कृषि-पाराशर (महर्षि पराशर - प्राचीन भारतीय कृषि, मृदा-परीक्षण, वर्षा-पूर्वानुमान व बीज-संस्कार)

INTRODUCTION ix
sciences. Though there is some divergence of views among different
scholars regarding his exact date, yet there seems to be a consensus
of their opinions in placing him sometime between the 5th and the
6th century A. D. Even if the author of the Kṛṣi-parāśara be supposed
to be the borrower in this case, the above may be the upper limit of
his date. Conversely, if Varāha be the borrower, the date of our
author must be placed in the early centuries of the Christian era. That
Varāhamihira knew a Parāśara as an authority on Astronomy as well
as on cattle-science is borne out by numerous prose quotations attri-
buted to Parāśara in the Bṛhatsaṁhitā, and in verse 1, ch. 61⁷ of the
same work. Thus, inspite of the lack of conclusive evidence, we may
say that the author was perhaps earlier than the 6th century A.D., and,
by no means, later than the 11th. Jogesh Chandra Roy would,
however, place Pārāśara's work on agriculture between the 6th and the
8th Century A.D. (p. 30).
Provenance of the work
If it is difficult to determine the date of the author of this work,
it is no less so to ascertain exactly the part of the country to which he
belonged. Here also we have no other alternative but to hazard a few
conjectures from the nature of the author's treatment of the subject,
from his language and also from certain customs and superstitions to
which he incidentally refers. The first thing that strikes the reader
is the mention of the bull as the only means of cultivation. It should
be carefully noted that though various animals, as buffaloes, horses, etc.
were used in ancient times and are being used even to-day in differ-
ent parts of India for purposes of cultivation, yet the author mentions
bulls as the only means. It may be pointed out that, now-a-days,
in the major part of Bengal, only bulls are used for this purpose.
This seems to hint at the Bengali provenance of the book. This
argument, however, loses much of its cogency when we consider
that, even in Ṛgvedic times, bulls are mentioned in connection with
agriculture oftener than other animals. Among the agricultural imple-
ments is mentioned the "madikā" (or 'maiā' = ladder), a word which
7 Cf. parāśaraḥ prāha bṛhadrathāya golakṣmaṇam.

x KṚṢI-PARĀŚARA
is not to be found in the standard lexicons of the Sanskrit language,
thus indicating that it is probably a deśīśabda or provincial term.
Its equivalent, used in Bengal, is “mai” which is philologically a
very easy step (madikā>̄maiā>̄mai), because the softening of these
medial consonants is a well-known feature of the Prākṛta language
(cf. āgatam = āaam in Māhārāṣṭrī Pkt.). The word “paccanikā”
or “prājanikā” (goad) has a direct derivative in Bengal in the word
“pācan’ or “pājan”. Another such Prākṛtism in the work is very
significant. The term “kaṭṭanam” (derived from Skt. kartanam),
meaning the cutting of paddy sprouts, used in the book, has the
Bengali equivalent “kāṭān” which is chiefly used in some parts of
Bengal in the same sense. The latter seems only to be a derivative
of the former.
The customs of marking the cows with heated iron and of cutting
the hairs of their bodies and tails, which are mentioned by the author,
are still to be found in most of the interior districts of Bengal, and the
practices have the same significance even to-day. Again, the practice
of selling or, otherwise parting with, cowdung on Saturday and Tues-
day (v.95), which is condemned in the work, is reprehensible even in
the present-day Bengal.
The most remarkable feature of the book is that it considers
agriculture as depending merely on rainfall (vṛṣṭi-mūlā kṛṣiḥ sarvā), and
all forms of irrigation, resorted to in the areas of scanty rainfall, are
conspicuous by their non-mention in the book. It can, by no means,
be argued that the methods of artificially watering the paddy fields
were unknown in ancient India, because, the Ṛgveda, the earliest
Indo-Aryan work, and the Arthaśāstra of Kauṭilya, a fairly old book,
mention quite a number of methods. The Śukranīti, also an ancient
work on politics, refers to irrigation by means of tanks, wells and
canals.⁸ This seems to suggest that the Kṛṣi-parāśara described the
conditions of Bengal, or, at least of the rice-producing areas of
Northern India enjoying plenty of rainfall. It should not, however, be
left unnoticed that the seasons, prescribed by the author for different
8 See The Positive Background of Hindu Sociology, by B. K. Sarkar,
Allahabad. 1914.

INTRODUCTION xi
kinds of the cultivator's duties at different stages of the growth of
paddy, correspond almost literally with the actual practices prevalent
in modern Bengal. The above facts tend to suggest that the book
originated in Northern India, if not in Bengal,⁹ though we cannot
prove anything conclusively. This does not, however, necessarily mean
that the author was an inhabitant of this part of the country.
Style and Language
Written throughout in verse, excepting a few mantras in prose, the
book is very easy and affords a pleasant reading. Even if the book be
held as a compilation, a supposition which is based on Raghunandana's
ascription of certain of its verses to other works like the Rājamārtaṇḍa,
yet, as a compilation, it has some outstanding features which at once
distinguish it from the later prose compilations or digests. It has
nothing of the needless and confusing elaboration indulged in by
later writers, and its language is simple, its style charming. The
9 That fields were extensively cultivated in Northern India, particularly,
in the region now called Bengal, and many crops, especially paddy, were largely
grown from very early times is amply borne out inter alia by the following
literary references :
(1) Mauryan Brāhmī Inscription of Mahāsthān (2nd. cent. B. C.)—the
inscription records the grant of paddy to people.
(2) Raghuvaṁśa of Kālidāsa (c. 5th. cent. A.D.)—IV. 37 (utkhātaprati-
ropitāḥ kalamāḥ hints at transplantation of paddy plants).
(3) Hiuen Tsang's account (vide Beal's Buddhist Records, II, 7th cent.
A.D.): p. 194—"the soil is flat and loamy, and rich in all kinds of
grain-produce"; p. 199.—"it is regularly cultivated, and is rich in
crops"; p. 200—"it is regularly cultivated."
(4) Rāmacarita of Sandhyākaranandin (11th. cent. A.D.)—III. 17 refers
to various kinds of paddy as the staple crop in parts of Bengal (cf.
bahudhānya-rāja-sambhati-sambhāvita-kāmyarūpayā lakṣmyā etc.).
(5) Ānuliā Copper-plate of Lakṣmaṇasena (1179-1206 A.D.),—V. 10—
kṣetrangha-puṇyāvaliśāliślāghya etc. Inscriptions of Bengal. Mazum-
dar, III. p. 85.
(6) Edilpur Copper-plate of Keśavasena (Accession 1225 A.D.).—
V. 24—"These villages had smooth fields, growing excellent paddy."
Ibid. p. 129.

xii KṚṢI-PARĀŚARA
author directly and clearly sets forth his views without entering into
any recondite discussions of conflicting views which bewilder the
readers of the later prose compilations. The book, however, cannot
justly be regarded as a compilation though Raghunandana's ascription
of some of its verses to other authors may give rise to such an inference.
When we find Parāśara acknowledging the use of verses from Gārgya,
and making such references as 'anye munayaḥ', there cannot be any
conceivable reason why he should have chosen to incorporate, without
acknowledgment, the particular verses ascribed by Raghunandana to
others. This is not the usual practice among the compilers who are,
in a majority of cases, above the suspicion of plagiarism. The borrow-
ing, if at all, might have been the other way about, or, both might
have drawn upon a common source. Hence, no final verdict can be
pronounced on the nature of Parāśara's work which may or may not
have been a compilation.
Poetical merits of the author
The verses of the Kṛṣi-parāśara are mostly written in what is
commonly known as the Śloka metre with occasional use of the metres
Indravajrā, Upajāti and Mālinī. This variety of metres, in such a
short space, speaks eloquently of the poetic merits of the author.
Contents of the work¹⁰
It opens with an eulogy of the author and of agriculture. Rice is
then eloquently extolled as the principal source of strength and
domestic happiness (v.v. 5-7). The influence of planets on agriculture
and rainfall is dwelt upon in some detail. Then the clouds have been
divided into four types, viz., Āvarta, Saṃvarta, Puṣkara and Droṇa,
and the effect of each is described (v.v. 24-25). Next we find
detailed and interesting methods of ascertaining the annual rainfall;
the practical value of such meteorological forecasts has, of course, got
to be tested. These are followed by an enumeration of the indications
of immediate rainfall, such as, the rising of ants from their holes with
10 For details, see ABORI, 1955 (pp. 8-27). Here a rapid reésumé only .
is given.

INTRODUCTION xiii
eggs, sudden croaking of frogs,¹¹ etc. as well as a statement of
particular positions of the sun, the moon and the planets affecting
rainfall.
Supervision of agriculture has been emphasised as indispensable
for ensuring a good return, and, in this matter, no proxy is allowed
whatsoever (v.v. 81-85)¹². Bulls are an essential element in agricul-
tural operations; as such, great care of, and humane treatment
towards them have been strongly ordained. Certain rites, e.g., those
to be performed in Laguḍa-pratipat in the month of Kārtika, are
enjoined as they are supposed to be conducive to the health of cattle.
Regarding the number of bulls to be employed, eight is the best and
two the worst. One, who wishes the constant favour of the Goddess
of wealth, should use ten ploughs. The possession of a single plough
has been most vehemently condemned.
Cowdung as a manure has been highly extolled to the point of
veneration.
The principal agricultural implements are the hala (plough) and
madikā (ladder). īṣā (pole), yuga (yoke), sthāṇu (?), niryola (rod),
pāśikā (rope), aḍḍacalla (pin of yoke), śaula (?) and paccani: these are
the eight accessories of the plough. Besides these, there are also
mentioned phāla (plough-share), viddhaka (harrow), yotra (cord) and
rajju (rope). In has been directed that the implements and their
accessories should be of prescribed shape and measurement; otherwise,
agricultural operations will be impeded at every step (v.v. 114-122;
cf. Amarārtha-kalpadruma, Vaiśyavarga, sl. 37-39).
The author then lays down the effects of the commencement of
ploughing on different days of the week and lunar days, etc. The
commencement of ploughing must invariably be preceded by certain
11 Cf. beṅg ḍāke ghana ghana/
śīghra vṛṣṭi have jena//Khanār vacan.
12 Cf. khāṭe khāṭāy lābher gānti/,
tār ardhek kāndhe chāti//
ghare vase puche bāt/,
tār ghare bā bhāt//Ibid

xiv KṚṢI-PARĀSARA
rites in order to ensure safety and bountiful returns. Definite rules,
some of which appear to be superstitious, have been laid down regard-
ing the choice of bulls. Black bulls are the best, black-and-red ones
tolerable, and the all-white bulls are the worst.
In the next place are given some omens and portents. For example,
the raising of a tortoise by the plough, in course of ploughing, fore-
bodes the loss of the cultivator’s wife, and the breaking of the plough
portends the death of the master of the land. The bellowing of the
bulls engaged in ploughing, or their licking of their noses (nāsā-līḍha),
or their voiding dung, however, foretells a bumper crop.
Then we have the author's suggestions regarding the suitability
of the soil for cultivation in different months. The soil is said to be
like gold in Māgha, silver in Phālguna, copper in Caitra, and so on.
Cultivation in the dewy season (hemanta) is held to yield the richest
produce, while, at the advent of the rains (ghanāgame), it results in
dire poverty.
Regarding seeds—their collection, preservation and sowing—
detailed rules, which appear to be of great practical value, are laid down
in the work. All seeds must be collected in Māgha or Phālguna.
After drying them up in the sun, they should be kept in small bundles
after separating the husk. Seeds of different classes must never be
mixed up, and the grass particles should be carefully thrown away;
the mixed seeds yield a poor harvest, and grass-particles in them result
in the growth of weeds detrimental to paddy. The seeds, closely tied
up, must not be allowed to come in contact with remnants of one’s
food, a woman in her monthly impurity, a barren woman, etc. They
become useless by coming in contact with fire, smoke, rain-water
and fish. For the sowing of seeds, Vaiśākha¹³ is the best month,
Jyāiṣṭha tolerable, Āṣāḍha bad, and Śrāvaṇa worst (v. v. 159-177).
Of the lunar mansions and lunar days, some are bad for sowing while
others are salutary. For averting damage to crops by locusts (śalabha)
and rats, one should avoid sowing seeds on Saturdays and Tuesdays
13 Cf. vaiśākher pratham jale/
āsu dhān dugun phale// Khanār vacan.

INTRODUCTION xv
respectively. Sowing of seeds in Ambuvācī, when the earth is supposed
to be unclean, is said to be dangerous. After the sowing is over, the
cultivator must level the field with the madikā (=ladder; the mai¹⁴ of
present-day Bengal); otherwise the growth of the plants becomes uneven
(v. 184). This part of the operations also, like the others, must be
accompanied by certain religious practices. To seedlings for transplan-
tation, the same prohibitions or recommendations concerning the days of
the week, lunar days and lunar mansions, etc. as in the case of seeds,
are also applicable. Śuci (=Iyaiṣṭha or Āṣāḍha, according to some, and
the hot season in general, according to others) is the best time for sowing
seeds for transplantation¹⁵ (v. 171). While seeds are free from defects
(doṣa-nirmukta), seedlings may be beset with diseases (sagada). So, care
must be taken to choose the right type of seedlings and those of
mature growth must be avoided. Seedlings, transplanted in Śrāvaṇa,
should be one cubit apart from one another, in Bhādra half a cubit,
and in Āśvina they should be four fingers apart (v. 187). Ropaṇa is
forbidden in low lands. (v. 190).
For kaṭṭana or weeding out, and levelling the field after the seeds
have sprouted up, the months of Āṣāḍha and Śrāvaṇa are the most
suitable.¹⁶ Preservation of water in the field is an essential thing.
In Bhādra, an outlet for water should be made in the field in such
a manner as would release the excess water; only as much water as is
necessary for dipping the roots of plants should be allowed to remain
in the field. (v. 195).
14 According to Dr. De, mai in cultivation does not signify ladder. It is a
kind of appliance which is emlpoyed in making the hard soil powdered to dust.
S. K. De, Bānglā-Pravād, Calcutta, 1359 B.S., p. 500, No. 4959.
15 śrāvaṇer pur, bhādrer vāra/
roo er madhye yata pāra//
vaiśākhi vonā, āṣāḍhi royā/
jāygā nā hay dhān thoyā// Khanār vacan.
16 āṣāḍhe kāḍān nāmke/
śrāvaṇe kāḍān dhānke//
bhādre kāḍān śīṣke/
āśvine kāḍān kiske// Ibid.

xvi KṚṢI-PARĀŚARA
In this part of the work, there are some incantations, with the
invocation of the assistance of Rāma and Hanumat, calculated to ward
off all insects and pests causing harm to crops.
Nala-ropaṇa forms an important part of the cultivator's work. It
consists in the fixing, at the prescribed time, of the plant, called nala
(reed), with leaves at the north-east corner of the field. This is to be
accompanied by the worship of the paddy plants.
This nala is supposed to avert all evils to paddy (v.v. 200-207).
It is interesting to note that the practice of fixing poles of various
designs in the fields in order to scare away mischievous birds and
beasts still prevails in Bengal.
Before harvesting the crops, the owner of the paddy field must
observe the rite called muṣṭi-grahaṇa on an auspicious day in the
month of Agrahāyaṇa. This consists of cutting, along with a religious
rite, of two and half muṣṭis or handfuls of paddy plants and carrying
them to his house and placing them in the prescribed manner
(v.v. 208-215).
Medhi-ropaṇa is another very important part of the business of
the owner of the paddy-field. This consists in fixing a medhi¹⁷ (= post)
made of a prescribed tree in the mārga¹⁸ on an auspicious day in Agra-
hāyaṇa (v.v. 216-222).
The ceremony, called Puṣya-yātrā, to be performed in Pauṣa near
the field, should be performed when the harvesting is not yet over. In
this ceremony, there should be the worship of Indra and a sumptuous
feast with the kinsmen of the owner, consisting of various delicacies
kept on banana leaves (kadalī-dala), the principal item being new rice
(navānna). (v.v. 223-238).
The stage, following the harvest, is mardana, or the separating of
the grains from the stalks. Then the grains of paddy should be
17 The exact purpose, served by the medhī, is not clear. In the text it is
merely said to be conducive to the safety and growth of corns (śasya-vṛddhi—
v. 217; śasya-sukha-pradāḥ, v. 220). R. Ganguli takes it to mean the post of
the threshing floor round which cattle turn to thresh out the grains (Agriculture
and Agriculturists, p. 65). But this meaning is not warranted by the text.
18 Does it mean the way to the owner's house from the paddy field?

INTRODUCTION xvii
weighed by standard weights (pramāṇena tu māpayet) before they are
stored up in the granary on prescribed days. In the granary, one
should place a piece of paper or any other writing material containing
two incantations. The last thing to be done is the Lakṣmīpūjā
(worship of the Goddess of wealth) which, therefore, marks the
conclusion of the business of the owner of the paddy-field for the
season.
From the foregoing survey of the contents of the work, we find
that it divides itself into two broad parts, the one being speculative
and the other practical. In the speculative part, we find various
observations regading the influence of planets and stars on rainfall
and the various agricultural operations. One may legitimately question
the accuracy of these observations which, however, should not be
rejected outright so long as they are not tested by competent persons
in the proper scientific manner. In this part, we may include also the
superstitious ideas, e.g., the touch of a barren woman rendering the
seeds useless, the voiding of dung by a bull engaged in ploughing the
field, foretelling a bumper crop, etc. The rites and ceremonies,
associated with the various agricultural operations, may lead the modern
agriculturist, with a scientific bent of mind, to brand the work as a
priestly manual adding to the widespread sacerdotalism of ancient
India. But, one must not lose sight of the fact that religious practices
were closely interwoven into the texture of life of the ancient Indians
so that even such practical things as agriculture could not escape the
association of religious rites. The book undoubtedly contains very
valuable instructions regarding the important business of agriculture;
these instructions, shorn of the superstitious matters, the speculative
astronomical observations and the religious practices, cannot fail to
impress us even to-day. One feels tempted to pose the question—in
this modern age, when the world is proud of various scientific
achievements, what material advance has been made in the matter
of collection, preservation and sowing of seeds, the collection and
transplantation of seedlings, the preservation of water in the field,
etc. the rules concerning which were laid down in remote antiquity
by the author of the Kṛṣi-parāśara? One may bring the charge
of special pleading when it is said that works like the present
THE ASIATIC SOCIETY,
CALCUTTA-16.

xviii KṚṢI-PARĀŚARA
one should be an eye-opener to those who decry the study of Sanskrit
as having no practical utility. But the fact remains that many things
of great scientific value lie buried in Sanskrit, and it is time that we
dived deep into this literature and rescued the indigenous materials of
national importance from unmerited oblivion and saw the India of
our own in the proper perspective.

TEXT

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CONTENTS
Topic Page
राजानयनम् ... 3
मेघानयनम् ... 6
जलाढकनिर्णयः ... 6
पौषवृष्टिज्ञानम् ... 8
माघवृष्टिज्ञानम् ... 9
फाल्गुनवृष्टिज्ञानम् ... 11
चैत्रवृष्टिज्ञानम् ... 11
वैशाखवृष्टिज्ञानम् ... 12
ज्यैष्ठवृष्टिलक्षणम् ... 15
आषाढवृष्टिलक्षणम् ... 16
श्रावणवृष्टिलक्षणम् ... 17
सद्योवृष्टिज्ञानम् ... 17
ग्रहसंचारे वृष्टिज्ञानम् ... 19
अनावृष्टिलक्षणम् ... 21
कृष्यवेक्षणम् ... 22
वाहनविधानम् ... 23
गोपर्वकथनम् ... 26
गोयात्त्राप्रवेशां ... 28
गोमयकूटोद्धारः ... 28
हलसामग्रीकथनम् ... 29
हलप्रसारणम् ... 31
बीजस्थापनविधिः ... 39
बोजवपनविधिः ... 42
मयिकादानम् ... 45
रोपणविधिः ... 45
धान्यकत्तनविधिः ... 46

( ii )
धान्यनिस्तृणीकरणम् ... 47
भाद्रजलमोक्षणम् ... 48
धान्यव्याधिखण्डनमन्त्रः ... 48
जलरक्षणम् ... 49
मार्गे मुष्टिग्रहणम् ... 51
मार्गे मेधिरोपणम् ... 53
पौषे पुष्ययात्राकथनम् ... 55
आढकलक्षणम् ... 58
धान्यस्थापनम् ... 59

DESCRIPTION OF MSS. AND PUBLISHED TEXT
A—Transcript of Dacca University paper MS. No. 4558.
Title : Kṛṣi-parāśara.
Characters—Bengali.
Beginning — जयति पराशरनामा मुनिरिह कृषिकर्मतत्त्ववेदोशः ।
End—समृद्धिं च परां कुर्यात् ततो लक्ष्मीं प्रपूजयेत् ।
Colophon—इति पराशरमुनिविरचितं कृषिपरशरनाम पुस्तकं समाप्तम् ।
Post-colophon statement—
राधिकाचरणद्वन्द्वं भावितं चाहर्निशम् । लिखित्वा बहुयत्ने यथोरयति
पुस्तिका (?) शूक़री तस्य माता पिता तस्य गर्दभः ॥
Scribe—गोलकचन्द्रदेवशर्मा ।
Date—Śaka 1719 ( = C. 1797 A. D. )
B—Vaṅgavāsī ed. of the Kṛṣi-Saṃgraha, Calcutta, 1322 B. S. ( p. p.
1-52 ) Ed. Tārākānta Kā

( iv )
"The MS. is in a deplorable condition of decay and is `also
very inaccurate and often illegible". We, therefore, did not
think it worth while to utilise this MS. ]
D—"Copy of a transcript of a MS. in the Mandlik Section in the
Wadia Library, Fergusson College, Poona. The Mandlik MS.
is itself a copy made on 4th February, 1886, from a Bengali
original in the Sanskrit Pāṭhaśālā, Calcutta." These are the
remarks found on the copy obtained from Bhandarkar Oriental
Research Institute, Poona 4, India.
The post-colophon statement is as follows :—
इदं पुस्तकं कलकत्ता संस्कृतपाठशालास्थवङ्गाक्षर पुस्तकाल्लिखितम् ॥ पोषव (?) ३०
शके १८०७ इसवी तारिख माहे फेब्रुवारि सन १८८६ इसवी...समाप्त ।
The date of the MS. appears to be 1886 A. D.
[ The original MS. could not be traced in the Govt. Sanskrit
College Library, Calcutta. ]

common with 'अलक्ष्म्या' (tormented by Alakṣmī)!
Wait, is the first letter 'द' without any vowel, or with vowel?
Look at the first letter:
It's just 'द'! Wait, does it have a bottom stroke?
Wait, look at 'द' in 'वेद' (line 13): 'द' has a little tail at the bottom.
Does the letter have a u-matra?
Wait, look at the tail of 'द': it just has a tiny serif or tail!
Wait, look at the whole word:
द (da) + ह्य (hya) + ते (te) = दह्यते!
Wait, let's look at the ligature:
Compare it to 'ह्य' in 'गृह्यते' right next to it:
In 'गृह्यते', the 'ह्य' is: 'ह' on top, 'य' on bottom-right.
In the word before 'for':
It has 'द', then... wait, look at 'ह्य': the letter after 'द' is EXACTLY 'ह्य'!
Wait, is there a vowel on 'द'?
Wait, look below 'द': there is a small curl? No, wait, look at line 4:
"4 B दह्यते for गृह्यते" or "दुह्यते"?
Wait, why would it be 'दह्यते'?
In Sanskrit: "अलक्ष्म्या दह्यते सोऽपि प्रार्थनाला

३ कृषिपराशरः
कण्ठे कर्णे च हस्ते च सुवर्णं' विद्यते यदि ।
उपवासस्तथापि स्यादन्नाभावेन देहिनाम् ॥५॥
अन्नं' प्राणा बलं चान्न मन्नं' सर्वार्थसाधनम् ।
देवासुरमनुष्याश्च सर्वे चान्नोपजीविनः ॥६॥
अन्नं हि धान्यसंजातं धान्यं कृष्या विना न च । 5
तस्मात् सर्वं परित्यज्य कृषिं यत्नेन कारयेत् ॥७॥
कृषिर्धन्या कृषिर्मेध्या जन्तूनां जीवनं' कृषिः ।
हिंसादिदोषयुक्तोऽपि मुच्यतेऽतिथिपूजनात् ॥८॥
तेनार्चितं जगत् सर्वमतिथिर्येन पूजितः ।
अर्चितास्तेन देवाश्च स एव पुरुषोत्तमः ॥९॥ 10
तथा च पराशरः—
वृष्टिमूला कृषिः सर्वा वृष्टिमूलं च जीवनम् ।
तस्मादादौ प्रयत्नेन वृष्टिज्ञानं समाचरेत् ॥१०॥
अतो वत्सरराजानं' मन्त्रिणं मेघमेव च ।
आढकं सलिलस्यापि वृष्टिज्ञानाय शोधयेत् ॥११॥ 15
1 A यदि तिष्ठति for विद्यते यदि । B, D transpose कर्णे च हस्ते च and
विद्यते यदि । D हस्ते कण्ठे च कर्णे च for कण्ठे...च । D स्वर्णं तिष्ठति
यद्यपि for सुवर्णं...यदि ।
2 D भ्रूदासस्तथापि स्यादन्नदोषेण देहिनाम् ।
3 B साधकं, C धारणं for साधनं । C प्राणस्य for सर्वार्थ ।
4 D सुर for देव ।
5 A हि for च ।
10 C अतिथिः पूजितो येन for अर्चिता...स । D स्युः for च ।
11 Omitted by A and C.
12 B कृषिमूलं for वृष्टिमूलं । C, D हि for च ।
14 B, C ततो for अतो । C राजानौ for राजानं ।
15 B सलिलं चापि for सलिलस्यापि । C ज्ञानेन for ज्ञानाय, साधयेत् for
शोधयेत् ।

कृषिपरशरः ३
अथ राजानयनम्—
शाकं त्रिगुणितं कृत्वा द्वियुतं मुनिना हरेत् ।
भागशिष्टो नृपो ज्ञेयो नृपान्मन्त्री चतुर्थकः ॥१२॥
चित्तलार्के नृपे वृष्टिर्वृष्टिरुग्रा निशापतौ ।
वृष्टिर्मन्दा सदा भौमे चन्द्रजे वृष्टिरुत्तमा ॥१३॥
गुरौ च शोभना वृष्टिर्भार्गवे वृष्टिरुत्तमा ।
पृथिवी धूलिसंपूर्णा वृष्टिहीना शनौ भवेत् ॥१४॥
चक्षूरोगो ज्वरारिष्टं सर्वोपद्रव एव च ।
मन्दावृष्टिः सदा वातो यत्राब्दे भास्करो नृपः ॥१५॥
1 Omitted by D.
2 C शाकं तु त्रिगुणं ( D शाकाब्दं त्रिगुणं ) for शाकं त्रिगुणितं । D द्विर्हता
for द्वियुतं ।
2-3 For these lines, A reads :—
शाकस्य कालस्य त्रिगुणीकृतस्य भुजबाणवेदवसुभिर्युतस्य ।
राजा च मन्त्री च वर्षाधिपश्च सप्तकृता भवन्ति ॥
4 Before this line, C reads the following :—
तथा च—
राजा मन्त्री जलस्वामी शस्याधिपतयस्तथा ।
वर्षेशो मेघनाथश्च मासनाथो दिनाधिपः ॥
In this line, C चिवित्ता for चित्तला ।
5 A वृष्टिः and मन्दा transposed. A विधुजे for चन्द्रजे ।
6 C, D सुरेज्ये for गुरौ । D वृष्टिर्हि उत्तमा भृगौ for भार्गवे...उत्तमा ।
7 B, C नृपे for भवेत् ।
8 A ज्वरो व्याधिः for ज्वरारिष्टम् । D सर्वोपद्रवमाचरेत् for सर्वो.. ...च ।
9 D reads it thus मन्दवृष्टिं महावातं राजा संवत्सरे रविः ।
8 9 Instead of these lines, B reads:—
यस्मिन् संवत्सरे चैव अर्के राजा भविष्यति ।
शस्यहानिर्भवेत्तत्र नित्यं रोगश्च जायते ॥

४ कृषिपराशरः
यस्मिन् संवत्सरे चैव चन्द्रो राजा भवेद् ध्रुवम् ।
कुर्यात् शस्यान्वितां पृथ्वीं नैरुज्यं चापि मानवे ॥१६॥
शस्यहानिर्भवेत्तत्र नित्यं रोगश्च मानवे ।
यस्मिन्नब्दे कुजो राजा शस्यशून्या च मेदिनी ॥१७॥
नैरुज्यं सुप्रचारश्च सुभिक्षं क्षितिमण्डले । 5
यत्राब्दे चन्द्रजो राजा सर्वशस्या च मेदिनी ॥१८॥
1 A reads it thus—शस्यपूर्णा भवेत् पृथ्वी राजा संवत्सरे विधुः ।
B reads—यस्मिन्नब्दे विधू राजा शस्यपूर्णा च मेदिनी ।
2 B reads the line thus - नैरुज्यं च सुवृष्टिश्च सुभिक्षं क्षितिमण्डले ।
A reads—प्लवते चाधिकं वारि पृथिवीं नात्र संशयः । C reads—पूर्यते
चाधिकं वारि कुर्यादन्योन्यघातनम् ।
3-4 A संग्रामो वातवृष्टिश्च रोगोपद्रव एव च ।
यस्मिन्नब्दे नृपो मन्दः सर्वशस्या च मेदिनी ॥
[ 'Manda' denotes 'Saturn' whose influence is described
below. Here one naturally expects the influence of
Mars ].
B यस्मिन्नब्दे कुजो राजा सर्वशून्या च मेदिनी ।
नैरुज्यं सुप्रचारश्च दुर्भिक्षं क्षितिमण्डले ॥
[ The effects, described in the same verse, are self-contradic-
tory. ]
D संग्रामो वा भवेद्‌वृष्टि' ( वृष्टिः ? ) राज्योपद्रव एव च ।
वर्षाधिपो महीपुत्रः कुर्यादन्योन्यघातनम् ॥
5-6 A कुर्यात् शस्यवती' पृथ्वीं नैरुज्यं सर्वमानवे ।
यस्मिन्नब्दे बुधो राजा वसुधा धर्मशालिनी ॥
B यत्राब्दे चन्द्रजो राजा सर्वशस्या च भूर्भवेत् ।
धर्मे स्थितिर्मनःस्थैर्य' वृष्टिकारणमुत्तमम् ॥
D नैरुज्यमुपचारं च सुवृष्टि' क्षितिमण्डले ।
यस्मिन्नब्दे बुधो राजा शस्यलाभं विनिर्दिशेत् ॥