07. Bread Labour
The great Nature has intended us to earn our bread in the sweat of our brow. Everyone, therefore, who idles away a single minute becomes to that extent a burden upon his neighbours, and to do so is to commit a breach of the very first lesson of Ahimsa... Ahimsa is nothing if not a well-balanced exquisite consideration for one's neighbour, and an idle man is wanting in that elementary consideration.
Y.I., 11-4-'29, p. 114-15
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 wide 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 with-out offering sacrifice eats stolen food. Sacrifice here can only mean bread labour.
Reason too leads 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 everyone, 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 re-maining tenth followed the example of the over-whelming majority, at least to the extent of labouring enough for their food!
There is a world-wide 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. Everyone must be his own scavenger. Evacuation is as necessary as eating: and the best thing would be for everyone 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 everyone who has realized this, to commence bread-labour as a scavenger. Scavenging, thus intelligently taken up, will help to a true appreciation of the equality of man.
From Yeravda Mandir, 1957, Chap. IX, p.35-37
The true source of rights is duty. If we all discharge our duties, rights will not be far to seek. If leaving duties unperformed we run after rights, they escape us like a will-o'-the-wisp. The more we pursue them, the farther they fly. The same teaching has been embodied by Krishna in the immortal words: 'Action alone is thine. Leave thou the fruit severely alone.' Action is duty: fruit is the right.
Y.I., 8-1-'25, p.15-16
Every man has an equal right to the necessaries of life even as birds and beasts have. And since every right carries with it a corresponding duty and the corresponding remedy for resisting any attack upon it, it is merely a matter of finding out the corresponding duties and remedies to vindicate the elementary fundamental equality. The corresponding duty is to labour with my limbs and the corresponding remedy is to non-co-operate with him who deprives me of the fruit of my labour.
Y.I., 26-3-'31, p.49
If all laboured for their bread and no more, then there would be enough food and enough leisure for all. Then there would be no cry of over-population; no disease and no such misery as we see around. Such labour will be' the highest form of sacrifice. Men will no doubt do many other things either through their bodies or through their minds, but all this will be labour of love for the common good. There will- then be no rich and no poor, none high and none low, no touchable and no untouchable.
This may be an unattainable ideal. But we need not, therefore, cease to strive for it. Even if, without fulfilling the whole law of sacrifice, that is, the law of our being, we performed physical labour enough for our daily bread, we should go a long way towards the ideal.
If we did so, our wants would be minimized, our food would be simple. We should then eat to live, not live to eat. Let anyone who doubts the accuracy of this proposition try to sweat for his bread, he will derive the greatest relish from the productions of his labour, improve his health, and discover that many things he took were superfluities.
H., 29-6-'35, p. 156
Intelligent bread labour is any day the highest form of social service.
The adjective 'intelligent' has been prefixed to labour in order to show that labour to be social service must have that definite purpose behind it. Otherwise every labourer can be said to render social service. He does in a way, but what is meant here is something much more than that. A person who labours for the general good of all serves society and is worthy of his hire. Therefore, such bread labour is not different from social service.
H., 1-6-'35, p. 125
May not men earn their bread by intellectual labour? No. The needs of the body must be supplied by the body. "Render unto Caesar that which is Caesar's" perhaps applies here well. Mere mental, that is, intellectual labour is for the soul and is its own satisfaction. It should never demand payment. In the ideal state, doctors, lawyers and the like will work solely for the benefit of society, not for self. Obedience to the law of bread labour will bring about a silent revolution in the structure of society. Man's triumph will consist in substituting the struggle for existence by the struggle for mutual service. The law of the brute will be replaced by the law of man.
Return to the villages means a definite, voluntary recognition of the duty of bread labour and all it connotes. But says the critic, "Millions of India's children are today living in the villages and yet they are living a life of semi-starvation." This, alas, is but too true. Fortunately we know that theirs is not voluntary obedience. They would perhaps shirk body labour if they could, and even rush to the nearest city if they could be accommodated in it. Compulsory obedience to a master is a state of slavery, willing obedience to one's father is the glory of sonship. Similarly compulsory obedience to the law of bread labour breeds poverty, disease and discontent. It is a state of slavery. Willing obedience to it must bring contentment and health. And it is health which is real wealth, not pieces of silver and gold.
H., 29-6-'35, p. 156
My Ahimsa would not tolerate the idea of giving a free meal to a healthy person who has not worked for it in some honest way, and if I had the power, I would stop every sadavrata where free meals are given. It has degraded the nation and it has encouraged laziness, idleness, hypocrisy and even crime. Such misplaced charity adds nothing to the wealth of the country, whether material or spiritual, and gives a false sense of meritoriousness to the donor. How nice and wise it would be if the donor were to open insti-tutions where they would give meals under healthy, clean surroundings to men and women who would work for them. I personally think that the spinning wheel or any of the processes that cotton has to go through will be an ideal occupation. But if they will not have that, they may choose any other work; only the rule should be "No labour, no meal". Every city has -its own difficult problem of beggars, a problem for which the moneyed men are responsible. I know that it is easier to fling free meals in the faces of idlers, but much more difficult to organize an institution where honest work has to be done before meals are served. From a pecuniary standpoint, in the initial stages at any rate, the cost of feeding people after taking work from them will be more than the cost of the present free kitchens. But I am convinced that it will be cheaper in the long run, if we do not want to increase in geometrical progression the race of loafers which is fast over-running this land.
Y.I., 13-8'25, p.282
I do feel that whilst it is bad to encourage begging, I will not send away a beggar without offering him work and food. If he does not work, I shall let him go without food. Those who are physically disabled like the halt and the maimed have got to be supported by the State. There is, however, a lot of fraud going on under cover of pretended blindness or even genuine blindness. So many blind have become rich because of ill-gotten gains. It would be a good thing if they were taken to an asylum, rather than be exposed to this temptation.
H., 11-5-'35, p. 99