitalism and
state socialism the individual becomes alone and isolated. Sarvodaya is opposed to both. In
the scheme of Sarvodaya the people are endowed with real power. Democracy becomes

3 Autobiography, part IV, chapter xviii

4 M.K.Gandhi: Village Swaraj;Navjivan publishing House,Ahamadabad
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meaningful and assumes significance only when its structure is reared on the foundation of
village Panchayats.5
The Sarvodaya movement inculcates this democratic awareness among the people especially
among the ruralites. Again in the scheme of Sarvodaya decentralisation of industry takes
place through the organisation of small-scale, cottage and village industries. The reason is not
far to seek.
In a country like India where there is acute shortage of capital and abundance of labour, any
attempt at industrialization through high technology is doomed to failure. Moreover, the
decentralization of production would prevent bureaucratisation of the economic system.
5. Sarvodaya idea contains the content of egalitarianism. It rests on the principle of true
equality and liberty. It stands opposed to exploitation of any kind.
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 mans
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.

5 T. Madhava Menon, A handbook of Kerala, Volume 2, Thiruvananthapuram: International School

of Dravidian Linguistics, 2002, ISBN 9788185692272, p. 617.
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Sarvodaya movement entails economic, political, philosophical and ethical implications.

They are as follows:

Economic implications:

Gandhijis 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
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

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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, selfabnegation, 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.

CRITICISM:
The concept of Sarvodaya has been the target of criticism from different
corners.

1. Sarvodaya philosophy has been branded as Utopia. It is because Sarvodaya assumes the
human being to be an epitome of virtues only. But in reality jealousy, selfishness,
acquisitiveness etc. are ingrained in human nature. Hence establishing a Sarvodaya society
based on mutual love, cooperation, selfless service etc. is, indeed, an impossible task.
2. Sarvodaya movement views the state as an instrument of coercion. But this is only halftruth. The state especially a democratic state can also serve as an instrument to promote
material well-being of the people.
3. Gandhian concept of simple living and high thinking has been contested on the ground
that sometimes people with simplest of food and practice of austerities nurture all types of

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sinister desires and activities. In some quarters, in fact, wealth is believed to be an

indispensable prerequisite of culture and higher values.6
4. Critics hold the view that large-scale production and industrialization can raise the standard
of living of the people and release human energy for more creative pursuits. Cottage
industries may generate employment. At the same time it may be a failure due to high cost of
production and low quality of products.
5. Proposals regarding the trusteeship system and complete decentralisation of all economic
and political set up are nothing more than academic exercises.
6. J. C. Johari rightly observes that the Marxists would scoff at the whole school of
Sarvodaya as one belonging to the world of Owenites and Saint Simonians; the collectivists
would not endorse the suggestion of a very limited government in view of mans life of
minimum wants and liberals would have every reason to doubt the feasibility of an ideal
society as conceived by the advocates of the sarvodaya philosophy.
In fine, Sarvodaya society ensures a society free from exploitation and offers the opportunity
to each and everyone to prosper and work for the well being of all. It creates a condition not
only for participatory democracy but also for establishing a new form of socialism. It
envisages a new pattern of life based on decentralisation of economic and political power
ensuring the moral freedom of man. As Erich Fromm says, The aim of humanistic socialism
can be attained only by the introduction of a maximum of decentralisation compatible with a
minimum of centralisation necessary for the functioning of an industrial society. The function
of a centralised state must be reduced to a minimum, while the voluntary activity of freely
cooperating citizens constitutes the central mechanism of social life.

6 http://www.sarvodaya.org/about/philosophy/collected-works-vol-2/countrys-crying-need
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CONCLUSION
Gandhi propounded the theory of Sarvodaya and applied it in the context of particular time,
place and situation. Each age and each problem needs a solution of its own and techniques of
its own to resolve the problem. Those who appears to follow in the footprints of Gandhi how
to evolve techniques different from the one that Gandhi, evolved. In the words of Evikson,
"Gandhiji's instrument in itself once innovated by one of the rarest of men under specific
culture and historical conditions, now exists in the images, impulses and ritualisations of
many who have become aware of it by, what we may call ritual diffusion. It now calls for
leaders who will renovate it elsewhere, sharing, no doubt, some of the personal or historical
motivation of the first leader, the first followers of those first led, but recombining its
motivation with totally new elements."
So, lastly we can conclude that Sarvodaya ideals are not practicable. Though the ideals of
sarvodaya will be noble.Nobady can find fault with them, in the actual world. They will be
found wanting. It will be almost impossible to establish a society strictly on the basis of great
principles by Mahatma Gandhi and others. Sarvodaya doctrines are soaring and it is doubtful
whether they can rest on the earth. The poor record of Panchayat Raj in India bears testimony
to the backward condition in which people are. In the highly competitive world, one country
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can not succeed in having Gramraj.Unless all states in the world accept the Sarvodaya idea.
The chances of having it is a particular country like India are bleak. As well as, it is difficult
to bring a change of the heart in the youth, who is given to selfishness. People donated
useless land in response to the Bhoodan. So, need of the present era for youth is 'Think
Globally and Act Locally'.

BIBLIOGRAPHY
Reference Books:

M.K.Gandhi: Village Swaraj;Navjivan publishing House,Ahamadabad

R. P. Mishra: Rediscovering Gandhi; Volume I: Hind Swaraj-Gandhis

Challenges to modern Civilization;Concept Publishing Company, New Delhi

J.C.Kumrappa:Economy

of

Performance;sarva

Seva

Sangha

Prakashan,Rajghat;sixth Edition 1997

.K.Gokhale: Political Science ( Theory & Govt. Machinary); Himalaya Publishing

House

Website Referred:
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http://en.wikipedia.org/wiki/Sarvodaya

http://www.sarvodaya.org/about/philosophy/collected-works-vol-2/countryscrying-need

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