C. Sarvodaya's Path
　　 To see how Sarvodaya has sought to implement the ideal of peace and how its

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goal differs from that of the meditation movement, we can observe some key features of Sarvodaya's interpretation of the Dhamma. Sarvodaya's Path for the laity comprises the traditional elements of Daana, Siila, Bhaavanaa. These represent the traditional formulation of the path for laity, but Sarvodaya gives these elements of the path a new interpretation. Daana, means generosity and sharing but has clear implications for social welfare also. Siila means right conduct but also not exploiting self and others and leads into concerns for social justice and human rights. Bhaavanaa means spiritual development, meditation. But it does not have to be done apart from society. Sarvodaya sees that meditation implies developing one's heart: personal transformation for social transformation.

　　 Sarvodaya expands on these ideas by stressing 4 factors of Social Behavior and the Four Brahma Vihaaras.

The Four Factors of Social Behavior (Sangaha Vatthu) are explained by Sarvodaya as follows.

(1.) Daana, as we saw above, means sharing, especially in Shramadaana, the gift of labor. This idea of sharing was a way of dealing with the realization of interdependence and a way of overcoming desire and selfishness, cardinal moral problems for Buddhism. Sarvodaya says that in the rural villages people understood and naturally practiced these ideas before westernization and modernization arrived. Therefore, Sarvodaya has revived them by sponsoring Shramadanas, or work camps where everyone shares their labor to improve a village. At these work camps particularly, but at all times ideally, Sarvodaya volunteers attempt to follow these Four Factors of Social Behavior.

(2.) Pleasant Speech: One of the Buddhist precepts or moral commandments says that Buddhists should not use false speech. Lying is, of course, one form of false speech, but another form is harsh speech. Sarvodaya says that in the villages every one practiced pleasant speech by referring to others with relational terms. One addressed one's neighbors with relational terms of respect, calling them appropriately, member, father, older sister, older brother, younger sister, younger brother. This had the effect of creating a community that acknowledged its inter-relatedness. This way of conduct is followed in Sarvodaya's Shramadana camps and other activities as far as possible.

(3.) Constructive activity (Arthachariya), means Right conduct. Sarvodaya interprets this as engaging in activities that promote material prosperity and social well being but do not endanger spiritual development.

(4.) Equality (Samanatamata) is taken to mean that people saw each other as equals in village society. Sarvodaya has tried to promote this equality by working for Social Justice and human rights.

(BRAHMA VIHAARAS, DIVINE ABIDINGS)
　　 The best example of Sarvodaya's reinterpretation of the Dhamma for social

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engagement is its explanation of the Four Divine Abidings (Brahma Vihaaras) as central factors in the this-worldly path. The Four Divine Abidings comprise loving kindness (mettaa), compassion (karunaa), sympathetic joy (muditaa) and equanimity (upekkhaa).

　　 The traditional and dominant interpretation of these states has held that they represent enstatic states of mental tranquility reached by withdrawing from the world and practicing the meditation of calmness, samaadhi. As we have seen, the lay meditation teachers have focused on these forms of bhaavanaa today as ways of individual liberation. Sarvodaya, however, sees these Brahma vihaaras as keys to social reform and the attainment of peace. Although these Divine Abidings have social implications, most interpreters -- both Western and Asian in the modern period -- have seen them as having more to do with purifying one's own mind than with acting to change society. Sarvodaya, however, teaches that the Four Brahama vihaaras or Divine Abidings serve primarily as guidelines for social action. Although the tradition may have seen them as meditation subjects or thoughts, Ariyaratne says that is not sufficient. "Loving kindness towards all is the thought that an awakening personality should have. But this thought is not enough; it is only the motivation which should lead us to compassionate action." [14] Clearly Sarvodaya has shifted the focus in its understanding of the Divine Abidings; however, even in classical Theravada these ideas have ethical implications on the mundane or this-worldly plane and seem logically to imply a social philosophy.

　　 Ariyaratne maintains that in traditional Sri Lankan village culture, the awakening of the personality was based on these four principles. [15] Therefore Sarvodaya promotes them as central elements of its plan for employing the Dhamma to assist and uplift the rural poor. Sarvodaya takes the first principle, mettaa or loving kindness, to mean "respect for all life," cultivating love for all beings. This principle leads to the second, karunaa or compassion, which Sarvodaya understands as "compassionate action."