My Dear Pranav

(An Introduction to the thoughts of Vinoba)

Written by : L. N. Godbole

Foreword by : Usha Chandrasekhar

First Published : 1994

Price: Rs. 40/-

Published by: N. H. Atthreya,

Hon. Director of Indian Centre
for Encouraging Excellence,
Court Chambers, III Floor, Bombay 400 020

Printed at: St Paul Press Training School, Bombay

My Dear Pranav

In the form of 52 letters - one a week, written over a

year - the author introduces some of the insightful
thoughts of Vinoba to Pranav, a young man of twelve.
Vinoba was a willing soldier, a keen student, a
versatile scholar, a scintillating synthesizer, a social
activist, a spiritual seeker and a great satyagrahi - all
rolled into one. Every Indian, young and old, should
have a feel of this great son of India.
Reading him is best and reading about him is the
second best. The author hopes the reader will get sufficiently provoked to read
Vinoba's writings

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Foreword
Many tall women and men have walked this land. My salutations to all of them.
One of the tallest was Vinoba Bhave.
Vinobaji literally walked this land. More, he walked his talk - like very few did.
What he says therefore carries conviction.
Although his thoughts are available in a number of books, little has been
written about him. Dr. L. N. Godbole, a dear friend of our family, has ably
filled this void. And in two ways.
One is to convey to the young audience the meaning of a spiritual citizen as
conveyed by Vinoba Bhave. The other is a glimpse of the great leader himself.
We all concede that spirituality is one of the legs of the three legged stool as
represented by our lives. Yet very few understand what it means and implies.
One of the highlights of these letters is that this aspect of life is brought out
clearly and convincingly.
Dr. Godbole addressed these letters - one a week for 52 weeks - to my son
Pranav, a young man of 12. With little anecdotes and stories that lace every
letter, he conveys to him and every reader of his age or older, the approaches
to the pursuit of excellence for a citizen, drawn from the teachings in the Gita,
the Upanishads and the Vedas. The subject can normally be heavy for a 12 year
old but it has been conveyed with such simplicity that it becomes interesting
reading and rereading.
I feel honoured and indebted to Dr. Godbole for having taken time off to give
the benefit of his great erudition and scholarship in 52 letters to my son. I
would like to make this rich gift available to thousands of young people like
him.
Vinobaji pursued excellence, human excellence. Many would like to know how
he thought and what he did, so they too may take the journey in that direction
and less flateringly. It is in the fitness of things, therefore, that this book is
being published by the Indian Centre for Encouraging Excellence.
Usha Chndrasekhar
Bombay, April 1994

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My Dear Pranav

Preface
This book is a bunch of 52 letters written by me to Pranav Chndrasekhar, a
young man of twelve.
Vinoba Bhave is a name which may not ring a bell in many young minds and
especially if they happen to be educated in English medium schools.
Being a student of Vinoba's writings, I have put in my efforts in presenting his
thoughts. These letters, since I wrote to Pranav, have been persued by Shri
Daniel Majgaonkar and Br. Pravin Desai, lifelong associates of Vinoba. They
found that these letters could be published for the general public. All opinions
are of course my own.
Since it is a bunch of letters, the reader could start at any page and read them
in any order. The basic purpose of writing of these letters was that Pranav
should read Vinoba's thoughts, read his books and acquaint himself with
Vinoba's writings. Perhaps a different sequence and order of complexity some
reader would prefer. I have not disturbed the sequence of what I wrote in 199091.
A person educated in the western tradition must keep in mind that Vinoba is a
son of the soil in the sense that all his basic philosophical foundations are
typically Indian. As Geoffrey Ostergaard has observed, "further reflection,
however, has convinced me that Sarvodaya ideas, including its political ones,
can be properly understood only if they are viewed within the framework of
Indian religious thought and seen as a reinterpretation of a distinctively Indian
conception of the self and the relation of the self to society, nature and the
cosmos." My first few letters have this observation as a background.
The letters have been seen by Dr. (Mrs.) Rama Sivaram, Professor Nissim Ezikel,
Ms Marjori Sykes, Shri S R Mohandas, Shri R V Joshi and several friends. I needed
their help primarily because English is my second language. Shri N Paranjpe and
Shri VG Potdar, my colleagues, have been helping in the typing, retyping and
computerizing. I am obliged to all of them.

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My Dear Pranav

I have profusely quoted from various books of Vinoba and acknowledged them
with gratitude. I have used Vinoba's thoughts as a property which belongs to all.
Sab bhoomi Gopal ki.
Jai Jagat !
L. N. Godbole
Bombay, April, 1994

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My Dear Pranav

01. Birth Definition of 'Brahma'

4th February, 1990
My dear Pranav,
You will be surprised to get a letter from me whom you hardly know. But we
have met in your home, when you were busy doing sums. Your grandpa, who is
my Guru, suggested that I should write to you a letter every week. I have to
obey his order. Therefore this letter.
Again, he asked that I should write to you about Vinoba. Vinoba was a great
THINKER, who was living amongst us till 1982. Very few people know him now,
still fewer people read his books. But as you grow older you will know more and
more about him, if you read his books. My weekly letters will tell you what I
know about him. I will be very happy if these letters make you read more about
Vinoba.
What I write will have numbers in brackets after the sentence. These numbers
will tell you which book of Vinoba includes that sentence. This will be useful if
you want to read more about Vinoba. Otherwise, you can forget them. If you
find the letters themselves useless, please pass them on to someone who may
like to read them. Your grandpa, for example.
Acharya Vinayak Narhar Bhave (VINOBA) was born on 11th September, 1895 at
Gagode in the Raigad District of Maharashtra, about 125 Kms from Bombay,
where you live. He died on 15th November, 1982 at Pavnar, 80 Kms from
Nagpur or about 900 Kms from Bombay. This is just to tell you about History
and Geography. All of us live at a place. So we relate to distances from that
geographical point. You already know where you stay and have a picture of that
place in your mind. That much geography is already known to you. After all,
what is Geo + Graphy, but a graph or picture of Geo, which is our world. The
dates of birth and death tell you how many years older or younger he was than
you. Time being a continuous river, these dates tell you how many years before
this day such a man lived. That is his story in time which we call History. Time
and Place are two continuous straight lines. Where they cross each other, a

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My Dear Pranav

point gets fixed. That point is you. There was some such point that was Vinoba.
I want to introduce you to that point.
Vinoba has written and spoken millions of words. A few thousands of them are
recorded in printed form. Those words changed my life. By telling you about
those words I am doing my duty. Each one of us owes a certain duty to
parents. It is called Pitr-Rna. We also owe a duty to our teachers. It is called
Guru-Rna. My letters are my repayment of my Guru-Rna.
Vinoba was a firm believer in God. He is called Brahman. It is not some idol,
though you can see it in an idol form or even in empty space. Once he was
asked, "Are you as quite sure of God's existence as you are of the existence of
this lamp in front of us?" He said, "I positively believe that God exists. As for the
lamp in front of us, I cannot guarantee that it does in fact exists" (1). This is
difficult to understand. You will learn later in your life when you read Bertrand
Russell on "Reality and Appearance", how Russell proved logically that a table is
possibly not a table (2).
Therefore, if you want to learn and understand Vinoba's thoughts, it is very
necessary to understand that he was a firm believer in Brahman.
He explains this axiom in a simple way. We learn Geometry or Science (metry)
of God (land or world). The first definition that is taught in Euclid's Geometry is
that of a point. It has existence but no magnitude. It means that a point has no
length, breadth or depth. If that is so, how can you "see" it? How can you
"imagine" it? If you cannot imagine it, then how can you say that it "is"? But you
start with an assumption of its existence. You start with its existence as a
reality. The point moving in a direction is a line; a straight line is the shortest
distance between two points. The intersecting lines, angles, triangle, rectangle
and the whole of geometry, engineering and designing are all based on this
definition of a point. Vinoba says that for him Brahman is such a self-evident
truth. Because it "is".
I think, I have written enough for one letter.
With love,
Yours,
L. N. Godbole
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My Dear Pranav

02. In Search of Meaning

11th February, 1990
My dear Pranav,
Did you get my first letter? I continue with the same thoughts. Brahman (it)
Exists (is). Vinoba was a firm believer in spirituality (adhyatma) or Science of
understanding brahman. He believed that Religion and Politics were outdated.
The future lies with Science and Spirituality.
All of us are children of Light. We are a part of brahman. This self Atman and
Brahman or Parmatman Advaita or non-duality. But who am "I"? What am "I" in
all this?
Vinoba left his home at the age of 16 when he was in the second year of
college. He was studying at Baroda, when he left for Varanasi in the north. His
basic desire was to learn and understand what Brahman is (Atha to
brahmajignysa). He wanted an answer to who am I?
He clearly knew that a man is not his clothes. A man is not his hands, legs or
even the sum total of the parts of his body. A man is not just his body. This is
called Dehabhava You must know that you are something different and better
than your body. Then you see how you are related to others. But such ideas or
thoughts are like seeds. "I discover many a time that thoughts keep on
developing in deep sleep. Seed that is covered with soil appears to have been
lost, but it continues to develop underground. It seems this is a similar
process." (1) How are you related to the total? How are you related to brahman?
Vinoba's life was a constant search for the truth about this self (atman) and the
Supreme being (brahman). All his actions and thoughts were based on this basic
mind-set.
Pranav, you may find this rather tough. Most people will not accept the
brotherhood of human beings unless they accept the fatherhood of God
(brahman) (2). But let me tell you that it will be increasingly clear as you grow
and think. Take your name, for example; Pranav or Aum is the original
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My Dear Pranav

expression of brahman. It is called the first Mantra. It is a symbolic expression

common to all religions born in India. All our prayers and religious ceremonies
start with aum.
It is the beginning of the Vedas. It has three different syllables. A, U and M.
The beginning and end of the Sanskrit (Nagari) vowels is A and M, (Ah). The
Vedas consist of all alphabets (Aaksharas) and each alphabet is a Mantra. If you
make words out of them it is your commentary on them. It is not original.
Akshara (letter) is that which does not diminish. Aksharas are original. Words
and sentences are commentaries or interpretations given by others (3). So how
do you propose to put meaning into these three syllables? It is upto you. Your
parents have given the mantra to you. You have to search for its meanings.
That reminds me of a beautiful story which Vinoba narrated in his early
writings. You do use a dictionary when you come across a difficult word. Don't
you? What does a dictionary give to you? Does it give meaning? No. It gives
another word which is possibly simpler or better known. It gives a synonym.
Vinoba said that in Sanskrit the word for horse is ashva. What is the meaning
of ashva? No, not a horse. The meaning is grazing or running a race. What
you get in a dictionary is a similar word. You don't get meaning in a
dictionary. You have to search for it in life. You have to search for it in
living. This is the beginning of education or learning.
In Sanskrit, there is no direct word for teaching. The right word is
"learning". The teacher makes learning possible. The meaning of a word is to
be learned by you. It is to be searched for in real life. We use a lot of words,
but we do not always understand them. We do not experience them. And
unless we experience them they do not become a part of our understanding
or knowledge. Take the simple word fear. Unless you see something fearful or
a car passes very near you and your hairs stand on their ends you do not
understand what fear is. Otherwise you will go on using more and more words,
but not more full meaning. Understanding a meaning alone changes you. You
will not change. You will not grow. You will only use more words.

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My Dear Pranav

Let me end this letter with a small story. Vinoba says Prajapati (creator of the
world) gave a mantra, "da". Devas interpreted it as "daman", to rule. Asuras
interpreted it as "daya", compassion. Manushyas interpreted it as "daan", giving
(4). Each one is right according to his light. No one is wrong. This is the beauty
of our great Hindu Tradition. There is no one correct answer. All answers have
an equal right to exist. All of them have equal justification. There need not be
any conflict about the "right" meaning.
With love,
Yours,
L. N. Godbole

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03. Learning : The change in ourselves

18th February,1990
My dear Pranav,
I wrote two letters to you which were perhaps difficult in their arguments, but I
could not help it. Now, I believe, this one will be pretty simple. Once you climb
the hill top, the entire scene is beautiful and simple.
Vinoba has given us so many ideas about education. The first and the most
important is an idea from the Upanishads. It is "Aum Purnat Purna
Mudicyate." When you learn, you grow from fullness to fullness. It sounds
silly. But that is the beauty of Hindu thought. If I tell you that you grow from
the incomplete to the complete, you find it easy to understand, but you also
grow from the complete to the complete (1).
Let us look at it this way. You are a young child. But are you not complete? Last
year also you were complete. Your mother is also complete. Your grandfather is
also complete. Next year you will be a taller or a bigger boy. Still, you are
complete today and you will remain complete next year. But you will be more
complete. Your growth will be from smaller complete to the larger complete,
but you will be complete at both times. You will not grow from the incomplete
to the complete, but from the complete to the complete.
Take another instance. Draw a small circle on a paper with your compass. Put it
under a looking glass. It looks bigger, but it is the same circle. You see a bigger
and clearer circle. But the circle remains the same. You only see it better.
Education or learning does the same trick. The world, things and people are
the same around us. But we see them better, we look at them better. We
know them better. The reality is the same but we become better. Learning
changes us. It does not change things. That is what school should do to you.
In fact, the English word educate comes from its root "educare", which means
"to draw out". The school or a teacher draws out from you. The things are
already in you. Education or learning draws more and more out of you.
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That is what a good teacher does. In the Vedas, the teacher is called "gatu vit".
He is the path finder, he shows you the way, he breaks the path and shows you
the way, he cannot walk for you. You have to do the walking. Your mother can
cook for you, she cannot eat for you. You yourself have to eat. If you want to
be strong and healthy you have to eat good food, you have to eat regularly and
you have to take exercise. By seeing TV or pictures or reading you cannot
develop a good body. You have to do something for it.
The teacher is like a signpost or finger post which tells you where that road will
take you. But it cannot do the walking for you. You have to do that yourself.
According to Vinoba, learning is a part of living. Learning is not different from
living. When you eat, you are learning. When your mother cooks food she is
using chemistry. How is water boiled? What happens when you boil water? How
is the steam created? What happens if you touch a hot pot? How is dahi (curd)
prepared? All this is called chemistry. Start looking at it that way, then it is not
learning, it is no more trouble. It becomes fun. Vinoba's idea was that learning
means living.
How about finding the meaning of the word sweet by eating some jilebi? That's
it. Please keep some sweets for me to understand the meaning of the word
"sweet".
With love,
Yours,
L. N. Godbole

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04. Education: Ever eternal, ever changing

25th February, 1990
My dear Pranav,
Vinoba was basically a teacher. In Sanskrit, the word for teacher is Acharya. He
was therefore called Acharya Vinoba Bhave. Do you know what acharya means?
A similar word for it is one-who-acts. If he teaches goodness, he acts like a
good person. You must act as you preach. The Hindu concept of learning is to
sit with someone (up/ni/sad) who has acted on his knowledge. Vinoba was truly
an acharya. Whatever he preached he practised.
There are two stories about this way (1). Vinoba was considered a great
follower of Mahatma Gandhi, who used to stay in Mani Bhavan on Laburnum
Road in Bombay. Vinoba's disciples too had their office at Mani Bhavan. They
had all their books and furniture in that house. Once, the trustees of Mani
Bhavan asked Vinoba's disciples to vacate the office. They went to Vinoba,
requesting him to talk to the trustees so that they may not have to vacate the
office. They said, "We have used Mani Bhavan as our office and now they have
given us notice to vacate. If you talk to them they will allow us to stay." Vinoba
told his disciples, "Go now and give notice to the trustees that you are vacating
their office one day earlier than their date." The disciples said, "But, Baba, we
have a lot of furniture. Where can we put it?" He said, "Give it to Mani Bhavan
as a gift. You have taken help from Mani Bhavan all these years. Now you can
give help to it." One fellow said," But, Baba, we have so many books. What do
we do with them?" Go to all the neighbouring houses and distribute them. It will
be Vichar Prasar." (dissemination of thoughts).
Vichar Prasar is the main theme or action of Vinoba's life. I will speak about it
quite often in the future. But the disciples persisted. They said," Then where
will we have our meetings?" Baba said, In the great city of Bombay, don't you
have a garden where you can meet?" He then preached that we should not have
any attachment to property. This was his "action."

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My Dear Pranav

His other continuing theme was that one must grow continuously. One must
change. Gandhiji wanted the education system to be changed and called it Nayi
Talim (New Education). Vinoba practised that idea in reality. He used to call
it Nitya Nayi Talim (Continuous New Education). This continuous change,
grappling with new ideas, experimenting with new ways, continuous change
through spreading of thoughts (Vichar Prasar) was Vinoba's way of life. He
evolved persistently every day. He used to compare life with the Ganga. The
Ganga is permanent but the molecules of water you see every moment are
new. The Ganga is thus eternal as well as changing.
Here is another story about Vinoba (2). He once asked Meera and Arun, (two
ashramites): "Have you seen Mahatma Gandhi's room at Sevagram (at Wardha)?"
They obviously had seen it. Wardha is just 8 kilometers from Pavnar. "Have you
seen the things Bapu used to use?" They are preserved. "Yes, Baba." "Did you
see a tree next to the room?" "Yes." Then Meera and Arun realized what Vinoba
was driving at. The chappal (slippers), the charkha (spinning wheel) and the
other things which Gandhiji used to have remained unchanged. They are today
as they were when Gandhiji was alive. But the tree has grown. It has become a
big tree. Because it continued growing every day.
Pranav, that is what you should do. Grow every day.
Vinoba wanted Gandhiji's thoughts to grow and not become static.
With love,
Yours,
L. N. Godbole

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05. Talks of Vinoba

4th March, 1990
My dear Pranav,
I was happy to learn from your grandpa that you read my letters with interest.
You wanted to talk to me rather than phone or write to me. I like that. Seeing
is believing. A lot more can be said face to face. You will be surprised to know
that Vinoba has written very few books but he has given hundreds of talks and
that all his books are really compilations of his talks. The style, therefore is
more direct, which can be understood by villagers with whom he had his talks
face to face in all parts of India.
Another important point about Vinoba is that he always thought and expressed
himself in Marathi or Hindi. You will find quotations from Jnaneshwar,
Tukaram, Eknath and Ramdas in his speeches. They were all saint poets from
Maharashtra. He also quotes from Kabir, Mirabai, Tulsidas, Thiruvalluvar, Andal,
Mahadevi Akka, Chaitanya Mahaprabhu, Narsi Mehta and other Bhakti poets
from all over India. Besides Marathi, he was well-versed in Sanskrit, Hindi,
Gujarati, Tamil, Bengali, Oriya, Kannada, Malayalam, English, French, Arabic,
German and dozens of Indian languages. He did his best to read all religious
texts in their original languages. He published books on the essence of the
Bible, the Quran, Dhammapada, Gurubodh, Tao, and Manusmriti. His abiding
love and mastery however was the Gita, the Upanisads and the Vedas.
According to Vinoba, the people who influenced him most were Sankaracharya,
Jnaneshwar, Mahatma Gandhi and his own mother. He translated the Gita into
Marathi. It is called Gitai or Mother in Gita. He wrote it for his mother, as she
did not understand Sanskrit. Gitai is the most simple and beautiful rendering of
the Gita in the same meter in Marathi. It is considered a masterpiece in content
as well as style. Vinoba's talks on the Gita are rated very high in the tradition of
Sankarbhashya (Sankaracharya), Jnaneshwar (Jnaneshwar) and Gitarahasya
(Lokmanya Tilak). The Gita was his life breath.

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Vinoba has gifted us with one beautiful thought by way of a simile. What is
swas (breathing) in individual life is viswas (trust) in social life. Without trust in
each other we cannot live together or even sleep. We will be worried about
safety. Do you not see prime ministers and others surrounded by body-guards?
But you have totrust the body-guards. They can also kill, as they did in the case
of Indira Gandhi. Social life is impossible without trust, Real beauty, of course,
lies in the short pithy sentence where swas and viswas rhyme beautifully. It is
not possible to translate it into English.
Vinoba's speeches and writings are full of such pithy sentences. The more you
think about them, the more meaningful you find them. That is the Upanisidic
style. The risis stated the sutra or the precise word or mantra. You have to
think over it again and again. You find newer meaning everytime. That is the
way you keep yourself changing continuously. Sutra or the thread of truth is
permanent; each generation, each individual has to find newer and newer
meanings. This was the open-ended Hindu style of thought. You will find it
exciting, Pranav, once you start reading more and more about it.
With love,
Yours,
L. N. Godbole

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06. Add emotions into your thoughts

11th March, 1990
My dear Pranav,
Vinoba had his own way with words. Whatever work we do we must put our
emotions into it. Otherwise, it becomes drudgery. He explains it this way. A
currency note is a piece of paper, when you invest it, stamp it with the
emblem, it becomes valuable. We must invest or stamp our emotions in our
work to make it valuable (1).
What is an idol? It is a piece of stone or wood or metal. By putting my emotions
into its sculpting, I make it an idol of God. I have made a piece of stone into
God. Stone can be broken, but how can you break my emotion? That is the
beauty of Idol worship. The moment I remove my emotions from the idol, it
becomes again a piece of stone, metal or wood.
Whatever we do, we must do with feeling. If you give wages, you take the
work and pay the money. It is an exchange. But if you give dakshina
(offering), it has to be given with water as required by custom. Your action or
work must also be made moist or tender with your emotions. Then alone it
becomes an offering. It becomes more than just giving.
An approach, attitude or emotion towards your work makes all the difference,
Vinoba explains it still further. Two people go to the bank of the river Ganga.
The water of Ganga is H2O for one person. He takes a bath and cleans his body;
he obtains from that bath only physical cleanliness. The other person while
taking a bath in the same river imagines that this Ganga was born at the feet of
Vishnu, passed through the hair of Siva hundreds of risis and munis have taken
bath in it for hundreds of years. Many great events have taken place on its
banks. I am bathing in such water of Ganga (which is only H2O for the other
person). The other person not only gets cleaned physically but he reaches a
higher level of thinking. He takes a bath along with this emotional cleansing.
His mind also gets clean with his body. The same action gives different benefits

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to different people. This way, even a dirty bull takes a bath in the Ganga and
gets an H2O benefit of physical cleaning, but he cannot get this higher
satisfaction.
Vinoba thereafter says that when someone wears khadi, he not only satisfies his
physical need of covering his body, but also keeps the home fires burning in
many a poor weavers' houses. He helps them eat at least once a day. He wears
enough khadi cloth with this emotional involvement. A woman who offers water
to tulsi before eating is joining herself to the total living creation in the world.
By her action she becomes aware of the ecosystem around her.
Vinoba explains a lot of rituals in this way and invests them with a deeper
meaning. You can find more in such things when you think about them. This is
the beauty of the sutras in Hindu thought.
As a Hindu, you are not bound by a book or a word. You can interpret words in
your own way. That is why ideas have always remained totally free in India.
Different philosophies and ideas have flourished together. All of them are right,
from one view point or another.
With love,
Yours,
L. N. Godbole

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07. Education and Spirituality : Development with direction

18th March, 1990
My dear Pranav,
Many people have wrong impressions about Gandhian thought. Vinoba
expressed all his ideas in the local idiom. The common man in India understood
it very easily. But the English-educated have problem in understanding it.
Vinoba was a true son of the soil. His roots were deep in the Vedas, the
Ramayan and the Mahabharata. He had studied the bhakti poets from all over
India. To a common Indian villager he could relate easily, having no barriers.
We who learn in English have to make special efforts to understand him
because our connection with this land is rather limited.
People felt that Vinoba was against modern science. In fact, he declared from
time to time that the modern age would be the age of Science and Spirituality,
since Religion and Politics had become outdated. He also said that Science and
Technology are like an engine; taking you anywhere with speed. But they
cannot decide the direction. The steering wheel has to be of Spirituality
(Adhyatma). Without it, scientific power would become a power for mutual
destruction. Many other thinkers of the West such as Arthur Koestler, have
expressed the same fear. Koestler even provides world history with a new
calendar. 6th August, 1945 is the crucial date when the Atom Bomb was
dropped on Hiroshima and Nagasaki in Japan at the end of the Second World
War. Since then, man has become capable of destroying the human race out of
existence (1). Koestler takes that date as the starting point of a new calendar.
Vinoba used to say that in Spirituality we must read the oldest scripture such as
the Rgveda. And in Science we must read the latest book. He used to keep
himself well informed till 1972. After that, he gave up reading books. He had
poor eye-sight and still poorer hearing. He was hit on the ear by those at a
temple in Baidyanath in Bihar. They wanted him to visit the temple but not

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with his Harijan disciples. He refused and was very badly hit on the ear by
these temple priests.
Some people asked him on 24th March, 1956 at Vishakhapattanam in Andhra
Pradesh whether he wanted to spread electrification in the villages. They
thought that as a Gandhian he would have objection to electric power. He
replied very simply: "I want even atomic energy for villages. But I am more
keen on knowing to whom this power will be supplied. Would it go to the
poorest man? Atomic power would first go to cities, then to villages and then to
richer villagers, who can pay for it. The poor people would not get it as they
need it for lighting. The government would give preference for productive use
first."
Vinoba wanted Atomic energy to reach like solar power (sunlight). It reaches
first to those who have no roof or no doors to their huts. It warms those first
who have no clothes to wear. Vinoba said he wanted atomic power to reach like
solar power, which reaches first to those who need it most. We want power
generated by the progress of Science. But it must reach the needy man first
even though he is the poorest. Increasing the average supply of energy is not
enough; the poorest must get it. (2).
With love,
Yours,
L. N. Godbole

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08. People's Power

25th March, 1990
My dear Pranav,
Vinoba always expressed himself with mathematical precision. He believed in
People's power and not in Government power. He created a beautiful simile
about this, when he said that Government is like a zero. It has no value by
itself. Put it ahead of the people and it acquires power. Put it after 1,2,3 it
gets a power. The real value is that of 1,2,3 or of people. If a government is
supported by people, it is powerful; remove the peoples' support and it
disappears (1). Vinoba said this on 17th November, 1956 at Palani in Tamilnadu.
We saw the reality of it on TV in November, 1989. We saw it in East Germany,
Romania, Czechoslovakia. We saw it in action 33 years after he had made his
statement about the relation between Government and the People.
Vinoba said that in a democracy the people are power. The Government has no
power independent of its people. How did it come about? Vinoba said that it
was the result of the thoughts planted in the minds of the people for
generations. Those thoughts were expressed in action. Vinoba's basic message
was the need to spread good thoughts. He called it Vichar Prasar
(dissemination of thoughts).
Vinoba provided many examples to support his conviction about the relation
between the Government and the people. Who changed the society in their
own times? Were they kings? Were they the Government? No! they were
thinkers. They were promoters of thoughts. Jean Jaques Rousseau and Voltaire
laid the idea-base for the French Revolution of 1789. Karl Marx offered the
thoughts for the Russian Revolution of 1917 and the Chinese Revolution of 1948.
Gandhiji's ideas of non-violent non-cooperation moved the masses, and
Independent India in 1947.
People remember the Buddha and Mahavira but nobody remembers the kings
who ruled at that time. So too we remember Kabir and Tulsidas in North India;

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Chaitanya Mahaprabhoo, Ramkrishna Paramhansa and Ravindranath Thakur in

Bengal;

Sankaracharya,

Ramanuja,

Manikawachkar

and

Nammalvar

in

Tamilnadu. The Chola, Pandya or Pallava kingdoms are in history books, but
these great men remain alive in the lives of the common people through their
ideas.
It is the people's power which Shri Krishna used to protect the villagers of
Mathura. When there was a deluge of rain, Lord Ktishna taught self-help to the
people of Mathura and saved them from it. He joined everyone in that task. He
asked them to give him a hand in the task. Each one was asked to help. The old
and the young, men and women everyone joined him and they achieved a
miracle. Miracles can happen with the People's power. Lord Krishna planted the
idea of self-help and self-reliance which moved the people to action. Legend
made it into a physical miracle. The story in the Mahabharata is that Krishna
lifted the Govardhana mountain to save the people of Mathura.
Such is the power of thought. Ideas must be broadcast, they must be spread to
the people. They must be deep casted in their minds. They sprout often in the
most unlikely places. Such is their power. They take wings. Incidentally, Vinoba
left his home for Varanasi on 25th March, 1916 and started the Brahmavidhya
Mandir, an ashram for women who sought spiritual knowledge as a group, at
Pavnar on 25th March, 1957. Today is 33rd anniversary of that institution.
With love,
Yours,
L. N. Godbole

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09. Change in 'I' is the change in 'We'

1st April, 1990
My dear Pranav,
In one of his articles Vinoba has described a very interesting story from the
Vedas. There were ten travelers passing through a dense forest. They were
naturally worried about their safety. They decided that since they were all
walking through the forest they should keep track of their number: Ten. Each
one started counting and found that there were nine people. All tried their
hand and came to the same conclusion "Nine". They got terribly worried. Where
did they lode one of them?
After a great deal of argument they realized that the missing number was "I".
Each one of them had counted the others and had forgotten to count himself!
That was why all the ten of them had by one voice decided that they were only
nine, and that one of them was missing (1).
Don't we behave in the same way? We always say, we must have clean homes,
clean rooms, clean schools, clean streets and a clean city. We should do this
and we should do that. But things remain as they are. Why?
The reason according to Vinoba is simple: "We" is the plural of "I". If "I" count
myself out, "We" are out. We will do what I start. Many "I"s will have to come
together to become "We". But who should start? "I". Vinoba pointed out that
in the Vedas there is a sentence Sva tantrah Kasta. "Sva" the self alone is
"tantra" capable of being Karta (doer). I alone am free, that is, self-capable.
Everything should start with me. And I should start things. All good things are
started by someone "I". What "I" start, "We" complete.
Vinoba then proceeds to say that lots of people say there are no people
available for social work, because they count themselves out, and then expect
things to happen! See the world in yourself. "Sva-roop" is the "Visva-roop".

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Changing oneself, starting with oneself is in our hands. Without bothering

whether others will follow you or not start a good thing which you think is
right. Leave the rest to God. He will take care of it. You are like a centre point
of a circle. The people, the world is like the circumference of a circle. You
have to keep control over the centre point, which alone is in your hands. The
world will then remain within sight and control.
What I will not do, we will not do. If I want a change in "we", it must start with
me. Because "we" is the plural of "I".
I shall be telling you many such stories which will bring home Vinoba's points.
Hope you like them.
With love,
Yours,
L. N. Godbole

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10. The greatest Democracy : Unity in Diversity

8th April, 1990
My dear Pranav,
We are living in the greatest democracy of the world. Many people call it the
largest democracy in the world. They say this with a dig. They think we are the
largest only in numbers. This obviously is a fact, which no one can deny. The
total number of voters in India is equal to the total number of voters of West
European and North American countries together. 500 million voters was our
count in November, 1989.
Still I call our democracy the greatest. Why? Our country is full of different
languages, religions, methods of worship, dresses and people. We are full of
plurality. We are full of diversity. But somewhere deep down we are all one.
There is this unity, Vinoba says, because Vedanta is the basis of our philosophy.
When the Constitution of India was being discussed in 1947, our founding
fathers decided on adult franchise, meaning one-man one-vote. It looks very
common today. But there are many countries in the world where people have
no voting rights at all. Even in England till 90 years ago there was no voting
right for women. Many European countries gave the voting right to women
much later. But the farmers of the Indian Constitution started with this idea.
Many people still believe that only the educated should have the right to vote.
This idea of adult franchise is based on the concept of equality amongst people.
Equality is an ethical concept. It is not a fact. Different people have different
capacities even different heights, weights, physical and mental strengths,
educational qualifications, ownership of things, ways, form of worships,
languages and so on. Such differences are innumerable. They are all facts. Then
why should they have equal voting power? This question cannot be logically
answered. Inequality is a fact but equality is an ethical concept.
This idea came to our leaders through their Western education. How could
Pandit Nehru and his servant have the same right to decide about his
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government? How could they have equal voting rights? When this question was
raised before Vinoba, he gave a beautiful answer. He spoke of Pandit Nehru as
a great adhyatmic, who knew that his soul (atman) and that of his servant's
were equal and hence he insisted on equal voting rights. This is easily
understood by the common villager in India, better than the sophisticated
history and development of ideas on adult franchise in Europe.
Vinoba's genius lay in connecting modern thoughts and ideas to age-old
traditions of Vedanta and Adhyatma in our country. That is why, Pranav, people
find tele-serials of the Ramayan and the Mahabharat gripping and relevant
today. Everyone knows the epics already, but they do not want to miss a single
episode! There is no suspense, but there is a great desire to follow our epics
year after year. If you want to understand India, you must seek your roots in all
these sources.
With love,
Yours,
L. N. Godbole

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11. The person of Ideas

15th April, 1990
My dear Pranav,
Vinoba did not claim to be a philosopher. In fact, he said, "I am a retail dealer"
(1). He took ideas from all the great sages, and other religious thinkers and
presented in simple language to us.
His basic contribution lies in Samanvaya (reconciliation). He has summarized
many religious texts, selected ideas from each of them and presented them to
our people, indicating their similarity (param samya).
He believed in ekam sat (Truth is One). he "sees" that all these numerous paths
lead to one goal. That one is GOD, Brahman. Truth or ultimate reality. In fact,
he composed a sarvadharma prarthana, wherein he has compiled the various
names which various religions have given to their highest goals.
It is called "Nam Mala". It is a common prayer in all the ashrams of Vinoba. It is
also a recommended song in many schools of Maharashtra.
Sankaracharya was Vinoba's first motivator. He learnt his logical tools and
intellectual arguments from Sankaracharya (Truth). His compassion (Prem and
Karuna) he has taken from Jnaneshwar and Tulsidas.
He was greatly inspired by the transparent sincerity of Mahatma Gandhi.
Gandhi and Vinoba were almost like father and son. Mahatma Gandhi rated him
high, and whenever he had any philosophical or practical problems, he would
refer them to Vinoba. From 1916 to 1948, except as the first individual
satyagrahi in 1940, Vinoba remained studying and teaching in his ashram. He
developed the Gandhian ideas of ahimsa, satya, khadi and trusteeship with his
impeccable logic. He provided the intellectual base to all Gandhian ideas. From
1948 to 1970, he practised them through Bhoodan, Gramadan, Sampattidan and
Trusteeship. The last twelve years he devoted to adhyatma and goraksha
(protection of the cow).

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Vinoba was a walking university. All these ideas evolved in his mind in the
course of his work. They grew with him. This is the most important period of his
life. He gave three talks a day and traveled for 14 years on foot to all parts of
India. In this, he followed his first guru, Sankaracharya. His perception of
village India was thus based on actual contact and observation. He saw a unity
in the diversity of India with his own eyes, and experienced it. No other Indian
has matched that feat so far.
Still, he never claimed the total view of a philosopher. The beauty of Indian
philosophy is that it is called 'perception' or 'darsana'. It is never claimed as
the whole Truth. Each one of us has to perceive this truth for himself or
herself. No one gives you, a blue-print of it. It is always evolving and you have
to explore for yourself. "Who am I?" is the question.
No Indian philosopher therefore claims any new philosophy or thought
construct. He interprets the old texts and puts forward his viewpoint or
darsana. Vinoba follows the same path. His emphasis is, therefore, on ideas. He
rejects blueprints or institutions. He treats them as traps or obstacles.
With love,
Yours,
L. N. Godbole

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12. 'And also' - Duties and Philosophy

22nd April, 1990
My dear Pranav,
Vinoba's capacity to put his thoughts in a few words was something remarkable.
All his arguments are so gentle and persuasive that it is difficult to forget them.
His interpretation of Indian thought is summarised by him in two words. He
calls them "and also". In the original Hindi, it is actually one word, "bhi".
Vinoba explains it in his "Talks on the Gita" (1) with a story of Pundalika.
Pundalika was a great devotee of Pandurang at Pandharpur in Maharashtra.
Amongst The Vaishnavite temples in India, Pandharpur occupies a position
similar to Tirupati in Andhra Pradesh. Pundalik looked after his parents and
served them with equally great devotion. Being pleased with such service, Lord
Pandurang came running to greet and bless him. But Pundalik would not be
beguiled by Pandurang and refused to give up his duty of service to his parents.
Serving his old father and mother was for him, worship of GOD, true bhakti. He
said to God, "Lord, you have come yourself to bless me with this vision. This I
understand. But I believe in the doctrine of AND ALSO. I cannot accept that you
alone are God. To me you are God, and my parents too are God. Since I am
engaged in their services, I am unable to give you my attention immediately.
Please forgive me."
So he pushed towards Lord Pandurang a brick for him to stand on and became
absorbed again in his service to his parents. Legend has it that Lord Pandurang
is standing on that brick since then for ages for his devotee to be free.
Tukaram, a great saint poet of Maharashtra has taken up this example in one of
his abhangs:
"What mad love is this, that kept
Vitthal waiting;
What bravery to push a brick
for Him to stand on."

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Vinoba says that the inclusive principle of AND ALSO enlarges your mind. It
allows you to continue your duty (svadharma) but does not exclude other
responsibilities. A man never falls into the tangle of conflicting philosophies,
nor does he abandon his own principle (svadharma). He does not raise
controversies like those Gita talks of "naanyadastiti vaadinah." "Those who say
that nothing else is" and "only this exists-there is no other". On the other hand,
Pundalika had a humble but firm attitude. "This is true. And that too is true.
But for me, this is true."
In Hindi, "bhi" means AND ALSO". Once you accept that there are other ways of
looking at things, you become a pluralist. You become inclusive. You have
space for others also.
Vinoba, therefore, once suggested that in making India one nation we need not
insist on one language. We can have Devnagari as the common script for all
Indian languages. And this common script should be used along with the
existing scripts. Its utility and use will make it easier for people to accept the
common script. It would also be one more bond bringing all Indians together.
Such is the interpretation of the words AND ALSO. It is basic for any pluralist
system like democracy.
With love,
Yours,
L. N. Godbole

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13. The modern side of 'Bhakti'

29th April, 1990
My dear Pranav,
Vinoba connected the old spiritual traditions like bhakti to modern times. This
approach of finding out similarities and common bonds was one of his lifelong
missions. He found in the Gita this idea fulfilled. He called it "abhidheyam
param samyam." to see the ultimate equality in everything as the message of
Brahman.
When Dharmaraja reached at last the gates of heaven, there was only a dog
with him. Bhima, Arjuna and the others had fallen by the way side. He was told
at the gate: "You can come in, but the dog is not allowed to enter." Dharmaraja
replied, "If my dog cannot enter, neither will I." One who performs devoted
service, even if only a dog, is superior to those who are always thinking of
themselves. The dog proved its superiority over Bhim and Arjuna, who could
not make it to the gates of heaven. No matter what sort of a person one is, if
one goes into the presence of God, one becomes worthy of honour. No matter
what sort of wood is thrown into the fire, it will glow. Bhakti is the wonderful
means for attaining Him.
Those who plead, at a khadi exhibition, to the people to come in, say, "Do
come in and have a look. Look at the fine texture, the bright colours, the
beautiful patterns." Khadi provides work for millions who will otherwise have to
go to sleep on empty stomachs. This message of God reaches the people once
they enter Khadi exhibitions. This Bhakti for the common good illuminates the
minds of people. They get connected to the community around them.
Vinoba commends such an attitude in a bhakta (1). He has said, he was once
traveling in a train, passing over a bridge across the Jamuna. A passenger
sitting next to him flung with great enthusiasm a coin into the river. There was
a rationalist in the compartment who observed, "The country is povertystricken and on the top of that there are people who throw coins out of

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carriage windows." "You have not understood why he does it." I said, "The
bhavana, the mental attitude with which he threw the coin is worth at least
two or three such coins, is it not? If the money was given for some good cause,
it would, no doubt, have been better. But then he was moved to do this
because of the feeling that this is not a mere river, but the Lord's compassion
flowing before us. Is there any room for this feeling in your economics?"
When his eyes saw one of his country's rivers, his heart melted. If you can
assess in terms of money the value of this feeling, then I shall know how to
estimate your patriotism.
Does love of country mean mere bread? If on seeing one of the great rivers of
our country, the idea awakens in one's mind that one should immerse all of
one's possessions in it, and dedicate them to it, how great is that love? In your
creation, has the Lord a place? The river is a combination of hydrogen and
Oxygen. The sun is a kind of big glass-lamp. One should therefore bow low
before a loaf of bread? It is a kind of white earth. Why does your mouth water
at the sight of it?
Here is the big bright sun just risen, here is the beautiful river flowing past - if
you do not see God in them, where can you see Him? Wordsworth laments:
The Rainbow comes and goes,
And lovely is the Rose,
The sunshine is a glorious birth,
But yet know, wherever I go,
That there hath, past away a glory from the earth."
It is the attitude of mind towards things that makes all the difference.
With love,
Yours,
L. N. Godbole

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14. Bhakti, Gyan and Seva

6th May, 1990
My dear Pranav,
Vinoba's pravachans used to be with all kinds of people. Once he was asked a
question. Bhakti of God assumes that God and Bhakta are a duality. They are
two (Dwaita). How can he then equate Jnana (knowledge of the ultimate
reality) and Bhakti (devotion to the ultimate reality as one) in Adwaita?
Jnanadeva says: "Only know Vitthal. This is bhakti, this is jnana." Bhakti and
jnana are two names for the same thing. Knowing the Lord and loving Him are
not two different things.
An act performed through love is very different from an ordinary act. As the son
comes home tired from the field, the mother looks at him with natural love,
and says, "You are tired, my child." Look, how much power there is in this small
action. Weave all the actions of your life with the warp and woof of bhakti and
jnana. This is what is called Purushottama-Yoga.
Vinoba said, "The Vedas are not hidden in the Samhitas (collection of Mantras)
or in your books and treatises. They pervade the whole universe. Shakespeare
speaks of:
Tongues in trees, books in running brooks, sermons in stones....
The idea is that the Vedas are neither in Sanskrit nor in the samhitas, but in all
creation. When we say, prabhate karadarsanam, all the Vedas are in that palm,
and they say, "serve." Consider whether your hands worked yesterday,
whether they are fit to work again today and whether they carry the marks
of service. When the hands are worn out with service, then the destiny that
Brahma ordained for you becomes clear. This is the meaning of looking at
one's palm in the morning. Where are the Vedas? They are in your hands. I am
the Vedas living and awake.

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The truth is that the essence of the Vedas is in our hands. We have to build our
lives on the foundation of service, love and knowledge. This is what is meant by
saying that the Vedas are in our hands. (1)
This is how Vinoba combines love, knowledge and action as a trinity. He draws
this meaning out of Gita. Gita itself is considered the essence of all Vedanta (or
Upanisads).
Vinoba's commentary on the Gita is considered one of his more memorable
works. He gave these lectures on the Gita every Sunday in Dhule Jail, where he
was imprisoned by the British during 1932. They were recorded by Sane Guruji,
another major Marathi author, who was imprisoned in the same jail. They were
delivered to the inmates of the jail, who included dacoits, murderers, thieves
and other jail birds, along with political prisoners such as Vinoba and Sane
Guruji. He gave these lectures even to the women prisoners, where Vinoba, a
bramachari, was given a special permission by the jailor. The jail rules were
ignored and Vinoba delivered his Pravachans to all the prisoners in Dhule
Jail.(2)
With love,
Yours,
L. N. Godbole

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15. The Experimenter

13th May, 1990
My dear Pranav,
An interesting facet of Vinoba's life is his continuous growth. He was always
evolving, changing and becoming a better person.
He was an intelligent student. He was a voracious reader. He was a leader in
his student group. He developed his life with very simple living. The most
important

thing

about

him

was

that

he

remained

continuous

experimenter.
As a young boy he was influenced by the books of Veer Savarkar. The 1857 war
of Independence (which was called the Sepoys Mutiny by historians) and the life
of Mazzini (an Italian leader) were some of the books that he circulated
amongst his friends. They were all proscribed books
In 1916, instead of going to Bombay for his Intermediate University
Examination, he left for Varanasi. He was influenced hailed by the Bengali
revolutionaries. His ascetic mind which called him to the Himalayas. He went to
Varanasi, where he read Mahatma Gandhi's speech. He saw the unity of his
ascetic search and the revolutionary new approach of Gandhi in the political
field in 1916. That year marks the end of the first chapter in his life.
For the next thirty years he kept developing as a Vedic scholar, experimenter in
khadi, propagator of non-violent Satyagraha, working as a scavenger to end the
idea of untouchability attached to scavenging and a teacher who crystallized
the Gandhian idea of a New Education. He was a rather harsh, disciplined,
intensely intelligent, scholarly individual who was already recognized as an
interpreter of the Gita. He became an ideal satyagrahi in the mind of Gandhi.
He was therefore chosen as the First Individuals satyagrahi by Gandhi in 1940.

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Most of Vinoba's early ideas were already established after thinking and working
them over for thirty years. Thenceforth we come to the third and most creative
stage of his life.
Mahatma Gandhi died on 30th January, 1948. The political aim of independence
from Britain was achieved on 15th August, 1947. The political process of the
constitution making and governing was taken over by leaders such as Jawaharlal
Nehru, Sardar Patel, Rajaji and Dr. Rajendra Prasad. All of them had their
political training with Gandhi. The Sovereign Democratic, Republic of India was
established by the Constitution of 26th January, 1950.
But that was only the political part of Gandhi's Mission. Vinoba was not cut out
for it. He was attached to the rest of Mahatma's ideas. The political part was a
transient one. The eternal part of Gandhi was his belief in Truth, Non-violence
and Sarvodaya. The rational and logical base of these Gandhian beliefs was the
forte of Vinoba. They used to call him the spiritual heir of Mahatma Gandhi,
while Jawaharlal Nehru was called the political heir.
The lasting part of Gandhi's Mission grew through the person of Vinoba. That is
where he stood, head and shoulders above others. He had drunk at the
fountain-head of Indian thought. He had gone deep into the roots of India. He
struck his roots in the Upanisads, Vedas and the Gita. He traveled through
every part of India and imbibed it basic spiritual base. He knew English well,
but he was not westernized in any way. He remained till the end a true son of
the soil. (bhoomiputra).
More about it in my next letter.
With love,
Yours,
L. N. Godbole

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16. A True Son of the Soil

20th May, 1990
My dear Pranav,
Being a true son of the soil, Vinoba's perceptions of problems affecting India
were totally different from those of others who were modernized or
Westernized, the looked at India with the eyes of a westerner. British ideas,
the English language, and Western modes of thinking formed their base. Our
political system, laws, rules and administration were a legacy of the British
rule. They were in favour of continuity. We, in India, are largely continuing the
same ideas and the same mind-st even today.
Gandhi was a revolutionary. He wanted to change India but you cannot have
major changes unless you look at things with a like those of Gandhiji viewpoint. Vinoba's views were radically different from those of other Indian
leaders.
The first thing Vinoba wanted to change was Education. After all, education is
the basic industry which provides men for various social needs. Vinoba believed
that the education system devised by the British for their colonial aims should
be changed. He said that the first thing after Independence that the people and
the government of India should have done was to close all educational
institutions for a year.
All our educationists should have sat together and decided what kind of India
they wanted. Once that was decided, they should have decided on the kind of
educational system necessary for it. What kind of India do we want? It must
start with the kind of man-making education we provide. Being an adwaita
Vedanti, Vinoba wanted to start with "I". Who am I? 'We' Indians, is a plural of
'I'. I have written to you about this idea earlier. Do you remember it?
This basic stage was avoided. A lot of ad hoc experiments were made,
committees were appointed new ideas of education were tried out. But all of
them were mere amendments. They did bring about some changes. But the
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basic stem remained the same. A revolution needs a totally new perspective, a
new way of working. It never arrived. Successive generations of Indians since
1947 have come up from the same old colonial educational process. We are
today producing people for use in Western countries. There is very little for
local consumption. All is exported. We are seeing this all around us.
An awareness about our society, our people, our poor and unlettered and who
have not received any of the benefits of Independence. is totally missing from
the minds of our educated people. The education that we have in India makes
us more literate, more vocal, more skilled and more selfish. Where is the
consciousness about others who are less privileged? Each one wants all the cake
for himself. He does not bother about others. Then what was the purpose in
having a struggle for Independence.? Gandhiji's idea of Swaraj was not meant to
change from white rulers to brown rulers. That was the political part and a
small part of his Total Vision. And it is the Total Vision that moved millions to
participate in the freedom movement, which made Independence possible.
Vinoba wanted Swa-rajya (Self-Rule). He was not happy just with
Independence. That was only the first step. He wanted every individual to be
free and self-(Swa)-governed (rajya). This self-government is possible only
when an individual (atman)sees himself as a part of society or the universe
(Para-atman). Vinoba expounded this idea in his book "Swa-rajya Shastra",
published in 1942.
With love,
Yours,
L. N. Godbole

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17. Vinoba and Jayaprakash

27th May, 1990
My dear Pranav,
Vinoba's ideas are not well known outside India because of their essentially
Indian perspective. He was introduced to the West after Jaya Prakash (JP)
Narayan was attracted to his ideas in 1954.
JP was a Marxist educated in America. He had first-hand experience of poverty
in that country. When he came to India he was considered a confirmed Marxist.
Like many others of his generation, he believed that he had all the answers for
the problems facing India. He was drawn to Gandhiji and the freedom struggle.
He was a famous name in the Quit India Movement of 1942. JP continued his
search for truth. After his contact with Gandhi, JP started getting attracted to
the roots of India.
As a Marxist, JP knew that every individual must think about his fellow beings.
He must be committed to his community. He knew that this is necessary for the
social existence of man. But why should he be good? He had no answer to that
question. He was attracted to Gandhi. Being a firm believer in God, Gandhi had
all the reasons for being good. Vinoba with his rationality and reasoning, led
him to Adhyatma, and the ultimate reality perceived by many as God. J.P.
therefore offered himself as a Jeevan Daani (life time sacrifier of the self) in
1954.
JP had this to say about Vinoba. "Vinoba is not a politician nor a social
reformer or revolutionary. He is first and last man of GOD. Service of man is
to him nothing but an effort to unite with GOD. He endeavours every second
to bolt himself out, to make himself empty so that GOD may fill up and make
him His instrument." (1)
Because of Vinoba's absence of conditioning by western ideas, he could think of
Bhoodan (the Land Gift Programme). Vinoba is synonymous with bhoodan in
India. Actually, it was not an intellectually thought-out idea or hypothesis
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which was worked out in practice. It was perceived by Vinoba through an

incident in his life. In that sense it is truly a "scientific" discovery in the
Western sense of the term. Scientific theories are constructed out of observed
facts.
Bhoodan established Vinoba as an independent thinker who could arrive at new
solutions to the problems facing India in 1950s. We must be very clear about
the basic facts. All economics is based on the idea of economic man. He is
selfish and greedy. He tries to maximize his personal benefits. He believes that
society has a meaning for him only for his own benefit. His selfish ends,
benefits, are the only incentive which activates him to work. Why does a man
work? The economic answer is simple: To maximize his personal benefits. All
theories, perceptions and ideas of economics are based on this idea of an
Economic Man.
Vinoba challenges this basis rationally with his Vedantic perceptions, and is in a
position to offer new solutions. It is not surprising. From the focal point, the
circumference of a circle can be reached in 360 different degrees or radii on
the same plane. When you shift the starting angle, you can reach totally
different conclusions. That is what we call the difference of 180. Vinoba
challenged this basis, and therefore could "see" or perceive the idea of
bhoodan. I shall tell you about it in my next letter.
With love,
Yours,
L. N. Godbole

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18. Bhoodan-1
3rd June, 1990
My dear Pranav,
In 1951, a conference of Gandhian workers, who were not involved in any
politics and who belonged to the larger part of Total Revolution, called the
Sarvodaya Workers was held at Shivrampalli in Andhra Pradesh. Vinoba
attended that conference. He started from Sevagram in Maharashtra on March
7, 1951 on foot. In 30 days he walked 300 miles and reached Shivarampalli.
The Telangana region of Andhra Pradesh was then in turmoil. The communists
tried to have an armed resurrection like the Yenan in China. They were
creating panic in the minds of people by dacoity and murders. The Government
adopted methods of tit for tat - violence was met with violence, bullet for
bullet. People were terrorized by communists at night and police during day.
There was a cry for help.
On April 15, 1951, on the Ramnavami day, in his evening meeting at Hyderabad,
Vinoba said: All of us, you and I and every being, are indeed the forms of
Rama. If we abandon our egoism (I-ness) and reduce ourselves to zero, we
shall become one with Rama and could then function as instruments of the
Lord."
On the early morning of April 18, 1951 Vinoba reached Pochampalli on foot. The
village had a population of about three thousand. The Nalagonda District of
Telangana was regarded as the Head Quarters of the Communists. In the
previous two years, 20 to 22 murders had taken place there.
On reaching the village, Vinoba first went to the harijan (untouchables) colony.
He visited each house and saw the conditions personally. The Harijans said, "We
are very poor. We are jobless. If you give us some land, we could toil on it and
earn our bread." Vinoba asked, "How much land would you need?" They said, "
We are 40 families and it would be enough if we get 80 acres."

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Vinoba went into deep contemplation, as he could not see any way out. He
said, "I will talk to the Government authorities and try to get this land allotted
to you." But then it somehow occurred to him to ask the many villagers in front
of him; "Could some of you help these Harijan brethren? They are ready to work
hard on the land."
One of them, Ramachandra Reddy, stood up to say, "My father desired that half
of our 200 acres of land should be donated to a fitting person. For me, this is
the auspicious opportunity. Kindly accept this gift of a hundred acres of my
land."
This was the first spring of the Bhoodan Ganga, and the date was April 18,
1951. In the next thirteen years, 42,00,000 acres were gifted to Vinoba by
villagers from all parts of India. All the State Governments in India put
together, who confiscated by the law excess land beyond the ceiling limits,
could not match this figure even in the next thirty years.
With love,
Yours,
L. N. Godbole

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19. Bhoodan-2
10th June, 1990
My dear Pranav,
In my previous letter, I referred to the achievement of the land gifts movement
(bhoodan) and the efforts of the government. Many people have dismissed this
achievement of bhoodan by saying that only useless land was donated. But
possibly they do not know that under the law of land ceiling, the landlord
whose land is being confiscated has the choice to decide which part of his land
he will give. What kind of land will any "economic man" give when he is
threatened by confiscation? It is easy to reject the success of bhoodan because
it is a totally new way of looking at Man and his Motives. You have to be alive
and observant. Many new things are always happening around us but we close
our eyes and therefore do not see them. One thing is very clear; the idea of
communism never struck deep roots in rural India.
Vinoba had serious doubts about the real power of the state. He was not
against laws. He said, "I am not blocking legislation, on the contrary, the
work I am doing will make legislation much easier. I am creating a climate of
opinion in its favour. If I were to go further and declare that without making
laws, nothing can be done, I should have betrayed my Dharma. My Dharma
calls on me to believe that we can evoke such a spirit in the hearts of the
people, that without the aid of legislation and no matter what the law may say,
they themselves will distribute the land. Do mothers need a law to induce them
to nurse their babies? There is a power in the heart of man which enriches his
life, and that power is love. Man depends on love, he is born of love, he is
nourished by love and when the time comes for him to leave the world, he dies
content if he can see his dear ones around him at the last moment. If, in spite
of this experience of the power of love, we have not the courage to appeal to it
in the wider life of society, and go on demanding legislation instead, we shall
not be able to help our government in the way it expects of us by building up

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'people's power' (lok shakti); to build up a people's power which is different

from the power of the state (1).
Pranav, have you not seen this people's power recently in the Philippines, in
Eastern Europe and everywhere else? Vinoba talked about it in 1954. We saw it
after 35 years in 1989. If our Government, democratic as it is, decides to tackle
the land problem, it will do so by legislative authority. There is nothing wrong
in that, it is merely a different way of doing things. But governmental help of
this type will not nurture the power of the people, although it may increase
their prosperity. Our aim on the other hand is not merely that people should be
prosperous, it is that they should realize their power.
This is why Vinoba insisted on Lok Sakti (People's Power). He used to say,
"Government alone is like a Zero(0). People are like one. (1) If people are
behind Government, its power is raised to Ten. (10)" Did I not refer to this in
one of my earlier letters?
With love,
Yours,
L. N. Godbole

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20. Swarajya Sarvodaya

17th June, 1990
My dear Pranav,
The Sarvodaya Conference held at Chandil in Singhbhum distict of Bihar was a
major landmark in the life of Vinoba. There, for the first time, in a very cogent
manner, Vinoba expounded his ideas of the "Third Power", which is different
from the "Power of Violence" (Himsa Shakti) and the "Power of State" (Danda
Shakti). He called it "People's Power" (Loka Shakti). He delivered a major
speech on it at the Chandil Conference on 9th March, 1953 (1).
Vinoba firmly believed that his job was to awaken this people's power,
which is latent in every individual. Unless this latent power is unleashed,
real democracy will not prevail. People must be made strong. Unless the
people are strong and self-reliant, they really cannot control State Power.
Vinoba even went to the extent of saying that he was more afraid of "good"
government (Su-rajya) than "bad" government. The people fight the bad
government, and throw it out, as they did in India in 1947. But if a really good
government exists, it will make people crippled and dependent on it. Vinoba
saw a great danger in Surajya. After all, an individual is a reality which can be
seen, but groups, families, castes, religions, parties, countries, governments
etc, are all social constructs. His stress on this individuality is of cautious far
reaching importance. This individual's swarajya (self-government) is more
important than Su-rajya (good government) by others.
In Maharashtra, this idea is expressed in the following words:
Tyajet ekam Kulasyarthe,
Gramasyarthe Kulam tyajet,
Gramam Janapadasyarthe,
Atmarthe prithivim tyajet.
You should sacrifice an individual (ekam) for the family (kulam); the family for
the village (grama); the village for the state (janapada); but for self-realisation

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(amarthe) sacrifice the world (prithivi). This sequence and its climax are a very
major theoretical position in Hindu civilization.
Where the individual is so important, how does one awaken his social
consciousness of experience of power? Vinoba says that it is possible only
through the spread of thought (Vichar Prasar) and the discipline of thought
(Vichar Sasan).
"By discipline of thought, I mean that ideas should be clearly understood and
expounded. Nothing should be accepted without understanding the principles
involved. It should be a matter for regret when anyone accepted our ideas
without having understood them; we should be satisfied with explaining our
ideas without imposing our will on others. Some people say that the Sarvodaya
Samaj is a "loose organization." A loose organization would certainly be useless
and serve no purpose. The Sarvodaya Samaj is not a loose organization; it is not
an organization at all. It is a society based solely on ideas. We compel none to
carry them out without understanding them, and we will not obey anyone's
orders without first considering and approving them. We meet only to exchange
ideas. The Koran, in singing the praises of the saints, says that their work is
marked by mutual consultation. We too must devote ourselves to mutual
consultation and pooling of ideas. We should be happy when people refuse to
accept our ideas because they are not convinced; we should be very unhappy if
someone puts these ideas into practice without understanding them. It seems
to me that there is more strength in such an organization than in one which is
efficient, clear-cut and bound by regulation. I am not saying that a strictly
regulated legalistic organization has no power at all, but that its power is not
Siva-Sakti, it is not a power for good. It is because we wish to create Siva-Sakti
that we desire only the discipline of ideas."(3)
With love,
Yours,
L. N. Godbole

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21. On Institutions
24th June, 1990
My dear Pranav,
In my previous letter I gave you Vinoba's idea about an organization based on
ideas. This can be the freest possible 'organization' if at all it can be called an
organization. His pithy statement used to be arachana (non-organisation) is
rachana (organization).
"(O)ne aspect of our work is dissemination of ideas. From this point of view, I
can see why Lord Buddha established the Bhikshu Sangha and Sankaracharya
the Yati Sangha. I have, it is true, come to the conclusion that we ourselves
should not form any such Sangha, because experience shows that their defects
are likely to outweigh their advantages. Nevertheless we ought to reflect on
the reasons why those great men felt the need of sanghas and the ideas that
lay behind them.
We want our ideas to flow out to people like a perennial spring of water, and
therefore, we need messengers to carry them. Without such messengers, the
Sarvodaya Samaj cannot do its work. We must take every opportunity for
meeting people and coming into close touch with them. People are not likely to
accept our ideas at the first hearing; our workers must be filled with such
enthusiasm that they will enjoy repeated discussions with the same groups.
Their faith and confidence in the power of ideas must be strong enough for
that.
The fact is that many of us have got entangled in various institutions. These
institutions have their own importance no doubt. Nevertheless, let us show our
regard for what they stand for without becoming attached to the institutions as
such. Let them continue their work, but let some of their members be always
moving about among the people. If we do not organize our work on some such
lines, our ideas will lose their vigour and the discipline of ideas will not be
effective.

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"But if you are not bold enough for this, if you will quail before the prospect of
carrying the message to every village and turn instead to short-cuts by
proposing legislation (for bhoodan), then I must tell you that making laws, and
relying on laws, is not our job. By all means let there be laws, good laws, as
quickly as possible. But if we get involved in the law making, we shall be
forsaking our own calling, our own Dharma, for an alien vocation. Our own
job, our Dharma, is to travel round the villages and to maintain our faith in our
ideas. Do not say that the work will never be done by discussion of ideas. The
work will never be done in any other way. It can only be done through
acceptance of the idea. The power of the idea, the discipline of the idea, our
first tool."(1)
Sankaracharya, the ace Jnanayogi of India being his Guru, Vinoba's faith in
dissemination of ideas was very deep rooted. He believed that organizations
and institutions have a role, but a limited one. They are carriers of ideas. They
have to be discarded from time to time.
We often build institutions around ideas, but do not allow them access to the
sun and wind. Such ideas get fossilized. They loose their flexibility and capacity
to grow. Living organisms are continually replacing and changing themselves.
They retain their strength. There is no other way for groups of people to
remain agile and relevant.
With love,
Yours,
L. N. Godbole

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22. Sarvodaya Samaj-1

1st July, 1990
My dear Pranav,
After the power and purpose of disseminating ideas is discussed, Vinoba turns
his attention to Sarvodaya Samaj which in his view was the strongest entity.
"Sarvodaya Samaj will not be an organisation at all. It will be a fellowship of
those who believe in the power of the idea. We do not want to create merely a
disciplined group. We must, work to make it more fruitful of ideas and more
ready to accept ideas as the basis of living." (1)
Pranav, have you noticed that whenever Vinoba states anything he uses the
plural. He believed that in ancient India all the thinking was done as
individuals. He wanted to implant the idea of thinking together as a group. In
the Koran, it is said that saints work with mutual consultations. "Amra Hum
Shoora Bain Hum" (koran). this has an echo in the Bhgvadgita as well. "Matshila
Madgatah Pranah Bodhayant-parasparam (Bhagvadgita 10.9). This fellowship
concept is Vinoba's fusion of ideas from ancient religions.
Together with this fellowship of believers in the power of the idea, Vinoba
wanted complete decentralization of decision-making powers. Decentralization
is a very basic idea in Hindu civilization. Even God becomes gods and gets
decentralized in every house. There is no need to visit a common Mandir. There
is no compulsion to visit a Church or a Masjid. Each one conceptualizes his own
idea of God. Vinoba wanted that every human being should be empowered.
Therefore, he wanted the unit of administration to be as small as possible. He
pleaded for Gram Swarajya." We want to see the power to manage its own
affairs vested in the village, that is is in the hands of the villagers. They should,
for example, stand up and decide for themselves what things they will produce,
and they should inform the government what things they wish to exclude. If the
government cannot or will not stop these things coming in, the villagers must
be bold enough to oppose it...

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"Even if Delhi were to acquire the intellect of Lord Brahma, with four brains
and eyes for all the four points of the compass it could never plan for and
manage all the affairs of every village with benefit to them all. Therefore,
we should have village planning instead of national planning. I said, "instead
of". It would be far better if 'national planning' really meant 'village planning'
and that Delhi should give the villagers whatever help they may need in their
planning. Whatever we do is in the direction of decentralization of the
authority." (2)
This concept of decentralization as a core concept of planning was never
accepted by the Government in New Delhi. Vinoba was pleading for this
decentralization in 1953, when Jawaharlal was moving in the opposite
direction. We were imitating GOSPLAN or Central Planning as practiced in the
U.S.S.R. in 1920. The edifice of Central Planning is collapsing in the entire
block of East European countries and in Soviet Russia. It has simply not stood
the test of practicability. It has just vanished. It is time we looked at Vinoba's
economic ideas without blinkers.
With love,
Yours,
L. N. Godbole

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23. Sarvodaya Samaj-2

8th July, 1990
My dear Pranav,
Vinoba had a strong belief in the strength of words, in the strength of ideas. He
was not much in favour of creating institutions or structures. He did not set
much store by the capacity of governments to bring about changes in society.
He believed that a person inspired by an idea can be a change agent. He can
create his temporary structure, use it and discard it when the time comes. He
wanted Sarvodaya workers to be on the move, open to new ideas and capable
of changing themselves. His greatest attraction was for the formless, structure
less realm of ideas. After all, that is what Brahman is all about. Each one has to
search on his own for Brahman.
Vinoba often quoted Kakasaheb Kalelkar, another contemporary and leading
Gujarati author equally at home in Marathi, who once said that A-Sarkari (nongovernmental) work alone is Asarkari (effective). He believed in voluntary
action of the people. He wanted Sarvodaya people to spread out, move and
sprout throughout the length and breadth of India. "This work of ours is not of a
sectarian nature. We should not even call ourselves 'the Sarvodaya Group,
because that also gives a wrong impression. Let us think of ourselves as humanbeings and nothing else. Otherwise, even this Sarvodaya Samaj, with all its
freedom from institutionalism, will little by little become a sect, a narrow
group in which we will be separated from others. Let us never allow our
tongues

to

slip

into

labeling

people

as

'socialist',

congresswala'

or

'sarvodayawala'. Such terms will of course continue to be used, because there

are many who wish to work under party names and find them useful. But we
belong to no party. We are 'the third power'...the third power (is) the power
which is opposed to power of violence, distinct from the power of the
state...This third power is inherent in man, and we seek to realize it on the
widest possible scale. And therefore it is not for us to form a separate sect,

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it is for us to identify ourselves with the common run of humanity and to

work among men simply as fellow human beings." (1)
Vinoba's emphasis on not having institutions was very fundamental. After all,
we only 'experience' life as individuals. Group, family, caste, religion, country,
nation, union, company are all theoretical constructs. They are all concepts the
reality which we experience is only the individual. It is the individual who has
to change himself to change society. If a man is not changed, nothing changes.
A man can be changed only by changing his thoughts. This can be achieved only
by the spread of ideas. It needs continuous "deep-casting." It is not done in a
day, but you should go on doing it every day. Then alone lasting changes can
come about. Vinoba's idea was to concentrate on changing the ideas, the
thoughts or the inner core or heart of the individual. It was called hridaya
parivartan (change of heart) by Gandhiji. Changing the core of man's being is
the message of all religions, but more so of Samatana Dharma.
With love,
Yours,
L. N. Godbole

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24. Science + Spiritual Wisdom = Self-knowledge

15th July, 1990
My dear Pranav,
Vinoba believed that the future of mankind depends on Science and spirituality.
His own personal development was based on both.
"My father was a scientist, my mother's bent was towards spiritual knowledge.
At school, science was my favorite subject, but I was also attracted by spiritual
literature. These two streams of knowledge, the scientific and spiritual mingled
together in my life. In my view they deserve equal respect and have one and
the same significance. The subject matter of the one is the external physical
world, while that of the other is the inner world of man. Together they present
a complete and integrated picture of the nature of the universe.. I became
convinced that the only way to establish the kingdom of God on earth is to
unite Science and self-knowledge."(1)
Vinoba believed that we must read the most up-to-date books on science and
the most ancient texts for self-knowledge. He was not an ascetic in the old
Indian sense of a person who is a seeker of self-knowledge alone. He wanted
science for progress, but self-knowledge too. He believed that continuous
questioning, a continuous quest must be pursued in both science and selfknowledge.
"Man, like a bird, has two wings - science and spiritual wisdom, and he needs
both together for his happiness. The design of every machine provides two
forces, one to generate energy for movement and the other to guide and
control it. One cannot work without the other. A car has an engine and a
steering wheel, so does a human being. We walk with our feet and not with
our eyes, but the eyes show us where to go. Self-knowledge or wisdom is
the eye, science is the feet. With no eyes, man would not know where he is
going; with no feet, he would be able to look about him but would have to

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sit still at home. Nothing can be done in this world without science, but
science cannot go in the right direction without self-knowledge."
(2) Vinoba clearly spelt out the role of science in India. He was aware that India
was weak in science, and must learn from the West, as she had the right to do.
But the progress of Science in India, in his view, had to be for three things.
"First, we must resolve; that our human problems shall be solved by ethical and
non-violent methods; that our villages shall be truly free to manage their own
affairs in peace; and that we shall all live together in mutual goodwill and
without conflict. Secondly, we must determine to use science as a tool of
service, not as a weapon of destruction, to increase our harvests, not our
armaments. Thirdly, we must decide on the merits of each case, whether to
use our scientific know how to build large-scale or small-scale machines. If we
keep these three points in mind, science will serve us well."(3)
The initial policy framework of India was thus encoded by Vinoba in these three
points. He was a moral and spiritual influence over the minds of the rulers of
India till his death.
With love,
Yours,
L. N. Godbole

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25. Power of the Word

22nd July, 1990
My dear Pranav,
Vinoba was a great believer in the fusion of science and spirituality (Selfknowledge). The bridge between the knowledge of the outer world (science)
and the knowledge of the inner world (self-knowledge) is the word. He has
referred to this power of the word in many of his speeches.
"The Sanskrit word of poet, kavi has a deep meaning. The kavi is the seer of
revolution, whose vision pierces beyond the immediate. These two eyes of ours
see what lies immediately around us, and shows us all the beauty of the world
for our enjoyment. But their powers are limited. Beyond this present world is
another world of interest and delight which they cannot reach; but man is blind
to the beauty of that world because his two eyes are open only to this
immediate world. It is only when this third eye opens that he becomes aware of
a world of energies at work behind, beyond and within the common
experiences of the visible world. It is this vision, this awareness, that inspires
great literature and which deserves our reverence.....
"The great poets - Valmiki, Vyasa, Dante, Shakespeare, Homer, Rabindranath have enriched the world's life forever by the power of their creative and
transforming thought. They brought peace and vigour and hope, when peace
and vigour and hope were needed. Their insights, their thought, their
transcendent vision, are the hidden springs from which have arisen the world's
great revolutions....
"The power of science, the power of self-knowledge, the power of the word these three forces have shaped the world we know and will mould it in future
Science changes the material aspects of life and creates an environment which
makes its impact on the mind of man also. However, it does not influence the
mind directly. The word, on the other hand, directly touches the heart; selfknowledge illuminates life from within. The light of science comes from

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without, the light of self-knowledge comes from within, and the Word is the
bridge between the two, bringing them together and shedding light on both. To
use the image of Tulsidas, both the inner world and the outer can be illumined
if the lamp of the Name (Hari nam) is sent upon the threshold of the door which is the tongue.
Such is the power of the word, of speech (vani) which is God's supreme gift to
man. It is a gift potent for good and for evil; use it wrongly and society is
doomed; use it well, and society goes forward for everybody's well-being. As
the Rigveda says, the wise man winnows his speech as the housewife winnows
grain, rejecting the chaff and stones, and choosing the healthy corn. A society
whose speech is clean and pure, strong and simple, is a happy society. For
speech is the binding force joining the inner world with the outer, and science
with self-knowledge, and all the energies of the world with one another. The
word is the subtle power, and many other powers are hidden within it." (1)
The word is the clothing of the idea and thought. Vinoba constantly wanted to
propagate thought. His idea of Sarvodaya Samaj was the fellowship of people
who believed in the power of thought.
With love,
Yours,
L. N. Godbole

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26. Religious Institutions

29th July,1990
My dear Pranav,
I have told you Pranav, that Vinoba took his sustenance by striking roots deep
into the Upanisads, the Vedas and the Sastras. He always talked of selfknowledge, atman and paramatman. The picture that comes before one's mind
is that of a Godman. He was not in that mould. He was essentially a thinker, a
jnan-yogi and, more importantly, a constant Karmayogi. His living was ascetic,
but it was not to impress others. It was a part of his belief system.
It is therefore very interesting to see his reaction to the established Mathas
hierarchies and Devasthanams. He visited many of them. He was beaten at
Vaidyanath in Bihar and was sent away without darshan at Jagnannathpuri in
Orissa. But his reaction was very interesting.
Basically, he was a rebel, and all these institutions, Mathas, Peethas, were a
logical anathema to him. He gave a lecture at Chaturvedamangalam in Ramnad
in Tamilnadu. He raised certain issues concerning thoughts, ideas and these
institutions. He criticized them for not re-checking their ideas, dropping the
dead ones and absorbing new ones. He quoted the Vedas where it is stated that
you should winnow the thoughts and ideas like grain and keep only the good
corn. It is no use repeating old sayings as mantrams. You must constantly check
their validity. He wanted the outdated part of the Vedas also to be rejected.
He wanted new ideas to be added to the Vedas, and to retain what is good in
them.
He told the Dharmacharyas that they should not become mere postmen, who
deliver letters and messages. He gives a smile. A learned father told his son to
hold an umbrella in the morning for protection from the sun in the eastern
direction. However his son must have sense enough to change the direction
in the afternoon, and hold an umbrella in the western direction. Simply
because father said, it should not compel him to hold it so in the evening.

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Vinoba said that it is the obstinate behaviour of believers that created nonbelievers.
The heads of the mathas did not undertake to the spread of real religion. They
only looked after their properties. Their properties were gifted by people for
the spreading of religion. The maintenance of such properties became an end in
itself. Vinoba wanted Dharma to be constantly spreading and growing. Why
should the saints of Tamilnadu be as Nalavar (four greats) and not grow in
numbers? Why are the Gurus of the Sikhs restricted to ten? Why not more? We
must be capable of finding new ways to live and be religious.
Those who are bound to institutions do not find such new ways. Vivekananda,
Gandhi, Aurobindo, Sankaracharya, Tolstoy were the people who really spread
Dharma. The established mathas, swamis and churches opposed these thinkers.
Vinoba wanted to know why such religious institutions were unable to stop
thefts in their near vicinities? Why was the great Mahaveera, who did not even
wear a stitch of cloth on him (Digambara), is kept in an idol form with gold,
diamonds and valuables in Bihar? The idol was kept with armed guards and
enclosed by several walls and locked gates. Vinoba was very critical of such
institutionalization, and avoided it throughout his life.
With love,
Yours,
L. N. Godbole

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27. Ahimsa - The Way of Living

5th August, 1990
My dear Pranav,
Another idea Vinoba propounds on the basis of Vedanta is that of Ahimsa (Nonviolence). In fact, his life story has been compiled by disciples and it
summarises Vinoba's life in two words; Ahimsa / Khoj (search for non-violence).
In his inimitable style, Vinoba puts to you the necessity of Ahimsa in the
following words. Again you will see that he expounds it from the basic
assumptions of Vedanta.
"Each one of us is in a body, and our body separates us from all other bodies. If
I fall ill, I alone experience the illness. Another man may imagine my troubles,
he cannot feel my bodily aches and pains. Neither can he reap the benefit of
the sound sleep that I enjoyed last night. Since our bodies are separate, they
are a source of our divisions....
"Because each one of us is bound to a body, we feel bound also to those with
whom we have some bodily relationship: fathers, mothers, children. Around our
bodies we build up circle of relatives. The caste into which I am born is mine
too; I associate with it and keep others at a distance. This is the basic reason
for all those divisions of race, caste, creed, language, province, nation etc., by
which the world is broken into fragments. I put myself into group, in other
words I put what is "mine" on one side and the rest of the world on the other.
Then I go on enlarging my circle. As things stand, "I" am a human being so I
exclude animals, birds, etc., from "my" group. I am an Indian, so I exclude
other nations and peoples....
"Who am "I"? The ancient Hindu sages answered: I am Brahman" that is all
inclusive, cattle and donkeys and all. This experience of the unity of life is
termed Vedanta. It means that I must try to treat all beings with equal
respect....This idea that equal honour is due to all is the basis of Ahimsa, nonviolence....
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"Ahimsa is a way of living. Vedanta is a way of thinking. Vedanta tells us what

is; ahimsa conduct tells us how to act...How shall we understand this idea, I am
Brahman and realise its meaning? I have ears, eyes, nose. I have a mind, sense
and an intellect. And "I" am one who recognises these facilities, I am the
"witness' (Sakshi) who observes them all. This "I" who recognises all this is other
than mind....This is the method of Vedanta, to think of the self as the '
witness'. (1)
Once you start enlarging your definition of "I" you include more and more in it.
In the end you include all life. That is where you become a greater and better
human being.
Today, when we talk of ecology, when we study the interaction of all living
things, it is basically an attempt to enlarge your idea of "I". We will achieve
nothing so long as we do not have this inward experience, that inspite of all
diversities of appearance, we are all one. The secret is to let "we" drive out "I".
Let us at least say that "I" should be into "we". This was Vinoba's basis for all
social service.
With love,
Yours,
L. N. Godbole

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28. Teachers: The source of light

12th August, 1990
My dear Pranav,
Vinoba had many fresh ideas about education and teachers. He presented his
idea of Acharyakul at Kahalgram in Bihar on 8th March, 1968. He wanted a
special role for teachers. He wanted to have Acharya-kul to establish the power
of the people as opposed to the power of violence, and distinct from that of
law. He wanted teachers to be pioneers of this non-violent revolution. He
wanted education to be accepted on par with the judiciary with the same kind
of independence.
Acharya, according to him, did not mean only teacher. The root of the word is
char; the same root is found in acharan (practice), vicharan (traveling), vichar
(thought, deliberation), sanchar (arduous progress), prachar (spreading
knowledge). All these meanings contribute to the ideal of an Acharya. The word
Kula means a family. All of us teachers are members of one family.
Every aspect of the work we mean to do - to commit ourselves to knowledge; to
strive for mental purity; to watch over the development of our students with
affectionate care; to study the problems of society with a disinterested
endeavour to reach agreed conclusions for the guidance of the public - all of
these are part of the task of establishing the unity of the family that is the
family of teachers.
Vinoba said, these are the reasons which led him to choose the name
Acharyakul. Kula is a beautiful word, and it is one of those words which have
links with both Arabic and Sanskrit. It implies 'all' (Kul) teachers; there is no
question of high or law, of great or small. All teachers are to be equally
honoured; all will work together, those are the conditions of success in the
teaching profession.
"The purpose of Acharyakul is not to acquire power; there are other
associations for that. The purpose is to make us teachers more aware of our
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duties, and more ready to fulfil them, and so enable us to regain our rightful
place in society. There is so much darkness around us, how can it be removed?
If our surrondings seem dark, it is because we have no light. Light knows no
darkness. (1)"
What is the nature of our (teachers) strength? Is it not in the nature of light?
The light of knowledge, of wisdom, of thought and reflection. What power in
the world can stand before it? When science has made so much progress, when
the intellect has such far-reaching power, it will be disaster for humanity if the
heart remains small. The problems of today arise from this discrepancy: big
brains and small hearts.
Intellectual progress is going to continue, and scientific knowledge is going to
expand even further. There is no alternative, if we have to survive, except to
expand our hearts. The world outlook of "Jai Jagat" is the only fitting one for
our generation; for the world is ours, and we are world citizens, "World-men"
(Vishwa - manushah) as the Reg-Veda called it long ago.
Vinoba's Jai jagat we shall discuss some other time.
With love,
Yours,
L. N. Godbole

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29. Dignity of Labour

19th August, 1990
My dear Pranav,
Vinoba had one life-long idea in all his speeches: insistence on physical labour
by everyone. This was a legacy from Gandhiji. In ancient times Manu, the first
law giver of the world, has downrated manual labour in the Smrti. You will
therefore find in India that our brahminical education system has always given
very low rating for actual manual or physical work. The more one is educated
the more one despises physical work. This attitude continues till today. It was
Gandhiji who wanted to establish the dignity of labour in our social life.
Washing your own clothes, cleaning your own utensils, doing all your things by
yourself is considered below one's dignity. This attitude was attacked by
Gandhiji in his Ashrams. Vinoba carried it further; he took up the job of
cleaning latrines even in jail. This was revolutionary idea then, it is
revolutionary even today. He attacked untouchability and the aversion for
physical work in one stroke.
Vinoba believed that physical labour, bread labour, is something which each
one of us must do every day. The Upnisads have said, "Annam Bahukurvit."
Increase the production of food. Let this be your vow. The same idea is stated
by St. Paul. "He who will not work, neither shall he eat." This is necessary for
health and also for the control of emotions. Physical labour is great equaliser.
Vinoba wanted schools to have half-time for labour and half time for learning
other things. He wanted teachers to set an example to their students. He
thought village power, people's power. With the power of knowledge wielded
by a teacher can withstand the destructive power of politicians.
Vinoba wanted teachers to evolve into an Acharya-kula. Their power of
knowledge would emerge when they unite. If they divide themselves, then their
power will be dissipated. The answers to the problems facing India can only be
given by teachers. But such teachers must first renounce politics. They should
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not be members of any political party. According to Vinoba, "party" takes care
of only some 'part' of society. A knowledgeable man, a teacher must think of
the whole and not of a part. He must avoid party politics. The teacher must
throw in his lot with the common man and Lokaniti (people's power). Unless he
renounces politics he cannot influence politics. He will be effective only when
he rejects the values of the power structure and chooses those of the people.
It is difficult, Pranav, for most people to understand this perception: that
unless you renounce politics you cannot influence it. But Acharyas like Vasistha
were the Kulgurus of Dasratha and Rama. They were respected for their
knowledge, their sage advice, and were acceptable to all. They held no
political power. Many amongst us who view India with western eyes find it
difficult to understand this role. Mahatma Gandhi, Jayaprakash Narayan, Vinoba
were such Acharyas. They never held political posts. They refused the values of
the power structure. But they tremendously influenced India.
Vinoba wanted this role of Acharyas to be institutionalised by forming an
Acharyakula. He wanted teachers to play this role. He wanted teachers to
define Dharma or the context for politicians to behave within those limits.
With love,
Yours,
L. N. Godbole

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30. Essence of Learning

26th August, 1990
My dear Pranav,
Vinoba was basically a teacher. He has given us a wonderful idea in his book on
education.
He says that in all 14 languages listed in the Constitution of India there is no
word for teaching. In English, there are two separate words "teach" and "learn".
In Indian languages the root word is learn. For "teaching", derived words are
coined on the basis of the root word "learn".
We can learn. We can help learning. In Indian languages, teaching is not a
separate verb. Teaching expresses the ego of teachers. You cannot teach
anyone, you can only make learning possible. These days, the word for teacher
is facilitator. He makes learning possible.
It is not merely a matter of words or semantics. It is a matter of attitude.
Vinoba further said there is nobody who is unlearned. Every one learns every
day. There are no uneducated persons, there are many people who are not in a
position to read or write. Reading and writing are facilities or tools for
learning. They are not learning itself. They are very useful, but they are only
tools. And in any event they are not the only tools.
We see so many people who cannot read or write. But they can grow crops.
They can get better crops. They can repair cars, they can drive cars. They can
cook, they can carry loads, they can clean houses, roads, and so on. They can
look after patients. They can grow trees, plants and tend gardens. In other
words, they can "do" so many useful things. All these things are useful for all of
us. How can you call them not learned? This is a crucial factor in our social
attitudes.
Vinoba narrates an episode in the life of Prophet Mohammed. He was once in
deep meditation. He wanted to see God. God wrote a letter to him. He was

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unlettered, and so he said, "I am an unlettered person." I want to see you. Then
God gave him a Darsan. Mohammed told this story to his people and said, "Look
if I had learned alphabet, I would have been happy with the letter, I would
have missed seeing the God for myself." Vinoba narrated this story in a meeting
for farmers. He said, "You physically cultivate your farms, you do the tilling to
level the land, Sun shines on that land and then you wait to see God. How many
of you have seen God? All of them raised their hands. There was not a single
farmer who doubted whether he had seen God or not. When it rains, the
farmers feel that God has not only come to meet them but to touch them. He
touches them physically with thousands of drops of water in the showers of
rain. They not only see God, they also feel Him. They are not in doubt about
the existence of God. They are learned enough to know it. They experience
God.
Vinoba expressed his thoughts, beliefs, arguments for the villagers in small or
big meetings. He touched their hearts directly. He moved them. That was his
work. That was his style as a public educator, an Acharya in the true sense of
the term.
With love,
Yours,
L. N. Godbole

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31. 'Gungrahan' Enlarge the good qualities of others

2nd September, 1990
My dear Pranav,
Vinoba has given us in his books and lectures many interesting ideas. He was a
great scholar and very intelligent person. While stating some ideas, he has also
told us about the changes that he went through. These views or spot-lights on
his personal development are very enlightening. He continued growing till the
end of his life.
Madhav Deva, a Saint - poet of Assam, has divided people into four categories:
Lowly, Middle, Good and Best. The lowly (Adham) is one who sees only faults in
others; the middle category (Madhyam) recognises both the faults and the
merits of others; the good (Uttam) looks at only the good points of others; and
the Best (Uttamottam) looks at the good qualities in others through a
magnifying glass. Mirabai and Guru Nanak also talk about Gunagrahan, seeing
the good points in others.
Vinoba says that in the early years of his life he used to find fault with others.
He used to test their intelligence a found some fault or other in everyone. Then
he decided that everyone has some faults or the other. So he gave up seeing
faults in others. He started looking for faults in himself. As Tukaram has said,
"Why should I look to the faults of others? Do I have any less?" It is better to
look a one's own faults only.
Vinoba then called on Gandhiji who told him that he should enlarge the good
qualities in others and also enlarge one's own faults. Vinoba argue with
Gandhiji. He said: You are a seeker after Truth. Then we should stick to truth.
Why are you asking me to enlarge the good things in others and bad things in
me? Gandhiji replied: What you say is mathematically correct. We should not
enlarge or reduce. We should stick to reality. But human beings have to see
things in perspective. Our eyes cannot see things from a distance in their actual
size. We must have perspective. The good things in others are at a distance. To

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understand them correctly in the right scale we must look at them with
enlargement. While we see our faults always as small ones, to get a right
perspective we must enlarge them to remove them."
Vinoba thereafter accepted this idea. He said: "In the end I started seeing only
good things in others and in myself." He did not want to waste his time in
finding fault with any one!
Vinoba wanted all of us to be like a magnet. A magnet attracts all the pieces of
iron or steel, wherever it is moved. Similarly, we should try to see only the
good points in others. That really makes us better persons. We have less
tensions and less quarrels. Vinoba recommends that situation as the expression
of one's best behaviour.
With love,
Yours,
L. N. Godbole

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32. Nai Talim, Lok-Shikshak

9th September, 1990
My dear Pranav,
I have written to you many letters so far, and tried to introduce some ideas
which Vinoba talked about in his life time. Incidentally, 11th September is the
birth date of Vinoba. I have told you that he was born at Gagode in the Raigad
District of Maharashtra on that day in 1895. He would have been 95 if he were
alive. He died on 15th November, 1982 at the age of 87.
Vinoba developed his ideas of Nai Talim (New Education) when he was
implementing that idea of Gandhiji. His book on education has so many
thought-provoking ideas. He was always fascinated by new ideas, and he
wanted Nai Talim to remain Nitya Nai Talim (continuous new education).
Change is the only permanent part of life. He therefore wanted education to be
continuously in flux.
Vinoba considered himself first and foremost a student. His teaching was really
a by-product. He was continuously searching for a meaning in life. He went on
changing. He always wanted to remain alert for changes in the life around him.
His basic values were firm. But he was continuously learning new ones.
He was a Lok-shikshak (teacher of the people).
Whatever he learnt, he went on disseminating to others.
He was not happy with the educational structure in India. Immediately after
independence, he wanted to close the educational institutions, give a holiday
to children to play and wanted educationists to think of new kind of education
necessary for Independent India. Nobody listened to him. We went on
producing students who were fit for jobs but not so much for work.
All over the world, education is in the hands of the government. Vinoba was
opposed to that. He said that education is used by government for
indoctrination. A fascist government will teach fascist ideas, a communist

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government will teach communist ideas. He wanted governments to pay for

education but not to control it. The curriculum should be decided by Acharyas,
and they must be beyond party politics. Vinoba once said that great Loka
shikshaks like Jnanadeva, Tulsidas and Kamban did not have in their days
authority to decide the curriculum for students. But what they taught and
wrote, still remains a part of our folk memory. Tulsi Ramayan is a part of the
education of the people in the North. So is Jnanadeva in Maharashtra and
Kamban in Tamilnadu. There were kings and emperors in their times; nobody
remembers those kings and emperors today!
Incidentally, Pranav, 1290 AD is the year when Jnaneshwar completed his
commentary on the Gita. He was a contemporary of Chaucer. His Marathi is still
a cultural bedrock of Marathi civilization. In 1990, after seven hundred years
you cannot understand Marathi without knowing Jnanadeva. Vinoba was greatly
influenced by Jnanadeva.
Vinoba once wondered why the present Director of Education, a government
official has power to decide what people should read or learn. This right was
not given even to Jnanadeva.
With love,
Yours,
L. N. Godbole

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33. Think globally, act locally

16th September, 1990
My dear Pranav,
While Vinoba was talking about Acharyakul and Jai Jagat, his vision was
covering the entire world. During the Independence movement prior to 1947,
the main slogan or idea kept before the people was Jai Hind (Victory for India).
Prior to British rule in India, the nation state was a new idea even in Europe.
There were small kingdoms, and geographically they did not cover very large
areas. They considered their small kingdoms as their private property. The
rulers were answerable to none. they always succumbed before foreign
invaders. The village was self-contained unit. It made very little difference to
the common man as to who their ruler was. Villagers were self-reliant and
happy within the confines of a few similar villages.
Culturally, India was an entity for thousands of years. The Ramayan and the
Mahabharat was the cultural base for all Indians. This picture changed during
British rule. The political leaders from all over India started coming together,
and therefore their aim was to have one United India hence the slogan Jai Hind.
As soon as India became Independent, the purpose of Jai Hind was achieved. At
that point of time, many changes were taking place in the world. Air travel was
spreading fast, telephones, telegraphs and satellites were reducing distances.
The competition between Western countries and Communist countries was
increasingly becoming more and more hostile. The arms race was on.
That was the time when Vinoba was preaching that all these scientific and
technological advances were making the world small and the human brain big.
But its mind, its heart still remained small. The atom bomb which was dropped
on Hiroshima and Nagasaki on 6th August, 1945 changed the world completely.
It was now possible for man to annihilate the entire human race. In such a
situation, Jai Hind became comparatively small ambition.

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The entire world became a small global village. It was therefore necessary to
have the aim of Jai Jagat (Victory for the World). Today, all world leaders,
ecologists, scientists and others are talking of One World. This was emphasised
by Vinoba in the 1960s.
His teaching therefore was: "Think Globally; Act Locally". Indian darsaniks
(perceptors) have always talked of one world or "Vasuhdaiva Kutumbakam" (All
the world is one family). But it always remained a philosophical idea, a matter
of words. It had no guidance for Action. Vinoba was very particular about this
Action (Karma). Acting locally was very important for him. He therefore
evolved his idea from Bhoodan to Gramdan. I will tell you about Gramdan as
envisaged by Vinoba some other time.
With love,
Yours,
L. N. Godbole

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34. Women's Power

23rd September, 1990
My dear Pranav,
You should not be surprised if I tell you that Vinoba was the earliest thinker in
Idia who started the talk about Stree Shakti or Women's power. This was in
1954, when he started the Brahmavidya Mandir at Pavnar.
Traditionally, the search for Brahman has been activity only for men. Women
were kept away from sadhana. In fact, you will find a common belief that
woman was a hindrance in the way of achieving success at a high spiritual level.
It was Bhagwan Mahaveera who ordained women for the spiritual quest. But it
was only for one's own salvation. It was an individual effort.
Vinoba started Brahmavidya Mandir for women, who follow brahmachrya
(celibacy) and try to understand brahman as a group quest. His disciples from
Brahmavidya Mandir, all women have set up an ashram in Gauhati, Assam. It is
called the Maitri ashram. There are three other ashrams which were started at
various places. Two of his women disciples continued padayatra for 12 years in
all parts of India to spread the word of Sarvodaya and Brahmavidya.
It is significant that when Vinoba died on 15th November, 1982, his funeral pyre
as lit by Mahadevitai, a woman disciple. This token action itself was considered
a great change from the tradition.
Womens' Lib became a fashion and cult in America and Europe in the 1960s. It
came to India in the 70s, and a lot of imitation has taken place in India. Burning
bras, walking naked in the street and crying hoarse about womens' rights and
womens' liberation (Stree Mukti) a rage of the day.
It was Vinoba who broke the barriers of womens' spiritual liberation. He did not
believe in Stree Mukti (womens' liberation). Liberation from what? From whom?
In a society where the family is still a very strong base of the social fabric, this
liberation is basically upper-class talk. Vinoba wanted women to realise their

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power (Shakti) and he called this idea, awakening of women's power (Stree
Shakti Jagaran). He believed in empowering women, making them aware of
their own strength. He was not satisied with small actions of defiance. He
wanted them to realise their own power, and use it constructively. He wanted
some woman to be the second Shankaracharya.
The great influence of Vinoba's mother on his mind is very clear in all his lifetime work. He translated the Gita into Marathi in the simplest form. The book,
Gitai, is the largest selling book in Marathi. Vinoba did it for his mother, as she
did not know Sanskrit. In all his speeches, there are several instances of his
own development, and of his mother's influence on him. he was in favour of
Stree Sakti as a Matri Sakti. He wanted spiritual salvation and self-realisation as
a goal for women, through nurturing Matri. Sakti.
Even in education, Vinoba said, that the mother is the best teacher next to
God. As Lord Krishna wanted "Matr hasten bhoojanam" (feeding by mother's
hand) as the highest boon, Vinoba advocated "Matra Mukhn-jaam" (education
through the mother). People very rarely note this spiritual attainment for
women as a group, as Vinoba's innovation. It has come into existence without
noise or opposition, just as the blade of grass grows. It does not make any noise
in the process. But it does a lot of good for all living things.
With love,
Yours,
L. N. Godbole

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35. 'Gramdan'
30th September, 1990
My dear Pranav,
Some time back I wrote to you that I would describe the idea of gramdan given
by Vinoba. Actually, this idea grew out of the concept of Bhoodan.
In bhoodan, Vinoba was asking people to donate one-sixth of their land to
representative of Daridranarayan. He told people; "I am your sixth brother. I am
a Brahmin. Give me my sixth share as a representative of the poor, landless
labourers." He collected 4.2 million acres of land, and most of it was
distributed.
Vinoba expressed an idea that as air and sunshine are free gifts of God, we
should also consider land as His Gift.
"Sab bhoomi gopalki (All land belongs to Gopal - Lord Krishna)." Nobody can be
the owner of land for all are sons of Mother earth. We are all sons of the soil.
"Mata bhoomih putro aham prithivyah" (Earth is our mother and we are all her
sons). We are all bhoomiputras. We must share her favours. We do not own our
mother. We serve her. That was his message in Bhoodan.
In Bihar in 1953, Vinoba took the next step. It was called gramdan. He wanted
an entire village to renounce the ownership of all lands and declare them
property of the whole village. Nobody could buy or sell or mortgage it. All debts
created on its basis would be extinguished. People of village would cultivate it.
It would be equitably distributed for cultivation. Government help, finance,
fertilizers, etc. would go to the village. This idea would have revolutionized the
entire rural landscape. Rural indebtedness, unequal distribution, disputes
between the landless and the landlords would have all changed. It was an idea
of Total Revolution.
Many villages, blocks talukas in Bihar Orissa were declared as gramdani villages.
But this movement or idea did not take off. It remained a dream.

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Vinoba obviously was not upset by its failure. He wanted to collect 500 million
acres in bhoodan. He collected about 50 million. He started many Gramdans,
but they did not survive. Redistribution of 50 million acres of land was still a
great achievement. Nobody ever thought it possible. Vinoba made it possible.
What power did he have? Was he the elected representative of the people? Did
he have state power? Did he have an army to enforce his demands? Was this
accepted by all? Did it fit into our idea of economic man? Answers to all these
questions are in the negative. But Vinoba got an idea at Pochampalli in Andhra
Pradesh on 18th April, 1951. He could perceive its significance in the Indian
context. He could appeal to the people of India. He could appeal to their
spiritual roots in their own language. He could "see" a new idea. He was a
darsanik. He could achieve it. He achieved it without bloodshed, without
money. He achieved it peacefully, by appealing to the hearts of the people.
In other countries of the world, the redistribution of land has been done with
force, with bloodshed, and with pain all around. Vinoba lighted a new path in
this context.
With love,
Yours,
L. N. Godbole

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36. Bhoodan-3
7th October, 1990
My dear Pranav,
Many people in India considered bhoodan and gramadan a failure. They said
that only useless land was given in Bhoodan. The government tried the way of
law; it officially allowed the landlords to give away discarded land but the land
problem is not solved. But bhoodan was a novel way to solve it. What was not
possible to imagine could be achieved. Intellectuals and academics moulded in
the western way of thinking could not understand this phenomenon. But it
happened.
Since the 1930s in India, Marxist thought was a very powerful influence on the
minds of Indian intellectuals. Vinoba read his Marx, but did not copy. The
ethical appeal of marxism, which was for equality amongst men was accepted
by him. But he did not accept Marxian insistence on the State as the Agent of
Change. He rejected the State as an instrument of change. He did not accept
the view that the world is full of 'haves' and 'have nots'. He believed that
everyone is a 'have'.
This division of people between 'haves' and 'have nots' leads to class war.
Marxist analysis believes that this class conflict between the 'haves' and the
'have nots', the rich and the poor is inevitable. The poor can win only when
they defeat the rich. Equality cannot be established without annihilating class
enemies. Millions of people have been killed in Soviet Russia, China and other
countries in the world have paid a heavy price for this theory of class war.
Intellectuals, who almost invariably never even get hurt in violent conflicts
were great supporters of this idea of Class War. This became an accepted
'religion' in many countries. India also made half-hearted efforts in that
direction by making our country a 'Socialist' republic in 1976.
Because of the inherent strength of Indian tolerance and the liberal educational
influence of the British, India did not go communist. India blundered through a

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socialist phase. This great 'economic' ideology has been rejected now all over
Europe. Their economies are in ruin. People paid the price for it with their
blood. Philosophy based on economics collapsed with their economies.
The States and their leaders became dictators, power-mad, and ruined their
economies. The intellectuals gave respectability to their crimes in the name of
Socialism. The communists wanted a similar revolution in India. They started it
in Telangana in Andhra Pradesh. That is where Vinoba offered an alternative.
He took the ethical fervour of Marx, moulded it in the crucible of Indian reality,
and offered bhoodan.
Democracy survived in India. It flourished here, people got a better deal, a
better life without violence, bloodshed and state terror. It was achieved in
non-violent ways.
Vinoba never claimed success for bhoodan. He said he wanted to plant ideas for
a better tomorrow. If they fail, he would not worry. New thoughts would
sprout, new ideas, better ideas would come and replace the old ones. Ideas
never fail. They change life, they change the society. They try to make the life
of the people better. Vinoba was happy with this action. Effects and results are
for others to judge and evaluate. As a Karmayogi, he was not interested in the
fruits of his karma. He did his duty.
With love,
Yours,
L. N. Godbole

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37. Ten Tyakten Bhujitha (Enjoy in renouncing wealth)

14th October, 1990
My dear Pranav,
Sampattidan, jeevandan and trusteeship were some of the other ideas
propounded by Vinoba. As a matter of fact, Mahatma Gandhi first stated the
idea of trusteeship. The upnishadic injunction "Ten tyakten bhunjitah ma
gradha kasya chiddhamanam" is found in the Isopanisad. It is a part of daily
prayer in many ashrams of Gandhiji and Vinoba. It means enjoy in renouncing
wealth. Don't be acquisitive.
All great religions have preached this idea. Gandhi wanted those who have
wealth or possessions to use them for the benefit of others. They should take
least for themselves. Vinoba did not want to collect money from the people. He
said: Keep your money with you. Only announce that a certain portion of your
yearly income would be spent for others. This you will do on your own, without
force and without fail. Vinoba did not want to collect money, keep accounts
and build organisations and structures for that purpose. He wanted it to be
done by those who owned wealth. In his Sampattidan (wealth gift) he wanted
the claim of Daridranarayan to be willingly accepted as a duty, out of selfconviction and not by force.
Those who have no wealth, may have physical or mental strength. They must
give part of that for others. He firmly believed that no one was a "have-not". He
did not want human relations to be built only on some as 'givers', and others as
'takers'. He wanted everyone to be a giver. Each one has something to give to
others. Everyone must learn to give. He did not want a society to be of 'donors'
and 'beggars'. As children of God, all must give and all must take. Then only will
there be a society of equals.
Jeevandan, giving life for public purposes, was a similar idea. Jayaprakash
Narayan was the first Jeevandaani. Vinoba became the second. Pleasure in

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giving, pleasure in distributing what you have, pleasure in sharing is a higher

form of pleasure.
Daan does not mean alms. It is not begging, Sankaracharya said, "Daanam
samavibhajanam" (Gifting is equal distribution). By his bhoodan movement
Vinoba did not want people to be permanent clients or receivers. They must
also give. Everyone must give, because everyone is a 'have'.
This classless concept was not acceptable to the intellectuals. Those who
believed in class war, class hatred and class annihilation went on merrily with
State power, repression, violence and misery for many, with pleasure, perhaps
for few rulers. In the name of the poor and the exploited, they exploited others
more rapaciously!
Vinoba wanted everybody to give. He was not happy only with donations of
their wealth and possessions. He considered people's talent also as wealth. He
wanted everyone to be a trustee for others. Trusteeship must start with you. It
is not an armchair philosophy to be advocated for others, excluding yourself. It
must start with you.
With love,
Yours,
L. N. Godbole

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38. Gandhi and Vinoba : A Unique Pair

21st October, 1990
My dear Pranav,
So far, I have always written to you about what Vinoba said or did and argued. I
have not written adequately about the great influence of Gandhiji on Vinoba.
Gandhi and Vinoba were a unique pair of very different men who became a
continuum. Vinoba is called the spiritual successor of Gandhi.
What did Gandhi Think of Vinoba? Gandhi told C. F. Andrews as early as in 1971
(just one year after Vinoba joined his Satyagraha Ashram ay Ahmedabad), that
"He (Vinoba) is a rare gem. He has come to enrich us (inmates of the then
Satyagraha Ashram at Sabarmati, Ahmedabad) with his virtue. He has come not
to receive but to give." This turned out to be prophetic. After Gandhiji's death,
all Gandhian thoughts and ideas were enhanced and used by Vinoba through
bhoodan, gramdan, trusteeship, etc. He gave deeper meanings to the actions
and ideas of Gandhi.
What was Vinoba's attitude towards Gandhi? "It was indeed God's boundless
grace that brought me to Gandhiji, impelled me to sit at his feet. It would be
impossible indeed to try and describe what I have gained under him at the
ashram. It gave me the eye to see. It has been the source of all my inspiration
and vision. My inner self witnessed that I have striven conscientiously and
diligently to act upon Gandhiji's path of non-violence to my best....Whatever of
his thought and teachings I have been able to like and assimilate, I have been
trying to practise in full awareness each and every moment of my life. I have no
doubt that after his passing away, I am doing only his work. I also believe my
line of thinking reflects his line of thinking in essence."
According to Rang Rao Divakar, another Gandhian, Vinoba was not a blind
follower of Gandhi, nor even an obedient disciple or a devoted imitator.

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Vinoba said, "Bapu (Gandhiji) never conceived himself in the role of a Guru nor
did he consider anyone his disciple, although I attach great importance to the
institution of Guru."
Once a friend asked Vinoba, whether he should address Bapu as Gandhi or
Gandhiji. Vinoba said: " If you consider him as a human being, a human being
worthy of respect, you should call him Gandhiji. If you think of him as a
thought, it would be sufficient to address him as Gandhi. For me, Gandhiji is no
longer a person, he is an idea. He is an idea personified...
"We must take from great men only their ideas. We must not become too
attached to what is incidental in their lives. We should also derive from their
words the noblest meaning they can bear. That is to say we should look for
their subtle import. In this age of science the Manu of the Puranas, or even
Marx, won't do. I submit in all humility that even Gandhi taken at face value,
won't do."
Such were the two great sons of India whose existence stretched as continuum
from 1916 to 1982, almost 60 years of this century.
With love,
Yours,
L. N. Godbole

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39. Thought is greater than man

28th October, 1990
My dear Pranav,
In my previous letter, I gave you some perspective about the relationship
between Gandhi and Vinoba. You must have also noticed that I have all along
been referring to Vinoba as Vinoba, simply because, to my mind, Vinoba is a
thought. He was a person, whom I have seen only once in 1976 but he
impressed me deeply since 1951. I considered him a thinker, and a
communicator of ideas par excellence. He has molded my mind with a logical
base. He has convinced me about God or Brahman in the most rational manner.
I am writing these letters to induce you to read more of his writings and take
what you like from them. The separation of a person and his thought is very
essential.
Vinoba himself has put it very beautifully. The concept, thought or idea is
greater than the thing or man. The thing is perishable, the concept abides. The
thing that is the individual man, the concept, that is, the idea he symbolizes.
The individual becomes great because of the indwelling thought, which is
great. The individual becomes the mouthpiece for the thought. The strength
lies in the thought. And just as the existence of the individual helps the
thought, it may also cause harm to it. After the individual is gone, the pure
thought alone remains. That is why Tulsidas says that the name of Rama is
greater than the Rama, implying that what can be achieved by an individual as
great as Rama can be achieved in a much larger measure by the power of his
name. Those whom Rama liberated in his life can be counted; but the number
of people who were liberated and will be liberated by the name of Rama is not
countable. Rama turned Ayodhya into a paradise. The name of Rama turned
every village into Ayodhya. The story of Rama is told in every village. How far
could an embodied Rama go? But the name of Rama has reached everywhere.

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Saints after death become much more powerful than when they were while
living. For with the perishing of the mortal body, their short-comings also
vanish. When their thoughts become free of the body they pervade the
atmosphere, and inspire all. Those hearts which have the right kind of
'receivers' can hear their voice. As the Sastras say, the word is imperishable. It
is relayed into the air, and if we are fitted with a right kind of receiver we can
hear it. This is the way men get inspiration.
Pranav, have you seen how Vinoba used this latest information and produced a
logical base?
Vinoba said that Gandhi never stuck to his words. He was always evolving. His
mind was ever occupied with the quest for truth. We should, following him, do
our thinking afresh in the context of every fresh situation. Like Gandhi, Vinoba
was always evolving, because he was always alive, learning and absorbing
experiences.
With love,
Yours,
L. N. Godbole

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40. Cow Protection (Goraksha)

4th November, 1990
My dear Pranav,
In 1970, Vinoba finally settled down at Pavnar. He stopped his Padyatra and
started withdrawing himself from active campaigns. His views were always
sought by politicians. After the land redistribution, he took up the cause of
Goraksha (Cow Protection).
"The cow is a poem of pity" said Gandhiji. The cow occupies a very important
place in the religious beliefs of Hindus. Hindus worship the cow as a symbol of
God. Vinoba said that Indian socialism does not stop with equality between
human beings but extends to all living beings. The cow is a symbol of all nonhuman beings. Feelings of equality and faternity which were preached by all
other religions were limited to human beings. In Vinoba's view, it was a
speciality of Hinduism that it included in its compassion the cow as a symbol of
other life forms. Hindus worship trees, serpents and cows and other
manifestations of life. Ethically, this is a superior position. Vinoba used to say
that beginning with cannibalism man progressed towards vegetarianism in
stages, and Ahimsa became a higher value system. Many communities and
regions in India became vegetarian. This aspect of Indian life was very dear to
vinoba.
To talk about cow protection is considered amongst educated Indians as
something old, backward and anti-quatedly religious. Vinoba looked at cowslaughter both as an ethical and an economic menace. He was not a
ritualistically religious person. He believed in God, he believed in prayers, but
there were no other rituals, no idol worship in his daily life. He was basically a
Vedantist. He attached great importance to the cow as a symbol of human
compassion for fellow life forms. He used to say that his socialism extended to
cows and did not allow him to exploit and kill them.

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Being basically turned to village India, Vinoba knew the importance of the cows
in village economy. If you give land to a landless person, but if he has no
bullocks, what can he cultivate? Cows provide milk, manure and traction power
in the form of bullocks. A recent study by the Indian Institute of Management at
Bangalore has estimated that the energy generated for traction by bullocks in
India is equivalent to the energy generated by all other means put together;
oil, hydro, nuclear etc. That is the importance of the cow as a giver of Food,
and a renewable source of traction power. It is often the only asset a poor man
has in India.
Poor farmers cannot resist the temptations of market forces. They sell their
cows for slaughtering. In other words, they sell their renewable source of an
energy generating asset. The land becomes meaningless without bullocks. The
only choice for a poor villager is to become a landless labourer dependent on
others, or migrate to city slums. Vinoba could not accept this. He, therefore,
started a campaign for Goraksha (Cow Protection).
Realistically speaking, it need not have been necessary to organise a campaign.
Cow protection in enshrined in the Constitution of India as a Directive Principle.
The Supreme Court has given a judgement that Anti-cow-slaughter laws passed
by some states are constitutionally valid. Many States have passed such laws.
Beef does not have much market in India, as it is not acceptable to Hindus.
Still, very large scale cow-slaughter goes on catering to export markets. Vinoba
was pained by all this as a Bhoomiputra, who found it difficult to see that the
means of livelihood was snatched away by market forces from the poor
villagers, and the Government stood inactive. More in my next letter.
With love,
Yours,
L. N. Godbole

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41. Satyagraha
11th November, 1990
My dear Pranav,
As I wrote to you last time, Vinoba was looking at Goraksha both in its
emotional economic aspects. He was not looking at it from the religious
sentiment of Hindu.
He said, that next to that of his mother he was brought up on the milk of the
cow. He could not understand how cows could be slaughtered in India. He twice
staked his life on this issue. He talked to politicians, ministers and the prime
minister and tried to convince them about it. Ban on cow slaughter is a
directive principle of the Constitution. As a Gandhian, he had been brought up
on the belief that Goraksha and Khadi were two major policy thrusts of the
Independence movement. All those who fought for the freedom of India under
the leadership of Mahatma Gandhi had accepted this as an action point and
many state governments have passed laws banning cow-slaughter. How could
the state power in India be non-responsive to the people's wishes?
Satyagraha or fasting unto death was undertaken by Gandhiji several times as a
political pressure-point. After the declaration of the democratic republic in
1951, Vinoba was not in favour of Satyagraha or fasting for every political or
social demand. In fact, many Gandhians blamed Vinoba for not using this form
of expression. They called him an inactive academic. He remained firm in his
views that in a democratic society Satyagraha or fasting unto death should not
normally have any role. We can change the government or its policies by
mobilisation of the people's power. The tools developed for use against colonial
power cannot be used against rulers chosen by the people. But he made two
exceptions and on both occasions for Goraksha.
His behavior was wholly in consonance with his thinking pattern. The people's
will was already expressed in the Constitution and the State laws. It was the
will of the people which their government was not implementing. It affected

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the poor millions in villages who were robbed of their means of livelihood by
market forces, and the government was doing nothing about it. Vinoba felt that
he was on a strong moral ground when he was fasting unto death for cow
protection. He said that even if he were to die the government may not do a
thing. He was not worried about that. He saw it as his duty to stake his life for
his beliefs. The results he was ready to leave in the hands of God. He said if he
died he would die for the cow, which was like a mother to him.
After all, Vinoba was a true Gandhian. Gandhi walked the streets of Naokhali
when communal violence was raging there. All other politicians were busy in
New Delhi celebrating India's independence! Vinoba walked from village to
village in Telangana when communists were killing people for redistribution of
land. His life was in great danger. Still, he believed in the innate goodness of
people. Even communists believed in his sincerity. He met them on their
ideological ground, started bhoodan and marginalized them. Staking his life for
the cow was thus a logical step for Vinoba. The poorest man in the country was
involved in this. Vinoba's entire life as a Gandhian thinker was involved in it.
More about all that in my next letter.
With love,
Yours,
L. N. Godbole

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42. Emergency in India

18th November, 1990
My dear Pranav,
25th June, 1975 was a black day in the life of Modern India. A democratically
elected Prime Minister with a very huge majority was unseated by a High Court
on 12th June, 1975. Values, by which a democratic society stands, the
constitution stands, were at stake. The Prime minister chose to disregard the
court order. Indira Gandhi imposed an "Emergency" in India to save her personal
rule. The whole country became a jail. All political opponents were imprisoned.
A black period in India's political life began.
Vinoba was respected by Jawaharlal. He was respected by Jayprakash. He was
also respected by Indira Gandhi, who was clinging to power against democratic
traditions. Vinoba and Jayprakash were very close Jeevandani associates. JP
had started his Total Revolution agitation. He was jailed, and so were lakhs of
people.
For Vinoba, this was an hour of trial. Many of his close associates felt that he
did not rise to the occasion. Many people denounced him. They called him
"Sarkari Sant" (government patronised saint). Intellectuals, academics and
politicians attacked him for his non-action. They even said he was a partisan
and afraid of speaking against the government.
Throughout his life Vinoba had been talking against politics (Rajniti) and in
favour of Lokaniti (People's power). He always advised the Sarvodaya Samaj
people against voting, and joining political parties. They must do only
lokashikshan (awakening of the people) about their rights. He never accepted
government as a change agent in the society. He was for Swarajya (Self-rule)
and not Surajya (good government). All these facts were known to the people
and accepted by them. Vinoba's aversion to electoral politics was very well
known.
But because of the Emergency, when the political system faced great
difficulties, politicians wanted Vinoba to help by siding with them against Indira

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Gandhi. They wanted him to be partisan in their favour. In fact, he was

observing silence (maun) for one year from 25 December, 1974, six months
before the Emergency.
As I told you in my earlier letter, Vinoba started his fast unto death for
Goraksha in 1976. Cow-slaughter was an issue on which if the people's view or
opinion were taken, it would be in favour of a ban. No true democratic leader
who knows the people's nerve can go against the people's will. Vinoba staked
his life for cow protection. Indira Gandhi, who could bundle all opposition
leaders into jail and could not care less, rushed to Pavnar, promised Central
Government action and ended Vinoba's fast. As a politician she did nothing
thereafter. With the people's support, one man with his life at stake could
move the government which was impervious to political opposition. Jayprakash
said, "This proves that Vinoba has a great moral influence on the country, even
a dictatorial government cannot ignore him." (1)
In 1977 elections, Indira Gandhi lost her support all over the country. Vinoba
fasted unto death for the second time in 1979 when Morarji Desai was a prime
minister. Morarji promised to support Vinoba who ended his fast, but Morarji
lost his power in 1979. The Central Law on Cow-slaughter did not come about.
People's power was asserted at both times first in 1977 and then in 1980. The
people had voted for a political ideology. They had not voted for Total
Revolution. But one frail man who put his life behind the people's will proved
successful twice! Both Prime Ministers were complete politicians. Why did they
submit to his pressure? Because it was the people's will. And democracy means
people's will. Vinoba proved it without party politics. Party politics was not his
language. That was not his way. He proved that in a democracy if the genuine
people's will is projected the government has to come to terms with it. The
government can be changed. The real need is to project the desires of the
people and not those of some people, factions or politicians. Changing people
in power means very little. We must change their thinking.
With love,
Yours, L. N. Godbole

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43. Anushasan Parva (Chapter on Discipline)

25th November, 1990
My dear Pranav,
There is one more episode in Vinoba's life which I must tell you about.
Immediately after emergency was declared by Indira Gandhi on 25th June,
1975, Shri Vasant Sathe, then Minister for Information and Broadcasting went to
meet Vinoba at Pavnar. Vinoba was observing his one year of silence from 25th
December, 1974. Sathe went to Vinoba to seek his opinion about the
emergency.
Vinoba showed Sathe a page from the MahabharatA titled "Anushasan Parva"
(chapter on discipline). Since he would not speak, Sathe as Minister of
Information and Broadcasting told the world through AIR, Doordarshan and the
newspapers, that Vinoba had indicated his approval emergency by calling it a
Chapter of Discipline. Everyone swallowed this interpretation by Sathe. That
was the reason why Vinoba was called "Sarkari Saint" (government patronised
saint).
This one action of Vinoba was used by politicians in power to full extent. Sarva
Seva Sangh, which always transacted its business with unanimous resolutions,
split. Most people went along with Jayprakash Narayan and very few remained
with Vinoba.
For all members of Sarvodaya Samaj this was a testing time. The 1977 election
victory was attributed to the slogan of Total Revolution. They felt that JP was
right, and that they were vindicated. People elected the Janata Party to
power. Indira Gandhi was totally routed in the general election of 1977.
Humiliation was heaped on Vinoba. He remained steadfast in his views. He
showed no bitterness. His love for JP, and JP's love for him remained
unchanged.
Within 28 months, the Janata Party could not survive in power. In the 1980
election, Indira Gandhi came back to power. Vinoba after his year of silence
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explained that what he meant by Anushasan (discipline) was the anushasan

decided by Acharyakula. This he had described in detail earlier in his concept
of Acharyakula. The Acharyas who are non-partisan, not interested in political
power but in social welfare should decide the rules of discipline and the
government should only implement them. This he had decribed in detail earlier
in his concept of Acharya Kula in 1968.
A man who shunned politics all his life, who advised against politics was
dragged into party politics by clever politicians. His name was misused, but he
remained steadfast. The words "Anushasan Parva" and "Sarkari Saint" became
popular epithets to describe Vinoba. Sadly it all turned meaningless. JP died
with remorse for the exploitation of the idea of Total Revolution. Politicians we
interested in power: total revolution and JP were tools in their hands.
Politicians also used JP for partisan ends and dumped his advice once they were
in power. People's power turned sour. It all happened in just three years. JP
died as a disheartened man. Like Gandhi, he was killed, though metaphorically,
by his followers.
Vinoba, inspite of much vilification, remained aloof and effective till the end.
He did not get into politics, though many of his followers ditched him during
emergency. He remained Vinoba till the end.
With love,
Yours,
L. N. Godbole

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44. Vinoba's Holistic Approach

2nd December, 1990
My dear Pranav,
Vinoba always believed in reconciling different viewpoints and different
darsans, using the technique of gentle persuasion. "Abhidheyam param samyam"
(The aim was to achieve maximum equality) was his motto.
He was a great student of religious literature. Jnaneshwar, Tukaram, Tulsidas,
Kabir, Mirabai, Madhav Deva, Thiruvalluvar and many other Bhaktas were his
source of inspiration. He learnt Arabic to read the Koran.
One of his important achievements is his edited version of all the great
religious texts. He kept the most significant parts of each book, according to
his views. He published these books in Marathi and Hindi. Later, they were also
translated into other languages. It seems a very simple and easy job. In reality
it was not so.
Vinoba summarised Naam Ghosha in 1962 and in 1963 he published "Koran Saar"
(summary of Koran) in Marathi. In 1964 he prepared Texts of Manushasanam
(summary of Manu Smriti), Vedanta Sudha, Vinayanjali and Gurubodhsar.
In 1967 he completed his book, "Essence of Christianity". In 1968 he published '
Rgveda saar' and in 1969, Ashtadashi (eighteen Upanisads) Chayan. He
published 'Samanasutta' (Jain Texts) in 1975.
He had given up his name and started signing as "Ram Hari since 25th August,
1974.
Some religious people consider all these efforts as sacrilegous. But Vinoba was
a deeply religious man. His efforts did not give offence to anybody, as he was
interested in finding out genuine similarities and was perceptive to good from
all sources. His Sarvadharma Prarthana is a classic example of this idea of
finding the highest common factor in all religious teachings. It is a string of
God's names as believed in by all religions.

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In September 1962, Vinoba was allowed access to Assam through East Pakistan,
as he was walking on foot for his bhoodan. Pakistan never had good relations
with India. Vinoba was in a position to appeal to the heart of East Pakistani
farmers as easily as he was in a position to do so everywhere else in India. And
they responded equally well.
Vinoba said that his idea of India consisted of A B C as triangle, where A stood
for Afghanistan, B for Burma, and C for Ceylon. He considered this landmass or
sub-continent as one cultural unit. Its religions may be different, but culture
remains the same. It is like a "common European home" for Europe. On 13th
September, 1962 he suggested the idea of India-Pakistan Confederation as a
solution to the problem of political divisions. He explained this idea in Rangpur
in East-Pakistan (now Bangladesh). He wanted it as a first step towards World
Confederation or Jai Jagat.
Vinoba's holistic approach and very deep perception is clear in all his minor and
major campaigns. His capacity to interpret old idioms in new contexts was
remarkable. I have written to you from time to time about it.
With love,
Yours,
L. N. Godbole

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45. Spiritualizing Politics

9th December, 1990
My dear Pranav,
Gopal Krishna Gokhale, a great statesman and parliamentarian was a prominent
leader in the early part of the twentieth century. He was contemporary of
Lokmanya Bal Gangadhar Tilak. Their approaches to the betterment of India
were poles apart. Gokhale was a "gradualist", and he wanted the constitutional
way to be used for the improvement of life in India. Tilak wanted Swaraj. Once
India were free she can take care of herself.
Mahatma Gandhi came under the spell of Gokhale who wanted to "spiritualise"
politics. Gandhi followed him, interested not only in achieving Swaraj but was
careful about the means. He was careful not only about ends but also the
means. He insisted on Truth and non-violence and Satyagraha as the method of
achieving independence. All political actions of Gandhi were consistent with his
emphasis on using the right means to achieve the right ends.
Vinoba took this idea of "spiritualising" politics a step further. He said, "Politics
assumed the semblance of spiritualisation before political power was gained. As
soon as political power came within grasp, this semblance vanished....
"people tell me that treading the path of Gandhiji I should take up the task of
spiritualising politics. I tell them that I want to end politics itself. I have no
desire to turn a stone into Shiva and then worship it. Put the stone into your
pocket, I say, and worship the God that dwells in you. There was a time for
spiritualization of stone. That time is now gone. It will not do now to worship
the stone with sandal paste and ignore the starving millions before us....
...While reflecting on the spiritualization of politics it occurs to me that in the
process politics does not remain intact, it is destroyed. Its place is taken by
Lokaniti (people's power). With freedom has come the rule of the people.
Politics cannot survive its spiritualization. Just as when you try to ignite wood it
burns up. You cannot apply fire to wood and at the same time make it retain its
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character as wood. It is not possible to retain both the processes of combustion

and wood. Only in burning up will wood give light and warmth. When business
in conducted by reference to majority and minority, we cannot spiritualize
politics and at the same time keep it in tact. It is now appropriate to say, "that
politics is outdated. The days of politics are over." (1)
As a student of Mathematics and a very consistent logician, Vinoba formulated
the following proposition:
Science + Politics = Destruction or Annihiliation
Science + Spirituality = Sarvodaya (2)
More in my next letter.
With love,
Yours,
L. N. Godbole

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46. Devnagari Script-1

16th December, 1990
My dear Pranav,
You know that in India we have many regional languages, hundreds of dialects,
besides English and other international languages. Each language group has its
own beauty and script. In addition to this, it has a great possessive feelings
amongst the people. After all, language is a very great emotional bond. It is a
basis of fellow feeling and togetherness.
India is blessed with several languages. Each group claims to be superior to the
others. Literature and the cultural traditions of a society are expressed through
its language.
English was the official language of the British and it was thrust on the various
peoples of our country from 1835. As a common factor of oppression, it was a
point of hatred during the freedom struggle. But due to its rich cultural
heritage, it also became a link language between educated Indians. As
transportation acquired speed, people started freely moving about in the four
corners of the country. English became a strong link language, and it continues
to be so even today. But we should not forget that it still is a language
mastered by only about 5% of Indians. The rest of the people transact their
business in their regional languages.
With the advent of democracy it was but natural that the people wanted their
government to function in their own language. In democracy it cannot be
otherwise. In every nationality, language is a major factor. The new India was
divided into various linguistic states before 1960.
Vinoba organised his bhoodan padayatra during those turbulent days when
people rose in great agitation in favour of their language and of linguistic
states. All the major Indian languages are rich in their cultural heritage. Most
of the Indian languages have a strong association with Sanskrit. They include

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Telugu, Malayalam and Kannada. The real distinction is with Tamil, but that too
is studded with Sanskrit words.
In America there are several states but one language, "American". So is the case
in other European countries, USSR, China, and Japan. To have one common
language for India is very difficult. English and Hindi are the two official
languages. How does one bring about national cohesion?
Vinoba suggested an idea. He said that while in Europe each language exists in
a separate nation, India is one nation with several major languages. Many
Indian languages are spoken by many more people than languages in the
European countries. Vinoba considered this diversity as an asset and not as a
problem.
He made another suggestion. He said that all Indian languages should adopt
Devanagari as an addional script. Please note, Pranav, that Vinoba is not talking
of a common script in place of the existing ones. He said, that Devanagari
should be used as an additional script. He suggested some changes in the
present Devanagari script and called it Lokanagari."
I will write more about it in my next letter.
With love,
Yours,
L. N. Godbole

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47. Devnagari Script-2

23rd December, 1990
My dear Pranav,
In my previous letter I wrote to you about Vinoba's idea of a common
alternative script. In practice, it means Gujarati would be written in its present
script as wee as it can be written in Devanagari. So would Telugu, Kannada,
Tamil, Malayalam and other languages to be written.
All North Indian languages from Kashmiri, Assamese, to Marathi have developed
from Sanskrit. Hindi, Marathi and Sanskrit have a common Devanagari script. It
involves almost 30 crores of people. Bengali, Oriya, Assamese and Gujarati,
could easily adopt Devanagari.
Languages will continue to be separate, but once they are expressed in a
common script you will start realising that there are many common words,
constructions and proverbs in the Indian languages than one has imagined.
"Maitri" a journal brought out by Brahmavidya Mandir at Pavnar, publishes its
Kannada edition in Devanagari script. Bhoomiputra, a Gujarati journal
published from Baroda devotes a few pages to Gujarati articles in the
Devanagari script.
I have also made some efforts in this direction. I am the Editor of the House
Magazine published by the company for which I work. We include articles in
Bengali, Kannada and Gujarati in the Devanagari script. Most of them are easily
understood by people who do not know these languages. Since they can read
the script they can understand the contents to a large extent. Often the same
root word sounds different because it is pronounced differently. Script poses no
such problem.
This should not really surprise people. In Europe, the Roman script with some
small adaptations is used for all printed materials, road signs, and so on.
Languages are very different, but the script used is more or less the same.

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Devanagari as an alternative script for all Indian languages was advocated by

Vinoba. Once people start reading each others language they will see many
common factors in them. Culturally, India is one nation. It is an Ancient Hindu
culture where most of the rituals and practices are common. This commonality
is very essential to our culture.
Vinoba was advocating this idea of a common script when there was a clamour
for reorganisation of the country on the basis of languages. In his own way, he
had an important dream. He said that since China and Japan still use a
pictographic script, they also need to adopt an additional script. If India uses a
common script, China and Japan may also find that Devanagari is a more
standardised script, suitable for modern machine languages with only one sign
for one alphabet. Computer users are already finding Sanskrit an easier
language for computing than others.
Vinoba said, "If the Roman is the script of the West, Devanagari will be the
script of the East tomorrow."
With love,
Yours,
L. N. Godbole

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48. Bhagvadgita-1
30th December, 1990
My dear Pranav,
The Gita had a great influence on Vinoba. It has been commented upon by
many people in India and abroad. Shankaracharya wrote his commentary on it.
So did Lokmanya Tilak, Mahatma Gandhi and Vinoba. Each one interpreted it in
his own way. The influence of the Gita on Vinoba was manifold.
Vinoba rated the Gita on par with his mother. In Marathi alone there are 65
translations of it. Vinoba's mother wanted to have one done by him. He could
not complete it in her lifetime. He published his translation, in samashloki (the
same meter) in 1931. He called it Gitai (Mother Gita). The most important part
of it is its Introduction. Vinoba says," Gitai is like my mother. I am her child
who does not know. She picks me up as and when I stumble and cry." Vinoba;s
is the most simple and direct translation of the Gita giving the full rich meaning
of the original. This is Gitai, the largest selling Marathi Book to date. It was not
translated into any other languages till Vinoba's death. It is a standard text
book in all his six ashrams and his students learned it in Marathi.
The second important book by Vinoba on the Gita is the Gita-Pravachane or
(Talks on Gita). It has been translated into almost all the languages of India and
in English. This very lucid and logical interpretation of the Gita, with
remarkable precision. It is a record of Pravachans (talks) Vinoba gave to jail
mates in Dhule jail from February 1932 to June 1932, on every Sunday. It was
taken down verbatim by Sane Guruji. It has a very remarkable, directly
appealing and simple style of its own. Vinoba gives here his interpretation of
the Gita. The most important concept he expounds in it is akarma (non-action).
That is his personal contribution. Pranav, you must read this whole book when
you can. It will make a lasting impression on you. It has changed the course of
many lives in India. Both Gitai and Gita Pravachane were considered as finite
works and Vinoba did not change them.

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Vinoba's third book on the Gita is Gitai Shabdarth. (Literal meanings of words in
the Gitai) is a compilation, where he has gone deep into the implications of
many key words.
The last book on Gita is Gitai Chintanika. This is a remarkable book. It was
continuously evolving. Vinoba used to create many new interpretations and
ideas on the Gitai virtually every day. This was the book of a man who was
continuously evolving, ever changing, yet essentially the same. From the
viewpoint of the study of Vinoba as an individual this is an important book
So Pranav, you will eventually see Vinoba as fully immersed by the Gita. The
Mahabhashya

of

Shankaracharya,

the

Gitarasya

of

Tilak,

Aurobindo's

commentary, the Jnaneshwari of jnandeva were all a staple diet for him. Still,
he tackled the Gita in four different ways.
Gita is a veritable treasure-house of distilled wisdom from the Upanisads. It has
influenced many lives. Vinoba's life was one illustrious example of that
influence.
With love,
Yours,
L. N. Godbole

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49. Bhagvadgita-2
6th January, 1990
My dear Pranav,
As Vinoba was greatly influenced by the Gita, he used to say that Vinoba as a
human body would vanish, but Gitai, perhaps would remain. His humility was
remarkable. He does not say that Gita Pravachane or the Gitai Chintanika will
remain. They are his commentaries or interpretations. They are his darsanas.
The reality is Gita. And Gitai is its translation. Even amongst his Gita books he
wants to be remembered for his translation of the Gita. Such small glimpses of
a person makes him small or big in the eyes of others.
In his early years Vinoba was a hard-headed thinker. He was like an uncut
diamond. He mellowed after his bhoodan padayatra. He used to be very
abrasive and curt in his communication with others. In later years, his intellect
remained sharp but his expression mellowed. His sutra was : Satya (truth),
Prem (love) and Karuna (compassion).
Annual literary conference of Marathi used to depend on the donation of the
rich, and therefore these annual conferences were irregular. The Ashadhi Yatra
was an ancient event where all the saint poets of Maharashtra used to
assemble. This Yatra of Pandharpur has taken place with clock-work precision
for the last two thousand years. People observe a fast on Mahaekadashi. They
go to Pandharpur on foot and on empty stomachs. This yatra was actually a
literary conference where saint poets would meet each other.
In order to highlight the dependence of modern literary conferences on donors
and their irregularity compared to the clock-work regularity of the Maha
Ekadashi Yatra, Vinoba expressed his views in one sentence. He said that
modern conferences are based on rice, while Ashadhi is based on fasting.
Ashadhi therefore meets regularly. The real pungency of Vinoba's sentence can
be felt only in Marathi.

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At the end of his talks on Gita Vinoba used a beautiful simile. As long as a man
is searching for meaning in his life he continues talking of "I", (or "main" in
Hindi). He goes on calling "Main, Main" like a living goat. He is full of this ego or
pride in himself. But as he approaches nearer the ultimate reality (Brahman),
and dies, he discards this body as "I". Like the same proverbial goat he starts
calling "tuhi" "tuhi", "you" "you" (twam, twam) only. The intestines of the goat
when used for musical sitar the same goat changes the tune from "Main", "Main"
to "Tuhi", "Tuhi". Pranav, when you read this in the Indian context in Hindi or
Marathi, you will realise how beautifully Vinoba has played on the words "Main"
and "tuhi". He took this quote from Dadu, a saint poet in Hindi (1).
He ended his talks on that note. That again is the Mahavakya of Shankaracharya
and Adwait philosophy : "Tat Twan Asi" "That thou art".
With love,
Yours,
L. N. Godbole

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50. Panch-Jana Shakti

13th January, 1991
My dear Pranav,
Another concept Vinoba created is in relation to social organisation. As usual,
being basically a walking university, he put it before the common people in
their own idiom. The impact was long-lasting. Words have to be few, but when
used effectively they linger in people's minds for a long time. Vinoba had a
great felicity with words.
Vinoba compared society with a hand (1). We have five fingers. He said that
these fingers are part of the same hand but they have different roles. First take
the thumb; he called it Jana-sakti or people's power. It is the sturdiest finger, a
collective sturdy power of the people.
Then there is the small finger. It is the smallest. It is the power of good men, or
Sajjan Sakti. It is an inner urge, it keeps society on the right path. Yet it is
small in size and looks weak. These Sajjans are the sevaks or servants of the
people. They have a mission to live life according to the dictates of conscience
and moving in the right direction. The base consists of moral and ethical
principles such as Satya (Truth) and Ahimsa (Nonviolence). The servants of the
people live by these principles and so acquire a distinctive power. Though
apparently weak, they have the major role of a small finger.
The third is the index finger. This stands for the role of Acharyas. They show
the right path to society. Thinkers and scholars have to guide all. While keeping
themselves aloof, they study the events in the world disinterestedly and place
their opinions before the world. They have to be aloof, discerning and weighing
good and bad points, pointing out the right way.
The middle finger is reserved for the enterprising and the rich. This represents
Mahajan-Sakti. Businessmen, industrialists and entrepreneurs who are a power
by themselves. Gandhiji put the idea of trusteeship for such people. They

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should not consider themselves as owners of wealth but as trustees of the

wealth for society.
The fifth finger is called "Anamika" in Sanskrit. It means 'nameless'. That is the
role of Danda-Sakti or Government. By itself, it does nothing, but it coordinates all the other fingers. Its role is to bring together all these powers in
society. That is the role of Government. Today, it may have assumed
supremacy of power, but its real role is that of anamika. It should occupy less
and less importance and should remain power in name only. Hence Vinoba
compared it with anamika.
All these five fingers make a hand a complete power. It can move mountains,
provided it works like a hand as a united whole. Each finger is a power in itself
but effective only when they are together.
Vinoba called this Pancha (five) Jana-Sakti (peoples' power). Jana, Sevakjana or
Sajjana (social workers), Vidvatjana (Acharyas), Mahajana (rich people) and the
government. Together they make a Pancha-jana-sakti.
More in my next letter.
With love,
Yours,
L. N. Godbole

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51. Sarvodaya
20th January, 1991
My dear Pranav,
All said and done, the name of Vinoba is linked in the minds of people with
bhoodan. His other contributions, which are mainly in the field of ideas did not
get adequate exposure. Even bhoodan was treated as a Gandhian fad. Nobody
could understand what it meant.
Vinoba was a Sarvodayi. He believed in the development of all (sarva). He was
not a champion of class or of any one part of society. Poor or rich, worker or
owner everyone needs to develop. Vinoba wanted the all-round development of
everyone. And his ideas were not restricted to monetary or material prosperity.
A man must develop his own 'self'. He must enlarge it and cover the universe,
bringing all living beings into it.
Any movement, therefore, Vinoba could consider as ultimately aimed at this
self-realisation, this Atmajnana. Seeing this connexion of the self (atma) to the
Universe (Brahman) was his aim from the beginning.
Vinoba was therefore in a position to see all the basic assumptions differently.
He did not divide the people into categories of 'haves' and 'have-nots'. He
treated all as 'haves'. He did not, therefore,look at people as classes or as parts
of society. He did not believe in class conflict, class-war or 'party politics'. He
was for all.
Once you start looking for the good of all, the method of thinking in terms of
majority / minority is not adequate for social decisions. Sarva Seva Sangh
therefore used to take decisions on unanimity. This approach proved
inadequate when emergency divided the Sarvodaya movement into two camps.
Still, the validity of unanimity or at least a consensus in decision-making does
not become irrelevant. Even today, in the competitive, party-ridden political
system, within a party decisions are taken by consensus. The concept of
polarisation, antagonism and adversorial relations is essentially a western
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Darshana. In China and Japan, harmony is considered more important than

justice. To divide issues, people or ideas into yes / no, right / wrong, and
generally in categories is a western way of thinking.
Japanese Management differs from American Management on this basic
assumption. We see it in every sphere. Productivity is inspired and not
extracted. Unity of interest is established and nurtured. There are many
applications and uses of this Darsana in our day-to-day life.
This innate Indianness was a special aspect of Vinoba's ideas. He did not insist
on anything. He was busy sowing ideas and spreading ideas. Many people were
inspired by their innate strength. They succeeded or failed according to their
strength.
Vinoba put his emphasis on the concept of Sarvodaya in all walks of life. In his
life, for thirteen years of Bhoodan-Yatra and another four years on foot, he
gave almost 20,000 talks. And what were his Sarvodaya topics? Vinoba put it
beautifully,; "When you build a house, you keep a bed-room, a study and a
kitchen, but do you keep a separate room for air? You need air everywhere.
similarly, Sarvodaya needs no separate room, it is everywhere. It has a place in
every sphere and walk of life. I am moving for a total revolution. Nothing short
of total revolution will do for me. Each and every aspect of life has to be
touched with the alchemy of Sarvodaya to achieve total revolution (1).
More in my next letter.
With love,
Yours,
L. N. Godbole

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52. VINOBA: The Man of Ideas

27th January, 1991
My dear Pranav,
It all started as a joke. Vinoba is a great influence on my life. Veer Savarkar
and Vinoba Bhave are the two Marathi authors, thinkers, revolutionaries and
literary writers, who have dominated my life. For many, they appear to be at
two different ideological poles. I do not think so. Both have influenced my
thinking.
Whenever I talk to people I quote from Savarkar or Vinoba. But more often,
Vinoba. Your grandfather and my guru Dr. N. H. Atthreya, used to tell me every
now and then that I should write in English about Vinoba and his ideas. I kept
promising him that I would but failed repeatedly to do so.
In January, 1990 one Sunday morning, he told me in his own gentle persuasive
style that I should write to him a letter every week, regularly telling him
something about Vinoba, his life and his ideas. That was something which I
could not resist. Then, as a smart move, I said: it was not much use writing
about a great man to an elderly person. I could write to his grandson. It would
be more useful to him, and for a longer time-span. He readily agreed.
That is how this letter -writing started on Sunday, the 4th February, 1990. It
continued for a whole year and this is the last letter, dated 27th January, 1991.
The main purpose of writing these letters is not to write anything definitive
about ideas. This is not a scholarly work. It is an introduction to a fascinating,
truly Indian, bhoomiputra mind. If these letters induce you to read any of the
original books or talks by Vinoba their purpose will be more than fulfilled.
Vinoba had many enchanting original ideas. He was a true bhoomiputra. He was
exposed to Western thought but his understanding of India was that of an
insider. Even Mahatma Gandhi started looking at Indian life, after his South
African journey, from the eyes of a Westerner. Vinoba was totally desi. He was

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a Vishwa-Manusha but rooted deep in Indian soil. He was not parochial, but a
deep Hindu thinker.
Vinoba's ideas therefore have a special fragrance of India's mother earth . My
purpose was to introduce a truly Indian Mind of high calibre to you, Pranav. If
you read his talks and books in the later years of your life, and even if you
reject every idea in these letters the basic purpose of dissimination of ideas,
Vichar Sasan, and Vichar -Prasar is achieved. Vinoba himself used to say that
very little remains once a person is dead. Vinobaji died on 15th November,
1982. Now he remains as pure thought or idea. I have throughout referred to
him as Vinoba. Vinobaji was a human being whom I respected, and met only
once in 1976 when he was being vilified all around. I have interpreted his
Goraksha fast unto death in one of my letters. His human body (Deha ) is no
more. What remains is pure, bodyless thought. That is why I have called him
Vinoba and not Vinobaji.
As a Hindu I have to pay three debts: Deva-rna, Pitr-rna and Acharya-rna. These
letters are my offering to Vinoba as a "Acharya Tarpana by Vichar - Parasar.
With love,
Yours,
L. N. Godbole

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REFERENCES
Birth definition of 'Brahma'
1) Vichar Pothi : (Random Reflections) by Vinoba Tr. by Vasant Nargolkar, Sarva
Saugha Sangh Prakashan, Raj Ghat, Varanasi (1971) P.47 Item 233.
2) The Problems of Philosophy, Bertrand Russel, Oxford University Press, 1976, PP. 1 6.

In search of Meaning
1) Random Reflections : P. 115 Item 522 (649) Original Marathi Item reference.
2) Random Reflections : P. 17 Item 17 (101) Original Marathi reference.
3) Ahinsecha Shudh (Marathi), Paramdham Prakashan, Pavnar 1988. P. 162
4) Vichar Pothi (Marathi) P. 53 Item 442

Learning : The change in ourselves

1) Shikshan Vichar : By Vinoba, Paramdham Prakashan, Pavnar, 1977 PP. 10 - 12

Education : Ever eternal, ever changing

1) Maitri, 12 Feb, 1990 Brahma Vidya Mandir, Pavnar, P. 66
2) Maitri, 12 Feb, 1990 P. 67.

Add emotions into your thoughts

1) Vinoba Saraswat (Marathi), Sahitya Akademi, 1987 PP. 12 - 19

Education & Spirituality : Development with direction

1) Janus Arthur Koestler Hutchinson of London 1979, P. 1

People's Power
1) Lokaniti (Marathi) Paramdham Prakashan, Pavnar, P. 11

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Change in 'I' is the change in 'We'

1) Vinoba Saraswat (Marathi), Sahitya Akademi, 1987, P. 277

The person of Ideas

1) Ahimsecha Shodh (Marathi), Ed. Kalindi, Paramdham Prakashan, Pavnar,1988, P. 172

PRARTHANA
1) Aum Tat sat Shri Narayan Tu Purushottam Guru Tu
2) Siddha Buddha Tu Skanda Vinayak Savita Pavak Tu
3) Brahma Mazda Tu Yahva Shakti Tu Eshupita Prabhu Tu
4) Rudra Vishnu Tu Ram_Krishna Tu Raheem Tao Tu
5) Vasudeo Go Vishvaroop Tu Chidanand Hari Tu
6) Adviteeya Tu Akal Nirbhay Atmalinga Shiva Tu

SARVA DHARMA VACHAN

1) Aum Dehe, Prane Mane
Varaneeya Te Savityache
Tej Devache, Dhyavuya
Prero Buddhis Amuchya (Thrice)

2) He Prabho, Neye Maj

Asatatoon Satyakade
Tamantoon Jyotikade
Mrutyntoon Amrutakade

3) Jaisa Varaneeya Prabhu, Taisa Chi Satyen Guru

Su_Manachi Tya Denagi, Jo Kari Deva Karya Jagi
Tya Daivi Shakti Vari, Jo Deenanche Sahya Kari

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4) Namoo Siddhas
Namoo Arthatas
Samyag Darshana Jnana Chritrya
Ha Mokshamarga

5) Paap Te Talave, Shubh Acharave

Svachitta Shodhave, Mhanatibuddha

6) Shejaryavar Prem Karoo

Shatruvarahi Prem Karoo
Parasparavar Prem Karoo

7) Arambhi Devachenaav, Krupala Jo Kanava Loo

Stuti Tya Devachi, Prabhu Jo Vishvacha
Krupalu Kanavalu Swami/Shevatchya Divasacha
Tuzi Karv Bhakti, Tuzich Re Yachana
Saral Marga Dakheev Tu Amha
Tyan Vari Karitoshi Krupa Tyancha;
Na Jyan Vari Tvza Prakop Utare
Nawa Bhramit Je Tyancha

8) Auinay Door Kari Deva

Man Mavalo, Trishna Jiro
Bhoot Daya Pasaro

'And Also' - Duties and Philosophy

1) Talks on the Gita,

by Vinoba,

Sarva Seva Sangh Prakashan,

Rajhghat,

Varanasi,

8th Ed.1982, PP. 19 & 20.

The modern side of 'Bhakti'

1) Talks on the Gita Vinoba, Sarva Seva Sangh Prakashan Rajghat, Varanasi 1. 1982
PP. 75 & 76

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Bhakti, Gyan and Seva
1) Talks on the Gita, Vinobaji, Sarva Seva Sangh Prakashan Rajghat, Varanasi 1,
P. 185 - 187
2) Ahinsecha Shodh, Vinoba, Paramdham Prakashan, Pavnar, 1988 P. 77

Vinoba and Jayaprakash

1) Specially written introduction to the English Edition of "Talks on the Gita"
published by George Allen and Unwin Ltd., London, 1954

Bhoodan-1
1) Vinoba's life and Mission, Kanti Shah (Tr. L.O. Joshi),Sarva Seva Sangh Prakashan,
Rajghat, Varanasi-1, 1979 PP.43 - 45 .

Bhoodan-2
1) The Third Power, Vinoba, (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1972, PP. 23 & 24.

Swarajya - Sarvodaya
1) The Third Power, Vinoba ( Tr.Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi 221 001, PP. 26 & 27
2) Gitarahasya, Bal Gangadhar Tilak, Tilak Bandhu, Pune-411 002, P. 383 (Mahabharat,
Adi Parva, 115 - 36 and Sabha Parva 61.11)
3) The Third Power, Vinoba (Tr. Marjorie Sykes), PP. 26 & 27

On Institutions
1) The Third Power, Vinoba, (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1972. PP. 27 - 29

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Sarvodaya Samaj-1
1) The Third Power, Vinoba (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1972. P. 32
2) ibid PP. 30 & 31

Sarvodaya Samaj-2
1) The Third Power, Vinoba (Tr. Marjorie Sykes), Sarva Seva Sangh, Rajghat, Varanasi,
1972, P. 35

Science + Spiritual wisdom = Self-Knowledge

1) The Third Power, Vinoba (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1972 P. 40.
2) ibid P. 48
3) ibid P. 49

Power of the Word

1) The

Third

Power, Vinoba, (Tr.Marjorie

Sykes), Sarva

Seva

Sangh

Prakashan,

Rajghat, Varanasi, 1972, P. 76

Religious Institutions
1) Based on his lecture at Chaturvedamangalam in Tamilnadu on 19.02.1957,
Bhoodan Ganga, Part 9, Paramdham Vidya - Peeth Prakashan, Pavnar 1958, P. 183.

Ahimsa : The way of living

1) Based on pages 50 - 59 of The Third power by Vinoba (Tr. Marjorie Sykes), Sarva
Seva Sangh Prakashan, Rajghat, Varanasi, 1972.

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Teachers: the source of light

1) The Third Power, Vinoba, (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1972, P. 103

Dignity of Labour
1) Based on The Third Power, Vinoba, (Tr. Marjorie Sykes), Sarva Seva Sangh Prakashan,
Rajghat, Varanasi, 1972, PP. 104-107

Essence of learning
1) Based on Shikshan Vichar (Marathi), Vinoba, Paramdham Prakashan, Pavnar, 1977,
PP. 213 & 214

Nai Talim, Lok-Shikshan

1) Based on: Shikshan Vichar (Marathi), Paramdham Prakashan, Pavnar, 1977, P. 138

Thought is greater than man

1) Based on Vinoba on Gandhi, Edited by Kanti Shah, Sarva Seva Sangh Prakashan,
Rajghat, Varanasi, 1985 P. 9 - 11.

Emergency
1) Vinoba's Life and Mission, Kanti Shah, Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1979 P. 127

Spiritualizing Politics
1) Vinoba on Gandhi, Ed. by Kanti Shah, Sarva Seva Sangh Prakashan, Rajghat, Varanasi,
1985, PP. 25 & 26
2) ibid P. 90

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Bhagvadgita-2
1) Talks on Gita, Vinoba, Sarva Seva Sangh Prakashan, Rajghat, Varanasi, 1982, P. 232

Panch-Jana Shakti
1) Vinoba, Life & Mission, Ed. Kanti shah, Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1979, P. 114

Satyagraha
1) Vinoba, Life & Mission Ed. By Kanti Shah, Sarva Seva Sangh Prakashan, Rajghat,
Varanasi, 1979, P. 84

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APPENDIX 1
Who is Vinoba Bhave?
(M. K. Gandhi)

He is an undergraduate having left college after my return to India in 1916. He

is a Sanskrit scholar. He joined the Ashram almost at its inception. He was
among the first members. In order to better qualify himself he took one year's
leave to prosecute further studies in Sanskrit. And practically at the same hour
at which he had left the Ashram a year before, he walked into it without
notice. I had forgotten that he was due to arrive that day. He has taken part in
every menial activity of the Ashram from scavenging to cooking. Though he has
a marvelous memory and is a student by nature, he has devoted the largest
part of his time to spinning in which he has specialized as very few have. He
believes in universal spinning being the central activity which will remove the
poverty in the villages and put life into their deadness. Being a born teacher he
has been of the utmost assistance to Ashadevi in her development of the
scheme of education through handicrafts. Sri Vinoba has produced a text - book
taking spinning as the handicraft. It is original in conception. He has made
scoffers realize that spinning is the handicraft par excellence which lends itself
to being effectively used for basic education.
He has revolutionized takli spinning and drawn out its hitherto unknown
possibilities. For perfect spinning probably he has no rival in all India.
He has abolished every trace of untouchability from his heart. He believes in
communal unity with the same passion that I have. In order to know the best
mind of Islam he gave one year to the study of the Quran in the original. He
therefore learnt Arabic. He found this study necessary for cultivating a living
contact with the Muslims living in his neighbourhood.
He has an army of disciples and workers who would rise to any sacrifice at his
bidding. He is responsible for producing a young man who has dedicated himself
to the service of lepers. Though an utter stranger to medicine, this worker has

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by singular devotion mastered the method of treatment of lepers and is now

running several clinics for their care. Hundreds owe their cure to his labours.
He has now published a handbook in Marathi for the treatment of lepers.
Vinoba was for years Director of the Mahila Ashram (an Ashram for women) in
Wardha. His devotion to the cause of Daridranarayan (the God of the poor) took
him first to a village near Wardha, and now he has gone still further and lives in
Pavnar, five miles from Wardha, from where he has established contact with
villagers through the disciples he has trained.
He believes in the necessity of the political independence of India. He is an
accurate student of history. But he believes that real independence of the
villagers is impossible without his constructive programme of whih khadi
(handspun, hand-woven cloth) is the centre. He believes that the chrakha
(spinning wheel) is the most equitable outward symbol of non-violence which
has become an integral part of his life. He has taken an active part in the
previous Satyagraha (non-violent civil disobedience ) campaigns. He has never
been in the limelight on the political platform. With many co-workers he
believes that silent constructive work with civil disobedience in the background
is far more effective than the already heavily crowded political platform. And
he thoroughly believes that non-violent resistance is impossible without a heart
belief in and practice of constructive-work.
*(The above was published in the 'Harijan' of October 20, 1940. It was written
by Gandhiji to introduce to the public Sri Vinoba Bhave, whom he had chosen,
as the best representative on non-violent civil resistance to war. Sri vinoba was
to start the campaign of individual civil disobedience, and in the first instance
it was to be confined to him only.)
**The correspondence that ensued you find in appendix 2.

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APPENDIX 2
Vinoba's "Report"
Most revered Bapuji

I left the Ashram a year ago to recoup my health. I had intended to stay in Wai
for two or three months and then return, but though a whole year has passed
away, nothing has been heard from me. Questions, therefore, may have arisen
whether I am ever to come back and even whether I am alive or dead. I must
admit, I am myself entirely to blame in the matter. I had, however, written a
letter or two to Mama Phadake requesting him to write to me immediately if
any satyagraha was to be launched. I had told him, I would give up everything
to join it, but otherwise I would stay on, out of the Ashram. If anybody
suspected that I was a deserter, even there the fault is mine alone, because I
am averse to correspondence. I must, however, state here that the Ashram has
not only captivated me, but I have also the ingrained conviction that I was
really born for the Ashram. Why then, did I loiter away a whole year outside
the Ashram precincts?
Early in my life, when I was only ten, I took a solemn vow to observe
Brahmacharya and dedicate my life to the country. Later on, during my high
school days, I was fascinated by the teachings of the Bhagavad-Gita. My father,
however, asked me to take up French as my second language, but that did not
abate my zest to learn the Gita. I began to study Sanskrit privately at home
that very day, and I was resolved upon studying the Vedanta and other books on
philosophy whenever possible. When, with your permission, I came to Wai, I
saw that there was an excellent opportunity for me to study the Vedanta. One
Shri Narayan Shastri Marathe, a Brahmachari all his life, is teaching the Vedanta
and other scriptures here. I was seized with a passion to learn the Upanishads,
etc., from him. Now let me write what I have done during all this time.
My work with respect to my craving for knowledge which kept me out so long:

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Study of (1) the Upanishads, (2) the Gita, (3) Brahmasutra Shankarbhasya, (4)
Manusmriti, and (5) Patanjali Yogadarshan. I went through, besides, (1)
Nyayasutra, (2) Vaisheshiksutra and (3) Yajnavalkyasmriti. My desire to study
our religious books has now been fully gratified. I can now read whatever I want
to in Sanskrit without any extraneous aid.
Then about the recuperation of health for which I went to Wai. I had made it a
rule to walk ten to twelve miles. Then Began grinding 6 to 8 seers (12 to 15 lbs)
cereals with a hand-mill. At present I do 300 namaskars and take a walk every
day for physical exercise. This has improved my health.
Regarding my diet: I have never taken other condiments, but, for the first six
months I used to take salt. I am now on a salt less and spice less diet. I have
started taking milk. Many experiments proved that I cannot go without milk.
But my desire to give it up, if possible, persists. For a month, I had nothing but
milk, lemon and bananas, but I found that I was getting weak. This is my
present diet: Milk 1lbs., jowar chapattis 2, bananas 4 or 5, lemon 1, when
available. When I come to the Ashram, I intend to regulate my diet on your
advice. I am not tempted by any other food for the sake of its taste only. All
the same, I cannot help feeling that my present diet is rather too luxurious. My
daily expense over food, item by item is about: bananas and lemon 4 pice,
chapattis 2, milk 5, total 11. I want to know from you what changes I should
make. You will please write me.
Other things done:
Took classes in (1) the Gita. Free tuition to six students of the whole gospel
with full exposition of the verses. (2) Jnaneshwari (a big Marathi exposition on
the Gita by Jnaneshwar ), 6 chapters, 4 students attended. (3) 9 Upanishads to
two students. (4) Hindi propaganda: I do not know Hindi well myself. But I used
to read a Hindi newspaper to some students. (5) English to two students. (6)
Excursions : nearly 400 miles on foot. Saw fortresses of historical fame such as
Rajgarh, Sinhagarh, Torangarh etc. (7) Used to hold during my tramps
discourses on the Gita, which have come to 50 in all till now. Even now, I
propose to foot it to Bombay and then take a train for Ahmedabad to rejoin the

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Ashram. A student, 26 years old, has been throughout with me in my journeys

and he too is at present footing it out in my company. He is not inclined to
study the Gita from anyone except myself. The latest date of my entry into the
Ashram is Chaitra Sudi1 (the New year's day in Maharashtra falling generally in
April). (8) I started at wai an institution called the Vidyarthi Mandal (student's
association ) and founded a library in connection with it. We, fifteen students
and myself, formed a club of hand-grinders and our earnings were used in
buying books for the library. We offered the same rate (1 pice for 2 lbs) as the
local grinding mill, and thus could draw customers. Sons of even high-class
families were members of the club. Wai is a centre of orthodoxy and since the
hand-grinders were all Brahmin students studying in the high school, we were
ridiculed by the public as faddists and fools. All the same, our grinding club
continued for two months, and 400 books have been stocked in the library. (9) I
tried very much to propagate the principles of the Ashram; I attended its
annual celebration. (This celebration means nothing more than a meeting for
comparison of the notes of members as to the work accomplished and the work
to be done.) I put before them the idea of spreading Hindi and I have every
reason to believe that the institution will take up the work. Since you have
begun an effort for the propagation of Hindi, I may say that this institution in
Baroda will be prepared to associate with you in the work.
And finally, I must state how I have behaved as an inmate of the Ashram. These
are our vows: Control of the palate: I have already dealt with this vow during
my reference in this letter to my dietetic experiments. Non-possession: a
wooden dish (thali), bowls, one lota (a small jug) belonging to the Ashram,
dhoti, a blanket and books comprise all my paraphemalia. I have taken a vow
not to use a shirt, a cap and a coat. I wrap my upper body also with a dhoti. I
use only hand-woven clothes. Swadeshi (exclusive use of articles made in one's
own country): I do not use a single foreign made article ( but only if swadeshi is
not taken in the expanded sense which you gave it in your speech at Madras).
Truth, non-violence, Brahmacharya : I am sure that I have strictly observed
these vows to the best of my understanding of them.

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What more shall I write? In my dreams and in my waking hours, only one
question haunts me: "Will God design to take service from me?" I followed the
rules of the Ashram (except one) and so, though the body may be roaming
outside, I am, in reality, always in the Ashram. It is the ideal of my life. The
one exception, alluded to above, is about self-cooking, i.e., about making
chapattis myself. I tried to observe that rule also, but could not do so in my
excursions.
If any question of offering Satyagraha arises, say, against the hardships of the
third-class passengers in railways, I will come immediately; otherwise, I have
given you above the latest date of my arrival in the Ashram.
What are the changes that have been made in the Ashram? How many students
are there? What is your scheme of national education? And what changes should
I make in my diet? I am longing for advice on all these points. And you must
write the reply yourself, in your own hand; that is the earnest and insistent
prayer of this 'Vinoba', your son, whom you are no other than his revered
father.
I will leave this town in a few days.
Vinoba's Pranam.

Gandhiji's Reply
I do not know in what terms to praise you. Your love and your character
fascinate me and so also your self - examination. I am not fit to measure your
worth. I accept your own estimate and assume the position of a father to you.
You seem almost to have met a long-felt wish of mine. In my view a father is,
in fact, a father only when he has a son who surpasses him in virtue. A real son,
likewise, is one who improves on what the father has done; if the father is
truthful, firm of mind and compassionate, the son will be all this in a greater
measure. This is what you have made yourself. I don't see that you owe your
achievement to any effort of mine. Hence, I accept the role you offer to me as
a gift of love. I shall strive to be worthy of it; and, if ever I become another

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Hiranyakashyapu, oppose me respectfully as Prahlad, who loved God, disobeyed

him.
It is true as you say that, though outside the Ashram, you have scrupulously
observed its rules. I never doubted that you would return. Besides, I had your
written messages, read out by Mama. May God grant you long life, and use you
for the uplift of India.
I don't see any need for changes in your diet just yet. Do not give up milk for
the present. On the contrary, increase the quantity, if necessary.
About the railways, no Satyagraha is required. What is wanted is intelligent
workers to carry on propaganda. On the issue in Kheda District, Satyagraha may
possibly have to be offered. I am something of a tramp these days. In a day or
two, I shall have to leave for Delhi.
More when you arrive. Everyone is looking forward to seeing you.
Blessings from Bapu.

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APPENDIX 3
Books By & On Vinoba
IN MARATHI

Lokmanya Tilak Yanchya Jaminkichya Khatyadr Hakikat (1916)

Upanishadaancha abhyas (1929)

Gitni (1932)

Madhukar (1936)

Abhangvate (1940)

Santancha Prasad (1945)

Gitai Kosha (1946)

Dyanadevachi Bhajane (1946)

Namdevachi Bhajane (1946)

Tera Divas (1948)

Eknathachi Bhajane (1951)

Nama Mala (1952)

Simhavalokan (1953)

Vichar Pothi (1954)

Shikshan Vichar (1955)

Krant Darshan (1956)

Deeksha (1956)

Jagatik itihasache ozerten Darshan (1956)

Sampatti Daan (1957)

Sahityakanchi hitguj (1957)

Gita Chintanika (1958)

Samya-Sutra (1958)

Bhoodan Ganga (1958)

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Maharastriyanshi Hitaguj (1958)

Sthitapradnya Darshan (1959)

Subashite (1960)

Mama Kosha - Navneet (1962)

Thoughts on Education (1962)

Gitai neethi katha (1963)

Shanti sena (1963)

Jagatik itihasache ozerten darshan (1963) Vinayak tatha Annasaheb

Bapat (1964)

Sarvodayachi Trividh Ghoshana (1964)

Trividh Karyakram Maharashtrateel Karyakartgaha Uddeshan- (1965)

Satpurushachya Katha (1965)

Sarvodayache Ghochara patra (1965)

Sanyamachi santali (1965)

Acharya kula (1967)

Pandit Nehru Sanskriti Darshan (1967)

Rigveda saar (1968)

Teesri shakti (1969)

Vinobancha Sahavasathen Majen Balapan (1969)

Tukaramachi Bhajane (1973)

Senapatinchya Samadhivar Yanchaya Atthavan (1974)

Mahamajinchya Sahavasathya Kahte and athavan (1974)

Vishnu sahasranaam (1975)

Vinayanjali (1978)

Stree Shakti (1982)

Christ Dharma saar (1983)

Ahimsecha Shodh (1988)

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Vinoba Charitra (1989)

Loknitee (1990)

Karan Saar (1991)

Gita Pravachane (1992)

Atma gyan annee vigyan (1993)

Ashram path (1993)

Gitai Marathi Gadyanuwad

Eshavasya vrutti

Ram naam ek chintan

Vinobachi Maraprayan Yatra

Goshthi roop Gita

Vinobanchi .Sahiya Drishi

Samyastrue vritti sanskrit

IN HINDI

Sarvodaya ki aur (1954)

Sarvodaya ki adhen (1956)

Prakkritik chiktsa kyo (1957)

Nisengopchon ashram uruli kanchan ka sankshipt parachay (1957)

Gurubodhsar (1957)

Sahitkanshi Hitaguj (1957)

Stita pradnya lakshan (1959)

Bhagwat Dhamma saar (1961)

Ashobhaniya posters (1961)

Shanti sena (1963)

Sarvodaya aur Samyavada (1965)

Sanyam ki Santali (1965)

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Adhatma tattava (1968)

Ekadash vrat (1968)

Sapta Shaktiyan (1968)

Rigveda Saar (1968)

Teesri Shakti (1969)

Ashtradashi (1969)

Manu Shasanam (197 4)

Agyan Nivritti Sadhana ke Sahastra Pahalu (1974)

Vishnu Shasranama (1975)

Acharya kul prasnopanishad (1981)

Vinoba Jeevan aur karya(1984)

Nari ki Mahima (1992)

IN GUJARATI

Saraj Sastra (1940)

Samya Sutra (1958)

Shanti ridayavayashta (1959)

Sarvodyan Rajnitee (1962)

Shanti Sena (1963)

Adhyatma Darshan (1963)

Adhyatma Darshan (1963)

Darvodaya Vicharna (1965)

Acharya Kula Third Power (1969)

IN ENGLISH

Random Reflections (1931)

Talks on Gita (1932)

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Swaraj Sastra (1940)

Ishavasya Upanicad (1945)

The Steadfast Vision (1946)

Sarvodaya and Communism (1957)

Sarvodaya and Business Community by Donal Groom (1958)

Dhammapada (1961)

Thoughts on Education (1962)

Democratic Values (1962)

Vinoba and his mission (1962)

The Essence of Quoran (1963)

Shanti Sena (1963)

The Rigveda Saar (1968)

The Essence of Chrisitan Teachings (1972)

Vinoba on Gandhi (1973)

Vishnu Saahasranama (1975)

Women Power (1982)

Random Reflections (1963)

Talks on Gita

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