Page 89 - Acharya Vinoba Bhave in 21st Century ISBN

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mentioned. Surprisingly, for thousands of years the problem did not get any attention and Vinoba has
argued that many functions could be done by standing instead of sitting so that the back was not

abused continuously. The general principles Vinoba wanted to make was that in any craft that is picked
up as a basic craft for education should be examined by the teachers continuously for its shortcomings

in terms of physiological postures and exertions. The second principles he pointed out was about
teaching the students minimise the wastage of raw material in the process. The third principle was

cooperation and coordination between various processes and how time could be saved. He then
pointed out the necessity to build the sense of aesthetics in production.

Assessing Vinoba’s Contribution

Gandhiji had consistently talked about Nai Talim even years before the term was coined. In
South Africa his experiments in Nai Talim without the name were most intense. Back in India he

pursued them in the Ashrams that he set up and lived. However, after 1937 when the Wardha Convention
took place and Nai Talim was accepted as philosophy and structure for education, Gandhiji could not

find time to undertake practice of it. Vinoba seems to have got keenly interested in the Gandhiji’s ideal
of Education – Nai Talim and he delved deep into theory and practice.

Vinoba as we have shown above contributed to the thought and concept of Nai Talim. He had
clearly understood that it was through Nai Talim philosophy Gandhiji aimed to undertake the

reconstruction of society based on truth and non-violence. Vinoba has successfully contributed in
bringing out the finer philosophical aspects of education and link them with the understanding that

obtained in the Indian education philosophy. Vinoba has offered impressive justification as to why India
should have adopted the Nai Talim education. Vinoba had perfected his practice in agriculture, animal

husbandry, Vastra Vidya – cloth making and many other trades such as carpentry etc. His spinning
experiments are very well-known. The building of non-violence society rests upon focussing on basic

necessities of food, clothing and housing. On food and clothing, Vinoba had gained an expertise. He
could therefore lay down philosophical tenets of Nai Talim and he could with ease also discuss the

practical aspects of craft and integrating craft with learning. Vinoba is believed to have said once that
he was sitting on the shoulders of Gandhiji and hence he could see beyond the vision Gandhiji had.

Vinoba’s distinctive contribution to Gandhian ideal of education needs to be appreciated also
for canvassing for it. Most of his contributions have come in the years after India gained Independence.

He addressed Sarvodaya Sammelans, Nai Talim sammelans and many such events from where he
appealed to the Government that the education system of India should be changed and the Nai Talim

should replace it. His appeals and brilliant expositions on theory and practice fell in deaf years. However,

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