उपवनविनोद (आचार्य शार्ङ्गधर - वृक्षायुर्वेद, भू-जल संधान एवं उद्यान-विज्ञान सटीक)

18 UPAVANA VINODA
swing be hung at a spot well guarded from the sun by its leafy arbor
( स्वास्तीर्णां प्रेङ्खादोला 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 Matsyapurāṇa ( 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."²
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, II. 240). He was "to know the causes of the growth
(II. 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 Bṛhatsaṁhitā⁴ 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 ( शिराः )
   within the bowels of the earth at different depths carrying water."
   1 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. 169.
   4 Chap. 53, Bṛhatsaṁhitā, 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.

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. Śuśruta, i, 1. 9. sqq. p. 116). Hence an examination
of it may be based on its analogy with the soil."
3. "Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, and Śiva 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 inter-
mediate points 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 puruṣa below the earth." (One puruṣa is equal to 120 aṅgulas,
i. e., about 7 ft.)
7. The (further) signs are: at a depth of half a puruṣa 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 puruṣas deep, 3 cubits to the
south of it.
10. "(The signs are): a fish at a depth of half a puruṣa, and a pigeon-
coloured 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 2½ puruṣas 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 3½ puruṣas 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
puruṣa; gray clay one puruṣa underground; further, black, yellow, white
clay blended with sand; at last water, one may predict, in immense quantity
at a depth of 2½ puruṣas."
14. "If Nirgundi tree is found with an ant-hill, one will find tasteful water
in a pit 2 puruṣas deep, 3 cubits towards the south."
15. "A rohita fish at half a puruṣa, then red brown clay, further pale

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 puruṣas. A fair house-lizard (being
found) at half a puruṣa (is a further indication)."
17. "If a Vadarī and a Palāśa tree are found together, you will find
good water, 3 puruṣas 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 3½ puruṣas 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 3½ puruṣas. (The signs are) :
whitish clay, and a milk-coloured stone. At 1½ puruṣa 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 puruṣas".
24. "If an anthill rises near a Bibhîtaka tree, on the south side a vein is
to be seen on the east at 1½ puruṣa."
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 4½ puruṣas. The indications
are :) a white scorpion, and a saffron-hued stone, at one puruṣa. 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 5½ puruṣas under
the ground."
28. "As signs are to be mentioned : a snake of the colour of lotus calyx
at one puruṣa, 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 puruṣas ; the signs being a yellowish green frog
at half a puruṣa, 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 4½
puruṣas 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 4½ puruṣas. At one puruṣa 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 Karañja
tree, there is a vein in the south at 2 cubits, at 3½ puruṣas' depth. At half a
puruṣa 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, 7½
puruṣas under the ground. (The signs are) :—first a big snake at one puruṣa,
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 puruṣas'"
38-39. "In case an abode of snakes is stationed west of a Nauclea,
there is water 3 cubits from it at 5¾ puruṣas. 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 puruṣa, 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 puruṣas under the ground."
41-42. "On perceiving an abode of snakes on the west side of wood-
apple trees one may predict that water will be discovered at 7 cubits' distance
by digging 5 puruṣas deep. (The signs are :) a spotted snake at one
puruṣa, 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 Asmāntaka tree water will be found 6 cubits distant,
in a northernly direction at 3½ puruṣas ; (the indications being) a tortoise at one
puruṣa, 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 5¾
puruṣas. (The indications are :) a black snake at one puruṣa, 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 vege-
tation, or graceful Andropogan and bent grass, are conspicuous, there is water
at one puruṣa."
48. "Bhārgi, Tribṛtā, Danti, Śūkarapādi, Takṣmana, and Navamallikā

22 UPAVANA VINODA
denote water to be near, 2 cubits from thence, to the south at 3
puruṣas."
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 4½ puruṣas below the ground at a
distance of 3 cubits to the north of the following trees surrounded by
anthills : Tilaka, Āmrātaka, Varuṇaka, Bhallātaka, Vilva, Tinduka, Aṅkola,
Piṇḍīra, Śirīṣa, Arjuna, Paruṣaka, Vañjula 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 puruṣas 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 3½ puruṣas; 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 puruṣas; under the surface (will
appear) a stone and yellow earth."
57. "If a Kaṇṭakārika plant is found without thorns and with white
flowers, water will surely be found under it at a depth of 3½ puruṣas.
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 puruṣas."
59. "In case you see a white blossoming Pterospermum or Butea there
will be water 2 cubits to the south at 3 puruṣas."
60. "Where the ground steams or smokes, there is water at 2 puruṣas,
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 puruṣas."
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 Pīlu 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 puruṣas. 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 puruṣa lies a
stone ;—there certainly is water underneath.”
65-66. “Should the anthill stand on the eastern side of the Pīlu tree
then it may be predicted that in a southerly direction there is water at
7 puruṣas at a distance of 4 cubits and a half. (The signs are :) at one
puruṣa 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 Karīra tree one
may infer that there is sweet water south-ward at 10 puruṣas, the sign
being a yellow frog at one puruṣa.”
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 puruṣa.”
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 puruṣas. The water is brackish. (The signs
under the surface are) : an ichneumon (nakula) at half a puruṣa, 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 puruṣa
a leaden-hued stone, white clay and a scorpion.”
74. “Should a jujube tree appear conjointly with a Karīra there will be
water in the west, 3 cubits off at 18 puruṣas. It is a north-eastern vein
rich in water.”
75. “On the east side of a jujube combined with a Pīlu water will be
found never drying, but brackish, at 20 puruṣas.”
76. “Where an Arjuna stands conjointly with a Karīra, or with a Bilva,
water will be found 2 cubits further off in the west at 25 puruṣas.”.
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 puruṣas.”
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 puruṣas.”
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 puruṣas, 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 Samî tree is seen having an anthill on its northern side, there will be
water at 50 puruṣas."
82. "If the middlemost one of the 5 anthills stationed at one place, be
white, it indicates a vein at 55 puruṣas."
83. "Where a Śamî tree has a Butea near it, water is on the west side at
60 puruṣas. First (you will discover below the surface) a snake at half a
puruṣa, 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 puruṣas."
85. "Where a white Śamî shows a great many thorns there is water in a
southerly direction at 75 puruṣas, while a snake will come to sight at half a
puruṣa."
86. "The existence of water in a woody tract of land may not be deter-
mined on such indications as apply to a desert only. The number of puruṣas
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 Tribṛtā, Mūrvā, Siśumārī,
Sarivā, Śivā, Śyāma, and such Vîrudhas as Vārāhī, Jyotiṣmatī, Garuḍavegā,
Sūkarika, Māsaparṇī, Vyāghrapadā growing by a snake's abode, denote water
to be near the anthill 3 cubits off to the south at 3 puruṣas. 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 puruṣas, if the indications be the
same."
90. "Where some 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 4½ or 5 puruṣas."
92. "To the south of smooth trees there will be water at 4 puruṣas.
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 1½ puruṣa 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 3½ puruṣas; 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
puruṣas. The same may be said from a Vaṭa and Pīpal 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 Vṛtta 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, Gokṣura, Uśīra, Kula with
Gundra, Kāśa, Kuśa, Nalika, or Nāla (all grasses) ; or where there are Kharjūra,
Jambu, Arjuna, Vetasa, or trees, shrubs or herbs with milky juice, or Chattrā,
Hastikarṇa, Nāgakeśara, Padma, Nīpa, Naktamāla with Sindhuvāra, or
Bibhītaka, Madayantīka there will be found water 3 puruṣas 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 Kuśa, and consists
of blue clay mingled with gravel, or where the clay is black or red, there is
much delicious water".
104. "A 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, Aśvakarṇa, Vilvasarjja, Śrīparṇī, Ariṣṭa,
Dhaba, Śiṁsapā 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 Karī'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 UPAVĀNA VINODĀ
109. "A rock exhibiting red and variegated speckles, being of a pale
yellow colour, or tinged like ashes, camel, ass, or like a bee, Aṅguṣṭhika
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 Yakṣas 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 Mokṣaka (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, Apāmārga and
Tinduka fruits with Guḍūchi. 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."¹
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 Damascus 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, Āmra, Plakṣa,
Kadamba, Nichula, Jambu, Vetasa, Nīpa, Kuruvaka, Tāla, Aśoka, Madhūka,
and Vakula."
120. "On one side let a flood-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, Uśīra,
powder of Rāja Kośātakī, Āmalaka combined with Kaṭakaphala be put into
a well¹".
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, Maghā, Anurādhā, Puṣyā, Dhaniṣṭhā, Uttara-
phalgunī, Uttarāṣāḍa, Uttarabhadrapadā, Rohinī and Śatabhiṣā."
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 Jyaiṣṭha.
The manner how to find spring-water has, secondly, been told by me,
Varāha-Mihira, in this chapter, thanks to the sages."²
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 story³ :—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. I. 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 flood-gates for
storing water, and finally 4) recipes for clearing, disinfecting and purifying, and
perfuming the water for human consumption.
3 Fausböll no. 2, Vaṇṇupatha Jātaka, 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 Bṛhatsaṁhitā¹, the
Agnipurāṇa², the Kṛṣi Saṁgraha of Parāśara³ and the Śukranīti⁴.
"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 tulā (100 palas) of beef, thrown into
one droṇa (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 (...वनस्पतेः वल्लीगुल्मलतानां च
फलपुष्पाय सर्व्वदा). 17 & 18.
The Agnipurāṇa 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 (गोमांसमुदकाञ्चैव सप्तरात्र'
निधापयेत् etc.) 11 & 12.
It further adds that mango is specially benefited by cold fish-washings
(मत्स्योदकेन शीतेन आम्राणां etc.), and also prescribes pouring of fish-washings as
a general measure for luxuriant growth of trees. (मत्स्याम्भसा तु सेकेन वृद्धिर्भवति
शाखिनः).
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 Fālgoona 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.
Śukrāchāryya 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, Māṣa,
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. S.
4 Śukra IV, iv, 94, 107—112.

SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 29
water should be kept together (undisturbed) for seven nights. The applica-
tion 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 pres-
cribed."
XIII. TREATMENT OF TREES—TO BE READ ALONG
WITH VIII. PROTECTION OF TREES
Treatment of plant-diseases as a distinct branch of knowledge was recog-
nised 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 upakvasa (a noxious insect
injurious to seeds-Vedic Index), the vyadvaras (rodents), samanka (hook), the
mole, and such other devourers of corn¹.
Sāyana's commentary thereon gives a long list of pestiferous insects (Kāuśik,)
51, 17-22—मूषकशलभपतङ्गटिढिभकीटककोटिकाद्दरिवारुकशल्यकगोसीधागोकाम्यादि सस्य विनाशकानि²।
The next definite mention of plant diseases, as such, is found in the Vinaya
Piṭaka (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 Ānanda, 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, Ānanda, 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 point-
ed 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.⁴
Next in the Śukranīti (IV. ii. 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".⁵
1 Harvard Oriental Series, Vol 7. Eng. Tran. Whitney.
2 The Kauśika-Sūtra 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. 485-487.
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
In the Arthaśāstra,¹ Bṛhatsaṃhitā² and the Agnipurāṇa,³—all non-Botanical
treatises, we find distinct sections devoted to "Vṛkṣāyurveda", or "the
treatment of plants in health and diseases.⁴ In the Arthaśāstra we find that the
Officer in charge of the department of Agriculture (सीताध्यक्ष) must be versed in
kṛṣitantragulmavṛkṣāyurveda (कृषितन्त्रगुल्मवृक्षायुर्वेदः). Varāhamihira, author of the
Bṛhatsaṃhitā, gives the following etiology and diagnosis of the diseased
condition of a plant (एतैश्चिह्नैस्तरः सरोगोर्ज्ञेयः) :—
"Cold climate (low temperature), wind (dryness) and sun (high temperature)
are the causes of diseases. (When the plant is diseased), the leaves become
yellow (etiolated), buds (प्रवालानां) do not develop, or their growth arrested,
branches become dry and the sap exudes." 14. Kāśyapa, another autho-
rity, says, "those plants that have yellow leaves (पाण्डुरैः पत्रैश्च), that are fruitless
and 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 viḍaṅga to these parts,
after which milk diluted with water should be poured at the roots." 15.
The Agnipurāṇa has almost a similar prescription : शस्त्रेनादौ हि शोधनम् ।
विड़ङ्गघृतपङ्काक्तान् सेचयेच्छीतवारिणा ). 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, Māṣa, Mudga, Tila and Yava,
which when cooled should be poured round the roots." 16.
Almost an identical recipe occurs both in the Śukranīti and the Agnipurāṇa.
Thus :
The Śukranīti—"If trees have their fruits destroyed, the pouring of cold
water after being cooked together with Kulattha, Māṣa, Mudga. Yava and
Tila would lead to the growth of flowers and fruits" (IV. iv, 107-108).
The Agnipurāṇa—"Viḍaṅga and ghee kneaded with mud and sprinkled
with cold water together with Kulattha, Māṣa, Mudga, Yava, and Tila should
be used in a case of barrenness." 10.
As a prophylactic measure the Agnipurāṇa further prescribes :—
"Viḍaṅga mixed with rice, fish and flesh,—all these mixed together con-
stitute a remedy invigorating to the plants and curative of their diseases." 13.
1 Chap. 24. Eng. Tran. Syama Sastri (1915) p. 142.
2 Chap. 54, Vol. II, pp. 743, et sqq.
3 Chap. 281, pp. 43. Biblio. Ind. Vol. II, 1876.
4 Vanaspati—Majumdar, pp. 1-7.

SCIENCE OF ARBORI-HORTICULTURE IN ANCIENT INDIA 31
Guṇaratna (circa 1200 A, D.), the commentator of Ṣaḍdarśana Samuc-
caya 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 Vṛkṣāyurveda.”¹
Unfortunately for us this treatise on the treatment of plants referred to in
the Arthaśāstra, Śukranīti, Bṛhatsaṁhitā, Agnipurāṇa and other non-Botanical
treatises is no longer available.
XIV. BOTANICAL MARVELS
Botanical marvels constitute an interesting subject by itself and it has receiv-
ed 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 hail-
water, 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.² 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 & Śārṅgadhara 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 recla-
mation 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.¹"
Like other branches of applied art or science in ancient India Arbori-Horti-
culture 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 Birth-Story further mentions 'the early blossoming of trees out of
season' (akālapupphani pupphapento) and 'the early bearing of fruits out
of season' (akālaphalāni gaṇhāpento), 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 chapter² in the Bṛhatsaṁhitā is devoted towards the subject, which is
translated below:—

1. "One can infer the cheapness of commodities and success of crops by
   1 S. B. H. 16, pp. 178-179; for details see New Creations in Plant Life by Harwood. Mac-
   millan & 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 (वनस्पतीनां)''.
One can infer the cheapness—
2. "Of Kalama Śāli from the abundant growth of flowers and fruits of
Sāla; of red Śāli from red Aśoka; of Pāṇḍuka from Dugdhika; and of
Sūkaraka from blue Aśoka".
3. "Of Yavaka from Nyagrodha, of Ṣaṣṭika from Tinduka, and of all
cereals from Aśvattha".
4. "Of Tila and Māṣa from Jambu; of Priyaṅgu from Śirī'ṣa; of
wheat from Madhuka; of barley from Saptaparṇa".
5. "Of cotton from the abundance of Atimuktaka and Kunda, of
Sarṣapa from Asana, Kulattha from Vadari' and Mudga from Karañja".
6. "Of Atasī from the flowers of Vetasa, Kodrava from the flowers Palāśa,
Śaṅkha, Mukta, and silver from the Tilaka, and Śaṇa (hemp) from Iṅgudī".
7. "Of elephants from Hastikarṇa, and horses from Aśwakarṇa; kine from
Pātalā and goats and lambs from plantain".
8. "Of gold from the flowers of Champaka; cheapness or abundance
of Bidruma (coral) from Bandhujīva, Bajra (diamond) from the overgrowth
of Kuruvaka, and Vaidūryya (beryl) from Nandikāvartta".
9. "One can infer the cheapness of Mauktika (pearls) from the Sindhu-
vāra; (longevity and prosperity of artists (कारुका:) from the Kusumbha, and
those of Raja from the red lotus and of minister from the blue lotus."
10. "(Prosperity of) a Śreṣṭhī is to be inferred from the Svarṇapuṣpa,
of the Brahmanas from the lotus, of the Purohita (king's spiritual preceptor)
from the white lily; of the Senāpati from the Saugandhika, 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 Pīlu, famine by the overgrowth of
Khadira and Śamī, and good rain by the Arjuna."
12. "Abundance of crop by the flowers of Picumanda and Nāgaku-
suma, good air (climate) by Kapittham, fear of drought (अवृष्टिभयम्) by Nichula,
and epidemic (fear of disease) by Kutaja."
13. "Of Ikṣu by the flowers of Darva and Kuśa; fear of fire by Kovidāra,
and the increase of courtesans by the overgrowth of Śyāmālatā."
Signs of coming rains (वृष्टिलक्षणम्) :—
14. "When vṛkṣas (trees), gulmas (shrubs and herbs), and latās (creepers)
become full of snigdha (graceful) and niśchidra (entire, untorn) leaves,
(it is sure) that rains are coming; and when the plants (trees, etc.) bear leaves
that are dry, ungraceful (रूक्ष:), torn with many holes (छिद्रै:), it predicts scar-
city of water, i.e., of coming drought."
5

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UPAVANA-VINODA
THE TEXT

UPAVANAVINODA
EDITED

अथ वृक्षायुर्वेदः ॥८२॥
उपवन-विनोदः ॥
पुंसां सर्वसुखैकसाधनफलाः सौन्दर्य्यगर्वाङ्कुर—
क्रीडालोलविलासिनीजनमनः स्फीतप्रमोदावहाः ।
गुञ्जद्भृङ्गविनिद्रपङ्कजभरस्फारोल्लसद्दीर्घिका—
युक्ताः सन्ति गृहेषु यस्य विपुलारामाः स पृथ्वीपतिः ॥१
नवं वयो हारि^a वपुर्वराङ्गनाः
सखा कलावित्कलवल्लकीस्वनः ।
धनं हि^b सर्वं विफलं सुखैषिणो
विना विहारोपवनानि भूपतेः ॥२
शास्त्राणि तावदवलोक्य मया मुनीना—
मर्थः स एव गदितः परमार्थयुक्त्या^c ।
एनं^d विलोक्य निखिलं च विचारयन्तः
सन्तः स्वभावसरला मुदमाप्नुवन्तु ॥३
अथ तरुमहिमा ।^1
बहुभिर्वत किं जातैः पुत्रैर्धर्मार्थवर्जितैः ।
वरमेकः पथि तरुर्यत्र विश्रमते जनः^e ॥४
दशकूपसमा वापी दशवापीसमो ह्रदः ।
दशह्रदसमः पुत्रो दशपुत्रसमो द्रुमः ॥५

(a) गणनाथ—नवं मनोहारि
(b) ,, धनानि
(c) ,, परमार्थयुक्ता ।
(d) ,, एवं
(e) ,, विश्राम्यते जनैः ।
1 Cf. Matsya P. 154, 511—512.
Padma P. 26, Vṛkṣaropanam.
Agni P. Chap. on Tarāgavṛkṣapraśaṁsā.