VOL. XL NO. 28 PAGES 48 NEW DELHI 10 - 16 OCTOBER 2015 ` 8.00

SARVODAYA: DEVELOPMENT OF ALLDr. D. John Chelladurai

M odernity has brought marvels toour doorsteps. We now can

speak instantly to one on the other sideof earth, travel at supersonic speed,ask for anything and we get it.

This development however hascome at a huge socio, environmentalcost. From life style diseases to climat-ic change, from structuralized unem-ployment, poverty to organized terror-ism the development has brought a lotof dangers together. Global bodies likethe United Nations Organization (UNO)are busy deliberating on an urgentalternative to this crisis. Envisagingwhat is to come, Gandhi gave aprophetic vision of a sane society. Hecalled it Sarvodaya. Development critique The idea of Sarvodaya came as aresponse to the critique on ModernDevelopment: It focuses exclusively onphysical happiness and economicprosperity, in disregard of morality. Itaims at 'the happiness of the majority',no matter if the rest are affected. Itexploits natural resources and fellowhumans, therefore, "is contrary todivine law." It also promotes self-inter-est, drains us of our ability to discrimi-nate between good and evil.Welfare of All

The term 'Sarvodaya' is derivedfrom 'Sarva' and 'Uday', meaning 'uplift-

ment of all'. It is a birth right of everyindividual to rise to a better state of liv-ing. At individual level Sarvodayameans a 'way of living' and at thenational level it is a 'social order'.

Sarvodaya represents the spirit ofuniversal brotherhood, in completeobedience to the law of nature, whichGandhi refers to as Truth. He wrotethe book 'Sarvodaya' in 1908, inspiredby Ruskins revolutionary book UntoThis Last.

Welfare of the LeastDevelopment, Gandhi insisted,

ought to mean 'greatest good of all' andnot 'greatest good of greatest number'as many believe. In the zeal for devel-opment, he cautions, we cannot over-look any one as dispensable. He var-iedly used the term 'Sarvodaya' toinclude 'upliftment of the least' by whichhe meant, the rise of the 'weakest andthe lowliest.' Less informed people andphysically weak too have the right to

develop. To drive this point home, heused the term 'Antyodaya'. For Gandhiboth 'Sarvodaya' and 'Antyodaya' areconvertible terms. Foundational Teaching of Sarvodaya

Life of humans, the social being, isintertwined with one another. Henceservice to all is the way to serve one-self. This premise lays the foundationof the first of the three Teachings ofSarvodaya:

"The Good of the individual is con-tained in the good of all."

As a living being and being part ofthe Reality (Truth, God) every individ-ual holds right to life and equal accessto livelihood. This brought out the sec-ond teaching of Sarvodaya:

"A lawyer's work has the samevalue as the barber's in as much as allhave the same right of earning theirlivelihood from their work".

While the outcome of mind (knowl-edge) enriches life, it is the outcome ofphysical labor (grains, pulses, fruit,cloth…) that sustain very human life.Therefore it is more proper that theconduct of life relies on physical work.From this realization emerged the thirdteaching of Sarvodaya:

"That a life of labour, i.e., the life ofthe tiller of the soil and the handicrafts-man is the life worth living"

Continued on page 48

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FORESTRY AS A CAREER

F orestry is an art and science ofmanaging and judiciously using

forests and forest based resources in away that is scientifically sound, practi-cally viable, ecologically sustainableand socially acceptable. The forestrysector has made significant contribu-tion in the country by means of differentgreen initiatives to counter the chal-lenges of climate change. In order tomake forestry a professionally man-aged sector, skilled and capable Greenmanagers are required to deliver ecofriendly goods & services.

As far as commencement of scien-tific forestry in India is concerned, itstarted as early as 1864 to train theforestry personnel for the forest man-agement. However, forestry educationat University level in the country wasstarted from the State AgriculturalUniversities (SAUs) in the year 1985with the inception of B.Sc. Forestry afour year degree from Dr. Y.S.ParmarUniversity of Horticulture and Forestry(YSPUHF) Solan, HP and PunjabraoDeshmukh Krishi Vidyapeeth (PDKV),Akola, Maharashtra. Later this pro-gramme was initiated in G.B PantUniversity of Agriculture andTechnology (GBPUA&T), Pantnagar,UK and Tamil Nadu AgriculturalUniversity (TNAU), Coimbatore, TamilNadu in 1986 followed by many otherSAUs. Beside this, the master and doc-

toral level programme in forestry withspecialization in specific topic offorestry was also started in someSAUs. The Indian Institute of ForestManagement (IIFM) started PostGraduate Diploma in ForestryManagement (PGDFM) equivalent tomaster degree in forest managementduring 1988 at Bhopal to produce theGreen Managers. In the recent pastsome traditional and private universi-ties and institutes have also startedforestry programmes in the country.

In India, the forestry education,research, training and extension is gov-erned by Indian Council of Forestry

Research and Education (ICFRE),Dehradun, an apex body in forestryunder Ministry of Environment, Forestand Climate Change (MoEFCC).However, Indian Council of AgriculturalResearch (ICAR) has made everyendeavor in periodically framing andmodifying the syllabus and guidelinefor the forestry education as per needof time at undergraduate, postgraduateand doctoral level to SAUs. Presentlyaround 26 SAUs and 40 traditionaland private universities and colleges/institutes are offering forestry educa-tion in India.

Continued on page 47

Arvind Bijalwan and Manmohan J.R. Dobriyal

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Principles of SarvodayaThe concept of Sarvodaya springs

from the understanding that 'Life onearth is the closest manifestation of theall encompassing Truth or God'. Thatplaces every life as equal. Realizationof God, which every religion insists asthe purpose of life, therefore, is possi-ble only through the service to life, par-ticularly of fellow humans; serving Godby serving God's creation.

It leads us to further realization thatwhile as social animal we are to live independence with each other in everywalk of life, all those we depend arealso holding equal right to life as we do.This calls for individuals to uphold oneanother equally with the spirit of mutualunderstanding and support. Characteristics of Sarvodaya

Sarvodaya inspires individual totranslate the spirit of equality intobehavior in all facets of life. In eco-nomic life it comes in the form ofSwadeshi, Bread Labour, politically inthe form of 'Swaraj', socially asTrusteeship with Self-restraint, therebytogether creating a climate of justice,equality, freedom, brotherhood andopportunity for one another. Bread Labour: The divine law thathuman must earn her/his bread bylaboring with one's own hands, wasfirst stressed by the Russian writer T MBondaref. Tolstoy gave it wider public-ity. Bhagavad Gita, in its chapter threestates this principle, "he who eats with-out offering sacrifice, eats stolen food.Sacrifice here can only mean Breadlabour" .

This is quite understandable; every-thing required to sustain human lifecomes through physical labour. If Iconsume grains and pulses withoutlaboring for the production of them, Iactually eat the fruit of someone'slabour. It is tantamount to exploitation,against the solemn principle ofCreation, 'we are all equal'.

Bread Labour confines individual'sscope for production to just sustenancelevel, thereby preventing accumulationof wealth which leads to artificial cre-ation of 'haves' and 'have-nots', therebyrelative disparity and it allows individualto utilize only as much land and naturalresources as one is physically capableof handling, thereby preserves the vitalresources for all life of all time. Lifebased on bread labour leaves no roomfor pollution and it is nature friendly.Thus "Bread Labour upholds the rightto life of all," thereby it paves the wayfor social life of Justice and equality.Swadeshi: Swadeshi is a reciprocaleconomic behavior within the society;functionally it means consuming theproducers of the immediate neighbour-hood'. This is a way "to the service ofone's immediate neighbour." Every

one taking care of neighbours creates achain of support covering the wholeworld. Thus Swadeshi is the economicmeans of Sarvodaya.

Buying commodities from a far offproducer amounts to export jobs. Thisis damaging, particularly when ourneighbors are unemployed; and isagainst the nationhood.

In addition, neigbourhood economicrelationship ensures quality of serviceand minimizes scope for dubious prac-tices. It also strengthens interpersonalbond and joy of transaction. This is incontrast to the modern transactionwhich being motivated by utility, leadsto criss cross transaction. This causeswaste of energy in transaction andtime too.

TrusteeshipReligion teaches us that the whole

earth belongs to God and was fromGod. Therefore the "earth and all itsresources are for his people as a wholeand not for a particular individual,"writes Gandhi. When an individual hadmore than his proportionate portion,he/she became a trustee of that portionin the service of God's people.

Going by the spirit of TrusteeshipGandhi further proposed that, asknowledge is the summation of thou-sands of years of dedicated labour ofbillions of people, it has to be kept inTrust for the good of humanity in partic-ular and Earth at large. He said 'phys-ical labour for material need fulfillmentand intellectual labour for social good'is the expected order of social living.Everybody would know how to earn anhonest living by the sweat of one'sbrow and make no distinction betweenintellectual and physical labour. Just Society: Realization of being partof the largest Reality leads to goodconduct: righteous life, a life of non-hurting, non-killing, non-exploitationlife. 'Welfare of all' engenders room init for all without exception - prince andpeasant, Hindu and Muslim, touchableand untouchable, white and black, saintand sinner. Each share the produce ofone's labour with the rest, the strongprotecting the weak and functioning astrustees for the weak, and each pro-moting the welfare of all." Swaraj: the Spirit of Democracy

Sarvodaya, in the political realmtakes the place of Swaraj, whichmeans, 'self rule' or 'self-control'.Gandhi claims swaraj as "a dream forTrue Democracy in which people wouldregard the humblest and the lowestIndian as being equally the ruler ofIndia with the tallest in the land."Politically, Gandhi believed, Swarajmanifests as a decentralized local gov-ernance. He puts it as 'Gram Raj' or'Panchayat Raj'.Non-discrimination

To hasten the realization of univer-sal oneness through Sarvodaya,Gandhi proposes that, we would volun-tarily turn ourselves into scavengers.By this he brings out the idea of dignityof labour. Scavenging or shoe making,

teaching or healing, each of them is anindispensable deed co-determining life,hence equally respectable. The workerin my drainage is more respectablethan me as s/he does a thing I'm inca-pable of doing. Whether white collar orbrown every work of life is dignifiedand the worker respectable as taughtby Ruskin. Rights and Duties

In a society that cares for humanoneness, Gandhi suggests, "truesource of rights is duty". If 'respect' ismy right, I can feel it only when myneighbor performs his duty of 'respect-ing neighbour'. If everybody dutifullyrespects the other, the right to respectwould be abundantly available to all."The same teaching has been embod-ied by Krishna in the immortal words:'Action alone is thine. Leave thou thefruit severely alone.' Action is duty; fruitis the right".

On the contrary, the present societyfocuses on only rights. "Since all sim-ply insist on rights and no duties, thereis utter confusion and chaos". Sarvodaya in Action

True to his belief in the consistencebetween Thought, Word and Action,Gandhi got in to actualizing Sarvodaya.Swaraj, he declared, as freedomfrom imperial powers must be preced-ed by liberation from the clutches ofpoverty, untouchability, ignorance andcanker of alcohol.

Among the many Organizations heformed towards these purposes,notable are 'All India Village IndustriesAssociation' (1934) headed by thegreat economist J C Kumarappa; 'AllIndia Anti Untouchability League'/Harijan Sevak Sangh (1932) of whichBaba Saheb Ambedkar was a founder

member and Ganshyam Das Birla thePresident; and Gujarat Vidyapith and'Nayeetalim Samiti' headed byAriyanayakam and Asha Devi.

The sterling impact of his campaigncan be gauged by the fact that at theheight of Swadeshi movement, theIndustrial city Lancashire in UK alonelost five lakh textile jobs due to drasticfall in Indian market as they started pro-ducing Khadi. Harijan campaign led tothousands of temples opening theirdoors first time for the people thenbranded as Untouchables, includingthe famous Meenakshi Amman Templein Madurai. Hundreds of thousands ofBrahmins walked into Dalit Basti, dinedwith the oppressed masses as an act ofpurifying oneself of the stain of discrim-ination. The strength of this accom-plishment is that it sprang from thechange of heart.

The shining witness to the spirit ofSarvodaya came from Vinoba'sBhoodan or Land Gift Mission, whichcollected 47 lakh acres of land fromland lords and distributed it amonglandless labourers. As to the possibili-ty of such an unprecedented bloodlessrevolution, Vinobha commented, 'thenation was moved by love'. Bhoodanlater on led to Sampattidan, Shramdan,and innumerable missions onTrusteeship. Prophetic prescription

The revolutionary prescription of 18Constructive Programmes (CPs) and11 Vratas Gandhi proposed for theestablishment of Swaraj for Sarvodaya,are quite a prophetic social responsefor the ills which the world would identi-fy as global issues sixty years after hisdeparture. This is evident from theMillennium Development Goal (MDG)the UNO brought forth through a world-wide deliberation at the dawn of 21stcentury, which runs in commensuratewith the Constructive Programmes ofGandhi and eleven Vratas.Conclusion

With all its composite understandingof life principles and its conduct,Sarvodaya, at the individual level is a'Way of living' that incorporates princi-ples of Equality, Justice andOpportunity, as well as behaviours ofdutifulness, accountability and non-dis-crimination.

At the national level Sarvodaya is a'social order' a self sustaining societyhaving a political governance calledSwaraj or Gram Raj, following an eco-nomic order called 'Swadeshi'; knittingpeople through a social arrangement ofTrusteeship, all these being guided bythe spiritual interplay of 'Satya andAhimsa'.

Sarvodaya thus provides a sys-temic arrangement for humans to besocially good and for the establishmentof a Just World as the MDG aspires. Inthat sense, Gandhi had propheticallypresented in Sarvodaya, a methodolo-gy of 'Millennium Sustainability Goal'.

(The author is Associate Dean atGandhi Research Foundation,Jalgaon, Maharashtra. He can bereached at djohnchelladurai@gmail.com)

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No. Millennium Development Goal of the UNO Constructive Programme of Gandhi 1. Eradicating poverty and hunger Khadi & Village Industry (CP 4 & 5)2. Universal Primary Education New and Basic Education, Adult

Edn (CP 7 & 8 )3. Gender Equality Women Empowerment (CP 9)4. Reduction of Child Mortality Health Education (CP 10)

Improve Maternal Health5. Combating HIV/AIDS, Malaria and Leprosy Patients (CP 17)

other Diseases6. To ensure environmental sustainability Vrata - 4 Non-Steeling (not taking 7. Developing a Global Partnership for excess from nature); Communal

Development' Unity (CP 1) - Hindu-Muslim unity