{"id":8280,"date":"2017-02-21T17:11:18","date_gmt":"2017-02-21T11:41:18","guid":{"rendered":"https:\/\/vedicheritage.gov.in\/?page_id=8280"},"modified":"2026-03-09T16:38:37","modified_gmt":"2026-03-09T11:08:37","slug":"agriculture","status":"publish","type":"page","link":"https:\/\/vedicheritage.gov.in\/hi\/agriculture\/","title":{"rendered":"\u0915\u0943\u0937\u093f"},"content":{"rendered":"
\n
\n

VEDIC AGRICULTURAL SYSTEM-THE BASE OF MODERN AGRONOMY *<\/h3>\n

To keep pace with the basic need of fasi changeable world modern science of soil management and crop production is also progressing. But it is very interesting to note that the Vedic agricultural system was very enriched as supported by the numerous references to different stage of cultivation-ploughing, sowing, harvesting, threshing and presentation of agricultural production, etc. Different types of farmers-cornfield, granaries, agricultural implements of Vedic literature give us a clear idea of developed agronomy. Two Vedic terms of farmers karsivana and Kinasa the linguistic basis of later world Kisana, remind us the motto of Indian agricultural society \u2018jay jawan jay kisan\u2019.<\/p>\n

As food is the basic need of human being and for which a developed agricultural system is most essential. Vedic seers have also gives gop priority of Agronomy.
\n Three types of cornfields urvara (fertile), irina and sasypa, corn from cultivable land (krstipacya) and uncultivable land, irrigation, different type of food production brihi (rice), yava, masa, lifa, mudga, khalva, priyangu, anu (fine rice), syamaka, nivara, godhuma and masura, use of different fertilizers, various agricultural implements, etc. give us an idea of developed agronomy.<\/p>\n

An attempt has been made in this paper to study a systematic investigation on the Vedic agricultural system to prove is as the base of modern agronomy.<\/p>\n

Since the primary requirement of any being is food (anna), man started to think for its production, because without production consumption is impossible. India is basically an agricultural country and it is well-known that about 67% of its total population earns its livelihood from agriculture. It is the base of Indian agronomy or rural economy and the proper management of land is most essential for the same. India has sufficient fertile land (urvas\u0101 k\u1e63etra), well irrigated by rivers to provide the food of each and every living being of this country. To keep pace with this basic need of fast changeable world, modern progressive thoughts in this area with a scientific approach on soil management and crop production, may be an important subject of modern research for the development of India and its people. But at the same time the researcher should peep into the origin of Indian agricultural system.<\/p>\n

A food is the basic need of human being (j\u012bvanti svadhay\u0101 annena marty\u0101\u1e25 ) and for which a developed agricultural system is most essential, Vedic seers have also given top priority on the same (anna\u1e43 vai krisih ). The \u015aatapatha Br\u0101hma\u1e47a gives a clear description of four important stages of agricultural crop-production: (i) act of tilling or ploughing a land (kar\u1e63a\u1e47a), (ii) sowing of seeds (vapana), (iii)reaping or harvesting a ripen crop (lavana) and , (vi) threshing (mardana) of corns for getting the grains (k\u1e5b\u1e63anto ha smaiva p\u016brve vapanto yanti lunanto \u2018pare m\u1e5b\u1e47anta\u1e25 \u015ba\u015bvaddhaibhyo\u2019 k\u1e5b\u1e63\u1e6dapacy\u0101 evau\u1e63adhaya\u1e25 pecire ). Different type of farmers, cultivation, agricultural land, ploughing with bulls, sowing the seeds of best qualigy, irrigation, fertilizer or manure, agricultural implements and preservation of scops in granaries etc. give us the basic idea of Vedic agricultural system. An attempt has been made here to give a systematic representation on these fundamental ideas of Vedic agricultural system to prove it as the base of rural economy.<\/p>\n

[show_more more=”Read More” less=”Read Less”]<\/p>\n

The term agricultural is actually a combination of two Latin world ager \u2018field\u2019 and cultura \u2018cultivatiom\u2019, closely related with two Sanskrit terms \u2018k\u1e63etra\u2019 or bh\u016bmi and kar\u1e63a\u1e47a or k\u1e5b\u1e63\u1e6di (a synonym of manu\u1e63ya ), to denote people associated with cultivation. k\u1e5b\u1e63i is reflected in several vedic mantras. Two entire vedic hymns on agriculture (\u1e5agveda IV.57 and Atharvaveda III.17) and more thatn two hundred vedic references on lad farming, different agricultural implements, irrigation, farmers, fertilizers, crops, etc are sufficient to get a clear idea on the vedic agricultural system.<\/p>\n

The \u1e5agveda (X.34.13) advises for land-farming as the best means of gaining wealth \u2018k\u1e5b\u1e63imit k\u1e5b\u1e63asva vitte remasva bahumanyam\u0101na\u1e25. According to the Atharvaveda (VII.10.24) the king P\u1e5bthu Vainya, a scion of Vaivasvata Manu invented cultivation and produced crops. People used to take these crope as the means of living and cultivation was accepted as the best rural profession (t\u0101\u1e43 p\u1e5bth\u012bm vainyo dhok t\u0101\u1e43 k\u1e5b\u1e63i\u1e43 ca sasya\u1e43 c\u0101dhok, te k\u1e5b\u1e63i\u1e43 ca sasya\u1e43 ca manu\u1e63y\u0101 upajivanti, k\u1e5b\u1e63\u1e6dar\u0101dhirupaj\u012bvan\u012byo bhavan). A\u015bvins are also treated as cultivator with the sowing of barley grain in the tilled fields by means of a plough (yava\u1e43 v\u1e5bke\u1e47\u0101\u015bvin\u0101 vapante\u015bam ; yava\u1e43 v\u1e5bke\u1e47a kar\u1e63atha\u1e25 ).<\/p>\n

According to the Yajurveda, land or agricultural field is the primary need for cultivation and it is the best place for sowing seed (ki\u1e43 v\u0101vapana\u1e43 mahat, bh\u016bmir \u0101vapana\u1e43 mahar) and one should produce good crops (susasy\u0101\u1e25 k\u1e5b\u1e63isk\u1e5bdh\u012b). In the vedic period the duty of a king was also to look after the progress of agriculture (k\u1e5b\u1e63yai tv\u0101k\u1e63em\u0101ya tv\u0101 rayyai tv\u0101 po\u1e63\u0101ya tv\u0101). The Taittiriya Sa\u1e43hit\u0101 also records the importance of cultivation and suggests to cultivate properly for yielding good crops (k\u1e5b\u1e63yai tv\u0101 susasy\u0101yai : anna\u1e43 k\u1e5b\u1e63ir v\u1e5b\u1e63\u1e6dir va\u1e63a\u1e6d sv\u0101h\u0101). The Atharvaveda (III.17) gives importance on k\u1e5b\u1e63i and for producing good harvest it records a prayer to king Bhaga to let the ploughing to deep (bhago no r\u0101j\u0101 ni k\u1e5b\u1e63i\u1e43 tanotu). The K\u0101\u1e6dhaka Sa\u1e43hit\u0101 also prescribes deep ploughing for the rich production of paddy and barley (adho d\u016bra\u1e43 khaned adho v\u0101 asy\u0101 (p\u1e5bthivy\u0101\u1e25) v\u012bryam, viryasy\u0101bhikirptyai tasm\u0101t suk\u1e5b\u1e63\u1e6de vr\u012bhiyav\u0101 pacyante\u2026 tadim\u0101 praj\u0101 upaj\u012bvanti). But according to modern agriculturists deep ploughing is not at all necessary for producing good crops like paddy, etc. in India. The same text also suggests to produce rich crops from agriculture (k\u1e5b\u1e63i\u1e43 susasy\u0101m utk\u1e5bdhi ).<\/p>\n

Since rain is most essential for agriculture. Cloud is praised as personified deity (tak k\u1e5b\u1e63i\u1e25 parjanyo devat\u0101 ). A griculture depends not only on water but also on all the five primal elements. For production of crops all these pa\u00f1camah\u0101bh\u016btas are most essential in different forms. Earth or land or soil is the primary need for sowing seeds. Water supplies the essential sap for growing the plants, in the form of reinfall or irrigation from river etc. Without heat (tejas) growth is impossible. Air (V\u0101yu) is essential for fertility. Maruts are praised as grinder of soil (pipi\u1e63vat\u012b ). Without space crops cannot take shape. So agriculture depends on all the natural phenomenon. Hence the \u015aatpatha Br\u0101ma\u1e47a says: sarvade vaty\u0101 vai k\u1e5b\u1e63i\u1e25.<\/p>\n

To denote the agricultural field or cornfield the term k\u1e63etra is mostly used in the vedic literature. The lord of field \u2018K\u1e63etrasya pati\u2019 is actually the presiding deity of field, praised in the Vedas for good crops. Different types of agricultural lands are mentioned in the Vedas: cornfield full of ripened corns (pakvam k\u1e63etr\u0101t k\u0101madugh\u0101 ma e\u1e63\u0101 ), barren land, pastureless land (agavy\u016bti k\u1e63etram , khila or khily\u0101 i.e. waste land (khile g\u0101 vi\u1e63\u1e6dhit\u0101 iva , urvar\u0101 or fertile land (apnavat\u012b\u1e63u urvar\u0101sn i\u1e63\u1e6dan\u012b , etc. Indra is treated as the possessor of thousands of fertile lands (ta\u1e43 na\u1e25 sahasrabharam urvar\u0101s\u0101n\u012b ). The \u1e5agveda also records that due to the blazing of fire the fertile or productive land are changed in waster or uncultivable land (uta khily\u0101 urvar\u0101\u1e47\u0101\u1e43 bhavant\u012b ).<\/p>\n

Different types of farmers are recorded in the Vedas and they are named according to their works. Viz. k\u0101r\u1e63\u012bvana \u2018cultivator\u2019, kin\u0101\u015ba \u2018farmer\u2019, s\u012brapati \u2018ploughmen\u2019, vapa \u2018sower\u2019, dh\u0101nyak\u1e5bt \u2018sower of paddy seeds\u2019 and i\u1e0dav\u0101 \u2018carrier of ripen corns or grains to a granary\u2019. The vedi terms k\u0101\u1e63ivana and k\u012bn\u0101\u015ba, the linguistic basis of later word ki\u1e63\u0101\u1e47a, remind us the motto of Indian agricultural society \u2013 \u2018jay jaw\u0101n jai kis\u0101n\u2019. The Atharvaveda records that the gods ploughed a cornfield to produce this barley, where the ploughman is Indra and the Maruts are the cultivators who give rich gifts (dev\u0101 ima\u1e43 madhun\u0101 sa\u1e43yuta\u1e43 yava\u1e43 sarasvaty\u0101madhi ma\u1e47an avacark\u1e5b\u1e63ub, indra \u0101s\u012bt s\u012brapati\u1e25 \u015batakratu\u1e25, k\u012bn\u0101\u015ba \u0101san maruta\u1e25 sud\u0101nava\u1e25. K\u0101r\u1e63\u012bvana or cultivators are also known as annavid (nikhananto agre k\u0101r\u1e63\u012bvan\u0101 unnavido ). Farmers are used to toil the land with ox for the production or sweet beverage (\u015brame\u1e47a ana\u1e0dv\u0101n k\u012bl\u0101la\u1e43 kin\u0101\u015basc\u0101bhi gacchata\u1e25 ). For refreshment a ploughman is most essential (ir\u0101yai k\u012bn\u0101\u015ban\u012b ). The expert sower of paddy seeds are known as dh\u0101nyak\u1e5bt (vapanto b\u1e5bjamiva dh\u0101ny\u0101k\u1e5bta\u1e25 ). According to the \u015aatapatha Br\u0101hma\u1e47a Gandharvas were also competent cultivators possessing winnow and barley (gandharva\u0101 \u0101su\u1e25 \u015b\u016brpa\u1e43 yavam\u0101n k\u1e5b\u1e63ir adv\u0101lav\u0101n dh\u0101n\u0101ntarv\u0101n ).<\/p>\n

In the Vedas ploughing is recorded as an auspicious mark of happiness indicating prosperity. \u015auna (prosperity or happiness) and s\u012bra (plough) are two deified objects related with agriculture (\u015bun\u0101s\u012br\u0101vim\u0101\u1e43 v\u0101ca\u1e43 ju\u1e63eth\u0101m ). Following two mantras depict a real picture of tilling a land with the bullocks, happily by a farmer:<\/p>\n

\u015buna\u1e43 v\u0101h\u0101\u1e25 \u015buna\u1e43 k\u1e5b\u1e63atu l\u0101\u1e45alam<\/p>\n

\u015buna\u1e43 varatr\u0101 badhyant\u0101\u1e43 \u015buna\u1e43 a\u1e63\u1e6dr\u0101mudi\u1e45gaya\u1e25.<\/p>\n

All the agricultural objects like plough, ox, ploughman, the binding rope, the goad, etc. are the mark of prosperity. Again, as a symbol of prosperity, \u015buna and s\u015ara are conjointly praised:<\/p>\n

\u015buna\u1e43 na\u1e25 ph\u0101la vi k\u1e5b\u1e63antu bh\u016bmi\u1e43<\/p>\n

\u015buna\u1e43 k\u012bn\u0101\u015b\u0101 abhi yantu v\u0101hai\u1e25<\/p>\n

\u015buna\u1e43 parjanyo madhun\u0101 payobhi\u1e25<\/p>\n

\u015bun\u0101\u015b\u012br\u0101 asm\u0101su dhattem.<\/p>\n

Here we find that the ploughman is tilling the land happily with the sharpened ploughshares and praying to cloud for sufficient rain. The Atharvaveda records a beautiful mantra describing a wellshaped, lance-pointed and sharpened plough with a handle (l\u0101\u1e45gala\u1e43 pav\u012bravai su\u015b\u012bma\u1e43 somasatsaru ).<\/p>\n

Mainly two agricultural seasons are noticed in the Vedas-Kharif (July to October) and Ravi (November to March\/April) as two principle seasonal crops (dvi\u1e25 sa\u1e43vatsarasya sasya\u1e43 pacate ). Generally, most of the agricultural crops take three months time for complete production and hence at least four seasonal harvests are mentioned in the Taittiriya Sa\u1e43hit\u0101 (yava\u1e43 gr\u012b\u1e63m\u0101ya au\u1e63adh\u012br var\u1e63\u0101bhyo vr\u012bhi\u00f1charade m\u0101\u1e63atilau hemanta\u015bi\u015bir\u0101bhy\u0101m ). These are the time of ripen crops like barely for summer, medicinal herbs for the rainy season, paddy in autumn, and beans and sesamum in winter. According to the Kau\u1e63\u012btaki Br\u0101hma\u1e47a, after one day of caitra am\u0101vasy\u0101 (i.e. caitra \u015bukla pratipad\u0101), the winter crops are ready for harvesting (chaitrasy\u0101m\u0101vasy\u0101y\u0101 ek\u0101ha upri\u1e63\u1e6d\u0101d dik\u1e63erann\u0101gata\u1e43 sasya\u1e43 bhavatr ).<\/p>\n

In this context agricultural implements may be discussed in brief. Though we cannot compare the agricultural implements of vedic period with the modern advanced and scientific implements of agriculture but old and rough implements like wooden plough with a sharpened ploughshare for tilling the agriculture land with bullocks is still the base of rural economy. To indicate a plough following terms are used in the Vedas : l\u0101\u1e45gala, s\u012bra. Ph\u0101la and stega denote ploushare which actually tills the soil; tilled by a ploughshare. The term i\u015ba means the plough-stilt or the long wooden stich connected with the plough; yuga means a yoke and varatr\u0101 denotes a rope for binding the bulls with the yoke and plough. Handle of a plough is known as traru in the Vedas. For controlling the yoked oxen two implements are used – a\u1e63\u1e6dr\u0101 and tottra to denote a goad. S\u1e5bni and d\u0101tra \u2018sickle\u2019 (cf. d\u0101t\u0101ram in Santali language) are used for reaping the harvest (lavana). Khanitra (shovel) is also used in the Vedas for digging the soil. The Vedas record the use of \u015b\u016brpa for winnowing the ocrns like paddy, barley, etc. and titau for clearing the flour made of barley (saktumiva titaun\u0101 punanta\u1e25 . The two terms s\u012bra and laya are used conjointly for two functions furrowing and harrowing a field respectively (s\u012bra\u00f1ca me laya\u015bca me .<\/p>\n

A brief idia is now given here on irrigation, fertilizers, prevention from natural calamities etc. as revealed in the Vedas. Though the agriculture mainly depends on adequate reinfall (k\u1e5b\u1e63i\u015bca me v\u1e5b\u1e63\u1e6di\u015bca me ) but as a substitute the vedic farmers take the help of man-made irrigation system for watering the cornfield. The \u1e5agveda (VII.49.2) describes four types of irrigated water (1) rain (divy\u0101\u1e25), (2) from well (khanirtim\u0101), natural (svaya\u1e43j\u0101\u1e25) and (4) from those rives which are mixed with sea (samudr\u0101rth\u0101\u1e25). Artificial irrigation could be guessed from the vedic terms \u2018khanitrim\u0101 \u0101pa\u1e25\u2019 from irrigation from well and harda\u1e43 kuly for irrigation from canal.<\/p>\n

For growing the yielding capacity, manures or fertilizers are also used in the agricultural field. Mostly cowdung is used as manure and it is known to the vedic seers as kar\u012b\u1e63a, \u015bakan, \u015bak\u1e5bt, etc. They know that the use of adequate cowdung in an agricultural field results to a rich harvest (kar\u012b\u1e63in\u012b\u1e43 phalavat\u012b\u1e43 svadh\u0101m, nityapu\u1e63\u1e6d\u0101\u1e43 kar\u012b\u1e63i\u1e47\u012bm ).<\/p>\n

Vedic seers are also conscious about the controlling method of natural calamities. The Atharvaveda records that the evils like moles, rats, birds, insects, excessive rain and draught could damage the crops. The same could be prevented by some spells (hata\u1e43 tarda\u1e43 sama\u1e45kam \u0101khum a\u015bvin\u0101 chintam\u2026 tarda hai, pata\u1e45ga hai jabhya h\u0101 upakvasa\u2026 ).<\/p>\n

In crop production, harvesting is an important work as if the farmer is not able to collect the ripen corns in time surely he has to face a severe loss. The farmers plough the fields, scatter the good seed on fertile land which is fed and watered by natural phenomena but the ripen corn is cut or reaped by farmers with cutters like sickle etc. as cleared in the following mantra of \u1e5agveda:<\/p>\n

Yunaktu s\u012bra vi yuga tanudhvam k\u1e5bta yonau<\/p>\n

Vapateha b\u012bjam, gir\u0101 ca \u015bru\u1e63\u1e6di\u1e25 sabhar\u0101 asanno<\/p>\n

Ned\u012bya its\u1e47ya\u1e25 pakvamey\u0101t.<\/p>\n

After reaping the ripen corn, they bound into bundles and beaten out or threshed onto the floor of granary (khale na par\u1e63\u0101n prati hanmi ).<\/p>\n

In agriculture a farmer really gets happiness when he finds the production from three types of cornfields – urvar\u0101 (fertile), iri\u1e47a (barren land) and \u015baspya (marshy land), corn from cultivable land (k\u1e5b\u1e63\u1e6dapacye a\u015bane dh\u0101nye ). The Yajurveda records twelve types of food-grains in the following mantra:<\/p>\n

Br\u012bhaya\u015bca me, yay\u0101\u015bca me, m\u0101\u1e63\u015bc ame, til\u0101\u015bca<\/p>\n

Me, mudg\u0101\u015bca me, khalv\u0101\u015bca me, priya\u1e45gava\u015bca<\/p>\n

Me, a\u1e47ava\u015bca me, \u015by\u0101m\u0101k\u0101\u015bca me, n\u012bv\u0101r\u0101\u015bca me,<\/p>\n

Godh\u016bn\u0101\u015bca me, yaj\u00f1ena kalpant\u0101m.<\/p>\n

These twelve corns are: vr\u012bhi (paddy), yava (barley), m\u0101sa (a kind of bean, Phaseolus rediatus), tila (sesamum), mudga (a kind of bean, Phaseolus mungo), Khalva (chick-pea or pulses, canake), priya\u1e45gu (panic seed, Panicum italicum), a\u1e47u) (millet, Panicum niliaceum), \u015by\u0101m\u0101ka (a kind of millet, Panicum frumentaceum), n\u012bv\u0101ra (wild rice), godh\u016bma (wheat), and mas\u016bra (a kind of lentil, Ervum hirsutum). It is very interesting to note that most of these cultivated grains are known as dh\u0101nya in the B\u1e5bhad\u0101ra\u1e47yaka Upani\u1e63ad as all these grains are most essential for sustaining life. According to this Upani\u1e63ad there are ten cultivated grains: rice, barley, sesamum, beans, millet, panic seeds, wheat, lentils, pulses and vetches \u2018Doliches biflorus linn\u2019 (da\u015ba gr\u0101my\u0101\u1e47i dh\u0101ny\u0101ni bhavanti, vr\u012bhiyav\u0101stilam\u0101\u1e63\u0101 a\u1e47upriya\u1e45gavo godh\u016bm\u0101\u015bca mas\u016br\u0101\u015bca khalv\u0101\u015bca khalakul\u0101\u015bca ).<\/p>\n

In the Vedic period, preservation of food-grains in granary was known to the people. The term khala is used in the Vedas for \u2018threshing floor\u2019 and khalap\u0101 is a granary made of bamboo mats. The terms \u2013 \u016brdara, sthivi and k\u1e5bdara are used in the Vedas in the sense of granary or treasure house e.g. \u2018t\u0101m \u016budara\u1e43 na p\u1e5b\u1e47at\u0101 yavena \u2018as a granary filled with barley\u2019, \u2018nirg\u0101 \u016bpe yavarn iva sthivibhya\u1e25\u2019 as men bring barley from granaries:, \u2018samiddho a\u00f1jan k\u1e5bdara\u1e43 mat\u012bn\u0101m\u2018 decking the treasure house or prayers\u2019, etc.<\/p>\n

In fine, it may be said that the above study gives a clear picture of vedic agricultural system and it is the base of rural economy because the rural people could maintain their livelihood by engaging themselves in different types of agricultural work. Advancement of any field work depends on the long experience and hence the vedic agricultural system is the pioneer of modern agricultural system in India to provide adequate food to each and every people of this country.<\/p>\n

References:<\/strong> 1. Atharvaveda XII.1.22
\n 2. \u015aatapatha Br\u0101hma\u1e47a
\n 3. Ibid. I.6.13
\n 4. Nighe\u1e47\u1e6du
\n 5. \u1e5agveda I.117.21
\n 6. Ibid. VII.22.6
\n 7. Yajurveda XXIII.45-46
\n 8. Ibid. IV.10
\n 9. Ibid IX.22l also cf. Taittir\u012bya Sa\u1e43hit\u0101 VII.1.11.1
\n 10. Taittir\u012bya Sa\u1e43hit\u0101 I.2.2.3; VI.1.3.7
\n 11. Ibid. VII.3.12.1
\n 12. Atharvaveda III.12.4
\n 13. K\u0101\u1e6dhaka Sa\u1e43hit\u0101 XXV.4
\n 14. Ibid. II.3
\n 15. Maitr\u0101ya\u1e47\u012b Sa\u1e43hit\u0101 II.13.14
\n 16. \u1e5agveda I.168.7
\n 17. \u015aatapatha Br\u0101hma\u1e47a VII.2.2.12
\n 18. \u1e5agveda IV.57.1-3; also cf. Atharvaveda II.8.5; XX.143.8; Taittr\u012by\u0101 Sa\u1e43hit\u0101 II.2.1.5
\n 19. Atharvaveda XI.1.28
\n 20. \u1e5agveda VI.47.20
\n 21. Atharvaveda VII.115.4
\n 22. \u1e5agveda I.127.6
\n 23. Ibid. VI.20.1
\n 24. Ibid X.142.3
\n 25. Atharvaveda VI.30.1
\n 26. Ibid. VI.116.1
\n 27. Ibid. IV.11.10
\n 28. Yajurveda XXX.11
\n 29. \u1e5agveda X.94.13
\n 30. \u015aatapatha Br\u0101hma\u1e47a XI.2.3.9
\n 31. \u1e5agveda IV.57.5; also cf. Atharvaveda III.17.7
\n 32. Ibid IV.57.4 also cf. Atharvaveda III.17.6
\n 33. Ibid IV.57.8; also cf. Atharvaveda III.17.5
\n 34. Atharvaveda III.17.3
\n 35. Taittr\u012by\u0101 Sa\u1e43hit\u0101 V.1.7.3
\n 36. Ibid. VII.2.10.2
\n 37. Kau\u1e63\u012btaki Br\u0101hma\u1e47a XIX.3
\n 38. \u1e5agveda IV.57.4-8
\n 39. Ibid. X.71.2
\n 40. Yajurveda XVIII.7
\n 41. Ibid. XVIII.9
\n 42. \u1e5agveda VII.49.2
\n 43. Ibid. III.45.3
\n 44. Atharvaveda XIX.31.3
\n 45. \u1e5agveda Khilas\u016bkta II.6.9
\n 46. Atharvaveda VI.50.1-3
\n 47. \u1e5agveda X.101.3
\n 48. Ibid X.48.7
\n 49. Atharvaveda V.29.7
\n 50. Yajurveda XVIII.12; also cf. Taittir\u012bya Sa\u1e43hit\u0101 IV.7.4.2
\n 51. B\u1e5bhad\u0101ra\u1e47yaka Upani\u1e63ad VI.3.13
\n 52. \u1e5agveda II.14.11
\n 53. Ibid X.68.3
\n 54. Yajurveda XXIX.1<\/p>\n

*\u00a0\u00a0 Sukumar Chattopadhyay\u00a0<\/strong>Department of Sanskrit, BHU, Varanasi<\/p>\n

[\/show_more] <\/p><\/div>\n

\n
\n

Links<\/h3>\n
\n
\n