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in contrast with the primary role of meditation for the Anuvratis. The Anuvrati laid a
greater emphasis on the practice of Preksha Meditation for advancing the movement's
philosophy of human regeneration through individual transformation. For Ariyaratne and
other Sarvodaya leaders “meditation plays a secondary, but a useful, role in the
movement."77
Even though the two movements uphold different propositions and significance to
meditation, albeit agree upon the fact that the component of meditation complements
their movement. Both reformers, Tulsi and Ariyaratne, were optimistic in recognizing
what Mary Douglas has called "the human potential for sustaining great spiritual
achievements.”78 As analyzed from the various viewpoints, the addition of meditation to
their social-ethical movements was in accord with the spiritual goals of Tulsi and
Ariyaratne.
The Role of Buddhist Bhikkhus vis-à-vis Terapanth Monks
I will now discuss the Sinhalese bhikkhus within the Sarvodaya movement as a
comparison to the role of the Terapanth ascetics, in the Anuvrat Movement. Both the
sramanic traditions engaged ascetics within their movements as the “agents of change.”
Buddhist Bhikkhus
Sarvodaya points to the ancient and traditional role of Buddhist bhikkhus as "the
active leaders for social progress."79 Right from the beginning, Sarvodaya's aim was to
reawaken the society, which included the bhikkhus. From time to time, bhikkhus were
77 Bond, Buddhist Revival in Sri Lanka, 278.
78 Mary Douglas, “The effect of Modernization on Religious Change," Daedalus 3, no. 1 (n.d.): 4.
79 Detlef Kantowsky, Sarvodaya: The Other Development (New Delhi: New Delhi, Vikas, 1980),
125.
