Revolutionary and itnerventionist tendencies are found in society operating simultaneously. A variety of organizational forms exist to alleviate specific problems (for example, poverty). They are: “cooperative societies aiming at self-help by the disadvantaged; voluntary organizations initiated by committed professionals aiming at conscientization and mobilization of the poor; governmental agencies involved in extension work; public and private sector enterprises trying to bring industrialization to backward areas by setting up plants in these areas or by developing local ancialliaries; and government development administration allocating huge Plan funds to rural infrastructure” (Khandwalla, 1988, 154). Simultaneously, intellectuals and revolutionary parties are working for the goal of total transformation.

Interestingly, there are varied interpretations of revolutionary theories of change, ranging from purely social engineering type approach to revolutionary approach. In this respect the following remarks from Saran (1963) are worth pondering.

In the eleventh thesis on Feuerbach Marx says: 'Philosophers so far have only interpreted the world in various ways; the point, however, is to change it'. If one takes one's cue from this thesis, the proper attitude towards the objection we are considering would be to rule out as superfluous all questions about the far-off future and ultimate things. This is an attitude which, it is well known, was adopted by the Buddha. But then Buddhism does not recoil from its logical implications. The teaching of Marx disallows .the adoption of anything like the Buddhist position of universal void.

Thus according to Saran, Marx may be seen as not interested in the ultimate but in the tasks at hand – the task of eliminating exploitation and dominance. This is true that he spent all his time to analyze the evils of capitalist society and spent little time to discuss organization of communist society, the end of revolution.