Krishi Mandala in Rgveda: Rigveda in Modern Science (A Rare Book)

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

Narayan Laxman Jategaonkar, born on 6TH October 1920, a keen student of Culture, Civilisation, Gita Rahasya, Religion and Politics, has obtained B.Sc. degree in Agriculture. Jailed for his political activities at Yerwada from 9th August 1942 to 18th Sept. 1943, he spent this time in close study of books on the above subjects.

He has worked as Farm Superintendant and has been on deputation to Marginal Farmers and Agricultural Development Agency. He has also worked as Divisional Soil Conservation Officer, Agricultural Development Officer, Zilla Parishad and Divisional seed Certification Officer. He was Technical Officer, State Bank of India, for financing Land Development of Command Areas of irrigation Projects.

He has done at the levels of individual farmers, village, block district, talking into consideration, the Agro-climatic zones and recommendations of Nutrition Advisory Committee since 1996 and brought about changes in the cropping patterns. He has written a book on advantages of urea foliar spray in dry farming during critical periods of plant growth (1971).

At an age between 68 to 74 he trekked over Himalayan regions and all regions from Kailas to Kanyakumari and studied eco-systems and regions where the RgVeda was composed. (Amaranth, Kailas Mansarowar, Gomukh, Kumau Gadhawal, remains of river Saraswati, Sarpass trek for 13 days, the Narmada river Circuit-round, Kalamb and wherever Muni Agasti pervaded).

Agriculture is the composite science of all sciences. It is highly dependent on matters related to land, weather, environment and living beings.

Large areas of land cannot be used for one activity as various natural resources are dispersed over it. Practising of farming is more profitable and can be scientifically managed on watershed bases, in the Rgvedic period, people were more concerned with larger areas, since number of crops being cultivated were very few with lot of natural vegetation. Our aspect about farming has now widened.it has not remained limited to watersheds, but has widened to cosmic fields, since environmental changes have been playing an important role in production.

The nations of agriculture as expounded in the Rgveda hymns are quite similar to the ones put forward in the modern scientific inferences, obtained through analysis of observable data.

Te notions o fagriculture as expounded in the Rgveda hymns are quite similar to the ones put forward in the modern scientific inferences, obtained through analysis of observable data.

In their works on Vedic literature, the Indian Council of Agricultural Research, New Delhi and Agricultural Directory, Pune have referred to 21 hymns from the Rgveda. On referring to the Rgveda Samhita, various translations, quite a large number of hymns could be located in allthe tan mandalas, dispersed in various suktas. It was found necessary to group them matterwise other factors.

I come from a village close to Ajanta, Maharashtra which is full of luxuriant forests and pastures, my father was an agriculturist.

I can state that till 1945, I lived to quite a large extent in the Rgvedic age in reference to the hymns devoted to agriculture.

I trekked keeping in view the various ecosystems in the Himalayan regions and all over India at an age between 68 to 73. ki visited Amarnath, Manali, Manikarna (Kulu), Man Sarovar, Kailas Mount, and Gadhawal Kumaon regions. Similarly Kalamb of Rushi Grutsamad, Agasti fort, Amarkantak during Narmada Parikrama, without any Knowledge that I would ever be involved in writing anything on the Rgveda, the places where the hymns originated. It was as per God’s will and support.

“When one (devotee) climbs from mountain tops to mountain tops and engages one self in greater works, the Indra, knowing his intentions rushes to attend on him along with is group.”

The Rgvedic Hymns enchanted along with the Yadnya, many of those are adopted in the usual and regular worships. Those are popularly and devotedly, sung or addressed, conveying specific messages. For instance during marriage ceremony and afterwards, when a bride leaves her parents and arrives at her residence, the hymns guide, as to what way all of them should behave. Messages are conveyed during various domestic ritual performances, the Satyanarayan Pooja, the last sacred rites, Mantrapushpanjali, stresses, sacrifice, righteous duties, self-sovereignty open to all with united efforts.

The concept, that the environment inclusive of the ecological systems of which human bein is also an element, has been eternally expressed in Rgveda. It relates to the modern approach of the study of ecology and morality. Creative writers and artists turn to the Rgveda to this day, for inspiration. The Devatas symbolise various constituents of the environment, seem to have been gaining or losing importance depending on changes in the environment as critically studied by the then seers. For instance, the Devatas as Ram, Krishna, Mahadevo are predominantly worshipped, compared to the Indra, Varuna, Brahma, etc. it is necessary to revive the worship of Brahma, Varuna which are supposed to be the Devats of research and environment. The Adivasis, the Lamans appear to be living under similar conditions and environment, as those of the Rgvedic era and there is a striking similarity in respect of their Devatas and those as in Rgveda. The rhythm of adorations are also similar.

The utility of the hymns is evident only if one knows the meaning of what is being recited. During the long, long course of time what has remained is mechanical recitation of those hymns. One is dismayed and pleased on knowing the meanings while performing the rituals. These adorations are being recited all over the continent and has helped in maintaining oneness amongst the various peoples.

The apprehension prevalent that Rgveda is enigmatic, is because the Vedas are in Sanskrit and hence even learned readers skip over those pages. However, presently translations are availabl8e and hence the curiosity is being raised. It is being realised that Rgveda is a guide even during the present era.

Similar discernment is felt in respect of agriculture. In fact all factors contained in agriculture are components of school syllabus. However due to research, a lot of literature is now available but adoption in practice is limited. Agriculture is now gaining honour as was so, during the Rgveda era and it is being realised that agriculture is a composite science of all Sciences.

Just as the rivers flow towards an ocean, similarly all people, all men, bow down to his strict discipline. The priests also respected the cultivators.

The literature after the Rgveda has expressed that agriculture is a line of inefficient people. Agriculture having rural background, urbanised folk feel unrelated with it.

As an illustration the following verse is quoted from Manusmruti.

People think agriculture to be good but that occupation is despised by righteous; the iron-tipped wood injured the earth and the earthy creatures.

The science of Agriculture is gaining recognition and now occupies an important platform as it did in the Rgvedic times. The farming community is the main constituent of our population. The management is very important of we want agriculture production to be enhanced but the sad part is that majority of these people lack in vigour and suffer from inferior feeling and apathy. A change in their attitude is absolute necessity and therefore the Rgvedic thoughts are highlighted. (Vipashyana)

I was inspired to write this by the World Rgveda Prathisthan, Ville Parle, Mumbai to contribute suitable articles on matters of one’s interest.

I am highly grateful to Hon. Shree Pramod Mahajan, the Minister for Information and Technology, Govt. of India, who encouraged me in this venture since 1997. He opined that this is first of its kind and also has academic value.

I must express my gratitude to shrew Avadhoot Shastri Tulapurkar, editor Dharma-Bhaskar for guidance, encouragement and for going through the manuscript and making useful suggestions. I must appreciate efforts by Shri Satish Risbud, my son-in-law and Mrs. Meghana Risbud for encouragement. Shree Rjbhau Kulkarni, Director, Sahitya Prasara Kendra, Nagpur guided me to Rgveda literature, I express sincere thanks to Shree Agarkhedkar of Nagpur and Om Shree Sadguru Digambar Swami, Director, Om Shree Sadguru Sitaram Shantisthan Darbar, Nerul, New Mumbai, for their useful suggestions. I must thank the publishers for adequate publicity and for publishing this book in such a short time. I also thank those authors from whose works I have culled information.

The notions expounded in the Rgvedic hymns are quite similar to the modern ones arrived at by analysing data in regard to the cosmic fields, environmental changes, lands, crops and managements. This affinity is what has inspired me to write this booklet.

In addition to the components of the agricultural arena I have linked the growth factors with the life history of the plants. Here the entire development process, from obtaining the seed, to the uses of produce and the storage of seeds for regeneration is included. The sequence in this booklet is based on that.

I have referred to the Cosmogenic seed which is the seed that lies dormant in the beginning, but contains stored energy required for further growth. After becoming viable, on proper environmental influence, the internal spur (desire) promotes the growth process and breaks seed coat. The first apical bud in the embryo emerges which in course of time, on differentiation breaks into segmental appendages, and before growing old develops a regeneration system, produces new seeds and then dies. The Almighty initially planned planned and created this life history for the universe and then applied it to all living and non-living matter. The providence also has a sequence for development of a ripe seed from primordial germ cell and zygote which the Vamdeo knew. The same is expounded in the Rgved. Those are elucidated in the initial items. The related functions of the nervous system are also explained.

Then follows the physical and biological upheavals and evolution. It appears that for regeneration of life, knowledge and civilisation, God has established the Martand whose function is largely similar to that of activation enzyme.

The Vamdeo states that within the womb he was aware of the births of all divinities in their order. This many relate to the incarnations and evolution.

The seers say that frogs utter aloud at the commencement of rain s just like the Vedas by the Brahmans. During childhoods I heard a similar chorus from “Laman Tanda” the dwellingp;aces of cowherds and cowboys. While trekking in the areas of Kailas and Mansarovar, I heard the local horseman and horsewoman sing the same tune, and rhythm.

The agni dwells in water is explained in the theory of photosynthesis.

The seers state that, forests request the villagers to ask the goddess of forest, as to why she leaves without informing them.

As and iron axe or eraser eliminates unwanted wood, unwanted attitudes have to be discarded. Then learned behaviour also superimposes on homeostatic and initiating by nervous system, thereby the information transcribed form DNA carried in by mRBA is finally translated into different sequences of amino-acids. For that Vipashyana is necessary. The farmers should have sound health and mind for high and quality food production.

The Rgveda advises us to let our minds be equally cultured, have concurrent views which will help us lead happy and prosperous lives. The same has to he advised and practised in the watershed development programme. The booklet ends in a prayer “May Indra take hold of Sita, May Pushan guide her, May she, well be stored with water, yielding it as milk year after year.” The matters in other paragraphs are self explanatory. Let the Almighty confer success on me.

Contents