Acharya Vinoba Bhave (1895-1982) is undoubtedly one of the greatest personalities of the last century. Acclaimed as 'Gandhi's spiritual successor' he was, in fact, a successor to most of the ancient spiritual traditions of the world. Philosophy, metaphysics, sociology, political science, pedagogy, economics-there was hardly any subject that his genius did not touch and in which he did not contribute novel, original and insightful ideas. Those ideas assume more importance in the light of the fact that Vinoba was not only a theoretician, but he also practised what he preached, and demonstrated the practicality of what he conceived. The Bhoodan-Yajna, which he initiated and led, gave more than 2.5 million acres of land to the poor agricultural labourers. This has no parallel in the history of the world.
Vinoba's books, most of which are compilations on different subjects culled from his speeches and writings, have been, and are being, published in various Indian languages. However, only a few of them have been published in English. Hence most of his writings have remained inaccessible in English. This is a serious deficiency, when English is the most widely known international language and the perplexed world urgently needs to become aware of Vinoba's experiential wisdom.
This is what prompted me to resolve to prepare a few books in English by editing and translating Vinoba's thoughts on different subjects, which have not been covered in Vinoba's available literature in English, despite being fully aware of my incompetence to do the job, simply because it has not yet been attempted. The attempt is to give a broad outline of some of Vinoba's thoughts with the hope that they would motivate the readers to delve into Vinoba's timeless wisdom.
Vinoba has himself identified four components of his thought and vision: samyayog, sarvodaya, samanvaya and satyagraha. These four concepts form the foundation of his philosophy of life; and consequently of his social, economic and political thought.
He has called 'samyayog' a great discovery of the present age. 'Sarvodaya' is the word which Gandhi had used, but Vinoba extended the breadth and depth of the concept and popularised it so much that the Gandhian movement became more known as the 'Sarvodaya movement. It was Vinoba who was responsible for the conscious, though uncharacteristic, decision of the Gandhians to refuse to identify the movement with a particular individual, who was its seer and pioneer, even when they were shocked and dazed by his assasination.
Vinoba was not just a theoretician; he was not just a saint who was content with devotion to the Lord and delivering moral sermons. Not that he neglected or discounted the necessity for purity and orderliness in individual life. A revolution can be brought about only by those who have revolutionised their lives. Vinoba was pre-eminently a revolutionary who, therefore, tried to bring about revolution in both individual and society. The revolution he envisaged was to be a nonviolent one, which the world had neither witnessed nor even imagined. In spelling out the features of this revolution, Vinoba revolutionized the process of revolution and imparted to it, in the world of veteran thinker Dada Dharmadhikari, 'the charm of a fine art'.
'Organisation is the test of nonviolence'- Gandhi had declared. Organisation and leadership are two key elements in any revolution and, therefore, Vinoba had to wrestle with the question of moulding an organisation and leadership fit for a nonviolent revolution. Much can be learnt from his novel schemes for mobilising funds for a revolutionary movement.
Philosophy of history is also an important element in the world-view of any philosopher. Vinoba also has a distinct philosophy of history.
Being a litterateur and a polyglot of the highest order, Vinoba's views on literature-which he held to be a major force in human affairs and languages also need serious consideration.
'Ramanama: ek chintan' (Reflections on the Ramanama) is an original work by Vinoba. It is actually a long review of Gandhi's book on the Ramanama. In the course of this review, Vinoba has dealt with many points and provided many fres fresh insights. Quotations from Gandhiji are mostly from his book in English.
The present book has been prepared by stringing together these different strands; and is therefore titled 'Strands of a vision'.
I am happy that Sarva Seva Sangh Prakashan has taken initiative for the publication of this book as an e-book, while Paramdham Prakashan is publishing it in printed form. Vidarbha Bhoodan-Gramdan Sahayog Samiti and Bhoodan-yajna Mandal, Vidarbha have provided financial assistance to this project. I am grateful to them. Readers are welcome to point out errors and deficiencies and suggest modifications.
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