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Which of the following are components of the National Mission For Sustainable Agriculture? a) On-farm water management b) Integrated watershed development c) Climate change and sustainable agriculture monitoring d) Soil health management Select the correct code:

Which of the following are components of the National Mission For Sustainable Agriculture? a) On-farm water management b) Integrated watershed development c) Climate change and sustainable agriculture monitoring d) Soil health management Select the correct code: Correct Answer a, c and d

The correct answer is a, c and d.

  • National Mission For Sustainable Agriculture (NMSA):
    • Sustaining agricultural productivity depends on the quality and availability of natural resources like soil and water.
    • Agricultural growth can be sustained by promoting conservation and sustainable use of these scarce natural resources through appropriate location-specific measures.
    • National Mission for Sustainable Agriculture (NMSA) has been formulated for enhancing agricultural productivity especially in rainfed areas focusing on integrated farming, water use efficiency, soil health management, and synergizing resource conservation.
    • NMSA derives its mandate from the Sustainable Agriculture Mission which is one of the eight Missions outlined under the National Action Plan on Climate Change (NAPCC).

Additional Information

  • NMSA has the following 4 major programme components or activities:
    • Rainfed Area Development (RAD) -
      • RAD adopts an area-based approach for the development and conservation of natural resources along with farming systems.
      • This component has been formulated in a ‘watershed plus framework’, i.e., to explore potential utilization of natural resources base/assets available/created through watershed development and soil conservation activities /interventions under MGNREGS, NWDPRA, RVP&FPR, RKVY, IWMP, etc.
      • This component introduces appropriate farming systems by integrating multiple components of agriculture such as crops, horticulture, livestock, fishery, forestry with agro-based income-generating activities and value addition.
      • A cluster-based approach of 100 hectares or more (contiguous or non-contiguous in difficult terrain with close proximity in a village/adjoining villages) may be adopted to derive the noticeable impact of convergence and encourage local participation and for future replication of the model in larger areas.
    • On-Farm Water Management (OFWM) :
      • OFWM focuses primarily on enhancing water use efficiency by promoting efficient on-farm water management technologies and equipment.
      • This not only focuses on application efficiency but, in conjunction with RAD component, also will emphasize effective harvesting & management of rainwater.
      • Assistance will be extended for adopting water conservation technologies, efficient delivery and distribution systems etc. Emphasis will also be given to manage and equitably distribute the resources of commons by involving the water users associations, etc.
      • To conserve water on the farm itself, farm ponds may be dug using MGNREGA funds and earthmoving machinery (to the extent manual digging under MGNREGA is not feasible)
    • Soil Health Management (SHM) :
      • SHM aims at promoting location as well as crop-specific sustainable soil health management including residue management, organic farming practices by way of creating and linking soil fertility maps with macro - micronutrient management, appropriate land use based on land capability, judicious application of fertilizers and minimizing the soil erosion/degradation.
    • Climate Change and Sustainable Agriculture: Monitoring, Modeling, and Networking (CCSAMMN)
      • ​CCSAMMN provides creation and bidirectional (land/farmers to research/scientific establishments and vice versa) dissemination of climate change-related information and knowledge by way of piloting climate change adaptation/mitigation research/model projects in the domain of climate-smart sustainable management practices and integrated farming system suitable to local agro-climatic conditions.

Related Questions

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being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. According to the passage, what do you infer from ''The messenger was ideal and the audience was receptive''?
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Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. What did HH Dalai Lama said to his followers which came as a blow to them?
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. Why is Ms. Barbara an ardent follower of vegan diet?
Read the passage carefully and choose the best answer to each question out of the four alternatives and click the button corresponding to it. In the world today we make health an end in itself. We have forgotten that health really means to enable a person to do his work and do it well. A lot of modern medicine, and this includes many patients as well as many physicians, pay very little attention to health but very much attention to those who imagine they are ill. Our great concern with health is shown by the medical columns in newspapers, the health articles in popular magazines and the popularity of television programmes and all those books on medicine. We talk about health all the time. Yet for the most part the only result is more people with imaginary illness. A healthy man should not be wasting time talking about health : he should be using health for work.
Talking about health all the time makes people