Thoughts of Tagore

At the outset I extend my heartfelt thanks to the organizer to hold a beautiful session today. This session is in need a learning session- a session of searching souls and  recalling history and focusing Rabindra Nath Tagore’s contribution in the field of agriculture and rural community.  Agriculture and agricultural community is now at stake. It is the right time to reiterate the thoughts of the great Prophet Rabindra Nath –counting their relevance in the context of agriculture.

Rabindra Nath- a towering personality left us in 1941 leaving thoughts, actions and works in multi-dimensions. Much of his thoughts made him a great poet, short story writer, playwright, novelist, music composer, artist, painters and so on. However, apart from enriching literary domain, he as an apostle made tremendous contributions to the rural community and became pioneer in several attempts for the improving agricultural sector.  Our learned speakers have un-surfaced those subjects in the context of today’s pitiable agricultural condition of the state as well as country. This present generation should re-read Rabindra Nath and knows all the attempts he made for farming community and re-assesses for applying those attempts in present agrarian field.

Now, I want to repeat relevance of the Great man’s thoughts relating to agriculture  briefly.

The major concerns for agricultural development are of four-folds in nature. They are classified under four Es, namely, Economic issues, Environmental Issues, Equity issues and Efficiency issues.   If we prioritize the concurrent issues under all above heads,  which need immediate intervention globally or nationally or locally they are:

• Food security of the subjects, irrespective of rural and urban
  
•  Livelihoods of rural people
  
• Ecological threats
  
• Rural Governance

Whatever may be modes to tackle the issues in rural or agricultural frontier they are primarily dependent on three interactive components, viz; nature, technology & institutions. Nature guides the crops to be grown or left in a region. Crops suitable in coastal regions are misfit in the indo Gangetic soils. Salinity problems of Sundarbans can not be removed or rational by importing good soils from other parts. We have to accept the nature and adjust our efforts accordingly. Embracing the nature, particularly agro-climatic condition we have to develop our appropriate technology for more agricultural produce. Obviously technology selection is tested through socio-economic channels. The third component is the social component- the institutions- representing the agency -the state or the households –private or public, inter and relationship between farm operators and landlords or states intervening the process. At micro level, institutions reveal social institutions involving farmers to act.  Now let us cite some examples where Rabindra Nath showed brilliant intervention. And let us see whether those could be tried today or not.

Rabindra Nath accepted the basic nature of the mother earth. Only he tried to find out suitable technology and initiate modern agriculture. He wanted to refine the traditional agricultural technology with science and power.  It is beyond of doubt that Rabindra Nath was a man of science, admirer of new technology. All of us know his difference of opinion in Charka. Rabindra Nath was in favor of using power and machine. We know he had a good relationship with Jag dish Chandra Bose. This relationship was seen before Rabindranath became a universal Laurel after receiving Noble Prize. In late years we found his scientific bent of mind across discussion with Einstein.  RabindraNath wrote master pieces on science in Bengali. Prof. Satyen Bose became a friend of Tagore. To say this I want to draw your attention that Rabindra Nath was not at all a person having imagenative ideas.   His scientific mind was seen in agricultural field. He sent his son Rathindra Nath along with Santosh Mazumdar-his friend’s son in USA to read agriculture(1906). He also sent his son-in-law Nagendra Ganguly in USA for learning agricultural science.  All these show his keen interest on knowing agricultural science in a scientific manner and applying agricultural science in our local condition.

Rabindra Nath’s love for agriculture, his keen interest on agriculture and his relevant thoughts on agriculture could be understood from his letter addressed to Rathindra Nath (1908). In his words “… Please encourage them to grow in their homestead land, on the boundaries of the fields and wherever possible pineapples, banana, date palm other fruit trees. Good and strong fibers can be obtained from the leaves of pineapple. The fruit is also easily marketable. Tapioca can be grown as hedges and tenants should be taught how to extract food materials from its roots. It would be profitable if they could be inducted to cultivate potatoes. Try again to sow the seeds of the American maize which have been kept in the office”.   In this paragraph we find Rabindra Nath as a fine toned agriculturist.  A real agriculturist always tries to make a change in the crop-folio incorporating value added new crops.  New crops could be grown by farmers if those crops have market and they are profitable.  Traditional cultivars are to be replaced by new varieties. For adopting a crop we must know the know how of practices.  These thoughts are relevant today. Rabindra Nath is great he foresaw these well ahead.  Farm planning, crop planning, agricultural strategic planning as advocated by Rabindra Nath is still relevant. 

Rabindra Nath thought to apply modern science in agriculture to produce most effective way.  This thought is very much relevant today. Our country needs today more and more number of agricultural skills and agricultural bent youths to combat food-insecurity.

Rabindra Nath  saw agriculture and agricultural community at his young age while he took the charge of Silaidaha and Patisar estates in 1880. He experienced socio-economic conditions of rural people there. He was pained to see their pitiable conditions. He became restless and thought nights after nights how they could be lifted.  He began to experiment measures for the welfare of farming community. He wanted to see self-reliant, self regulated  villages. Thus he divided his estated into zones(Vibhags)-each with a self governing organization but federated to a central administration body called Hitaishi Sabha. Hitaishi sabha was represented by elected farming members. There were democratic process in electing representatives.  Hitaishi sabha was entrusted to see the welfare of the village community.  Rabindra Nath’s letter to lady Abola Bose (1908)  reveal his rural  thoughts in a meticulous way.

“Arrangements has been made so that the villagers should be able to undertake welfare measures themselves by repairing roads, removing the dearth of water, setting their disputes by arbitration, establishing schools, clearing jungles, providing against famines by setting up Dharmagolas (grain banks) etc. and to every way to contribute their own share in the welfare of the village to which they belong”.  See. Rabindra Nath is a prophet. His thoughts for village welfare  are for all times to prevail. Now a days we have adopted Panchayet Raj. This concept is very much in tone to the thoughts of Rabindra Nath.

Tagore was aware that agriculture alone can not solve livelihoods of farming community. He recognized the value of handicrafts.  He opened weaving school at Potisar. He introduced scientific psiculture there. He also tried to establish a rice mill on co-operative basis.   Tagore was aware that Diversification in rural sector is  required at village level. This thought is also equally reiterated today. 

Rabindra Nath’s experiment in Potisar took a great shape in 1921 when Elemhirst and Mrs. Straight joined rural reconstruction program at Sriniketan. Rabindra Nath seeded the foundation of agricultural school and the study centre for socio-economic analyses of the rural people. Rabindranath also established at this time a full-fledged organisation for agricultural and rural development called Sriniketan in the village of Shurul, two miles away from Santiniketan. Schemes for developing animal husbandry, weaving, agriculture, and cottage industries were undertaken by this organisation. In addition, projects to improve the lot of the villagers such as a village library, hospital, cooperative bank, tube-well irrigation, and an industrial estate were adopted.

Rabindra Nath was a strong advocator of co-operative movement. He wrote numerous articles to extend the co-operative movement. His co-operative bank at Potisar is an example. It is to be mentioned here that Tagore deposited his Noble prize money in the Potisar cooperative Bank he founded.  To examine the impact of co-operative movement he visited Gosaba, Sundarbans and met Hamilton- a co-operative movement star at Gosaba.

 Prof. Brenda Gourley  a noted educationist and 1st woman Vice chancellor in South Africa  rightly said “  I was shamed to discover that whereas the University of Natal had at last established own school of rural community development, Tagore anticipated us by seventy years. He conceived of a university where through participation and service, there was a “living communication” between the university, the students and the peasants rooted in soil. “. In these short words, we find excellent analysis on the agricultural thoughts advocated by Rabindra Nath Tagore. These thoughts are immortal and relevant today.

From above, we see Tagore was a visionary person. There is no iota of doubt about his diagnosing the pulses of rural India. What ever he attempted for agricultural development is still having relevance in our country.

A Travelogue on Dasghara,Hoogly

A journey to Dasghara, if made through the  Tarakeswar-Gurap route , is always pleasurable. Yesterday was a sultry day;  in fact,the whole state hasbeen under  heat wave for more than two weeks, and I was aspiring for cool  and accordingly moved through the greenery pathways of Dhaniakhali.
 I had been returning from Burdwan on the express way, stopped at Gurap and looked the road approaching Tarakeshwar. The road was lined with tall green trees and  the fields were occupied by white flowers of seasame  that lured me to follow the path. It was a nice journey covering about 15 kms from Gurap to  reache the Chowmatha, Dasghara.  I asked a passerby there  " I 'm a visitor to your place. Where do I go?"
_ " Go to Gopinath Sayar.. cool your body there, see the Gopinath temple". With his tips I stared following  a red-carpet lane and reached Biswas Para. The guide was right. A beautiful lake indeed. There are trees,  and enough space for  easing  from the cool wave flowing from the  gargantuan jhil.
Sitting under a tree I looked at the Gateway of Biswas para. A lion stood on the top of a pillar. The whole structure has been lost except the lone pillar. The ruined monument rescinds the past. The area was under the powerful Biswas-zamindars who migrated from Oddisa during Mughal era.  Then I look at the Kachari-building. It is almost in its usual model. The pattern of the building,its doors ,windows, architectural gradients all retrieve Zamindar's ruling over subjects. The first floor is now marked for Durga-puja.  The zamindars were religious persons.  The crown of Gupinath temple is visible from the lake. A marvellous, majestic temple was built in 1729 by Sadananda Biswas0the legendary   zamindar of Dasghara. Teraacotta display over the temple is a living example of Bengali art. Through the ages, the artefacts have been saved. You can read the stories of Ramayana or Mahabharata splendidly carved on the outer walls of the temple. As we reached on odd time,we could not see the Gupinath deity. However, i sensed it must be an attractive and gorgeous one. The mansion of Zamindars is still in okey position. Surrounding the lake there is Rashmancha,  and Dolmancha. These are well decorated and well designed temples .  Although they were built three centuries back but still now glazing with perfection.
A group of guys were in front of the Dolmancha. They interacted in friendly manner.one of them lamented that nobody is seriously thinking to make this place a tourist spot despite it is hardly 12 kms from Tarakeshwar and well connecte with the city and surroundings. With one of them I paid a visit to the surroundings. The Zamindars used to  live under lush green and they planted many trees adjoining their residential complex. It is picturesque to see and enjoy.
Biswas family built Shiva temple. Unification of Shivaites, Vaisnabism and  tantras  converged at Biswas para. I missed to mention here that the the  Goddess Durga has four arms and Ganesh & Kartick are placed at higher level while Laxmi & Saraswati are put in below position. This is in contrast to other places.
Dasghra had another legendary named Bishnupada Roy. He made enough fortune . Entrance to his palace witnesses his money-power. The gate is a replica of the rajbhavan gate and parallel to Curzon gate. He was a philanthropic and pioneer in establishing a charitable dispensary from his courtyard.  The famous rathajatra and famous rath of Roy family is a buzzword here.

The Triple Features: Khara, Khejur & Khasla:

On this mother earth day, I have a canvass on the situation of Paschimanchal, specifically of Bankura.  My recent visit to major parts of western Bankura retrieved drought situation that  I witnessed during my school days. It might be '66-'67 when successive droughts gripped my village and surroundings in Bankura. I could remember those skeleton-bodies with sunken eyes making queues in our door. They were crying for fan-  drained water after boiling rice. My grandmother used to prepare two-three pots containing fan-bhat.  Our three time rice meal was curtailed to one. Milo- was introduced. Initially i disagreed to it , however ,later I got taste with it in different forms, Before the drought, I knew chapati is meal for sick but gradually i understood it is a food for the drought-areas.  Charitable langor-khana(free lunch)  started. One of such longar-khana was run from the open space  in front of  ours Durga Mondir.That time there was enough space. I was a volunteer , my task was in helping the cooks in terms of bringing water or grocery materials and distribution of food. I could remember those days. There were some upper class, decaying families who did not like to come and join lonar-khana food openly but remain starve. I had to supply food to them secretly & silently.
That situation did not come, but drought comes in a periodic way. Bankura as well as Paschimanchal falls under the pray of precarious nature . Khara ( drought) is the feature of the region.
Is there any way to over come drought? Is it always good for growing rice only under rain fed? Is there any other crops? Is there any other options to combat drought?
Yea, the agricultural science is well developed. There are many. I shall not go into details of these. I shall limit to a specific plant-Khejur.
Mother earth has given a wonderful tree-crop in Paschimanchal. Date palm thrives well here. It has drought resistance power. It has wide potential,yet we have not emphasized  or exploited the plant. With minimum care,  supporting date-palm rural entrepreneurship could be made in paschimanchal.
Neera can be produced and marketed . We have emphasized on coconut neera but remain deaf to date-palm. Another tree-plant tal has multiuses. Neera can be tapped from it. Tal supplies neera during summer while date gives during winter. Thus natural neera could be collected for at least six months.Technology is there, needs only intervention.
Similaly date syrup has high demand through out the country.  Off-season would give more rewards to date syrup. Jaggery based on Khejur and tal has much scope.  Time has come to count the above orphan crops.
We talk about climate change but never make plans on those climate resilient  crops.

Now about the Khasla. It is hardy one. In most awkward situation it is grown as a second crop under rain fed condition. It provides both food and oils. I saw it growing in Khatra sub-division under stress condition.
We are emphasizing oil-seed extension program leaving khasram a traditional crop of Paschimanchal.
There are many options to combat drought. Let us draw strategic plans for the region in a perpetual context. Long run actions obviously will protect the paschimanchal.

Susunia Hill-the epicenter of Civilization

The small hill attracts me for many counts.  I have got an unbound attraction for it since my childhood. The hill is easily visible from the top of our home at Chhatna. Everday, every morning I used to look at the hill- and enjoy its serenity . In our childhood we were told  a giant elephant had been lying there. Later I understood it is an elephant shape  by its inherent nature.  In our early days we were frightened when fire flamed in the hill. Usually it was seen during summer ,on the eve of Dhara festival. The Dhara festival is an age long ritual practiced by the tribal annually. Just  day before yesterday it was in festive mood. I missed it although I had several calls to be present this time. When I was a school boy I had the opportunity to visit Susunia Hill. The memory is still afresh. I climbed at the top and searched my house from there. I could not see but never became frustrated.  The ever flowing water from the dhara  was the chief attraction in my first visit. This attraction is still with me. Anytime I visit the hill,I sip the sweet  running water . In those days there were many Segun and mehagini trees. These are not visible now.
I could recall my another visit to the place during seventies. That time I went there to meet Sahadev Karmakar- the first national awardee for his excellence in stone-craft. That time it was difficult to reach. the road was partly metallic. One or two buses used to ply.  I had to stay in Susunia village on that day. I could remember the thatched house of Sahadev. I could remember the scaled figure of the artist. I ould remember the words of the great artist:
" whom do you want"/
_" Sahadev Karmakar"
-" I am."
I looked at the pale face. However, the days have gone. Susunia stone craft got reorganization at his hands. currently, Susunia is a hub of stone crafts. It has also become a tourist spot.

On the next day, I saw the rock-inscription. I was told it is an historical inscription. The matter remained  as I felt  in my first visit.
 As I grew up I began to search more on Susunia. I got in touch with some Patuas living beneath the hill. They do not use chemical colors but paints with natural ingredients. They use different rocks/stones for extracting different colors. Splendid.  i tried to focus them. Many have visited the place.

Now I will come to the inscription. Three lines were engraved in a rock. The first two lines say" the work of the Great King ,illustrious Chandravarman, son of Simhavarman, Lord of Pushkarma-dedicated by the chief servants of lord of wheel".  A wheel is also marked along with the inscripton.
The researchers began to study who was the Chandravarma. An inscrition found at Allahabad  bore the witness that Chandravarma was a powerful king defeated by SamudraGupta. Capital of Chandravarma was Pushkarma.
The simple three lines dictates that  during 4th century the Brahminical culture was  in Susunia. This is the only record  which is a proof of that culture in Rarh .
Later, prof. Suniti Chattopadhy argued that modern Pukhunna on the bank of Damodar Valley was the capital of Chandravarma. Excavation and collection of antique materials support the vies of Sunitikumar.
I am proud that I belong to an area having heritage of culture.
Of late Prehistoric antiquities from Susunia and its surroundings have surfaced  more on the early civilization that spread from here.

Ruins of Ambikanagar Rajbari & Incognito History

My maternal grand-mother had a well designed grain-measure which she brought from Ambikanagar . This was  Chintamoni pai-  the unit of grain measure- a common instrument that had been used in Ambikanagar & its adjoining areas. Chintamoni pai has its legacy with the first King of Chintamoni Dhoba,  the Raja of Dhalbhum, headquartered at Ambikanagar. In course of time his kingdom was wrested by Jagannath Dev of Dhalpur, Rajasthan.  Oral story goes with  Dev’s ascending to the throne Dhalbhum.  The story is:

Jagannath Dev went to Puri in pilgrimage and on his way back he met the King of Orissa. Looking at the handsome look of Dev the king addressed him “Sahajada”. Sahajada connotes to Nabwab or prince.  In a quick reply to the king  Jagannath said “ Please confirm  the title”. The king was so pleased  that he handed over a  troop  soldiers and  ordered “ Go and curve out your principality any where with your battalion.”  Thereafter, Jagannath marched with his commandos and reached  Supur-Ambikanagar and overpowered Chintamoni . In memory of his conquest he named his  kingdom Dhabalbhum.    Dev dynasty ruled the Supur-Ambikanagar parganas of Khatra, and extended jurisdiction to the western part of Midnapore district and parts of eastern and south eastern Singhbhum.  After 32 generations of Supur-Ambikanagar raj,  there were internal conflicts among the family members and accordingly the kingdom was divided into two sub-parts. Tekchand became the authority of Supur parganas etc and based his  regime at Supur while Khargeswar made his kingdom at Ambikanagar. Khagreswar built his palace,forts etc at Ambikanagar. 

The ruins of the palace ,forts and temples  witness the glory of Devs.

RaiCharan Dev was the most revered king of Ambikanagar.  His generosity for poor  and  people  is heard everywhere.  Another cap is with Rai Charan- he was a freedom fighter . He used to donate large sums to the freedom fighters of twentieth century. He was involved with the Anusilon Samiti. Under his  care, Khudiram Bose, Prafulla Chaki & others used to come Ambikanagar. Hasadanga jungle was the testing zones of bombs and  strategic actions.  The matter reached to the British government. They ransacked the place and jailed Rai Charan for revolutionary activities.

Every brick of the Rajbari witnesses the bravery of Rai Charan.

The raja has gone, the kingdom has gone but RaiCharan is still in the heart of Ambikanagar.

Myths, Science & Fiction at Bashipur Village

Every time I use to take a bit of halt at Gurap more while driving through express highway towards Burdwan or Bankura.   There are two to three tea stalls ready to serve passersby with fresh tea according to their choice. It gives pleasure to chat with the people crowded at stalls and sipping tea  comfortably on charpais.  We see the green fields,  enjoy the breeze   and look at the beautiful  artifacts of colorful designs.  Those artefacts are brought by the artists from neighboring place. One pair of big size  horse pairs cost about Rs.500.00. However, there are also items of lower value. I saw people come and take designed horses  with little bargaining and move  on van. On curiosity I came to know these horses go to Bashipur. These are offered to the Pir Majar. They fondly offer as because have been cured from bone-fracture by the grace of Pir. 

I got  myths about the Pir.  The Pir had miracle powers. Before leaving the earth he transmitted the power to some Mallik a century back.  Surprisingly the Mallicks are Bagdi and belong to schedule tribe. Now Mallik family has been extended, there are three families who use to treat bone-factures in the name of Pir.  I met many who have been cured. I  have had an interest to see what is happening there.

Bashipur village is visible from the Gurap more.  Finally ,the chance of visiting  came yesterday. I started towards the village. It’s not too far.  A zigzag road   extended from the Gurap more to the village. I had no difficulty to reach there. There were many who were rushing to the spot, and  I followed them.

There were long queue in-front of    Nimai Mallik's residence. Three men were busy in treating  patients. I saw a women wailing from pain at her hands.. the hand was swollen. The quacks cum healer examined  her  and tied the hand with creeps. By that time the lady stopped crying.  Then, I found a patient  plastered  in arms. The healer cut it with scissors. The patient was scolded as he did not bring the X-Ray report. However, he was examined and tied with the creeper.  I was surmised that the fractured one switched over from modern treatment to indigenous one.  Charge of treatment is minimum. Only Rs.10  per visit. Normally one has to pay two to three visits depending upon the kind of fracture. Every case  was examined and treated by the skilled Mallick within  5 to 10 minutes.

I paid a visit to the Majar. The majar is maintained by the Mallick family.  This was an additional information to me. All the villagers of Bashipur are Hindus but have strong faith upon the Pir. In every Friday they make special prayer and ask  for his blessings.

I thought, people are coming here as today’s treatment cost in a doctor’s chamber is high and beyond their pockets.  Sooner, that wave  waded ,  I saw a couple getting down from a car and having  a look of  richness. They offered  to the majar. On dialogue I came to know that the lady had severe back pain and  could not  recovered despite treatment from the reputes at Kolkata. The women got relived from the medicine given from here. Nabakumar told me that they are also treating people suffering from arthritis.

“ What medicine do you give them?”

-“ We prepare a medicine from herbs and give it in liquid form. On every day before Jumma we keep these filled in bottles in front of the Pir.  After Namaz we collect these and give to the patients.”

Again, I was fixed with myths, skills and herbs. Next ,i visited the chamber of Shyamapada Mallik.  I met a mid-aged women who came from a long distance. She showed her fractured leg,  and according to her statement she is recovering.

On discussion, Nabakumar Majhi, the relations of Mallik family  said:

“  We are practicing it for more than a century. People from different parts including Jharkhand,Bihar & Uttarpradesh  do come here for treatment.  Skill is required for bone-fracture  treatment. The herb what we use is an excellent one. This herb joins the bones and reduces the pain. “

 We saw the herbs. Naba told us “ Now these plants are extinct here, we have to collect it from Burdwan, Banura etc. Everyday we require four bags ( potato-bags).”

-        “ why are you not growing here?” –i asked.

-        “ we tried  but failed. Herbs do not take sizes as we use.

We had limited time. We back to the Gurap more for another cup of tea, A young boy was there. He came fromShantipur and would go to Bashipur. The guy made an accident , he fell down from a high building while working at Hydrabad. He was admitted in a Hospital there. Being dissatified with the treatment he visited Bashipur. Now, he has been improving.

We started for Burdwan. I could not understand the myths or stories but I feel  Bashipur healers are experts and skilled ones. The herb needs more researches.

Jainism at Ambikanagar, Bankura

Today’s  Paschimanchal covering major parts of Bankura, entire Purulia and other areas  representing a backward tract  was totally  different  thousand years back. It was a territory of abundance, wealth & trade – obviously it was Purbachal ( leading).  In earlier days the western-south portion of  present State was called Ladha or Radha. It is coded that Lord Mahavir- the 24^th Tirthankar  moved through the region before pre-kevalin .  Thereafter,  many Jains routed through Radha-lands . Their pathways have been mentioned by Fai-hen, Hung-sen as well as Belgar during nineteenth century. However, i shall restrict here to Ambikanagar in Khatra  referring to the influence of Jainism.

Ananta Varman Choda-Ganga Dev (1087 AD) the powerful king of Odisha extended his kingdom in entire south west of Bengal upto the boundary of Bhagirathi. The king set up his second kingdom at Ambikanagar. Ambikanagar is a small village in Khatra sub-division of Bankura district. Dev  was an ardent follower of Jainism. Under royal patronage Jainism spread  in western part of Bengal. Moreover, the wealthy Jain communities used to navigate the region easily  through navigable river routes.  Jains have had  left imprints of their presence in the banks of Damodar, Kasai . Ambikanagar is also on the bank of Kasai.  The relics of Jain temple and the statue  of Mahabir witnesses the history of Jainism there. The statue is of Digambar (naked).  Near to Ambikanagar, there is Pareshnath pahar (Hill)-a tourist spot of Mukutmonipur. There also lie two images of thirthankar. These relics are believed to be built in between 11^th -12^th  century AD. 

In course of time, the Dev-decendants became followers of Brahmanical sects. Ambikarnagar began to deviate from Jainism. The monumental temples remained uncared. Surprisingly, Mahavir became a part of Hinduism. At Ambikanagar, Mahavir is worshiped  as Shiva. Similarly, at Pareshnath Hill we see both Shiva Linga & Mahavir on the same platform.