With the onset of urbanization, migration from villages continued to expand like poison in our dusty world. Until three-four decades ago, the acreage of agricultural land owned by medium and small farmers began to wear off rapidly by the second and third generations.

In the seventies of the last century, villages were safe and self-sufficient units in their size. Their tendency towards towns or cities was so much that they used to take only a few of their ready crops like paddy and wheat for sale on the arches there. 

For the rest, the weekly haat was the most favorable place to join the nearby countryside. In those days the market itself used to come to the village. Most of the items of everyday use were then produced in the village. Cities eagerly waited for the harvesting of crops in the village to meet their food needs.

But gradually the methods of farming changed and the use of machines increased. Due to this, the participation of men in the work of farming decreased. The depletion of man-labor requirements in agricultural work along with reduced agricultural land became the main reason for migration from villages.

Due to factories and industries in the cities, the unemployed young generation of farmers started moving towards them in search of work. If such factories were established in the villages, then it would have helped to prevent migration from the village. The cities attracted a lot of rural youth. 

Along with the cinema and the market, the modern lifestyle also attracted a lot of new generations. The joint family breakdown reduced harmony among household members. The small amount of land that was left with the small farmers, was unable to provide the perishable grain. In such a situation, they had to flee to the cities for wages. 

Migration from rural areas was slow and timely at first. After this, they started renting stifling chambers in distant cities for a long time. But his relationship with the city could not be spiritual. Sometimes on Holi-Diwali, they used to come to the village-like guests and strangers. 

They could neither live in the village nor belong to the city. Members who remain in the village also do not want their 'own people' to return to the old Dehri after their stay in the city. We often overlook another 'daily migration' from the villages.

Not knowing in the morning, how many farmer-sons tie four loaves and a little vegetable in the bag and pay half-incomplete rent in private buses and sit on the roofs every day to sell their labor at special intersections of the city. 

Hollow slogans like India Shining, Growth, Development, Progress, Achhe Din mislead the unemployed villagers a lot but did not give them a place to live.

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Pastoral laborers assigned their faces to the cities gave them lights and tones, but in the event of lockdown due to the lack of work, when they were returning to their heads, tired of being displaced with potties and small milch children on their shoulders, No one stopped Another 'mass exodus' from the villages was somewhat different. 

The capital has evicted millions of villages on the side of roads or highways or in the grip of expanding cities. The village is no longer the era of Premchand and Renu. It is the dilapidated village of the narrator Pooran Hardy's 'Budan', whose voice does not even hear the ruling. 

Through the old village stories and novels, the design of the existing village and its increasingly complex character cannot be understood. Staying in the luxurious flats of the city, it is very difficult to face the present of the village with China and its problems. 

Parliamentary politics has also distorted the face of the village over the years. Now the poem line of 'Aha, what is rural life' has to be reversed. At one time there was caste division in the village, but there were no signs of communalism, but now it is not so. Only honest long-term rural-oriented efforts of development can free the countryside from the curse of migration.