Ashish Gupta

Founding Member, Jeevika Ashram

The fourth edition of the Lokmanthan program is currently underway, and this morning, Nandakumar ji’s address provided valuable insights into the meaning of “Lok,” which refers not only to human life but also encompasses the lives of all beings, including animals, birds, rivers, streams, ponds, mountains, and much more. Without further delay, let us delve into the discussion.

Journey Inwards

I had the privilege of spending considerable time with Shri Ravindra Sharma, who has been present in both the morning and current sessions. He hails from Adilabad district in Telangana; I first met him nearly 22 years ago. During this morning’s session, Pawan ji spoke about a transformative ideology, while my own journey of transformation was somewhat distinct. At that time, I was employed by the World Bank and stationed in Adilabad, where extensive discussions were taking place. It felt as though I had been guided to Guruji (Ravindra Sharma). This transformation led us to establish our own

Jeevika Ashram in Jabalpur, where we are striving to implement these methodologies. Having dedicated around 20 years to this cause, I have been actively engaged in tribal areas, initially in Adilabad, then in Odisha, and subsequently in Madhya Pradesh, along with other rural regions. The four or five foundational pillars of our society, as highlighted by Ravindra Sharma ji and showcased in the audiovisual presentation at the start of the session, are essential in understanding Lok Jeevan (people’s life). These pillars underpin the essence of people’s existence, which I will now try to explain in detail.

The Four Pillars of Lok Jeeva

The first pillar is science, followed by art (which Sunil ji elaborated on in the morning), spirituality, and, regrettably, social economics, which is increasingly overlooked in contemporary discourse. Social economics emphasizes the importance of community over individualism, as both speakers noted—collective sociality. While we can observe these pillars at a macro level, even the minutiae of our customs, such as applying a tilak, are rooted in scientific reasoning, but they extend beyond mere science. The reasons behind wearing ornaments, dining etiquette, adherence to rituals, and the celebration of festivals are all informed by multiple perspectives: science, art, spirituality, and social economics. Our objective is to comprehend each of these perspectives in isolation.

Sciences: Understanding Our Practices

The first perspective is science. From this vantage point, we recognize that our customs, practices, and methodologies are grounded in scientific principles. Why do we perform certain actions? Why do we incorporate specific spices into our meals? Why do we consume particular foods during designated seasons? Why opt for certain metals for utensils? Why do we eat the leaves of certain trees? All of these practices are scientifically justified. When we refer to science today, we often envision modern technology, yet our understanding of science involves deciphering the laws of nature and applying these insights to our daily lives. For instance, what beneficial properties do specific plants, trees, or leaves possess? What are the effects of certain animal byproducts? Why do we utilize horse urine in sword tempering or cow dung in plastering? Each of these practices is underpinned by scientific reasoning.

In metallurgy, for example, the molds used in metal casting are crafted from termite soil, which can endure high temperatures—a remarkable scientific achievement that has been simplified over time. The process of making roti (bread) is also scientific— determining the appropriate water content, the dough’s viscosity, the pressure exerted while rolling, and the cooking temperature—all of these considerations reveal a nuanced complexity that even a 10-year-old can execute effortlessly. Our artisans—blacksmiths, goldsmiths, potters, and carpenters—are also practitioners of science, though their workshops are less intricate than contemporary factories. They exemplify simplicity and efficiency.

Spirituality: Living with Values

The third perspective is spirituality. Much like our lifestyles are scientific and artistic, they are also inherently spiritual. Spirituality transcends the act of meditating for two hours or engaging in worship; it encompasses living a life imbued with spiritual values. The traits that signify a spiritual individual—how to cultivate these qualities, how to relinquish attachments, and how to consistently aspire to higher thoughts—are all integral to this perspective. Art is often regarded as the initial step towards spirituality. Our worship practices, including cleaning, drawing rangoli, and offering flowers, serve not merely as rituals but as artistic and spiritual endeavors.

Social Economics: The Foundation of Conclusion Community

The fourth perspective is social economics. Regrettably, this viewpoint is largely absent from our contemporary society. Social economics forms the bedrock of our communities and many of today’s challenges—such as unemployment, inequality, individualism, environmental degradation and migration—can be traced back to this critical aspect. In agriculture, numerous experiments are underway— organic farming, natural farming, zero budget farming and permaculture—yet the produce from these initiatives is often sold at a premium. In a society where selling grains was once deemed sinful, how can we take pride in selling our harvests at elevated prices? Similarly, while many Gurukuls are being established in education, most are charging high fees, contradicting our tradition, where education was regarded as a form of donation. How can we genuinely consider these Gurukuls to represent our Indian values?

In healthcare, the commercialisation of Ayurveda has transformed a once selfless practice into a profession, with Ayurvedic doctors now charging fees, contrary to the traditional Indian ethos of healing as a service. Likewise, in housing, eco-friendly homes constructed from natural materials like mud, bamboo and lime are often designed for the affluent as farmhouses and resorts, whereas mud houses were once the standard for ordinary people. How can we reconcile this with our Indian identity? In textiles, millets and various traditional practices, what was once common to everybody, is now restricted to the elite. We must contemplate how to reintegrate these practices into the lives of the common people. My intention is not to dismiss these innovations but to explore how we might realign them with our Indian perspective. Historically, India contributed 20-30%
to global trade without the presence of industrialists like Tata and Birla. How did that system function? Similarly, in tribal communities, women adorned themselves with kilorammemes of silver, despite India lacking silver mines. How did that silver find its way to them? These inquiries deserve our attention.

Thus, we must consider these four fundamental perspectives: science, art, spirituality, and social economics. It is crucial to recognize that these perspectives were not confined to tribal or rural demographics; they were integral to our entire society. For instance, the Gond tribe, which ruled parts of central India for 500-600 years, is now categorized as vanvasi. How did this transformation occur? Likewise, the Banjaras, once prominent traders, are now marginalized. These are pressing concerns that warrant our deep thinking and immediate action.