Dr. Siby K. Joseph's Foundation day Address of Sevagram Ashram
Gandhi’s Sevagram: A Laboratory of Non-violence
A presentation on the occasion
of the 91st anniversary of Sevagram
By
Siby Kollappallil Joseph
Sevagram Ashram is perhaps the
most significant site in our history—a place where one can still feel the pulse
of India’s freedom struggle. It was here, during the final and most profound
chapter of his life, that Mahatma Gandhi undertook his most radical experiments
in human living, spanning the socio-economic and political realms.
 |
| Gandhi's arrival at Segaon on April 30 1936 |
His arrival in Wardha was not a
mere change of location; it was the result of a specific historical turning
point. Sevagram was fundamentally different from his earlier communities, such
as the Phoenix Settlement and Tolstoy Farm in South Africa, or the Satyagraha
Ashrams in Kochrab and Sabarmati. It was not an "ashram" in the
traditional sense; it was a laboratory of non-violence, where
principles were tested on the ground to be applied both nationally and
internationally.
On this historic occasion, we
reflect on four key themes:
- The
Evolution: How the Ashram grew under Gandhi’s direct spiritual
and practical guidance.
- The
Lifestyle: The unique daily rhythms that defined life within this
community.
- The
Decisions: The world-altering strategies that were born within
these simple huts.
- The
Legacy: The institutions and personalities that blossomed here,
forever changing the lives of visitors and the society to which they
returned.
Today, we revisit Sevagram not
just as a monument of the past, but as a living philosophy that continues to
impact our troubled world.
The Vow and the Journey to
Wardha
The historic Salt March of 1930
concluded fifteen years of Ashram experiments at Kochrab and Sabarmati. Gandhi
took a solemn vow that he would not return to Sabarmati until India gained
independence. This decision reflected the deep sense of non-possession he had
developed through years of spiritual sadhana.
After his release from Yerwada
Jail, he arrived in Wardha in September 1933, staying at Bajajwadi, the
residence of Jamnalal Bajaj. Following a historic tour for the upliftment of
the downtrodden, Gandhi returned to Wardha on August 7, 1934, staying at the
Satyagraha Ashram managed by Vinoba Bhave.
In a significant paradigm shift,
Gandhi resigned from the Congress in 1934 to focus solely on the upliftment of
Indian villages and the attainment of the Swaraj of his
dreams. By 1935, he was staying at Maganvadi, seeking a typical village—one
lacking basic facilities—to begin his experiments. Segaon was identified by his
disciple, Mirabehn, and despite the hesitation of his colleagues, Gandhi
immersed himself in village life.
The "Mobile Ashram"
and the "Madhouse"
On April 30, 1936, at age 67,
Gandhi made Segaon his home. Initially living in a makeshift shanty under a
guava tree, his goal was to transform the entire village into an ashram. By
June 1938, he noted that the community had become a "mobile
Ashram," carrying its principles everywhere. This included a
commitment to manual labour and the insistence that Harijan servants be treated
as brothers. As he explained: “We must do even menial work that we can
do ourselves... Only work that even others cannot do may we ask Harijans to
do.”
 |
| 1936 |
When Rajkumari Amrit Kaur
questioned the time he spent on the personal affairs of the "mad
inmates" of the Ashram, Gandhi famously replied:
“I know mine is a madhouse and
I am the maddest of the lot. But those that cannot see the good in these mad
people are blind.”
By 1940, he humorously called
Segaon a “home for invalids,” including himself. He pushed for
radical minimalism and the Takli-yajna (spinning) as an act of
silent service. To Gandhi, this "madhouse" was a spiritual laboratory
where patience and empathy were the ultimate tools for revolution. Over time,
Segaon was renamed Sevagram—the "Village of Service."
 |
| Gandhi using Dhanush Takli |
Daily Life and Embodied
Service
Daily life was defined by a
spiritual tone and rhythmic devotion. The community focused on embodied
service: daily chores, sanitation, looking after cows, planting trees, and
welcoming guests. For Gandhi, quiet moments spent in reading, writing, and
reflection were vital. From this humble setting, he provided guidance to
everyone—from local villagers to global leaders.
 |
| Gandhi reading at his hut |
Major Decisions and
Experiments at Sevagram
From this laboratory of
non-violence, Gandhi launched several profound initiatives that shaped the
future of India:
- Nai Talim (The Wardha Scheme): The journey began with the 1937 All-India National Education Conference at Wardha, which established the "Wardha Scheme" of free, compulsory education in the mother tongue, centered on manual crafts. The first basic school opened at the Ashram in April 1939. This vision matured at the January 1945 Sevagram Conference, where it evolved into a "cradle-to-grave" scheme covering Pre-basic, Basic, Post-basic, and Adult Education. Sevagram served as the primary testing ground, successfully liberating learning from the four walls of the classroom.
 |
| Gandhi presiding National Educational Conference October 1937 |
- Decentralised
Governance (The Aundh Experiment): In 1938, Gandhi helped draft
the Swaraj Constitution for the princely state of Aundh.
Ratified in 1939, it was a landmark in self-governance. Prepared at
Sevagram with Maurice Frydman and Appasaheb Pant, it marked the first time
an Indian monarch voluntarily abdicated his divine right to rule to grant
full power to his people.
- Defying
Social Stigma (The Care of Parchure Shastri): In 1939, Gandhi
made the radical decision to admit Parchure Shastri, a
Sanskrit scholar suffering from leprosy, into the Ashram. Defying extreme
social stigma, Gandhi built a dedicated hut (Parchure Kuti) and
personally massaged Shastri's wounds daily. He viewed Shastri as
"God’s gift" and a medium for his own examination of
non-violence.
 |
| Serving the leprosy patient |
- The
Individual Satyagraha (1940–41): In response to Britain involving
India in WWII without national consent, Gandhi launched a moral campaign
for free speech. From Sevagram, he handpicked participants based on their
unwavering commitment to non-violence, choosing Acharya Vinoba
Bhave as the first Satyagrahi and Jawaharlal Nehru as
the second.
 |
| Acharya Vinoba Bhave : First Individual Satyagrahi |
- Finalising
the Constructive Programme (1941): In 1941, Gandhi finalised the
definitive version of his tract, Constructive Programme: Its
Meaning and Place. Although the seeds of these ideas were
ingrained in his earlier actions in South Africa and India, it was at
Sevagram that they were codified into a concrete plan of action for the
nation. Originally addressed to the members of the Indian National
Congress, this document served as a moral and strategic guide for the
independence movement.
- The Cradle of the Quit India Movement :In July 1942, Sevagram witnessed a historic meeting of the Congress Working Committee (CWC). After intense deliberations, the committee passed a resolution on July 14, 1942—originally drafted by Gandhi—demanding that the British exit India. This moment marked Sevagram as the de facto capital of a nation on the brink of independence. On August 1, 1942, before leaving for the historic AICC session in Bombay, Gandhi issued a stern warning to the residents of Sevagram, preparing them for inevitable state repression: “Those who are in the Ashram should know that anything can befall them... only those should stay here who are ready to live even on leaves. The rest should leave.”
The Institutions developed under Gandhi’s influence
Beyond the experiments at Sevagram, the surrounding Wardha
region evolved into the administrative headquarters for the nation’s
constructive work even before Gandhi’s arrival. This transformation was made
possible through the dedicated collaboration of Mahatma Gandhi, Jamnalal Bajaj,
and Acharya Vinoba Bhave.
- Gandhi
Seva Sangh (1923): Established by Shri Jamnalal Bajaj to promote
Gandhian principles, the Sangh provided vital financial assistance to the
families of Satyagrahis imprisoned during the freedom struggle. Under
Bajaj’s leadership and significant financial backing, the organisation
became a central hub for constructive programmes and regional centres.
 |
| Gandhi and Jamnalal Bajaj |
- All-India
Spinners' Association (AISA) (1925): Also known as the Akhil
Bharat Charkha Sangh, this non-political organisation was founded by
Gandhi to develop hand-spinning and promote Khadi as a means of national
self-reliance. Originally headquartered in Sabarmati, its central office
shifted to Sevagram following Gandhi’s relocation.
- Gram
Seva Mandal (1934): The Satyagraha Ashram at Wardha (established
in 1921 as a branch of Sabarmati) served local villagers until it was
confiscated by the British Government in 1932. To continue its vital work,
Vinoba Bhave founded the Gram Seva Mandal in Nalwadi in 1934 to provide
integrated village services and uphold the principles of rural upliftment.
- All-India
Village Industries Association (AIVIA) (1934): Formed in Wardha,
the AIVIA focused on reviving the rural economy. Jamnalal Bajaj donated
twenty acres of land and a house, renamed Maganwadi in
memory of Maganlal Gandhi, to serve as its headquarters. In December 1938,
Gandhi inaugurated the Magan Sangrahalaya—the first museum of
Khadi and Village Industries—on the premises to showcase various types
of charkhas and village crafts.
 |
| Gandhi attending meeting AVIVA March 16, 1935 |
- Maharogi
Seva Samiti (1936): Known as Kushtadham at
Dattapur, this was India’s first indigenous leprosy care centre,
established by Manohar Diwan. Guided by the vision of Gandhi and Vinoba
Bhave, Diwan provided a home for the marginalised; notably, Parchure
Shastri was shifted from Sevagram to Dattapur to become the centre’s first
inmate. Gandhi so admired Diwan’s dedication that he described him as the
"real Mahatma."
 |
| Gandhi with Manohar Diwan |
- Rashtrabhasha
Prachar Samiti (1936): Founded at Gandhi’s residence in Segaon,
this Samiti aimed to unify the country through a common linguistic
identity. Prominent leaders, including Dr. Rajendra Prasad, Pt. Jawaharlal
Nehru, and Netaji Subhash Chandra Bose, were founding members and pillars
of the organisation.
- Hindustani
Talimi Sangh (1938): Established to implement the Nai
Talim (Basic National Education) scheme following the historic
Wardha Education Conference. Led by Dr. Zakir Hussain as President and
E.W. Aryanayakam as Secretary, it is known today as the Nai Talim
Samiti.
- Paunar
Ashram (1938): Vinoba Bhave settled here at the "Lal
Bungalow," a cottage owned by Jamnalal Bajaj on the banks of the Dham
River. Though Gandhi advised a hill station for Vinoba’s health, Vinoba
chose Paunar, famously remarking that he had found his "hill
station" there. Since 1959, it has hosted the Brahma Vidya
Mandir, where a community of women practices rishi kheti (subsistence
farming) as part of a self-reliant spiritual life.
·
- Gosamwardhan Goras Bhandar (1939): Founded in Wardha through the collaborative efforts of Mahatma Gandhi, Acharya Vinoba Bhave, and Jamnalal Bajaj, this institution was established to promote rural self-reliance and cow conservation.Go Seva Sangh (1941): Building on the work of the Gosamwardhan Goras Bhandar , this association was formed to solve problems related to cattle and dairy, with Jamnalal Bajaj serving as President.
- Hindustani Prachar Sabha (1942): Founded by Gandhi to promote Hindustani—a blend of simple Hindi and Urdu—as a common lingua franca. While rooted in Wardha, the organisation’s headquarters later shifted to Mumbai, where it continues its work today.
- Kasturba
Hospital (1945): What began as a small dispensary in Jamnalal
Bajaj’s cottage at Sevagram evolved
into a full hospital through the dedicated efforts of Dr. Sushila
Nayar, Gandhi’s personal physician, who provided medical care based on
Gandhian principles.
- Sarvodaya
Samaj (1948): Gandhi had planned a meeting for constructive
workers on February 2, 1948, but his assassination on January 30 delayed
the event. Under the leadership of Rajendra Prasad and Vinoba Bhave, the
conference was held in March 1948, leading to the founding of the Akhil
Bharat Sarva Seva Sangh and the Sarvodaya Samaj.
A Crossroads of
Transformation: Some Prominent Visitors
Sevagram became a global
destination where prominent individuals encountered Gandhi, often altering the
entire course of their lives and actions:
Herbert Fischer: Joining Gandhi’s circle in 1936 to work with the AIVIA, Fischer dedicated his life to rural development and Indo-German ties. After WWII, he became the first Ambassador of East Germany to India (1972) and was awarded the Padma Bhushan in 2003 for his lifelong commitment to Gandhian principles.
Tukdoji Maharaj: Young Sadhu's stay at the Ashram in 1936
solidified his commitment to social equality.He later authored the Gram Geeta, advocating for
"Village Self-Rule" This imprint evident from his revolutionary patriotic bhajans
during the 1942 Quit India Movement and participation in the Bhoodan
Movement .
Lanza del Vasto: An
Italian aristocrat who arrived in 1937, he was renamed Shantidas ("Servant
of Peace") by Gandhi. This spiritual apprenticeship led him to found the
Community of the Ark in France, effectively transplanting Gandhian non-violence
and self-reliance to European soil.
Louis Fischer: During a
sweltering week in June 1942, the American journalist recorded the candid daily
life of the Mahatma. His stay resulted in the influential book A Week with
Gandhi and his 1950 masterpiece, The Life of Mahatma Gandhi, which served as
the primary source for Richard Attenborough’s Oscar-winning film.
Goparaju Ramachandra Rao
(Gora): Beginning in 1944, the atheist social reformer held profound
discussions with Gandhi at Sevagram. Their bond proved that service and
equality could unite believers and atheists alike, leading Gora to launch
radical social experiments and inter-caste marriages.
Conclusion
The development of Sevagram under
Gandhi’s guidance is deeply inspiring. Tested on the grounds of this simple
village, Gandhi’s vision of a non-violent society based on higher human values
was presented to the world as a practical reality. It was within these humble
surroundings that world-altering strategies—from the Nai Talim educational
philosophy to the historic Quit India resolution—were strategically codified.
Today, the enduring legacy of Sevagram lives on through the institutions and
transformed personalities that continue to spread the light of non-violence
across the globe.
Comments
Post a Comment