Samagra Gram Vikas



(Rural Development)


The village is the foundation and soul of our Nation.

What are the special features of our villages? What is it in the village that used to attract all towards it?
To find an answer to this we have to recall the organising skill of our ancients, their social science, their incomparable art of personality development. These are worthy of emulation even today; they are worth delving, into, to evolve norms for the future. It is for this reason that the village has remained the foundation of our Nation.
Our villages were self-contained. No hand was without work. Each task has a person assigned to it. All were complementary to one another. There were architects and sculptors; there were carpenters for wood-work, blacksmiths for metal work, jewellers for making ornaments, masons for house-construction, weavers for making cloth, tailors for stitching garments, dye-makers for colouring, cobblers for making footwears. Each of these was a specialist in his craft. There was no service for which people had to go outside the village. Whether it was hair-dressing or bangle-making, laundering or upholstering, - there were local craftsmen available to do it. Oil, ghee, jaggery, sugar - everything was locally available. There were schools too - with this difference that the tutor never accepted fees. The local doctor served the people without fees. The local doctor served the people without fees. For exchange or purchase there was the humble local grocer; for worship, the temple; for exercise, the gymnasium. All commanded respect. There was land for cultivation, trees for fruits, gardens for flowers, cowherds for milk, ploughs for tilling, bullock-carts for transportation. The list can go on endlessly.
The entire village was one family. From the sweeper to the pandit, all were looked upon with respect. Even the modes of addressing others were full of regard and affection - Baba (father), Dada (grandfather), Chacha (uncle), Chachee (aunt), Bitia (daughter, and so on. All shared in joy or sorrow. A wedding in a family was a function of the entire village.
None lived for himself. Sharing of life was the rule. Providing wells, maintaining gardens, setting up choultries by the highway - all these were considered meritorious deeds. Wayfarers were welcomed to rest for a while and quench their hunger and thirst.
Samskars were deeply ingrained in the people. Soon after sunrise, the lanes echoed greetings like 'Pranam', 'Jai Ram Ram' and so on. Fragrance of sandal-sticks and music of sonorous bells emanated from the temple. Late-afternoon was a time of entertainment and education in the tree-shade, and of Ramayana or other mythological reading. After sunset people assembled in the temple for Pooja. Aarati and Bhajan.
While all were free to do as they pleased, how come that there was such constant sharing of life? Who organised it all?
The fact is that each house was in fact a Samskar Kendra and Vidyalay for ensuring that Hindu values are reflected in day-to-day life. From a young age all were taught to have reverence for mother, father, guests, village deity and also for Nature's Elements, trees, water, fire, mother earth, etc. It is from such villages that invocation of universal well-being emanated. It is in such environs that high ethical norms, such as regarding all beings as extensions of oneself and non-conveting, were nourished. To ennoble the entire world ("Krinwanto vishwam aryam') ws the goal of our people.
It is in order to re-awaken such sentiments that Swami Vivekananda gave his call to social workers to go from one end of the country to another, form one village to another, and make the people aware of their duty and tell them, "Arise, awake!". And the same is the import of Maharshi Aurobindo's decleration that the village is the soul of our social life.
Pt. Madan Mohan Malaviya too had exhorted:

Grame grame sabha karya
Grame grame katha shubha
Pathashala mallashala
Prati-parva-mahotsavah.


("Let there be assemblies of the wise in each village. Let auspiciousness pervade each village through Harikathas. May schools and gymnasia flourish everywhere. Let every week be festive".)

It is to regenerate that rich life that Pt. Deendayal Upadhyaya drew attention to the basics: "Let there be work for all able hands. Let each field have plenty of water". (Har hath ko kam, har khet ko panee). He laid emphasis on local employment using local raw-material. Only a society. Which cherishes such a golden dream can flourish.

The legacy of savants like Maharshi Aurobindo inspired Manya Bhaurao Deoras to promote rural-development activities in countless villages. He said repeatedly; "It is when village become self-respecting and self-reliant that the picture of the country can change. Change has to take place from bottom upwards, and not the other way".

This approach has guided the Gram Vikas projects inspired by Sangh. Initiating one among numerous such projects, Parama Poojaneeya Sri Rajju Bhaiyya, the present revered Sarsanghchalak, declared that the utmost priority should be given to making the village hunger-tree, disease-free and literate ("Kshudha-mukt, rog-mukt, tatha shikshayuki").

A few among hundreds of such endeavours may be sketched here illustratively.


The Miracle of Gurewula(Western A.P.)

Says a well-known verse of the Rigveda:

Samano mantrah samitih samanee
Samanam manah saha chittam esham


("Many the thinking among all of you be similar, May all your decisions be unanimous. May the same thoughts occupy all your minds. May all have like attitudes".)

The desire to enrich life in the villages on such firm foundations led to an inspiring development project in a remote region of Southern Bharat.

Gurewula is a village deep inside the dense forest region of Western Andhra Pradesh. Swayamsevaks had indeed reached that village in the Eighties. But no work was possible for several years because of adverse circumstances. Almost after a decade, a Sangh pracharak went to settle there, in 1991. He happened to belong to the same region originally.

When he arrived he saw that the village was in the grip of Naxalites. The terrorists also enjoyed the confidence of some families of the village. In fact the writ of the terrorists ran in that hundred-kilometre stretch. The village is almost 150 km. from the district headquarters, namely Warrangal. Even the Mandal headquarters Eturanagaram was wome 35 km. away and could be reached only by foot or an occasional tractor. Even this access was cut away in the rainy season; boats plying across the Godawani river were the only means of transportation. This situation naturally proved a blessing for uninterrupted Naxalite acivity.

Because of the distant location of the school and lack of transportation facility, 80 per cent of the people had remained illiterate, and many were given to drinking and all attendant evils. Inter-community quarrels were to common. There was a school up to 5th Standard for the name's sake. Neither teacher nor pupils were there, and none cared to inquire what was happening.

There village had a population of about 1,500, inclusive of a Sewa-Basti inhabited by some 300 people. The silver lining was that some years ago government had established a post office, a primary health centre and police station; there was a branch of Punjab National Bank.

There were two youths who had received First Year Sangh tranining but who, naturally, had kept themselves aloof because of Naxalities dominance. So, as a first step, efforts were made to trace them. Their availability helped the initial work.

Mandir Sets Off A Sea-Change

All the old and new karyakartas met together on the auspicious day of Varsha Partipada (Hindu New Year) in 1991. All offered reverential homage to the Sangh Founder and, as Swayamsevaks cutomarily do, recited the Ekatmata Stotra comprising the names of nation-builders and eminent savants both past and present. After exchange of views they all decided to renovate the Ram Mandir before the ensuing Ram Navami which was six months away. Because of the mood of enthusiasm and involvement they were able to complete the Mandir even before the set date. In the wake of all this, Ram Navami was celebrated with great fervour and jubilation. There was an impressive Shobha-yatra (procession) in the village. It was the first time that such a procession had passed through this Sewa-Basti. It was welcomed warmly by the Basti-dwellers. The even radically changed the environment in the village.

Soon people started discussing measures for improving the conditions in the village; house-to-house contacts started. A meeting of the Gram Sabha was called, in which the village women and Basti-residents too participated eagerly. A few committees were formed for different purposes such an Mandir maintenance and Mandir management. Bhajan began to be held every Saturday, the day sacred for Hanumanji. The labours of the school committee resulted in transformation of the school. When due to transfer of the only two teachers the school was teacherless, three youths of the village worked as makeshift teachers so that the school could function uninterruptedly. In two years' time the school was placed on a firm footing. Inspired by this experience, interest in school education came to be revived in the neighbouring villages too. Once interest was generated, karyakartas lost no time in interacting with the people. Attendance in the school increased.

A youth organisation Veer Hanuman Yuvak Sangh was formed. It carried on a campaign for planting a large, number of fruitbearing and other useful trees, and against proliferation of harmful crops like tabacco. The ecology of the village improved. People now had plentiful supplies of vegetables. The habit of mutual co-operation had received a boost. People also began to reflect: What do we need most? How can it be secured? Who has to do it? Because of such responsiveness, work progressed steadily. To add further impetus, the Vijaydashami season was utilised.

Conquest Over Stagnation

Naturally, the Ram Mandir was the centre of all activity. It was with the temple restoration that the social reconstruction initiative had commenced. Vijaydashami symbolises the victory of the good over evil. It is considered auspicious to begin any task on the Vijaydashami day. The villagers decided to strengthen the educational work begun earlier. The percentage of literacy grew from 10 per cent. Most of the youth had already learnt to read and write. However, special effort was needed to develop the youth coming from Sewa-Basti. Not only did literacy spread; problems like untouchablity too had disappeared in a most natural way.

The Yuvak Mandali ran a Bal Samskar Kendra in the evenings in the temple itself. They also added a Samskar Kendra for girls, which functioned in the afternoon every Friday. Thus, education and the task of imparting samskars progressed simultaneously.

Health - Care

It is well known that a sound minds needs a sound body. With this in mind, a homeopathy dispensary was started. It soon became quite popular. If any villagers fell ill they no longer worried because of their inability to pay exorbitant medical bills. They had their own dispensary and doctor to care for them.

However, preventive health care is more important than curative measures. This was achieved through the daily Shakha and the gymnasium.
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Addictions Cease; Devotion Flourishes

Despite all this, some deep-rooted problems still remained to be tackled. Consumption of distilled liquor was still a problem. To wean people away from this addiction proved a major challenge. By strenuous efforts, a lot of persuasion and the willing co-operation of the youths of Sewa-Basti, making and selling of liquor stopped eventually. Even 'customary' drinking during festivities ceased, because of increased awareness.

On the positive side the regular Bhajan Mandali, Ramayana reading sessions, mass programmes like Ram Navami, Navaratri, Ganeshotsav, etc., had a salutary influence on the minds of the people.

Women In The Vanugard

Women too did not lag behind, whether in acquiring education or absorbing samskars, whether in celebration of religious festivals of Shramdan (community labour). Women of the village made their own significant contribution to cultural renewal through activities like sacred bath in the river, fasting on prescribed days, Deepa-Pooja, orderly maintenance of the house, etc., all in a manner designed to reflect Hindu samskars.

For Moulding Of The Intellect

Intellectual cultivation too has to accompany moral samskars. People also need to be made aware of day-to-day happenings in the country. For this purpose, two libraries named after Saraswati and Vivekananda were started to serve men and women of the region, facilitating the borrowing of books for reading at home. A reading-room too was stared in the Ram Mandir where, in addition to daily, weekly and other periodicals, magazines dealing with agriculture, health, etc., were also made available. This is an activity serving people of all ages.

Sharmdan (Community Labour)

Alongside of this, the importance of voluntary contribution of physical labour for community causes was also emphasised.

The primary school was functioning in a thatched hut. People instinctively felt that the school deserved a better place. All the villagers joined hands, and a beautiful building came into existence within a couple of months. As wood was easily available, it was extensively used. In monetary terms the building would perhaps be worth more than Rs. One Lakh-which, of course does not include the cost of labour voluntarily contributed by the residents. After this added facility became available, the school was extended up to 8 th Standard. Apart from the school, the gymnasium and Sangh Shakha too function in the same premises.

Development efforts need an economic base too. While the people are willing to work hard, there is dearth of land. Many therefore are engaged in collecting Tendu leaves from the forest which have a good market.

Savings

As activities grew, the importance of saving too dawned on the people. Soon the Pavani Bachat Sangh was established with 85 members. The number has bow increased to 130, and deposits have crossed Rs. 1 lakh. Each member has to deposit a minimum of Rs. 25 every month. Loans for emergencies are given to poor people at a nominal interest rate. The Bhachat Sangh promises to grow in size in future.

Savings are useful for both individual and community purposes. Utilising their savings, the villagers constructed a Bhajan Mandap auditorium adjacent to the Mandir, equipped with loudspeaker and other facilities. The Bhajan Mandap is now the venue for not only regular Bhajans but also for all community programmes.

Workers Trained

When all is said and done, much hinges on the availability of dedicated karyakartas. At present there are about fifty karyakartas who form a cohesive team. Different committees meet every month. Refresher training programmes for workers are help every three months. There are separate training programmes for new workers from time to time. It must, however, be said that the real training is what has been transpiring in the minds of the people because of all this activity.

As a consequence of the change that has taken place in the minds of the people, the Naxalites quietly withdraw from this area. They no longer receive any sympathy in this region. Even the neighbouring villages are now comparatively free from the Naxalite menace. Thus, construction work done in Gurewula has set a trend for other villages - a consummation devoutly to be wished.

From Humble BeginnigsGujarat

There is a village called Naye Thorana near Rajkot in Gujarat. The youths of the village were full of enthusiasm and organised programmes like a medical camp, fitness competition for boys, exhibition of callisthenics, and a dispensary. Encouraged by public response, they undertook a campaign against addictions. To awaken religious feelings they organised discourses on mythological tales like that of Bhagwan Satynarayan. They also held a children's rally to inculcate samskars in them.

As a result, in the course of a year, many youths and elders became associated with Sewa-karya. After the people's involvement became strong, various constructive activities have gained momentum.

A Model Village

A Frustrating PictureMeerut Prant(Northern U.P.)

Consider this picture of a village. A farmer, instead of working on the field, rests tired beneath a tree and goes to sleep. The bullocks graze idly alogside. When an outsider passes this way, he should be lucky to leave with his clothes intact. Moving on the road after dust is quite risky. It does not need much imagination to infer that the village had fallen on bad times.

Change Takes Strides

Ghumwati in Muzaffarnagar District of Meerut was such a village. A Swayamsevak who had undergone the Second Year training of Sangh and had the responsibility of Mandal Karyawah decided to change the profile of the village. At first he started a Shakha. Youths and boys participated enthusiastically. Gradually he cultivated the households. The organised strength of the youths had its own influence on the village. When the Sangh Swayamsevak started persuading and talking to the goonda elements, the latter reacted variously. Some said, "It will be better for you to keep away from rowdies". Others asked, "Are you planning to get elected as village chief?" Even his own father advised him. "You are taking a big risk. Times are bad". But the karyakarta was not frightened, and persisted. His undeterred work yielded fruits. The goondas gave up their bad ways. He was able to win the hearts of the youth. Work started, slowly at first. Through voluntary labour the roads and drains became tidy. The Gram Pradhan himself became a Swayamsevak, and initiated in cleanliness drive from his own doorstep. Soon others too responded and the village began to look clean. These steps had an impact on the minds of people too. None now feared that they might be looted on the road as in the past. All can now move about freely. Now, elders are respected and people from outside are warmly received. It is no longer the degenerate village that it was. Of course, it is just a beginning. A lot remains to be done.

TOWARDS TOTAL DEVELOPMENT

VILLAGE NAGLA VISHNU: A MODEL

Fall-Out of Shakha SamskarsBraj Prant(Western U.P.)

Holi is a season when the courtyards and roads are colourfully decorated. People greet one another heartily. In many households elderly women narrate inspiring mythological stories tike that of Prahlad to the young ones. The Holi ritual also symbolises offering oneself in total dedication for a cause.

In the village Nagla Vishnu in Agra District too the Holi festivity was in full swing. All were no doubt performing Havan and proclaiming "Prahlad Ki Jai". But one individual began to introspect - "Am I living a worthy life? Am I extending support to my son who is a Sangh karyakarta?" His name is Nahar Singh.

As is customary, people were busy greeting one another; the young sought blessings of the elders. Amidst all the revelry Nahar Singh declared in public: "On this holy day, I am taking a solemn vow never to drink again. May the Fire-God Agni be my witness".

All the Swayamsevaks present were overjoyed. But the surprise of the elders knew no bounds. They wondered - "This person has been such an habitual drunkard. What has now made him give up drinking?"

The answer was plain. What had inspired him was the exposure to Sangh samskars.

Some felt that he would soon return to his old ways. But he proved them wrong. In fact he then onwards made if his concern to persuade others too to give up drinking.

Such was the far-reaching effect of the samskars in Sangh Shakha.

Mandir: Unfailing Source of Samskars

It was not long before people of the village began to gather in the local temple not for worthless chatter but for constructive discussions; and people of all castes came together as never before - Thakurs, Jatavs, Valmikis and others. They chose a senior college lecturer as the co-ordinator of village development efforts. A weekly Satsang on Tuesday, the day sacred for Lord Mahavira, has now become a regular feature.

For Development of Skills

A day-long training programme was arranged to improve the skills of karyakartas. Over fifty persons from various sections participated in it. Committees were set up for different tasks. Education, cleanliness, promotion of dharmik temperament, environmental conservation, agriculture, freedom from addictions - these were identified as priority issues. All the eleven members of the committee on addiction vowed in the meeting itself to give up smoking and consumption of tobacco, etc., in any form. Three shop-owners vowed not to sell such products. By now, liquor consumption and gambling had already decreased. Since then, addiction has gone down by over 60 per cent. The effort has continued.

Education, The Trigger of Development

Education is the cradle of culture, and is in fact itself an index of culture. It was therefore decided to take it up on a priority basis. Initially, children between the ages of 5 and 7 were targeted. A campaign was taken up to impress on elders the need to send their children to the school. Soon, almost 65 per cent of children began to attend the school. The quality of the primary school was also improved by interacting with the teachers. Sangh Doodhadhari Maharaj, who has established an Inter College a kilometre away, has him Ashram in the village and continues to provide spiritual guidance. Swayamsevaks started holding a coaching class after the morning Shakha every day.

Women's Constructive Role

Soon, the truth of the adage that the mother is the first Guru of a child came to be reflected in the village. The women began to bestow greater care not only on the education and upbringing of the children but also on the maintenance of the households. Work of the Rashtra Sevika Samiti too has commenced. Those who have had exposure to the joy of learning are being emulated by other.

Women of the village meet every week in the Mandir for exchange of thoughts and planning the activities. Naturally girls' education has picked up.

A Changed Scenario

In most villages the situation is so depressing and the lack of basic facilities so pronounced that the youths are eager to move away to the cities rather than stay in the village.

But the situation is changing rapidly for the better. Not only are basic facilities like good roads, medical care and education available locally; increased awareness about the evils of addiction has made life more refined. Occasional quarrels are settled locally. One youth, by giving up smoking and saving that money, was able to buy an almirah in a year's time. Instances like these are looked up to by others.

Milk dairies are providing substantial local employment to many, and this is a major step in making the village self-sufficient.

Building-Block of Progress: "Hazratpur" Becomes "Shivaji Nagar"

Development needs a positive attitude on the part of the people and congenial environment and some external assistance. When all these factors synchronise, progress will be fast-paced.

Hazratput is a village with a mixed population of some 1,200, just there kilometers away from Bulandshahar. When the Ram-Janma-Bhoomi Mukti Andolan swept the country, this village too energised itself. The karyakartas stepped in to orient people's enthusiasm in constructive directions.

They asked the villagers: "Do you have at least a Mandir to express your religious sentiments? Is the atmosphere here conducive to progress? Don't you want to chage?"

This set the people thinking. As a first step, they decided to build a temple. Because of their determination, a Devimata Mandir was ready within five months. This demonstrated that a great deal could be achieved through harmony and co-operation. Religious feelings became strengthened. Regular Sankeertan began to be held every Saturday. On Sunday mornings people gathered together for Sharmdan (Community Labour).

Men, women and youth - all joined to make the Mandir a live centre. They equipped the temple with loudspeaker and other facilities.

Through Shramdan the main roads were made tidy, giving a new look to the village as it were.

An evening of sports was organised for the youths. This led to the formation of a Shakha soon. More and more youths were attracted to Sangh work. Now there are five karyakartas who have undergone Sangh Shiksha Varg training, one of them a tehsil (county) karyawah.

Development Picks up Momentum"

The environment for all-round development was thus created. The karyakartas first concentrated on activating the primary school. After the villagers tidied up the place, they held discussions with the school teachers.

The village Sarpanch made available a part of his own house for the use of the school. A Saraswati Shishumandir was started there. House-to-house contacts increased. This led to activities like Satsang, medical camp, community gatherings, etc.

The enthusiasm of women resulted in starting a tailoring training centre and weekly meetings. They started discussing how to make the home and the village clean and beautiful. Any outsiders passing, this way can now see the difference between this village and the others.

Education, the Nucleus

State-level functionaries of Sangh too began to visit the village from time to time. The villagers expressed the desire for a full-fledged school, and made over a three-acre plot of land to Vidya Bharati. Through the combined efforts of the villagers, a Saraswati Shishumandir and a regular Vidya Mandir up to 12 th Standard have come into being. Not only the local children, but also those from about 20 neighbouring villages attend the Vidyalay.

The villagers decided that in order to reflect the inspiration behind all this activity, the Shishumandir and the Vidya Mandir should both be named after Chatrapati Shivaji. The village itself has now come to be known as Shivaji Nagar.

A MULTI-FACED PROJECT DEENDAYAL-DHAM

Braj Prant (Western Uttar Pradesh)

Rejuvenating the villages is obviously the key to durable national development. A trend-setter in the direction is the village called Nagla Chandrabhan in Mathura District. The village scholar and social Deendyal-Dham, named after the reputed scholar and social worker who articulated the philosophy of Ekatmamanav Darshan as the answer to humanity's varied problems. He was a saintly person, an exemplar of plain living and high thinking. He believed in action rather than mere words. Uplifting the bottom-most segment of society was his life-long passion. Many are the institutions and development projects that he inspired. Among these are the plethora of activities centred in this village which happened to be his birth-place.

A Unique Memorial

A memorial building in his name housing a pictorial exhibition relating to his life-work and a library were set up. This complex was the venue for all the endeavours initially; now, however, each sector of activity has grown immensely and has its own separate structure.

Earlier there was only a primary school. Now it has been improved greatly, and a Saraswati Shiksha Mandir and Saraswati Vidya Mandir have been added. Over four hundred children from about 25 villages attend these now.

Similar Saraswati Shiksha Mandirs and single-teacher schools have been started in other villages of this block, which attract 1,690 children from 55 villages. The vast network is manned by 46 teachers and co-ordinated by an organising committtee.

Jan Shikha Kendra

As the activities grew in the region, an apex body to coordinate educational efforts was formed. Through this "Jan Shiksha Samiti", 250 single-teacher schools, 280 Shiksha Mandirs and 60 Vidya Mandirs are functioning. Over 1,600 teachers are involved. These schools are together catering to the needs of 48,544 children from 2,607 villages. The apex committee functions from Deendayal-Dham.

In order to develop occupational skills, a vocational training centre too has been started. This is being developed as a fully self-contained residential facility for about 50 students.

Two Samskar Kendra are functioning in two Sewa-Bastis, and these are attended by about 100 children every day.

For Inculcating Samskars

Most Shiksha Mandirs run Samskar Kendras in the Sewa-Bastis in their regions. About 250 boys and girls are making use of these Kendras. About 150 of these are Basti-dwellers. Samskar Kendras have an important role in kindling interest in education.

Due to many years' efforts, Deendayal-dham village now has almost 100 per cent literacy. The literacy drive is being extended to 63 other villages in the block.

There was no facility for High School education of girls. To fulfil this need, the Deendayal Upadhyaya Kanya Mahavidyalay has been started. This will meet the requirements of girls students from about 100 villages.

The Smarak Bhavan includes a library and a reading-room which have proved very popular and are a most useful medium of awareness-building.

Health-Care

The Memorial runs a dispensary for the use of all the surrounding villages. The periodical eye-camp performs 200-250 operations and provides eye-glasses to the needy. Likewise, every year tricycles are given to the handicapped.

With a view to environment health, varieties of trees have been planted. There is also a nursery for distributing seedings.

Drinking-Water

As water in most wells was salty, women had to fetch drinking-water from the only sweet-water well which was a great distance away. Fortunately tow borewells bug by the Memorial yielded sweet water. The villagers' joy knew no bounds. By their own hands they laid the pipe-lines and a dozen outlets conveniently located. The women are freed from the travails of carrying head-loads of water every day. The maintenance is done by the villagers themselves.

Women's Training

Recoginising that women's economic and social security is the foundation of a healthy society, a tailoring training, centre for women was started. Using this as a focal centre, several samskar-giving activities have been developed. Women attending the centre are also active in spreading literacy. A Shakha of Rashtra Sevika Samiti also functions here. Till now, some 750 women from 20 villages have completed their training and have improved their living conditions.

Many-Sided Activities

In addition to tree-planting, trials are being conducted to explore what vegetables and other plants can be grown in the briny water here.

One of the cottage industries of the region is the manufacture of Ayurvedic preparations like Chayavanprash, Triphala, etc. Bee-keeping is another local occupation.

To encourage self-employment, the Vidyalay provides training in the making of candles, soap, wheels, etc. The response has been encouraging. One family produces a 'Surf-like detergent, and the entire production is brought by local residents within two or three days.

It has been planned to introduce computer training.

As cattle are basic to rural economy, a Goshala is being developed. Gobar Gas production is also encouraged. The residues will go to make excellent compost manure.

Traditional methods of using cow's urine in certain medical preparations are being tried.

Story of a Village: Mohad

Uttar Pradesh

There is a village called Mohad in Narshinpur District in Uttar Pradesh, some 5 kilometres from Kardi station on the Itarsi-Allahabad line.

When Sri Krishnadasji, Kshetriya Sewa Pramukh, accompanied by other functionaries, visited the village, they were all warmly welcomed by the Saha Prant Karyawah Sri Surendra Singh Chowhan. As we entered, what immediately struck us was that everyone addressed Sri Surendra Singh as "Bhaiyyaji" (elder brother) and greeted him with 'Jai Sri Ram'.

As we entered the village, a small Hanumanji Mandir drew our attention.

Just as we were proceeding, a little girl was approaching us. Bhaiyyaji called to her in Samskrit and asked her father's name. The girl replied in Samskrit, "My father is Sri Govind Singh".

Bhaiyyaji explained to us that Samskrit conversation courses are a regular feature, and that Mohad was on the way to becoming a 'Samskrit Village'. The enthusiasm of the villagers for Samskrit was evident. We could see that many boys and girls were freely conversing in Samskrit.

As we went along, the greeting, "Bhaiyyaji, Jai Sri Ram" spontaneously emanated from inside one hutment after another. In one such, a four or five year old was trying to free himself from his mother's grasp. Bhaiyyaji called him by his name. The boy came forward, greeted Bhaiyyaji with "Jai Sri Ram", and returned to his mother. It was obvious that all these families had developed deep affection and regard for Bhaiyyaji.

After food and rest in Bhaiyyaji's house, we left for our visits.

Each House a Temple

That Bhaiyyaji's house had been neatly kept was no surprise. But as we proceeded, we could see that each household, irrespective of community or economic status, had bestowed great care on house maintenance. There was hardly a house without the auspicious Rangoli decoration at the entrance, Tulsi Platform, pooja-sthan, pictures of gods, smoke-free kitchen or modern flush-out latrine. There were flowering plants and tree or two.

The exterior beauty seemed to reflect inner piety and cleanliness. Due to Bhaiyyaji's initiative, 70 houses had Gobar Gas ovens, and 200 had flush-out latrines.

When we asked how all this had become possible, Bhaiyyaji explained: "There is a Hindu rural tradition of special cleaning of the house on full-moon and new-moon days. All that we did was to activate that customs". In each cluster, a particular house was set out as a model, and others adopted the same methods. The people were themselves involved in setting up Gobar Gas units and modern latrines. Side by side with all this, progress was also made in other directions like agriculture, horticulture, livestock-rearing, and cottage industries.

Self-Discipline

The discipline of even the students was exemplary. In a place attracting some 400 students every day, none engaged in doodling on the walls or other vandalism. The place was neat and dust-free. After dusk the place is available for study to students of 8th Standard. Because of the efforts of the Vidyalay, the village has a literacy of over 60 per cent, the exception being aged people. Recently a Bal Vidya Mandir and Saraswati Shishumandir have also been added.

Village Infrastructure

A tubewell operated by hand-pump supplies clean drinking-water. Agriculture fields are watered by 200 wells operated electrically. There are 400 electrical house connections. Even streets are well lit; this is managed by the Gram Panchayat which collects Rs. 6 from each house towards establishment.

The presence of 22 tractors has not made the bullocks redundant. The village is proud of its cattle wealth. A single Goshala like that of Bhaiyyaji has 100 cattlehead. About 70 per cent of the villagers possess cattle, most of them of indigenous breeds.

One sees varieties of trees all over the village. A nursery in the village itself has supplied 8,000 tree-saplings. Trees are lovingly cared for by the villagers.

The house of a Bhangi (sweeper) we saw on the way was as clean and beautiful as the others'. A little further was the house of the Mukhya Shikshak of the evening Shakha, another example of a model house. This was no doubt a Sewa-Basti. But by looking at the houses one could hardly make out which household belonged to which community.

An old Hanumanji Mandir at the centre of the village has just been renovated. However, Bhajans had been taking place regularly on every Tuesday for the last twenty years. The temple has been a unifying force. More recently, a beautiful Narmada Maiyya Mandir too has arisen and has become a focal kendra of social harmony and samskars.

The Daily Shakha

To suit different needs there are several organisations like Sewa Bharati, Ganesh Mandal. Durga Samiti, Yugak Mandal, Chetana Kendra and daily Shakha.

The Shakha has been functioning here for the last 45 years, and one over other from each household has been associated with the Shakha. Attendance at the evening Shakha averages 40-50, most of them from the Sewa-Basti. The Mukhya Shikshak, a students of 10th Standard, is form the Jatav community. When Bhaiyyaji is in town, the village mukhia (headman) invariably comes to the Shakha. His son Vikram Singh has completed Third Year Sangh training and attends the Shakha unfailingly.

When we asked Bhaiyyaji how he received the inspiration for developing the village, he explained: "This Sangh Shakha has been functioning since 1948 when I was the Mukhya Shikshak. It is the Shakha itself which has inspired all other activities. After all, a Shakha is meant for creating good men; and this naturally needs proper environment in the house and in the village. It is the Shakha samskar which has enabled me to be elected unopposed as Sarpanch (village chief) from 1969 till 1994. This homogeneity has helped in the development of the Village".

Then......And Now

What was the state of affairs earlier? Bhaiyyaji said: "There were 22 distilleries. When we stopped or destroyed them, some became hostile and even filed cases against me and my sons. The cases went on for three years. Ultimately we won, and those opponents have since become our friends. A milk dairy is now located where earlier there used to be a big liquor shop. The village had no irrigation. It was difficult even to generate Rs. 2,000 from one acre of land. Now there are 200 wells. Each acre of land now fetches Rs. 20,000 per year. This has made the village prosperous. However, prosperity has not ed to laxity or demoralisation. The Shakha and the Hanumanji Mandir have succeeded in imparting good samskars. All drink among themselves about the development of the village; they collectively plan and implement schemes".
,br> Earlier, the youth of the village used to congregate in the Hanumanji Mandir merely for Sankeertan. Bhaiyyaji suggested that all sections of the Hindu society should be represented in the Sankeertan. Gradually even residents of Sewa-Basti began to join. There were, naturally, a few dissenting voices; but eventually the desire for social harmony had the upper hand. This cohesion led to other constructive programmes covering agriculture, education, livestock-rearing, cottage industries, de-addiction, smokeless ovens, Gobar Gas, sanitary latrines, tree-planting, Shramdan (community labour), etc.

Bhaiyyaji started thinking about how to encourage the flowering of the technical skills of the people. As a result, many traditional crafts like pottery, mat-making, blacksmithy, carpentary, sculpture, etc., were rejuvenated. Many also took to photo-framing, motor-winding, painting, etc. Now the village no longer depends upon outsiders for these village needs. These skills are also providing local employment for many.

All these endeavours would be ungainly if the proper moral direction were not there. By himself setting on example Bhaiyyaji had guided the all-round development of the village. He firmly believes that one's actions should speak rather than mere words of exhortation. The present efforts are sure to continute since even Bhaiyyaji's two children are treading the path shown by their father and are fully collaborating with him.

At the very sight of him, children of the village rush to greet Bhaiyyaji. It was evident that Bhaiyyaji fully shared in the joys and sorrows of each household. When a Basti-dweller was asked whether there are no quarrels in the village, he replied that Bhaiyyaji took care to solve all such problems.

Some Lessons

Some of the lessons held out by the village Mohad are as follows:

  1. Gram Vikas (Total development of the village) is accelerated if there is a person commanding the respect of all.
  2. Development will be speeded up when there is an environment of mutual respect and co-operation.
  3. Religious bent of mind reinforced by a vibrant temple helps in orienting people towards self-development.
  4. Any developmental activity needs a youthful team of workers.

Bhaiyyaji's accomplishment demonstrates how much can be achieved if strong will is there.

The present Sarsanghchalak P.P.Sri Rajju Bhaiyya and the Sarkaryawah Manya Sri H.V.Seshadri have constantly been emphasising the priority that Gram Vikas deserves. The practicability of that noble goal is amply borne out in the progress made in the Mohad village.

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