Vinoba observed the life of the average Indian living in a village and tried to find solutions for the problems he faced with a firm spiritual foundation. This formed the core of his Sarvodaya movement.He was an ardent follower of Gandhi.
Shri Vinoba Bhave called “Kannada” script as “Queen of World Scripts” – “Vishwa Lipigala Raani”
Some of his works:-
The essence of Quran
The essence of Christian teachings
Thoughts on education
Bhoodan Movement:- In 1951, Vinoba Bhave started his land donation movement at Pochampally in Telangana, the Bhoodan Movement.He took donated land from land owner Indians and gave it away to the poor and landless, for them to cultivate.
Gramdan:-Then after 1954, he started to ask for donations of whole villages in a programme he called Gramdan. He got more than 1000 villages by way of donation. Out of these, he obtained 175 donated villages in Tamil Nadu alone.
The Brahma Vidya Mandir is one of the ashrams that Bhave created. It is a small community for women that was created in order for them to become self-sufficient and non-violent in a community. This group farms to get their own food, but uses Gandhi’s beliefs about food production, which include sustainability and social justice, as a guide.
Participated in Quit India Movement
Sarvodaya Movement :- What it means and how it came to be ?
Sarvodaya is Gandhiji’s most important socialpolitical movement. Like Satyagraha, it too is a combination of two terms, Sarva meaning one and all, and Uday meaning welfare or uplift. The conjunction thus implies Universal uplift or welfare of all as the meaning of Sarvodaya.
Gandhiji’s first encounter with this noble notion was in the form of the book titled Unto This Last by John Ruskin, which he read in South Africa in 1904. The impact of this reading was so powerful that it proved to be a life changing experience for Gandhiji.
Ruskin’s ideology was based on three fundamental tenets;
• That the good of the individual is contained in the good of all.
• That a lawyer’s work has the same value as the barber’s in as much as all have the same right of earning their livelihood from their work.
• That a life of labour, i.e., the life of the tiller of the soil and the handi-craftsman is the life worth living.
The tenets awakened Gandhiji’s embryonic sense of social obligation. He reminisces about these tenets in his autobiography, “The first of these I knew. The second I had dimly realized. The third had never occurred to me. Unto This Last made it clear as daylight for me that the second and third were contained in the first. I arose with the dawn, ready to reduce these principles to practice”.
Although Sarvodaya was a social ideology in its fundamental form, India’s immediate post independence requirement demanded that it be transformed into an urgent political doctrine. Emancipation of disparity between social classes was its objective, and it could be best implemented by political will and state machinery. It would affect in letter and spirit the singular objective of Sarvodaya; inclusive growth and progress. For Gandhiji and for India, this meant grassroot level uplift which began from the villages and from the most deprived classes, and then rose up to cover the upper social stratas.
For Gandhiji, however, this was a physical manifestation of Sarvodaya. The deeper ethos had an innate spiritual connect for him. His search of God had led him to the shanty of the most subjugated, and in the selfless service of this lowest of the lowly man, Gandhiji glimpsed God. The shanty became his shrine, and the heart of the deprived became his sanctum sanatorium. Gandhiji’s exalted aim of ultimately being one with the sublime appeared to be getting fulfilled by servicing the poorest of the poor.