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

कृषिपराशरः ५६
याम्यावर्तेन धान्यानां मापनं व्ययकारकम्।
वामावर्तेन सुखदं धान्यवृद्धिकरं परम् ॥२३९॥
श्लेष्मातकाम्रपुन्नागकृतमाढकमुत्तमम्।
कपित्थपर्कटीनम्बजनितं दैन्यवर्द्धनम् ॥२४०॥
5 अथ धान्यस्थापनम्—
हस्ताहरित्रये पुष्ये रेवत्यां च प्रजापतौ।
यममूलोत्तरे सौम्ये मघायां च पुनर्वसौ ॥२४१॥
जीवे सौम्ये भृगोर्वारे निधने क्रूरवर्जिते।
मीनलग्ने शुभे ऋक्षे धान्यस्थापनमुत्तमम् ॥२४२॥
1 A omits the line.
For B, see Note under footnote 8 on last page.
C दक्षिणावर्त्त for याम्यावर्तेन.
2 Omitted by A. For B, see Note under footnote 8 on last page.
3 Omitted by A and C.
4 Omitted by A and C. D reads—कपित्थनिम्बकण्टकं च वर्जितं
धान्यमापनम्.
5 A अथ स्थापनं धान्यस्य.
6 B, C हस्ते for हस्ता.
B स्वातौ च पुष्यायां for हरि...पुष्ये.
C चित्तद्वये for हरित्रये.
7 A याम्यमूलोत्तराशके ऽनुराधायां for यम...च.
C वारुण्यां चोत्तरे चैव for यम...सौम्ये.
D मित्रमूलोत्तरे शक्रे for the same portion.
8 A, D जीवसौम्य for जीवे सौम्ये. A रवि...(?) विवर्जिते for निधने...
वर्जिते. B सोम for सौम्ये, निधन for निधने. D भृगु: fot भृगोः, निधनं...
(?) for निधने...वर्जिते.
9 D शुक्लपक्षे for शुभे ऋक्षे.

ओँ धनदाय सर्वलोकहिताय देहि मे धनं स्वाहा ।
ओँ नवधुर्य्यसहे देवि सर्वकामविवर्द्धिनि कामरूपिणि
देहि मे धनं स्वाहा ।
लिखित्वा तु स्वयं मन्त्रं धान्यागारेषु निक्षिपेत् ।
समृद्धिं च परां कुर्यात् ततो लक्ष्मीं प्रपूजयेत् ॥२४३॥ 5
इति पराशरमुनिविरचितं कृषिपराशरनाम
पुस्तकं समाप्तम् ॥
1 B हितार्थाय for हिताय. C drops सर्व. D reads—ओँ धर्माय लोक-
हितार्थाय धेहि मे धनमुत्तमम्.
Before Line 1 B reads—अथ धान्याभ्यन्तरे स्थापनपत्रलिखनम्.
2 A धनदे बलदे ( C नावहार्यप्रदे ) for नव···सहे. C लोक for काम. To
the line C adds देवि त्वं. For this line, D reads धनमस्तु तदा सर्वं समम्.
3 D reads प्रणिधेहि (?) मे सर्वं स्वाहा.
4 A द्वयं for स्वयं. B reads—इदं मन्त्रद्वयं लिख्य ( C लेखयित्वात्विमं मन्त्रं )
for लिखित्वा···मन्त्रं. B, C, D धान्यागारे विनिक्षिपेत् for धान्या···क्षिपेत्.
5 C पूजिता प्रतिपूजयेत् for ततो···प्रपूजयेत्. D धान्यराशिं for ततो लक्ष्मीं
Note: After V. 243, B adds—कृषाणलक्षणम् । यः करोति कृषिं
सम्यक् कृषाणस्तु स उच्यते । अन्नं ददानो विधिवन्निष्ठायः सुप्रियातिथिः ॥
C adds—अथ धान्यमूल्यज्ञानम्···( ? ) पुरोवरं मूल्यं पन्नादौ लक्षयेत
सदा।···(?) विद्या···(?) धान्यमधः क्रयम् ॥ पौषे मासि त्वमावस्या
रविभौमशनैश्चरे । तदा महार्घता ज्ञेया अन्यैर्वारैस्तु मृतसमा ॥ दर्शो
वै पौषमासे यदि भवति तदा शक्रनक्षत्रयुक्ता । ईषत् सस्यं च सर्वं प्रभवति
भुवने मूलमे चाल्पमूल्यम् ॥ पूर्वाषाढा यदि स्यात् द्विगुणमतिरर वैश्वदेवे यदा
स्यात् । दुर्भिक्षं सस्यहानिर्जनमरण ( गण ? ) भयं घोरसुप्रं पृथिव्याम् ॥
तथा च । रौद्राहियाम्यनिलवारुणोन्द्राण्याहुर्जघन्त्यानि तथा बृहन्ति । ध्रुव-
द्विदेवातिभानि च मूलं समानि शेषाणि पुनर्मूनोन्द्राः ॥ बृहत सुधान्यं कुरुते
समर्धं जघन्यभिषत्त्याभ्युदितो महार्घम् । समेषु धिष्ण्येषु (?) समं हिमांशु
बंदन्त्यसंदिग्धमिदं महान्तः ॥ संक्रान्तिमृक्षं तिथिवारयुक्तं, द्रव्याक्षरं रामहृतं
समस्तम् । एके समर्धं समता द्वितीये, शून्ये महार्घं मुनयो वदन्ति ॥
The colophon differs in the different Mss: —
B—इति श्रीपराशरविरचितः कृषिसंग्रहः ॥
C—इति पराशरमुनिकृता कृषिपद्धतिः समाप्ता ॥
D—इति श्रीपाराशरेण विरचितः कृषिपराशरः समाप्तः ॥

ENGLISH TRANSLATION

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KṚṢI-PARĀŚARA

1. Having saluted Prajāpati, the sage Parāśara lays down
   reflections on agricultural operations for the welfare of cultivators.
2. Even a Brāhmaṇa, who is versed in the four Vedas, who
   recites Śāstras and is wise, is possessed by Alakṣmī¹ being humiliated
   by solicitation.
3. By means of agriculture alone, one, however, ceases to be a
   suitor. One, taking to agriculture, can become a sovereign monarch
   in this world.
4. People, even having a surfeit of gold, silver, jewels and
   garments, beseech the cultivators out of hankering for rice.
5. People have to suffer starvation for want of rice² even if they
   have gold in the necks, ears and hands.
6. Rice is vitality, rice is vigour too, and rice (indeed) is the
   means of fulfilment of all the ends (of life). Gods, demons and human
   beings—all subsist on rice.
7. Rice is produced from paddy, and paddy is not (availabe)
   without agriculture. Therefore, having given up all (else) take to
   agriculture carefully.
8. Blessed is agriculture, holy is agriculture, and agriculture is
   the life of the creatures. One, though tainted with blemishes like
   jealousy, is redeemed by honouring guests.
9. He indeed is the best among men, by whom a guest is
   honoured; by him is honoured the entire world and gods worshipped.
   Thus too (says) Parāśara—
10. All agriculture has rainfall at its root, life too has rainfall as
    its source. Therefore, at the outset, acquire knowledge of rainfall
    very carefully.
    1 Goddess of evil fortune supposed to be constantly at feud with Lakṣmī,
    Goddess of good fortune.
    2 S. P. Roy Choudhuri translates ‘anna’ as ‘food’. (Agricultural Practices
    etc., I. C. A. R., p. 28). But, in V. 7 of our text, the author says annaṁ hi
    dhānya-samjatam. Although ‘dhānya’ may mean any corn or grain, yet it
    primarily means paddy. Moreover, the rules that follow relate only to paddy.
    So, we prefer ‘rice’ to ‘food’.

64 KṚṢI-PARĀŚARA
11. Hence, for the knowledge of rainfall, have a correct knowledge
of the lord of the year, the minister as well as the cloud and also of
the āḍhaka¹ of water.
Now the determination of the Lord (of year)
12. After multiplying the (number of the) Śaka year by 3, and
adding 2 (to the product), divide it by 7; the remainder is to be
known as King. The fourth from the king is Minister.
13. The sun being the king, rainfall is moderate²; it is severe in
the (régime of) moon (lit., lord of night). There is always scanty
rainfall under Mars ; rainfall is the best under Mercury (lit., offspring
of moon).
14. Rainfall is good under Jupiter,³ and it is best under Venus.
Under Saturn the earth, devoid of rainfall, becomes full of dust.
15. In the year, in which the sun is the king, there take place
optical diseases, fever, misfortune, all calamities, scanty⁴ rainfall and
incessant wind.
16. In the year, in which the moon becomes the king, he is sure
to make the earth full of crops and to cause freedom from disease to
mankind.
17. In the year, having Mars as the king, there will always take
place loss of crops, disease among mankind, and the earth (will
become) devoid of crops.
18. In the year, in which Mercury is the king, there are freedom
from disease, easy movement and easy availability of alms on the
earth.
19. In the year, in which Jupiter is the king, there are stability
of virtues, tranquillity of mind and best cause of rainfall; the entire
earth is possessed of wealth.
1 A measure of water. For a different meaning of the word, see V. 238
infra.
2 It is said to be scanty in V. 15 below.
3 It does not seem to be proper to give Neptune as the equivalent of
Bṛhaspati, as is done by S. P. Roy Chaudhuri in Agricultural Practices etc.,
op. cit.
4 But, rainfall is said to be moderate under the sun in V. 13 above.

KṚṢI-PARĀŚARA 65
20. King Venus (lit., the preceptor of demons) always enriches
monarchs, effects the acquisition of wealth, paddy and the like, and
makes the earth full of all crops.
21. Saturn being the king of the year, there take place fight,
stormy but scanty rainfall, constant wind, disease and calamity.
22. Just as the consequences with regard to rainfall have been
related under a planet being the king of a year, so also the con-
sequences as to rainfall are to be known by the wise when (that planet)
is the minister.
Now the determination of the cloud
23. The Śaka era, added to 3, (is to be) divided by 4; know the
remainder to be the cloud starting with Āvarta in due order.
24. Āvarta, Saṃvarta, Puṣkara and Droṇa—these are said to be
the four (kinds of) clouds in due order from Āvarta.
25. Āvarta is confined to a particular locality, under Saṃvarta
there is water everywhere; under Puṣkara water is scarce and under
Droṇa the earth has abundant water.
Now the ascertainment of āḍhaka of water
26. The measure of āḍhaka is said by sages to be a hundred
_yojanas_¹ wide and thirty yojanas deep.
27. When the sun passes to Cancer, the moon being in Gemini,
Aries, Taurus and Pisces, water becomes a hundred āḍhakas; it is
half when (the sun is) in Sagittarius, (they tell it to be) eighty (when
the sun is in) Virgo and Capricornus.
28. (They) say, there are ninety-six āḍhakas of water (when the
sun is) in Cancer, Aquarius, Scorpio and Libra. Agricultural opera-
tions are to be carried on after ascertaining the annual (quantity) of
water by this measurement.
29. Indra always showers ten parts on the ocean, six on the
mountain and four on the earth.
¹ Yojana="4 or 5 English miles, but more correctly=4 krośas or about
9 miles; acc. to other calculations=2½ English miles, and acc. to some=8
krośas" (Skt.—Eng. Dictionary by M. Wms.).

66 KṚṢI-PARĀŚARA
Now knowledge of rainfall in Pauṣa
30. A wise man should ascertain the monthly rainfall or drought
beginning with Pauṣa according to the course of the wind after
taking a unit of two days and a half (of Pauṣa)
31. (Wind) from the north or west (indicates) rainfall and
(that) from the east or south (indicates) drought; there being absence
of wind there will be absence of rainfall and wind being fitful irregular
rainfall (takes place).
32. A unit of five daṇḍas is considered to (represent) a day of
the (corresponding) month. (Rainfall) in the earlier and latter parts
(indicates) diurnal or nocturnal rainfall¹ (respectively in corresponding
months).
33. By attaching a flag to a post,² and making efforts day and
night, the monthly rainfall is to be ascertained according to the course
of the wind.
34. When, in the bright fortnight of the month of Pauṣa, the
sky is whitened with dust, and the western horizon is dazzled by
flashes of lightning, then (i.e. such circumstances will indicate that)
the entire earth will be flooded with water.
35. If there be a shower or fog in the month of Pauṣa, then the
earth will become full of water in the seventh month therefrom.
36. If, in the bright fortnight of the month of Pauṣa, the sky
becomes overcast with clouds, then, in that year, the earth becomes
covered with water.
37. If it rains in the period between Pisces and Scorpio, then,
in that very lunar mansion of the seventh month therefrom, the earth
becomes inundated.
Now the knowledge of rainfall in Māgha
38. If, on the seventh day of the bright half of Māgha, there
be a shower or the sight (i.e. accumulation) of clouds, then the year
(becomes) blessed yielding all crops.
1 S. P. Roy Chaudhuri, in the Agricultural Practices, etc., points out that
this seems to testify to the ancient Indians' knowledge of the distinction between
the effects of rainfall by day and at night.
2 This appears to indicate the use of weather-vanes in those days.

KṚṢI-PARĀSARA . 67.
39-40. The seventh day of the dark half of the moon in Māgha
and also in Phālguna, the third day of the moon in the bright half
of Caitra, first day of Vaiśākha—(if there be) a violent wind or a
shower with lightning in these periods, then the rainy season becomes
agreeable, and the earth full of crops.
41. There will be (continuous) rainfall up to the end of Kārtika
if, on the seventh day of the dark half of the moon in the Svāti
Nakṣatra in Māgha, there be a shower, gale, thundering of clouds
surcharged with water, and if the sky, agitated by flashes of lightning,
has the moon, the sun and the stars enveloped (in darkness).
42. If, in the month of Māgha, there be incessant downpour
with hails, in Phālguna wind blows with clouds, in Caitra the sky is
overcast, in Vaiśākha there is constant shower of hail and very
scorching sunshine in Jyaiṣṭha, then it rains till the sun marches on to
Libra.
Now the knowledge of rainfall in Phālguna
43. If, during the sun's stay in Aquarius, there be conjunction
with Rohiṇī, then there will be worst, bad, middling, great and very
great showers of water (respectively) on the five days beginning with
the fifth lunar mansion.
Now the knowledge of rainfall in Caitra
44-45. If the first day of the bright half of the moon in Caitra
be a Sunday, then there will be moderate rainfall in that year;
(if it be) on Monday, (then) the surface of the earth will be entirely
flooded by intense, incessant and torrential downpour. (If it be) on
Tuesday, (then) there will not be sufficient rainfall; (if it be) on
Wednesday, Thursday and Friday, (then) there will be rejoicings due
to an abundance of crops, ; (if it is) on Saturday, (then) even the
ocean dries up and the earth becomes invisible by clouds of dust.
46. Under (the Nakṣatra) Citrā, in the earlier part of Caitra, the
earth (gets) moderate rainfall, in the latter (part) (rainfall will be)
scanty and not sufficient, in the middle (part) the earth (gets) heavy
downpour.

68 KṚṢI-PARĀŚARA
47. There is wind throughout day and night under (the Nakṣat-
ras) Mūlā and Yama (=Bharaṇī). Know for certain the Nakṣatras
Ārdrā and the like for the sake of rainfall.
Now the knowledge of rainfall in Vaiśākha
48. Ascertain rainfall after planting a post into (the bed of) a
flowing river at night on the first day of the bright half of the moon
in Vaiśākha.
49. Having mutttered the incantation. “Om Siddhiḥ” (let there
be success) for two hundred times, and put a mark on the post, throw
it into as much water as would reach up to the mark.
50. One, desirous of (having knowledge about) the (quantity of)
future water, should suddenly get up in the morning, and ascertain
whether the water is on a level with, above or below the mark.
51. If (it be) equal, rain-water and flood will be like those in
the preceding year. If (it be) below (the mark) rainfall will be less,
and flood too will be similar.
52. In case (the water is) above the mark, rainfall and flood
will be twofold ; this is declared by Parāśara to be the indication of
future rainfall.
53. *Viṣuva (-saṃkrānti)*¹ taking place at sunrise, there will be
calamity to the worlds, at midday there will be destruction of many
crops, at sunset there will be half the crops, and unparalleled enjoy-
ment of prosperity (will ensue if it takes place) at midnight.
54. Having drawn three lines (from north to south) multiply
them by 3 (so that nine lines may be drawn across them), and put a
hill at each corner (indicated by a) triangle.
55. (Then) write the figures² starting with 3³ southwards beginn-
ing from north-east. The result as to the rains will be in accordance
with (the Nakṣatra) in which the Aja-saṃkrānti⁴ (will take place).
1 The sun's passage from one Zodiac to another at the equinoxes. Viṣuva-
saṃkrānti marks the end of Caitra. In this verse are described the effects of
the sun's saṃkramaṇa (passage) at different periods of the day.
2 The figures indicate the order of the Nakṣatras beginning with Aśvini.
3 Indicates the Nakṣatra Kṛttikā, third in the order.
4 Sun's entrance into the Zodiac Aries.

KṚṢI-PARĀŚARA 69
56. In samudra¹ rainfall will be excessive, on parvata² there
will be drought; rainfall will be moderate at the sides³ (of the
parvata) and good at the junctures⁴ (of the parvata).
Now the indication of rainfall in Jyaiṣṭha
57-58. If there be absence of cloud in the (Nakṣatras) Citrā,
Svātī and Viśākhā in the month of Jyaiṣṭha, and if it rains in these
very (Nakṣatras) in Śrāvaṇa, then the year will be blessed and
productive of many crops. If it rains in the ten Nakṣatras starting
with Ārdrā⁵ in the bright half at the beginning of Jyaiṣṭha (then)
places having water become dry and dry places full of water.
Now the indication of rainfall in Āṣāḍha
59. During full moon in Āṣāḍha, the wind blowing from the
east, south-east, south-west, west, north-west, north and north-east
always foreshows respectively good rainfall, destruction of crops,
scanty rainfall, damage of crops, rainfall, violent wind and
abundance of crops on earth.
60. If it rains on the ninth day of the bright half of Āṣāḍha
then there must be rainfall (throughout the year); there being no
rainfall then whence will there be water ?
61. If on the ninth lunar mansion in the bright half of Āṣāḍha,
the slope of the eastern mountain becomes clear, the sun, with
scorching rays, assumes its own circular form, and if, while setting,
it be surrounded by clouds, then there will be downpour so long as
(the sun does not) march out of Libra.
¹ This is the technical term for the Nakṣatras from Rohiṇī to Uttara-
phalgunī, and from Jyeṣṭhā to Pūrva-bhādrapada, (Vide Vaṅgavāsī ed. of the
Kṛṣi-saṁgraha, p. 13, translation).
² It signifies the Nakṣatras Kṛttikā, Hastā, Anurādhā or Uttarā-bhādrapada
(Ibid).
³ Aśvinī or Svātī (Ibid).
⁴ Bharaṇī, Citrā, Viśākhā or Revatī. (Ibid).
⁵ Ārdrā, Punarvasu, Puṣyā, Aśleṣā, Maghā, Pūrva-phalgunī, Uttara-
phalgunī, Hastā, Citrā and Svāti.
10

70 KṚṢI-PARĀŚARA
Now the indication of rainfall in Śrāvaṇa
62. If it rains (when the moon is) in the (Nakṣatra) Rohiṇī in
the month of Śrāvaṇa, then there will be rainfall so long as Hari does
not get up.¹
63. If it does not rain in the Nakṣatra (called) Rohiṇī during
the (sun's stay in the Zodiac) Cancer, then Parāśara laments—alas,
alas, what will be the condition of man ?
64. If it does not rain in Rohiṇī in the month of Śrāvaṇa, then
the agriculturists are subjected to the suffering caused by abortive
endeavours.
Now the knowledge of immediate rainfall
65 (There being) a waterspout in the midst of water or near
about, then the Creator says that there will be rainfall in no time for
the (preservation of) creation.
66. There will certainly be rainfall when ants rise (from their
holes) with eggs, and frogs croak all of a sudden.
67. (If) cats, ichneumons, serpents, other animals livng in
holes and moths run in an excited condition surely there will be
immediate rainfall.
68. (If) boys make bridges with dust on the road and peacocks
dance, (then) there will surely be immediate rainfall.
69. If there be pain in the bodies of men afflicted with wounds
and rheumatism, and ascent of a serpent on the top of a tree, (then)
these are indications of instantaneous rainfall.
70. Drying in the sun of the wings of aquatic birds and noise
of crickets in the sky are indications of immediate rainfall.
Now the knowledge of rainfall at the passing of Planets
(from one Zodiac to another)
71. When Mars and Saturn pass (from one Zodiac to another)
rainfall is certain. Jupiter passes after making the earth full of
water.
¹ Hari or Viṣṇu is supposed to be asleep from the middle of Āṣāḍha and
to be awake in the middle of Kārtika. The sleep and the waking of Viṣṇu are
respectively called śayana (or, Śayanī) and utthāna (or, Prabodhinī).

KṚṢI-PARĀŚARA 71
72. It often rains at the rising, setting, zigzag course and
accelerated motion of the planets, and also at the enterprises of kings.
73. Jupiter being in the (Nakṣatra) Citrā, it rains like a broken
vessel; then, being in conjunction with Svāti, it releases mighty clouds.
74. It is Svāti alone that lets loose the clouds accumulated in
Puṣyā; it is Revatī alone that releases the cloud generated in Śravaṇā.
Now the indication of drought
75. Mars causes immediate drought while passing on to (the
Nakṣatras) Uttara-phalgunī, Uttarāṣāḍhā, Uttara-bhādrapada, Śravaṇā,
Hastā, Mūlā, Jyeṣṭhā, Kṛttikā and Maghā.
76. The Sun, at the back of Mars, dries up even the ocean. It
is he who, being in the reverse position, submerges even mountains.
77-78. Venus being in Citrā causes immediate rainfall.¹ Mars
being in Leo, the earth becomes full of embers. He indeed, in con-
junction with the sun, dries up even the ocean.
Now supervision of Agriculture
79. Parāśara, versed in the lore of agriculture, held that agricul-
ture, when supervised, yields gold; when not supervised, it indeed
causes poverty.
Now other sages too (declare)
80. One should place one's father in charge of the harem, the
mother in that of the kitchen, a person like ownself in that of cows,
and undertake agriculture personally.
81. Agriculture, cows, commercial knowledge, women, royal
household—these are impaired in a trice through a moment's lack of
supervision.
82. Agriculture should be undertaken by a capable person
wishing welfare of people, because an incompetent cultivator resorts
to begging.
1 The word in the text is nikṛntayet (from root kṛt-to cut). S.P.Roy Chau-
dhuri interprets it as indicating drought. But cutting the clouds seems to us to
be more plausible than cutting the rains. The author appears to mean that, in
this position, Venus cuts asunder the clouds so as to cause rainfall. Moreover,
the word 'sadyaḥ' is more frequently associated with 'vṛṣṭi' than with 'anāvṛṣṭi'.

72. KṚṢI-PARĀŚARA
73. A farmer, doing good to cows, regularly going to fields,
    knowing the proper season, mindful of seeds, free from lethargy
    (becomes rich) with all crops and does not suffer.
    Now the rule about draught-animals
74. Carry on cultivation in such a manner as does not inflict
    pain on the draught-animals. Grains, obtained through the suffer-
    ing of draught-animals, are condemned in all the rites.
75. Corns, obtained through oppression of draught-animals,
    though grown fourfold, are quickly destroyed by their sighs.
76. By molasses, fodder, smoke and other nourishments and also
    by grazing in the morning and evening draught-animals suffer
    nowhere.
77. The draught-animals of one, whose cowshed is very strongly
    built, pure and free from cowdung, grow up even without nourish-
    ments.
78. Of what use are nourishments etc. at a place where the
    draught-animals go out every day from the cowshed with their bodies
    besmeared with cowdung and cows' urine?
79. A cowshed, measuring five steps, is known to be conducive
    to the growth of cows. Made in siṃha-geha,¹ it surely causes des-
    truction of cows.
80. Bell-metal, water kept in a vessel of bell-metal, hot scum,
    water with which fish has been washed and carding of kārpāsa (cotton)
    —these in the cowshed are destructive to cows.²
81. One is sure to sustain loss of cows by keeping, in the cow-
    shed, a broom-stick, a pestle, remnant of food and by tying a goat
    there.
82. What hope for draught-animals can there be where house-
    holders cleanse cows' excrements by cows' urine?
83. If one wishes the welfare of cows, then one should not,
    even by mistake, part with cowdung on Sunday, Tuesday and
    Saturday.
    1 The period of sun's stay in Leo.
    2 S. P. Roy Chaudhuri notes that "under such conditions easily ferment-
    able bacteria thrive."

KṚṢI-PARĀŚARA 73
94. Give away cowdung on other (days) avoiding the three days;
(giving of cowdung) on Saturday, Tuesday and Sunday is known to
be harmful to kine.
95. Cows cry at the sight of that place, bereft of the Goddess of
wealth, where a light is not put in the cowshed in the evening.
96. A plough is said to have eight bulls, six for ordinary use,
four for the cruel and two for the cow-killers.¹
97. Constantly there is the Goddess of wealth in ten ploughs,
wealth in five, food in three and debt in one.
98. With two ploughs there is always merely the maintenance
of one's ownself, and one does not become able to offer rice to the
manes, gods and guests.
Now the description of the festival of cows
99. Perform the worship of cows in the lunar mansion called
Laguḍa-pratipat in Kārtika after tying a Śyāma creeper² on the horn
and besmearing (cows) with turmeric mixed with oil.
100-101. Cowherds, adorned with ornaments, besmearing the
body with saffron and sandal-paste, decorating (the cows) with
cloths, etc. and raising the club in the hand, should, for averting evil
to cows, take the chief bull round the village with vocal and instru-
mental music.
102. Then, accompanied by cultivators, one should, on the first
day of Kārtika, apply oil mixed with turmeric, over the bodies of
cows.
103. On that day cause a piece of hot iron to be put on the
bodies of cows, and then cut off (a portion of their) tails, hairs and
ears.
104. By this (practice), the entire bovine class doubtlessly be-
comes healthy in his (i. e. of the cultivator observing these rules)
house and free from various diseases for a year.
1 The word 'gavāśin' of the text literally means 'one who eats cows'. It
has obviously been used to express contempt towards those who employ only
two bulls in cultivation in utter disregard to their extreme strain.
2 'A kind of climbing plant' (M. Williams.) It appears to be a distinct
spacies of creepers, and not any green creeper as S. P. Roy Chaudhuri takes it
to mean.

74 KṚṢI-PARĀŚARA
Now the procession¹ and entrance of cows
105. The triad of Pūrvas (viz. the Nakṣatras Pūrva-phalgunī,
Pūrva-āṣāḍhā, Pūrva-bhādrapada), Dhaniṣṭhā, Jyeṣṭhā, Kṛttikā, Mṛga-
śiras and Śatabhiṣā—these are always auspicious for the procession
and entrance (into cowsheds for the first time?) of cows.
106-107. Do not hold the cows' procession, departure (for culti-
vation?) or entrance in the three Uttaras (i. e. Nakṣatras called the
Uttara-phalgunī, Uttara-āṣāḍhā, Uttara-bhādrapada), Rohiṇī and in
(the periods known as) Sinīvālī,² the eighth and fourteenth lunar
mansions and also in (Nakṣatras) Puṣyā, Śravaṇā, Hastā, Citrā; (cows)
and other graminivorous animals (of one who does so) perish.
108. Of cows' procession and entrance on Sunday, Saturday and
Tuesday—destruction of cows takes place in their procession and the
death of the householder in entrance.
Now the lifting of cowdung-heap
109. Having worshipped the heap of cowdung in Māgha, one,
with reverence, should lift it with spades on an auspicious day and
Nakṣatra.
110. Having powdered all that and dried it up in the sun,
throw the manure into a pit in every field in Phālguna.
111. Then, at the time of sowing, take out the manures ;
without manure paddy plants grow up bereft of fruits.
Now the description of the constituents of the plough
112. Iṣā, yuga, bala-sthāṇu, niryola, its pāsikās, aḍḍacalla,
śaula and paccanī—(these are) the eight parts of the plough.³
1 The original word is ‘yātrā’ whose exact connotation here is not clear.
In view of the fact that this word occurs side by side with the word ‘prasthāna’
in V. 107, it does not seem proper to translate ‘yātrā’ as ‘departure’ as is done
by S. P. Roy Chaudhuri.
2 First day of New Moon. For various meanings of the word, see
Skt-Eng. Dictionary, by M. Williams.
3 For the meanings of the technical terms, see Glossary.

KṚṢI-PARĀŚARA 75
113. The īṣā should be eight cubits (long), sthāṇu five vitastis,¹
niryola a cubit and a half and the yuga up to the ears (of the
animals ?).
114. The pāsikā of the niryola as well as the aḍḍacalla measure
twelve fingers each, and the śaula one aratni²
115. The paccanikā, known to be hard, iron-tipped and made
of bamboo, should be made either twelve and a half muṣṭis³ or nine
muṣṭis (long.)
116. The ābaddha,⁴ circular in shape, is fifty-four fingers. The
yotra should be four cubits long and the rope five cubits.
117. The phālaka (i.e. the ploughshare), resembling an arka-⁵
leaf, is known to be nine fingers long, or one cubit or a cubit and
five fingers.
118. The viddhaka is declared to have twenty-one spikes. The
madikā, measuring nine cubits, is best-suited to all operations.
119. This (group of) constituents of the plough, conducive to
welfare in all operations and approved by the sage Parāśara, should
be made very strong by cultivators.
120. The constituents (of the plough) which are not strong nor
of the proper measurement, doubtlessly cause obstacle to the draught-
animal at every step at the time of cultivation.
Now the ceremony of hala-prasāraṇa⁶
121. Perform hala-prasāraṇa (lit. driving the plough) in (the
Nakṣatras) Svāti, Uttara-phalgunī, Uttarāṣāḍhā, Uttara-bhādrapada,
Rohiṇī, Mṛga-śiras, Mūlā, Punarvasu, Puṣyā, Śravaṇā and Hastā.
122. For the increase of crops, hala-prasāraṇa should be performed
1 “Defined either as a long span between the extended thumb and little
finger, or as the distance between the wrist and the tip of fingers and said to
be = 12 Aṅgulas or about nine inches”. Skt.—Eng. Dict. by M. Wms.
2 The distance between the elbow and the tip of the little finger.
3 Muṣṭi is equivalent to one cubit measured with the fisted hand.
4 This word is variously read as ābandha and abandha in different MSS.
(Vide text).
5 Calotropis gigantea Br.
6 This appears to be a ceremony to be performed at the commencement
of ploughing the field in a season.

76 KṚṢI-PARĀŚARA
by farmers on Friday, Monday, Thursday and particularly on
Wednesday.
123. The commencement of agricultural operations on Tuesday,
Sunday, and also on Saturday portends disturbance in the kingdom.
124. The second, third, fifth, seventh, tenth, eleventh and
thirteenth lunar mansions are auspicious.
125. (There is) destruction of crops on the first lunar mansion,
death and imprisonment on the twelfth; the sixth causes many
obstacles and Kuhū¹ destroys the cultivator.
126. The eighth lunar mansion kills bulls, the ninth is the
destroyer of crops, the fourth generates insects, and the fourteenth
kills the master.
127. Perform hala-prasāraṇa on the auspicious moments of the
sun's entrance into Taurus, Pisces, Virgo, Gemini, Sagittarius and
Scorpio.
128. (Hala-prasāraṇa) at the (sun's entrance into) Aries kills
animals; it (causes) fear from aquatic creatures in Cancer, from
serpents in Leo and from thieves in Aquarius.
129. There is destruction of crops in Capricornus and danger to
life in Libra. Hence, carefully examine the moment (of sun's entrance
into the Zodiacs) at the commencement of agriculture.
130-132. Having bathed and putting on a pair of white cloths
at a time when the position of the sun, along with the moon,
is favourable, having duly worshipped the earth, along with the
planet, and also Pṛthu and Prajāpati with sandal, flowers, and
circumambulated fire keeping it on the right, made ample gifts (to the
Brāhmaṇa conducting the ceremony?) and having besmeared with
honey the tip of the ploughshare, touched with gold, perform hala-
prasāraṇa at the left side on the lap of the serpent.²
133. Vāsava (i.e. Indra), Śukra (i.e. Venus), Pṛthurāma³ and
1 It may mean either the first day of the first quarter (on which the moon
rises invisible) or New Moon.
2 Perhaps, the serpent-demon supposed to inhabit the nether regions.
3 The meaning is obscure. Can the word be Pṛthu-romā meaning the
Zodiacal sign of Pisces? Having regard to the fact that the preceding word
refers to a heavenly body, this emendation seems plausible.

KṚṢI-PARĀSARA 77
Parāśara are to be invoked. Perform hala-prasāraṇa after worshipping
fire, a twice-born man and god.
134. A pair of black bulls or red ones or red-and-black bulls is
commendable in the plough. The sides of their faces are to be
besmeared with butter or ghee.
135-136. Facing northward, one should give an offering of milk
mixed with white flowers, curd and condensed milk¹ —(with the
incantation) 'O lord of Śacī, god of gods, accept the offering, (and)
grant a good rainfall.'
137-138. The devout cultivator, being on a seat with a con-
centrated mind and placing the knees on the ground, should bow
to Indra with this incantation : 'O lord, obeisance be to thee; render
the wealth of crops free from impediments'.
139. Then, for a rich harvest, give without fail an offering and
a lamp of ghee to Wind-god accompanied by cloud.
140. (Then utter this incantation): O goddess Earth, with gold
within, resting on Śeṣa² and supporting the moving and the unmoving,
grant me the desired fruit.
141. A bull, with a useless hip, is to be discarded by cultiva-
tors in the act of ploughing ; so also one, with the tail and ears cut
off, and an all-white one.
142. As Parāśara declares, there should not be a broken furrow.
The furrows are declared to be one, three and five.
143. One furrow is conducive to victory, three are the givers of
success and furrows numbering five give abundant crops.
144. If the plough, while driven, raises a tortoise, (then) the
wife (of the cultivator) dies, and there is fear from fire.
145. There being forced raising of, and a breach in, the plough-
share, there will surely be desertion of the native land. The plough
being broken, the master perishes there.
1 The word 'kṣīra' has been used twice presumably to denote two different
substances.
2 Name of the celebrated mythological thousand-headed serpent (also
called Ananta) believed by the Hindus to support the entire world on its hood.
11

78 KRṢI-PARĀŚARA
146. Or, if there is breach of the īśā, (it will) cause loss of
life to the cultivator. There is loss of brother if the yuga be broken,
and the son dies at the breach of the śaula.
147. The yotra being snapped there take place disease and
damage to crops. The cultivator having fallen down, there becomes
trouble at the royal mansion.
148. Man will surely die of fever and dysentery if a cow falls
down at the time of ploughing.
149. If, when the plough is driven, the bull runs away then he
(i.e. the cultivator) sustains failure of agriculture or gets physical ailment.
150. Crops become fourfold if, at the very outset of ploughing,
a cow bellows and licks the nose.
151. When, the plough is being driven, there be voiding of
dung and passing of urine (by the bulls), there take place increase of
crops by the falling of dung and flood by urine.
152. Whence can there be hope for fruits in agricultural opera-
tions to the cultivator by whom hala-prasāraṇa is not performed in
Capricorn and Aquarius¹ ?
153. He, who carries on cultivation without performing hala-
prasāraṇa, takes to agriculture in vain only through (physical) force
and pride.
154. The soil is said to be like gold in Māgha, silver in
Phālguna, copper in Caitra and like paddy in Vaiśākha.
155. The soil should be known like the soil (itself) in Jyaiṣṭha,
full of mud in Āṣāḍha and that (soil) which is raised by ploughs in
Śrāvaṇa is barren.
So also (says) Parāśara—
156. Gold is cultivated in the dewy season (hemanta), copper
and silver in spring (vasanta), paddy in summer (nidāgha) and
poverty at the advent of the rains.
1 The times intended seem to be the months Māgha and Phālguna when
the sun is supposed to enter these Zodiacal signs respectively. In northern
India, these are the months when rice-fields are usually cultivated. So, S. P.
Roy Chaudhuri's rendering of 'mṛga' as the 'asterism Mṛgaśiras' does not seem
plausible. Moreover, a dvandva compound between a Nakṣatra and a Rāśi is
not usual. Our interpretation is corroborated by V. 154 below.