By HH Bhakti Raghava Swami
AnnĂ¤d-bhavanti bhĂĽtĂ¤ni parjanyĂ¤d anna-sambhavaĂą
yajĂŻĂ¤d bhavati parjanyo yajĂŻaĂą karma-samudbhavaĂą
â€śAll living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajĂŻa [sacrifice], and yajĂŻa is born of prescribed duties.â€ť [Bhagavad-gita 3.14]
The basis of â€śSimple Living and High Thinkingâ€ť, the norm for civilized human beings, lies in the acceptance of village life centered on the performance of sacrifice, yajna, which is born of prescribed duties as delineated in the scientific system of varnas and asramas. Such a social system, being very intimately connected with land, cows and higher consciousness, namely Krishna consciousness, is the most perfect and holistic way to live. When human society, due to neglect, bad leadership or misfortune, all based on lust, anger, greed, illusion, madness and envy, deviates from this established norm, a norm scientifically designed and created by the highest of authorities, Lord Krishna Himself, a system meant to uphold, protect and foster the universal principles of dharma or religiosity, we should know for certain that only chaos will prevail and immense suffering must follow.
In any discussions on varnasrama dharma, the importance of village life and social organization are a must. Village life needs to be clearly outlined and strongly promoted. Vedic leadership which will give shape to social organization needs to be explained and strongly advocated. As we have heard many times Srila Prabhupada explain, the very foundation of varnasrama dharma begins with cow protection for without cows the brahmanas cannot perform their duties within the varnasrama system and without following the various samskaras within the varnasrama system, the aim of life cannot be realized, the result of which is varna sankara and ugra karma at its worse. In such a degraded condition the dependent members of society, namely the cows, the brahmanas, the children, the women, the diseased and the elders cannot be protected:
â€śWithout protection of cows, brahminical culture cannot be maintained; and without brahminical culture, the aim of life cannot be fulfilled. The Lord, therefore, is described as go-brahmana-hitaya because His incarnation is only for the protection of the cows and brahmanas. Unfortunately, because in Kali-yuga there is no protection of the cows and brahminical culture, everything is in a precarious position. If human society wants to be exalted, the leaders of society must follow the instructions of Bhagavad-gita and give protection to the cows, the brahmanas and brahminical culture.â€ť [SB 8.24.5]
What follows are quotations from various sources which support the basic premise enunciated above, i.e. without the majority of people taking up to the simple standard village lifestyle which allows for a natural execution of prescribed duties [traditional occupations largely connected with land and cows], which in turn favours the appearance of regular rainfalls which will guarantee the production of natural and wholesome food grains, no society can prosper or maintain itself for long, no society can protect its citizens from even simple calamities, no society can lead its members to the goal of life, self-realization, in brief no society can consider itself to be civilized. Hence the great need to remain in or return to the traditional village lifestyle as enjoined in the sastras and as advocated by all spiritual mentors and all responsible social leaders.
Srila Prabhupada [ISKCON Founder-Acarya]
â€śOur philosophy is that you produce your food anywhere you stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare KĂĄĂ±Ă«a. Thatâ€™s all. This is our philosophy. Make your life successful. By becoming KĂĄĂ±Ă«a conscious, you become free from all these troubles of material condition. This is our education. Donâ€™t be after these motorcars, television, and all nonsense things, sporting, wine, women. Donâ€™t be after these. Simply eat sufficiently, keep your health nicely, chant Hare KĂĄĂ±Ă«a, realize KĂĄĂ±Ă«a, and go back to home. This is our philosophy.â€ť [Conversations: May 25, 1974, Rome]
In the above exchange, Srila Prabhupada clearly stresses the need to produce our own food and to learn to be satisfied with this more simplified rural lifestyle. In other conversations, Srila Prabhupada makes it abundantly clear that life will be more healthy and peaceful if we learn to depend on agriculture produce and live in the villages. He discourages people from leaving the villages:
â€śNobody should take to very hardship labor. The modern civilization has discovered severe types of dangerous industries, and laborers are attracted for high wages. But they should not accept such work. Then naturally there will be less capitalistic idea. Because the laborer cooperates, therefore demoniac persons they take advantage and make unnecessarily increase of artificial demands of the body.â€ť Better one should be satisfied with agricultural produce than go into large cities to be engaged in industry. Peaceful life depending on agricultural produce can bring him real happiness and prosperity, not otherwise. The more persons will be satisfied at their home, with home economics, not to go outside the home; that is peaceful life. In India, Mahatma Gandhi tried to organize villages in that way so that not to drag the people to the town. So, peaceful atmosphere can be attained only when there is large scale village organization, actually village life. Not to borrow the ideas from the cities in the village life; poet Cooper said that country is made by God, and the cities and towns are made by man. So that is the distinction. [Letter to Rayarama dasa, 17 October, 1968, Seattle]
Ethics of Chanakya (On Principles of Provincial and Local Governance)
As we know, Chanakya Pandit was a great diplomat and wise moralist whose writing are greatly appreciated by politicians, educators and people in general. In the book Ethics of Chanakya, the author summarizes some of Chanakyaâ€™s thoughts regarding the importance of statesmanship in terms of village self-governance, village sustainability and village autonomy:
â€śWhile an effective control was kept on towns, villages were free from the active jurisdiction of royal officials. They were rather autonomous bodies and were administered by local men. They were not only self-sufficient units economically, but politically, they were self-governing. Under such a system, villages continued to exist as self-sufficient little republics, which remained the basis of higher political existence. They survived successive turmoil or changes of fortune, and continued to maintain the prosperity of the people, in spite of the change of dynasties or the rise and fall of empires. The village was regarded as a co-operative social unit, and its head was the Gramika. From the evidence of one passage, this man seems to have been invested with minor magisterial authority and was empowered to expel thieves, criminals, adulterers and other undesirable persons.â€ť [Ramesh, T. Y. Ethics of Chanakya, Sahni Publications, New Delhi, 2000, p. 178]
It is clear from the above descriptions that villages were the norm for most people and that these villages prospered following principles of self-governance and self-sufficiency.
M.K. Gandhi [Extracts from VILLAGE SWARAJ]
As often quoted by Srila Prabhupada, Gandhi was a strong advocate of village organization.
â€śIn the future set-up we shall have only two things, the village and the world. We may have the names of countries on the map for the sake of convenience, but in reality, there will be no intermediary between the world and the village. All the authority concerning the material side of life will rest with the village. The village will have power to order its own life. The power of moral advancement of the whole world will rest in the world centre. The districts or the States will only be the agents of the village community. Thus we shall have the village at the base and the world Authority at the Centre. Human society will be organized on the basis of small village communities of say, 2 to 3 thousand souls each. There would be real fraternity and co-operation in the village community. There would be no private ownership. The village will be a model of corporate life. The world centre will be the ultimate co-ordination link between these primary communities.â€ť
and from Preface….
â€śThe experience of mankind testifies to the fact the collective life is more genial, varied and fruitful when it is concentrated in small units and simpler organizations. It is only small units which have had the most intense life. Collective life diffusing itself in vast areas would be wanting in cohesiveness and productiveness.
Ancient Greek City States and Village Republics of India provided specimen of all-round development of rich and puissant life. Pandit Jawaharlal Nehru wrote: â€śThis system of village self-government was the foundation of the Aryan polity. It was this that gave it strength. So jealous were the village assemblies of their liberties that it was laid down that no soldier was to enter a village except with a royal permitâ€¦.
As late as 1830 a British Governor in India, Sir Charles Metcalfe, described the village communities as follows: â€śThe village communities are little republics having nearly everything they want within themselves and almost independent of foreign relations. They seem to last where nothing else lasts. This union of the village communities, each one forming a separate little State in itselfâ€¦ is in a high degree conducive to their happiness, and to the enjoyment of a great portion of freedom and independence.â€ť
Independence must begin at the bottom. Thus, every village will be a republic or Pancayat having full powers. It follows, therefore, that every village has to be self-sustained and capable of managing its affairs even to the extent of defending itself against the whole world. P. 69
I want to resuscitate the villages of India. Today our villages have become a mere appendage to the cities. They exist, as it were, to be exploited by the latter and depend on the latterâ€™s sufferance. P. 83, from Village Swaraj.
“I am convinced that if India is to attain true freedom and through India, the WORLD also, then sooner or later the fact must be recognized that people will have to live in villages, not in towns, in huts, not in palaces. Crores of people will never be able to live at peace with each other in towns and palaces. They will then have no recourse but to resort to both violence and untruth.â€ť
In a recent conversation with a former Gurukula boy from Nepal, the following description was given. â€śEven today many villages in Nepal have their own blacksmith, their own barber, their own tailor and other skilled workers. They serve the villagers as and when needed throughout the year. When harvest time comes these different labourers come to the land and are remunerated with grains and other produce from the land. This simple lifestyle and this simplified economics still prevail in many villages of Nepal today. It is the remnants of the ancient Vedic varnasrama system.â€ť
Benjamin Franklin (one of the founding fathers of America):
â€śThere seems to be three ways for a nation to acquire wealth. The first is by war, as the Romans did, in plundering their conquered neighbours. This is robbery. The second by commerce, which is generally cheating. The third by agriculture, the only honest way, where a man receives a real increase of the seed thrown into the ground, in a kind of continual miracle, wrought by the hand of God in his favour as a reward for his innocent life, and his virtuous industry.â€ť
Daniel Webster (American lawyer and politician with great interest in agriculture)
â€śLet us never forget that the cultivation of the earth is the most important labour of man. Man may be civilized, in some degree, without great progress in manufactures and with little commerce with his distant neighbours. But without the cultivation of the earth, he is, in all countries, a savage. Until he gives up the chase, and fixes himself in some place and seeks a living from the earth, he is a roaming barbarian. When tillage begins, other arts follow. The farmers, therefore, are the founders of human civilization.â€ť [Speech delivered to the Massachusetts Legislature (Boston, 13 January 1840) [From Madhava Ghoshâ€™s http://yogaofecology.blogspot.com]
The meaning of varnasrama dharma and its practical application will remain largely concealed as long as individuals do not leave their present comfort zones in the cities. This requires the accommodation of another paradigm, the village lifestyle paradigm. Only by spending quality time in the villages will the inner truths and secrets of varnasrama dharma become revealed. The principle of self-sufficiency and sustainability will only become manifest when one learns to live in a localized way. As boldly stated by Srila Prabhupada, one must learn to live â€śon the lap of material natureâ€ť.
This will require tremendous courage and determination on the part of those taking up the mantle given to us by Srila Prabhupada. The varnasrama mission or daiva varnasrama dharma means re-introducing village lifestyle as the norm within all of societies, the most ideal norm which can best facilitate the advancement of our Vaisnava practices in devotional service. Education and training at the village levels must be re-introduced and for this reason both Gurukula and Varnasrama Colleges are of paramount importance. The Varnasrama Shikshalaya programs introduced in India are meant to serve as forerunners to these educational reforms.
Let us know, let us realize and let us demonstrate the importance of village life. Let us become convinced that village life, based on the eternal principles of Krishna consciousness, is indeed part of our eternal philosophy, our eternal education and our eternal lifestyle.
The author can be contacted at: firstname.lastname@example.orgÂ