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The Record Of The Bhoodan Gramdan Motion History Essay

Bhoodan movement was began by him in April 18, 1951, and it drawn attention of most people but he was in ignorance of all promotion and he was establish to his reason for a better contemporary society. In whole of his life he demonstrated determination to non-violence, and his trust in human principles.

Vinoba was born in a Brahmin family on Sept 11, 1895 at Gagoda in Kolaba area of Maharashtra. At delivery he was known as Vinayak. he was greatly influenced by his mother Rukmini Devi, who was simply a very spiritual person. He had a more youthful brother, Balkoba Shivaji, who continued to be unmarried and adopted a life ofservice to humanity like him.

Vinoba had fascination with mathematics and was known among maharashtria's saints since young age. He was agiated in two years of his college or university. In 1916 while on his way to Mumbai to provide his intermediate examinations he put his certificates on fire. And he decided to go to Varanasi (Benaras). This was due to the fact that he wished to attain the imperishable. There he examined early Sanskrit.

When Gandhi gave conversation in Benaras Hindu University or college it received vinoba's attention. After that he exchanged series of letters with Gandhi. Gandhi called him to visit ashram in Ahmedabad. Then Vinoba visited the ashram and he met Gandhi on June 7, 1916. Get together Gandhi marked change in vinoba's life. After many years the bonds grew stronger between both of these. Vinoba used to do all activities with interest at ashram and helped in increasing life of people.

Vinoba visited wardha on Apr 8, 1921 as he was asked by Gandhi for taking charge there. Down the road he presented `Maharashtra Dharma', a regular in Marathi, it comprised essays on the Upanishads. It continued to become regular. Vinoba used to positively participate in politics and he was jailed at nagda in 1923 for being part of satyagrah. He was jailed again in 1932. He was preferred by Gandhi as first satyagrahi in 1940. He again received imprisoned at vellore and seoni jails when planning on taking part in quit india motion in time 1942. Vinoba was an instant learner while in jail he learned four south indian languages. He also spotted his book 'Gitai' in jail only. His writings that used to cover deep topics were easily understandable bye normal people and hence it became popular. The competence of this multi-lingual scholar as an editor was also of high order as displayed by his editing and enhancing of `Maharashtra Dharma' (described earlier), Sarvodaya (in Hindi) and Sevak (in Marathi).

After freedom of india when gandhi's idea started to fade from people's storage, vinoba started his "bhoodan" movements. And in a period of two decades, he travelled all across india on foot. Persuading landlords to provide their land to poor people and he effectively distributed four million of land among the indegent.


The Bhoodan Movement (Hindi: ) or Land Product Motion was initiated and influenced by Vinoba bhave 1951. It had been a land reform activity. And it helped in providing Vinoba to the limelight.

In 1951, the 3rd Annual Sarvodaya Meeting happened at Shivarampali, a village a few kilometers south of the location of Hyderabad in South India. Vinoba left to wait the conference and walked three hundred miles to Hyderabad. In those days there was communist rebellion in telangana. This army had tried out to break the land monopoly of the wealthy landlords by driving a vehicle them out or eliminating them and distributing their land. Vinoba thought that in future there was a competition between ideas of Gandhi and marx. In Hyderabad vinoba's and other gandhians acquired their trust in non violence tested.

On Apr 11th 1951, the final day of conference, Vinoba said that he would travel the areas where communism was at optimum in telangana.

On April 18th 1951, was your day when Bhoodan activity started, when Vinoba joined Nalgonda area, where communist were in effect. there he was faced with local landless people and they gave him a warm reception. Vinoba been to harijans colony and later in day harijans came to ask him for eighty acres of land. Then Vinoba suggested that of government is not giving land then possibly villagers can help each other. And "Vedre Ramachandra Reddy Bhoodhan", the neighborhood landlord promised to provide hundred acres of land. This occurrence which was neither prepared nor thought was the very outset of the Bhoodan motion and it made Vinoba bhave think that this method may be used to solve the biggest reason behind poverty in india that is land less people. The main of land monopoly, he reasoned, is greed. If greed can be removed from people's mind, it would lead to get rid of of the exploitation of the indegent. As he later put it, "We do not aim at doing mere serves of kindness, but at developing a Kingdom of Kindness. " This movement later on went to are more radical program and converted into village surprise or Gramdan activity. This motion was a part of a comprehensive movement which resulted in the establishment of an Sarvodaya Population, both in India & outside India. In the United States, major articles on Vinoba made an appearance in the New York Times, the brand new Yorker-Vinoba even made an appearance on the cover of their time.

Some argue that the land given as a present is often poor quality, barren, rocky and uncultivable. But its said that no land can be called useless. He used to say that more than the quality of the land, it ought to be seen that there surely is willingness among people to give their house for a interpersonal cause. and that is the seeds of any mighty revolution. And the indegent quality land could be used for pastures, afforestation, the rehabilitation of displaced people.

The movement acquired its pros and cons. Vinoba went on to demand fifty million acres of land from complete of india for the landless people by 1957. And therefore a movement that was personal became a mass movements. But its downfall were only available in 1971 and it collapsed under its weight. Along with the land gift movement got became village present or "gramdan". In gramdan major part of village was donated by most villagers towards circulation of land equally among all village's households. In the mean time the land gift was still there but it was neglected.

The main reason for the drop was the fact that it was not popular in non -tribal areas.

There were other programs also such as Sampattidan (Wealth-gift), Shramdan(Labour-gift), Jeevandan ( Life-long determination to the movement by co-workers), Sadhandan (item for agricultural functions). There were questions as to why the sampattidan, for example, was not launched at the same time as the bhoodan. As the Landless people receiving land due to bhoodan can't focus on it unless they have the required materials. But acharya ji said "he recognized it from the beginning, but he thought we would follow the formulation which says 'sign up for yet to the main and all else will grow automatically. ' As everyone knows that important problem is land.

The activity not only helped bring land to landless people but it addittionally helped in igniting interest of men and women in gandhian beliefs as educated people were looking over those ideas if not considering irrelevant.

Many people acquired migrated by this movements among the prominent were Jayaprakash Narayan, a renowned Marxist, and a Socialist. He was a huge innovator in politics before and even after india's self-reliance. He came near the movement and realized that it was a very good idea which had its basis on gandhian philosophyand he dedicated his life for sarvodaya society.

The movements was bringing in not only attention from indian people but also from foreigner's. Louis Fischer, the famous North american said: "Gramdan is the most creative thought coming from the East recently". Hallam Tennyson, had written a book, "The Saint on the march" in which he distributed his experiences as he travelled with vinoba bhave in rural india. And an American ambassador to India Chester Bowles, said in his book, "The dimensions of peace": "We experienced in 1955, the Bhoodan Movement it is giving the message of Renaissance in India. It includes a revolutionary alternative to communism, as it is founded on human dignity".

The British Industrialist, Earnest Barder was very much impressed by the Bhoodan motion that he integrated the Gandhian strategy and alloted 90% talk about of his company to his professional employees. Arthur Koestler, in 1959 had written in London Observer, that the Bhoodan Motion was delivering itself as a substitute to the Nehruvian model of Traditional western development.

It can be concluded by saying that even after featuring its limitations "bhoodan movements" was an outstanding try out for soving land problems comprehensive method of gandhian beliefs. And it helped in construction if socio-economic-political order of relevance and significance.


Vinoba bhave said that we in india value cow, think of it as a member in family. Its safety is there inside our school of thought. And in this esteem we are prior to the european people. In western socialism equality and cover of men is asked, however in india we value cow. But even though admiration is there the health care of cow is not being taken. It's being used for most things in day to day life like for dairy, dung for manure, fields plough in villages.

Vinoba bhave managed to get clear that ban should be there on cow slaughter. And he argued that a lot of people who say that india being secular country should not achieve this task, be asked that if hindu religious beliefs is against it than which religious beliefs facilitates it. No religious beliefs says its meritious to destroy an animal. And therefore he used to state that nothing at all should stop a secular express from avoiding cow, and we must undertake it.

Later life and death

Even during his final years, he tried to begin new programs. He launched an plan against "cow slaughter" reminding folks of usefulness of cow inside our lives, and how our religion tells us to value it. He also started woman' power awakening, it was a gandhian way of liberating women. He was in paunar, Maharashtra in later part. He alienated himself from sarva seva sangh when he guaranteed the indian crisis by Leading Minister Indira Gandhi, as his fellow gandhian Jayaprakash Narayan was against the government. he called it Anushasana Parva (Time for Self-discipline). But in his end days and nights he opposed then best minister as she got ordered shooting of sant samaj. He died on November 15, 1982. He endured heart attack and after it he made a decision to leave his body. And he simply halted use of food till his spirit was free.

Another Great Heart and soul had remaining us.

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