Bharat, for centuries together, was opulent as our produce comprised the largest share in world trade. Agricultural practices were far advanced here, however we were not trading grains. We traded textiles, spices and timber, metals, rocks and minerals, ceramic and ivory goods. Describing Bharat as a primarily agrarian economy is incorrect. Bharat was in fact a super industrial economy, powered by home-based cottage industries, most of which were located in our villages.
Gurudev Rabindranath Thakur in his monumental essay ‘Swadeshi Samaj’ wrote, “The Indian society at one point was primarily rural. In this closely knit rural society, there existed complete harmony between personal wealth and societal wealth. Public perception was so influential that the wealthy hesitated and felt ashamed in expending their money on themselves alone. They felt honoured if the society accepted their support. This is completely different of what we understand as ‘charity’. The wealthy were always conscious and cognisant of the needs of the poor. To have a credible reputation in the society, the wealthy had to indirectly spend substantially for the community needs. To ensure drinking water facilities, temples, doctors and priests, travel facilities, music and drama, the money was not spent from the Government exchequer but from the personal wealth of individuals towards contributions to the society. There was perfect harmony between the voluntary and societal wishes, which was not enforced through any legislation, but inspired by the desire of the individuals themselves. This philosophy was understood as “Dharma”, and its objective was not to follow rules for external appreciation but for spiritual advancement and fulfilment that was inherent in these values. Such individual advancement is the basis of a permanent and welfare oriented spirit of a humanitarian society”.
He continues, “European civilisation had from the very beginning found the way to settle in cities. In the cities there is better availability of amenities and luxuries, but there is a perceptible distancing in human relations. The cities are larger and impersonal, and individuals are more conscious about their personal freedom. The society is tangled in the pressure of competitive performance. Consequently, the gap between the rich and the poor grows. Charities would flow resources, which are devoid of any true emotional assurance or respect. Money begets money and there is a direct correlation between the wealthy and the means of creating more wealth. Those besotted with making more wealth have broken or deformed social relationships.
The change in societal values came with the era of mechanisation and industrialisation, engulfing individuals in the insatiable greed to earn more and more. The greed for profits became like an epidemic across the world.
Gurudev adds, “It is my desire that there is immense growth of co-operatives in every village of our nation by way of suitable utilisation of labour, income and wealth.”
In independent India too, under the influence of the West, the road to development has been construed as migration of the talent and the educated to the urban centres. The large exodus has left the villages underdeveloped, lacking amenities and losing people capable of making a difference. It is now time to change this direction of migration and it is also time to change the perception that villages are only capable of agrarian industry.
Bhartiya view of life and philosophy is based on spiritualism. Bharat has neither advocated for material progress (prosperity) alone nor over-emphasized just spiritual progress (spirituality). The fine balance between the two is how ‘Dharma’ has been defined. “यतो अभ्युदय निःश्रेयस सिद्धिः स धर्मः” ‘Dharma’ is the means through which we achieve both worldly and transcendental development.
In the ninth shloka of Ishavasya Upanishad, it is stated
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते।
ततो भूय इव ते तमो य उ विद्यायां रताः ॥ (ईशावास्य उपनिषद्-9)
अन्वय - ये अविद्याम् उपासते ते अन्धं तमः प्रविशन्ति। ये उ विद्यायां रताः ते तमः भूयः तमः इव प्रविशन्ति॥
(Meaning- People who pursue only material prosperity, enter into deep darkness and those who are pursue only spiritual elevation and are perpetually absorbed in knowledge enter even greater darkness.)
From the same Upanishad, the 11th shloka reads as under:
विद्याञ्चाविद्याञ्च यस्तद्वेदोभयं सह।
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ (ईशावास्य उपनिषद्-11)
अन्वय - यः विद्यां च अविद्यां च तत् उभयं सह वेद अविद्यया मृर्युं तीर्त्वा विद्यया अमृतम् अश्नुते ॥
(Meaning- those who understand this form that they comprise, at the same time pursue both material prosperity and spiritual elevation , they smoothly get through the material world successfully and achieve spiritual elevation the through their knowledge.)
A village is referred to as “dehaat” in Hindi and “pind” in Punjabi. Both these terms mean ‘body.’ Like a body, wherein different organs compliment the other’s function, in the villages, people shared and continue to share organic, dynamic and kindred relationships. Therefore functioning in a mutually assuring, cooperative and caring manner becomes so easy. This is not so prevalent in the cities. In comparison to the cities, the income levels are lower in the villages, but then the cost of living is also much less. Moreover people in the villages remain rooted to their land, traditions and festivals. In the absence of the environment of cities which is riddled with stiff competitions, anxieties, tempers, people in the village easily get ample time to be connected to the surrounding nature, look inwards for self-realisation, spiritual contemplation and meditation. It is therefore evident that the development of other sources of economic productivity beyond agriculture will enable both material prosperity (अभ्युदय) as well as spiritual progress (निःश्रेयस).
Roadways as well as electricity and internet connectivity have improved substantially in the villages in recent years. COVID-19 related lockdowns have inspired many to take up e-learning and working online. The nation’s economy is also rearing to turn a new leaf. Now is the appropriate time to promote the concept of reverse migration under “Grameen Bharat Abhiyan.”
The campaign for Grameen Bharat has thus been initiated to meaningfully achieve the objective of the confluence of material prosperity and spiritual progress, with the slogan, Mera Gaon- Mera Teerth, (My Village- My Pilgrimage)
In the first phase of this campaign, the information relating to all brothers and sisters will be gathered, who despite being graduates have chosen to stay back in their villages with a population size of less than 10000, or gone back to their villages and are staying there. This information will be available on the website ‘grameenbharat.org’. The personal information will be covering four aspects:
- What was their inspiration for taking this decision?
- In making this decision what problems did they face and how did they find their way out?
- What has been their accomplishment consequent to taking this decision?
- What problems and challenges are likely to be faced by people who decide to go back and settle now in the villages?
In the second phase, the success stories of the individuals who chose this path will be disseminated across the country so that the persons, who are aspiring on the same lines, get the inspiration and courage to follow suit. Work will be done on easing the challenges encountered so that the decision to settle in rural India becomes a happy one.
Work is in progress on new experiments in agriculture, generating awareness about the importance of organic farming (Gram-Vikas), to make available suitable markets for sale of the produce from organic farming, to start small scale industries for the processing of the agricultural produce (Laghu Udyog Bharati), to make easy arrangements for obtaining financial assistance (Sahakar Bharati), to make available excellent medical services (Tele-Medicine, National Medico’s Organisation (NMO) & Aarogya Bharati) and to make suitable arrangements for excellent education (Shaikshik Mahasangh, Vidya Bharati & Ekal Vidyalaya). The campaign for reverse migration would involve making people aware of all these services through the medium of internet so that they are inclined to settle in the villages. With this there will be greater interest, speed and conveniences not only for economic prosperity but also spiritual progress, which is the complete imagination of the real Bharat.
For realisation of this objective, a group has been formed comprising of committed and eager persons who will commit their time and resources and share their expertise. The road maps will be given to the desirous urban youth for migrating to rural Bharat. Just as in the past, once again a prosperous and cultured Bharat will rise.
‘Grameen Bharat’ does not mean that there should not be any movement to the cities and metropolitans, but we must stop this one way migration. We need to rethink ways to check the ever-growing population, race for materialism, disorder, crime, atheism, pollution from the cities and alienation from nature through this process of reverse migration.
Settling in rural India will construct new criteria for the road to greater progress, prestige, prosperity, connection with nature, peace and spiritual upliftment. This campaign will convert the dream for an economically prosperous and spiritually enlightened Bharat into a reality.
Dr. Manmohan Vaidya
Sah Sarkaryavah (Joint general secretary) RSS