FROM YERAVDA MANDIR
The law, that to live man must work, first came home to me upon reading Tolstoy's writing on Bread labour. But even before that I had begun to pay homage to it after reading Ruskin's Unto This Last. The divine law, that man must earn his bread by labouring with his own hands, was first stressed by a Russian writer named T. M. Bondaref. Tolstoy advertised it and gave it wider publicity. In my view, the same principle has been set forth in the third chapter of the Gita where we are told, that he who eats without offering sacrifice eats stolen food. Sacrifice here can only mean Bread labour.
Reason too leads us to an identical conclusion. How can a man, who does not do body labour, have the right to eat? 'In the sweat of thy brow shalt thou eat thy bread,' says the Bible. A millionaire cannot carry on for long, and will soon get tired of his life, if he rolls in his bed all day long, and is even helped to his food. He therefore induces hunger by exercise, and helps himself to the food he eats. If every one, whether rich or poor, has thus to take exercise in some shape or form, why should it not assume the form of productive, i.e, Bread labour ? No one asks the cultivator to take breathing exercise or to work his muscles. And more than nine tenths of humanity lives by tilling the soil. How much happier, healthier and more peaceful would the world become, if the remaining tenth followed the example of the overwhelming majority, at least to the extent of labouring enough for their food ! And many hardships, connected with agriculture, would be easily redressed, if such people took a hand in it. Again invidious distinctions of rank would be abolished, when every one without exception acknowledged the obligation of Bread labour. It is common to all the varnas. There is a worldwide conflict between capital and labour, and the poor envy the rich. If all worked for their bread distinctions of rank would be obliterated; the rich would still be there, but they would deem themselves only trustees of their property and would use it mainly in the public interest.
Bread labour is a veritable blessing to one who would observe Non-violence, worship Truth, and make the observance of brahmacharya a natural act. This labour can truly be related to agriculture alone. But at present at any rate, everybody is not in a position to take to it. A person can therefore spin or weave, or take up carpentry or smithery, instead of tilling the soil, always regarding agriculture however to be the ideal. Every one must be his own scavenger. Evacuation is as necessary as eating; and the best thing would be for every one to dispose of his own waste. If this is impossible, each family should see to its own scavenging. I have felt for years, that there must be something radically wrong, where scavenging has been made the concern of a separate class in society. We have no historical record of the man, who first assigned the lowest status to this essential sanitary service. Whoever he was, he by no means did us a good. We should, from our very childhood, have the idea impressed upon our minds that we are all scavengers, and the easiest way of doing so is, for every one who has realized this, to commence Bread labour as a scavenger. Scavenging, thus intelligently taken up, will help one to a true appreciation of the equality of man.