Vibhuti Vinoba

Here is a comprehensive summary of the Jain text "Vibhuti Vinoba" by Sukhlal Sanghavi, based on the provided PDF pages:

The text "Vibhuti Vinoba" by Sukhlal Sanghavi explores the underlying unity of Indian renunciation traditions, highlighting renunciation of desire (trishna), possession (parigraha), and accumulation (sanchayavrutti) as the core principle shared by the traditions of Parivrajaka (wandering ascetics), Jainism, and Buddhism.

Shared Core Principle:

• The text begins by citing the example of Sage Yājñavalkya's wife Maitreyī from the Brihadaranyaka Upanishad. When Yājñavalkya offered to divide his wealth, Maitreyī questioned whether earthly possessions, even a world full of gold, could grant immortality. This exchange underscores the Upanishadic idea that material wealth is not the path to true liberation.
• Similarly, the Buddha, after years of asceticism, identified trishna (craving/desire) as the root cause of suffering and nirvana (cessation of craving) as the path to its end.
• Mahavira, after twelve years of intense penance, emphasized ahimsa (non-violence). However, the text argues that true ahimsa can never be fully realized as long as there is any degree of parigraha (possession) or sanchayavrutti (accumulation).
• Therefore, the fundamental essence of all these traditions is the renunciation of desire, possession, and the tendency to accumulate.

Reinterpreting Material Wealth and Renunciation:

• The Upanishadic assertion that immortality is not achieved through wealth does not imply that worldly possessions have no value. Instead, it signifies that material wealth is merely a means (sadhan), not an end in itself. Those who mistake material wealth for the entirety of life forget their true selves and pursue ephemeral things, leading to their own suffering and causing suffering to others.
• When the Buddha called for renouncing the "household" (agar) to become a "homeless ascetic" (anagar), it wasn't a dismissal of the value of family, society, or external objects. His intention was to highlight that selfish attachment and the relentless pursuit of personal happiness at the expense of others' well-being are binding.
• Mahavira, in advocating for parigraha tyaga, acknowledged that material possessions are necessary for individual and collective life. However, when advocating for the state of an anagar, he was prohibiting attachment to any form of personal possession.
• A true renunciant and thinker understands that life requires essential support, shelter, and other necessities. Even external, seemingly inert materials play a role in life's upliftment.
• The common thread among the founders of these traditions is mamata-tyaga (renunciation of possessive affection). This means expanding personal, limited affection to a universal love or identifying with others (atmopamya). This expanded love is also known as samatā (equanimity). When mamata (possessive affection) is no longer contracted but becomes expansive, it is recognized as samatā. Both have their root in love (prema), which can be narrow (mamata) or expansive (samatā). Ultimately, samatā is the goal of all religions.

Impact of Renunciation on Society:

• While renunciation is necessary for spiritual upliftment, if it doesn't translate into the embodiment of samata within society, the renunciation itself can become distorted.
• The spirit of parigraha tyaga gave rise to sanyasi sanghas (communities of ascetics) and anagaras (homeless ascetics). This spirit also inspired great rulers like Ashoka to undertake works of public welfare.
• This renunciation also fostered the development of dana-dakshina (charity and offerings). The text mentions King Raghu, who gave away all his wealth except a clay pot, and Harshavardhana, who emptied his treasury through donations, showcasing the importance of charitable acts and the concept of giving.
• Monasteries, temples, and educational institutions, which originated from the spirit of parigraha tyaga and were sustained by dana-dakshina, started accumulating wealth and possessions. Despite this, they continued to be respected as centers of renunciation.
• This led to a loss of understanding regarding the social value of productive labor. Simultaneously, individuals who acquired wealth through any means, believing it could wash away their sins through charity, gained increasing social prestige.
• This created two prominent classes:
  1. The Brahmin-Shraman class (priests and ascetics) who accepted, accumulated, and increased wealth through donations, yet were still considered renunciants.
  2. The Bhogi class (enjoyers) who donated wealth acquired through any means, fair or foul.
• A third, often unacknowledged, class existed: those who sustained themselves solely through their own labor, neither relying on donations nor seeking fame through charity.

The Cycle of Inequality and the Rise of Gandhian Philosophy:

• Religions that originally aimed to bring social equality through ahimsa and samata-tyaga, due to lack of wisdom, ultimately led to various forms of social inequality.
• Despite efforts by seers to establish non-attached action (anasakta karmayoga) and timely action (samayoga), the influence was not lasting or universal. The glorification of political power and wealth, alongside charity and renunciation, continued, as did the disdain for poverty and self-labor.
• The increasing disparities in wealth, literacy, and governance weakened the collective strength of the nation, eventually leading to foreign rule. This rule added new complexities and problems.
• When addressing these pervasive inequalities seemed insurmountable through both weaponry (shastra-bal) and scripture (shastra-bal), the old principles of aparigraha and ahimsa were re-contextualized by a unique individual.

Vinoba and the Legacy of Gandhi:

• The text then shifts to discuss Mahatma Gandhi as this unique individual. Gandhi, by reflecting on the negative consequences of incomplete and unwise interpretations of ahimsa and aparigraha, as well as the suffering caused by racism, economic inequality, and national pride, proposed ahimsa and aparigraha as the solution to all evils and the path to universal equality.
• While this path, akin to a panacea, was initially met with skepticism, Gandhi successfully demonstrated its power in Africa. Gradually, a new circle of disciples gathered around him.
• Gandhi challenged established powers with his non-violent strength, surprising both believers and non-believers in ahimsa. He transformed ahimsa and aparigraha from merely personal or passive principles into a comprehensive philosophy applicable in all spheres.
• This provided the oppressed masses with a potent, inherent strength they were previously unaware of, enabling them to achieve Swaraj (self-rule) without arms or external support. Gandhi's approach shifted the ultimate weapon of historical success from brute force and political maneuvering to the science of ahimsa and aparigraha, spreading its influence beyond India.
• Gandhi applied this spiritual strength to almost all areas of life, yielding remarkable results. However, his departure left his followers with a faith that was perhaps more external than deeply rooted, making it less dynamic. Despite this, the state machinery after independence was built upon this foundation of faith.

Vinoba's Contribution to Socio-Economic Equality:

• After the departure of foreign rule and the integration of princely states, significant reforms occurred. However, the underlying economic disparity, a fundamental cause of social inequality, persisted in various old and new forms. It became increasingly clear that without addressing economic inequality, other political and social achievements were rendered less impactful.
• The focus of attention shifted towards establishing economic equality. While similar efforts had been made outside India, they were not based on ahimsa.
• The Indian people yearned for a soul that would uphold their non-violent traditions and, following Gandhi's groundwork, address the issue of economic equality. This yearning was answered by Vinoba, who dedicated his life to harmonizing Dharma (duty) and Karma (action) and transforming scriptural knowledge into practical wisdom.
• Vinoba observed the emergence of new "kings" (capitalists) due to capitalism, even after the dismantling of traditional monarchies. He also noted the persistence of old forms of authoritarianism and bureaucracy within democracy, where the pursuit of power replaced service. He saw how the intellectual class, confined within political parties, focused more on the faults of opposing parties rather than their own, hindering public interest and the effective use of their talents for societal upliftment.
• Vinoba's wisdom also grasped the unjust and anti-social practices prevalent in earning and protecting wealth. He foresaw that without guiding people towards constructive ahimsa, all previous efforts would be in vain, and people would turn towards violence.
• From this struggle, the path of Bhumi-Dan (Land Gift) emerged. The immense success and ongoing impact of this movement testify to its value. The widespread acceptance of this movement as one establishing new life values by leaders across the political spectrum is significant.
• Vinoba's work is not limited to land donation; it is the first step towards establishing human equality in all spheres—social, economic, and political. The spirit of this movement is as vast as Vinoba himself, encompassing the donation of wealth, intellect, labor, and even life itself, with Vinoba being its living embodiment.

Conclusion:

The author firmly believes that Vinoba's Yajnamarga (path of sacrifice/action) is a development and expansion of Gandhi's vision and practice of comprehensive ahimsa. This is why Vinoba cannot be confined to any particular political faction; instead, his activities are laying a strong foundation that transcends all parties. The Bhumi-Dan movement, being non-partisan yet inclusive, is attracting sincere, service-minded individuals from all directions.

The text draws a parallel between the seed of life-giving Bodhi planted at the place where the Buddha attained enlightenment and Vinoba's mission. It expresses confidence that this mission will spread its branches far and wide, much like the branches of the Bodhi tree. Vinoba's Bihar, a region where the embodiment of ahimsa, Mahavira, was born and where the Buddha walked, serves as a blessing during the current water crisis.

For any selfless worker dedicated to a particular activity initiated by Gandhi, Vinoba's life serves as an instructive example. On the occasion of his birthday, the text encourages everyone to reflect on his writings and activities and to pray for his long life.