As we were settling down on the couch with our morning tea, a beautiful conversation took place between Arundada and Audrey from his 2019 visit to the US. Here are some glimpses of the conversation, as I tried hard to translate what was transpiring between the two :)

Audrey: How did Vinoba lead?

Arun dada: Vinoba did not lead, he did what organically appeared in front of him. He was anarambhi - someone who does his duty in the world with complete non-attachment. In Patanjali yogasutra it is the ‘cessation of fluctuation in consciousness’, a state of consciousness where nothing arises nor passes away – a state without a beginning.

He explains this further by giving example from the Mahabharat text. Ved Vyasa who wrote the Mahabharat has much to say on practical ethics, the just rule of kings, the idea of a society with righteousness, purity, and unselfish work done in dedication. His moral position is subtle. He does not outline a set of rules to be followed, but asks us to develop a higher set of values that correspond to a deeper awareness of spiritual reality.

His idea of sannyasa as outlined in Bhagavad-Gita is telling - Na karmanÄm anarambhÄtma naikarmyam purusho shrute..“Not by avoiding action does a man become free from karma, nor by renunciation does he achieve perfection..” We don’t become perfect by running away from our duty. Renouncing the world and escaping duty is not something that Vyasa values, for all the saints and sages that appear in Mahabharata. Real renunciation means working in a spirit of non-attachment in dedication to the Supreme.

Vinoba did not necessarily lead, he did what was most natural to him and people followed. He further explains this as a state of akarma.
Karma (Karma is the law of cause and effect. Karma is action, whether physical or mental, individual or performed by a group, and each action has a consequence.) is very much needed to understand our state of our minds. We can remove our defects only when we become aware of them. Vikarm is then employed to get rid of those defects. With ceaseless application of vikarm inwardly, we will gradually come to know how to remain detached while performing any action, how to remain beyond desires and passions, anger, greed, temptations and delusions. When there is constant endeavour to purify karma, pure karma will flow naturally and effortlessly. When detached and effortless action begins to take place effortlessly, we would not even be aware of its occurrence. When karma becomes effortless and burdenless, it is transformed to akarma. So, akarma is effortless, burdenless, natural karma. This state of akarma is difficult to describe in words.

It is impossible to describe this state of akarma, one can give a rough idea. The Sun rises daily, but does it rise to remove darkness, urge the birds to fly and set men working? It just rises and that is all. Its very existence makes the world go round. But it is not aware of it. If you thank him for dispelling darkness, he would be at a loss to understand what you are saying. He will say, 'Have I really done so? Please bring a little darkness. If I could dispel it, then only I would claim any credit for doing so." Can we carry darkness to the Sun? The existence of the Sun dispels darkness and brings light. Some may read good books in that light and some read bad ones; some may harm others while some may help others; the sun is not in any way responsible for the merits or sins committed in his light. He will say. "Light is my nature. What else but light could there be in me? I am not conscious of giving light. For me, to be means to shine. I do not feel any strain in giving light. I do not feel that I am doing anything." (Explained referencing the book Talks on the Gita by Vinoba)

Giving light is natural to the Sun. Same is the case with saints also. Their very existence is enlightening. If you praise a man of wisdom for his truthfulness, he would say, "If I adhere to the truth, what is so special about it? What else can I do?" Untruth just cannot exist in this man.

In the same light if you look at the way the Bhoodan movement came about or any other events in his life or just the way he lived his everyday life, they were not planned action, it was his way of being that enabled positive action around him.