India is on a trajectory where it is getting closer to realising JP’s ideas of a polity where common individuals matter, not selected elites.
Jayaprakash Narayan’s Total Revolution represents a profound vision that encompasses the individual, the state, and society. It signifies a radical transformation, not necessarily of our material conditions but of the moral character of individuals and institutions. While rooted in Gandhian philosophy, Total Revolution stands as a distinct set of ideas within the literature on political thought. It synthesises Gandhi’s principles on socio-economic issues and methods of change with the contemporary social, economic, and political realities, thereby asserting its own identity and significance.
TOTAL REVOLUTION (SAMPOORNA KRANTI)
At its core, the concept of Total Revolution embodies a holistic process of change at both the individual and societal levels, with a primary focus on moral values, decentralisation of economic and political power, and advocacy for non-violent means to achieve virtuous ends. Jayaprakash Narayan (often referred to as JP) introduced this concept during a movement in Patna in June 1974. Although the movement was initially issue-specific, JP, as a visionary, saw it as part of more extensive changes in Indian politics. He believed that only a Total Revolution, or Sampoorna Kranti, could address the urgent problems of the country and bring about a distinctive change in society.
While the term “Total Revolution” gained prominence in the mid-1970s, Narayan had advocated for the ideas associated with it since the mid-1940s, if not earlier. He emphasised the need for a social revolution that would not only change the structure of society but also improve the character of its individuals.
Despite limited attention, especially by Left historians, who may overlook conservative thinkers like JP, his early influences by Marxist ideas evolved over time, incorporating Gandhian non-violence. Narayan’s commitment to his convictions and ideals led him to practice what he preached, and preach what he practised. Consequently, his ideas were constantly tested in practical situations, leading to alterations based on experience.
JP’s concept of Total Revolution encompasses seven components: social, economic, political, cultural, ideological, intellectual, educational, and spiritual. These components can be adapted and changed according to the context and setting. When viewed in the context of his other political views and ideas, Total Revolution becomes a method of reforming society and politics without causing disruption or creating tensions. Instead, it seeks to reconcile differences and bring about comprehensive change.
A DIFFERENT KIND OF REVOLUTION
Firstly, Jayaprakash Narayan’s concept of revolution diverges from traditional definitions, emphasising an intrinsic transformation within the individual, society, and the state. Unlike definitions that associate revolution with changes in leadership or violent actions, JP’s view centres on non-violent means to challenge the status quo. This perspective is particularly significant given the historical association of revolution with violence, often an outcome of leftist movements that usually resulted in bloody revolutions. Moreover, Narayan’s philosophy shifts the focus from class struggle and economic interests to moral choices, urging individuals to discern between good and evil, justice and injustice, and truth and untruth as the catalyst for revolution.
Secondly, JP’s Total Revolution challenges the Western-centric view of democracy and political processes, advocating for an approach that prioritises societal integration and maximum individual participation. He critiques the Western model of democracy for its atomised view of society and its reliance on political parties as intermediaries, instead proposing a more decentralised and participatory form of governance. His vision encompasses greater decentralisation of power, alternative modes of election, and re-evaluation of the political and social landscape through a non-Western lens. By transcending existing traditional frameworks rooted in Western philosophy, Narayan’s ideas offer a unique perspective on revolution and democracy, rooted in Indian context and values.
MODERN-DAY RELEVANCE
As outlined, Jayaprakash Narayan’s ideas possess an intrinsic Indian character that delves into nuances rather than providing simplistic black-and-white answers. His criticisms of Western democratic styles and institutions are a case in point. For example, the recent V-Dem report, which sounded alarm bells about India’s democracy being in danger, led to widespread echoing within Indian politics. This reflects a tendency in India to exalt and appreciate anything originating from the West, which, in JP’s language, calls for a Total Revolution to challenge the belief in the invincibility of Western standards. This revolution should be followed by a re-exploration and better understanding of Indian knowledge systems, which hold a treasure trove of political, economic, and social ideas that have been largely overlooked and under-credited. Such a Total Revolution can help shift the focus from worshipping Western standards to rediscovering our own.
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Another aspect of JP’s relevance today is his insistence on the decentralisation of government, returning power to the people. Fortunately, this principle of decentralisation is evident in Prime Minister Narendra Modi’s government, which has employed citizen-centric policies, even banking on technology to reach the most remote individuals. In doing so, this has resulted in the devolution of power at the local level and the empowerment of common individuals. Today, we see ordinary citizens accessing and using the internet to check on government policies and plans, questioning delays or cross-checking the progress of different projects. For such reasons, one might confidently say that India is on a trajectory where it is getting closer to realising JP’s ideas of a polity where common individuals matter, not selected elites.
Yet, a societal challenge India faces in many quarters of public and personal life is the inability to look past vested interests, leading to the legitimisation of casteism, gender-based discrimination, regional divides, and more. Therefore, there is a pressing need for a Total Revolution in how we organise our worldview. Instead of being parochial, we must strive for inclusivity, a distinguishing feature of India’s long history. And lest we forget, JP envisioned a casteless and classless society. As such, we need to move beyond biases and stereotypes and bring about this change without violence, rooted in intrinsic values and change from within.
Prof Santishree Dhulipudi Pandit is Vice Chancellor of JNU.