KRISHI PRAYOGA PARIWARA: A GROUP OF
EXPERIMENTING FARMERS
Upendra Shenoy, Purushothama Rao, V. K. Aruna Kumara and A. S. Anand
In Mr. Purushothama Raos organic Farm, butter milk is added to the compost to
enhance bacteriological activities.
An important ritual for Mr. Rao is Agnihotra, performed twice a day exactly at
sunrise and sunset. Cow dung cakes are put to fire, cow ghee and unbroken rice are
offered in an inverted copper vessel of pyramid shape whilst a mantra is chanted two
times. I t is said to heal the environment, encourage healthy crops, animal and human
development and elevate human energy.
Krishi Prayoga Pariwara (KPP) is a group of 5000 farmers who join forces to
experiment with traditional techniques. The activities are to document indigenous
knowledge and indigenous institutions, collect and study ancient literature,
implement farm experiments, organise sharing workshops and mass meetings, and
educate youth.
Krishi Prayoga Pariwara (KPP), as the name indicates, is a fraternity of ecological
farmers, committed to time-tested principles and human values. KPP was initiated by a
farmer peer group in a remote village in Malnad area of Karnataka, India, during early
1990s. The peer group concentrated on the increasing proble ms facing agriculture.
Hence, its major activity is to find solutions to these problems and to collect the
information and guidance from experts they need. The group grew informally under the
able leadership of Mr. Purushothama Rao, a progressive organic farmer from
Thirthahalli on the western Ghats in Karnataka.
In September 1996, this group of experimenting farmers became a registered body. Its
vision and objective was broadened. Looking to the future, KPP is trying to develop a
practical vision and strategy for alternative development that is not simply economic but
which promotes moral, ethical, spiritual and ecological values. There are three broad
objectives. Firstly, KPP promotes Swadeshi Swavalambi and Savayava Krishi (SSSK),
which means 'indigenous, self-reliant and organic or eco-friendly agriculture, which is
thoroughly sustainable'. Secondly, revitalising local health traditions, in which safe,
non-chemicalized agriculture and diversified ecosystems play an important role. In
other words, the gr oup wishes to promote an ecofriendly life style. Thirdly, KPP
provides development education to young people empowering them to play a
constructive, non-political, non-partisan, development-oriented leadership role
something which is a very important need in India's rural areas.
KPP activities have reached thirteen of Karnataka twenty districts. It intends to work
with the COMPAS programme on a specific mini-agroclimatic zone comprising of 7
talukas. These are Thirthahalli, Sagara, Soraba, Hosanagara talukas of Shimoga district
and Sirsi, Siddapura, Yellapura talukas of Uttara Kannada district. The major crops
grown in this zone are paddy (Oryza sativa), arecanut (Areca catecha), coconut (Cocos
nucifera), banana (Musa spp), pepper (Piper nigrum), cardamum and so on. The area
receives an average rainfall of 1800-2000 mm. It has red, lateritic soil that is shallow
and which has a low nutritional status.
The area is represented by different ethnic communities including the Havyaka
Brahmins, Idigas, Deevas, Siddis, Bovis and Vokkaligas. Each community has its own
tradition, values and norms. However, they do not differ much as far as crop cultivation
is concerned. They observe all the major Hindu festivals such as Dasherra, Deepavali,
Bhoomi Hunnime, Vinayaka Chaturthi and Ugadi.
Historical perspective
The Indian society, like societies elsewhere in the world, was formed and developed by
agriculture. A lively debate can be generated around the question whether agriculture
developed human societies or it is the other way round. Historically speaking, it is
agriculture that has sustained human civilisation and culture. In almost all ancient
societies, agriculture fostered a life style quite distinct from those found in earlier
nomadic societies. Politics, law, social organisation, economics and commerce, religion
and culture were all inspired and shaped by agriculture over the millennia.
In India agriculture clearly dates back at least 4,000 to 5,000 years. It was consistently
progressive and had developed its own scientific and technological wisdom. It was well
advanced in comparison with the status of agriculture in other countries right up to the
eighteenth century. A number of Indian texts provide us with information that verifies
this. The notes and records scrupulously kept by the British administrators in India
during the eighteenth and nineteenth century testifies to the sophistication of Indian
agriculture. A report written in 1802 notes: 'In passing through Rampore territory
[Rampur in present Uttar Pradesh], we could not fail to notice the high state of
cultivation which it had attained. If a comparison be made between it and our own, it is
painful to think that the balance of advantage is clearly in favour of the former.'
Luke Scrafton, a member of Robert Clives Council, in his book 'Reflections of the
Government of Hindustan' (1770) had this to say: 'The manufactures, commerce and
agriculture flourished exceedingly [...] nor is there a part of the world where arts and
agriculture have been more cultivated of which the vast, plenty and variety of
manufactures and the merchants were proofs sufficient.'
But the situation has vastly changed in recent decades. Traditional agriculture has
increasingly given way to modern (westernised, mechanised and chemicalised)
agriculture, the norms and methods of which are antithetical to our traditions and
values, both cultural and agricultural. A tremendous and sustained propaganda through
the media, the policies of the government and agricultural universities, and pressure
from the national and international economies - have all contributed to the present
situation. Hence, time honoured principles and policies have dwindled and are on the
verge of extinction. No critical evaluation of this situation has been attempted, although
it is clear that the losses in terms of civilisation and ecology are immense.
Indian agricultural experiences - the old and the new - when compared reveal certain
interesting contra-distinctions. The pre-modern practices were never eco-destructive
like many of their modern equivalents are. The old system was based on a spiritual view
of nature whilst the contemporary view is totally mechanist and materialist. Cooperation
with natural forces was the hallmark of the traditional agriculture. Modern agriculture
wants to compel, direct and dominate them. Devotion was the human feeling that used
to link humans to the nature. Now this has been replaced by an insatiable greed. As a
result, far-sightedness has given way to short -sightedness and chaos is gradually taking
over. Because of this basic change, it is little wonder that mankind's tensions both
within himself, his surroundings and the animate and inanimate creatures that share his
world, have increased. These tensions lead to the signs and symptoms of wholesale
degradation in the quality, the motives and the management of human life. Clearly this
is a situation that requires urgent attention.
Obviously, we will have to understand and revive the old mental framework and the life
pattern that evolved from it. This is difficult because the values involved have become
dim and discordant. They will have to be reasserted and assiduously promoted. This
should not and will not mean that all that the modern mind has created should be
rejected. It means, however, that those values and methods that come into conflict with
the sustaining ideals of the earlier regime and those that promote disharmony at any
level should be disgarded. Also, new ideals and practices that clarify and qualitatively
improve the traditional ones should be adopted as being benifical.
For this, we will have to overcome the vain glorious myth that all that is modern is good
and has to be accepted and all that is old is worthless and should be disgarded. We
should remember that the world works on the basis of satya, an Indian word for reality,
which is constantly being revealed to human beings all the time. For example, it was
discovered a long time ago that one plus one is two and no new invention has altered
this mathematical truth. The higher and newer mathematics can never be true if they
reject this basic but ancient truth revealed to man thousands of years ago. Similar
analogies apply to the cultural and agricultural realms as well.
India's cosmovision and Indian agriculture
India's approach to life in all its dimensions before the present era was based on the
Vedic cosmogony which was totally spiritual. Vedas have preached that the world as a
creation has a divine substratum. All kinds of created things, animate and inanimate, are
mutual and bound together by divine love. The universe has a purpose and all that has
been created has to work to fulfil this purpose. Humans have a particular responsibility
because they have been endowed with unique powers of discrimination, knowledge and
wisdom and should understand these principles of creation, apply them to all the
situations and live a happy and contented life. All human activities whether political,
economic or artistic should be kept within the bounds of the moral law.
It is interesting to note that Vedas see agriculture as the most honourable of human
activities. Agriculture is the one area where humans and the divine cooperate with each
other to sustain creation and work out a plan for the improvisation of the created ones.
A hymn in Rig Veda says: 'Don't play the game of dice. Get involved in agriculture.
You will acquire plenty and prosperity. This will bring you fame and recognition.
Thereby you lead a happy life.' The Bhagavad Githa, another honoured script based on
Vedas says: 'If you respect and cooperate with the Gods, they will also respect and
cooperate with you. By this mutual respect and cooperation, you derive prosperity -
both material and spiritual.'
There are two famous suktas (collections of hymns) in the Vedas. One is Bhoomi Sukta
or Earth hymns and the other is Anna Sukta or Food hymns. In the Bhoomi Sukta, the
Mother Earth has been extolled and the human relationship with her has been equated to
that of a son with his mother. She expects that we worship her devoutly because she is
the bestower of our food, water and air, the three essential requisites for our life. The
Anna Sukta equates food to God. It gives us vigour and valour and through it we
achieve our ends - both material and spiritual. Thus, throughout Indian thought, not only
the earth, but also her constituents and products, the mountains, rivers, lakes, oceans,
forests, birds and animals have been deitified and worshipped. The earth was seen as a
sacred environment and people were warned to live frugally, to adopt a 'live and let live'
attitude, not only with other humans but with all life, mobile and immobile. Because
humans had the power of a superior mind, they had to behave like trustees and care for
the wealth called nature.
The saints and sages, the wisest and well-informed leaders in Indian social life, devised
a balanced way of life that was rich both materially and spiritually. Agriculture and
agrobased activities of various types had been designed well within the framework of
moral law that also ensured ecological sustainability. Human needs could be met but
human greeds were condemned. A culture based on these ideas had evolved a society
that was as ideal as possible. This culture used rituals, rites, festivals, arts and
architectural designs as tools to achieve specific ends. Nature's evolutionary process and
human development policies never were intended to be adversaries. The modern world
has taken a very different road, one that is sure to prove suicidal in the ultimate analysis.
Krishi Prayoga Pariwara wants to recreate this ancient vision and update the techniques
and strategies towards that end by utilising both traditional and modern experiences and
wisdom.
Cow - the sacred animal
In India, the Cow is greatly respected, worshipped and is belie ved to be the abode of all
the Gods, particularly of Laxmi, the goddess of Wealth. In farmers' families, food is
offered to the Cow every morning before the days activities begin. The Cow is an
inseparable part of the farming community. It is worshipped in particular during the
festival of lights, Deepavali, in the month of October, when the Cow is referred to as
'Kamadhenu' which means an animal with the power to provide whatever the person
may asks for. All the products of Cow are used in agriculture. Sage Parashara (500 AD)
notes on the importance of using of animal and cow manure in agriculture.
Vrkshayurveda of Chavundaraya (1025 AD) deals with agriculture and botany, and
describes the use of milk in changing the flowercolour and in enhancing fruit taste.
Panchagavya, a mixture of five Cow products namely, dung, urine, milk, curd and ghee
is used in human medicine, to activate soil and to protect plants from diseases.
KPP experimented with the ideas furnished in the above texts and got good results by
using the products of the Cow. KPP advocates the use of Cow's urine (both pregnant
and non-pregnant), Cow's dung, milk, curd, buttermilk, ghee and whey in agriculture. It
advocates the use of amniotic fluid as a growth promoter and flower inducer. Cow's
urine is used as a foliar spray, the dung is used in composting, milk used as an antiviral
spray, curd and buttermilk in increasing the microbial activity in soil, ghee in seed
treatment and so on.
Strategy
At present, Krishi Prayoga Pariwara, along with the Sanjeevana agro-research
foundation, is developing an agricultural research wing, a health research and service
wing and a development education wing. All these are to be housed in a 15 acre plot at
Jambane, Sagar Taluk, in Karnataka.
The agricultural research wing has already started IKST (Indigenous Knowledge
Systems and Technologies) in agriculture which are the mainstays of alternative
development plans. The process will be hastened through active cooperation with the
COMPAS programme. KPP has developed a questionnaire that gives ample opportunity
for the collectors to acquire information from the villagers. Already a quantity of
ancient and medieval agricultural literature on agriculture and related subjects has been
collected and this search will continue. KPP is designing on-farm research and the
scientific validation of ancient practices obtained from these texts. Proven technologies
will be disseminated through seminars, workshops and training. KPP has already
organised more than 300 seminars and workshops with this goal in mind over the past
4-5 years. More than 25,000 farmers have participated in these programmes. They have
influenced quite a large number of farmers to move into organic farming. KPP keeps the
public informed about activities through periodic newsletters and books published in the
local language, Kannada. KPP has developed linkages with many like-minded
individuals and institutions within the state, in the country and also abroad to help
strengthen its efforts to develop a holistic agricultural philosophy and safe techniques.
A health research wing has started documenting local health traditions. It has plans to
develop mini-herbal gardens for research purposes in various parts of the operational
area and is planning to provide services to the sick through a combination of herbal
medicines, naturopathy, yoga, magnetotherapy and meditation.
The development education wing has plans to selectively draw young people from
different village units organised by KPP and train them. The training will be aimed at
promoting the right philosophy for development, an eco-friendly life style and at
promoting desirable socio-economic changes based on the time-tested and positive
cultural values of our country. Training would be non-formal and participatory.
Research approach
Goals. An experiment could have various goals as far as Indigenous Knowledge
Systems and Technologies (IKST) are concerned. Testing can be carried out to measure
the efficacy of technology in solving the present problem; or to understand cause and
effect relationships and the values, inter-relationships or interdependencies of the
different factors involved in the IKST. We can also embark on experimentation to make
the necessary modifications and improvements to IKST which will make it more
suitable for present problems and local conditions. Finally, we can validate a technology
from the ecological, environmental, economic or psychological point of view.
Entering the community.
Usually KPP is approached by the members or representatives of the village who are in
search of help. The KPP team then studies the group or the village or a bench mark
survey will be conducted to provide all the information needed with regards to
infrastructures, cropping pattern, status, cropping methods, socio-economic conditions,
community or village institutions, festivals, rituals, beliefs, customs, norms and values.
The participatory method of study encompasses both the individual and the community.
However, there are also occasions when KPP enters a community to help certain
individuals who have been in contact with them or it may follow-up previous dialogues
and visits. KPP staff may also be involved in fairs, festivals, ceremonies and rituals
organised by the community. KPP itself may also organise meetings to which
community leaders, healers, physicians, priests, spiritualists or other members of
community are invited. The process of entering the community is often guided by the
intuitive, spiritual and logical capacities of KPP team.
Prerequisites for experimentation.
The KPP team has to consider certain prerequisites for engaging in an experimentation
process with farmers or villages. First, the local institutions, tradition, culture, beliefs,
customs, values and norms have to be respected and understood. It is also important to
consider the resource position of the community and the location specific customs that
must be respected when dealing with the community. If there are any differences in
gender, generation or similar differences, these have to be considered together with the
communities' time frame. Both KPP and the community has to be ready to accept the
results of experiments.
Identifying a problem.
KPP gives priority to the present day problems faced by the community. Hence there is
a need to identify these problems and the village survey is an important basis for this.
The KPP team together with community leaders and other essential members of the
community will analyse the survey and identify the problems. Then the problems are
categorised on priorities set by the community, after a dialogue with the KPP team.
Now the task is to tackle or solve the problem. First, the roots of the problem will be
studied and understood. This information will then be related to the appropriate IKST of
the community and an experiment will be conducted to test the efficacy of the
appropriate IKST selected to solve the problem. Besides this, KPP also conducts
experiments to achieve the goals stated earlier.
How to select parameters?
KPP selects the parameters on the basis of the goals appropriate for the experiments.
The parameters will be selected from technical, spiritual, social and economic
perspectives. The selection process is supported by the literature, whether contemporary
or ancient, dialogue with the experts, scholars, scientists, spiritual leaders, spiritual
mediums and the experiences of individuals. Apart from these, parameters are also
selected through intuitive, heuristic and/or a logical approach.
Design of experiments.
Experiments are designed with the help of community representatives, scientists and the
KPP team. The process considers conventional design and also traditional or local
designs if any. Based on the goals and the parameters selected, spiritualists, healers,
priests, astrologers will be involved in designing the experiment.
Monitoring.
The experimental process will be observed and recorded by the persons involved in the
experiment. The necessary training, inputs, logistics, information, guidance and
suggestions will be provided by the KPP team.
Analysis and evaluation.
The observations are analysed and evaluated with respect to the parameters set for the
experiment. There will be a statistical analysis, a logical analysis and an analysis which
takes account of the cosmovis ion aspects of the IKST. Economic analysis of the whole
process will also be conducted to assess the economic feasibility of the IKST. The
results will then be discussed in relation to the objectives of the experiment and a bias
free conclusion will be reached. This approach can be summarised by the following
diagram.
Positive conclusions that proves that IKST is efficient and able to solve a particular
problem will then be disseminated to community members or other interested
individuals. Major acceptance and successful adaptations by the community will
motivate KPP to formulate necessary recommendations in its SSSK philosophy and
package.
Achievements
KPP advocates Swadeshi Swavalambi and Savayava Krishi (SSSK). The philosophy is
to use local resources efficiently and optimally to achieve self reliance and eco-friendly
agricultural production. The package includes Agnihotra, a cow and a tulasi (Basil -
Oscimum sanctum). Agnihotra symbolises the individuals' contribution to the
environment and society. It is a ritual performed twice daily exactly at sunrise and
sunset. It requires a copper or mud vessel of pyramid shape, a cow dung cake, cow
ghee, and unbroken rice, akshatha. Cow dung cakes arranged inside the vessel are
lightened. Akshatha smeared with cow ghee will be offered to agni (fire) during two
mantras which are chanted exactly at sunrise and sunset. The process is said to heal the
environment. It purifies the atmosphere and devours noxious gasses. It also elevates
human energy. The ritual is meant to be a reciprocation for what the individual has
received from the environment. Agnihotra has multiple uses in agriculture. Quite a few
pests and diseases are said to be unable to thrive in this atmosphere. Agnihotra ash is
used in seed treatment. Ash water is applied to the field. In addition, the ash is used in
curing several human diseases and ailments. Agnihotra is a simple ritual that can be
done by any person: there is no barrier of caste, sex, religion or age.
KPP, prima facie, advocates cow-based agriculture. One cow is necessary to manure an
acre. There are different methods of preparing manure such as Nadep composting, the
Pradeep Tapas method of composting, the Krishi Nivasa methods and Vermi-
composting. A farmer can assess field conditions and crop requirements and can opt for
any of these methods. The manure enriches soil health and fertility. Composts, full of
helpful microbes, provide necessary nutrients to the plants. Cow dung is a necessary
input in composting. Apart from cow dung, cow urine is also used in crop production.
Cow's urine, especially that from pregnant cows is rich in growth hormones and helps
crop growth. Cow urine is sprayed on the crop at a dilution of 1:10. It also helps keep
pests away. It can be mixed with various plant recipes for different functions. Cow milk
is known to be antiviral and viral disease in many crops can be controlled when 1:10 of
diluted cow milk is sprayed. It is also used in seed treatment. Lokopakarum
(Chavundaraya) a text that dates from 1025 AD states that diluted cow milk poured at
the base of the red hibiscus plant regularly results in yields of white flowers. Bullock
urine is used in seed treatments. Cow horn is the instrument used to absorb astral and
cosmic energy and is used in biodynamic agriculture. The horn, filled with cow dung or
silica, is instrumental in so-called 500 and 501 preparations.
Apart from these ideas, KPP suggests many environmentally-friendly agricultural
techniques. Parthenium, Eupatorium, Glyricidia are used in liquid manure preparation.
The manure is applied through foliar spray. Sometimes it is also applied to the base.
Amniotic fluid is used as a growth promoter and flower inducer. It is rich in auxins
growth hormones. Diluted amniotic fluid promotes growth and quick bearing. We have
developed recipes that help in fruit setting and prevent flower dropping. As far as
biocides are concerned, KPPs major work is to help in plant protection. Decoctions of
Neem, Adathoda, Calotropis, Agave, Pongamia, Lasiosiphon, Sweetflag,
Amosphophallus, Bouganvilla, Cleodendran, and Embelia are used to prevent pests and
diseases.
Within COMPAS, KPP wants to undertake the following activities:
Documentation of indigenous knowledge and indigenous institutions.
Documentation will be done in a participatory way. First, the population
or community concerned will be identified. The population will be
studied with respect to its socio-economic condition, location and
specialities. The elders will be consulted in documenting indigenous
knowledge and indigenous institutions. Collectors of information will
listen to the farmers and will provoke them through questioning to come
up with more information. Information will also be collected through
school children. They will be motivated by special prizes. The collected
information will then be systematically compiled according to crops,
season, locality, agricultural operations, ethno-communities, beliefs,
faiths and worship.
Collection of ancient literature. To support the documented indigenous
knowledge, and also to get new information, classical texts like Vedas,
Puranas, Shastras and other ancient literature as well as contemporary
literature will be collected and studied. Persons that posses ancient
literature will be identified. We will also contact oriental research
institutes, major libraries and institutions that have similar interests. If
necessary, classical texts will be translated into local languages.
Identifying farmers who are research minded. KPP believes in this
statement: 'Necessity is the mother of invention'. Farmers face a lot of
problems in the field. The problems may be technical, financial,
administrative or of another nature. KPP concentrates on technical
problems. To maximise profits, the farmer tries to find a solution to his
problems. In this process he becomes a scientist. He has to get all the
information he can on crops, soil and environmental conditions. For this
information he contacts the veterinarian, agriculturists, research stations,
universities, other institutions or individuals and may refer to the
literature on the subject. The process is purely explorative in nature. KPP
now has more that 50 scientists of this kind whom farmers can consult.
Their interests vary and include seed selection, seed treatment, soil
reclamation, soil enrichers, plant protection, liquid manures, growth
harmonisers and regulators, quick or delayed ripening, processing, value
addition, harvesting and storage. KPP admires the achievements of the
farmers and provides them with the necessary information and resource
persons to facilitate their experimental process.
Organising experience sharing workshops and exchange workshops. For
the last six to seven years, KPP has organised meetings of farmers and
scientists twice a year. Farmers from different parts of Karnataka gather
together on this occasion. Sessions highlight the successful techniques
experienced by the farmers followed by their more bitter experiences
with experimentation. The programme is a two-way interaction
programme. A few problems that have not been solved will come up for
discussion. Different treatments will be suggested to the farmers
conducting the experiments.
Organising mass meetings of farmers. Since 1992, mass meetings of
farmers have been organised every now and then to keep them in touch
with Swadeshi Swavalambi Savayava Krishi (SSSK), the Philosophy of
Agriculture. The accepted, successful techniques of experienced farmers
are advocated to these farmers. Farmers will be educated in all aspects of
agriculture including marketing. Farmers' questions will be answered
during these meetings. Usually these programmes are organised in the
villages for the benefit of individual farmers, farmer groups, the village,
and the nation. The programme is followed by the formation of KPP
units.
Organising KPP units at village level. Village level units will consist of a
minimum five farmers who practice indigenous, self-reliant eco-friendly
agriculture. The KPP headquarters team will assist them develop
cosmovision, skills and capabilities for the alternative approach. KPP
will attend to the individual needs and promotion of group interests for
the benefit of the village as a whole. The unit will become the production
centre for organic foods. The group will be educated in understanding
their village, its resources and knowledge and ways of optimally making
use of these resources. The approach is holistic and eco-friendly. The
unit members will be involved in the 'Grama vikasa', the endogenous
development process that aims at achieving self-reliance for the village.
The necessary visions for this development will be provided.
Clearly the acceptance and down-to-earth actions by large groups of farmers serves as
the test of viability of indigenous, self-reliant eco-friendly agriculture.
On 18th September 1998, Mr. Purushothama Rao suddenly died. He has been the iniator
of KPP and was a men with great vision, charisma and dedication. He has been a
pioneer in developing farming practices that are in line with the la ws of the natural and
spiritual world. His ideas and example will remain a source of inspiration for COMPAS.
