·INDIAN RESEARCH INSTITUTE PUBLICATIONS
Indian Positive Sciences Series No. 1
UPAVANA-VINODA
(A Sanskrit Treatise on Arbori-Horticulture )
INDIAN
€
RESEARCH
INSTITUTE
विदायामृतम भूते
CALCUTTA
BY
GIRIJA PRASANNA MAJUMDAR, M. SC., B. L.
Professor of Botany, Presidency College, Calcutta.
Author of "Vanaspali", Griffith
Prize-holier, 1925, etc.
PUBLISHED BY
SATIS CHANDRA SEAL, M. A., B. L.
Hony. General Secretary,
THE INDIAN RESEARCH INSTITUTE
55, UPPER CHITPORE ROAD
CALCUTTA
1935
Inland Price Rs. 28 ]
[Foreign Price Sh. 4 3

·Prisited by Jiteodra Nath De at the SRECKRISHNA PRINTING WORKS 279, Upper Chitpore Road, (alcutta.

·FOREWORD once. The Upavana-Vinoda, which forms but a small chapter of Sārngadhara's encyclopædic work, is an interesting Sanskrit treatise on Arbori-Horticulture. This treatise represents only a branch of a much larger science the name of which alone lingers in the main heading of the chapter---Atha Vrksayurvedah. If, as we are bound to assume, the Upavana-Vinoda be only a branch of Výkṣāyurveda, it necessarily follows that the researchers are yet to look out for other branches of a larger body of knowledge comprehended under Vrkṣāyurveda. This is not however to claim that this Science reached its fullness all at The data which may be gathered from the available sources of information rather go to indicate that the development of the knowledge of the knowledge of botany had proceeded on different lines before it was possible to think of compiling a Samhita embodying the important results of observations and experiments carried on through many centuries. The various departments of Botany must have developed under such a common name as Vrkṣāyurveda. As Professor Girija Prasanna Majumdar has ably shown in his informative little book, Vanaspati, Věkṣāyurveda became prevalent as a distinct branch of Positive knowledge as early as the Arthaśāstra of Kautilya expressly referring to it. The contents of Výkşayurveda as then known suggest a much smaller scope of knowledge than what turned out to be in its latest development in the thirteenth century of the Christian era. When I undertook my work on the Positive Sciences of the Ancient Hindus, and Sir Prafulla Chandra Roy published his History of Hindu Chemistry, our cominon purpose was to show that mere religion or theology was not the pre-occupation of the Hindu mind. The Hindu Rşi of all ages was a votary of an all-round culture, and that accordingly his interest and attention was not confined to any particular aspect of life, or of reality. In order to appreciate and to do justice to ancient Indian civilization it has to be viewed correctly and interpreted comprehensively in all its aspects and from all points of view.

·[ 2 ] It is therefore, very gratifying to me to see that a right and earnest endeavour has bzen made to found a Research Institute in Calcutta with the noble mission of presenting and interpreting Indian culture in its compresensive sense. This Institute which has already by its recent publications and activities attracted attention of the public and the scholarly world outside may be congratulated for opening its Positive Sciences Series with the Upavana-Vinoda, critically edited by Professor Majumdar with valuable introduction, an English translation and useful notes. Nothing could be a pleasanter beginning. Mr. Majumdar who is a trained botanist and who commands a wide acquaintance with the Indian texts bearing on the subject of plants and the knowledge of plants, is a competent scholar for undertaking a responsible task as this. It pleases me to note that he has devoted many years of patient study to the history of Indian Civilization in a plant-perspective. His Vanaspati and two articles on Food and Dress published in the Indian Culture (nos. 2 & 3) sufficiently indicate his wide range of information on the subject. The text is well introduced by the editor with elucidation of each item, glory of trees, selection of soil, classification of plants and the rest with an additional information brought to light from the ancient texts, inscriptions and foreign accounts. It may be hoped that this publication will be received as a welcome edition of a genuine Hindu treatise on Arbori-Horticulture. Calcutta Brajendra Nath Seal Ist January, 1935 ·PREFACE The text and translation of the Upavana-Vinoda presented in the following pages with introduction, critical notes and appendix containing some additional texts bearing on the subject, is only a bye-product of a systematic investigation undertaken by the author into the Indian knowledge of Plants and Plant-life. The text of the Upavana-Vinoda is substantially an extract from Peterson's edition of the Sarngadhara-Paddhati with variants supplied from Dr. Gananath Sen's edition of the Upavana-Vinoda. The Śarngadhara-Paddhati, as pointed out in the Introduction, is a Sanskrit compilation of so late a date as the end of the thirteenth century of the Christian era. But the Introduction, citing evidences from the text of all ages, may sufficiently convince the reader that the science of Arbori-Horticulture had developed in India in an early age, -an age which is decidedly earlier than the birth of Socrates, Plato and Aristotle. If the beginnings of all sciences and philosophies in Europe are traced in Greek Civilization, the historian of Western developments in the Science of Botany and allied subjects is not required to think of ancient countries other than Greece and Rome. But if China has so far found reference in the history of such developments and India has found no mention, it must be due to no other reason than that the Indian aspect has not been properly studied as yet. There is nothing to complain, nothing to be ashamed of. The plant perspective of Indian Civilization needs a very careful attention and patient study. The texts furnished are to serve as samples of textual materials which are now available. The Indian Research Institute has done the author much honour by starting its Indian Positive Science Series with this work, and Sir Brajendra Nath Seal by writing the foreword. The author is much indebted to Professor Pramathanath Sarkar of the City College for some valuable assistance rendered by him in editing the text of the Upavana-Vinoda, and his thanks are due no less to Mr. R. C. Adhikary, for his general assistance in preparing this work for the press. It needs no further mention that the author has availed himself of the helpful criticism and guidance of Dr. Barua in the whole of the undertaking of which this work is only a part. Presidency College Calcutta. Nov. 1934, GIRIJA PRASANNA MAJUMDAR

·CONTENTS
Pages
INTRODUCTION
l-.. 33
THE TEXT
37-65
THE TRANSLATION
694 88
APPENDIX
91-113
BIBLIOGRAPHY
115-116
...
LIST OF PLANTS
117-128

·TO
THE MEMORY OF MY WIFE
SUDHA DEVI, B. A.
the impress of whose love and affection the whole
undertaking indelibly bears

·वृक्षायुर्वेदफलं मनोहरं शास्त्रतः सिद्धम् ।

·UPAVANA-VINODA INTRODUCTION THE ŚĀRNGADHARA-PADDHATI is an Anthology compiled by Śarngadhara. It is an encyclopædic work dealing with a variety of subjects, such as asceticism, erotics, rhetoric, medicine, politics, economics, botany, chemistry, cosmetics, criticism in general, philosophy, science of war, and so forth. It practically surveys the whole of human life in its most superficial as well as its deepest aspects. Of this an interesting chapter, Upavana-Vinoda, treating of Arbori-Horticulture, is translated in these pages. 1 The author of this treatise was, as is clear from the introductory verses, Sārngadhara, a courtier of king Hammira of Śākambhari-deśa (modern Bundelkhand) who flourished in the 13th century A. D. (1283-1301). Hammira was a powerful monarch, a great patron of learning and himself a writer. He was defeated and killed by Alauddin Khiliji, and had he not been a contemporary of the latter he would perhaps have figured in history as a conspicuously great monarch. It appears from the opening verses that the author undertook to compile the treatise at the command of his king for the benefit of his subjects. The chapter Upavana-Vinoda from the Sārngadhara Paddhati, the English translation of which is offered here, deals with the following topics :- (1) Glory of Trees, (2) Good and evil omens relating to residence near trees, (3) Selection of soil (for planting trees), (4) Classification of plants, (5) Sowing of seeds, (6) The process of planting, (7) Watering of plants (after planting), (8) The rules for the protection of plants, (9) Construction of a garden house, (10) Examination of the soil where wells (for watering) are to be dug, (11) Rules for the nourishment of plants, (12) Kūnapa water (recipe for a nutrient solution), (13) Treatment of plants in disease and health, (14) Botanical marvels and (15) Ascertainment of the price of things. पुरा शाकम्भरीदेशे श्रीमान् हम्मीर भूपति: garara 71: qra: site atsia: 2 Hammira Mahākāvya of Naya Chandra Sur, Ind. Ant. VIII, pp. 55.73 (Text-ed. (N. J. Kirtone, Bombay, 1879). 3 For further information see Dr. H. Roy's Dynastic history of Northern Incia, Vol. II.

·UPAVANA VINODA 1 The treatment, as might be expected in an anthology, is rather inexhaustive. The subject, however, was studied in India for centuries prior to the date of the composition of the present treatise. The Science of Plant-life, Vrkṣāyurveda, was a distinctly comprehensive science, a branch of which dealing with the construction and maintenance of gardens, is only referred to here. It is pertinent to enquire, where is this Science-the Vrkṣāyurveda ? It must have been there at one time, but it is, like the Dhanurveda or the Science of Archery and many other sciences, practically lost. A reconstruction at the present state of our knowledge is out of the question ; but we have significant references scattered throughout Sanskrit literature, from which it is possible to have a glimpse of it. We have elsewhere tried to show that this science existed in ancient India, and the students of Medicine and Agriculture, as now, had to study it as a necessary part of their programme. The science of Arbori-Horticulture, the subject of our present study, which is a comparatively new thing in the West being brought into vogue towards the middle of the 19th century was an old thing in India. It played an important part in public administration. Public parks and pleasure gardens were provided by the Government (Arthaśāstra, śukraniti and Kāmandakiniti) for health, recreation and enjoyment of the public. All decent houses (Vātsyāyana's Kamasutra) and palaces of kings had pleasure gardens attached to them. These were well laid out, kept in perfect order, and placed in charge of well-trained experts (Ārāmādhipati). In ancient dramas and epics and amatory poems, flowers and flower gardens played important parts, and special class of artists, malakara and malini, came into being enjoying protection of the State (ſukra. II. 83). A clear idea of the contents of the chapter and their historical and scientific importance may be formed from the conspectus given below :- 1. GLORY OF TREES The custom of planting shady fruit trees along the public thoroughfares, or constructing gardens and consecrating them for public use has been of immemorial antiquity. Like many' a good thing in India it received a religious sanction. The glory of trees is proclaimed in some of the Purānas too, much after the manner we find here in Särngadhara's treatise. Thus in the Matsya Purāņa we read :' "One who sinks a well in a place where there is scarcity of water, lives in heaven for as many years as there are drops of water in it. The effect of digging ten such wells is equivalent to the digging of one pond, and the 1 Vanaspati-Majumdar, Calcutta, 1927. 2 Sankhayana-Grhyasūtra, V, 3, 2, et seq (R. V. III, 8, 11). S. B. E, 29, pp. 135-136. wines in the ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 3 excavation of ten such ponds is equivalent to that of a lake, and the excavation of ten such lakes has as much effect as that of begetting a virtuous son and the birth of ten such sons has exactly the same effect as that of planting a single tree.' In another chapter of the same Purāņa, details of the rites and virtues of planting trees are given : ("One who plants even one tree, according to the : prescribed rites, resides in heaven for 30,000 years of Indra. The planter of trees, according to the prescribed rites, liberates the same number of his past and future manes, attains to the highest perfection and is never reborn on earth") A similar eulogy on the practice is prescribed by the Agni Purāņa : the planting of trees and the construction of pleasure gardens (for the public) are conducive to purgation of sin and enjoyment of prosperity. 3 Varaha Purãna enjoins that "he never goes to hell who plants an Aswattha or a Pichumanda, or a Banyan, or ten Jasmines, or two pomegranates, or five mangoes (pañchamras). A similar verse also occurs in Tithitattva where instead of Banyan, Jasmines and Pomegranates we have Champaka, Keśara, Tāla and Närikela. A more elaborate injunction describing the particular effects of planting particular trees by the roadside is given in the Padma Purāņa : Plants are like sons to a sonless man. Therefore, plant Aswattha trees with care, for it does the work of a thousand good sons. The planting, further, of Aswattha leades to prosperity; of Asoka, to destruction of all sorrow; of Udumbara, increases (the effect of ) sacrifices, of Nimba, to longevity; of Jambaki, residence in heaven; of Dādima leads to the bliss of a good wife ; of Dumura, to the cure of all diseases; of Palāśa, to the protection of Brahma ; of Arka, to the eternal pleasure of the Solar Deity, of Bilva, to that of Siva, and of Pātadi, to that of Pārvati; of Simsapā, to that of the Apsarās (female seraphim); of Kunda, to that of the Gandharvas ; of Bibhitaka, to the increase of the number of servants, and of Vakula, gives maid servants. The Tāla leads to the loss of one's all children, and the Nārikela gives many wives, Drākṣā to all-round prosperity, Keli to physical pleasure, Ketaki to ruin and Plakṣa leads to permanent fame." This list practically exhausts the whole of human pleasures and pain. The same authority further tells us that, "the man planting trees (by the wayside) will enjoy bliss in 1 Chap. 154, St. 511-512. S. B. H. 17, parts i & ii, Allahabad. 2 Chap. 59, St. 17-20. 3 Chap. 70, St. 19. Eng. translation --- M. N. Dutta, 2 Vols. Calcutta, 1904. 4 TEHT 19279:-(fir text see appendix); see also J. A. S. B. 39, Part 1, 3, pp. 199–232.

·4 UPAVANA VINODA heaven for as many years as there are fruits and flowers and leaves in the plant he plants?". Birdwood in this connection quotes an authority which says : “The Brahmanas promise that he who plants one Aswattha, two Champakas, three Nāgakeśaras, seven Tālas, twelve Nārikelas, and devotes them with their shade, leaves, flowers, and fruits to public use, shall certainly inherit the kingdom of Heaven."2 This is no mere irrational superstition. There is a plain reason behind the practice prescribed. The Agnipurāņa has the following explanatory verses : "The man who plants trees bearing fruits and flowers for the enjoyment of the public attains to a supreme state of bliss. The man who plants thirty trees giving shade, fruits and flowers, and ten mango trees, is not destined to go to hell. Gods, demons, angels, seraphs, and the whole of the flying fraternity, beasts, and birds and men-all receive some sort of delight through trees. The gods get pleasure through flowers, the manes through fruits, and men and birds and beasts through shade. The man who plants trees giving fragrant flowers and sweet fruits, is re-born, as a result, as a Brahmin in a respectable family enjoying prestige and wealth in a prosperous country. So one should plant such trees and look after them as if they were one's own children which, in fact, religiously speaking they are. The mortal sons are meant for purely selfish purposes whereas the 'tree-sons' serve purely altruistic ones. Leaves and flowers and fruits and shades and roots and barks and wood (timber) benefit others and bring salvation to our forefathers. One should worship trees as one worships a sage free from the vice of envy, because it provides with shade and fruits and flowers even to its very cutter. The all-giving 'tree-son', which does not bear a grudge even to its cutter-father' out of selfish consideration, brings about the complete salvation to the planter. So the Brahmin should always plant them with due ceremony and treat them as his sons.' The Varāha Purana observes on the same point- A man by planting trees attains to the same bliss as he does by gift of cows and land. Just as a pious son saves the family, just as good but difficult rules followed with care save the performer from hell, so also do trees full of flowers and fruits save the planter,"4. In the same chapter Gokarna says{"That (the tree) which is taken for fuel is called "agnihotra" (the sacrificial fire); the tree by reason of shade and rest for travellers, the nest of birds, and 13 1 Chap 26, VỆkỹaropanam. 2 Indian Arts, Part 1, pp. 85-91. 3 Chap. on A$T 1994 4 Chap. on Gokarnamāhātmya.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 5 leaves, roots and barks, etc., for drugs of bodied beings is called a "panchayajña" (who observed the five sacrifices). It houses small animals for whom it would have been difficult to build a house. It sheds leaves to give alms, and this is how it ends its sacrifice (panchayajña). It produces fruit twice a year which all the year round are of service to their parents (planter), and there are omens to be understood from the trees. Thus, O son, are they (the trees) to be duly planted, and so the seers know." The Agni Purāņa then very aptly concludes : ""Therefore never cut down any tree that bears good flowers and fruits, if you desire the increase of your family, of your wealth, and of your future happiness. If a man cuts down trees near temples, chaityas and graves, famine, epidemic and drought follow. If one destroys Chincha trees, serious mischief to the monarch is the consequence. If one destroys a boundary tree he dies with his horses ; therefore, one should not cut down trees of the region haunted by gods. The supremely wicked man who cuts down trees and thereby stops the passage to wells, ponds and lakes gets his family degraded and even his distant relatives despatched to hell. The man who cuts down trees giving cool shade is tortured by the agents of Yama in the particularly grim region of hell known as Asipatra-forests. The man who molests or cuts down trees in the suburbs of a town goes to the fierce-looking region of hell known as Jşmbhaņa. If a man cares after Bilva tree it is well and good for him, otherwise danger is sure to follow. One should plant five Bilva trees if he is not to miss heaven." Thus the general idea underlying the whole practice is one of public utility religiously enjoined in order to make it universally understood, appreciated and followed, so much so that even in the Edicts of Asoka this has been regarded as an act of Piety : Rock Edict Il-Provision of comforts for men and animals ...... On the roads both wells have been dug and trees planted for the enjoyment of man and beast." Pillar Edict VII-Review of the king's measures for the propagation of the Law of Piety (v) Thus said His Sacred and Gracious Majesty the King: On the ; roads I have had banyan trees planted to give shade to man and beasts ; I have had groves of mango trees planted ; at every half-Kos I have had wells dug; rest houses have been erected ; and numerous watering places have been provided by me here and there for the enjoyment of man and beast."2 1 Chapter on Varuņārāmapratiştha. Cf. Varāhapurāņa where it is said : Ta TGT qabuamt: 2 Edicts of Asoka, V. A. Smith, 1st Edition. pp. 7-8 & 33.34, ·6 UPAVANA VINODA And by the time of Manu destruction of plants came to be regarded as State offence, and in his code provision was made for its punishment (VIII, 285, 330 and 331; IX, 143, 145).' The Matsya Purāņa prescribes degree of punishment proportionate to the guilt ; thus “one who fells his master's or other's trees should be fined gold pieces; and double the fine should be imposed on those who cut a tree near a tank, a thoroughfare, or a boundary line (91-92). Those who break fruit trees, arbours, creepers and floral plants should be fined one mäsha of gold (93). Even a man chopping grass unnecessarily should be made liable to pay a fine of. kārşăpana (94). Out of the fine levied for cutting trees the king should use his own discretion : he must pay the owner of the trees the price for them and the rest should go to the Royal Exchequer(95).? Thus the plants are glorified because of their utility. They are either sacred to some deity, or are shade-giving, or fruit-bearing, or bearing flowers which one needed for worship. II. GOOD AND EVIL OMENS RELATING TO RESIDENCE NEAR TREES Reference to the trees and plants which are to be avoided in gardens adjoining a house, and to trees that are to be preferred, is plentiful in ancient literature. Beginning with the earliest we find Gobhila enjoining in Gșhyasūtra : "Let him (householder) avoid an Aswattha tree on the east side (of his house), and a Plakṣa on the south side, Nyagrodha on the west side, and on the north side an Udumbara". 22. "One should say that an Aswattha brings (to the house) danger from fire, one should say that a Plakṣa tree brings early death (to the inhabitants of the house), that a Nyagrodha brings oppression through (hostile) arms, that an Udumbara brings diseases to the eye". 23. "The Aswatha is sacred to the Sun, the Plaksa io Yama, the Nyagrodha is the tree that belongs to Varuna, the Udumbara to Prajāpati". 24. "He should place those (trees) in another place than their proper ones (25) and should sacrifice to those same deities.' 26. 113 p. 245. | Institut?s of Manu, S. B. E. 25, pp. 304, et sq; & 459. 2 Chap. 227, sl. 91-95. S. B. H. 17 (ii), 3 IV, 7; S. B. E. XXX, p. 122 ; for verse 24, cf. Padma P. Uttarakhanda where it is said. अश्वत्यरूपी भगवान विश्गुरव न संशयः । रुद्रोरुपवटतात्पलाशो ब्रह्मरूपधृक् ।

·SCIÊNCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 7 Varāhamihira says that "the presence of Plakşa, Vata, Udumbara and Aswattha trees respectively in the south, west, north and east of a house forebodes evil, and if the same trees are present in order--Plakṣa being in the north, Vata in the east, Udumbara in the south, and Aswattha in the west it means good to the house." 83 “Presence of thorny trees like Khadira near a house means danger from enemies, that of Kși'ra crees (trees with milky juice) loss of things, and that of fruit trees, like mango, etc., indicates loss of children (prajakşayakara). One should not use even the wood of these trees as fuel". 84. "If one does not want to part with these trees one should do well to plant Punnāga, Asoka, Arişta, Vakula, Panasa, Sami and Sāla near them."1 85. Bhaſtotpala in his commentary on the Brhatsamhitā quotes Garga who enjoins that "one should avoid Aswattha in the east, Plakṣa in the south, Nyagrodha in the west and Udumbara in the north (of his house), for, it is said that Aswattha (in such position) engenders fear, Plakșa defeat, Nyagrodha illness of the king and Udumbara that of eyes. Vata in front of a house is best, so are the Udumbara, Aswattha, and Plakṣa in the south, west and north of the house respectively." Varāhamihira in another place says, "let us first of all talk of trees that should be planted in a garden, or in the house itself. Arista, Asoka, Punnāga, Śirişa, Priyangu, should be planted in the garden, or in the house as preeminently conducive to the welfare of the house." Kāśyapa, another authority, adds Champaka, Udumbara and Pārijätaka to the above list and says, that they should be planted in devalayé tat hodyané grhesūpivanesu cha''? 3. The Agni Purāna prescribes that "a Plakșa tree planted and grown on the north of a building brings good luck to its master, whereas a Vata tree on its east, an Udumbara on its south and an Aswattha on its west are possessed of similar virtues. The garden should be laid on the lefthand side of a dwelling house."3 To promote the hygienic effects of different trees and shrubs planted around the dwelling of a man the Agnipurāņa further enjoins that “Plakşas should be planted to the north of a dwelling house, the Vatas on the east, mangoes on the south, Aswattha on the west. Thorny shrubs should be so planted as to edge the southern boundary of the ground of a house. The flower garden should be laid out adjoining a dwelling house, and blooming plants or sesame should be cultivated therein." "Tanks should be excavated in the gardens, and arms of rivers should be made to run in the same. Trees such as Arista, Asoka. Kadali, Punnaga, Širisa, | Brhatsamhita. Chap. 52. Vāstuvidya, Vol. ii, pp. 643-705. 2 Chap. 54, Vokshayurveda, Vol. II, p. 743 (Sanskrit original). 3 Chap. 246, English translation, pp. 889-893.

·8 UPAVANA VINODA Jambu, Vakula and Dāļima or any other (useful) trees should be carefully planted in a garden." The Matsyapurāna has a similar but a more elaborate prescription, thus : "A banyan tree to the east of a house is auspicious, and all desires are fulfilled; a fig tree to the south, a pipal tree on the west and a plakṣa to the north of it brings fortune to the owner. If kantaki' (thorny) trees, milky trees, Asana trees and the straight trees be planted in the house in the above mentioned direction respectively, then it means misery to the lady of the house and her children. If one does not cut down such a growth he should plant auspicious trees near them. A house with the following trees in its vicinity is very auspicious, viz., Punnāga, Asoka, Vakula, Sami, Tilaka, Champaka, Dādima, Pippali, Drākshā and a kusumamandapa (bower). The following trees bring prosperity and increase riches, viz., Jambi'ra, Pūga, Mallika, Nārikela, Kadali and Pätali?" 20-24. The Brahmavaivartta Purāna is more exhaustive in this respect. Thus it says "that the cocoanut tree near the dwelling house confers wealth on the family, and if on the east, or north-east of an encampment, the tree is the donor of sons; the mango tree, the best of the trees, is auspicious at every place, and if situated in the east gives wealth to man. The Bilva, the Panasa, the Jambi'ra and the Vadari trees are, in all situations, conducive to prosperity, but, if in the east they give sons and, on the south, confer wealth on the owner. The Jambuka, Dādima, Kadali, and Amrātaka grown in all situations enrich the house-holder, but if grown in the east they bring friends (bandhu), and if in the south, intimate associates (mitra). They are always conductive to good, wealth and plenty of children. Betelnut, if planted in the south or in the west, leads to pleasure, and if in the north-east, comfort ; wherever planted they bring prosperity. Champakas too, wherever planted, bring in their train purity and welfare. Alābu, Kuşmānda, Māyāmba, Sukāsaka, Kharjjura, Karkati if planted in an encampment the result is great good. Vāstuka, Karabilva, Vārtāku, Valliphala, all these wherever planted yield beneficient results." Then it gives the names of trees the planting of which should by all means be avoided. “Wild trees should not be planted either in encapments or in cities. Vata should not be planted in an encampment because it leads to danger from thieves, but it is good for cities because its very look confers virtue (on the lookers). The planting of Tintidi trees should be avoided with all care ; the very remembrance of it is perilous to wealth and dangerous to the life of the citizens ; they are to be totally prohibited in camp 1 Chap. 282, English translation, pp. 1037-1038. 2 Chap. 255, S. B. H. 17, ii, p. 298.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 9 and partly in cities; they are, however, not to be prohibited in villages and spacious towns. The wise persons should avoid by all means the air coming from them. Kharjjura and Uhu trees are forbidden in camps, but certainly not in villages and spacious towns. Trees like Champaka and rice plants are equally beneficient in villages, cities and in camps. Sugarcane, Asoka, Sirisa, Kadamba are always productive of good. So also are Kacvi'. Haridrā, Ārdraka and Haritaki, both in villages and in towns. The air coming from the Amalaki tree is not always beneficient".1 Sukrāchāryya in his Sukrani'ti is more practical on the subject. His general instruction on the point is : "one should lay out a fair garden to the left of the dwelling house (IV. iv, 104). He should plant those trees which bear good fruits (phalinah) very near the village (IV. iv, 103)." Then he gives a long list of such phalinah trees in IV. iv, 95–102. His other general instructions are to plant thorny trees (kanțakinah) in forests (113-114), and expansive trees, shrubs and creepers in villages if domestic, and in forests, if wild"? (123-124). In this, as well as in the sections that follow, we find that in the treatment of plants from every aspect utility is distinctly kept in view. III. SELECTION OF SOILS A more elaborate attention is paid to the topic of classification of soils with characteristic flora in Charakaand Susruta 4. Charaka : divides land into three classes, namely, Jāngala, Anupa and Sadhārana according to the nature of the soil (edaphic conditions) and climate (climatic conditons). Thus : 1. Jangala Region (literally dry places-plants xerophytes)--"The region called Jängala is full of unobstructed open spaces, where a steady and dry wind blows, pervaded with expansive mirages, rivers and rivulets scarce, abounding in (artificial) wells (i.e. scarcity of water), also abounding in dry and rough sands and big sandy particles (kankurs). 6 & 7. Susruta describes this region as "the country which presents a flat surface, and whose dull monotony is enlivened here and there by scanty growths of thorny shrubs, and tops of a few isolated hills and knolls, and in which the waters from springs and wells, accumulated during the rains, become nearly 1 Chap. 102, Srikrishna Janma khanda. 2 S. B. H. 13, pp. 165-166. 3 Kalpasthāna I, Madanaphala Kalpa, 6, 7-9; Eng. translation, Fasc. LXI, Lesson I, pp. 1917-1918. 4 Sūtrasthāna, Chap. 35, 34-42. Eng. translation by K. L. Vishagratna, Vol. II, pp. 325-326 (Calcutta, 1911). 2 ·10 UPAVANA VINODA drained and strong gales of warm wind blow (during the greater part of the year)" 35. Charaka gives, by way of illustration, the following list of plants characteristic of this region: Khadira, Asana, Aswakarna, Dhava, Tinişa, Sallaki, Sala, Somavalka, Vadari, Tinduka, Aswattha, Vata and Amalakî, the predominant types being Śami, Arjuna, and Šimšapā.” 6 & 7. 2. Anūpa Region (literally marshy, or swampy and watery--plants littoral, or inland) —“Mostly abounding in rivers and bordered by seas, swept by cold wind, i. e., charged with abundant moisture. The country is interspersed with rivers, banks of which are decked with-Vanjula and Vänira. Mountains are absent from this region. The region is thickly over-grown with forests bowers, and trees in flowers encircled by verdant trees and tender creepers (inland). The land is covered with dense forests of Hintāla, Tamāla, Nārikela and Kadali." 8. Susruta describes this region as the country "that contains a large number of pools, and is wooded and undulated with chains of lofty hills traversing its area, and which is impassable owing to its network of rivers and sheets of accumulated rain-water rippling before the currents of the gentle humid air." 34. Varāhamihira mentions the following trees as growing in this region : Jambu, Vetasa, Vānira, Kadamba, Udumbara, Arjuna, Vijapūraka, Drākṣā, Lakooca, Dādima, Vanjula, Naktamāla, Tilaka, Panasa, Timira and Amrätaka --these 16 kinds of trees are the predominant species of this region." 1 Amarkoşa mentions the following plants as growing exclusively in water : Saugandhika, Kalhāra, Hallaka, Rakta-Sandhyaka, Utpala, Kubalaya, Indivara, Kumuda, Padma, Kamala, Pundarika, Sitāmbhoja, Kokanada, Raktotpala, Våriparri, Muzākarņi, Jalanili, and Saivāla." 3. Sãdhārana Region (literally the ordinary--plants mesophytes)- Charaka says that "the region which is endued with creepers, and plants and trees of both the classes, i.e., the Vanaspatis and Vānaspatyas, is called Sadhārana." 9. According to Suśruta "a country which exhibited features common to both the aforesaid classes is called Sadhārana or the Ordinary" 36. As to the amount of rain-fall in these regions Kautilya in his Arthaśāstra mentions that 16 droņas of rain-fall in the country of Jāngala (dry places), half as much more in Anūpa (moist) countries ; as to the countries which are fit for agriculture (desavāpanam)-137 droņas in the country of Aśmakas (Mahārāștra); 23 in Avanti ; an immense quantity in Aparāntānam 1 Bshatsamhita, Chap. 54, 10-11, Vol. II, p. 745 (Text). 2 Patala Varga 50-56 ; cf Colebrook's edition (1807), BK. I, Chap. 2, Sec. 3, 36-42.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 11 (Konkana), and the foot of the Himalayas. The author finally directs that "Lands that are beaten by foam (phenäghātah, i.e., banks of rivers, etc.) are suitable for growing valli'phala (pumpkin, gourd and the like); lands that are frequently overflown by water (parivahanta) for long pepper, grapes (mſdvika) and sugarcane ; the vicinity of wells for vegetables and roots, low grounds (hariniparyantah--moist bed of lakes) for green crops; and marginal furrows between any two rows of crops are suitable for the plantation of fragrant plants, medicinal herbs, cascus roots (usināra), hira(?) beraka (?) and pindāluka (lac) and the like". Our survey in this section distinctly shows that classification of soil was based on two grounds--medicinal and economic. The medical authorities, like Charaka and Suśruta, had in view the efficacy of vegetable drugs which depends on the nature of soil in which they grow. And politicians like Chănakya cared for the productivity of different types of soil, an attention to which is necessary on the part of a good Government to prevent famine. 1 IV. CLASSIFICATION OF PLANTS, AND MEANS OF PROPAGATION? A. CLASSIFICATION A broad classification of plants, probably based on habits, into trees, shrubs, herbs and creepers, is to be found as early as in the texts of the Rgveda (X. 97. 15). Charaka classifies plants into 4 orders, namely, Vanaspatis, Vānaspatyas (Vļkşas of Suśruta), Oşadhis and Virudhs. Vanaspatis are trees that bear fruits without flowers ; Vānaspatyas are trees that bear first flowers and then fruits ; Oşadhis are those herbs that wither after fructification, and Virudhs are herbs with spreading stems, e.g. creepers and gulmas / carjaarfe: ). Chakrapāņi in his commentary on Charaka notes that Virudhs comprise two classes (1) Latās-creepers, and (2) Gulmas-herbs with succulent or cactaceous stems and shrubs, The Oshadhis are subdivided into (1) annuals or perennials, bearing fruits, and (2) plants that wither away after maluring and without fructification, like the Durvā (grasses). The commentator Dalvana gives us some details : The Plakṣa and the Udumbara are given as instances of Vanaspatis; the mango, the Jambu, etc., of Výkşas. The Virudhs are of two classes (1) creepers with stems spreading on the ground (wantah: ), and (2) herbs with succulent stems (ferral or from: Hera fafafger: ). The Oşadhis are divided into two classes : (1) those that wither away after fructification, e.g., wheat, barley, linseed, pulses, etc., (qraferet oftenres:), I Chap. XXIV, 116-117, (Shyama Sastri Ed. (1915), pp. 143-145). 2 See Vanaspati, Sec. VII, for elaborate dealing of the subject, pp. 79-127, 3 Süfraşthāna, I. 36, 37; (cf. Sušrutz-Sūtrasthāna, I. 23), ·12 UPAVANA VINODA 1 and (2) those that wither after maturity and bear neither flowers nor fruits e.g., mushrooms. 1 Manu's division of plants is more systematic than the above. According to him: (1) Those that bear abundant flowers and fruits and wither after fructification are called Oşadhis, e. g. rice and wheat. (2) Those that bear fruits without evident flowers are called Vanaspatis e. g. Vata, Plakșa, etc. (3) Both those which produce flowers only and those which produce fruits only may be clased as Vrkșa. (4) Bushy herbs of various types may be classed as Guccha, e. g. Mallikā (Jasminum), and the like. (5) Succulent shrubs of various types are known as Gulmas. (6) Grasses of different kinds are called Trnas. (7) Creepers with stems spreading on the ground (procumbent and document) are called Pratānas. (8) Lastly, there are those which twine round or climb a tree or a support, called Vallis. Amara's classification is full of details showing a further advance in knowledge : (1) The trees (the flowering VỊkşas and the flowerless Vanaspatis) are fruit-bearing and possess woody stem (#18675 ), trunks (#95-4#Top: ERAT71127 iafaat:); (2) Arboraceous plants and shrubs ( 29:, Fenraifaci:) bearing flowers as well as fruits. (3) The Latās are flowering plants with herbaceous stems, some of them creeping on the ground (yarpaat ), others succulent ( fait ), others twining or voluble ( ur' wara-cf. Suśruta-quarta yfem ). (4) The Oşadhis (in the narrower sense) are herbaceous plants bearing fruits with or without flowers, and dying or withering away after fructification. Kandaśāka (tubers, rhizomes, corms) are included in this; e.g., Palandu (the onion Tarn Hem #: ), the Lasuna (garlic, HET :); etc. But the chief instances are from the grass family (wa' arfe fenti haqortala i auunta parti:, etc.). (5) The Trnas, grasses, of which the characteristic is the formation of gulmas (culms of grasses with annular knots from which leaves spring -स्तम्बो गुरु तणादीनामकागउद्रुमगुच्छयो:), The bamboo is considered as a sort of giant grass ( @mas:). The reeds are also placed among the grass ( PENGELUH Terancangan na narrat: ). | Positive Science, Dr. Seal, p. 170. 2 Many Samhitā, l. 46-48, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 13 (6) The Palmaceae (including the cocoanut, date, areca, and other palms) are classed as tree grasses, probably because, like the grasses they are endogens characterised by spikes and parallel veins (zoa ). (7). The Jalanili (or Plava) includes all floating species which give the water a green or blue colour, and finally, (8) the Saivāla includes the mosses and the algae?. B. METHODS OF PROPAGATION Various methods of propagation, such as, by seeds (vijaruha), by roots (mūlaja), by cuttings (skandhaja), by graftings (en Tuutar ), by apical portions (agravi'ja), by leaves (parnayoni), and by saunarudhaja (?) are mentioned in ancient treatises. Propagation by seeds is a very common method. The Rgveda and the Atharvaveda mention it in various places. Manu (1, 46, 48) mentions plants that grow from seeds, and from planted cuttings. The Arthaśāstra (Chap. 24, p. 141) mentions propagation by bulbous roots and underground stems (kandavijam), and by cuttings (skandhavijam). The Brhatsamhita (Chap. 54) directs that Kānthal, Asoka, Kadali, Jambu, Lakuca, Dādima, Drākṣā, Pālibata, Vijapura and Atimuktaka-all these are to be propagated by means of cuttings ( #fitor: )-(4 & 5). Maskarin Gosāla says, "Sugarcane, bamboo, reeds, etc., propagate from joints." Better than cuttings is the process of grafting as recommended by the author of the Brhatsamhitā. There are two methods: one consisting in inserting the cutting from one plant into the root of another severed from its trunk. And the second method consists in inserting the cutting of one tree into the stem of another--the cutting is called the scion, and the parent plant is called the stock (suarena itoatar: at a: ). 5.. As an instance of the method, called agravija, i.e. plants whose apices are only planted as a means of propagation, Betel is mentioned. Bryophyllum calycinum and Begonias are given as instances of the method where leaves (parnayoni) serve as a means of multiplication. Buddhaghosa in his commentory on Digha Nikāya (1, p. 3) gives us the following illustrations of the methods of propagation : Mulabijam (root-seeds) --Haliddim (turmeric), Singiveram (zinziber), Vacam, Ativişam, Kațukorohini, Usiram, etc. Khanda-bijam (cuttings) - Assattho, Kacchako, Nigrodha, Pilakkho, Udumbaro, Kapitthano, etc. Phalu-bijam (joints )--as in Reeds, Sugarcane. Agga-bijam ( buddings )-the plant Samirana (?). Ajjukam, Hiriveram, etc. 1 Quoted from Seal's Positive science (1915), pp. 175-173.

·14 UPAVANA VINODA Bija-bijam (seeds) ----Pubbannam (7 dhānyas-paddy), Apparannam (Pulses, Cucurbita, etc.)". V. SOWING OF SEEDS As for the sowing of seeds Kautilya's Arthaśāstra has the following prescription :- "The seeds of grains are to be exposed to mist and heat (tushārapā. yanamuşnam ca ) for seven nights; the seeds of Kosi ( such as mudga māsha, etc. ) are treated similarly for three nights; the seeds of sugarcane and the like (kāndabijānam) are plastered at the cut end with the mixture of honey, clarified butter, the fat of hogs, and cowdung; the seeds of bulbous roots (kanda) with honey and clarified butter ; cotton seeds (asthibija) with cowdung; and water pits at the root of trees are to be burnt and manured with bones and dung of cows on proper occasions, "To ensure inflorescence, etc., ( punya ) Varāhamihira directs that the seeds before being sown should be treated as follows :-The seeds should be taken up in the palm greased with ghee and thrown into milk; on the day following the seeds should be taken out of the milk with greased fingers and the mass separated into single seeds. This process is to be repeated on 10 successive days. Then the seeds are to be carefully rubbed with cowdung, and afterwards steamed in a vessel containing the flesh of hogs or deer. Then the seeds are to be sown with the flesh, with the fat of the hogs added in a soil previously prepared by being sown with sesame and dug up or trodden down, and then to be sprinkled daily with water mixed with kşi'ra": "To ensure the growth of Ballaris (i.e, sprouting and the growth of luxuriant stems and foliage )", Varāhamihira further directs, "the seeds should be properly soaked in an infusion of powdered paddy, mäsha (bean), sesame, and barley mixed with decomposing flesh, and then steamed with haridrā (turmeric). This process will succeed even with the Tintiņi (Tamarind). For the Kapittha the seeds should be soaked for about 2 minutes (literally such length of times as it would take one to make a hundred rhythmic claps with the palms, arra:), in a decoction of 8 roots :-Āşphota, Amalaki, Dhaba, Väsika, Vetula, Sūryyavalli, Śyāmā, and Atimuktaka boiled in milk. The seeds then should be dried in the sun. This process should be repeated for 30 1 The Sumangaa-Vilasini, P. T. S. I, p. 81. D, I. l. ll. Cf. Hemchandra-Kurantyädya agrabijā mulajastütpaladayah, Parvayônaya ikshvadyah skandhajah sallakimukhah. Salyadayô bijaruhaḥ sammūrcchajāstrņādayah. Syurvanasptikāyasya şadété mulajātayah. 2 Chap. 24, 117. 3 CF. Atharva Veda (II. 8. 3.) 4 Chap. Liv, 19.26. Eng. Trans. from Seal's Positive Science, p. 145.

·ŚCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA i 5 days. A circular hole should be dug in the ground, a cubit in diameter and 2 cubits deep, and this should be filled with the milky decoction. When the hole dries up it should be burnt with fire and then pasted over with ashes, mixed with ghee and honey. Three inches of soil should now be thrown in, then the powder of bean, sesame and barley, then again three inches of soil. Finally washing of fish should be sprinkled and the mud should be beaten and reduced to a thick consistency, then the seed previously prepared should be placed in the hole under three inches of soil and fish washings (with fish) poured. This will lead to luxuriant ramification and foliage which will excite wonder". And the sprouts of seeds, when grown are to be manured with a fresh haul of minute fishes and irrigated with the milk of Snuhi'"1 VI. THE PROCESS OF PLANTATION The process of plantation receives scientific attention probably for the first time in the Arthaśāstra (Chap. 24, 115) which directs that the Superintendent of Agriculture should possess the knowledge of the science of agriculture dealing with the plantation of bushes and trees (kțshitantragulmavíkshāyurvedajñah), or be assisted by those who are trained in such sciences. The Forest Officer and the Superintendents of parks and gardens, according to Sukrāchāryya, are to know "the causes of growth and development of flowers and fruits, the methods of planting and curing the trees by administering proper soil and water at the suitable time, etc."? Brhatsam hitā is more elaborate on the subject of plantation. It enjoins the following preliminaries : “One should plant the tree after oneself being pure and after worshipping the tree with a bath and anointment, and the result will be that the tree will be graced with luxuriant growth of leaves”. "Uttarā, Rohiņi. Anuradhā, Chitrā, Mrigasirā, Revati, Mūlā, Višākhā, Tişya, Śravanā. Aśvini, and the Hastă, are the stars under the influence of which a tree when planted will flourish"3 In the Agnipurāņa there are verses of similar import. "One should take or plant the trees after worshipping the moon and Brahmin, and make sure to propitiate the five stars-Vāyavya, Hastā, Prājesa, Vaisnava, and Mala" "One should perform the work (of plantation) after worshipping Varuna, Vishnu, and Parijanya, the rain god". | Arthaśāstra (Eng Ed.), Chap. 24, 117, p. 145. 2 S. B. H. Sukra. II, 317-319. 3 Chap. 54, 8 & 31, Vol. II, pp. 745. 4 Chap. 281, 6 & 34, Bib. Ind., Vol. II (1876) pp 42-43.

·16 UPAVANA VINODA Next comes the question--whether all parts or different parts of a plant are to be planted in different seasons of the year ? Varāhamihira answers : "In the months of Māgha and Falgoon (fafat) are to be planted the trees whose branches and leaves are not developed (rauen), in the months of Agrahāyaṇa and Pous (HRT) the plants with just developed branches ( Frauera), in the months of Śrāvana and Bhadra (autor) plants with well developed branches ( **77)" 6. Kāśyapa, another authority, is more clear on the above directions. He says: “Plant in śiśira those trees that are with undeveloped branches, and in Hemanta those with developed branches according to prescribed rules (fautta:), and those that are provided with well developed branches (artiair:) during the rains." Varāhamihira then directs that "Grafts should be smeared with cowdung. For transplanting (aegater qafene) the plants should be smeared from root to the top ( where achat ) with ghee (clarified butter), sesame oil, the honey of the kshudra variety of the bee of the Ushira (Andropogon luniyer, or A. Citrarum), the Vidanga, milk and cowdung”-evidently to stop loss of water by evaporation. 7. His final direction in this connection is : "It is best to plant trees at intervals of 20 cubits, next at 16, and 12 cubits' interval is the minimum that can be prescribed." 12. The Agnipurāṇa has also a similar prescription : "It is best to plant trees at intervals of 20 cubits, an interval of 16 cubits is next, and worst is the interval of 12 cubits. Closely planted trees become fruitless (barren). Sukrāchāryya, too, prescribes that the good trees are to be planted at a distance of 20 cubits from one another, the middling at a distance of 15 cubits, and the ordinary ones at a distance of 10 cubits, and the youngest at a distance of 5 cubits." 2 And why this minimum limit? Varāhamihira answers it in sloka 13: "The roots thereby becoming mingled together, will interfere with each other's function, and will become ill at work, and fruits will not be produced." ( farver og Fearifan difşar:). VIII. THE RULES FOR WATERING OF PLANTS Watering of plants after transplantation is referred to both tn the Brhatsamhita and the Agnipurāņa" which have the following prescription : 1 Chap 281, 8 8 9. 2 Sukraniti, IV. iv, 91-93. S.B.H. XIII, p. 165. 3 Chap. 54, sl. 9. 4 Chap. 281, sl. 7.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 17 "After the trees are planted one should water them in the morning and evening in summer, at the end of the day in winter, and during the rainy season only when the earth is dried". Śukrächāryya' also gives the following directions: “The trees are to be watered in the morning and evening in summer, every alternate day in winter, in the fifth part of the day (i.e. afternoon) in spring, and never in the rainy season." IX. CONSTRUCTION OF A GARDEN HOUSE The construction of a garden and its dedication to public use is mentioned as early as in the Vedic period (R. V, III. 8. 11.). We find Sankhāyana in his Grhyasūtra describing a Vedic ceremony-"The consecration of a garden" (V.3, 2, et sqq). According to the Sukraniti (IV. iv, 104) a fair garden should always be laid out to the left of the dwelling house. But Vātsyāyana's Kāmasutra has very nicely and elaborately dealt with this topic. After giving details of the construction of a house, he says that "attached to it there must be a víkşavāţika (or puşpavāţikā), or a garden with wide grounds, if possible, where flowering plants and fruit trees can grow as well as kitchen vegetables (019 WHATEATER aifeftafeha foard rearran, 3, p. 114). In the middle of the ground should be excavated either a well, or a tank, or a lake ( # ung atat affumi ar guãq) This garden is to be looked after by the mistress of the house. It is the duty of a good housewife, says Vätsyāyana, to procure the seeds of the common Indian kitchen vegetables and medicinal herbs and plant them each in its season (puffuafcenfa4-28. p. 241). On neat and clear spots in the garden where the ground has been well dressed, the lady of the house plants beds of greens and vegetables and also clumps of the tall sugarcane, patches of stunted shrubs of the mustard and similar herbs, and the thickets of the dark Tamala ( fica etc. 6, p. 236). The flower garden equally receives her care; she has to see that it is laid out with beds of plants that yield an abundance of flowers,—those that regale the nose with their sweet perfume, like Mallikā. Jāti, or the Nava Mallikā, as well as those that delight the eyes, like the Japā with its crimson glory, or the Kuranțaka with its unfading yellow splendour; besides these there should be in this garden rows of shrubs yielding fragrant leaves and roots like Vallaka and Uśira ( 96 THT etc. 7, p. 236). In the garden there are arbors and sometimes vinegroves ( quatent et ROI) where are built sthandilas or raised platforms with pleasant and comfortable seats for rest or recreation (1991fzatot a orgelfa miti #ram). flowers should be spread on these seats in these sweet sylvan retreats and a 1 Chap. IV. Sec iv, 105-106. S.B.H. Xlll. p. 165. 2 S. B. E. 29, pp. 135-136. 3 ·18 UPAVANA VINODA swing be hung at a spot well guarded from the sun by its leafy arbor ( ameituf ustetan etc-4. p. 116). An abundance of various flowers should also be artfully arranged here and there, over the residential house which must be kept scrupulously clean, the floors should be beautifully smooth and polished, so as to soothe the eyes." 1 The Matsyapurāņa ( Chap. 256, 3-10, pp. 299 ) also enjoins that "some space should be left all round the house. The front of a building should not be covered with trees, rather the back of the house should be so covered with them." Apart from the pleasure-gardens adjoining a dwelling-house, the parks and public gardens used to be regarded as important features of social life in Ancient India. "They were important enough to have given rise to special classes of skilled artisans who were given patronage and protection by the State (śukra. II. 83—who construct parks, artificial forests and pleasure gardens).3 The parks were meant for health, recreation, enjoyment, etc., and constituted the spending department of the Government pure and simple (Cf. Kāmandaki XIV, 27-42). The gardens and parks were in charge of Superintendent (Ārāmādhipati, 11. 240). He was "to know the causes of the growth (11. 317-19) and development of flowers and fruits, the method of planting and curing trees by the administration of proper soil and water at the suitable time, and the various uses of plants as medicinal drugs. He was assisted by gardeners whose business was to collect flowers and fruits after having duly nourished the plants with care (śukra, II. 345-346). The knowledge of grafting was one of the qualifications of the gardener, and it came to be regarded as one of the 64 kalās or arts (IV. iii, 144). X. AS A MEANS OF ASCERTAINING THE PRESENCE OF WATER IN A DREARY REGION An elaborate chapter in the Brhatsaṁhitā' has been devoted to this topic :- 1. "Forthwith I will explain the meritorious and reputable art how to explore springs to obtain water. Just as there are veins and arteries in the human system (carrying blood) up and down, so there are passages (fax: ) within the bowels of the earth at different depths carrying water." Social life in Ancient India-Chakladar, pp. 151-155 (1929) ; & also Kāmasūtra-Mahesh Chandra Pal, Cal. 1313 B.S. 2 Chap. 256, 3-10. S. B. H. XVI, p. 299. 3 S. B. H. XVI, p. 139. 4 Chap. 53, Bphatsarhită, Vol. II, pp. 706-742. Some of the verses were translated by the author for the Book-Vanaspati, pp. 135-139; the rest are taken from Verspreide Geschriften, Vol. II, pp. 27-37-by Prof. H. Kern. 1913. 1 ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 19 ) 2. “Although all the water falling from heaven has the same colour and taste, yet it becomes different in taste, and of various colours, owing to the differences of soil (cf. Susruta, i, 1.9. sqq. p. 116). Hence an examination of it may be based on its analogy with the soil." 3. "Indra, Agni, Yama, Nisſti, Varuna, Vāyu, Soma, and Siva are to be considered the rulers of the quarters, east, south-east, and so on in succession." 4. "Eight veins are denominated after the ruler of the region ; a ninth in the centre is called the great vein. There are hundreds of other veins that issue from different quarters and are known by their own names." 5. “The veins running above the infernal regions and those that are found in the four cardinal points, are good; those issuing from the intermediate ints are evil. I now proceed to describe the distinctive features of the veins." 6. "If one finds a Vetasa plant in a waterless tract, one is sure to find water by digging the ground at a distance of 3 cubits to the west of it half a puruşa below the earth.” (One puruşa is equal to 120 angulas, i. e., about 7 ft.) 7. The (further) signs are : at a depth of half a purusa a pale yellow frog, then yellow clay, and a stone protuding from it.-beneath there is water." 8. "If you find a Jambu tree in such a land, dig a hole two puruṣas deep, 3 cubits to the north of it, and you will find water running in a vein eastward." 9. "If there be ant-hills close by to the east of the said Jambu tree, you will surely find sweet water in a pit dug 2 puruşas deep, 3 cubits to the south of it. 10. "(The signs are) : a fish at a depth of half a puruşa, and a pigeoncoloured pebble. There also will be dark clay and much water for a long time. 11. "If an Udumbara tree is seen, you are sure to find sweet water flowing in a vein, in a pit dug 21 puru şas deep, 3 cubits to the west of it." 12. "If an ant-hill is found to the north of an Arjuna tree, water will be found there 3) puruşas under the earth, at a distance of 3 cubits to the west of that tree." 13. "(The indications are): a great fair-hued lizard at the depth of half a puruja; gray clay one puruja underground; further, black, yellow, white clay blended with sand; at last water, one may predict, in immense quantity at a depth of 27 puruṣas.” 14. "If Nirgundi trea is found with an ant-hill, one will find tasteful water in a pit 2 puruzas deep, 3 cubits towards the south." 15. “A rohita fish at half a puruin, then red brown clay, further pale 11 2 ·20 UPAVANA VINODA yellow clay, then sand mixed with gravel (are the indications) ; beneath this is water". 16. "If an anthill appears to the east of a Jujubé tree, one may announce that there is water on the west side at 3 puruşas. A fair house-lizard (being found) at half a puruşa (is a further indication)." 17. "If a Vadari and a Palāśa tree are found together, you will find good water, 3 puruşas under the earth, 3 cubits towards the west of the former.". 18. "When a Vilva and an Udumbara tree are found growing together, you will get water 3) purusas under the surface of the earth at a distance of 3 cubits from the trees" 19-20. “If an anthill is seen near the oppositifolious fig tree, there is a water vein running to the west at a depth of 34 puruşas. (The signs are) : whitish clay, and a milk-coloured stone. At 14 purusa will be found a mouse of a colour like the water-lily". 21-22. "Where in a waterless region a Kampilla tree is seen, a southern vein runs at the distance of 3 cubits to the west. First appears (as an indication) clay of a colour like blue-lotus and like pigeon, at one cubit is a fish with the smell of a he-goat-below there is a little brackish water." 23. "Two cubits more to the northwest of a Bignonia is a water vein bearing the name of Kumudā and flowing at 3 puruşas". 24. "If an anthill rises near a Bibhitaka tree, on the south side a vein is to be seen on the east at 19 puruşa." 25-26. "In case an anthill is found west of the same tree, there will be a vein in the north, a cubit therefrom and at 4t puruşas. The indications are:) a white scorpion, and a suffron-hued stone, at one puruşa. In the westerly direction also (there will be) a vein which will dry up after 3 years." 27. "Where to the north-east of a Kovidāra tree is found a white anthill with Darva (grass) over it, water will be found between them 51 puruşas under the ground." 28. "As signs are to be mentioned : a snake of the colour of lotus calyx at one puruşa, red earth, and a coryndon stone." 29-30. "If an Echites is surrounded by anthill, it may be predicted that to the north of it is water at 5 purusas; the signs being a yellowish green frog at half a purusa, earth like yellow orpiment and a stone of the colour of a dark cloud-under it is a northern vein yielding good water." 31. "If a frog is detected living beneath a tree one will surely get water 43 purusas under the ground towards the north of that tree." 32. "A frog being seen under any tree shows that water is to be found at a cubit's distance at 4$ purusas. At one purușa will be discovered an ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 21 ichneumon, then dark clay, further on yellow, at last white clay, and a stone of the colour of a frog." 33-34. "In case a snake's abode appears standing south of a Karanja tree, there is a vein in the south at 2 cubits, at 31 purusas' depth. At half a puruşa is a tortoise, and there will then be discovered, first an eastern vein, further on a northern vein with sweet water, beneath lies a yellowish green stone; then again water." 35-36. "If an anthill inhabited by a serpent is found to the north of a Madhuka tree, you will get water at a distance of 5 cubits from the tree, 75 puruşas under the ground. (The signs are) :--first a big snake at one puruşa, then deep purple earth, and a stone of the colour of dolichos. Beneath is an eastern vein supplying water which is always foaming." 37. "Where a smooth anthill combined with sacrificial and bent grass stands south of a Tilaka tree, an eastern vein will be discovered in a westerly direction at 5 puruşas" 38-39. "In case an abode of snakes is stationed west of a Nauclea, there is water 3 cubits from it at 51 puruşas. It is a northern vein that flows there having a smell like iron, and inexhaustible. (As signs will be found): a gold-tinged frog at one puruşa, and then yellow clay." 40. "If you find a palmyra tree, or a cocoanut tree, with anthills, you will have a vein of good water flowing at a distance of 6 cubits to the west of either of the trees 4 puruşas under the ground." 41-42. "On perceiving an abode of snakes on the west side of woodapple trees one may predict that water will be discovered at 7 cubits' distance by digging 5 puruşas deep. (The signs are :) a spotted snake at one puruşa, black clay and a protruding stone, and white clay. Underneath runs a vein from the west, then another from the north." 43-44. "Should a Jujube tree or a snake's abode appear to the left (i. e. northwards) of an Aşmāntaka tree water will be found 6 cubits distant, in a northernly direction at 3puruşas; (the indications being) a tortoise at one puruşa, a grey stone, clay mingled with sand. The first vein issues from the southern quarter; then another from the north." 45-46. "Should an anthill rise on the left side (i. e. northwards) of a yellow sandal tree there will be water 3 cubits to the east from thence at 58 purujas. (The indications are:) a black snake at one puruşa, yellow clay and a emerald-like stone; then black earth. First there will be found a vein coming from the west, afterwards another from the south." 47. "Where in a waterless region, the characteristics of an aquatic vegetation, or graceful Andropogan and bent grass, are conspicuous, there is water at one puruşa." 48. "Bhārgi, Tribrta, Danti, Sakarapādi, Takşmana, and Navamallikā 19 ·22 UPAVANA VINODA denote water to be near, 2 cubits from thence, to the south at 3 puruşas." 49. "There is water by the trees that are sappy, have long branches, or very dwarfish, or very spreading. And there will be no water near the trees that are sickly, have unhealthy leaves, and vapid." 50-51. "Water will be found 4 puruşas below the ground at a distance of 3 cubits to the north of the following trees surrounded by anthills : Tilaka, Āmrātaka, Varunaka, Bhallātaka, Vilva, Tinduka, Ankola, Pindāra, Sirisa, Arjuna, Paruşaka, Vanjula and Atibalā." 52. "Where a plot is grown with grass in the midst of a grassless plain, or where a grassless spot is conspicuous in the midst of a soil abounding with grass, a water-vein is indicated; or one may predict that a treasure will be discovered at the spot." 53. "It a thorny tree (e. g. Khadira) is found in the midst of thornless ones (like Palāśa)or a thornless tree is found in the midst of thorny ones, water will be found 3 puruşas under the ground at a distance of 3 cubits to the west of such a tree." 54. "Where the soil, being struck by the feet sounds deep there is water at 34 purujas; the vein issues from the north." 55. "If one of the branches of a tree is bent or faded, you are sure to find water beneath the branch after digging 3 puruṣas." 56. “A tree that shows unnatural symptoms in its fruits and blossoms, points to a vein, 3 cubits to the east, at 4 puruşas ; under the surface (will appear) a stone and yellow earth.” 57. “If a Kanțakārika plant is found without thorns and with white flowers, water will surely be found under it at a depth of 34 puru şas. 58. "Where in a waterless country a betelnut tree shows two tops, it may be asserted for certain that on the west side there will be water at 3 purusas. 59. "In case you see a white blossoming Pterospermum or Butea there will be water 2 cubits to the south at 3 puruşas." 60. "Where the ground steams, or smckes, there is water at 2 purusas, and it may be stated that the vein will yield an abundant supply of water." 61. "Where on a single spot of a field, the sprouting corn perishes, or looks thin and exceedingly pale, there is a great vein at 2 puruşas." 62. "Now am I to set forth how a vein is discovered in a desert country, where the water-veins run below the earth's surface in the guise of camel's neck (i. e. syphon)." 63-64. “If an anthill is seen northeast of a Pilu tree, there will be water to the west ; you may hold it for certain that the vein flowing in the north is at the depth of 5 puruşas. The first indication is a frog, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 23 then red-brown clay, after that yellowish-green clay; at one puruşa lies a stone ;--there certainly is water underneath." 65-66. "Should the anthill stand on the eastern side of the Pilu tree then it may be predicted that in a southerly direction there is water at 7 puruşas at a distance of 4 cubits and a half. (The signs are :) at one purusa a snake, half white, half black, one cubit long. A vein from the south there supplies plenty of brackish water.' 67. “From a snake's abode standing to the north of a Karira tree one may infer that there is sweet water south-ward at 10 purusas, the sign being a yellow frog at one puruşa." 68. "If to the west of an Andersonia tree there is an abode of snakes, you will find, at 3 cubits more to the south after digging 12 puruṣas a western vein of brackish water." 69. “An anthill being visible to the east of an Arjuna tree indicates that you will come at a vein at a cubit's distance to the west by digging 14 puruṣas. (An indication is)-a great brown lizard at one puruşa." 70-71. “Or, if there be a snake's abode to the left (i. e. north) of any tree denominated after gold, there is water 2 cubits from thence in the southern direction at 15 puruşas. The water is brackish. (The signs under the surface are ) : an ichneumon (nakula) at half a purusa, and a copper-coloured stone along with red earth. The vein is one issuing from the south." 72-73. "Where a jujube tree and an Andersonia stand conjoined even without an anthill, there is water 3 cubits further to the west at 16 puruṣas. (Below the surface will be discovered)-first water of good taste, produced by a southern vein, then a northern vein ;'at half a purusa a leaden-hued stone, white clay and a scorpion." 74. "Should a jujube tree appear conjointly with a Karira there will be water in the west, 3 cubits off at 18 puruşas. It is a north-eastern vein rich in water." 75. "On the east side of a jujube combined with a Pilu water will be found never drying, but brackish, at 20 puruşas." 76. "Where an Arjuna stands conjointly with a Karira, or with a Bilva, water will be found 2 cubits further off in the west at 25 puruşas.". 77. "Should it happen that bent grass or sacrificial grass on the top of an anthill appear of a pale yellow colour, then sink a well in the middle thereof, for there is water at 21 purusas." 78. "Where bent grass is seen growing on an anthill near a Kadamba tree, there is water 3 cubits further off, to the south at 25 puruşas.” 79-80. "If an Andersonia conjointly with 3 other trees of various kinds is seen in the midst of 3 anthills, there will be water to the north, at an ·24 UPAVANA VINODA interval of 4 cubits 16 digits, and at a depth of 40 puruşas, where a stone will be found, under which the vein runs." 81. "At a distance of 5 cubits in a westerly direction from the spot where a knotty Sami tree is seen having an anthill on its northern side, there will be water at 50 puruşas." 82. "If the middlemost one of the 5 anthills stationed at one place, be white, it indicates a vein at 55 puruşas." 83. "Where a Sami tree has a Butea near it, water is on the west side at 60 puruşas. First (you will discover below the surface) a snake at half a puruşa, afterwards yellow clay mixed with sand." 84. "One cubit eastward of a spot where a white Andersonia is surrounded by an anthill, will be water at 70 puruşas." 85. "Where a white Sami shows a great many thorns there is water in a southerly direction at 75 puruşas, while a snake will come to sight at half a puruja." 86. "The existence of water in a woody tract of land may not be determined on such indications as apply to a desert only. The number of puruşas which has been given in stanza 6, sqq., has to be doubled in the cases of a desert." 87-89. “A roseapple tree and the plants Tribstā, Mūrvā, Sisumāri, Sarivā, śivā, śyāma, and such Virudhas as Vārāhi, Jyotişmati, Garudavegā, Sükarika, Māșaparņi, Vyāghrapadā growing by a snake's abode, denote water to be near the anthill 3 cubits off to the south at 3 puruşas. The latter number applies to a watery country, but for a woody tract, the depth is to be fixed at 5 puruṣas, and for a desert at 7 puruşas, if the indications be the same." 90. "Where same ground, otherwise uniform and devoid of grass, trees, anthills or shrubs, contains a piece of unusual appearance, there is water." 91. "And where the earth is smooth, low, sandy or resounding there is water at 41 or 5 puruşas." 92. "To the south of smooth trees there will be water at 4 puruşas. The same may be said should a tree in the midst of a thick wood show uncommon symptoms." 93. "Where the soil slopes downwards, there is water at 1t purusa in the case of a woody or watery tract of country; where insects are frequent without having their abode in that place, there too is water." 94. "An isolated cold spot in a warm ground denotes cold water; a single warm spot in a cold ground, warm water at 34 purusas; and at 4 cubits' distance if a rainbow, fish or anthill be conspicuous." 95. "If in a row of anthills one is prominent over the rest, there is water ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 25 beneath it. There is water also, where the corn of the field withers or does not come up at all." 96. "A Banyan, Butea and a Fig standing conjoined denote water at 3 puruşas. The same may be said from a Vata and Pipal appearing in close connexion. The vein lies northward." 97. "A well being situated in the south-east of a village or town is likely to occasion constant danger from fire and men." 98. "An well in the south-west causes loss of children, and one in the north-west threatens the wife ; wells in any other direction are productive of good." 99. Thus much have I composed in Ārya couplets, with constant reference to a work, "Exploration of watersprings," by the seer Sāraswata. I will now expound the system of Manu also, in Vștta verses." 100-102. "The region where trees, shrubs and creepers are graceful possessing leaves that are untorn (entire) there are veins of water 3 puruṣas below the ground; or where are Sthalapadma, Gokşura, Uśira, Kula with Gundra, Kāśa, Kuća, Nalika, or Nála (all grasses); or where there are Kharjura, Jambu, Arjuna, Vetasa, or trees, shrubs or herbs with milky juice, or Chattra, Hastikarņa, Nāgakeśara, Padma, Nipa, Naktamāla with Sindhuvāra, or Bibhitaka, Madayantika there will be found water 3 puruşas below, even if it be on the mountain upon another mountain, i. e. on a very high ground.” 103. "Where the soil abounds in reed grass, Kāśa and Kuša, and consists of blue clay mingled with gravel, or where the clay is black or red, there is much delicious water". 104. "Al copper-coloured earth mixed with gravel yields water of an astringent taste ; red-brown earth brackish water ; a pale yellow ground is an indication of salt, and a blue soil of sweet water.”' 105. “Where there are Sāka, Ašvakarņa, Vilvasarija, Śriparni, Arista, Dhaba, ſiſsapā with leaves torn (i. e. unhealthy), and where the trees, shrubs and creepers look ungraceful, water is to be inferred to be off from that locality." 106. "A soil, the colour of which resembles, that of the Sun, fire, ashes, camels or asses, is said to be waterless. If the ground be red and Kari'ra tree exhibits red sprouts and a milky sap, there is water under a stone." 107. "A rock in colour like to Lapis Lazuli, kidney beans, clouds, the eyes of a peacock's tail. or to a nearly ripe fruit of the fig, or to a black bee, or collyrium, or of redddish brown hue, has much water near it." 108. "A rock showing the colour of pigeons, wax, ghee, or of a linen cloth, or of the Soma plant, such a one, also, will soon produce inexhaustible water." 4 ·26 UPAVANA VINODA 11 109. "A rock exhibiting red and variegated speckles, being of a pale yellow colour, or tinged like ashes, camel, ass, or like a bee, Angushika blossom (i. e. bluish red), or like the Sun or fire, is waterless." 110. "Of good promise are those rocks which show the hue of moon-light, crystal, pearl, gold; and those which appear like sapphire, vermilion, antimony. and those which have the colour of the beams of the rising Sun and yellow orpiment. Thus speaketh the sage in the next verse :" 111. "Indeed, these rocks are extremely hard, beneficial and always frequented by Yakşas and Nāgas. Never will drought threaten those kings in whose dominions they are found." 112. "When a stone resists splitting, then kindle a fire with fuel from Butea and Ebony. On being made red hot and sprinkled with milk and water the stone will burst." 113. "Or, boil water with ashes from Mokşaka (Maruvaka); when the stone being heated is seven times sprinkled with this decoction mixed with potash from reed grass, it will burst." 114. “Butter-milk, sour gruel, spirituous liquor, dolichos and jujube fruits mixed together and left to ferment for a week, will, by being used in sprinkling. surely make a stone burst, after it has been heated". 115. "Take leaves and barks of Nimba, stalks of Sesamum, Apåmārga and Tinduka fruits with Guduchi. The potash of all these liquefied with the urine of cows, when poured six times over a glowing stone, the stone will split." 116. "First of all one should compound together these three substances : exudation of Ākanda, ashes of a lamb's horn, and the stools of pigeons and mice. And should besmear therewith the sword (or cutting instruments) and then temper with oil; if a sword is thus prepared it will not break even when one strikes a piece of granite with it." 117. "If one prepares a compound of ashes of plantain tree and whey, keep it for a day and night, and besmears the sword next day therewith ; then the sword becomes so hard that it will not break even when one strikes another sword with it."') 118. "Embankment (of a very big pond) extending in a direction from east to west retains the water much longer than one running from north to south, because the latter is more often exposed to rupture by the agency of billows roused by the wind. Let him, who wishes to make such a pond, stem the conflux of water by means of a strong timber, or make the dams on every side from stones and the like, the soil being rendered hard by the trampling of elephants, horses, etc." 1 "The far-famed Damuscus blades were of Indian steel manufactured in India"Jour. Roy. Asia. Soc. Feb. 16, 1839.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 27 119. "The banks must be shaded by Arjuna, Vata, Amra, Plakşa, Kadamba, Nichula, Jambu, Vetasa, Nipa, Kuruvaka, Tāla, Asoka, Madhaka, and Vakula." 120. "On one side let a food-gate be made, in such a manner, that the passage be built with stones and let a pannel without fissures be fixed in a frame and covered by grit heaped up against it." 121. "(For clearing the water) let a mixture of Añjana, Musta, Ušíra, powder of Rāja Kośātakí, Āmalaka combined with Katakaphala be put into a well 122. "If the water is muddy, sharp, salt, bad of taste, or not pleasant of odour, it will by this mixture become clear, tasteful, very nice of smell, and possessed of other good qualities." 123. "The asterisms which are propitious when commencing the sinking of wells are : Hastā, Maghã, Anuradhā, Puşyā, Dhaniſtņā, Uttaraphalguņi, Uttarāşādā, Uttarabhādrapadā, Rohini and Satabhişā.” 124. "He (for whom a well is made) having made an oblation to Varuna, has, first, to cause a plug of banyan wood or rotung to be put into the soil at the place of the vein, while he honours it with flowers, perfumes and incenses." 125. "I have formerly (Chap. 23), after studying the opinions of Baladeva and others, set forth how rain water is got after full-moon's day of Jyaiştha. The manner how to find spring-water has, secondly, been told by me, Varāha-Mihira, in this chapter, thanks to the sages."? The art of ascertaining the presence of water through its vegetable accessories, and digging artesian wells reached a great perfection in ancient India. It became a matter of common knowledge as would be evident from the following anecdote summarized from a Jātaka story: :-Once upon a time the Bodhisattva born as a merchant set out on a mercantile adventure. While passing through a wilderness he lost his wood and water. In his eager search for water he "ranged to and fro, while it was still early and cool until he came on a clump of kuśa grass." "This grass" thought he, "can only have grown up here, thanks to the presence of water underneath." He caused a hole to be dug and "up rose the water in the hole till it was as high as a palm tree." 1 Cf. Suśruta's recipe : S. S. l. xlv. English Translation Vol. I, pp. 423-424. 2 On an analysis of the whole chapter we find elaborate directions are given as to (1) the selection of the soil for digging or boring a well (artesian or otherwise) in a waterless tract ; 2) the ways and means of such digging or boring and construction of special apparatus for the purpose ; 3) directions as to the erection of a dam with food-gates for storing water, and finally 4) recipes for clearing, disinfecting and purifyng, and perfuming the water for human consumption. 3 Fausböll no, 2, Vannupatha Jataka, Vol. I, Cambridge Ed. 1895, ·28 UPAVANA VINODA XI, NOURISHMENT & XII. KUNAPA WATER The origin of manuring the soil, a necessity for the nourishment of plants, can be traced as early as to a verse of the Atharva Veda (II, 8.3). But a more elaborate instruction in manuring is given in the Bșhatsamhitā', the Agnipurāņa”, the Krși Samgraha of Parāśara and the Sukraniti. "To promote inflorscence and fructification a mixture of one adhaka (64 palas) of sesame, two adhakas (128 palas) of excreta of goats or sheep, one prastha (16 palas) of barley powder, one tula (100 palas) of beef, thrown into one droņa (256 palas) of water, and standing over for seven nights, should be poured round the roots of the plant. The measures given are for one plant." This measure is for all kinds of plants (ea: atenuarat got a'), 17 & 18. The Agnipurāna has almost precisely the same thing : "To increase the production of flowers and fruits one should sprinkle ghee with cold milk, also a mixture of sesame, excreta of goats and sheep, barley powder and beef, thrown into water, and standing over for 7 nights should be poured round the roots of the plant ( गोमांसमुदकच व सप्तराष fautiêą etc.) 11 & 12. It further adds that mango is specially benefited by cold fish-washings (teda attaa rarat etc.), and also prescribes pouring of fish-washings as a general measure for luxuriant growth of trees. ( मत्मग्राम्भसा तु सेकेन वृद्धिर्भवति ufaa:). Parāśara gives the following direction : "On an auspicious day in the month of Māgha after taking out with the help of a spade the manure from a dung-heap, one should dry them in the sun and grind them. In the month of Fālgooņa these are then burried in the fields and on the eve of sowing (seeds) should apply them to the soil, else the yields of crops will not increase." 107-109. Sukrachäryya has the following recipes : As a general measure to cause healthy growth, the plants should be nourished "by stools of goats, sheep, cows, water as well meat." (94) "If trees have their fruits destroyed the pouring of cold water after being cooked together with Kulattha, Māşa, Mudga (all pulses), Yava and Tila would lead to the growth of flowers and fruits.” (107-108). "Growth of trees can be helped by the application of water with which fishes are washed and cleansed (109). The powder of the dungs of goats and sheep, the powder of Yava, Tila, beef as well as 1 Chap. 58, Translations are Dr. Seal's. 2 Chap 281. 3 Slokas 107, 108, and 109. Bangabasi Ed. Cal. 1322 B. $ 4 Sukra IV, iv. 94, 107-112, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 29 water should be kept together (undisturbed) for seven nights. The application of this water leads very much to the growth in flowers and fruits of all trees (110-112)." Dr. Seal concludes : these elaborate recipes are emperical contrivances for supplying the plant with the requisite nitrogen compounds, phosphates, etc., these being potentially contained in the mixtures and infusions prescribed." XIII. TREATMENT OF TREES---TO BE READ ALONG WITH VIII. PROTECTION OF TREES Treatment of plant-diseases as a distinct branch of knowledge was recognised by our ancestors at a very early date. Destruction of plants by fungi and pestiferous insects, are referred to in ancient literature. For the first time, in the Vedic literature, we find a hymn in Atharva Veda (Bk. VI, 50) which refers to the destruction of corns by vermins, such as, the tarda (borer) the jabhya (snapper), the upakvasn (a noxious insect injurious to seeds-Vedic Index), the vyaduras (rodents), samankı (hook), the mole, and such other devourers of corni. Sāyana's commentary thereon gives a long list of pestiferous insects (Kāusik,) 51, 17-22--9990497&fefztechifmifiuto il refe yn fwagafal The next definite mention of plant diseases, as such, is found in the Vinaya Pitaka (C. X. 1. 6.). Here by way of analogy Lord Buddha mentioned the two most important of cereal diseases, namely, the "mildew" and the "blight". The text is well worth quoting here : “And just Ananda, as when the disease, called mildew, falls upon a field of rice (corns) in fine condition, that field of rice does not continue long; just so etc. And just, Ananda, as when the disease called blight falls upon a field of sugarcane in good condition, that field of sugarcane does not continue long; just so, etc."3 It may here be pointed out that in the old Testament there are about half a dozen references to the existence of "blights" and "mildews”, and Aristotle (350 B. C.) knew of the epidemic nature of wheat rust. Next in the śukranitî (IV. i. 56-57) we find the following text: "He (king) should not preserve those (grains) that have been attacked by poisons, fire or snows, or eaten by worms or insects, or those that have been hollowed out, but should use them for immediate use"." I Harvard Oriental Series. Vol 7. Eng. Tran. Whitney. 2 The Kaubika-Sotra of the Atharva Veda, Ed. Maurice Bloomfield. The Journal of the Amer. Soc. Vol XIV. 1890. New Haven. See also S. B. E. Vol. 42, pp. 483-487. 3 S. B. E. Vol 20, p. 326. 4 The Encyclopaedia Britannica, 13th Ed. Vol. 21-22. Plant Pathology, p. 754. 5 S, B. H. Vol 13, p. 140.

·30 UPAVANA VINODA 1 ! In the Arthasástra, Brhatsamhitāand the Agnipurāna, all non-Botanical treatises, we find distinct sections devoted to "Vrkṣāyurveda", or "the treatment of plants in health and diseases. In the Arthaśāstra we find that the Officer in charge of the department of Agriculture (fast) must be versed in kşşitantragulmavskṣāyurveda (featureType:). Varāhamihira, author of the Bșhatsamhitā, gives the following etiology and diagnosis of the diseased condition of a plant (Cafex : is:) :- "Cold climate (low temperalure), wind (dryness) and sun (high temperature) are the causes of diseases. (When the plant is diseased), the leaves become yellow (etiolated), buds (nararat) do not develop, or their growth arrested, branches become dry and the sap exudes." 14. Kāśyapa, another authority, says, "those plants that have yellow leaves (area: *'*), that are fruitless und denuded of leaves, and these caused by coldness, excessive heat, too much rain, dry wind, and by the intermingling of roots of different plants, are to be known as diseased, and are to be treated accordingly." He then prescribes the following remedies : "To cure the plants first scrape off, or otherwise remove, the parts affected with a knife, then apply mud kneaded with ghee and vidanga to these parts, after which milk diluted with water should be poured at the roots.” 15. The Agnipurāņa has almost a similar prescription : amaret for situatą! facf994ata mataifior). 9 & 10. Varāhamihira then prescribes a recipe for the cure of barrenness. He recommends that “as a remedy against barrenness (cause may be anything) a hot decoction should be made of Kulattha, Māşa, Mudga, Tila and Yava, which when cooled should be poured round the roots." 16. Almost an identical recipe occurs both in the Sukraniti and the Agnipurâna. Thus : The Sukraniti—"If trees have their fruits destroyed, the pouring of cold water after being cooked together with Kulattha, Māşa, Mudga. Yava and Tila would lead to the growth of flowers and fruits” (IV. iv, 107-108). The Agnipurāņa—"Vidanga and ghee kneaded with mud and sprinkled with cold water together with Kulattha, Maja, Mudga, Yava, and Tila should be used in a case of barrenness." 10. As a prophylactic measure the Agnipurāņa further prescribes :- "Vidanga mixed with rice, fish and flesh, all these mixed together constitute a remedy invigorating to the plants and curative of their diseases." 13. 1 1. Chap. 24. Eng. Tran. Syama Sastri (1915).p. 142. 2 Chap. 54, Vol. II, pp. 743, el sqq. 3 Chap. 281, pp. 43. Biblio. Ind. Vol. II, 1876. 4 Vanaspari-Majumdar, pp. 1-7.

·ŚCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 31 Gunaratna (circa 1200 A, D.), the commentator of Saddarśana Samuccaya draws the following analogy to prove the existence of consciousness in plants : "Just as human body is subject to jaundice, dropsy, shofa (?) emaciation, and defects (dwarfness) of fingers, nose, etc., etc., so also plants suffer from similar diseases, such as inception of disease, displacement or dislocation of flowers, fruits, leaves and bark." "And just as by the application of the appropriate remedies unnatural growth, deterioration, wounds, fractures, etc., etc., can be cured, so also in plants by the application of proper drugs as prescribed in the Vrkṣāyurveda. Unfortunately for us this treatise on the treatment of plants referred to in the Arthaśástra, Sukruniti, Brhatsaṁhitā, Agnipurāņa and other non-Botanical treatises is no longer available. XIV. BOTANICAL MARVELS Botanical marvels constitute an interesting subject by itself and it has received sufficient attention in our ancient literature. Varāhamihira gives us a few recipes by the application of which some botanical wonders may be produced. Thus he says that "any seed, being steeped a hundred times in a paste of Alangium fruit, or in its oil, or in (the dregs and oil of) Cordia, will, when planted in clay impregnated with hailwater, sprout instantaneously and what wonder, that the branches should be loaded with fruits? 27 & 28. When you wish to plant Cordia seeds take the precaution of stripping them of the shell, and of steeping them in the shade, seven times in water mixed with a thick sauce from Alangium fruits; then rub them with buffalo's dung and lay them in manure. Being afterwards planted in clay soaked with hail water, they will produce fruits (so to say) in a day. 29 & 30. Prof. Benoy Sarkar writes, and we completely agree with him, that "if the complete transformation of orders and genera be absurd, that of species is not so, and has been verified by experiments. With the horticultural miracles guaranteed by Varāhamihira & Särngadhara of old we are tempted to compare the epoch making new creations in plant life by Luther Burbank, the American plant-breeder of modern times. The wonderful achievements of this great and unique genius include among other creations the following : the improved thornless and spineless edible cactus, food for man and beast, to be the reclamation of the deserts of the world ; the primus berry, a union of rasp-berry and blackberry, the first recorded instance of the creation of a new species, a tree which grows more rapidly than any other tree ever known in the 1 Biblio. Indica, New Series, 1151 (1907). 2 Chap 54.

·32 UPAVANA VINODA temperate zones of the world ; a dahlia with its disagreeable odour driven out, and in its place the odour of the magnolia blossom substituted ; a chestnut tree which bears nuts in eighteen months from the time of seed planting, etc., etc." Like other branches of applied art or science in ancient India Arbori-Horticulture had developed under the patronage of kings and aristocracy. Marvels or extraordinary results were achieved by the specialists and experts from time to time in different branches, and, as the ancient records clearly indicate, did not pass unnoticed or unrewarded. The Uddānapālas (Uyyānopālas) or experts under whose charge the royal gardens were placed had ample opportunities of making their experiments, and incentive to producing marvellous results was, of course, the expectation of recognition and reward. We have not a full information of all Botanical marvels achieved by the ancient Indian experts in Horticulture. But there is one Buddhist Birth-story, the Dadhivāhana Jātaka, which records the interesting instance of a twofold marvel : (1) of bringing in conditions by which a mango tree bearing wonderfully sweet fruits began to bear fruits with bitter taste, and (2) of restoring the former sweetness of the fruits. Whether scientifically correct or not the means whereby this change was made possible are said to have been this : that the tree was caused to be closely surrounded by nimba trees so that the roots of the latter might form an intimate connection with those of the mango tree, and to be entwined and overgrown with the Paggava plant (evidently a parasitic creeper) to inject its bitter sap into the host plant. In restoring the normal condition of the mango tree not only the nimba trees and Paggava creeper were completely removed, roots and branches, but the whole infected soil was also replaced by fresh nutritious earth, well scented. The Brith-Story further mentions the early blossoming of trees out of season' (akālapupphani pupphapento) and the early bearing of fruits out of season' (akālaphalani ganhāpento). as two among the accomplishments of the expert. In the same connection we learn that the improvement of a species or a variety depends primarily on the selection of seeds, the soil and the condition under which plants grow. XV. ASCERTAINMENT OF THE PRICES OF THINGS A chapter" in the Brhatsamhită is devoted towards the subject, which is translated below :- 1. "One can infer the cheapness of commodities and success of crops by | S. B. H. 16, pp. 178-179; for details see New Creations in Plant Life by Harwood. Macmillan & Co. 1905. 2 Chap. 29, Vol. I, pp. 422-426. Sanskrit ed. Here the translation is author's. See also Verspreide Geschriften-H. Kern, Vol. I, pp. 268-269, Eng. trans.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 33 ; means of looking at the abundance of the growth and development by flowers and fruits of trees (2979aat)". One can infer the cheapness- 2. "Of Kalama Šáli from the abundant growth of flowers and fruits of Sāla ; of red Sali from red Asoka ; of Panduka from Dugdhika ; and of Sūkaraka from blue Asoka". 3. “Of Yavaka from Nyagrodha, of Şaşţika from Tinduka, and of all cereals from Aswattha". 4. “Of Tila and Māșa from Jambu ; of Priyangu from Śiri'șa ; of wheat from Madhuka ; of barley from Saptaparņa”. 5. "Of cotton from the abundance of Atimuktaka and Kunda, of Sarşapa from Asana, Kulattha from Vadari' and Mudga from Karañja". 6. "Of Atasi from the flowers of Vetasa, Kodrava from the flowers Palasa, Śankha, Mukta, and silver from the Tilaka, and Śaņa (hemp) from Ingudi". 7. "Of elephants from Hastikarna, and horses from Aswakarna ; kine from Pātalā and goats and lambs from plantain". 8. "Of gold from the flowers of Champaka ; cheapness or abundance of Bidruma (coral) from Bandhujiva, Bajra (diamond) from the overgrowth of Kuruvaka, and Vaiduryya (beryl) from Nandikāvartta". 9. "One can infer the cheapness of Mauktika (pearls) from the Sindhuvāra ; (longivity and prosperity of artists ( Fit: ) from the Kusumbha, and those of Raja from the red lotus and of minister from the blue lotus." 10. "(Prosperity of) a Śreşthai. is to be inferred from the Svarſapuşpa, of the Brahmanas from the lotus, of the Purohita (king's spiritual preceptor) from the white lily; of the Senā pati from the Sāugandhika, and increase of gold (wealth) from the Arka." 11. "(General) well-being is indicated by the mango, danger (fear) by the Bhallātaka, recovery (from illness) by the Pilu, famine by the overgrowth of Khadira and Sami, and good rain by the Arjuna." 12. "Abundance of crop by the flowers of Picumanda and Nāgakusuma, good air (climate) by Kapittham, fear of drought ( WafeHTÆ ) by Nichula, and epidemic (fear of disease) by Kutaja." 13. "Of Ikşu by the flowers of Darva and Kusa ; fear of fire by Kovidāra, and the increase of courtesans by the overgrowth of Syāmālatā." Signs of coming rains ( gfru ) :- 14. "When vşkşas (trees), gulmas (shrubs and herbs), and latās (creepers) become full of snigdha (graceful) and nischidra (entire, untorn) leaves, (it is sure) that rains are coming; and when the plants (trees, etc.) bear leaves that are dry, ungraceful ( 76 ), torn with many holes (f: ), it predicts scarcity of water, i.e., of coming drought. 5 ·UPAVANA-VINODA THE TEXT ·अथ वृक्षायुर्वेदः ॥८॥ उपवन-विनोदः॥ पुंसां सर्वसुखैकसाधनफलाः सौन्दर्य्यगर्वोद्धर- क्रीडालोलविलासिनीजनमनः स्फीतप्रमोदावहाः । गुअद्भङ्गविनिद्रपङ्कजभरस्फारोल्लसहीधिका-- युक्ताः सन्ति गृहेषु यस्य विपुलारामाः स पृथीपतिः ॥१ नवं वयो हारि वपुर्वराङ्गनाः सखा कलावित्कलवल्लकीस्वनः । धनं हि सर्व विफलं सुखैषिणो विना विहारोपवनानि भूपतेः ॥२ शास्त्राणि तावदवलोक्य मया मुणीणा- मर्थः स एव गदितः परमार्थयुक्तया । एनं विलोक्य निखिलं च विचारयन्तः सन्तः स्वभावसरला मुदमाप्नुवन्तु ॥३ अथ तरुमहिमा। वहूभिर्वत किं जातैः पुत्रैर्धर्मार्थवर्जितः। वरमेकः पथि तय॑त्र विश्रमते जनः ॥४ दशकूपसमा वापी दशवापीसमो हदः । दशहदसमः पुत्रो दशपुत्रसमो द्रुमः ॥५ " (a) गणनाथ-नवं मनोहारि (b) প্রনালি (c) परमार्थयुक्तया। (d) एवं (e) विश्राम्यते जनः । 1 Cf. Matsya P. 154,511-512. Padma P. 26, Vrksaropanam. Agni P. Chap. on Taragavrksaprasamsa.

·38 UPAVANA VINODA क्रीड़ारामं तु यः कुर्यादुद्दामफलसंयुतम् । स गच्छेच्छंकरपुरं वसेत्तत्र युगत्रयम् ॥६ एतत्सर्व परिज्ञाय वृक्षारोपं समारभेत् । धर्मार्थकाममोक्षाणां द्रुमेभ्यः साधनं यतः ॥७ यावद्दिनानि तुलसी रोपिता यद्गृहे वसेत् । तावद्वर्षसहस्त्रानि वैकुण्ठे स महीयते ॥ यस्तु संरोषयेद्विल्वं शङ्करं प्रीतिकारकम् । तत्कुलेपि सदा लक्ष्मीः संतिष्ठेत्पुत्रपौत्रिकी ॥ एवमेव हि योश्वत्थं रोपयेद्विधिना नरः । यत्र कुत्रापि वा स्थाने गच्छेत्स भवनं हरेः ॥१० तेनेष्टा वहवो यज्ञास्तेन दत्ता वसुन्धरा । स सदा ब्रह्मचारी स्यायेन धात्री प्ररोपिता ॥११ वटवृक्षद्वयं मर्यो रोपयेद्यो यथाविधि शिवलोके वसेत्सोपि सेवितस्त्वप्सरोगणैः ॥१२ निम्बत्रयं समारोप्य नरो धर्मविचक्षणः । सूर्यलोकं समासाद्य वसेदव्दायुतत्रयम् ॥१३ चतुर्णा प्लक्षवृक्षाणां रोपणान्नात्र संशयः । राजसूयस्य यज्ञस्य फलं प्राप्नोति मानवः ॥१४ पञ्चाघ्रानोपयेद्यस्तु मार्गषूपवनेषु च । भूतान्भविष्यान्पुरुषांस्तारयेत्स चतुईश ॥१५ (a) गणनाथ-युगे युगे। (b) वृक्षारामं समाचरेत् । (c) तत्कुले हि (d) कुवापि चापन्न: स गछेवन (e) वटवयं हि यो मर्यो रोपयेच्च यथाविधि । शिवलोके वसन् सोऽपि सेवित etc. ॥ 1 Cf. Matsya P.59, 17-20. Agni P. 70, 1-9. Sarhyutta-Nikaya l, and Kriakandavaridhi. 2 Cf. Varaha P. Chap. on Gokarnamahatma. Kriakandavaridhi, pp. 663-664. Brhatsamhita, Chap.54. Indian Arts, i, pp. 85-91. " ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 33 शिरीषशाखिना षण्णां यः कुर्यात्प्रतिरोपणम् । गारुड लोकमासाद्य" मोदते देववत्सदा ॥१६ पलासशाखिनः सप्त रोपयेदकमेव वा। ब्रह्मलोकमवाप्नोति पूज्यते चामरोत्तमः ॥१७ उदुम्बरदुमानष्टौ रोपयेत्स्वयमेव यः। प्रेरयेद्रोपणायापि चन्द्रलोके स मोदते ॥१८ पार्वती तीषिता तेन स भवेश्च निरामयः। पूजिता देवताः सर्वाः मधूको येन रोपितः ॥१६ क्षीरिकाकदलीद्राक्षापियालपनसान्वितान् । तरून्संरोप्य नो दुःखी जायते सप्तजन्मसु ॥२० अज्ञानाज्ञानतो वापि जम्बूर्येन प्ररोपिता। गृहेपि स वसन्नित्यमतिधर्मेन युज्यते ॥२१ भन्यानपि तरूणोप्य फलपुष्पोपयोगिनः । रक्षधेनुसहस्रस्य फळं प्राप्नोति मानवः ॥२२ अश्वत्थमेकं पिचुमन्दमेकं न्यग्रोधमेकं दश चिचिणीकाः । कपित्थविल्वामलकत्रयं च पञ्चानवापी नरकं न पश्येत् ॥२३ अथ निवासासन्नतरुशुभाशुभलक्षणानि ।' गृहस्य पूर्व दिग्भागे न्यग्रोधः सर्वकामिकः। उदुम्बरस्तथा याम्ये वादण्यां पिप्पलः शुभः । प्लत्तश्चोत्तरतो धन्यो विपरीतांस्तु वर्जयेत् ॥२४ " " (a) गणनाथ-कुर्य्यात पथि रोपण। (b) गांकड़ लोकमास्थाय etc. पूज्यते सोऽमरैः सदा ॥ (d) येन निर्मित:। (e) वसन्नित्यं यतिधर्मेण युज्यते ॥ (f) चिचिणीक । (8) fayda I etc. 1 Cf. Ghyasutra of Gobhila, IV. 7. 22-26. " ·40 UPAVANA VINODA बर्जयेत्पूर्वतोश्वत्थं प्लक्ष दक्षिणतो गृहात् । पश्चिमे चैव न्यग्रोधं तथोदुम्बरमुत्तरे" ॥२५ देवदानवगन्धर्वाः किंनरोरगराक्षसाः। पशुपक्षिमनुष्याश्च संश्रयन्ति सदा तरुण ॥२६ सर्वेषां वृक्षजातीनां छाया वा गृहे सदा। अपि सौवर्णिकं वृत्तं गृहद्वारे न रोपयेत् ॥२७ वदरी कदली चैव दाडिमी वीजपूरकम् । प्ररोहन्ति गृहे यस्य' तद्गृहं न प्ररोहति ॥२८ पलाशाः काञ्चनाराश्च तथा श्लेष्मातकार्जुनाः । करआश्चेत्यमी वृक्षा न रोष्याः सुखिना गृहे ॥२६ आसन्नाः कण्टकिनो रिपुभयदाः क्षीरिणोर्थनाशाय । फलिनः प्रजाक्षयकरा दारुण्यपि वर्जयेत्तेषाम् ॥३० नीली हरिद्रां च नरः सदोप्त्वा पुत्रैर्धनैश्च क्षयमभ्युपेयात् एतास्तु सर्वाः स्वयमेव जाता- श्छिन्द्यादृषीणां वचनाद्विधिज्ञः ॥३१ " " (a) गगनाथ-न्ययोध: पश्चिमे वर्जस्तीदुम्बरमुत्तर ॥ (b) stai etc. (c) ग्रहडारि etc. (d) यस्य गेहे प्ररोहन्ति etc. (e) करनः पञ्चमो वक्षा ना गोप्या: मखिनो रहे ॥ (f) वज वैदेषां ॥ पुर्वर्धनैः संक्षयमभ्य पेयात् । " " Matsya P. Chap. 255, 20-24. Agni P. Chaps. 246 and 248. Padma P. Uttarakhanda and Srstikhanda (Chap. 26). Brahmavaivarta P. Srikrsna-janmakhana (Chap. 102). Brhatsainhita, Chap 52. Vastuvidya, 83-34. Sayings of Garga quoted by Bhattotpala in his Commentory on the Brhatsarphita, Chap 52. Sukraniti, IV. iv, 95-104 ; 113-114; 123-124.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 41 न कुयुर्याम्यनै त्याग्नेयेष्वपि हि वाटिकाम् । अन्यथा कलहोद्वेगौ कष्ट वा लभते भृशम् ॥३२ तस्माद्राक्षा हि शुभदं पुत्रसंनिधिवर्धनम् । पश्चिमोत्तरपूर्वेषु भबेदुपवनं कृतम् ॥३३ अथ भूमिनिरूपणम्।' जाङ्गलानूपसामान्यस्वभावापि च मेदिनी । भेदैः सा भिद्यते षड़भिर्वर्णतो रसतस्तथा ॥३४' असितविपाण्डुश्यामललोहितसितपीतरोचिषः क्रमशः । मधुराम्ललवणतिक्तककटुककषाया भुवो रसतः ॥३५ विषपाषाणवल्मीकविलदुष्टा तथोषरा। दूरोदका शर्करिला तरुभ्यो न हिता मही ॥ ३६ इन्द्रनीलशुकपत कोमला शङ्खकुन्दकुमुदेन्दुसंनिभा। तप्तकाञ्चनविकासिचम्पक- स्पर्धिनी वसुमती प्रशस्यते ॥ ३७ समा समासन्नजला हरित्तरूतृणाङ्करा ।' तस्यां सर्वे यथास्थानं प्ररोहन्ति महीरूहाः ॥३८ न जाङ्गला न चानूपा भूमिः साधारणा शुभा। तस्यां सर्वेपि तरवः प्ररोहन्ति न संशयः ॥ ३६ (a) गगनाथ-लभते कृते ॥ (b) तस्माद्राज्ञा हि शुभदं पुत्रपौवादिबईनं । (c) शुकपुछ कोमला (d) श्यामा समासन्नजला हरिता तरुणाकरा । (e) साधारणी शुभा । 1 Cf. Vanaspati, Section VI, pp. 66-70. 2 Cf. Charaka, Kalpasthāna I, Madanaphalakalpa, 6, 7, 9. For Eng. trans. see Fasc. Lxi, Lesson 1, pp. 1917-1918. Susruta, chap. 35,34.42; Eng. trans. Vol. II. pp. 325-326. Arthaśāstra, XXIV, 116-117, where details as to the amount of rainfall in these region are given. Eng. Ed. (1915), pp. 143-145. 6 ·42 UPAVANA VINODA " पनसलकुचतालीवंशजम्वीरजम्बू तिलकवट कदम्बाम्रातकखजूरपूगाः। कदलीतिनिशमृद्वीकेतकीनालिकेर प्रभृतय इति चान्ये प्रायशोनूपजाः स्युः ॥४० वीजपूरकपुंनागचम्पकाम्रातिमुक्तकाः । प्रियंगुदाडिमाद्याश्च साधारणसमुद्भवाः ॥ ४१ निधिदेवमहीपानां प्रभावाच्चातियत्नतः । असात्म्यभूमिसंपन्ना अपि सिध्यन्ति पादपाः ॥ ४२ अथ पादपविवक्षा। वनस्पतिद्रुमलतागुल्माः पादपजातयः वीजात्कान्डात्तथा कन्दात्तजन्म त्रिविध विदुः ॥ ४३ ते वनस्पतयः प्रोक्ता विना पुष्पैः फलन्ति ये। द्रमाश्च ते निगदिताः सहपुष्पैः फलन्ति ये ॥ ४४ प्रसरन्ति प्रतानांस्ता लताः परिकीर्तिताः । वहुस्तम्वा विटपिनो ये ते गुल्माः प्रकीर्तिताः ॥ ४५ (a) गणनाथ-तिलकघटकदम्बामात etc. (b) The following additional sloka is found in Gananath Sen's edition : सोभाञ्जन-श्रीफल-सप्तपणे शेफालिकाशोक-शमी-करीराः । कर्कन्ध -गकैचर-निम्ब -शोका वृद्धिं लभन्न भुवि जागन्तायाम् ॥ (c) गणनाथ-प्रभावाचापि यत्नतः । (d) असाम्य-भूमि-सम्पन्ना etc. (e) द्रुमाश्शाना etc. 1 Cf. Brhatsarnhita, chap. 54, 10-11, (Vol. Il. p. 745), where 16 predominant trees of this region are mentioned ; also Amarakosa, Patalavarga, 50-56. (See Colebrook's edition (1807) Bk. I. Chap. 2, Sec 3, Aquatic plants, 36-42). 2 See Vanaspati, Sec. V. pp. 62-65 ; Sec. VII. pp. 79.127. 3 C. Rgvedax. 97, 15. Manu Samhita, I. 46-48. Charaka, Satrasthana, I. 36-37. Suśruta, Sūtrasthāna, I. 23. Dalvana, quoted in Dr. Seal's Positive Science, p. 170. Amarakosa---ibid, pp. 171-173.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 43 जम्बूचम्पकनागनागकेशर चिञ्चिणी । कपित्थवदरीविल्वकुम्भकारिप्रियङ्गवः॥ ४६ पनसाम्रमधूकाद्याः करमर्दाश्च वीजजाः। ताम्बूली सिन्धुवारश्च तगराद्याश्च कान्डमाः ॥ ४७ पाटलादाडिमीप्लतकरवीरवटादयः । मल्लिकोदुम्वरः कुन्दो वीजकाण्डोद्भवा मताः ॥ ४८ कुङ्कुमारसोनालुकन्दाः कन्दसमुद्भवाः । एलापद्मोत्पलादीनि वीजकन्दोद्भवानि तु ॥ ४६ अथ वीजोप्तिविधिः। सम्यकृष्टे समे क्षेत्रे माषानुप्त्वा तिलांस्तथा। सुनिष्पन्नानपनयेत्तत्र' वीजोप्तिरिष्यते ॥ ५० अथतु पक्कात्फलतोवशोषिता-" विकृष्य वीजं पयसा निषिञ्च । विशोषितं पञ्चदिनानि सर्विषा विडङ्गमिश्रेण च धूपयेत्ततः ॥ ५१ क्षीरनिषिक्त वीजं वृहतीतिलभस्मसर्पिषा लिप्तम्। गोमयमृदितमथोप्तं सद्यो जायेत धूपितं वसया ॥ ५२ पयसि निषिक्त वीजं गोमयपरिमदितं विशोष्य ततः। माक्षिकविडङ्गचूर्णैर्वहुशो मृदितं प्रजायेत ॥ ५३" " p. (a) गणनाथ-वीजकन्दोगवानि च ॥ (b) मुनिष्पन्नान् समुद्धृत्य तत्र etc. I (c) अथर्तुपक्व फलतो विशुष्कतः (d) नीर निषिता-बीज बृहती तिलमव सर्पिषाव । 1 Cf. Rgveda, Atharvaveda, where scattered references are met with all throughout the texts ; Digha-Nikāya I. 3. Buddhaghosa's Sumangala, Vilāsini, D.I. 1, 11. (P. T. S. I. p. 81). Kautilya's Arthaśāstra, chap. 24. p. 141. Manu Samhital, 46-48; Brhatsamhita, chap.54. Maskarin Gosāla-Barua, chap. xxi., p. 307 ; Hemchandra, quoted in Sablakalpa. druma, iv, p. 475. 2 Cf. Atharva Veda, II. 8. 3. 3 Cf. Kautilya's Arthasastra, chap. 24. 117, 145. Brhatsamhita, chap. 54. 19, 26. p.

·44 UPAVANA VINODA जम्वूपनसचूतानां सरलं लकुवस्य च । क्षीरसिक्त वपेद्विजं धृतगोविड़ विडङ्गवत् ॥ ५४ शुचिस्नातो विभ्रवसनममल पूजितसुरो गुरु नत्वा दत्त्वा वसु वसुमती वा गुणवते । स्वयं वीजान्यादौ वपति कतिचिद्वास्तुपुरुष मनस्यन्तः कृत्वा तदनु परितोन्यः परिजनः॥ ५५ वीजधानी तृणास्तीर्णा कृत्वा सिञ्चत्पयोम्बुना । जाताङ्करां च सलिलैनिस्तृणां शोषमानयेत् ॥ ५६ अथ रोपणविधानम्। अयथाविहितानां यन्मनोज्ञतासंपदौ नस्तः । कथयाम्यतस्तरूणां रोपविधानं यथोदिष्टम् ॥ ५७ ध्र बमृदुमूलबिशाखागुरुभं श्रबणस्तथाश्विणी हस्तः । उक्तानि दिन्यग्भिः पादपसंरोपणे भानि ॥ ५८ हस्त प्रमाणान्पयसा सुसिक्तान् संक्रामयेन्मूलबहः समृत्कान् । सर्पिर्मधूशीर बिड़ङ्गलिप्ता- बिले निदध्याञ्च करीषयुक्ते ॥ ५६ अवालुकाश्लक्ष्णमृदा पूरिते गर्तशोधनम् । कोदण्डार्धमिते खाते जलसिक्त बपेत्तरुम् । कदलीतीरिणौ रोप्यो मूले दत्त्वा तु गोमयम् ॥६० (a) गणनाथ-रोपणविधिना etc. (b) The following additional sloka is found in Gananath Sen's edition : रोहिणी सहितमुत्तरावयं कौनयन्ति मुनयो ध्र वाह्नयम । त्वाष्ट्र-मित्र-शशि-पूष-दैवता--न्यामनन्ति मुनयो मटून्यथ ॥ (c) गणनाथ-संक्रामयेन्म लवत: etc. (d) ससपिषोशीर etc. (e) करोषपूर्ण ॥ () कदली सौरिनो रोप्या etc. 1 Cf. Bohatsamhita, chap. 54, 31. Agni P. chap. 281, 3,4६ 6. " ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 45 रम्भायाः सुपरिणतः फलैर्विलिप्ता संशुष्का भुवि निहितां पलालरज्जुम् । शुद्धायामुपरि तृणेन गाढ़गुप्ता- मासिञ्चदवहुजलैबहून्यहानि ॥ ६१ सा रज्जूस्तदनु तमालनीलभासो' विभ्राणानरुणरुचोङ्कुरान्प्रसूते । भूयस्तानुपचितपत्रकाण्डमूला- नारोप्य प्रथितविधानतो निषिञ्चेत् ॥ ६२ आषाढ़े श्रावणे मासि बीजाबपन रोपणे । प्रीष्मादन्यत्र बल्लीनां केचिदिच्छन्ति रोपणम् ॥६३ मण्डपनन्द्यावर्त स्वस्तिकचतुरस्रसर्वतोभद्र। बीथीनिकुञ्जपुञ्जकबिन्यासः पादपा रीप्याः ।। ६४ दशबिंशतिषोडशभिस्तु कर- रघरोत्तरमध्यकृतान्तरकान् । द्विचतुस्त्रिभिरन्तरितान् क्रमश-' स्तृणपादपगुल्मभृतश्च बपेत् ॥ ६५ सान्द्ररोपणमवृद्धिकारणं बातभीतिरतिदूररोपणात्। भिन्नवर्गरचनाल्पपीड़ना व युक्तिरियमेव शस्यते ॥ ६६ (a) गणनाथ-शुद्धायामुपरितया च गाढ़गुप्तां (b) सा रज्जुस्तरण-तमाल-नौन-भामा (c) मण्डप-नन्द्यावत: स्वस्तिक etc. (d) हिचतुस्त्रिभिरन्तरितानचिरा- (e) भिन्नवर्ण -रचनाल्प-पीड़िता- नान्तु युक्ति etc. " 2 Cf. Brhatsamhita, 54.7; also Kasyapa quoted by Bhattotpala in his Commentory in this sloka. Cf. Agni P. chap. 281, 889. Sukraniti, IV, iii, 91-93. Brhatsathhita, 54, 12, ·46 UPAVANA VINODA कुसुमं फलमप्युपभोगसहं फलिनो हि न यस्य दलन्ति शिखाः । कुसुमेन बिनब फलन्ति च ये न भवन्ति शुभास्त इहापनसाः ॥ ६७ मातुलुङ्गरजनी सकण्टकः किंशुकश्च गिरिकर्णिका सिता। तिन्तिडीकबिफलाक्षनीलिकाः कोबिदार इति भीतिदो गणः ॥ ६८ फलिन्यशोक'नागशिरीषनिम्बचम्पकाः । मङ्गल्याः प्रथमं रोष्या भल्लातश्च गदापहः ॥ ६६ पूर्वस्यां करमर्दवंशबिटपाः पाराबता दक्षिणे कौवेयीं बदरी कपित्थतरबो धात्री च पश्चाच्छिवा । अन्ये चोत्तममध्यमाधमशिफा रोप्याः स्ववर्गः समं कृत्वा चान्तरकं यथायथममी पत्रैरुपर्यस्पृशः ॥ ७० अथ निषेचनविधिः। सर्वस्यापि नबोप्तस्य सायंप्रातर्निषेचनम् । शीतातपसमीरेभ्यो रक्षेच्च सुबिधानतः ॥ ७१ हेमन्ते शिशिर देयं जल चैकान्तरे दिने । बसन्ते प्रत्यहं ग्रीष्मे सायंप्रातनिषेचनम् ॥ ७२ वर्षासु च शरत्काले यदा वृष्टिर्न दृश्यते । तदा देयं जल तज्झरालबाले महीरुहाम् ॥ ७३ बारिणा यावता यस्य मूले सौहित्यमिष्यते । ताबत्तस्य तरोदेयं किं घटार्थविवक्षया ॥ ७४ (a) " गणनाथ न भवन्ति शुभा इह ते पनसाः ॥ (b) भल्लातस्तु गदावहः ॥ (c) तदा देयं जल तत्र आलवाले महीमहे ॥ Cf. Brhatsarnhita, 54, 13, which states that मिथलेश्च न फल सम्यग्यच्छन्ति पौडिताः ।। 2 Cf. Agni P. chap. 281, 7. Sukraniti, IV. iv, 105-106. Brhatsamhita, 54,9.

·ŚCIÊNCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 47 d बालबाल स्थितं तोयं शोषं न भजते यदा । अजीर्ण तद्विजानीयान देयं तादृशे जलम् ॥ ७५ समीपजातं यत्नेन तृणगुल्मलतादिकम् । स्फोटनीयं बिधिशेन द्रुमानां वृद्धिमिच्छति ॥७६ अथ द्रुमरक्षा। नोहाराच्चण्डबाताच्च धृमाद्वैश्वानरादपि । जालकारात्प्रयत्नेन रक्षणीयाः क्षमारुहाः ॥ ७७ पङ्क्तिमध्ये तु सुफला बाह्ये तत्परोतपरे । वृक्षाः कार्या युतावृत्या सा चापि परिखायुता" ॥ ७८ विद्युदाहतवृक्षस्य भूमिमादाय सर्वतः । रक्षार्थ बिकिरेदेषां तया न हिमबाधनम् । दीप्तोप्यग्निः शमं याति बज्रदग्धदुभस्मना ॥ ७६ सितशाल्योदनं दध्ना सैन्धवेन युतं बने क्षेपणीयं च परितो गराणां वृष्टिवारणम् ॥८० शलभाखुपतङ्गानां पिपील्यादेर्भये सति । अष्टोत्तरशतं जप्त्वा मन्त्र पत्रे ततो लिखेत् ॥ ८१ मन्त्रः। ॐ स्वस्ति किष्किन्धास्थितप्रकटपराक्रमान्तहितार्कमण्डलोपजीवितस्य श्रीहनूमानाज्ञापयति मूषकपतङ्गपिपीलिकाशलभकरभान्वककीटगन्धिकानिवर्ण- स्थातव्यम्। श्राज्ञामतिक्रममाणस्य शरीरनिग्रहः समावर्तयति। तस्य वानरसिंहस्य क्रममानस्य सागरम् । कक्षान्तरगतो वायुर्जीमूत इव नर्दति ॥ हूं फट् नमः ॥ पत्रे मर्नुसमालिख्य जप्त्वा तं निखनेद्भुवि । क्षेत्रे कीटपतङ्गाखुपिपील्यादिविनश्यति ॥ ८२ " " (a) गणनाथ--तादृशं जल ॥ (b) वृद्धिमिच्छता ॥ (c) महीमहाः॥ (d) परिखावृता । (e) परिस: etc. (f) पत्र तरोनि खेत् ॥ 1 To be read with Section on तरुचिकित्सा, p. 58.

·48 UPAVANA VINODA अथोपवनप्रक्रिया। घनप्रवालस्थगितातपानि विकीर्णपुष्पाणि समीरणेन । गृहाणि कुर्यादतिमुक्तकानां लताभिरालोल मधुव्रताभिः ॥८३ स्थानेष्वपरेषु तथा पादपयुगलेषु मिथुनसंवाह्याः। शाखावलम्विनीभिर्दोलाः कार्या लताभिश्च ॥ ८४ तरुविटपलतानिकुञ्जरम्या विरचितकदरसानुगण्डशैला । विविधमणिगुहा विचित्रधातुः क्वचिदपि पर्वतिका विहारहेतुः ॥ ८५ केकानिनादसुभगाः सदासंत्रासिताहयः । ताण्डवेन तदुइ शान्मण्डयन्ति शिखण्डिनः ॥ ८६ मन्त्रः। विलम्विनो यत्र तटगुमा वपु- विलोकयन्ति प्रसवेक्षणैरिव । समं दिशन्तः कलहंसभूषणा क्वचिद्भवेत्पुष्करिणी मनोरमा ॥ ८७ (a) गणनाथ -स्थानेष्वप्य षु etc. (b) The following additional sloka is given in Gananath's edition : जल-प्रपात-निर्भरः मुशोमितं मनोरमं । स्थलञ्च सौरभोल्लसत्-समस्त-वारियन्त्रक : ॥८८ 1 Cf. Rgveda, III. 8. 11, about "The consecration of a garden". See also Sankhayana's Grhya Sutra, V. 3. 2, et seqq. 2 Cf. Vātsyāyana's Kámasútra where details of the construction of a Věkşavāļikā are given. See Introduction p. 17-18; and also Chakladar. pp. 151-156 where passages are also quoted from Raghuvamsa, XIX, 9%; Kamasutra, 17; Visnu Smrti, V. 1173 Bhasa's Svapna-Vasavadatta, Act V. Cf. Also Matsya P. chap. 256, 3-10. Sukraniti, IV. iv, 104. Kamandakiniti, XIV, 27-42. 3 Brhatsamhita, 54:-प्रान्त छायाविनिमुक्ता न मनोज्ञा जलाशयाः । यस्मादतो जलप्रान्त वारामान् विनिवेशयेत् ॥ १ ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 49 9.6 निर्यादः सलिलां सुखावतरणां तीरेषु पुष्पद्रुमा कूजदक्षविहङ्गमां सतरणीमत्यायता दीधिकाम् । कुर्यात्तत्र समुल्लसत्कमलिणीपत्राङ्कुरश्यामला श्यामालोचनमल्लिकां विदधतीं नीलोत्पलानि कचित् ॥ ८८ उपवनमिव वारिमध्यमग्नं बिमलतया प्रतिविम्वितं दधाना । शशिकरनिकरण पूरिते च" क्वचिदुपनेयपयाः सुखाय वापी ॥ ८६ मध्ये तस्मिन्शिशिरशिखरिस्पर्धि वेश्म प्रवातं गूढोपान्तं सुरभिकुसुमैः शाखिभिनम्रशाखैः । स्थाने स्थाने स्फटिकधवल मण्डपं मण्डनाह कुर्यात्कस्भिन्नपि च कदलीमन्दिरं मन्दवायु ॥६० क्वचिदपि कूपं कुर्यादुपवनदेशे सुमृष्टसलिलभरम् । संसिक्तसकलविटपं वद्धं पाषाणसंचयैः परितः ॥ ११ अञ्जनमुस्तोशीरैः सनागकोशातकामलकचूर्णैः । कतकफलसमायुक्तैः कुपे योगः प्रदातव्यः ॥ ९२ कलुषं कटुक लवणं विरसं सलिलं यदि वाशुभगन्धि भवेत् । तदनेन भवत्यमल सुरसं ससुगन्धि गुण रपरैश्च युतम् ॥ १३ अथ कूपाथ भूमिपरीक्षा। पातालादूर्ध्वगमाः शिराः प्रसर्पन्ति सर्वतो दिक्षु । नीरस्य भूमिमध्ये शात्वा ताः कल्पयेत्कूपम् ॥ ६४ (a) गणनाथ-~-कूजङ्घहविहङ्गमा सुतरणीमल्यायता दीर्घिकां। (b) शशिकरनिकरण भूषितेव क्वचिदमलपया: etc. (d) स्थाने स्थाने स्फटिक-धवलान् मण्ड् पानईमण्डान् (e) बद्ध पाषाण-शकले: etc. 1 Cf. Brhatsamhita, chap. 53, translated in the Introduction and quoted in the Appendix. also Fausboll no2, Vannupatha Jataka. Cf. 7 ·50 UPAVANA VINODA यदि वेतसोम्बुरहिते देशे हस्तस्त्रिभिस्ततः पश्चात् । सार्धे पुरुषे तोयं वहति शिरा पश्चिमा तत्र ॥ ६५ चिह्नमपि चार्धपुरुषे मण्डूकः पाण्डुरो हि मृत्पीता। पुटभेदकश्च तस्मिन् पाषाणे भवति वहतोयः ॥ ९६ जम्बूवृक्षस्य प्राग्वल्मीको यदि भवेत्समीपस्थः । तस्मादक्षिणपार्वे सलिल पुरुषद्वये साधु ॥ ९७ अर्धपुरुषे च मत्स्यः पारावतसंनिभश्च पाषाणः । मृद्भवति तत्र नीला दीर्घ काल' च वहूतीयम् ॥१८ वल्मीकोपमितायां निर्गुण्ड्यां' दक्षिण करत्रयोन्माने । पुरुषद्वयेन पादे भबति जल स्वादु चाशोष्यम् ॥ ६६ रोहितमत्स्योधनरे मृत्कपिला पाण्डुरा ततः परतः। सिकताश्च शर्कराश्च क्रमेण परतो भवत्यम्भः ॥ १०० पूर्वेण यदि वदर्या वल्मीको दृश्यते जलं पश्चात् । पुरुषैस्त्रिभिरादेश्यं श्वेता गृहगोधिकार्धनरे ॥ १०१ सफला वा वदरी चेद्दिश्यपरस्यां जल ततो भवति । पुरुषत्रये सपादे भवति परं दुन्दुभेश्चिह्नम् ॥ १०२ काकोदुम्बरिकायां वल्मीको दृश्यते शिरा तस्मिन् । पुरुषत्रये सपादे पश्चिमदिक्स्था च सा वहति ॥ १०३ श्रापाण्डुरा च मृत्स्ना' गोरसवर्णश्च भवति पाषाणः । पुरुषाधे कुमुदनिभो दृष्टिपथं मूषको याति ॥ १०४ आसन्नो वल्मीको दक्षिणपार्वे विभीतकस्य । अध्यर्थे भवति शिरा पुरुषे शेया दिशि प्राच्याम् ॥ १०५ तस्यैव पश्चिमायां बल्मीको यदि भवेद्वस्ते । तत्रोदग्भवति' शिरा चतुर्भिरर्धाधिकः पुरुषैः ॥ १०६ " (a) (b) (c) (d) गणनाथ-नौला सुदीर्घकालञ्च वहतोयम् ॥ वल्मीकोपचितायां निर्गगड्या etc. परं डुण्ड हेचि ॥ आपाण्डरीव मृत्का etc. अध्यद्ध तस्य शिरा etc. तत्रोदग्वहति शिरा etc. (e) " (6) ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 51 श्वेतो विश्वंभरकः प्रथमे पुरुषे तु कुङ्कमाभोश्मा अपरस्यां दिशि च शिरा नश्यति वर्षत्रयेतीते ॥ १०७ सकुशः सित एतस्यां वल्मीको यत्र कोविदारस्य । मध्ये तयोर्नरैर पञ्चमैस्तोयमक्षोभ्यम् ॥ १०८ प्रथमपुरुषे भुजङ्गः कमलोदरसंनिभा मही रक्ता। कुरुविन्दकपाषाणाश्चिह्नान्येतानि वाच्यानि ॥ १०६ सर्वेषां वृक्षाणामधःस्थितं दर्दुरं यदा पश्येत् । तस्माद्धस्ते तोयं चतुभिरर्धाधिकैः पुरुषैः ॥ ११० उत्तरतश्च मधूकादहिनिलयः पश्चिमोत्तरे तोयम् । परिहत्य पञ्चहस्तानर्धाष्टमपौरुवं वाच्यम् ॥ १११ अहिराजः पुरुषस्मिन्धूम्रा धात्री कुलत्थवर्णोश्मा माहेन्द्री वहति शिरा भवति सफेनं सदा तोयम् ॥ ११२ सवासः पश्चाद्यदा कदम्वस्य दक्षिणेन जलम् । पुरतो हस्तत्रितयात्पड़ भिः पुरुषस्तुरीयोनैः ॥ ११३ वल्मीकसंवृतो यदि तालो वा भवति नालिकेरो वा । पश्चात्यभिहस्तैर्नरश्चतुर्भिः शिरा यस्य' ॥ ११४ अश्मातकस्य वामे वदरी वा दृश्यतेहिनिलयो वा । षड्भिरुग्वास्य करैः सार्धे पुरुषत्रये तोयम् ॥ ११५ कूर्मः प्रथमे पुरुष पाषाणो धूसरः ससिकता मृद् । आदौ शिरा च याम्यां पूर्वोत्तरतो द्वितीया च ॥ ११६ जलरहिते यदि देशे चिह्नान्यनूपजानि दृश्यन्ते । वीरण वा हरिता' यत्र हि तस्मिञ्जलपुरुषे ॥ ११७ .. (a) (b) (c) (d) " गणनाथ-ससित: कुश etc. यदा कदम्बस्य दक्षिणेनाल। घड़ भि पुरुषैस्तु पाथो वै ॥ शिरा याम्यां ॥ षभिरुदकाशा करैः etc. वीरणदुर्वारहिते यत्र etc. (e) " (6) ·52 UPAVANA VINODA तिलकाम्रातकवरुणकभल्लातकविल्व तिन्दुकाङ्कोलाः । पिन्डीरशिरीषाअनपरुषक वञ्जुलातिवलाः ॥ ११८ एते यदि सुस्निग्धर्वल्मीकैः परिवृतास्ततस्तोयम् । हस्तैत्रिभिरुत्तरतश्चतुर्भिरर्धेन च नरस्य ॥ ११६ अतृणे सतृणा यस्मिन् सतृणे तृण वर्जिताः मही यत्र । तस्मिन् शिरा प्रविष्टा वक्तव्यं वा धनं तत्र ॥ १२० कण्टक्यकण्टकानां व्यत्यासेम्भस्त्रिभिः करः पश्चात् । खात्वा पुरुषत्रितयं त्रिभागयुक्तं धनं वा स्यात् ॥ १२१ वृक्षस्य का शाखा यदि विनता भवति पाण्डुरा वा स्यात् । विज्ञातव्य शाखाग्रतले नीर त्रिपुरुष तु ॥ १२२ फलकुसुमविकारो यस्य तस्य पूर्वे शिरा विभिहस्तैः । भबति पुरुषैश्चतुभिः पाषाणाधः तितिः पीता ॥ १२३ यदि कण्टकहीणा स्यान्निदिधिका शुभ्रपुष्पसंयुक्ता । तस्यास्तलेम्बु बाच्यं त्रिभिर्नरैरर्धपुरुषे बा ॥ १२४ खर्जुरी द्विशिरस्का यत्र भबेज्जलविवर्जिते देशे। तस्याः पश्रिमभागे निद्देश्यं त्रिपुरुषैर्वारि ॥ १२५ यदि भवति कर्णिकारः सितकुसुमः स्यात्पलाशवृक्षो बा'। सव्येन तत्र हस्तद्वयेम्बु पुरुषत्रये भवति ॥ १२६ ऊष्मा यस्यां धान्यां धूमो वा तत्र बारि नरयुगले। निर्देष्टन्या च शिरा महता बारिप्रबाहेण ॥ १२७ यस्मिन् क्षेत्रोद्देशे जातं शस्यं विनाशमुपयाति । स्निग्धमतिपाण्डुरं वा महाशिरा नरयुगे तत्र ॥ १२८ गणनाथ-भल्लातक-तिल्व-तिन्दुक etc. परुषका etc. वक्तव्य जीवनं तत्र ।। प्रत्यासन्नस्विभिः कर: etc. त्रिपुरुषं तत् ॥ फलकुसुमविकारो यव तस्मात् पूः etc. स्यात् पलाशवृक्षे च । सव्य न तव हस्तदयपुरुषवये वा भवसि जल ॥ यस्मिन् क्षेत्र देशे नातं etc. (a) (b) (c) " (d) (e) (6) (8) (h) (i) " ·SCIENCE OF ARBORE-HORTICULTURE IN ANCIENT INDIA 53 मरुदेशे भवति शिरा यथा तथातः परं प्रवक्षयामि । ग्रीवा करभाणामिव भूतलसंस्था शिरा याति ॥ १२६ पूर्वोत्तरेण पीलोर्यदि बल्मीको जलं भवति पश्चात् । उत्तरगमना च शिरा विशेया पञ्चभिः पुरुषैः ॥ १३० चिह्न दर्दुर श्रादौ मृत्कपिला तत्परं भवेद्धरिता । भवति च पुरुषे बाश्मा तस्य तले परि निर्देश्यम् ॥ १३१ बदरीरोहितवृत्तौ संपृक्तौ चेविनापि बल्मीकात् । हस्तत्रयेम्बू पश्चात्षोडशभिर्मानबैर्भबति ॥ १३२ सुरसं जलमादौ दक्षिणे शिरा वहति चोत्तरेणान्या । पिष्टनिभः पाषाणो मृच्छे ता वृश्चिकोर्धनरे ॥ १३३ सकरीरा चेद्वदरी त्रिभिः करैः पश्चिमेन तत्राम्भः । अष्टादशभिः पुरुषैरैशानो बहुजला च शिरा ॥ १३४ ककुभकरीरावेकत्र संयुतौ ककुभबिल्बौ बा। हस्तत्रयेम्बू पश्चान्नरैर्भवत्येकविंशत्या ॥ १३५ बल्मीकमूर्धनि यदा दूर्वा दर्भाश्च पाण्डुराः सन्ति । कूपो मध्ये देयो जलमत्र नरैकबिंशत्या ॥ १३६ प्रन्थिप्रचुरा यस्मिन्शमी भवेदुत्तरेण बल्मीकः । पश्चात्पञ्चकरान्ते शतार्धसंख्यैनरैः सलिलम् ॥ १३७ जम्बू त्रिवृता श्यामा शिशुमारी शारिबा शिवा दूर्वा । वीरुधयो बाराही ज्योतिष्मती गरूड़वेगा च" ॥ १३८ गणनाथ-मरदेश भवति शिग थथा यथा तत्र वक्ष्यामि । (a) (b) " यव ॥ " (d) " " (e) (f) पूर्वोत्तरणं पीतं यदि etc. चिह्न दर्दुर आदी मृत् कपिला तत्परं भवेत् पृथी। भवति च पुरुषे चोभा तस्य तले बारि निद्देश्य ॥ हस्तत्रयेम्बु पश्चान्नरैर्भवत्ये कवि'शल्या ॥ सुरसं जलमादीस्यात् दक्षिण-शिरा वहति चोरेगा सा । श्यामा शिशुगन्धा वा शिवा दूवा । गण्डदूवी वा॥ (h) " ·54 UPAVANA VINODA सूकरिका मापलता व्याघ्रपदा चेति यद्यनिलये। बल्मीकादुत्तरतः करैत्रिपुरुषागतं तोयम् ॥ १३६ एतदनूपे वाच्यं जाङ्गलभूमौ च पञ्चभिः पुरुषः । एतैरेब निमित्तैर्मरुभूमावष्टभिः कथयेत् ॥ १४० एकनिभा यत्र मही तृणतरुवल्मीकगुल्मपरिहीणा । तस्यां यत्र बिकारो भबति धरियां जल तत्र ॥ १४१ हस्ता मघानुराधापुष्यधनिष्ठोत्तराश्च रोहिण्यः । शतभिषगित्यारम्भे कूपानां शस्यते भगणः ॥ १४२ आग्नेये यदि कोणे ग्रामस्य पुरस्य बा भवति कृपः । नित्यं स करोति भयं दाहं च समानुषं प्रायः ॥ १४३ नैऋतकोणे बालक्षयं च बनिताक्षयं च बायव्ये । विश्यशान्यां भीतिः शेषास्तु शुभाबहाः कूपाः ।। १४४ या मेदिनी काशकुशैश्च युक्ता नीला च मृद्यत्र सशर्करा च । तस्यां प्रणीतं सुरसं च तोयं कृष्णाथबा यत्र च तिक्तमृत्स्ना ॥ १४५ सशर्कराभा तु मही कषायं क्षार धरित्री कपिला करोति । अपाण्डुरायां लवनं प्रदिष्ट मिष्टं पयो नीलबसुन्धरायाम् ॥ १४६ अथ पोषणविधिः। फलकुसुमसंपदुचिता रोपणतो भबति केबलान्न यतः । पोषणविधिमथ संमतमनोकहानामतो बक्ष्ये ॥ १४७ " (a) गणनाथ-शूकरिका माषलता व्याघ्रपदा वेति यदि कुभ्रनिलये । वमीकादत्तरतस्त्रिभि: कर स्त्रि पुरुषगतं तोयं ॥ (b) पुरुषः॥ (c) केवला न यतः । 1 The origin of manuring can be traced as early as to a verse in the Rgveda (II, 8, 3). But for a more elaborate prescription see Agni P. chap. 281; Brhatsaimhita, chap. 543; Parasara's Krsi Sangraha (slokas 107--109), and ukraniti, IV. iv, 94 ; 107-108; 109; 110-112. " ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 55 खजूरबिल्बलकुचाः सितसर्षपेण पिण्याकतश्च तुषबारिबशेन चाम्राः । ऐराबता निचुलपत्रजलोक्षणेन सब्रीहिमांससलिलेन च यान्ति वृद्भिम् ॥ १४८ प्राचीनामलकतरोः प्रिया हि माषा: तीराम्भो हितमिह बालतिन्दुकानाम् । प्रीयन्ते यबरजसा च नालिकेराः सर्वेषां भवति रुचिर्हि निम्नभूमौ ॥ १४६ कुरङ्गकिटिसारङ्गशृगालाश्वादिमेदसा। क्वथितेन सदुग्धेन पञ्चपल्लववारिणा । कृतसेको भवेदाशु सहकारोतिसौरभः ॥ १५० घृतकुणपबचावराहविष्ठा- सलिलमतीब सुखाय दाडिमानाम् । क्वथितमथ कुलत्थचूर्णकं बा जलमपि बृद्धिकरं सदा शफाः" ॥ १५१ यस्त्रिफलाशफरीघृतलिप्तो धूपित आद्यफलत्रयधूपः । आम्रफलैरिह दाडिमशाखी तालफलानि विडम्बयतीब ॥१५२ दधिमस्तुकाधिकसुराबदरी- तिलमेथिकाकुणपसीधुपयः । फलिनीकदम्बकरिकेसरका- नकुरुते सुगन्धिबहुपुष्पयुतान् ॥१५३ (a) गणनाथ-एलावता नित्तुस्न-पत्र-जस्लोक्षिता हि सब्रीहिणा तु सलिलेन च यान्ति वृद्धिम् ।। (b) मिजमपि वहिकर सदा फलाक्ष्य । (c) यस्त्रिफलाशफरीदललिप्तो धूपित आज्य फलवय etc. (d) फलिनी-कदम्ब-करिकेशरिकान् etc.

·56 UPAVANA VINODA प्रियगुगुजाफलनिम्वपिप्पली- चाहरिद्रातिल सर्ष पैः समः। घृताश्वकर्णाम्बु विलोड्य पायये- त्सचम्पके नागतरौ सुवृद्धिदम् ॥ १५४ सिक्ताम्भोभिः पललतुषयोः कुक्कुटानां पुरीष मूले दत्त्वा सकुसुमफला गोस्तनी वृद्धिमेति । स्कन्धन्यस्तैः पनसतरवोप्याशु पालालभार" मूलादग्नं दधति च बचावारिसिक्ताः फलानि ॥ १५५ सर्पिडक्षीरमधूपचारं दत्त्वा निषिक्तौ च कपित्थविल्यौ। पीयूषकल्पान्यतिमांसलानि फलान्यनस्थीनि सदा दधाते ॥१५६ कोशातकी दलशिफाकथितामिषाम्भ:- संसेचनाच सुकणारजसा च युक्तः। लन्धोपचारमथ धूपजलाभिषिक्तः शोभां विभर्तिनितरां कुसुमेर्मधूकः ॥१५७ तिलयष्टिमधुक मधुभिर्मिश्रितजलसेकतर्पितावदरी । कुणपैरुपचितमूला फलति फलं शर्करामधुरम् ॥१५८ अजैड़कासूकरविड विडङ्ग- किण्वोपचारेण च बीजपूरः। भूयोश्वमूत्राविल वारिसिक्तः फलानि धत्ते सुवहूनि शश्वत् ॥१५६ वृश्चिककण्टकविद्धाः सुरभीघृतधृपिता हि निखिललताः। मूषककोलवसाभिः संसिक्ताः स्युः फलम्राः ॥१६० (a) गणनाथ-वृताश्वकर्णाम्बु विलोध पाययेत् पड़े च नागेशतरौ etc. (b) पातालभारै etc. (c) शोभां विभर्ति नितरां हि मधूकवृक्षः ॥ (d) विष्ठोपचारेण etc. मूचाविजवारिसितः etc. ------------------ " (e) ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 57 सुरभिजलनिषेकतो निदाघे कूणपजलेन च केतकी निषिक्ता। जलधर समये सुगन्धसूची- चयनिचितानि विभर्ति पल्लवानि ॥१६१ यस्य कस्यापि पुष्पस्य सौरभेणाधिवासितान् । मृत्तिकाशकलाल्मूले वृक्षाणां वहुलान्तिपेत् ॥१६२ कुष्ठपत्रमुरामुस्ततगरोशीरचूर्णाकैः । मिश्रितेनाम्भसा सेकान्मासं सौरभसंभवः ॥१६३ कुल्माषदन्तिदन्तानां चूर्गायुक्पङ्कसंभबा' । प्रत्यहं पुष्पिताम्भोजमण्डिता पद्मिनी भवेत् ॥१६४ सिद्धार्थः कदलीदलानि शफरी विट्कोलमारियो- रेतेषां समभागमाज्यसहितं चूर्ण तरुभ्यो हितम् । दत्तं धूपविलेपनोपचरणरोप्यायनं रोगह- च्छाखाः पल्लवयत्यलं मधुकरव्यालोलपुष्पच्छदाः ॥१६५ धूपो घृतस्य समृदो यववारिसेको नित्यं च दुग्धसलिलैः कुणपाम्बुभिर्वा । लेपो विडङ्गतिलकल्ककृतः शिशूनां वृद्धि करोति परमां खलु भूरुहाणाम् ॥१६६ अकोल्लकाथतोयेन मिश्रितं घृतमात्तिकम् । बसा किटिकुरङ्गानामेतैः सिक्ता महीरुहाः ॥१६७ सिद्धार्थकफलोपेताः सर्वदा फलशोभिताः। जायन्ते पुष्पपत्राढ्याः सच्छाया रोगवर्जिताः ॥१६८ यष्टिमधूकपुष्पानि सिता कुष्टं समातिकम् । निक्षिप्य गुलिकाः कृत्वा मूले सर्वत्र निक्षिपेत् ॥१६६ दुग्धसेकं च वृक्षस्य यस्य कुर्याद्विचक्षणः । फल सुनिश्चितं तस्य मधुरं जायते भृशम् ॥१७० (a) गणनाथ-~-सुरभिजलन निदाघे etc. (b) चूर्ण युक् पुष्पसम्भवा । (c) निष्षिष्य गुटिकां कृत्वा मूल सर्वत्र नि:क्षिपेत् ॥ " 8 ·58 UPAVANA VINODA अथ कुणपजलम्। कुरङ्गकिटिमत्स्यानां मेषच्छागलखड्गिनाम् । मांसं ग्राह्य यथालाभं मेदोमजावसास्तथा ॥१७१ तान्सर्वानेकतः कृत्वा वह्नौ नीरण पाचयेत् । संपर्क हि क्षिपेद्भाण्डे तत्र दुग्ध च निक्षिपेत् ॥१७२ चूर्णीकृत्य खलिद्दे या तिलानां माक्षिकं तथा। स्विन्नांश्च सरसान्माषांस्तत्र दद्याघृतं तथा ॥१७३ उष्ण जलक्षिपेत्तत्र मात्रा नास्तीह कस्यचित् । पक्षकं स्थापिते भाण्डे कोष्णस्थाने मनीषिणा। कुणपस्तु भवेदेव तरुणां पुष्टिकारकः ॥१७४ अथ तरुचिकित्सा। नराणामिव वृक्षाणां वातपित्तकफागदाः । संभवन्ति निरूप्यातः कुर्यात्तद्दोषनाशनम् ॥ १७५ कीटजग्धेग्निसंप्लुष्टे वातभग्नेशनिक्षते । वृक्षे छेदोपचारादिपीड़िते च पृथक्रिया ॥ १७६ कृशदी? लघुरुक्षो निद्राहीनोल्पचेतनः। न धत्ते फलपुष्पाणि वातप्रकृतिकस्तरुः ॥ १७७ ४ आतपासहनः पाण्डुः शाखाहीनो मुहदि । अकालफलपाकी स्याच्छाखी पित्तात्मकः स्मृतः ॥ १७८ स्निग्धशाखादलः शाखी सम्यक्पुष्पफलोज्ज्वलः । लतापरीतगात्रस्तु कफवान्परिमण्डलः १७६ कटुतिक्तकषायरसैः पवनः पित्तं कटूष्णलवणाम्लैः। स्निग्धमधुराम्ललवणैः श्लेष्मा कोपं प्रयाति तरोः ॥ १८० The genesis of the science of Phytopathology can be traced to a verse in the Atharvaveda (BK. VI. 50). See Sayana's commentary thereon ( Kausika 51, 17-22). Cf. also Vinaya Pitaka C. X. 1. 6, where we find definite mention, by way of an analogy, of two of the most important cereal diseases, the "blight" and the "mildew"; Arthasastra, chap. 24. Agni P. chap. 281. Brhatsamhita, chap. 54. Gunaratna's Commentary on Şaddarśana Samuccaya. Sukraniti, IV. ii, 56-57.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 59 सुस्निग्धैः पिशितरसैः प्रयाति वातः सुस्निग्धैर्मधुरहिमैर्जलैश्च पित्तम्। कटुम्लैरहिमजलैः कषायरुतैः श्लेष्मापि क्रमविहितः प्रयाति नाशम् ॥ १८१ रोक्षं ग्रन्थिः कुटिलता वातावृक्षस्य जायते । गोविड़ लोध्रवसाकुणपजलैस्तज्जयो भवेत् ॥ १८२ दोषैर्यस्य विना प्रवालकुसुमम्लानिर्विरूढं वपुः मूले तस्य तरोभवन्ति कृमयो यत्नाच्च तानुद्धरेत् । गोमुत्राज्यविडङ्गसर्षपतिलैलिप्तः प्रणस्तितः" सिक्तः तीरजलैरुदेति सहसा धूपैश्च धृपायितः ॥ १८३ करारग्वधारिटसप्तपर्णत्वचाकृतः । उपचारः क्रिमिहरो मूत्रमुस्तविडङ्गवान् ॥ १८४ कुणपजलपयोनिषिक्तमूलः सरसिजकन्दविलिप्त सर्वगात्रः । तरुरनलहतो विभर्ति भूयो मरकतरङ्गहरिन्ति पल्लवानि ॥ १८५ प्लतार्कोदुम्बरत्वग्घृतमधुमधूरोच्छिष्टदुग्धैर्विलिप्तः स्तम्भैरुस्तम्भ्य रज्ज्या परिकलितवपुः पूरितः प्लक्षमृद्भिः" । सिक्तः क्षीरेण भूयो जलभरिततलश्चण्डवातादिभग्नः स्वस्थोभूत्वाध्रिपायी कुसुमफलभराण्यातनोति प्रकामम् ॥ १८६ वृक्षस्याशनिदग्धस्य जीवनं शृणु भेषजम् । धनोशीरमधूकैश्च मुद्माषान् यवांस्तिलान् ॥ १८७ (a) 4 b) (c) (d) गणनाथ-रौक्ष्य ग्रन्थिगुटिका वाताइ क्षस्य जायते नित्यम् । गोविड़ भिलॊधवसाकुगापजल : स जितोमवेदवं ॥ गोमूत्राज्य-विडङ्ग-सर्षप-तिनं लिप्त ह्यनष्टैस्तत: । मरकतकान्तिनिभानि etc. पूरित: सूक्षणमृद्धिः। कुसुमफलभर' व्यातनोति प्रका॥ (e) ·50 UPAVANA VINODA पिष्टा क्षीराम्बुसंयुक्तः सेचयेत्तमभीक्ष्णशः । स सेकाप्यायितः शीघ्र प्रकृतिस्थो भविष्यति ॥ १८५ जनयित्वा फलकुसुमं यः पुनरुपयाति वन्ध्यतां शाखी । सक्षीरैः कुणपजलैर्भूयः सिक्तः फलत्येव ॥ १८६ सेकतोत्यन्त निषेकतश्च शाखाविशोष फलिनो निरूप्य । सप्ताहमात्रं सृतमेव सर्पि- विडङ्गदुग्धाम्बु निषेचनीयम् ॥ १९० उनिद्रता मत्स्य सगन्धिता च प्रवालहानिः सपिपीलिकत्वम् । त्वम्भ्रशनाद्वारिकृतादजीर्णा- सरोर्भवेत्तत्र चिकित्सनीयम् ॥ १६१ तल्मूलशुलं" परशुप्रहारै- विस्रावितं दोषरसं निहत्य । तौद्राज्यजन्तुघ्नतिल प्रलिप्त मृत्पूरितं दुग्धजल निषिञ्चत् ॥ १९२ शर्करातिलगोक्षीर वारिसेकात्तथा तरोः । शोषः शाम्यति वृक्षस्य लेपाद्धपोपचारतः ॥ १६३ प्रियङ्गुवरकारीवेतसार्जुनवल्कलैः" । क्षीरसिद्धविलिप्तानां वः शाम्यति शाखिनाम् ॥ १६४ अथ विचित्रकरणम् । वृत्तायुर्वेदफल मनोहरं शास्त्रतः सिद्धम् । नानाविधानचित्रं चित्रीकरण प्रवक्ष्यामि ॥ १६५ गणनाथ-पिष्टा क्षाराम्ब मंमिती: सेचयेत्तमभौक्षशः । मंसेकाप्यायनात् शौन प्रकृतिम्थीभवत्तमः ॥ वृद्धतां शाखौ। तन्म लदी etc. प्रिय वनतर्का वेतसाजन etc. दक्षायुचे दफन्न मनोहर' शाम्वतोऽपर नास्ति । नानाविधवक्षाणां चिचीकरण' प्रवक्ष्यामि ॥ Brhats arhitā, ciap. 54, 27-30. The reader is riquested to read in this connection "New Creations in Plant-life" by Harwood, Macrnillan & Co. (1905), (a) " (b) (c) (d) (e) 1 Cf ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 61 सुरभिसुमनोलब्धामोदां निधाय च मृत्तिका धवखदियोः क्वाथाम्भोभिः सुगन्धिभिरक्षणात्" । मलयजरजोलेपाद्धपाद्धृतस्य च भूरुहां ब्रजति कुसुमं निर्गन्धानामतीव सुगन्धताम् ॥ १६६ यवतिलनिशापलाशैरुपचितमूला तदम्बुसिक्ता च । ज्वलदनलोपममसकृत्कासी तूलकं सूते ॥ १६७ शाल्मलीत्वग्निशानीलीत्रिफला कुष्ठसीधुभिः । सकल्ले पोपचारेण शुकपक्षनिभ भवेत् ॥ १६८ मञ्जिष्ठातिलयवपीतसारसारै- र्जीवन्तीदलसाहितैर्मनः शिलाजैः । गोजाविप्रचुरपयःसृतैर्विलिप्ता कासी प्रसवति तूलकं खनीलम् ॥ १६६ संपक्क क्षुरसविदारिकन्दकविलिप्तमूलभागस्य । सिक्तस्येचुरसेन च तरोरकाले भवेत्कुसुमम् ॥ २०० तिलखलिविडङ्गगोमयविलोडितेचुरससेचितस्य तरोः । फलकुसुममकालभवं मनोहरं फलति लोकस्य ॥२०१ मधुयष्टिसिताकुष्ठ मधुपुष्पविनिर्मितः । मोदकश्छादिते मूले निरस्थि स्यात्फलं तरोः ॥ २०२ मधुककुसुमगुनाशर्करोदुम्बराज्य समधु निहितमन्तः" काण्डमुत्कीर्य वद्धा। उपरि च परिलिप्तं वत्सविड्भिस्तरूणां जनयति फलमेतत्स्वादुसेकादनस्थि ॥ २०३ तत्कालनिहितस्योच्च श्छागस्य स्कन्धचर्मणा । बद्धायां वृक्षशाखायां फलपाको न जायते ॥ २०४ " (a) (b) (c) (d) गणनाथ-~-सुमं हि निरक्षणात् । कुष्ठ-मिन्ध भि:। कामावति तुम्न के खनीन' ॥ मधुविनिहितमन्तः etc. " ·62 UPAVANA VINODA करिखरमृदितवलीमुखनलकैद्लेषु कीलितस्य तरोः । संवत्सरं च यावत्फलितस्य फलानि जायन्ते ॥ २०५ बद्ध चर्मतृणाभ्यां विडङ्गमधुदुग्धलेपितोल्लिख्य । शाखा पयोम्बुसेकाश्चिरमपि पक्कं फल धत्ते ॥२०६ मीनकोलवसामांसदुग्धसेकेन धूपतः । सर्ववीजानि साश्चर्यमुत्तिष्ठन्ति फलन्ति च ॥ २०७ अकोलतैलसूकरशिशुमारवसासु भावित वीज । सद्यो रोहति निहितं भूमौ करकाम्भसा सिक्तम् ॥ २०८ बीजमाघ्रादिवृक्षाणां पक्क मीनफलाम्बूनि । अकोलतैलदुग्धाज्ये निहितं बृहतीभवेत् ॥२०६ भस्मन्यामेलितं शुष्कमुप्तमुद्भिद्यते सह । फलेनाशेषलोकस्य कृतकौतुकमञ्जसा ॥२१० एकविंशतिवारेण कुक्कुटस्यासृजोक्षितम् । तत्क्षणादाडिमीवी वर्द्धते फलति ध्रुवम् ॥२११ मत्स्यकोलवसामांस चणकक्षारभावितम् । यस्य कस्यापि वा बीज ध्र वं पुष्पफल भवेत् ॥२१२ स्कन्धतः समन्ततः सूकरास्थिभिदृढ़म् । कीलितो न संशयं नाशमेत्यनोकहः ॥२१३ कुलत्थक्वाथ तोयेन तरुः पुष्पफल त्यजेत् । किंशुकार्जुनतारीलवणाम्बूतोन च ॥२१४ --- (१) (b) (c) (d) गणनाथ-करिमदमदितवनीमुखमखनलिकमलेष etc. मम्वत्सर' न यावत् फलितस्य फलानि पच्यन्त ॥ वडश्चर्मर गााभ्यां विडङ्गमधुदुग्धलिप्तमुल्लिखिता। वी जादामादिवृक्षाणां फल मीनफलाम्बुनि । अझोन तैलदुग्धाज्य निहितात् सवृहद् भवेत् ॥ वीज द्रुतं etc. समन्तत: स्कन्धत: म सन्दढ़ शूकरास्थिभिः । कौलितो न च संशोधं नाशर्मतीत्यनोकहः ॥ " (e) (f) " ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 63 नानावघटितं कन्द कुमुदस्य सूत्रसंघटितम् । घृतमधृविलिप्तमुप्त सूते कुसुमं तथावर्णाम् ।।२१५ माहिषकरीषमूत्र दितविशुष्कं दिनानि यत्सप्त । कुमुदफलवीजमुप्तं जनयति करवीरविटपं तत् ॥२१६ कुष्माण्डवार्ताक पटोलकादि- वीज वसाभावितमुप्तसिक्तम् । विशोधितायाम् भुवि सर्वकाल फलान्यनस्थीनि महान्ति धत्ते ॥२१७ वार्ताकवीज घृतमाक्षिकार्क- विशोषितं गोमयलिप्तरन्ध्र । वालस्य कुष्माण्डफलस्य तप्तं पक्काद्गृहीतं' फलितं महत्स्यात् ॥२१८ मन्दारद्रुमरन्ध्र या कौष्माण्डी निर्गतालता। मृद्गोमयघृते" तस्मिनसिक्त फलति सा सदा ॥२१६ सूकरासृग्वसासिक्तमङ्कोलतैलभावितम् । एरण्डवीज कारञ्जीफल" सूतेति कौतुकम् ॥२२० खरतुरगविड निवेशिततापितया या शलाकया मूले। तिर्यग्बिद्धा कदली फलति फलं करिकराकारम् ॥ २२१ कोलशोणितमेदोभ्यामङ्कोलक्कथितेन च । सिञ्चिता कदली सूते दाउिमीफलमुत्तमम् ॥ २२२ नरमांसवसारक्तदन्तिदन्तविचूर्णितः । मिश्रितेनान्भसा सिक्ता रम्भा चूतफला भवेत् ॥ १२३ अङ्कोलकथितं स्विन्नं नृमांसं छागदुग्धयुक् । पिण्याकसहितं मूले सहकारस्य निक्षिपेत् ॥ २२४ (a) (b) गणनाथ- कुमुदस्य मूबसंघटितं । पक्क ग्रहीतं etc. मदगोमययुते etc. एरगड़बीज कारल्लोफल' etc. (c) (d) " ·64 UPAVANA VINODA द्राक्षावल्लीसमाकारः सहकारः सदाफलः । जायते निश्चितं धत्ते सर्वेषामद्भुतं यदि ॥ २२५ शशकूर्मासृग्मध्ये वहुभावितमानजं वीजम् । रूढ़ सिक्तम् दुग्धैः फलति फलं सर्वकालेषु ॥ २२६ कृमिरिपुयश्यष्टीमधुगुडदुग्धविलेपनेन निम्बतरुः । भवति जलदुग्ध सिक्तः स्वभावतिक्तोपि मधुरफलः ॥ २२७ वीजं नरपलाङ्कोलतैलस्विन्नं शुभं सदा । उद्गच्छति मृदा पूर्णमम्भःसिक्तं करे क्षणात् ॥ २२८ अकोलतैलभावितमुषितं गोशकृति कुमुदकन्दमलम् । करकाम्बुकर्दमभृते कलशे कुसुमं समुद्वहति ॥ २२६ गोकोलास्थिकरीषैस्तु दग्धे गर्ने विशोधिते । उत्तं च वालुकापूर्णे मूलकं गर्तवद्भवेत् ॥ २३० इष्टकचिते समन्तात्पुरुषनिखातेवटे तरुर्जातः वामन एव हि धत्ते फलकुसुमं सर्वकालमिति ॥ २३१ 1 अथान्नादिनिष्पत्तिज्ञानम् । कलकुसुमपत्रवृद्धि वनस्पतीनां विलोक विशेयम् । सुलभत्वं द्रव्याणां निष्पत्तिश्चापि सस्यानाम् ॥ २३२ न्यग्रोधेन तु यवकास्तिन्दुकवृद्धत्या च षष्टिको भवति । अश्वत्वेन शेया निष्पत्तिः सर्वसस्यानान् ॥ २३३ जम्यूभिः स्थलमाषाः शिरीषवृद्धत्या च मुद्गनिष्पत्तिः । गोधूमाश्च मधूकर्यववृद्धिः सप्तपणेन ॥ २३४ फरिणश्च हस्तिकर्णनिर्देश्या वाजीनोश्‍वकर्णेण । गावश्च पाटलाभिः कदलीभिरजाविकं भवति ॥ २३५ (a) गणनाथ--धत्ते सव्व धामन तं फल ॥ (b) कृमिरिपु-यव-यष्ठीमधु-गुड़-दुग्धविलेपिती विभौततरुः । भवति कदुषण-जलसितः स्वभाव etc. (c) करकाम्बकई मभृति कलसे कुसुमं समुभवति ॥ | Cf. Brihatsamhita, chap. 29. Translated and quoted in the Introduction and the Appendix.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA
65
श्रान क्षेमं भल्लातर्भयं पीलुभिस्तथारोग्यम् ।
खदिरशमीभ्यां दुर्भितमर्जुनः शोभना वृष्टिः ।। २३६
पिचुमन्दनागकुसुमैः सुभिक्षमथ' मारुतः कपित्थेन ।
निचुलेनावृष्टिभयं व्याधिभयं भवति कुटजेन ॥ २३७
एते नानावृक्षायुर्वेदशास्त्रेभ्यः ॥
समाप्तः ।
(a) गणनाथ-दुर्भिक्षम नेन etc.
(b)
सुभिक्षमपि etc.
(c)
निचुलेनाहष्टिः स्थायाधिभयं वे भवति कुटजेन ।
एते नौता वृक्षा आयुष्व दादि शास्त्रेभ्यः ।
अन्य ऽपि सन्ति वहवस्तेषु च कथिता वनस्पतयः ॥
9

·UPAVANA-VINODA THE TRANSLATION ·HERE BEGINS THE CHAPTER OF "THE SCIENCE OF PLANT-LIFE" DEALING WITH UPAVANA-VINODA--THE ART OF ENJOYMENT BY GARDENING 1. He is verily the king whose abode is provided with spacious gardens, containing large tanks or pools adorned with beautiful lotus blossoms over which humming bees fly--that may be regarded as the consummation of all happiness on the part of men, and that give intense pleasure to the mind of sportive and pleasure-seeking ladies puffed up with the pride of beauty. 2. If pleasure-seeking sovereigns have no gardens wherein to seek pleasure, the delicate and fine bodily from, bevy of fair and youthful ladies, compeers excelling in pleasing arts and sonorous lutes and profusion of wealth--all these are useless. 3. I am expounding in detail that subject after a thorough study of the treatises compiled by the sages of old. May the noble-minded and upright readers find delight in looking it through, and judging it as a whole (for what it is worth). HERE BEGINS THE SECTION CALLED TARUMAHIMA- THE GLORY OF TREES S. 4. Better to have a tree (planted) by the wayside where many rest under its shade than to have many sons born who are devoid of wealth and virtue. 5. We read in the Sastras that (excavation of) a pond is equivalent (in virtues) to (sinking of) ten wells, a lake is equivalent to ten ponds, and a son is equivalent to ten such lakes and a tree is as good as ten 6. He, who for pleasure makes him a good garden full of fruit and flower trees, is destined to go to the abode of Siva and resides there for as many as three ages. 7. One should plant trees with full knowledge of these particulars, in as much as, from trees proceed virtues, material prosperity, fulfilment of desires and salvation--all these four sovereign things. 8. A man is sure to reside in Vaikuntha (the abode of Vişnu) for as many thousand years as there are Basil plants planted in his house. 9. Lakşmi (the Goddess of Wealth) lives for generations in the house of a man who plants the Vilva trees, peculiarly favourile with Śiva. 10. He, who plants Aśvattha trees after proper methods, no matter where, goes to the abode of Vişnu.

·70 UPAVANA VINODA or 11. He, who plants the Āmalaka trees, reaps the fruit of constant asceticism, the giving of earth and of many sacrifices (yajña). 12. He, who plants after a proper method two Banyan trees, goes to the abode of Śiva, and is waited on by the seraphim. 13. The virtuous man who plants three Nimba trees attains to the abode of the Sun and stays there for three thousand years. 14. There can be no doubt of the fact that the man who plants four Plakṣa trees enjoys the fruits of a Rājasūya sacrifice. 15. He, who plarits five Amra trees by the wayside or in the garden, secures the salvation of fourteen generations past and future, backward and forward. 16. He, who plants six Śirișa trees by the wayside, attains to the abode of Garuda and spends his days there in as much pleasure as the gods do. 17. The man who plants either seven even one Palāśa tree, gets at the abode of Brahmā and is waited upon there by the best of gods. 18. He, who plants eight Udumbara trees himself or gets them planted by others, reaches the abode of the Moon and enjoys intensity of pleasure there. 19. He, who plants a Madhuka tree, becomes free from all diseases, and by him all the gods, especially, the goddess Pārvati is pleased or gratified. 20. He, who plants a tree along with any of these trees : Kșirika, Kadali, Drākṣā Piyala, Panasa, etc., ensures himself against all diseases for seven lives (births) to come. 21. He, who plants a Jambū tree, either with knowledge or in ignorance, enjoys the fruits of virtue in his own house every day. 22. He, who plants trees capable of bearing fruits and flowers besides those that have already been mentioned enjoys the fruits of the gift of one thousand cows of gold. 23. He, who plants Aśvattha, Pichumanda, Nyagrodha, one each; ten Tamarind trees, and Kapittha, Vilva and Amalaka, three each, and five mango trees, is never fated to see hell II. HERE BEGINS THE SECTION CALLED NIBASASANNATARU. SUBHASUBHALAKSHMANANI-THE GOOD AND EVIL OMENS RELATING TO RESIDENCE NEAR TREES 24. The presence of Banyan tree in the east of a house means fulfilment of all desires, and Udumbara tree in the south, Pippala in the west and Plakja in the north are productive of good, -everything else is to be strictly forbidden. 25. One should do well to avoid Aśvattha tree in the east of a house, Plakșa tree in the south, Banyan tree in the west and Udumbara in the north ;

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 71 26. For this simple reason that gods and demons and semi-celestial beings, gandharvas and kinnaras, snakes and voracious demons. beasts and birds and men,-all these have recourse to trees, or take shelter under them. 27. Hence one should do well to avoid the shades of all trees in one's house ; one should not plant in front of one's house a tree even if it is made up of gold. 28. Children do not multiply in the house of a man wherein germinate (grow) Vadari, Kadali, Dādima and Vijapūraka. 29. A man desirous of happiness should not plant in his house Palāśa, Kāñchana, Śleşmāntaka, Arjuna and Karanja, --all these five trees. 30. A thorny plant nereby is productive of danger from enemies, and the proximity of a Kşiri-vrkșa causes loss of wealth, and a fruitful thorny tree which is also milky leads to loss of human lives : one should do well to avoid even the very good of these trees. 31. If one plants Nili and Haridrā, one is destined to be ruined himself together with his sons and all his wealth. If these trees grow even of themselves the persons versed in the laws should cut them off in accordance with the sayings of the Sages. 32. One should never make a garden in the noirt or agni corner of one's house; if one does so distress and sorrow will be the outcome. If one lays out a garden in the north or in the west of one's house, one's children and grandchildren multiply; hence a landlord, i. e., the proprietor of a house, should make gardens after these rules. 33. III. HERE BEGINS THE SECTION CALLED BHUMINIRUPANAM THE SELECTION OF SOILS 34. Three main types of soil, viz., Jargala (barren), Anūpa (moist) and Sámánya (ordinary) are divided into six on the basis of colour and taste. 35. Soils having black, pale (shady), blue, red, yellow and white colour or appearance are respectively associated with sweet, acid, salty, sour, bitter and pungent tastes. 36. The soils that are poisonous, or stony, or full of anthills, or barren, or full of gravels, and that which still remain uneven even when ploughed, or that which has water hidden in its depths are not favourable to the growth of trees. 37. Do well to know that the soil which has the brilliance of blue gems, that which is as soft as the feather of the “uka-bird, that which is as white as the conch, the Kumuda flower, or the moon, and that which has the colour of melted gold, or that of a blown Champaka flower,-all these are favourable for the growth of trees.

·72 UPAVANA VINODA 38. All kinds of trees flourish in the soil which is even, the soil near which there is water, and where the sprouts of trees put on green appearance. 39. The soil, which is neither barren nor watery, may be said to be Ordinary, and there all types of plants grow. 40. Panasa, Lakuca, Tāli, Bamsa, Jambira, Jamba, Tilaka, Vata, Kadamba, Amrātaka, Kharjūra, Pūga, Kadali, Tiniša, Mşdvi, Ketaki and Nälikera,--all these trees grow in Anupa soil. 41. Vijapūraka, Punnāga, Champaka, Amra, Atimuktaka, Priyangu, Dadima and similar others--all these trees grow in the ordinary soil. 42. The trees which do not ordinarily grow in a particular type of soil may do so if there is wealth hidden under it, or through the grace of gods, or through the grace of sovereigns. IV. HERE BEGINS THE SECTION CALLED PADAPAVIVAKSHA- THE CLASSIFICATION AND PROPAGATION OF PLANTS 43. Plants are classified into trees, shrubs, creepers and herbs, and they propagate through seeds, cuttings, and bulbs. 44. The trees which produce fruits without flowers, are called Vanaspatis, and those which produce fruits and flowers are called Drumas, 45. Those that spread themselves on the ground are called Latas and those that spread themselves in several branches a little above the ground are called Gulmas. 46-47. Do well to know that Jambū, Champaka, Punnāga, Nāgakeśara, Cincini, Kapittha, Vadari, Vilva, Kumbhakāri, Priyangu, Panasa, Amra, Madhūka and the like, Karamarda and similar others grow out of seeds; and Tāmbuli, Sindhuvāra, Tagara and such others grow out of kanda (portions of stems, i. e., cuttings). 48. And Patalā, Dādima, Plakşa, Karavira Vata and such others, Mallikā, Udumbara, Kunda and others grow out of seeds and cuttings. 49. Kumkuma, Ardra, Rasona, Āluka, grow out of kanda (bulbs, and such other underground stems), and Elā, Padma, Utpala and such others grow both out of kanda and seeds. V. HERE BEGINS THE SECTION CALLED VIJOPTIVIDHI- THE RULES FOR THE SOWING OF SEEDS 50. One should sow pulses and sesamum on a level ground after it has been thoroughly ploughed with a plough, and should cut the crops when they are ripe and then should sow seeds on that ground again at pleasure.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 73 51. First of all one should take well-matured seeds of fruits of the season, sprinkle milk and clarified butter over them, keep them for five days (in this condition), and then fumigate them with frankincense. Or, 52. One should besmear these seeds thus sprinkled with milk, with powders of Vrhati and sesamum mixed with ghee, dry them and besmear them again with cowdung, and then fumigate with fat of some animal. If the seeds thus prepared are sown they sprout in a single night. 53. After besmearing with cowdung the see is sprinkled with milk, one should dry them and besmear them again many times with powders of Vidanga mixed with honey and sow them; and they will sprout very soon. 54. The seeds of Jambu, Panasa, Cūta, Sarala, Lakuca should be treated with milk and sown with ghee, cowdung and Vidanga dust mixed therewith. 55. A person (the master of the household) after taking ablution and putting on well-washed clothes, and after worshipping the gods, and making obeisance to his Guru (spiritual preceptor) and giving away earth or money to a qualified Brahmin, and making obeisance again to the presiding deity of foundation (Vastupuruşa) should himself sow seeds. His attendants should follow suit. 56. One should first of all sow seeds in the seed-bed, spread grass over it and sprinke milk and water, and then when the seeds germinate, remove the grass, dry the earth a little, and transplant these sprouts together with their roots and the earth attached thereto. VI. HERE BEGINS THE SECTION CALLED ROPANA VIDHANAM- THE PROCESS OF PLANTING 57. The process of planting trees is being laid down, because the trees when planted irregularly lose their beauty and vigour. 58. Dhruba (Rohini, Uttaraphalguni, Uttarāşādā and Uttarābhadrapada), Mrdula (Citrā, Anuradhã, Mſgaśirā and Revati), Mülā Višākhā, Pusya, Śravaņā, Ašvini and Hastā---all these constellations are characterised as mild, and they are favourable to the planting of trees according to the sages. 59. When a sprout planted after being sprinkled with milk grows one cubit in length, one should dig it out together with the earth attached thereto and then apply to it roots of Usira, Vidanga and ghee pasted together and then replant it in a pit together with cowdung. 60. One should plant a tree (seedling) in a pit two cubits in depth, well watered, Slied with fine dusts of earth free from sands, and filled with cowdung. Plantain sprouts and ksiri (with milky sap) trees should be planted after applying only cowdung to their roots. 61. First of all one should knead well a ripe plaintain fruit and besmear a long straw rope with this paste (thus prepared), then put the rope (thus 10 ·74 UPAVANA VÍNODA treated with banana paste) down in the ground lengthwise. Then for a long number of days one should go on sprinkling water upon it little by little. 62. Then, sprouts having bluish and reddish appearance like the fresh Tamala tree, will sprout out of that rope ; and then when by degrees branches, leaves and roots will become visibly manifest, one should plant these sprouts elsewhere and sprinkle water upon them. 63. Seeds (of trees and other garden plants) should be sown during the months of Așādha and Srāvaņa ; and some opine that they may be sown in any season of the year, except the summer. 64. One should lay out the trees in the garden so as to look like an altar, a nandyuvartii, a swastiku, a rutursrii, a survatobhadra, a bithi (avenue lined with trees), a nikunjı (grove-bower), and in clusters (here and there). 65. One should plant trees at an interval of 10 cubits in the lower level of the garden, and at 20 cubits in the higher and at 16 cubits in the middle ; but if the surface of the garden be plane one should plant grass-like plants at an interval of 2 cubits, trees at 4 and gulmas at 3 cubits aparı. 66. Trees if thickly sown are hindered in their growth and if sown very sparsely they are in danger of falling down even in consequence of mild winds; hence for lean plants, in the laying out a garden, planting after the method described above is wise. 67. The treas, the fruits and flowers whereof are not enjoyable by men, the upper parts whereof drop off, which produce fruits without producing flowers, are regarded as inauspicious in the Šāstras : Jackfruit tree is an example. 68, Mātulunga, Rajani, thorny plants, Kimśuka, Girikarnikā, Asitā, Tintidi, Viphalākşa, Nilikā, Kovidāra, -- are productive of danger. 69. A fruitful tree, Asoka, Punnāga, Širişa, Nimba and Champaka--are conducive to welfare and should be planted before all. Do well to know that Bhallataka is productive of diseases. 70. One should plant Karamardda and Bamboo in the east of a garden, Paravata in the south, Vadari and Kapittha in the north, and Dhatri in the One should plant trees with an eye to the fact that there is room for the spread of their roots and one must see that the leaves of each other do not touch. west. VII. HERE BEGINS THE SECTION CALLED NISHECHANA- VIDHI-THE-RULES FOR WATERING OF PLANTS 71. One should water the newly planted trees both in the morning and evening, and should systematically protect them against cold and strong wind.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 75 orie 72. One should water them every alternate day in autumn and in winter ; every day in spring and twice a day during the summer, i.e., once in the morning and once in the afternoon. 73. During the rainy and autumn seasons when it does not rain should fill the circular ditch under the tree with water. 74. One should go on applying water till the earth attached to the roots of the tree becomes wet; one should not measure the quantity of water applied to this purpose, 75. Trees suffer from indigestion if the water in the ditches is not dried up, hence one should not pour fresh water in it till that is the case. 76. A person versed in the laws should not hesitate, in the interest of trees, to extirpate the weeds, creepers and shrubs which grow beside them. VIII. HERE BEGINS THE SECTION CALLED DRUMA-RAKSHA- THE RULES FOR THE PROTECTION OF TREES 77. One should carefully protect trees against (destructive inſluence of) dew, strong wind, smoke, fire and spiders. 78. Trees blessed with flowers should be placed in the middle of the row of trees; and the fruits of those which produce good fruits should be kept covered, and all trees should be well protected with walls having ditches around them. 79. One should take up the ashes of trees struck by lightning, throw the same round other trees and this will ensure the latter against cold. These have the power to allay (extinguish) even the burning fire. 80. Throwing boiled Sali rice of white variety mixed with curd and rock salt round trees ensures their protection against poisonous (harmfull) rain injurious to them. 81. If one apprehends danger from mice, locusts, ants, etc., one should utter the following formula (inantra) 103 times, and write it down on the leaf of a tree. Om svasti kişkindhasthita prakataparåkramāntarhitārkamandalopajivitasya ca Śrihanumānājñapayati müşakapatangapipilikāšalabhakarabhånvakakiſagandhikānivahairasthātavyam. Ajñāmatikramamāṇasya sariranigraha samävartayati, Tasya vānarasimhasya kramamāṇasya śägaram. Kaksāntaragató vāyur;inuta iva nardati. Hum phat namah. 82. And after writing down the (above) formula on the leaf and reciting it one should burry it in the ground under the tree. This will lead to the destruction of locusts, mice and ants of the field, ·75 UPAVANA VINODA IX. HERE BEGINS THE SECTION CALLED UPAVANA-PRAKRIA THE CONSTRUCTION OF A GARDEN 83. One should construct garden-houses in a place where the sun's rays are prevented by a canopy of newly grown leaves, which is adorned with blooming flowers, rocked by breezes and covered with Madhavi creepers bristling with restless black bees. 84. There one should make a swing out of the strong creepers attached to the branches of two trees, fit for a couple to sit on. 85. In some places within the garden one should, for the purpose of enjoyment, make (artificially) a nice, beautiful or lovely cave adorned with branches of trees, leaves and creepers ; or, artificial peaks situated on a mound covered with trees; or a variety of caves associated with a good many gems and precious stones brought from mountains; or many artificial mountains adorned wish metals of different colours. 86. And there for the purpose of preventing fear from snakes as well as for the display of beautiful dance one should keep peacocks. 87. In places one should dig ponds, the rows of trees on the bank of which will mistake their own shadows reflected in the water for their own bodies. 88. Steps should be constructed in places whereby men can descend with ease into the vast artificial lake with pleasure boats in it, and on all sides of the steps flower trees should be planted ; and care should always be taken to see that ferocious animals do not live in the water of that beautiful lake, and that the lake is always tenanted by birds like swans Attempt should be made to intensify the beauty of the lake by having flowers of various colours, like lotuses, mallikä, blue lotus, etc. in different places of it. 89. In places one should construct artificial lake with such eye-delighting water in it that the reflection of the moon-beams in it causes the illusion of a garden in water. 90. One should plant trees bent down under the weight of sweet Aowers on all sides of the white and well-ventilated houses-houses as white as the peak of the Himalayas-built inside the artificial lake referred to above. And in places of the garden one should construct circular seats as white as marble, and should make bowers of plantain trees in places where there is gentle breeze. 91. In places of the garden deep wells, paved on all sides with stones, with sweet water in it, should be dug with the water of which all the trees of the pleasure garden may be well watered. 92 & 93. If the water of the well be polluted, and become pungent, bitter, tasteless, salty or malodorous, Anjana, Musta, Uśira, Nāgakeśara, Kosātaki, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 77 powdered Amalaka together with Katakaphala should be thrown into it; and this will make the foul water transparent, tasteful and fragrant, and in addition will confer on it many other good qualities. X. HERE BEGINS THE SECTION CALLED KUPARTHAM BHUMIPARIKSHA-THE EXAMINATION OF THE SOIL WHERE WELLS CAN BE DUG 94. The ascending veins of water issuing out of the nether regions spread in all directions ; hence before digging a well a man should acquire the knowledge of these veins inside the earth. 95. If there be Vetasa trees in a waterless region, 3 cubits to the west of it, 6 cubits and 18 digits below the earth there will be found a vein of water flowing to the west. 96. If a yellow froz and yellow soil be found 2 cubits and 6 digits below the surface of the ground in the field, the bend of a river full of water is sure to be found even beneath hard rock (there). 97. If there be anthills to the east of and near a Blackberry tree, water is sure to be found 2 cubits and 6 digits beneath the surface of the ground there. 98. If fishbones, stones having the colour of pigeons, or blue soils are to be found 2 cubits and 6 digits beneath the surface of the ground somewhere, there beneath these things water is sure to continue long. 99. To the south of a Nirgunda tree grown on soil covered with anthills, at a distance of 3 cubits, and 10 cubits and 3 digits beneath the ground, tasteful and undriable water is sure to be present. 100. If 2 cubits and 12 digits beneath the ground Rohita fish, yellow soil or thin sands and gravels are to be found successively, water beneath these is sure to be there. 101. If an anthill be found in the east of a place where a Vadari tree is, and if a white lizzard is there 2 cubits and 2 digits below the ground, then water will certainly be found in the west (of that locality) 137 cubits below the surface. 102. One is sure to find water 14 cubits and 15 digits below the ground in the west of a fruitful Vadari tree towards the west of which if there are to be found signs of the existence of a cobra. 103. One is sure to find a vein of water moving to the west 14 cubits and 15 digits below the ground where there one finds anthill beneath a Kakodumbara tree. 104-105. One is sure to meet with water 6 cubits below the ground in the west of a place where there the ground is a little yellowish and the stone is of the colour of milk; and also where 2 cubits and 6 digits below the 12 ·78 UPAVANA VINODA ground one finds a white mouse, and very nearby an anthill in the south a Vibhitaka tree. 106. If an anthill is there in the west of this particular place one cubit away, then 20 cubits and 6 digits below the ground a vein of water moving to the north is sure to be found. 107. Where the white insect, named Visvambharaka, is to be found 4 cubits below the ground as well as stone of mixed yellow and red colour, there a vein of water is to be found in the west of the place when the soil is dug out. But the vein will cease to exist three years after it has been found out. 108. Where an anthill is to be found between white Kusa and Kovidāra trees, there 25 cubits towards the west one can find profusion of water 24 cubits and 18 digits below the surface. 109. Water is sure to be found below the ground of a soil where 4 cubits below the surface a serpent, soil having the colour of a lotus, and a kind of stone, named Kuruvindaka, are to be found. 110. Water is verily present 20 cubits and 6 digits beneath the ground where ever a tree has a frog one cubit below the soil on which it is situated. 111. If there be the abode of a serpent towards the north of a Madhuka tree, then 5 cubits away towards the north and west of the place (on which the tree, is situated) 38 cubits and 6 digits below the ground, water is sure to be found. 112. The ground 4 cubits below which a king serpent, earth of ashy colour and stone of the colour of Kulattha are to be found, there a vein of water flowing to the east is to be found below the ground,-a vein the water of which is always full of foam. 113. Where there is the abode of a serpent towards south-west of a Kadamba tree, there towards the east, 3 cubits away, 27 cubits below the ground profusion of water is to be found. 114. Where there is to the west, 6 cubits away from the place (on which the tree is located) a palmyra, or a cocoanut tree is surrounded by anthills, 18 cubits beneath the ground a vein of water flowing to the west is sure to be found. 115. Where to the left of a Ašmāntaka tree, either a Vadari tree or the abode of a serpent is to be found, there 6 cubits away towards the west 15 cubits and 18 digits below the ground water is to be found. 116. Where 4 cubits below the soil a tortoise, stone of ashy colour, and soil mixed with sand are to be found, there beneath the ground a vein of water flowing to the south is to be found too, and a little to the north east thereof another vein of water is to be found. 117. Where in a waterless (dreary) tract signs of watery region are ·ŠCIÊNCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 79 found, and where Virana and Durvā are seen, there 41 cubits below the ground water is to be found too. 118-119. If wet anthill is to be found beneath any of these trees : Tilaka, Amrātaka, Varuņaka, Bhallātaka, Vilva, Tinduka Añkola, Pindira, Śirisa, Añjana, Paruşaka, Vanjula, Ativala-then to the north thereof 3 cubits away 20 cubits and 6 digits below the ground there is water. 120. Where in the midst of a grassless ground a grassful spot is to be found, and vice versa, there is water below the surface. 121. If a thorny tree is to be found in the midst of a number of trees without thorns, then if one digs the ground there 3 cubits away to the west, one is sure to find water or riches 15 cubits below the soil. 122. If the branches of a tree are bent down or of yellow colour, then 13 and half cubits below the soil, under the top part of the branches water is sure to be found. 123. If earth and stone of yellow colour are to be found 18 cubits beneath the soil, lying 3 cubits away to the east of a tree which has developed signs of disease in its fruits and flowers---there water is to be found beneath its surface. 124. If a Kantakāri plant with flowers of white colour is found thornless, then 2 cubits 6 digits beneath the soil, or 13 cubits beneath thereof, water is to be found. 135. If in a waterless ground a date tree with 2 heads is to be found, then to the west of the ground, 13 cubits beneath the surface water is to be found. 126. If a Karnikāra tree with white flowers, or a Palāśa tree is to be found, then to the north of the ground on which these are located, 15 cubits beneath the soil there is water. 127. The ground which is always warm, or out of which smoke seems to come out, 9 cubits beneath thereof a vein of water full of strong current is to be found. 128. The ground where the corn becomes of yellow colour while unripe and dies away, there 9 cubits beneath the soil a strong vein of water is to be found. 129-130. Then we are describing the signs of vein of water in the desert: If an anthill of yellowish colour is to be found in the north-east of a desert then in the west thereof 20 and half cubits below the ground a strong vein of water flowing to the west, which is like a hot spring, is to be found. 131. The soil where first a frog and then earth of yellow colour, and then 41 cubits below heat is felt, there beneath the ground water is sure to be found, 132. The ground where a Vadari tree is found adjacent to a Rohita ·80 UPAVANA VINODA tree, there even in absence of an anthill 3 cubits away in the west and 941 cubits below the ground water is to be found. 133. The ground where first a serpent is to be found 2 cubits and 6 digits below, then soil of white colour and then stone of the same colour, there in the north thereof a vein of water flowing to the south is to be found. 134. If a Karira plant is to be found beneath a Vadari tree, then 3 cubits away to the west, 81 cubits below the ground a vein of water flowing to north-east is to be found-a vein which is full of a profusion of water. 135. The desert where Kakuva and Karira, or Kakuva and Vilva, trees are seen very near to one another, there in the west 3 cubits away, 944 cubits below water is to be found, 136. If over an anthill grasses of yellow colour and Durvă are to be found, and one digs a well between the two then 189 cubits below the ground water is to be found. 137. Where an anthill is to be found to the north of a Sami iree with knots (tubercles) all over its body, there 5 cubits away to the west, 225 curbits below the ground water is sure to be found. 138-139. Jamba, Trivſtā, Śyāmā, śiśumāri, Śărivă, Śivā, Dārvā: all these gulmas; or such trees as Vārāhi, Jyotişmati, Garudavegā, Sakarikā Māşalatā, Vyāghrapada, --if any of these is to be found on stony ground; then 3 cubits north of the anthill adjacent thereto, 13t cubits below the ground water is to be found. 140. The above rule (as laid down in 138-139.) applies to mountainous regions of Anūpa country, but in accordance with the spirit of this formula even in the mountainous grounds of Jāngala region water is to be found 301 cubits below the surface, and in the case of a desert 36 cubits below. 141. Where the ground is uniformly even and is devoid of grasses, trees, anthills and shrubs, there if a change is noticed in any of these, water is sure to be found below the surface. 142. It is good to begin digging a well when the moon is in any of the constellation in the Zodiac : Hastā, Maghā, Anurādha, Puşya, Dhaniştņā, Uttaraphalguni, Uttarāṣādā, Uttarabhādrapada, Rohiņi and Satabhişă. 143. The presence of a well in the south-east of a house or a village is productive of perpetual fear, and causes the conflagration of houses, as if by a human agent. 144. A well in the south-west of a house or a village means loss of property to the inhabitants ; one in north-west causes loss of wives, and one in the north-east causes fear. The digging of a well anywhere else is propitious: 145. The water below the surface of the ground which is full of Kāśa and Kusa grass, or where the earth is of blue colour, or full of fine gravels, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 81 or the earth is black and pungent to the taste, is sure to be both tasteful and sweet. 146. There where the earth is yellowish and full of gravels and pungent to the taste, the water below the surface is caustic ; where the earth is of any colour other than pale the water below the surface is salty, and the water is sweet where the earth is of blue colour. XI. HERE BEGINS THE SECTION CALLED POSHANAVIDHI-THE RULES FOR THE NOURISHMENT OF PLANTS 147. Trees do not produce fruits and flowers merely for being planted ; hence we are going to state the rules relating to the nourishment of plants as framed by the Sages. 148. If one applies powdered oil-cakes of white mustard or sesamum at the root of Kharjjūra, Vilva and Lakuca trees,--all these three grow; and the mango tree grows if it is watered with water in which husks are soaked ; Āirāvata and Nichulapatra grow by simple watering, but they grow also if watered with flesh and paddy washings. 149. For the (growth of) old Amalaka trees the pulse māșa is extremely beneficial ; for young Tinduka trees application of water and milk is very helpful; powders of barley help the growth of cocoanut trees; and all trees rapidly grow if in the planes. 150. Mango trees bear very fragrant and sweet fruits at an early date if they are watered with decoction made up of miik, puñcopulluvai, i.e., leaves of mango, Asvattha, Vata, Plakṣa and Yajñadumura, together with the fat of deer, boar, jackal, elephant, horse, etc. 151. A decoction made up of clarified butter, kunapa water, vacha, and pig's stool-is extremely favourable to the development of fruits of Dadima trees. And water or decoction made up of powders of kulattha is favourable to the roots of the same tree. 152. If one, after besmearing the trunk of a pomegranate tree with Saphari fish and powders of triphala (fruits of Āmalaka, Haritaki and Bayedā). applies to its roots the powders of above three fruits and mango paste and also fumigates with frankincense, the fruit of the said tree is sure to be as large as the palmyra fruit. 153. If one waters a fruitful Kadamba or Nāgakeśara tree with the compound liquid made up of curd, fermented rice water, wine made out of rice, plum, sesamum, menthi, kuņapa water, and wine prepared from sugar and milk, they are sure to bear innumerable fragrant flowers.

·82 UPAVANA VINODA 154. If one fills the trenches around a Năgakeśara or Champaka tree with the decoction made up of priyangu, guiña fruit, nimba, pippali, vacha, haridrā, tila and sarsapa---all taken in equal parts together with clarified butter and broth of Aśvakarna (bark) they are sure to grow luxuriantly. 155. If one waters the roots of vines with the compound liquid made up of stools of fowls, (flesh and fish), straw and husks of paddy, it bears fruit and flowers and grows; and if one compounds 6 maunds and 10 seers of Gāruļi creepers with leaves and besmears the trunk of a jackfruit tree from top to foot with it and waters the roots of the said tree with the broth of vacha, --it bears fruits all over its body from head to foot. 156. If a Kapittha or Vilva tree be watered with clarified butter, milk and honey, it bears fruits which are sweet to the taste, full of fleshy substance containing scanty number of seeds. 157. A Madhuka tree puts on a beautiful and dignified appearance like a worshipable being when it is watered with the compound made up of the broth of the roots and leaves of Kośātaki, Pippala, kuņapa water, and powdered resin. 158. A plum tree bears fruits which are as sweet as sugar when its roots are developed through being watered with the decoction of tila and yaşțimadhu and with kunapa water. 159. A Vijapura tree bears fruits again and again when the compound substance consisting of the stools of goat, sheep, pig, etc., vidanga and the stools of men, is applied to the roots and then these roots are watered with the urine of horses and sheep. 160. All creepers are bent down under the weight of their fruits when their roots are pierced with the stings of scorpion and fumigated with clarified butter and watered with the fats of mice and pig. 161. A Ketaki tree if watered with the urine of cows and kunapa water in summer, bears fragrant flowers and sharp thorny leaves in the rainy season. 162. One should apply to the roots of all trees, in profusion, soil scented by fragrant flowers. 163. Any flowering tree bears fragrant flowers in course of a month if it be watered with the liquid compound of the powders of kuştha, patra, mură, musta, tagara and usira. 164. If one applies to the roots of a lotus plant which is barren, the compounded dust of kulattha and the tusks of elephants, it is sure to be graced with sweet lotuses every day. 165. If one applies to the roots white mustard, plantain leaf, safari fish, stools of pig and cat in equal shares mixed with clarified butter, besmears the trunks and fumigate them therewith, they (trees) become free of all diseases, ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 83 grow luxuriously and the branches become graced with flowers and a number of bees: 166. A Śisoo tree grows very luxuriantly if one, after fumigating it with barley, wine, fermented rice water and clarified butter, besmears its trunk with cakes made up of vidanga and sesamum bathed either in milk or kunapa water. 167-168. All trees without exception always become graced with an abundance of fruits and leaves and flowers, become immune from diseases and afford pleasant shades if one applies to them the decoction of Añkola flower mixed with clarified butter and honey, fats of deer and boar added thereto powders of white mustard, and well watered. 169. One should make a paste of yaş;imadhu, Madhuka flowers, white kuştha and honey, made them into pills and scatter them around the roots of all trees. 170. Any fruitful tree verily bears very sweet fruits if any experienced or wise man waters its roots with milk. XII. HERE BGINS THE SECTION CALLED KUNAPA JALAM- THE NOURISHING SOLUTION 171-174. One should boil the flesh, fat and marrow of deer, pig, fish, sheep, goat and rhinoceros in water, and wiren it is properly boiled one should put the mixture in an earthen pot and add into the compound milk, powders of sesamun oil-cakes, māșa (pulse) boiled in honey, the decoction of pulses, clarified butter and hot water. There is no fixity as to the amount of any of these elements; when the said pot is put in a warm place for about a fortnight the compound becomes what is called Kunapa Water which is very healthy (for plants in general). XIII. HERE BEGINS THE SECTION CALLED TARUCIKITSA THE TREATMEFT OF PLANTS 175. Trees, like men, get diseases through the affections of váta (wind). pitta (bile) and kaphu (phlegm)--the three pathological humours. One should diognose the diseases through their symptoms and cure them radically. 176. When a tree is consumed by insects, burnt by fire, broken by storm, struck by thunderbolt-one should cut away the affected parts; but in case of diseases the operation is to be of a different nature. 177. Tall, thin, short, sleepless or partly conscious trees are of windy humour. They do not bear flowers and fruits.

·84 UPAVANA VINODA 178. Trees of billious temper cannot bear the rays of the sun, are of yellow colour, and shed their branches over and over again, and bear premature fruits. 179. Trees of phlegmatic temper have their branches and leaves very glossy, flowers and fruits well shaped and of good appearance, trunks symmetrical, and all parts covered with creepers. 180. Substances of pungent, bitter or caustic tastes are destructive of the windy humour of trees; and those having bitter, hot, salty and acid juice are destructive of the bile, and those with graceful, sweet, acid or salty juice are destructive of the phlegm. 181. The affectations of windy humour is alleviated through the application of the graceful things like clarified butter mixed with flesh juice; the affectation through the bile is alleviated through the application of things that are cold and graceful mixed with water, and the affectation through phlegm is mollified through the application of acid things mixed with hot water, or through pungent and bitter things. 182. Rudeness of appearance, tubercles (nodules over the body) both of large and small size are due to windy humour which may be overcome bp the application of Lodhra flower, cowdung, fats and kuņapa water. 183. One should do well to realise that worms (kṣmayo) are at roots of plants affected with tubercles, or of plants for the paleness of buds and flowers of which no other particular cause can be assigned ; and one should do well to root out these worms with care. If now fresh urine of cows, clarified butter, vidanga, mustard and sesamum are mixed together and applied to the trunk, then fumigated and watered with milk and water, they (these plants) grow. 184. All kinds of worms are destroyed if one applies to the roots of trees the barks of Karañja, Aragvada, Arişța, Saptaparņa, -pasted in the urine of cows together with vidanga and musta. 185. The bodies of trees burnt with fire when besmeared with lotus bulb pasted with kunapa water and milk, bear leaves as bright as marakata jewels. 186. One should besmear the branch of a tree broken by wind with the barks of Plakşa, Arka and Udumbara trees pasted in ghee, honey and beeswax mixed with milk; should set it (the broken parts) as before, and tie it to a post fixed nearby, and apply finely powdered earth to the fractured part. And if it be sprinkled with milk over and over again, and the plant) watered at the root, the tree gets round and produces abundance of flowers and fruits. 187-188. The treatment of trees struck by lightning is being given here : Ghana (musta) usira, madhuka, mudga, māşa, yava and tila pasted.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 85 with milk and water,---when applied to the roots of (such a tree, it is eased and becomes normal. 189. The trees which get at dotage through repeated production of fruits and flowers, when bathed (treated) in kunapa water and milk again and again, do surely bear fruit. 190. When the branches of a tree become dry owing to excess or want of application of water, one should boil vidanga, clarified butter and milk together, and sprinkle the tree with the mixture for a week. 191. When a tree suffers from incapacity to digest water, it is alway pale, devoid of leaves, full of ants and the smell of fish, and in places devoid of barks. The following treatment has to be adopted in this case : 192-193. One should strike at the root of the tree suffering from indigestion to draw the poisonous sap out of the trunk, apply to the affected place a paste of honey, vidanga powder and sesamum and cover it with earth and sprinkle it with water and milk. The atrophy (sosha) of a tree is radically cured if it be besmeared with the said paste after it has been sprinkled with sugar and sesamum mixed with milk and water and then fumigated. 194. Exudation of trees is stopped if one applies to it the barks of Priyangu, Vara Karkāri, Vetasa and Arjuna pasted with and boiled in milk. XIV. HERE BEGINS THE SECTION CALLED VICHITRA KARANAM- THE BOTANICAL MARVELS 195. The subject matter of the Vrkṣāyurveda is not to be found any. where outside the scriptures. Let us here deal with some botanical marvels. 196. If one applies to the root of a tree bearing scentless flowers, earth (soil) scented (through association) with fragrant flowers, and then sprinkle it with decoction of Dhava and Khadira barks, and besmears it with sandal dusts and then fumigates it with clarified butter and frankincense, it bears very fragrant flowers. 197. When one applies barley, sesamum, Niśā and powdered bark of Paläsa tree to the root of a cotton tree, and sprinkles it with the decoction made up of those things it yields fibres, as red as burning fire. 198. If barks of Salmali, turmeric, indigo, triphalā (three fruits), kustha and rock salt be powdered and mixed with wine, and be applied to the roots of a cotton tree, it yields fibres as yellow as the feather of a Suka bird. 199. If manjisthä, tila, yava, pitasāra, leaves of Jivanti, powdered Manahšilā (a kind of red mineral) be pasted together in the milk either of she-goat, cow or of sheep, and applied to the root of a cotton tree it produces fibres as blue as the sky, ·86 UPAVANA VINODA 200. If the cut stem of a tree (cuttings) be besmeared with boiled sugarcane juice, and sugar-cane juice be applied to its roots, it bears flowers out of season. 201. If sesamum oil-cakes, vidanga, and cowdung, be applied to the root of a tree, and is sprinkled with sugar-cane juice, it produces flowers out of season which are very pleasing to all men. 202. If yaşțimadhu, sugar, kuştha, flowers of Madhuka be pasted together and applied to the root of a tree it produces fruits without seeds within. 203. One should cut a big disc of bark from the trunk of a tree so as to make a hole fit enough for taking in medicine, fill it up with the flowers of Madhuka, Guñjā, sarkară, ripe udumbara and honey, and then replace the said disc and besmear the affected parts with the dung of calves, bind it and apply to it any sweet liquid ; (if this is done) the tree is sure to bear stoneless fruits. 204. If the branches of a tree are well wrapped with the neck skins of goats recently killed its fruits never ripen. 205. If the root of a tree is pierced (injected) with the gullet of the monkey that has been rubbed with the exudation of an elephant, its fruits do not ripen within a year of the process. 205. If the branch of a tree is wrapped in straw and leather, and is pasted over with vidanga, honey and milk, and if milk and water is sprinkled over it, it bears ripe fruits for a long time to come. 207. All kinds of seeds marvellously sprout and fructify when sprinkled with the decoction of fish, pig's flesh, fat and milk compounded together, and then fumigated. 208. If a seed is repeatedly bathed in oil extracted out of the Añkola fruit mixed with the fat of pig and porpoise, and then sown in earth and sprinkled over with spring water, it sprouts in no time. 209-210. The seeds of mango and other trees if bathed for a long time in a decoction of fish, vidanga, Añkola oil, milk and clarified butter and then sown, the trees that sprout of them assume gigantic size. And if that seed is repeatedly rubbed with the ashes of cowdung, dried and sown, a fruitful tree which sprouts from it, becomes delightful to all. 211. If pomegranate seeds are treated 21 times in the blood of hen, within a short time trees sprout out of them and fructify (when sown). 212. The seeds, that are treated with the compound made up of fish, pig's fat, flesh and ashes of gram, when sown develop very soon into trees full of flowers and fruits. 213. The tree whose trunk is strongly pierced from all directions with bones of pig, never dries or perishes.

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 87 214. A tree becomes devoid of fruits and flowers if sprinkled over with the decoction made up of kulattha, or that made up of Palāśa, Arjuna and Tarkari together with salt. 215. If bulbs are wrapped with fibres of water-lily, and their roots besmeared with honey and clarified butter variously coloured, and then sown, the flowers that grow out of them correspond to the colour of the clarified butter and honey. 216. If the seeds of water-lily are rubbed with the stools and urine of buffalo, dried for seven days and sown, out of them sprout Karavira trees. 217. If the seeds of gourd, brinjal, patola and such other plants be treated with fat and then sown in purified (prepared) ground, and water be sprinkled over them, the fruits that grow out of them become big and seedless. 218. If one digs a deep pit and besmears the bottom of it with cowdung and sow in it the seeds of Brinjal rubbed with honey and ghee, dried in the sun and bathed in the juice of green gourd, the plants that grow out of them when developed bear abundant fruits. 219. If earth (soil) and cowdung and ghee compounded together be applied to the root of a gourd creeper coming out of the hole of a Mandār tree, it always bears fruits. 220. If Castor seeds be bathed in the fat and blood of pigs and treated in Añkola oil and sown, Kārañji fruits grow out of them, which is really a wonder. 221. If one thrusts a rod in the stool of ass and horse and then heat it on fire, and then pierce it slantingly into the trunk of a plantain tree, the fruits that ttee will produce, will be as big as the trunk of an elephant. 222. If one sprinkles the infusion of the blood and fat of boar and Ankola oil over a plantain tree it bears pomegranate fruits. 223. When a plantain tree is sprinkled over with the flesh, fat and blood of man, and the powders of elephant's tusks dissolved in water it produces mango fruits. 224-225. If one applies to the root of a mango tree broth of human flesh and Ankola oil mixed with goat's milk and sesamum paste, it always bears fruits abunduntly like vines, which is certainly a wonderful thing. 226. If mango seeds be repeatedly treated in the blood of hare and tortoise, and if milk be sprinkled over the trees that grow out of them, they always bear fruits. 227. If one applies to the Nimba tree, which is nalurally of bitter juice, the paste made up of vidanga, yaşțimadhu, molasses and milk, and sprinkle it with water and milk, it produces sweet fruits. 228. Whatever seeds one SOWS after having treated them with human flesh and Ankola oil and with some earth in one's hand at the ·88 UPAVANA VINODA time of sowing, and sprinkle some water over them, they always produce good fruits. 229. One should treat the bulbs of water-lily in Añkola oil, and keep it in cowdung for some time, and then put it in a water pot full of hail water and mud,--then flowers will surely come out of them. 230. One should purify (treat) a pit with burnt powders of the bone and dung of cow and pig, then fill the pit with sands and sow the seeds of radish in it, and the radish will be as big as the pit. 231. If one digs a pit in the ground with bricks all around, 41 cubits deep, and plants a tree in it (pit), it (the tree) always remains dwarfish and bears flowers and fruits. XV. HERE BEGINS THE SECTION CALLED ANNADINISHPATTI JNANA-THE ASCERTAINMENT OF THE PRICES AND GROWTH OF THINGS 232. One should do well to ascertain the cheapness of things as well as the growth of corns through observation of the growth of leaves, and flowers and fruits of trees. 233. One should predict the abundance of barley on seeing the luxurious growth of the leaves and flowers and fruits of Banyan trees, of that of Śāli rice through similar growth in Tinduka trees, and of all kinds of crops through similar growth in Aśvattha. 234. One should do well to predict the growth of Māșa from the abundance of leaves, flowers and fruits of Jambū tree, of Mudga from abundunce of the same things in Sirișa tree, of Godhūma from Madhuka tree, and of Yava from Saptaparna tree. 235. One should predict the abundance of elephants from the abundance (of leaves, flowers and fruits) of Hastikarna tree, of horses from that of Ašvakarņa, of cows from Pătalā trees, and of goats from plantain trees. 236. Growth of leaves, flowers and fruits in Mango trees indicates the prosperity of a country, that of Vallātaka trees indicates various causes of fear, that of Pilu tree indicates relief from diseases and that of Khadira and Sami trees forebodes famine, and that of Arjuna tree abundance of good rain. 237. Abundance of flowers of Pichumanda and Nāgakeśara trees indicates abundance of corns in a country, that of Kapittha means the chances of storm, that of Vetasa means fear of drought, and that of Kutaja fear of diseases.

·APPENDIX 12

·भद्रमददृक्षाः॥
श्रीभगवानुवाच ।
आश्रमे नारिकेलश्च गृहिणाश्च धनप्रदः ।
शिविरस्य यदीशाने पूर्वे पुत्रप्रदस्तरुः ॥
सर्वत्र मङ्गलाहश्च तरुराजो मनोहरः ।
रसालवृत्तः पूर्वस्मिन् नृणां सम्पत्प्रदस्तथा ॥
शुभप्रदश्च सर्वत्र सुरकारो निशामय ।
बिल्वश्च पनसश्चैव जम्बीरी वदरी तथा ॥
प्रजाप्रदश्च पूर्वस्मिन् दक्षिणे धनदस्तथा।
सम्पत्प्रदश्च सर्वत्र यतो हि वर्द्धते गृही।
जम्बूवृक्षश्च दाडिम्बः कदल्याघ्रातकस्तथा ॥
बन्धुप्रदश्च पूर्वस्मिन् दक्षिणे मित्रदस्तथा ।
सर्वत्र शुभश्चैव धनपुत्रशुभप्रदः ॥
हर्षप्रदो गुवाकश्च दक्षिण पश्चिमे तथा ।
ईशाने सुखदश्चैव सर्वत्रैवं निशामय ॥
सर्वत्र चम्पकः शुद्धो भुवि भद्रप्रदस्तथा ।
अलावूश्चापि कुष्माण्डो मायाम्बुश्च सुकासुकः ॥
खर्जूरी कर्कटी चापि शिविरे मङ्गलप्रदा ।
वास्तूकः कारविल्वश्च बार्ताकुश्च शुभप्रदा ।
लताफलश्च शुभदं सर्व सर्वत्र निश्चितम् ॥
निषिद्धवृक्षा यथा,--
प्रशस्तं कथितं कारो निषिद्धश्च निशामय।
वन्यवृक्षो निषिद्धश्च शिविरे नगरेऽपि च ॥
बटो निषिद्धः शिविरे नित्यं चौरभयं ततः ।
नगरेषु प्रसिद्धश्च दर्शनात् पुण्यदस्तथा ॥
हे कारो! तिन्तिड़ीवृक्षो यत्नात्तं परिवर्जयेत् ।
शरणे धनहानिः स्यात् प्रजाहानिर्भवेद्ध वम् ॥

·92
UPAVANA VINODA
शिविरेऽतिनिषिद्धश्च प्राशस्तं परिवर्जयेत् ।
खर्जूरश्च उहुश्चैव निषिद्ध शिविरे तथा ॥
न निषिद्धः प्रसिद्धश्च प्रामेषु नगरेषु च ।
वृत्ताश्च चम्पकादीनां धान्यञ्च मङ्गलप्रदम् ॥
ग्रामेषु नगरे चापि शिविरे च तथैव च ।
इक्षुवृत्तश्च शुभदः सन्ततं शुभदस्तथा ॥
अशोकश्च शिरीषश्च कदम्बश्च शुभप्रदः ।
कच्ची हरिद्रा शुभदा शुभश्चाद्रकस्तथा ॥
हरितकी च शुभदा ग्रामेषु नगरेषु च ।
न वात्यां भद्रता नित्यं तथा चामलकी ध्रुवम् ॥'
अपुत्रस्य च पुत्रत्यं पादपा इह कुर्वते।
यत्नेनापि च राजेन्द्र ! अश्वत्थरोपणम् कुरु ॥
स ते पुत्रसहस्राणां कार्यमेकः करिष्यति ।
धनी चाश्वत्थवृक्षण अशोकः शोकनाशनः ॥
प्लक्षो यज्ञप्रदः प्रोक्तो निम्बश्चासुप्रदः स्मृतः ।
जम्बुकी नाकदा प्रोक्ता भार्यादा दाडिमी तथा ॥
डम्बरो रोगनाशाय पलाशो ब्रह्मदस्तथा ।
अर्कपुष्पारोपकाणां नित्यं तुष्येद्दिवाकरः ॥
श्रीवृक्षः शङ्करो देवः पाटलायान्तु पार्वती ।
शिंशपायामप्सरसः कुन्दे गन्धर्वसत्तमाः॥
विभीतके दासवृद्धिर्वकुलो दास्यदस्तथा ।
अपत्यनाशकस्तालो वकुलः कुलवर्द्धनः ॥
वहुभार्या नारिकेली द्राक्षः सर्वाङ्गसुन्दरः ।
रतिपदा तथा केली केतकी सर्वनाशिनी
प्रतिष्ठां ते गमिष्यन्ति ये नराः प्लक्षरोपकाः॥'
1 ब्रह्मवैवत श्रीकृष्ण जन्मखण्डे १०२ अध्याय: ।
Sabdakalpadruma, vol. 4, pp. 475-476, Radhakanta Deb edition, Calcutta, Sakabda 1814.
2 पद्मपुराणे सष्टिखगड़े इक्षारोपणम् नाम २६ अध्यायः ।

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 93 वृक्षस्य रोपणफलम्। यम उवाच। ॥ यः पुमान् रोपयेवृतान् छायापुष्पफलोपगान् । सर्वसत्त्वोपभोगाय स याति परमां गतिम् ॥ छायापुष्पोपगांत्रिशत् फलपुष्पगुमांस्तथा । रोपयित्वा दशाम्रांस्तु नरो न नरकं ब्रजेत् ॥ देवदानवगन्धर्वाः किन्नरोरगगुह्यकाः । पशुपतिमनुष्याश्च संश्रयन्ति मुदा दुमान् ॥ पुष्पैः सुरगणाः सर्वे फलश्च पितरः सदा । छायया मे मनुष्यास्तु पशुपतिमृगास्तथा ॥ पुष्पोपगन्धांश्च फलोपगन्धान यः पादपानोपयते मनुष्यः । समृद्धदेशे वरवेश्मवेद्यां लभेदधिष्ठानवरं स विप्रः तस्मात् सुबहवो वृक्षा रोप्याः श्रेयोऽभिवाञ्छता। पुत्रवत् परिपाल्याश्च ते पुत्रा धर्मतः स्मृताः ॥ कि धर्मविमुखैम॑त्यैः केवल स्वार्थहेतुभिः । तरुपुत्रा वर ये तु परार्थंकानुवृत्तयः ॥ पत्रपुष्पफलछायामूलवल्कल दारुभिः । परेषामुपकुर्वन्ति तारयन्ति पितामहान् ॥ छेत्तारमपि संप्राप्तं छायापुष्पफलादिभिः । पूजयन्त्येव तरवो मुनिवद्वेषवर्जिताः ॥ पितर' नोपहिंसन्ति दुमा द्रविणलोभतः । तारयन्ति च मे सम्यक् सर्वस्यातित्थदायकाः ॥ तस्मात्ते पुत्रवत् स्थाप्या विधिवद्विजपुङ्गवः । द्विजैः पितृमनुष्याणामभोज्याः स्युर्यदा सदा ॥ जलकृत् वृक्षरोपी यः प्रतिग्राहारुचिर्द्विजः । एते स्वर्गान हीयन्ते ये चान्ये सत्यवादिनः॥ . 1 पग्रिपुराणे तड़ागवतप्रशंसानामाध्यायः ।

·96 UPAVANA VINODA एकेन वर्णेन रसेन चाम्भ च्युतं नभस्तो बसुधाविशेषात् । नानारसत्वं वहुवर्णताच गतं परीक्ष्यं क्षितितुल्य मेव ॥२' पुरुहूतानलयमनि तिवरुणपवनेन्दुशङ्करा देवाः। विज्ञातव्याः क्रमशः प्राच्यादीनां दिशां पतयः ॥३ दिक्पतिसंज्ञाश्च शिरा नवमी मध्ये महाशिरानाम्नी । एताभ्योऽन्याः शतशो बिनिःसृता नामभिः प्रथिताः॥४ पातालादूर्द्ध शिराः शुभाश्चतुर्दिनु संस्थितायाश्च । कोणे दिगुत्था न शुभाः शिरानिमित्तान्यतो बक्ष्ये ॥ ५ यदि वेतसोऽम्वुरहिते देशे हस्तस्त्रिभिस्ततः पश्चात् । सार्द्ध पुरुष तोयं बहति शिरा पश्चिमा तत्र ॥ ६ चिह्नमपि चार्द्धपुरुषे मण्डूकः पाण्डुरोऽथ मृत् पीता। पुटभेदकश्च तस्मिन् पाषाणो भवति तोयमधः ॥ ७. जम्बाश्चोदध्यस्तस्त्रिभिः शिराधो नरद्वये पूर्जा । मृल्लोहगन्धिका पाण्डुराथ पुरुषेऽत्र मण्डूकः ॥ ८ जम्बूवृक्षस्य प्राग वल्मीको यदि भवेत् समीपस्थः। तस्मादक्षिणपार्श्वे सलिलं पुरुषद्वये स्वादु ॥ ६ अर्द्धपुरुषं च मत्स्यः पारावतसन्निभश्च पाषाणः । मृद्भवति चात्र नोला दीर्घकाल बहु च तोयम् ॥ १०' 2 तथा च भट्ठोत्पल-सशर्करा ताममही कषायं क्षार धरित्री कपिला करोति । आपाण्डुरायां लबणं प्रदिष्ट मिष्टं पयो नीलवमुन्धरायाम् ॥ तथा च सारखत:--निर्जले वेतमं दृष्टा तस्माद्वक्षादपि त्रयम् । पश्चिमायां दिशि ज यमध: साधेन बै जलम् ।। नरोऽप षष्टिईि गुणा चाङ्गलानां प्रकीर्तितः । तब खात्वाऽर्धपुरुषं भकः पाण्डुरवर्णकः ॥ मृत् पौता पुटभेदश्च पाषाणोऽधस्ततो जन्नम् । शिरा पश्चिमदिक म्थ्याच वहतीति विनिर्दिशत् ॥ तथा च मारस्वतः-जम्बवृक्षात् पूर्वभागे बन्यौ को यदि दृश्यते तरोदक्षिणती हस्तांस्त्रीस्ताकाऽधी जल वर्दत् ॥ नरहयेऽर्धपुरुषे मत्मयोऽश्मा पक्षिसन्निभः । ततोऽपि मृत्तिका नौना ततो मृष्ट जल वदत् ॥ 3 ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 97 .. पश्चादुदुम्बरस्य त्रिभिरेव करैर्नरद्वये सार्द्ध। पुरुषे सितोऽहिरश्माअनोपमोऽधः शिरा सुजला ॥११ उद्गर्जुनस्य दृश्यो वल्मीको यदि ततोऽर्जुनाद्धस्तैः । त्रिभिरम्बु भवति पुरुषस्त्रिभिरर्द्धसमन्वितैः पश्चात् ॥१२ श्वेता गोधार्द्धनरे पुरुषे मृद्धसरा ततः कृष्णा । पीता सिता ससिकता ततो जलं निर्दिशेदसितम् ॥१३ वल्मीकोपचितायां निर्गुण्ड्यां दक्षिणेन कथितकरैः। पुरुषद्वये सपादे स्वादुजलं भवति चाशोष्यम् ॥१४ रोहितमत्सोऽर्द्ध नरे मृत्कपिला पाण्डुरा ततः परतः । सिकता सशर्कराथ क्रमेण परतो भवत्यम्भः ॥१५ पूर्वण यदि वदर्या वल्मीको दृश्यते जल पश्चात् । पुरुषैत्रिभिरादेश्यं श्वेता गृहगोधिकार्द्ध नरे ॥१६॥ सपलाशा वदरी चेद् दिश्यपरस्यां ततो जल भवति । पुरुषत्रये सपादे पुरुषेऽत्र च दुण्डुभिश्चितम् ॥१७ विल्वोदुम्बरयोगे विहाय हस्तत्रयं तु याम्येन । पुरुषेत्रिभिरम्बु भवेत् कृष्णोऽद्ध नरे च मण्डूकः ॥१८ काकोदुम्बरिकायां वल्मीको दृश्यते शिरा तस्मिन् । पुरुषत्रये सपादे पश्चिमदिकथा वहति सा च ॥१६ अपाण्डुपीतिका मृद् गोरसवर्णाश्च भवति पाषाणः । पुरुषार्द्ध कुमुदनिभो दृष्टिपथं मूषको याति ॥२० जलपरिहीने देशे वृक्षः कम्पिल्लको यदा दृश्यः । प्राच्यां हस्तत्रितये वहति शिरा दक्षिणा प्रथमम् ॥२१ तथा च सारखत:-पूर्वभागं वदर्याश्च दलमीको दृश्यते जलम् । पश्वास्तित्रये वाच्य खाते तु पुरुषचये ॥ अधःखातेऽर्ष पुरुषे दृश्यते ग्रहगोधिका । श्रृंतवर्णा ततोऽधःस्थ' जल' भवति निर्मलम ॥ पलाज्ञयुक्ता वदरी यत्र दृश्या ततोऽपरे । हस्तत्रयादधस्तोयं सपाद पुरुषवये ॥ नरे तु दुगडु भः सो निर्विषविहमेव च । अधस्तोयं च मुखादु दीर्घकाल प्रवाहितम् ॥ 2 13 ·98 UPAVANA VINODA मृन्नीलोत्पलवर्णा कापोता चैव दृश्यते तस्मिन् । हस्तेऽजगन्धिमत्स्यो भवति पयोऽल्पञ्च सतारम् ॥ २२ शोणाकतरांरपरोत्तरे शिरा द्वौकरावतिक्रम्य । कुमुदा नाम शिरा सा पुरुषत्रयवाहिनी भवति ॥ २३ आसन्नो बल्मीको दक्षिणपार्श्वे विभीतकस्य यदि । अध्यर्द्ध तस्य शिरा पुरुषे शेया दिशि प्राच्याम् ॥ २४ तस्यैव पश्चिमायां दिशि बल्मीको यदा भवेद्धस्ते। तत्रोदग् भवति शिरा चतुर्भिरर्धाधिकः पुरुषैः ॥२५ श्वेतो विश्वम्भरकः प्रथमे पुरुषे तु कुङ्कुमाभोऽश्मा । अपरस्यां दिशि च शिरा नश्यति वर्षत्रयेऽतीते ॥ २६ सकुशासित ऐशान्यां बल्मीको यत्र कोविदारस्य । मध्ये तयोर्णरैरद्धेपञ्चमैस्तोयमक्षोभ्यम् ॥२७ प्रथमे पुरुषे भुजगः कमलोदरसन्निभो मही रक्ता। कुरुविन्दः पाषाणश्चिान्येतानि वाच्यानि ॥ २८ यदि भवति सप्तपर्णो वल्मीकवृतस्तदुत्तरे तोयम् । बाच्यं पुरुषैः पञ्चभिरत्रापि भवन्ति चिलानि ॥ २६ पुरुषार्द्ध मण्डूको हरितो हरितालसन्निभा भूश्च । पाशाणोऽभ्रनिकाशः सौम्या च शिरा शुभाम्बुवहा ॥ ३० 2 " " तथा च सारम्बत:-निर्जले यत्र कम्पिल्लो दृश्यम्तम्मात् करवाये । प्राच्यां विभिनरर्वारि सा भवदक्षिणा शिग ।। अधी नौलोत्पल्लाभामा मृत् कापीतप्रभा क्रमात् । हस्तेऽजगन्धको मतस्यी जनमल्पमशोभनम् ।। विभौतकम्य याम्यायां वन्मीको यदि दृश्यते । करयान्तर पूचे साचें च पुरुष जलम् ॥ तथा च सारखतः-भुजङ्गग्रहसंयुक्तो यत्र स्यात् सप्तपर्णकः तत: सौम्य हस्तमात्रात् पञ्चभिः पुम्रधः ॥ वाच्य जल नराडे तु मगड को हरितो भवेत् । हरितालनिभा भूश्च मेधाभोऽश्मा तत: शिग। उत्तरा सुजला जेया दीर्घा मृष्टाम्ब वाहिनो ॥ 3 ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 99 सर्वेषां वृक्षाणामधःस्थितो दह रो यदा दृश्यः । तस्माद्धस्ते तोयं चतुर्भिरर्धाधिकैः पुरुषैः ॥३१ पुरुषे तु भवति नकूलो नीला मृत् पीतिका ततः श्वेता। दईरसमानरूपः पाषाणो दृश्यते चात्र ॥३२ यद्यहिनिलयो दृश्यो दक्षिणतः संस्थितः करञ्जस्य । हस्तद्वये तु थाम्ये पुरुषत्रितये शिग साढे ॥ ३३ कच्छपकः पुरुषार्द्ध प्रथमं चोद्भिद्यते शिरा पूर्जा । उद्गन्या स्वादुजला हरितोऽश्माधस्ततस्तोयम् ॥ ३४ उत्तरतश्च मधूकादहिनिलयः पश्चिमे तरोस्तोयम् । परिहत्य पञ्चहस्तान् अष्टिमपौरुपे प्रथमम् ॥ ३५ अहिराजः पुरुषेऽस्मिन धूम्रा धात्री कुलत्थवर्णोऽश्मा । माहेन्द्री भवति शिरा वहति सफनं सदा तोयम् ॥३६ वल्मीकः स्निग्धा दक्षिणेण तिलकस्य सकुशदूरीश्चेत् । पुरुषे पञ्चभिरम्भो दिशि वारुण्यां शिरा पूर्वा ॥ ३७ सर्पावासः पश्चाद् यदा कदम्वस्य दक्षिणेन जलम् । परतो हस्तत्रितयात् षड्भिः पुरुषैस्तुरीयोनः ॥ ३८ कौवेरी चात्र शिरा बहति जलं लोहगन्धिः चाक्षोभ्यम् । कनकनिभो मण्डूको नरमाने मृत्तिका पीता ॥ ३६ वल्मीकसंवृतो यदि तालो बा भवति नालिकेरः । पश्चात् षड्भिर्हस्तैर्नरश्चतुर्भिः शिरा याम्या ॥ ४० याम्येन कपित्थस्याहिसंश्रयश्चेदुद गजल वाच्यम् । सप्त परित्यज्य करान खात्वा पुरुषान् जल पञ्च ॥ ४१ तथा च मारम्वत:-तरुणां यव मर्वषामध:म्थो दर्दगे भवेत् । वृक्षाददग्दिशि जन्न हस्तात सबिनरिधः ॥ चतुर्भि: पुरुषे खाते नकुलो नीलमृत्तिका । पीतश्व ता ततो भकसदृशोऽममा प्रदृश्यते ॥ -तिल कातिगो निग्ध : कुशवासमायुतः । वनी काचोत्तरे पञ्च हस्तान् मन्यज्य पश्चिम । नगे; पञ्चभिरम्भोऽध: शिरा पूर्वाव विद्यते ॥ 2 " ·100 UPAVANA VINODA कबूरफोऽहिः पुरुषे कृष्णा मृत्पुटभिदपि च पाषाणः । श्वेता मृत् पश्चिमतः शिरा ततश्वोत्तरा भवति ॥ ४२ अश्मन्तकस्य बामे वदरी वा दृश्यतेऽहिनिलयो वा । षभिरुदक् तस्य करैः सार्द्ध पुरुषत्रये तोयम् ॥ ४३ कूर्मः प्रथमे पुरुषे पाषाणो धूसरः ससिकता मृत् । प्रादौ शिरा च याम्या पूर्वोत्तरतो द्वितीया च ।। ४४ वामेन हरिद्रतरोर्बल्मीकश्चेत्ततो जल पूर्वे । हस्तत्रितये पुरुषैः सत्र्यंशै पञ्चभिर्भवति ॥ ४५ नीलो भुजगः पुरुषे मृत् पीता मरकतोपमश्चाश्मा । कृष्णा भूः प्रथमं वारुणी शिरा दक्षिणेनान्या ॥४६ जलपरिहीने देशे दृश्यन्तेऽनूपजानि चिह्नानि । वीरणदूर्वा मृदवश्च यत्र तस्मिन् जलपुरुषे ॥ ४७ भार्गी त्रिवृता दन्ती शुफरपादी च लक्ष्मणा चैव । नबमालिका च हस्तद्वयेऽम्बु याम्ये त्रिभिः पुरुषैः ॥ ४८ स्निग्धाः प्रलम्बशाखा बामनविटपद्रुमाः समीपजलाः । सुषिरा जर्जरपत्रा रूताश्च जलेन सन्त्यक्ताः ॥ ४६ तिलकाम्रातकवरूणकभल्लातकविल्बतिन्दुकाङ्कोलाः । पिण्डारशिरीषाअनपरूषका कनुलोऽतिवला ॥५० एते यदि सुस्निग्धा वल्मीकैः परिवृतास्ततस्तोयम् । हस्तैत्रिभिरुत्तरतश्चतुर्भिरण च नरस्य ॥ ५१ अतृणे सतृणा यस्मिन् सतृणे तृणजिता मही यत्र । तस्मिन शिरा प्रदिष्टा वक्तव्यं वा धन तस्मिन् ॥ ५२ कण्टक्यकण्टकानां व्यत्यासेऽम्भस्त्रिभिः करैः पश्चात् । खात्वा पुरुषत्रितयं त्रिभागयुक्त धन वा स्यात् ॥ ५३ नदति मही गम्भीरं यस्मिंश्ररणाहता जल तस्मिन । सार्दुनिभिर्मनुष्यैः कौवेरी तत्र च शिरा स्यात् ॥ ५४ वृत्तस्यैका का शाखा यदि विनता भवति पाण्डुरां वा स्यात् । विज्ञातव्यं शाखातले जल त्रिपुरुषं खात्वा ॥ ५५ फलकुसुमविकारो यस्य तस्य पूर्वे शिरा त्रिभिहस्तैः । भवति पुरुवैश्चतुर्भिः पाषाणोऽधातितिः पीता ॥ ५६ ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 101 यदि कण्टकारिका कण्टकैर्विना दृश्यते सितैः कुसुमैः । तस्यास्तलेऽम्बु वाच्यं त्रिभिनरैर पुरुषे च ॥५७ खजूरी द्विशिरस्का यत्र भवेज्ज्वलविवर्जिते देशे। तस्याः पश्चिमभागे निर्दे श्यं त्रिपुरुषे बारि ॥ ५८ यदि भवति कर्णिकारः सितकुसुमः स्यात् पलाशवृक्षो बा। सव्येन तत्र हस्तद्वयेऽम्बु पुरुषत्रये भवति ॥ ५६ उष्मा यस्यां धात्र्यां धूमो वा तत्र वारि नरयुग्मे । निष्टव्या च शिरा महता तोयप्रवाहेण ॥६० यस्मिन क्षेत्रोद्देशे जातं शस्यं बिनाशमुपयाति । स्निग्धमतिपाण्डुरं वा महाशिरा नरयुग्मे तत्र ॥६१ मरुदेशे भबति शिरा यथा तथातःपरं प्रवक्ष्यामि । ग्रीवा करभाणामिब भूतलसंस्थाः शिरा यान्ति ॥ ६२ पूर्वोत्तरेण पीलोर्यदि वल्मीको जल भवति पश्चात् । उत्तरगमना च शिरा बिज्ञेया पञ्चभिः पुरुषः ॥ ६३ चिह्न दर्दुर श्रादौ मृत्कपिलातःपरं भवेद्धरिता भवति च पुरुषेऽधोऽश्मा तस्य तले वारि निर्देश्यम् ॥ ६४ पीलोरेव प्राच्यां वल्मीकोऽतोऽर्धपञ्चमैहस्तैः। दिशि याम्यायां तोयं वक्तव्यं सप्तभिः पुरुषः ॥ ६५ प्रथमे पुरुषे भुजगः सितासितो हस्तमात्रमूत्तिश्च । दक्षिणतो बहति शिरा सक्षारं भूरिपानीयम् ॥ ६६ उत्तरतश्च करीरादहिनिलये दक्षिणे जल स्वादु । दशभिः पुरुष ज्ञेय पुरुष पीतोऽत्र मण्डूकः ॥६७' तथा च सारस्वत: --खजरी हिशिरस्का स्या निर्जले चेत् करहये । निद्देश्य पश्चिम वारि खात्वाऽधः पुरुषत्रयम् ॥ 2 तथा च सारम्बत:--ऐशान्यां पौलुहक्षम्य व गोकश्व जन्न' वर्दत् । चभिः सरल हत: पथिम नर पञ्चम ॥ प्रथमे पुरुधे भेक: कपिला हरिता च मृत् । पाषाणस्य तल सौम्या शिरां वहुजलां वदेत् ॥ 3 उदकरौरामीको दृश्यते च जल वदत् ।

·102 UPAVANA VINODA रोहीतकस्य पश्चादहिवासश्चेत्रिभिः करैर्याम्ये । द्वादशपुरुषान् खात्वा सक्षारा पश्चिमेन शिरा ॥८ इन्द्रतरोळल्मीकः प्रागदृश्यः पश्चिमे शिरा हस्ते । खात्वा चतुर्दशनरान कपिला गोधा नरे प्रथमे ॥ ६६ यदि वा सुवर्ण नाम्नस्तरोभवेद्वामतो भुजङ्गगृहम् । हस्तद्वये तु याम्ये पञ्चदशनरावसानेऽम्वु ॥ ७० क्षार पयोऽत्र नकुलोऽद्ध मानवे ताम्रसन्निभश्चाश्मा । रक्ता च भवति वसुधा वहति शिरा दक्षिणा तत्र ॥ ७१ वदरीरोहितवृत्तौ संपृक्तौ चेद्विनापि वल्मीकम् । हस्तत्रयेऽम्वु पश्चात् षोड़शभिनिर्भवति ॥ ७२ सुरसं जलमादौ दक्षिणा शिरा वहति चोत्तरेणान्या । पिष्टनिभः पाषाणो मृच्छ्रेता वृश्चिकोऽर्द्ध नरे ॥ ७३ सकरीरा चेद्वदरी त्रिभिः करैः पश्चिमैन तत्राम्भः । अष्टादशभिः पुरुरैशानो वहजला च शिरा ॥ ७४ पीलुसमेता वदरी हस्तत्रयसम्मिते दिशि प्राच्याम् । विंशत्या पुरुषाणामशोप्यमम्भोऽत्र सक्षारम् ॥ ७५ ककुभकरीरावेकत्र संयुतौ यत्र ककुभविल्यौ वा । हस्तद्वयेऽम्बु पश्चान्नगर्भवेत् पञ्चविंशत्या ॥ ७६ वल्मीकमृर्द्धनि यदा दूर्बा च कुशाश्च पाण्डुराः सन्ति । कृपो मध्ये देयो जलमत्र नरैकविंशत्या ॥ ७७ भूमीः कदम्बकयुता बल्मीके यत्र दृश्यते दूर्ला । हस्तत्रयेण याम्ये नरैर्जलं पञ्चविंशत्या ॥ ७८ वल्मीकत्रयमध्ये रोहितकपादपी यदा भवति । नानावृत्तैः सहितस्त्रिभिजल तत्र व्यक्तव्यम् ॥ ७६ हस्तचतुष्के मध्यात् षोड़शभिश्चाङ्गुलैरुदग्वारि । चत्वारिंशत् पुरुषान् खात्वाश्मातः शिरा भवति ।। ८० 1 चतुर्भिक्षगार्हस्तै: माधैर्दशनगदतः । नरभकः पीतवर्णो दृश्यते चिह्नमत्र हि॥

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 103 प्रन्थिप्रचुरा यस्मिंश्छमी भवेदुत्तरेण वल्मीकः । पश्चात् पञ्चकरान्ते शतार्द्धसं यः सलिलम् ॥ ८१ एकस्थाः पञ्च यदा वल्मीका मध्यमो भवेच्छे तः । तस्मिन् शिरा प्रदिष्ठा नरषष्ट्या पञ्चवर्जितया ॥२ सपलाशा यत्र शमी पश्चिमभागेऽभ्यु मानवैः षष्ट्या । अईनरेऽहिः प्रथमं सवालुका पीतमृत् परतः ॥ ८३' वल्मीकेन परिवृतः श्वेतो रोहीतको भवेद् यस्मिन् । पूबैन हस्तमात्रे सप्तत्या मानवैरम्बु ॥ ८४ श्वेता कण्टकवहुला यत्र शमी दक्षिणेन तत्र पयः । नरपञ्चकसंयुतया सप्तत्याहिर्नरार्द्ध च ॥ ८५ मरुदेशे यश्चिह्न न जाङ्गले तैजल विनिर्देश्यम् । जम्बूवेतस पूर्वे ये पुरुषास्ते मरौ द्विगुणाः ॥ ८४ जम्बूस्त्रिवृता मूर्ध्वा शिशुमारौ सारिखा शिवा श्यामा। वीरुधयो वाराही ज्योतिष्मती च गरुड़वेगा । ८७ शूकरिकमाषपर्णी व्याघ्रपदाश्चेति यद्यहेनिलये। वल्मीकादुत्तरतस्त्रिभिः करैत्रिपुरुष तोयम् ॥ ८८ एतदानूपे वाच्यं जाङ्गलभूमौ तु पञ्चभि पुरुषः । एतैरेव निमित्तैर्मरुदेशे सप्तभिः कथयेत् ॥ ८६ एकनिभा यत्र मही तृणतरुवल्मीकगुल्मपरिहीना । तस्यां यत्र विकारो मवति धरित्र्यां जल तत्र ॥ ६० यत्र स्निग्धा निम्ना सवालुका सानुनादिनी वा स्यात् । तत्राद्ध पञ्चमैारि मानवैः पञ्चभिर्यदि वा ॥ ६१ तथा च सारस्वतः-शमी पन्नाशसंयुक्ता यत्र स्वात् तत्र पश्चिमे । पञ्चहस्तान्जल वाच्य षष्टयान पुरुषैरधः ॥ अवार्धपुरुषे सर्पः पीता मृत् स्यात् सवाल का। सदधोऽम्भी विनिर्देश्य' दीर्घकाल' प्रवाहितम ॥ व तातिकण्टका यव शमी स्यात् तव दक्षिणे । हस्तेन पञ्चसप्नत्या नराणां निर्दिश जनम् ॥ खानेऽर्धपुरुषे सो दृश्यतेऽञ्जनसप्रभः । सुरसं च जलयं चिरकालप्रवाहितम् ।। 2 " ·104 UPAVANA VINODA 2 स्निग्धतरूणां याम्ये नरैश्चतुभिजलं प्रभूतश्च । तरुगहनेऽपि हि विकृतो यस्तस्मात्तद्वदेव वदेत् ॥ ६२ नमते यत्र धरित्री सार्द्ध पुरुषेऽम्बु जाङ्गलानूपे । कीटा वा यत्र विनालयेन बहबोऽम्बु तत्रापि ॥ ९३ उष्णा शीता च मही शीतोष्णाम्भस्त्रिभिः साद्ध। इन्द्रधनुर्मत्स्यो वा वल्मीको वा चतुर्हस्तात् ॥ ६४ वल्मीकानां पतयां योकोऽभ्युच्छितः शिरा तदधः। शुष्यति न रोहते वा शस्यं यस्याश्च तत्राम्भः ॥ ६५' न्यग्रोधपलाशोदुम्बरः समेतैत्रिभिजल तदधः । वटपिप्पलसमवाये तद्वद्वाच्यं शिरा चोदक् ॥६६ आग्नेये यदि कोण ग्रामस्य पुरस्य वा भवति कूपः । नित्य स करोति भयं दाहश्च समानुषप्रायः ॥ ६७ नैर्ऋतकोण वालक्षयं वनिताभयञ्च वायव्ये । दिक्त्रयमेतत्यक्ता शेषासु शुभावहाः कूपाः ॥ ६८ सारस्वतेन मुनिना दकार्गल यत्कृतं तदवलोक्य । आर्य्याभिः कृतमेततैरपि मानवं वक्ष्ये ॥ ६६ स्निग्धाः यतः पादपगुल्मवल्लयो निश्छिद्रपत्राश्च ततः शिरास्ति । पद्मक्ष रोशीरकुलाः सगुण्ड्राः काशाः कुशा वा नलिकानलो वा ॥ १०० खजूरजम्बुर्जुन वेतसाः स्युः क्षीराण्विता वा द्रुमगुल्मवल्लयः। छोभनागाः शतपत्रनीपाः स्युक्तमालाश्च ससिन्धुवाराः ॥ १०१ तथा च सारखत:-धन्नौकपतया यदाकोऽभुच्छितस्तदधौ जलम् । न रोहते शुष्यते वा यव सस्य चतुष्करात् । जल्न तवैव निदेश्य भूमौ नि:संशयं तदा ॥ -~-पलाशोदम्बरी यव स्यातां न्यग्रोधमंयुतौ। वटपिप्पलको वाथ समती तदधी जलम् । करैस्त्रिभिरुदक् चाम्भः शिरां शुभजलां वदेत् ॥ 2 , " " ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 105 विभीतको वा मदयन्तिका वा यत्नास्ति तस्मिन् पुरुषत्रयेऽम्भः । स्यात् पर्वतस्योपरि पर्वतोऽन्य- स्तनापि मूले पुरुषत्रयेऽम्भः ॥ १०२' या मौजकैः काशकुशैश्च युक्ता नीला च मृदु यत्र सशर्करा च । तस्यां प्रभूतं सुरसञ्च तोयं कृष्णाथवा यत्न च रक्तमृद्वा ॥ १०३ सशर्करा ताम्रमही कषायं तार धरित्री कपिला करोति अपाण्डुरायां लवणं प्रदिष्टं मिष्टं पयो नीलवसुन्धरायाम् ॥ १०४ शाकाश्वकर्णार्जुनविल्वसर्जाः श्रीपय॑रिष्ठाधवशिंशपाश्च । छिद्र श्च पणे? मगुल्मवल्लयो रूताश्च दूरेऽम्वु निवेदयन्ति ॥ १०५ सूर्याग्निभस्मोष्ट्रखरानुवर्णा या निर्जला सा वसुधा प्रदिष्टा । रक्ताकुराः क्षीरयुता करीरा रक्ता धरा चेजलमश्मनोऽधः ॥ १०६ तथा च मनु:-गुलापादपवल्लाः सुरः पवैश्वाखण्डितैर्युताः । तदधो विद्यते वारि खाते तु पुरुषत्रये ॥ पद्मधुरोशौरकुला गुण्डा काश: कूशोऽथवा । नलिकानलखर्भरजम्ब वेतसकार्जुना: ॥ यव सुबई मवल्लाश्च चौरयुक्ता: फलान्विताः । छ भनागनीपाश्च शतपत्रविभीतका: ॥ सिन्ध वारा नक्तमाला: मुगन्धा मदयन्तिका: । यते म्युस्तव जल खानेऽम्भः पुरुषत्रये ।। 14 ·106 UPAVANA VINODA वैदूर्य्यमुद्राम्बुदमेचकाभा पाकोन्मुखोदुम्बरसन्निभा वा। भृङ्गाअनाभा कपिलाथवा या शेया शिला भूरिसमीपतोया ॥ १०७ पारावतक्षौद्रघृतोपमा या सोमस्य वस्त्रस्य च तुल्यवर्णा । या सोमवल्लयाश्च समाजरूपा साप्याशु तोयं कुरुतेऽक्षयश्च ॥ १०८ ताम्र समेता पृषतबिचित्र- रापाण्डुभस्मोष्ट्रखरानुरूपा। भृङ्गोपमाङ्गुष्टिकपुष्पिका वा सूर्याग्निवर्णा च शिला वितोया ॥ १०६ चन्द्रातपस्फटिकमौक्तिकहेमरूपा याश्चेन्द्रनीलमणिहिङ्गुलुकाञ्जनाभाः । सूर्योदयांशुहरितालनिभाश्च याः स्यु- स्ताः शोभना मुनिवचोऽत्र च वृत्तमेतत् ॥ ११० एता ह्यभेद्याश्च शिला शिवाश्च यतैश्च नागैश्च सदाभिजुष्टाः । येषाश्च राष्ट्रषु भवन्ति राक्षां तेषामवृष्टिर्न भवेत् कदाचित् ॥१११ भेदं यदा नैति शिला तदानी पलाशकाष्ठः सह तिन्दुकानाम् । प्रज्वालयित्वानलमग्निवर्णा सुधाम्बुसिक्ता प्रविदारमेति ॥११२ तोयं शृतं मोक्षकभस्मना वा यत् सप्तकृत्वः परिषेचनं तत् । काय्यं शरक्षारयुतं शिलायाः प्रस्फोटनं बलिवितापितायाः ॥११३ गिरीरुपरि यवान्यः पर्वत: स्यात् ततो जलम् । तस्यैव मूले पुरुषस्त्रिभिर्वाऽधी विनिर्दिशेत् ॥

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 107 तक्रकाञ्जिकसुराः सकुलत्था योजितानि वदराणि च तस्मिन् । सप्तरात्रमुषितान्यभितप्तां दारयन्ति हि शिलां परिषेकः॥११४ नैम्बं पत्रं त्वक् च नालं तिलानां सापामार्ग तिन्दुकं स्याद् गुडूची। गोमूत्रेण नावितः क्षार एषां षट्कृत्वोऽतस्तापितो भिद्यतेऽश्मा ॥११५ आर्क पयो हुडुविषाणमषीसमेतं पारावताखुशकृता च युतं प्रलेपः । टङ्कस्य तैलमथितस्य ततोऽस्य पानं पश्चाच्छितस्य शिलासु भवेद्विघातः ॥११६ तारे कदल्या मथितेन युक्त दिनोषिते पायितमायसं यत् । सम्यक् छितं चाश्मनि च एति भई न चान्यलोहेष्वपि तस्य कौण्ड्यम् ॥११७ पाली प्रागपरायताम्बु सुचिरं धत्ते न याम्योत्तरा कल्लोलैरवदारमेति मरुता सा प्रायशः प्रेरितः । तां चेदिच्छति सारदारुभिरपां सम्पातमावारयेत्- पाषाणादिभिरेव वा प्रतिचयं क्षुगणं द्विपाश्वादिभिः ॥११८ ककुभवटाम्रप्लक्षकदम्बैः सनिचुलजम्बूवेतसनीपैः। कुरुवकतालाशोकमधूकैर्व- कुलविमित्रैश्चावृततीराम् ॥११६ द्वारश्च नैर्वाहिकमेकदेशे कार्य शिलासञ्चितवारिमार्गम् । कोशस्थितं निर्विवरं कपाट कृत्वा ततः पांशुभिरावपेत्तम् ॥१२० अञ्जनमुस्तोशीरैः सराजकोशकामलकचूर्णैः । कतकफलसमायुक्तोगः कूपे प्रदातव्यम् ॥१२१

·108
UPAVANA VINODA
कलुष कटुकं लवणं विरसं
सलिलं यदि वा शुभगन्धि भवेत् ।
तदनेन भवत्यमलं सुरसं
सुसुगन्धिगुणैरपरैश्च युतम् ॥१२२
हस्तो मधानुराधापुष्यधनिष्ठोत्तराणि रोहिण्यः ।
शतभिषगित्यारम्भे कूपानां शस्यते भगणः ॥१२३
कृत्वा वरुणस्य वलिं वटवेतसकीलकं शिरास्थाने ।
कुसुमैर्गन्धंधू पैः सम्पूज्य निधापयेत् प्रथमम् ॥१२४
मेघोद्भवं प्रथममेव मया प्रदिष्टं
ज्येष्ठामतीत्य वलदेवमतादिदृष्ट्या ।
भौमं दकार्गलमिदं कथितं
द्वितीयं सम्यग्वराहमिहिरेण मुनिप्रसादात् ॥
.
बृहत्संहिता। र
अथ कुसुमलताध्यायः ।
फलकुसुमसम्प्रवृद्धि वनस्पतीनां विलोक्य विशेयम् ।
सुलभत्वं द्रव्याणां निष्पत्तिश्चापि शस्यानाम् ॥१
शालेन कलमशाली रक्ताशोकेन रक्तशालिश्च ।
पाण्डूकः क्षीरिकया नीलाशोकेन सूकरकः॥२
न्यग्रोधेन तु यवकस्तिन्दुकवृद्ध्या च षष्टिको भवति ।
अश्वत्थेन ज्ञेया निष्पत्तिः सर्वशस्यानाम् ॥३
जम्बूभिस्तिलमाषाः शिरीषवृद्धया च कङ्गुनिष्पत्तिः ।
गोधूमाश्च मधूकर्यववृद्धिः सप्तपर्णेन ॥४
अतिमुक्तककुन्दाभ्यां कसं सर्षपान् वदेदशनैः ।
बदरीभिश्च कुलत्थांश्चिरविल्वेनादिशेन्मुद्गान् ॥५
अतसीवेतसपुष्पैः पलाशकुसुमैश्च कोद्रवा शेयाः ।
तिलकेन शङ्खमौक्तिकरजतान्यथ चेङ्गुदेन शणः ॥६
| एकोनविंशीध्यायः ।

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA
109
करिणश्च हस्तिकणेरादेश्या वाजिनोऽश्वकर्णेन ।
गावश्च पाटलाभिः कदलीभिरजाविकं भवति ॥७
चम्पर्क कुसुमैः कनकं विद्रुमसम्पञ्च वन्धुजीवेन ।
कुरुवकवृद्धया वज्र वैदूर्य नन्दिकावत्तः ॥
विन्द्याच सिन्धुवारेण मौक्तिकं कुङ्कुमं कुसुम्भेन ।
रक्तोत्पलेन राजा मन्त्री नीलोत्पलेनोक्तः ।।
श्रेष्ठी सुवर्णपुष्पैः पद्मविप्राः पुरोहिताः कुमुदैः ।
सौगन्धिकेन वलपतिरर्केण हिरण्यपरिबृद्धिः ॥१०
श्रान क्षेमं भल्लातकैर्भयं पीलुभिस्तथारोग्यम् ।
खदिरशमीम्यां दुर्भिक्षमर्जुनः शोभना वृष्टिः ॥११
पिचुमई नागकुसुमैः सुभिक्षमथ मारुतः कपित्थेन ।
निचुलेनावृष्टिभयं व्याधिभयं भवति कुटजेन ॥१२
दूर्वाकुशकुसुमाभ्यामिक्षुर्वलिश्च कोविदारेण ।
श्यामालताभिवृद्धया वन्ध्या वन्धक्यो वृद्धिमायान्ति ॥१३
यस्मिन्देशे स्निग्वनिश्छिद्रपत्राः संदृश्यन्ते वक्षगुल्मालताश्च ।
तस्मिन् वृष्टिः शोभना सम्प्रदिष्टा रूक्षैश्छिद्र्रल्पमम्भः प्रदिष्टम् ॥१४'
बृहत्संहिता।
अथवृक्षायुर्वेदः ॥
प्रान्तच्छायाविनिम्मुक्ता न मनोशा जलाशयाः ।
यस्मादतो जलप्रान्तेष्वारामान बिनिवेशयेत् ॥ १
मृद्वी भूः सर्ववृत्ताणां हिता तस्यां तिलान् वपेत् ।
पुष्पितांस्तांश्च गृह्णीयात् कम्मैतत् प्रथमं भुवि ॥ २'
तथा च पराशर:-अजिट्रपत्रा: सुस्निग्धा: फलपुष्पसमन्विताः ।
निर्दिशन्ति शुभं तक्षा विपरीतं विहिताः ॥
2 पञ्चपञ्चाशत्तमोऽध्यायः ।
3 तथा च काश्यपः-दूर्वावीरगा संयुक्ता: सानपा मृदुमृत्तिकाः ।
तब वाप्य शुभा वृक्षा: सुगन्धिफलशाखिनः ॥

·110 UPAVANA VINODA अरिष्टाशोकपुन्नागशिरीषाः सप्रियङ्गवः। मङ्गल्याः पूर्वमारामे रोपणीया गृहेषु वा ॥३' पनसाशोककदलीजम्बूलकुवदाडिमाः । द्राक्षापालीवताश्च व वीजपूरातिमुक्तकाः॥४ पते द्रुमाः काण्डरौप्या गोमयेन प्रलेपिताः । मूलच्छेदेऽथवा स्कन्धे रोपणीयाः प्रयत्नतः ॥ ५' अजातशाखांश्चिशिरे जातशाखान् हिमागमे । वर्षागमे च सुस्कन्धान यथादिक् प्रतिरोपयेत् ॥६ घृतोशीरतिलक्षौद्रविडङ्गतीरगोमयः। आमूलस्कन्धलिप्तानां संक्रामणविरोपणम् ॥ ७॥ शुचिर्भूत्वा तरोः पूजां कृत्ता स्नानानूलेपनैः । रोपयेद्रोपितश्च व पत्रैस्तैरेव जायते ॥८' सायं प्रातश्च धर्मात्तौं शीतकाले दिनान्तरे । वर्षासु च भुवः शोषे सेक्तच्या रोपिता द्रुमाः॥ ६" 3 1 "" " तथा च काश्यपः अशोकचम्पकारिष्ट पुन्नागाश्व प्रियङ्गवः । शिरिषोढम्वराः श्रेष्ठाः पारिजातकमेव च ॥ एते वृक्षा शुभा जेयाः प्रथमं तांश्व रोपयेत् । देवालये तथोद्याने ग्रहषुपक्नेषु च ॥ 2 -ट्राक्षातिमुक्तको जम्बूवीजपूरकदाडिमा । कदलीवहुस्लाशोका: काण्डरोप्याश्व वापयेत् ॥ अन्येऽपि शाखिनो ये च पुष्पिता: फलितास्तथा । गोमयेन प्रलिप्ताय रोपणीया विवृद्धये ॥ 3 -अजातशाखा ये वृक्षा: शिशिर तांश्च रोपयेत् । जातशाखाश्च हेमन्ते रोपणीया विधानतः । सु स्कन्धा: शाखिनो ये तान् प्रावृटकाले तु रोपयेत् ॥ -तं क्षौर तथा क्षौद्रमुशीरतिल गोमयः । विडङ्गलेपनं मूलात् संक्रामणविरोपनम् ॥ 5 तथा च अग्निपुराणे-सम्प ज्य वरुण' विषणु पर्जन्य तत् समारभेत् । ६ । chap. 282 6 -सायं प्रातस्तु धर्मत्तौ शीतकाले दिनान्तरे । वर्षाराधी भुवः शोषे सेनव्या रोपिता द्रमा: ।। ७.८ " .

·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 111 जम्बूवेतसवानीरफदम्वोदुम्वरार्जुनाः । वीजपूरकमृद्वीकालकुचाश्च सदाडिमाः ॥ १० बज लो नक्तमालश्च तिलकः पनसस्तथा। तिमिराम्रातकश्चैव योड़शानूपजाः स्मृताः॥ ११ उत्तम विंशतिहस्ता मध्यम षोड़शान्तरम् । स्थानात् स्थानान्तर कार्य वृक्षाणां द्वादशावरम् ॥ १२ । अभ्याशजातास्तरवः संस्पृशन्तः परस्परम् । मित्रैर्मूलैश्च न फल सम्यग् यच्छन्ति पीडिताः ॥ १३ शीतवातातपै रोगो जायते पाण्डुपत्रता । अवृद्धिश्च प्रवालानां शाखाशोषो रसश्रुतिः ॥ १४ चिकिसितमथैतेषां शस्त्रणादौ विशोधनम् । विडङ्गघृतपङ्काक्तान सेचयेत् क्षीरवारिणा ॥ १५ फलनाशो कुलत्थै च माम्मुद्गस्तिलैर्यवैः तशीतपय सेकः फलपुष्पाभिवृद्धये ॥ १६३ अविकाजशकृञ्चूर्णस्याढ़के द्वे तिलाढकम् । सक्तप्रस्थो जलद्रोणो गोमांसतुलयासह ॥ १७ तथा च काश्यपः-अन्तर विंशतिर्हस्ता बृक्षाणामुत्तमं स्म तम् । मध्यमं षोड़श जेयमधर्म हादश स्मृतम् ॥ अग्रिपुराण-उत्तम विंशतिहस्ता मध्यम षोड़शान्तरम् । स्थानात् स्थानान्तर' कायं वृक्षाणां हादशान्तरम् ॥ ८-६ तथा च काश्यपः-शाखाविटपपत्र व छायया विहिताश्च ये। येऽपि पर्णफलौना रक्षा: पवैश्च पाण्डु : ।। शीतोष्ण वर्ष वाताधर्मला मिश्रितरपि । शाखिना तु भवेद्रोगो दिपानां लखनेन च ॥ चित्सितेषु कर्त्तव्या ये च भूयः पुनर्नवा: । शोधयेत् प्रथमं शस्त्र: प्रलेप दापयेत्तत: ॥ कर्दमेन विडङ्गश्च वृतमिश्र व लेपयेत् । क्षौरतोयेन सेक: स्याद्रोहण' सर्वशाखिनाम् ।। तथा च अग्रिपुराणे-विकला: स्युर्घनाक्षा: शस्त्र नादौ हि शोधनम् । विडतपातान् सेच्यच्छीतवारिणा ॥ ८-१० फलनाश कुलत्यं च मांसम्म वैस्तिलैः । घटसीतपयःसेक फलपुष्पाय सर्वदा ॥ १०-११ 2 3 ·112 UPAVANA VINODA सप्तरात्रोषितैरेतैः सेकः कार्यो वनस्पतेः । वल्लीगुष्मलतानाञ्च फलपुष्पाय सर्वदा ॥ १८ वासराणि दश दुग्ध भावितं । वीजमाज्ययुतहस्तयोजितम् ॥ गोमयेन वहुशो विरूक्षितं । कौडमार्गपिशितैश्च धूपितम् ॥ १६ मत्स्यशूकरवसासमन्वित रोपितञ्च परिकम्मितावणौ । क्षीर संयुतजलावसेचितं जायते कुसुमयुक्तमेव तत् ॥ २० तिन्तिडीत्यपि करोति वल्लरीं व्रीहिमाषतिलचूर्णशक्तुभिः । पूतिमांस सहितैश्च सेचिता धूपिता च सततं हरिद्रया ॥ २१ कपित्थवल्लीकरणाय मूला- न्यास्फोतधात्रीधववासिकानाम् । पलाशिनीवेतससूर्य्यवल्ली श्यामातिमुक्तः सहिताष्ठमूली ॥२२ क्षीरे शृते चाप्यनया सुशीते नालाशतं स्थाप्यकपित्थवीजम् । दिने दिने शोषितमर्कपादै- सिं विधिस्त्वेष ततोऽधिरोप्यम् ॥२३ तथा च काश्यप:--अजाविकानां हौ प्रस्थौ शकणं च कारयेत् । तिलानामाढ़कम् दद्यात् सक्तूणां प्रस्थमेव च ॥ गोमांसशतमक स्थाई साधे सलिलस्य च । सप्ताहमुषितैरते: सेकं दद्याहनस्पतेः । म भवेत् फलपुष्यैश्च पर्व श्चाङ्गुरितलत: ॥ ,, ,, अग्निपुरागो-अविकाजशनचर्ण यवचूर्ण तिलानि च । गोमांसमुदकच्छ व सप्तरात्र निधापर्यत् ॥ उतसेकसववक्षाणां फलपुष्पादिवविदः ॥ ११-१२ तथा च अग्रिपुराणे---मत्स्याम्भसा तु सेकेन बुद्धिर्भवति शाखिनः । विडङ्गतण्डु लोपेत मत्स्य मांस हि दोहदम । सच्चेषामविशेधेगा वृक्षाणां रोगमनम् ॥ १३ 2 ·SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 113 हस्तायतं तद्विगुणं गभीरं खात्व वटं प्रोक्तजलावपूर्णम् । शुष्कं प्रदग्धं मधुसर्पिषा तत् प्रलेपयेद्भस्मसमन्वितेन ॥२४ चूर्णीकृतैषितिलैर्यवैश्च प्रपूरयेन्मृत्तिकयान्तरस्थैः। मत्स्यामिषाम्भः सहितञ्च हन्याद् यावद् घनत्वं समुपागतं तत् ॥२५ उप्तञ्च बीजं चतुरगुलाधो मत्स्याम्भसा मांसजलैश्च सिक्तम् । वल्ली भवत्याशु शुभप्रवाला विस्मापनी मण्डपमावृणोति ॥२६ शतशोऽङ्कोलनसम्भूतफलकल्केन भावितम् । एतत्तैलेन वा वीजं श्लेष्मातकफलेन वा ॥२७ वापितं करकोन्मिश्रं मृदि तत्क्षणजन्मकम् । फलभारान्विता शाखा भवतीति किमद्भूतम् ॥२८ श्लेष्मातकस्य वीजाणि निष्कुलीकृत्य भावयेत् प्राशः । अकोल्लविजलाद्भिश्छायायां सप्तकृत्वेवम् ॥२६ माहिषगोमयघृष्टान्यस्य करीषे च तानि निक्षिप्त । फरकाजलमृद्योगेऽन्यूप्तान्यह्ना फलकराणि ॥३० ध्रु वमृदुभूलविशाखा गुरुभं श्रवणस्तथाश्विनीहस्तम् । उक्तानि दिव्यदृभिः पादपसंरोपणे भानि ॥३१ तथा च अग्निपुरागो-ग्रहीयाद्रीपयेद् वृक्षान् हिजं चन्द्र प्रपूज्य च । ध्र वाणि पञ्चवायव्य हन्तं प्राजेशवैष्णवम् ।।३ नक्षत्रागिण तथा मूल शस्यन्त द्रुमरोपणे प्रवेशयेन्नदोवाहान् पुष्करिण्यान्तु कारयेत् ।। ४ हस्ता मघा तथा मैत्रमादा पुष्य मवासवम् । जलाशयसमारम्भे वारुणञ्चीतरावयम् ॥५ 15 ·BIBLIOGRAPHY Abhidhāna Chintamani-Hemchandra. Agni Purāņa-Bibliotheca Indica, Vols. I & II, 1876. --- English Translation, 2 Vols.-M. N. Datta. Amarkoşa-Edited by Colebrook, Calcutta, 1891. Arthaśāstra--Mysore Criental Publication, Sanskrit Series 54, 1919. --English Translation, Shama Sastri, 2nd Edition, 1923. Asoka, Edicts of-Vincent Smith, 3rd edition. Inscriptions of--Bhandarkar & Mazumdar. Atharva Veda-Harvard Oriental Series, Vols. 7 and 8. Bengal Plants-Dr. Prain, 2 Vols., Calcutta, 1903. Brhat Samhitā-2 Vols. The Vizianagram Sanskrit Series, Vol. X, Benares, 1895-1897. Brahmavaivarta Purāņa. Charaka ---Bengali translation, U. N. Sen, Calcutta, 1316 B.S. -English translation, A. C. Kaviratna. Digha Nikäya-- Rhys Davids & Carpenter, 1890-1903. Dynastic History of Northern India, Vol. II.-H. Roy, Calcutta, 1935. Encyclopaedia Britannica--13th edition, Vols. 21-22. Flora Indica- Roxburgh, Calcutta, 1874. Indian Arts, Part 1-Birdwood. Jataka Stories-Vol. I, English edition, Cambridge, 1895. Journal Asiatic Society, 39, parts 1 & 3. Journal Roy. Asia. Society, 1839. Kamandakiniti Kāmasūtra-Vatsyāyana, Mohesh Pal, Calcutta, 1313 B. S. Kșși-Samgraha-Bangabasi edition, Calcutta, 1322 B. S. Kausika Sūtra of the Atharva Veda-edited by Bloomfield, Jour. Arner. Soc. Vol. XIV, 1890. Padma Purāna. Positive Science of the Ancient Hindus-Dr. Seal, London, 1915. Pre-Buddhistic Indian Philosophy-Dr. Barua, Calcutta. Rg Veda-English translation, Wilson, 6 Vols. Sabdakalpadruma- Radhakanta Deb, Calcutta. Sacred Books of the Hindus XIII (ſukraniti) ; XVI and XVII, parts | & || (Matsya Purana). Sacred Books of the East-Vols. XX, XXV, XXIX, XXX & XLII.

·116
BIBLIOGRAPHY
Şaddarśana Samuccaya--Biblio. Ind. New Series, 1151 (1907).
Samyutta Nikaya-Edited by M. L. Feer, London, 1884-1904.
Śārngadhara Paddhati, Vol. 1,-Edited by Peterson, Bombay, 1888.
Social Life in Ancient India---H. Chakladar, Calcutta.
Sumangala Vilasini, part 1,--Rhys Davids & Carpenter, 1886.
Suśruta Samhitā--English translation, 3 Vols., K. L. Vişagratna.
Upavana-Vinoda-Gananath Sen, Calcutta, 1299 B. S.
Vanaspati -G. P. Majumdar, Calcutta, 1927.
Varāha Purana
Verspriede Geschriften, Vols 1 & 11-Prof. H. Kern.

·LIST OF PLANTS A ... Page 50 13 26 8 31 13 43 27,9 27 ... 8 23 21 ... Airāvata (Citrus sp. ; orange) Āijukam (Ocimum basilicum) Akanda (Calotropis gigantea) Alabu (Cucurbita maxima) Alangium Algae Āluka (Potato ?) Āmalaka, Amalaki (Phyllanthus emblica) Āmra (Mangifera indica) Āmrätaka (Spondias mangifera) Andersonia Andropogon Anguşthika Ankola (Alangium Lamarkii) Apāmārga (Achyranthes aspera) Apparannam (Pulses, cucurbita, etc., vegetables) Aquatic Vegetation Āragvada (Cassia fistula) Ardraka (Zinger) Areca Arista (Melia azadirachta) Arjuna (Terminalia arjuna) Arka (Calotropis gigantea) Asana (Terminalia tomentosa) Aśmāntaka (Oxalis sp. ; Bryophyllum calycinum) Asoka (Saraca indica) ... blue (Nilāśoka) red (Raktāśoka) Asphota (Jasminum sp.) Assattho, Aśvattha (Ficus religiosa) Asthivija (Plants with stony seed) Ašvakarna (Shorea robusta) ... ... ... ... ... ... 26 22 26 14 21 33 9 13 7 10 3 8 21 3 33 33 14 13,3 14 10 ... ... ... ... ... ... ... ... ... | Only the page of first occurrence is given.

·118 LIST OF PLANTS ... ... ... Atasi (Linum usitatissimum) Ativala (Sida rhombifolia) Atimuktaka (Aganosma caryophyllum) Ativişam (Aconitum heterophyllum) 33 22 13 13 . B ... ... 14 12, 42 33 3 11 55 13 ... Ballaris (Creepers, lianes) Bamsa (bamboo) Bandhujiva (Pentapetes phoenicea ; Ixora coccinea) Banyan (Vata) Barley Bayedā (Terminala belerica) Begonia Beraka (?) Betel Betelnut Bhallātaka (Semecarpus anacardium) Bhārgi Bibhitaka (Terminalia belerica) Bignonia Bilva (Aegle marmelos) Blackberry Blight Blue Lotus Bryophyllum calycinum Butea (B. frondosa) ... ... 13 8 33 21 3 20 3 31 29 20 13 22 ... C ... Cactus Cereals Champaka (Michelia champaca) Chattrā (Fennel ; Mushroom) Chestnut Ciñcā, Cincini (Tamarind) Cocoanut Cordia Corns Cotton Çata (Mango) 31 33 3 25 32 4, 39 8 31 22 33 43 ... ...

·LIST OF PLANTS 119 D 3 3 21 ... ... Dādima (Punica granatum) Dahlia Danti (Baliospermum axillare) Darva (Poa cynosuroides) Date Dhānyas (Grains in general, and Paddy) Dhātri (Phyllanthus emblica) Dhava (Anogeissus latifolia ; Conocarpus latifolia) Dolichos Dräksā (Vine) Dugdhika (Euphorbia sp.) Dumura (Ficus glomerata) 20 13 14 38 10 21 3 33 3 ... E Ebony Ela (Alpinia cardamomum) Elābatā (Alpinia cardamomum ? ) Eranda (Ricinus communis) 26 43 55 63 F Fig Flowering and Fruit-Bearing Plants in General Fungi 8 39, 40 29 ... G ... 53 24 59 5 64 ... ... 25 Ganda-durvā Garuda-vegā Ghana (Cyperus rotandus) Girikarnikā (Clitorea ternata, white variety) Godhūma (wheat) Gokşura (Tribulus lanuginosus) Gostāni (Vitis vinifera) Grams Grapes (Mşdvika) Grass Gubāka (Areca nut) Guccha (plant cluster) Guduci (Tinospora cordifolia) ... ... ... 56 29 11 22 91 12 26 ...

·120 LIST OF PLANTS ... Gulma (Shrub) Gundrä (Saccharum sara) Guñja (Abrus precatorius) 11 25 56 ... Н Haliddim (Turmeric) Hallaka (Lily, red variety) Haridrā (Curcuma longa) Haritaki (Terminalia chebula) Hastikarna (Ricinus communis) Hintāla (Phöēnix paludosa) Hira (?) Hiriveram (Andropogan cynanthus) 13 10 9 9 25 10 11 13 Ikşu (Sugarcane) Indivara (Water Lily, blue) Ingudi (Ximenia aegyptiaca) : : 33 10 ... 33 J .. Jalanili (green algāē) Jambaki (Eugenia sp.) Jambira (Citrus sp.) Jambu, Jambuka (Eugenia jambolana) Jāngala (desert plants) Japā (Hibiscus rosa-sinensis) Jasmines Jāti (Barleria cristata) Jivanti (Dendrobium sp.) Jujube Jyotişmati (Cardiospermum halicacabum) 10 3 8 8 9 17 3 17 61 20 24 ... K Kacchako (Cedrela toona) Kacvi (Arum sp.) Kadali (Musa sapientum) Kadamba (Anthocephalus cadamba) Kākodumvara (Ficus sp.) Kakubha (Terminalia arjuna) : : : : : : 13 9 7 9 50 53 ...

·LIST OF PLANTS 121 ... ... Kalama-śāli (Paddy, a variety) Kalhāra (Ottelia alismoides) Kamala, Kamalini (lotus) Kampilla, Kampillaka Kancana (Bauhinia sp.) Kanda (bulbs, bulbous roots) Kanda Saka (a bulb ?) Kanda-vijam (bulbs and other underground stems) Kāņda-vijam (bulbils, cuttings, graftings, etc.) Kangu (Paddy, a variety) Kantakārika (Solanum jaq inii) Kantaki (a thorny plant, may be Acacia sp.) Kanțakinah (Plants with thorns) Kanthal (Artocarpus integrifolia) Kapittham (Feronia elephantum) Kapichāna (Feronia sp.) Karamarda (Pongamia glabra) · Karanja (Galedupa arborea) Karañjiphala Karavalli (Momordica charantia) Karavilva (Momordica sp.) Karavira (Nerium odoratum) Karira (Capparis aphylla) Karkandhu (Zizyphus anoplia) Karkati (Momordica mixta ?) Karnikāra (Hibiscus mutabilis) Karpuraka (Cinnamomum camphora) Kāśa (Saccharum cylindricum) Katakaphala Kațukarohini (Picrorrhiza kurrua) Keli Keśara (Mimusops clengi) Ketaki (Pandanus odoratissimus) Khadira (Acacia catechu) Kharjura (Phoenix sylvestris) Kidney Bean Kimśuka (Butea frondosa) Kodrava (Paspalum sp.) Kokanada (lotus, red) Kośātaka( Luffa echinata) Kosi (Mudga, māşa,-pulses) 16 33 10 10, 49 20,97 40 14 12 13 13, 14 108 22 8 9 13 33 13 43 21 63 63 8 43 23 42 8 52 100 25 27 13 3 3 3 7 8 25 .. ... .. 33 10 49 11 ...

·122 LIST OF PLANTS ... . ... ... Kovidāra (Bauhinia sp.) Kșira (Ficus sp.) Kşirika (Ficus sp.) Kubalaya ... Kula (Zizyphus sp.) ... Kulattha (Dolichos biflorus) Kumbhakari Kumkuma (Saffron) Kumuda (Water Lily) Kunda (Jasrninum sp.) Kuranțaka (Barleria prionites) Kuruvaka (Barleria cristata) Kuruvinda (Phaseolus mungo var Roxburghii) Kuća (Poa cynosuroides) white variety (Sitakusa) Kumanda (Cucurbita pepo) Kuştha (Costus speciosus) Kusuma mandapa (bower) Kusumbha (Carthamus tinctorius) Kutaja (Holarrhena antidysenterica) 20 7 39 10 25 28 43 43 10 3 17 27 98 25 51 8 57 8 33 33 .. .. L Lakuca (Artocarpus lakucha ; Erythrina indica) Lasuna (Garlic) Latās (Creepers, twiners) Linseed Lotus (Pankaja) : : : : : 10 12 11 11 33, 37 M Madayantikā (Jasminum zambac) Mādhavi (Hiptage madhavlata) Madhuka (Bassia latifolia) Magnolia Mallikā (Jasminum sp.) Måndara (Erythrina indica) Mango Tree (Mangifera indica ) Manjisthā (Rubia cordifolia) Maruvaka Ocimum sp.) Māsa (bean) Māşalatā 25 48 21 32 8 63 3,4 61 25 84 54 ... ... .. ..

·LIST OF PLANTS 123 ... ... Mașaparna, Mașaparņi (Glycine debilis) Mātulanga (Citrus medica) Maunjaka (Reed grass) Māyāmba, Māyāmbu Methika (Trigonella sp.) Mildew Mokaka Mosses Mrdvi (Vine) Mudga, Muga (Phaseolus mungo) Mukta (sea Atimukta) Mulaja (plants multiplying by roots) Mūlavijam (plants propagated by roots) Murā Mürvā Musākarni (Salvinia cucullata) Mushroom Musta (Cyperus rotandus) Mustard 54, 24 46 105 8, 91 55 29 26 13 42 28, 64 33 13. 13 57 24 10 12 27 17 ... ... N ... 4 33 10 25 25 33 سا Nagakeśara (Mesua ferrea) Nāgakusuma (Mesua ferrea) Naktanāla (Cãesalpinia bonducella) Nala (all grasses) Nalika (Reeds) Nandikávarta (Tabernaemontana coronaria) Nārikela (Cocoanut) Navamälikä Navamallikā Nigrodha, Nyāgrodha (Banyan) Nili (indigo) Nilotpala (blue lotus) Nimba (Melia azadirachta) Nipa (Nauclea kadamba) Nisā (turmeric) Nirgunda, Nirgundi (Vitex trifolia) ... ... 100 27 13,6 40 49 3 25 61 50, 19 ... Oşadhis (annual herbs) ·124 LIST OF PLANTS Р :: ... ... ... Paddy Padma (lotus) Padmakşura Paggava Palandu (Onion) Palāśa (Butea frondosa, red variety) white Pālivata Palm Palmaceae Palmyra Palm Panasa (Artocarpus integrefolia) Panduka (Paddy, a variety) Pārāvata (Dyospyros sp., Anona reticulata) Pārijātaka (Erythrina indica) Parnayoni (Plants propagated by leaves) ... Parusaka (Grewia asiatica) Patalā, Pătali (Stereospermum suaveolens) Patola (Trichosanthes dioica) Patra (Laurus cassia) Phalinaḥ (fruit-bearing trees) Phaluvijam' (plants propagated by joints) Picumanda (Melia azadirachta) Pilakkho, Plakṣa, Pipal, Pippala (Ficus religiosa) Pilu (Salvadora indica) Pindaluka (lac) Pindāra, Pindira (pomegranate) Pippali (Piper longum) ... Pitaśāla, Pitasāra (Shorea sp.) Piyāla (Buchanania latifolia) Plantain Plava (Scented grass ; floating plants) Pomegranate Pratänas (Runners) Primus-berry Priyangu (Aglaia Roxburghiana) Pterospermum Pubbannam (7 varieties of paddy) Pūga (Areca catechu) 14 10 105 32 12 3 52 13 27 13 21 7 33 46 7 13 22 33,3 63 57 9 13 3 13, 3, 8, 36 22 11 22 8 61 39 26 13 3 12 31 7 22 14 8 ... ... ... ...

·LIST OF PLANTS 125 11 10 ... Pulses Pundarika (White lily) Punnaga (Calophyllum inophyllum) Rāja Kośātaki (Luffa amara) Rajani (Indigofera tinctoria) Rakechara Rakta-sandhyaka (Red lily) Raktötpala (Nymphaea rubra) Raps-berry Red Lotus Red Sāli (paddy, a red variety) Reed Rice (plant) Rice (Corns) Rohitaka Rohitaka (white) Rosana (garlic) Rose-apple Tree : : : : 7 27 46 42 10 10 31 33 33 12 9 29 53 103 43 24 ... ... ... ... S ... ... Šaivāla (Mosses) Sāka (Teak) Śāla (Shorea robusta) Sallaki (Boswellia serrata) Sālmali (Bombax malabaricum) Sami (Miinosa suma ; Prosopis spicigera) Samirana (Mimosa suma) Śana (hemp) Sandal Sarkhapuspi (Canscora ; hemp) Sāntana (Polyalthia sp) Sarala (Pinus deodara) Sarivā (Hemidesmus indicus) Sarsapa (Mustard) Sarşapa, white (white mustard) Şaşthika (Paddy, a variety) Saugandhika Saunarudhaja (?) Śephālikā (Nyctanthes arbortristis) Sesame Shrubs 10 25 7 10 61 7 13 33 21 33 02 43 24 33 55 33 10 13 42 7 24 ... ... ... ..

·126 LIST OF PLANTS ... : : ... ... ... ... ... Śimsapā (Dalbergia sisoo) Sindhuvāra (Vitex trifolia) Singiveram (Zingiber) Śirişa (Mimosa sirissa) Sisu (Dalbergia sissoo) Siſugandha Siśumāra, śiśumāri Sitămbhoja (White water-lily) Sita-Sali (Paddy, a variety) Śivā (Phyllanthus emblica) Skandhaja (plants propogated by cuttings) Śleşmāntaka (Cordia mixta) Soma Somavalkya (Acacia arabica) Somavalli Sovāñjana (Moringa pterygosperma) Śríparni Sthalapadma (Hibiscus mutabilis) Sugandhika (Sandal) Sugarcane Sūkaraka (paddy, a variety) Sukarika (Mimosa pudica) Sūkāśaka Şūryyavalli (Gynandropsis pentaphylla) Svarnapușpa (Cassia fistula) Syāmā (Echites frutescens) Syämälatā (Echnocarpus frutescens) 3 25 13 7 57 53 24 10 47 24 13 40 25 10 106 42 25 25 10 9 33 24 8 11 33 14 33 ... ... ... ... ... T ... Takşmana Tagara (Bignonia chelonoides) Tāla (Borossus flabelliformis) Tāli (Talipot palm) Tarnāla (Cinnamomum tamala) Tämbuli (Betel) Tarkāri (Aeschynomene sesban) Thorny Tree Tila (Sesamum) Tilaka Timira Tinduka, Tinduki (Diospyros glutinosa, Ebony) 21 43 3 42 10 43 62 22 28 8 10 10 ... ... ... ... ::

·LIST OF PLANTS 127 Tinişa (Dalbergia oojeinensis) Tintidi (Tamarindus indica) Tribștā Trņas (Grasses) Tulasi (Ocimum sanctum) 10 8 21 12 38 ... ... ... U Udumbara (Ficus glomerata) Uhu Usināra (Cascus sp.) Uśira (Andropogon laniger ; A. citrarum) Utpala (Nymphaea stellata) 3 9 11 13 10 V : : ... : : : : : .. Vaca (Acorus calamus) Vadari (Zizyphus jujube) Vakula (Mimusops elengi) Vallaka Valli (twiner, lianes) Valliphala (Pumpkin, gourd, etc.) Vana-Jayanti Vanaspati (trees, such as, Banyan, Pippal etc) Vānaspalya (ordinary trees) Vana-Tarkāri Vänira (Calamus Roxburghii) Vañjula (Calamus rotang) Vārāhi Vära-Karkäri Vāriparni (Pistia stratiotes ; Vallisneria) Vārtāku (Solanum melongana) Varunaka Vāsika (Adhatoda vasika) Vāstuka (Chenopodium album) Vata (Ficus bengalensis) Vetasa (Calamus viminalis) Vetula (Calamus sp.) Vidanga (Embelia ribes) Vijapura, Vjapuraka (Citrus medica) Vijaruha (Plants propagating through seeds) Vilya (Śriphala-Aegle marmelos) 13 8 3 17 12 8 60 10 10 60 10 10 24 60 10 8 22 14 8 7 10 11 16 13, 10 13 20 ... ... ... ... .. ... ... ... ...

·128 LIST OF PLANTS 25 17 46 ... Vilvasarjja Vinegroves Viphalaksa Virudhas (shrubs) Viraņa (Andropogon muricatum) Vrhati (Solanum indicum) Vrihi (Paddy, a variety) VỊkşas (trees in general) Vyäghrapada ... 51 43 55 11 24 ... ... ... W Wheat Wheat-rust White-Lily Wood-apple Tree 29 33 21 ... Y ... Yajñadumura (Ficus glomerata) Yasthimadhu (Glycyrrhiza glabra) Yava (barley) Yavaka 55 61 28 33

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