By Bhakti Raghava Swami on  29 Apr 2010
From ISKCON News
    
 Image:  scrapetv.com
 Benjamin Franklin is just one of the many  famous politicians of the past who appreciated the virtues of village  life.
   “All living bodies subsist on food grains, which are produced from  rains. Rains are produced by performance of yajna [sacrifice], and yajna  is born of prescribed duties.” [Bhagavad-gita 3.14]
 The basis of “Simple Living and High Thinking”, 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 (social orders)  and ashramas (spiritual orders). 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 norm 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 varnashrama dharma, the importance of village  life and social organization are a must. Village life needs to be  clearly outlined and strongly promoted. Vedic leadership that will give  shape to social organization needs to be explained and strongly  advocated. As we have heard Srila Prabhupada many times explain, the  very foundation of varnashrama dharma begins with cow protection, for  without cows the brahmanas cannot perform their duties within the  varnashrama system and without following the various samskaras (rituals)  within the varnashrama system, the aim of life cannot be realized, the  result of which are varna sankara (confused progeny) and ugra karma  (exploitive activity) 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:
 “Without 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.” [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 the simple standard village lifestyle which allows for a  natural execution of prescribed duties [traditional occupations largely  connected with land and cows] and which in turn favours the appearance  of regular rainfall that guarantees 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,  and 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 scriptures and as  advocated by all spiritual mentors and all responsible social leaders.
 Srila Prabhupada  [ISKCON Founder-Acarya]
 Our philosophy is that you produce your food anywhere you stay,  and keep cows, take milk, produce vegetables, food grains, and chant  Hare Krishna. That’s all. This is our philosophy. Make your life  successful. By becoming Krishna conscious, you become free from all  these troubles of material condition. This is our education. Don’t be  after these motorcars, television, and all nonsense things, sporting,  wine, women. Don’t be after these. Simply eat sufficiently, keep your  health nicely, chant Hare Krishna, realize Kåñëa, and go back to home.  This is our philosophy. [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:
 Nobody 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.  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  Cowper 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 writings are greatly appreciated by politicians, educators and  people in general. In the book “Ethics of Chanakya,” the author  summarizes some of Chanakya’s thoughts regarding the importance of  statesmanship in terms of village self-governance, village  sustainability and village autonomy: 
 While 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.  [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:
 In 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.
 and from Preface....
 The 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: “This 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 permit….
As late as 1830 a British Governor in India, Sir Charles Metcalfe,  described the village communities as follows: “The 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 itself… is in a high degree  conducive to their happiness, and to the enjoyment of a great portion of  freedom and independence.”
 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. 
 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 latter’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.
 Nepal Villages
 In a recent conversation with a former Gurukula boy from Nepal, the  following description was given. “Even 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  varnashrama system." 
 Benjamin Franklin (one of the founding fathers of  America): 
 There 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. 
 Daniel Webster  (American lawyer and politician with  great interest in agriculture):
 Let 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.” [Speech delivered to the Massachusetts  Legislature (Boston, 13 January 1840)  [http://yogaofecology.blogspot.com] 
 Conclusion 
 The meaning of varnashrama 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  varnashrama 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 “on the lap of material nature.” 
 This will require tremendous courage and determination on the part of  those taking up the mantle given to us by Srila Prabhupada. The  varnashrama mission or daiva varnashrama 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 (devotional  primary school) and Varnashrama Colleges are of paramount importance.  The Varnashrama 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: bhakti.raghava.swami@pamho.net