Sri Ramakrishna Math : The Vedanta Kesari, The History and Philosophy of Famine

Why does India, once the famous land of wealth, once the utopia of the world, why such an India should go today to everybody's door with a begging bowl in hand for a cup of water or a handful of grain? Why should we, as proud British subjects, live on charity? Is it not very inglorious under the protection of the civilized British Government? Why should the Government indulge us by giving charity and thereby make us idlers and take no proper care of our lands? We, tasting of western civilization, we, tasting western science and arts, should we any longer depend on charity? What we want now, is not charity but durable material improvement of our lands. And how can this be done? I told you, it is a very grave question, indeed. At all the previous famines, we were neglecting it.

Sir Richard Temple in his 'Minutes of the Famine' of 1874 wrote down that 'during the period of safety there may be a disposition to forget that famine may happen again, still this contingency ought never to be absent from our reflections.' Sir Richard Temple could understand that such disposition to forget would happen, and it did happen and does happen. We have all along been quite in a state of non-preparedness and the enemy has been attacking again and again at any moment.

Sir Richard Temple further said in the same Minutes that '...one momentous lesson the famine of 1874 has left behind it for our learning. That lesson teaches us the necessity of strenuous perseverance in the course of material improvements, on which the Government has already so beneficially and successfully embarked.' Perhaps, he meant by it the construction of canals. But mere canal irrigation will not do. Canal is of little service to the interior of districts. Moreover, there are many districts which are not within the reach of canals. Mere frontier fortification by canals will not suffice. A sufficient number of garrisons of wells must be provided in order to make our lands safe and free from encroachments of famine in any part of our country. Wells suit best the nature of our lands and their sinking is far more practicable than constructing canals. Why should we wait for rain when it does not come in time? We have read much of science; we have learnt much of arts; we have discovered much of the mysteries of Nature and why should we not be able to go against Nature when necessary? If we do not get water from clouds, we may have it in any quantity by merely tapping the face of the earth. There is any amount of water at not much depth.

In Bengal and in Mysore, the utmost limit of depth, at which sufficient water can be had is 30 ft. In the North-West Provinces, and in Tanjore, it is 40 ft. In Bombay and Benares, 60 ft.

Government officers assert that one well can irrigate 50 acres of land, the average expense in constructing a pucca well is Rs.250 utmost. Many journalists and agriculturists are great advocates for sinking wells in India in order to protect the country from scarcity.

The Coimbatore district contains 100,000 deep wells, which many a time saved the district from its being depopulated during drought.

During the drought of 1868 at Malta, the people were saved by a ready supply of water from wells. Every day 900,000 gallons of water were drawn up from the wells.

So well-irrigation is the most practicable and the most efficacious remedy for drought. But the question is how to have it introduced into our country? The Government put the subject before the Zemindars, perhaps, several times; but no particular heed was paid by them. They only know how to appear before the Government to ask for help when the danger comes in. Such is the nature of our nation. We hardly do a thing unless there is compulsion. The Government should compel every Zemindar, landholder and undertenant to dig one or more wells every year according to the strict directions of the Government, as the Municipality does in the case of erecting a house in some cities. Of course, Government knows well how to have a thing done by the Zemindars or the people.

In every district, there should be formed a Government Agricultural Association detached from all other departments; and regular work should be carried on there under the direct supervision of the Collector as the chairman of the District Agricultural Association, just in the same manner as the District Board is managed. As every district contains a District Engineer, so there should be appointed in every district, a District Agriculturist to assist the chairman of the District Agricultural Association. Certain cases, such as irrigation cess, drainage cess and the like, should be levied on the Zemindars and undertenants. Special laws should be made with a view to preparing our country to stand against flood and drought. Certain measures should be taken very strictly for years until the irrigation and drainage works are not complete and satisfactory in all parts of our country.

Although such steps appear at first sight very severe, in the long run, they will surely bring a world of good to the country. These are better for a civilised Government than to turn from door to door for help and to make its proud subjects depend on charity. These are far better than to see heart-rending scenes of death from starvation. To pay a certain additional tax to the Government towards the improvement of our lands or towards the making of our bread secure is far better for you, my countrymen, than to subscribe thousands of pounds on the day of scarcity.

A little change should be made in the University. Certain compulsory text books on agricultural science and art should be prescribed in the College Department. Of what use is the compulsory study of Higher Mathematics and Science, or if we turn out so many astronomers or great mathematicians earning at least a hundred pounds yearly? What should be taught to us first is Agriculture and the Science of Land, Labour and Capital. First let us learn how to produce, procure and preserve our bread, and then with full stomach and with peaceful mind, we will attain knowledge in the higher branches.

As arithmetic is the primary and most important thing in the attainment of knowledge, so is Agriculture and so is the Science of Land, Labour and Capital. I can find out many undergraduates and graduates too, from the metropolis of India, who still know that big timbers can be had of the paddy tree! What good pundits our university produces!!

By the bye, there is another laudable point in the good system of general education imparted by our Calcutta University. We are much taught the exact position of all the districts, cities, and towns of the world with their detailed physical and historical accounts; we are all taught particularly even the component parts of the compound engine; but we know not where resides the liver or the kidney or the like--the most important things of our daily life--in our body which we drag on so constantly throughout our life.

Certain Europeans should be made to set examples of model rice fields so that the Indians may learn practically how to conduct rice plantations as they have learnt how to manage Tea and Indigo estates from the European planters.

One European statesman and agriculturist says that it is the duty of the State anyhow to supply our lands with all means of irrigation and drainage. Sir John Lawrence put it down in black and white for the first time in Indian history, that the Government officers would be held personally responsible for taking all sorts of possible measures to protect the country from starvation. Lord Lawrence rose from Assistant Magistracy to Viceroyalty and could understand Indian officers most wisely. He witnessed two Indian famines--the terrible famine of Orissa in 1866, and another in 1869 in Upper India. It was at the latter famine of 1869, that he laid down the above important principle in dealing with famine. Lord Mayo followed him in his track and effected material improvement in all the departments of the public service. It was he who for the first time created an agricultural department and originated the form of Local Self-Government in India. After him, during Lord Northbrook's time occurred the famine of 1874; and it was Lord Northbrook who for the first time made a vast organization of Government relief works.

The Government has all along been trying heart and soul to make our country famine-proof, but unless we help more, the work cannot be completed.

Now, my countrymen, you have progressed well in Local Self-Government, and now you are competent enough to manage the Agricultural Department of your country. If you think that the Government does not do much for your country, you may do it yourselves as far as you can. Mere continued setting forth of grievances will not do. Mere sweeping the streets will not do. Increase the scope of your good thought and apply a part of your energy to higher and higher works, more and more important businesses. If you have a grievance, try your utmost to remove it by yourselves; if you think that Government does not help you--though I know Government helps you much, still if you complain that Government does not help--God, who governs the whole universe, will certainly help you, and His help is most sincere and effectual. 'Heaven helps him who helps himself.' If nobody helps you, your karma will help you. You know karma is eternal and it never perishes. Your unselfish work will never perish. The Bhagavan says:

Nehabhikrama nashosti pratyavayo na vidyate;
Svalpamapyasya dharmasya trayate mahato bhayat.
Your good work will never go in vain--
Nahi kalyanakrit kascit durgatim tata gachhati

The most necessary thing of the day is to make an agricultural reformation, to create a revolution in the world of Indian agriculture. Make India the foremost in agricultural branch of human knowledge. Start in every district an Agricultural Association with a view to materially and practically improving your lands. The bread-producing art is, in fact, the first necessity, and by far more important than sweeping the streets. If no other district helps you, you yourselves commence working, you work on and on, ardently and perseveringly and know it for certain that you will succeed in making your Dinajpur as famous for rice production as it should be.

If the Zemindars do not help you, no matter. If there is a single soul, energetic, and enterprising among you, I tell unto him, 'My brother, you take up the cause yourself and commence working.' Buy certain acres of land and work on it properly. Set an example to the country, make yourself a worthy son of India, and be yourself happy and blessed. Take a couple of your devoted friends (if you do not get more) and form an agricultural club among yourselves. I am sure the Government will help you as much as you want.

You take the present case of mine; I am a Sannyasin, poorer than the beggar in the street, but see how much money came of itself to me and my society, for our charitable relief works at several places in Bengal! And how it came to pass?

Our brother Sannyasin Swami Akhandananda, much under 30, went out on pilgrimage to visit the sacred place of the 'Prophet of Nadia.' He went a little further and happened to reach the historical district of Murshidabad. Here the young saint saw a group of distressed people, which moved his holy heart. The young Rishi could not leave the spot and took his seat in thoughtful mood. He had not with him even a cowri. But lo! he could relieve the needy. And what is the mystery? He could relieve them, though penniless he was, because he had a will. 'Where there is a will, there is a way.' God helped the sincere worker there. The people of the place gave him some money for the time being. Then the wind carried the news of his noble work, and whispered in the ear of Swami Vivekananda who was then in Calcutta. The admirers of the renowned Swami began to contribute money. Akhandananda commenced a regular charitable work in the district. In the meantime the kind-hearted Buddhist Society most eagerly helped us much for a while. Not only this, the Government came forward to help us substantially. Akhandananda's work increased. Our society opened another relief work at Calcutta. Then as our funds grew a little in bulk, the able President of our Calcutta centre, Swami Brahmananda, deputed me here to your district. I appealed to your good Collector. He encouraged me most and promised to help as much as he could.

When I opened my charitable work at Birol, I had a little fund and did not dream that my work here would be a success. But all along I had a very good will and God granted me His help. Our funds increased, my society opened another relief work--an Anna Chhatra--at Baidyanath, and could spare more money for me. I extended my work and opened another relief work at this town.

I must say, all our relief works would not have been so successful, had not our benign Government helped and encouraged us much.

So I say to you, have a strong will. Arouse the dormant energy in you. I am sure, and be you doubly sure, that you will succeed in your agricultural scheme. Only a commencement is necessary and you will find that help will come. I know there are many good Zemindars, noble Rajahs and Maharajahs in your country, who are distinguished heroes of the land. I know there are many gentlemen who are sincere patriots. I am sure, more than sure, that our gracious Government will help you far more than you expect in your noble plan of agriculture. Then the backward Zemindars and other gentlemen will all come around and our India will be a heaven as it was in its golden days of old.

It is held by the Western scholars that our forefathers--rather the forefathers of all the civilized world-the Aryans--were an agricultural tribe. Though there is a little dispute on this point, there is not the least doubt in this that the Aryans were as well versed in agricultural science and art, as in all other branches of knowledge, divine and human. In course of time when some of them could no longer continue in the higher attainments of knowledge and in the performance of higher works owing to the pressure in connection with the material world, there arose the system of caste, or in other words, the great origin of the very system of organization in the world. At this time of original organization there was only one nation--Aryans. One branch of this great organized body of the Aryans came to be known by the name of Vaisya whose main duty was fixed to be concerned with agricultural and commercial business of the country. The great sage Bhrigu says:

Na viseshati varnanam sarvam brahmamidam jagat;
Brahmana purvasrishtamhi, karmabhurvarnatam gatam.

Gobhye vrittim samasthaya nityam krishyupajivinah;
Svadharmaunanutishthanti te dvija vaisyatam gatah.

Krishikarmarato yascha gavancha pratipalakah;
Vanijyavyavasayi cha, sarvatra vaisya uchyate.

The krishikarma or agricultural art was held so sacred and important that the Sanskrit word varta became one of the names of our Goddess. In the Devi Purana we find a couplet--

Pasyadi palanaddevi krishikarmantakaranat;
Vartanaddharanadvapi varta sa eva giyate.

The word varta means, krishi-vanijya- goraksha-kusida-rupa devi, i.e., the Goddess presiding over agriculture, commerce, protection of cattle, and finance, the clause bhavabhavanaya varta means that she assumes the name of varta with a view to protect the world; and this clause in connection with the next 'Sarvajagatam paramartihantri' means that because she assumes the name of Varta with a view to protect the world, therefore it is that the severe distress vanishes from all over the world.

You mark how sacred and how important was the agricultural art considered in our good days of old.

By the way the last passage quoted above shows another thing--that India is subject to famine in all ages. It removes the erroneous idea of our people that since the advent of British and the commencement of exportation, we meet with famine so often. There is another instance of a very terrible famine, recorded by the sage Markandeya. This famine occurred during the reign of the second Manu, named Svarochisha, when there was an extreme drought. There was not a drop of water to drink at that time and the people had to feed on herbs, plants, and leaves. This gave rise to another name of the Devi viz., Sakambari. Certain famines are mentioned in the Mahabharata too.

I will now relate to you another fact illustrating how sacred and how important was the art of agriculture to India even at the beginning of this Iron Age, i.e., some 4,900 years back. You know what the blessed Lord was at the eighth time of his advent to India, you know why Baladeva chose the plough as his favourite badge or divine ensign? He was the son of a king and why then did he carry with him on the shoulder so heavy a thing, so rough a thing, as a plough? He carried it constantly wherever he went, certainly to attach much importance and even a sacred idea to the tools of agriculture with a view to making considerable improvement in the art, which was then necessary.

You mark then, how much of vital importance is the art of agriculture--the root of all your wealth and luxury, the root of all your advancement in civilization, and the root of all the necessities of your life. You, great energies of India, wake up and awaken others and create a great revolution in the agricultural world, and save your old mother Bharat from starvation. You, great lions, the direct descendants of Aryans, you can do anything if you only have a mind, if you only care to do it. If you establish agricultural associations in every district, if you work on vigorously there to make all the necessary improvements in that important art, as you labour untiringly in other associations and in the pursuit of your favourite aims, I am sure you will succeed to deliver India from such frequent ravages of famine or scarcity.

Now, you, my dearest Hindu brothers, if you are sincere Hindus and you, my dearest Mohammedan brothers, if your forefathers were in the least proud to have any connection whatsoever with the ever-living Emperor Akbar the Great, I, as a sannyasin or a fakir, may be allowed to point out to you what faults or shortcomings we have in common and how we may get over them. It is not that I stand up to criticise for criticism's sake, or from any other bad motive as has become the habit of our countrymen, but as the flint strikes fire with steel so I have the need to utter certain words to you with a view to making them go deep into your heart and ignite there some fire stirring up the great Aryan energy dormant in you, to create an effectual reformation in the agricultural status of your country. I speak to you today, as a loving brother speaks to a brother, as an ardent friend speaks to a friend, and I hope, for what I have just said to you, you will take no offence. If any of you, my dearest brothers, if any of your district has given me my bhiksha even for a day, I am ever duty-bound to try my utmost to look after the welfare of you and your country, as the rishis of old would do. Holy persons owe a fourth part of their Tapasya or Brahmacharya to the country, which supports them. Moreover, by the good wishes of you all, my dearest brothers, and by the unfailing grace of Ever-merciful God, it has become my sole object, since I touched the blessed feet of my spiritual master, to try to be like one of the good old type of the real sannyasin or Paramahamsa, whose very nature was to sincerely wish well and to practically do good to all beings of the Universe--and thereby to make my life and existence truly happy and worthy of a man. If you have found that I have done some good work to your district, I tell you, it is not my work really speaking, but a spark of the moral and spiritual influence that my glorious master has made over me.

Now, in conclusion, I must say that the introduction of my charity into your district was mainly due to the assistance of your good Collector, Mr.N.Bonham Carter. I shall never be able to forget his large-heartedness. I shall never be able to forget the most kind treatment that I received from him all along my stay in his district. Had he not helped me in many points, had he not encouraged me from time to time with his advice, my work could not have been so successful.