Rajesh Nayak

(ON THE 111th BIRTH CENTENARY OF JAYAPRAKASH NARAYAN: A TRIBUTE)

J.P. and His Total Revolution : Concept and Reality

One of the stalwarts of India’s freedom struggle, Jayapraksh Narayan quite often

symbolized in different degrees the rich heritage of successive stages through which

India’s freedom struggle progressed as well as of the reconstruction of an independent

India. Over the years, Jayaprakash’s thinking, theories and ideologies he propounded

changed considerably and yet Jayaprakash always remained the same. Change with

continuity remained the bedrock of Jayaprakash’s life. Inclusion and not exclusion was

his watchword as evident from his concept of Total Revolution used for the first time

in 1974 and ever since it has taken its place in Indian political discourse.

Jayaprakash Narayan appropriated in his concept of Total Revolution, every element

in different philosophies that had the potential to enrich the revolution and prevent its

decay and degeneration. He assimilated the revolutionary ethos of Marxism and

combined it with the comprehensive approach of Gandhi for transforming the society.

Marx believed that man was the measure of mankind; while Gandhi viewed man as the

centre of development. In total revolution, JP veered round to the Gandhian approach

of not relying solely on economic factors but also on social dimensions of change.

Total Revolution, as envisaged by JP, was a very comprehensive concept. It

encompassed political, economic, social, cultural, educational, moral and structural

aspects in their totality. It aimed at radical transformation not merely of material

conditions but also of the moral characters of the individuals. It is, however, to be

borne in mind that the idea of total revolution was implicit in many of Gandhi’s writings

and speeches. Subsequently, Vinoba Bhave, while stressing change in people’s hearts,

creating change in their lives and change in the social structure gave sufficient hints

for bringing about drastic change in the human lives and society. At least once he also

used the term Total Revolution.

Thus, far from being the sole innovation of Jayaprakash Narayan, his idea of Total

Revolution was a continuation of the preceding movement for non- violent revolution

through Bhoodan and Gramdan- the basic thrust of Sarvodaya movement. Indeed, JP

himself had remarked on one occasion, “There is hardly any difference between

Sarvodaya and Total Revolution. If there is any, then Sarvodaya is the goal and Total

Revolution the means. Total Revolution is basic change in all aspects of life. There

cannot be Sarvodaya without this.” Since mid 1940’s JP himself had been emphasizing

on the need for a social revolution for bringing about change in the structure of society

as well as an improvement in the character of the individuals comprising it.

Politically, the total revolution aimed at the establishment of people’s government for

JP was convinced that Indian democracy must be shaped into people’s democracy and

must be administered by the people only. He also recognized that for this to happen

one of the most important pre-conditions was to have a band of committed volunteers

or leaders who had moved away from the lure of power-politics and were prepared to

work for strengthening the common people politically. The Chhatra Yuva Vahini

(Student-Youth Struggle Brigade) was founded with this objective in view. He

advocated communitarian or party less democracy. Socially, it sought to create a

social system that can force the government to work for the upliftment of the lowest

man of the society especially Harijans and other weaker sections of the society. He

also stood for the consolidation of the suppressed and backward sections of the society

in their struggle against the exploiting classes. He firmly believed that the class

struggle was inevitable for “a struggle is implicit in change.” He also deplored the caste

system and dowry system. The continuance of the child marriage despite legal

prohibition disturbed him in no less degree. However, this struggle was to be largely

non-violent. Economically, he was of the view that notwithstanding the enactment

against Zamindari system and nationalization of banks, there was little improvement in

the position of the common masses. As early as 1968, about 10,000 people in a small

block of 12 villages called Musahari in Muzaffarpur district challeneged the hegemony

of the landlords, took over the harvests and held an armed procession through the

villages. The nationalization of banks only led to the capitalism of the bureaucracy with

little benefit accruing to labourers and the common people. Likewise, the education

system, as it evolved in the independent India, remained basically what it was under

the British rule. It was class education designed as an escalator to reach the top. He

laid more emphasis on vocational education.

Thus, Total Revolution was not solely meant to dislodge Mrs. Indira Gandhi from power

or reform those wield political power; its ambit was much wider. It was an effort to

create a new structure, a new culture, a new civilization and a new set of values. It

placed emphasis on internal and external change, changing the entire oppressive and

exploitative social frame from within and also from outside. JP also remarked, “This is

a golden opportunity for changing the entire moral climate of the country and bringing

about a moral revolution.” This is also to be recognized, however, that the most of

ideas advocated in total revolution have the elements of utopia in them.

The ideas under Total Revolution which JP advocated and worked for remain relevant

even today all over India more so in the state of Bihar. Caste rules the roost in Bihar

and even the parties are identified on the basis of caste dominating them. The

animosities between the parties run so deep, and at such personal levels that they can

be treated as natural enemies. All these leaders, ironically, happened to be the ardent

followers. They all have become power seekers to the core; this is contrary to what JP

had visualized. An in depth analysis of the present political scenario would reveal that

the situation as it is, was inherent in the total revolution itself. Political scenario has

even worsened further; state has traveled beyond criminalization of politics for the

examples politicization of criminals have been in plenty.

Economic inequity, as regards, land ownership persists giving rise to several private

militia, which is largely caste based. These include predominantly of the Bhumihars,

Rajputs, Yadavas and dalits. Correspondingly, the betrayal from JP’s followers has only

provided fertile ground for the emergence of the naxal movement. The massacre of

the lower people by such private militia has been taking place in Bihar. Socially caste

tension continues to exist and so is the dowry system and child marriage especially

among the lower caste people.

As a matter of fact JP himself had sympathized

with the cause of the naxal movement in 1969 while addressing a conference

of voluntary agencies; as they seemed to help the poor.

Likewise, there is very little change in the education pattern as JP would have

liked them to be. For pursuing higher education students continue to migrate

to other places mainly New Delhi. Youth, who were thought to be the vanguard

to carry forward the goal of total revolution, are largely ignorant of the total

revolution ideas.

 

Contact-

Dr. RAJESH KUMAR NAYAK

Asst. Prof. History, J.P.University .Chapra(Bihar)

Mob- 09415649490