4. Vrikshayurveda texts found in Upavanavinoda of Sarangadhara

Sarangadhara, who was associated with the court of king Hammira, the ruler of Sakambhari-Desa belonged to the cahamana dynasty of Ranastambhapura (Ranathambhor) in Jaipur. Hammira was the son of Jaitrasimha, occupied the throne in A.D. 1283. He was defeated and killed by Ala-ud-din in A.D. 1301. Raghava, the grandfather of Sarangadhara was a courtier of Hammira. Sarangadhara wrote the Sarangadharapaddhati in A.D. 1363. It is an encyclopedic work. It contains a section on Vrksayurveda which Sarangadhara names as "Upavanavinoda".3 31 There are 237 verses grouped into 15 sub-chapters on: 1. Glory of trees, 2. Good and evil omens relating to residence near 31. Gopala Lallanji, Vrksayurveda in Ancient India, Pp.76-77; Majumdar Girija prasanna, Upavana-vinoda, p. 1.

101 the trees, 3. Selection of soil, 4. Classification of plants, 5. Sowing of seeds, 6. The process of planting, 7. Watering of plants, 8. The method of protecting plants, 9. Construction of a garden house, 10. Examination of soil for digging wells, 11. Method of nourishing plants, 12. Kunapajal, 13.Treatment of plants in diseases and health, 14. Botanical marvels, 15. Ascertainment based on sings in plants. The book so written is a collection of verses taken from earlier works on related subjects. The author says on the colophon that he collected verses from many texts on Vrksayurveda viz. from Brhatsamhita of Varahamihira, text of Surapala on Vrikshayurveda, Kasyapsamhita etc. Further, his writing does not mentioned the texts and authors names from which he collected the subject. However, Rahul Peter Das lists the verses in the "Upavanavinoda", which are taken from Surapala's texts: 1-49, 51-53, 55-56, 64, 69- 70, 77-78, 82-83, 87-110, 145-146, 171-174, 198, 214, 233-237. Therefore, a comparative study of the verses can thus be accounted in respect of the above findings as follows The verses of Upavanavinoda as stated above running from 1 - 49 have got its similarity with Vrikshayurveda chapter I - IV starting from

102 its verse 1 -- 51. However, the glimpse of the common verses reads as under. About glorification of trees Sarangadhara says that it is no use giving birth to sons who are deficient in dharma and artha. Planting a tree on the road side can be more worthy act than giving birth to unworthy children, because a tree can at least provide shade, flowers, fruits and wood to a common man. The significance of one worthy son is equivalent to that of constructing ten ponds. A good tree is like ten sons and endows with much punya. Verses 4 - 8 of Vrkd give the same reference. The author explain the significance of planting trees in once home. He says that a person lives in Vaikuntha for thousands of years as the number of days a basil plant planted by him in his house blooms. If one plants a bilva tree, lord Siva bless upon him for genre (artistic endeavor) actions. Verses 9, 10 of Vrikshayurveda give its reference. Similarly, one who plants pippala tree in the prescribed manner attains Visnuloka and one who plants amla tree gets blessed like a brahmacari, two banyan trees attains Sivaloka, three neem trees lives in the Surjyaloka for three yugas, four plaksa trees gets a reward equal to Rajasuya yajna, five mango trees either in a

103 garden or road side is capable of emancipating fortune ancestors, six sirisa trees goes to Garudaloka and lives happily there, seven palasa trees attains Brahmaloka and eight gular trees lives happily in the abode of moon, one who plants ksirini, banana, grapes, jack fruit tree does not undergo any suffering for the next seven births. Knowing the significance of planting trees, people in India have regarded planting of all kinds of trees during their life time as their social duty. Verses from 11 - 22 of Vrikshayurveda in its chapter -- I relates to the same. The text Upavanbinoda decides the suitable place for planting trees. It is said that planting of a Banyan tree in the east, gular in the south, peepal in the west and pakada tree in the north of the house is good for the habitants of the house. One should not plant trees in a direction different from the recommended direction. It is believed that devas, danavas, gandharvas, kinnaras, raksasas, snakes, birds, and animals have their abode on these trees. So it may be harmful to plant trees in directions which are not proper. The text also suggests to plant trees in right manner and procedure that it should not cover the house with its shade. Likewise, a golden tree should also not be planted near the entrance of the house. It is said that if the roots of Bilva, pomegranate, lemon and

104 kadalilata reaches a house it will never prosper. One should also avoid planting thorny trees, trees which attack snakes and the insects, trees which secrets milk, which are harmful for children, which destroy wealth near the house. Even the wood of such tree should not be used either as fuel or for constructing the house. The text warns to invite trouble, if it grow on their own near the house, they should be uprooted and thrown away. Vrikshayurveda in its chapter - II from verse 24 - 32 reflects the same. 1 The parks and garden should be layout to the south or southwest direction. If the garden is laid ignoring the directions then it leads to quarrel, greed and sufferings. The kings are to be directed to lay gardens only in the west, north and east. By doing so they would be blessed with sons, wealth and would prosper. Thus, a study on the same is reflected in verse 33, 34 of Vrikshayurveda The text Upavanbinoda selects the kind of soil that would be conducive to the plantation of a particular tree. It classifies soil into three categories. The soil with less water is called anupa and the soil with the mixed trait is called Samanya. Soil is further classified into six kinds on the basis of colour, i.e. black, yellow, grey, red, white and pale coloured soil. Depending upon the taste soil has been classified into six kinds. These are sweet, sour, salty, pungent,

105 bitter and acrid. The text has mentioned the quality of soil that is good for growing different types of trees. The chapter - III of Vrikshayurveda verse 35, 36 reads the same. sarangadhara classified trees into four categories, i.e. Vanaspati, druma, lata and gulma. They can be planted in three different ways. Some are planted by sowing seeds, some by grafting, and some through the fruit directly. Those which yield fruit without a flowering stage are called Vanaspati. The types which yield fruits along with flowers are called druma. Creepers which yield fruits and flowers are called lata, and trees on which bunches grow are called gulma. Verse 45 - 47 of the topic Vrikshayurveda revels the same. The technique of propagation of seed is also very important. The field should be first ploughed and leveled, and then urad (pulse) and sesame should be sown in it. When the plants of urad and sesame grow, the field should be ploughed again. This increases the fertility of the soil. Then seeds should be shown or trees planted in it. Before sowing seeds the field should be watered according to the season and it would be treated with ghee and vaya vidanga.

106 Seeds should first be soaked in milk, and then polished with ghee, then a paste of katagini and sesame should be applied on them, and after this they should be allowed to sprout in the cowdung, which has been mixed with days and vaya vidanga powder. In older days such organic methods are used for treatment of seeds for better yield and healthy crops, which is much better than our (v. 51 - 53 of Upavanavinoda) The reflection of the same is new technology found with verse 52 - 54 of Vrikshayurveda in its IVth chapter. In the process of sowing seed in the seed bed one should follow a series of customary and logical rituals followed by certain organic techniques (verse. 55, 56 of Upavanavinoda). The reference of it is found with verses 59, 60 of Vrikshayurveda As to the arrangements of tree in the shapes of various designs viz. nandyavarta, Svastika, chaturasra, sarvatobhadra, bithi, nikunja, punjaka etc. verse 64 in Upavanavinoda similar with verse 94 of Vrikshayurveda prevent in its Vth chapter. The auspiciousness of planting different trees as per its capacity of preventing disease and calamities has got its reflection in verse no. 69-70 of Upavanavinoda which has got its reflection in Vrikshayurveda verse no. 92-93 respectively.

107 Regarding protecting on of trees against dew, strong wind, smoke, fire, and spiders, Upavanavinoda speaks in its 77 no. verse where the same has got its reflection in Vrikshayurveda's verse 99. Now about the aesthetic significance of the trees blessed with flowers should be placed in the middle of the row of trees and the fruits of those which produce good fruits should be kept covered by its surrounding (v. 78, Upavanavinoda). The same has got its reference with v. 95 in Vrikshayurveda In order to workout with the destruction of the locusts, mice and ants of the field a formula/mantra has to be written on the leaf and being recited. One should burry it (the mantra inscribed leaf) in the ground under the tree. Further, a garden house should come up with a canopy of newly grown leaves adorned with blooming flowers rocked by breezes having madhavi creepers bristling with restless black bees (v. 82, 83, Upavana-vinoda). It has got its same reflection in v. 163, 293 of Vrikshayurveda respectively. The verses from 87 93 in the chapter IX about construction of a garden (Upavana prakriya), Sarangadhara implies the reference of digging of ponds so ornamentally which would reflect the shadows of surrounding planted trees. The aesthetical beauty of the ponds is to be enhanced by constructing steps into the

108 lake covered by flowering trees to its sides. Lakes beauty is thus to be intensified by flowers of various colours. The reflection of the moon beam on the water of the lake in a way should cause the illusion of a water garden. A house as white as the peak of Himalaya is to be built somewhere inside the artificial lake whereby the flower bearing trees surrounding the lake bent down with the load of flowers. Wells to be dogged at places in the garden with sweet water which in turn being favorable for watering the garden. A powder of amalaka together with anjana, musta, usira, nagakesara, kosataki, etc with kataka phala is to be put into the well to regain its taste and fragrance, if it gets polluted. However, chapter IX of Vrikshayurveda, laying out of a garden (upavana prakriya) verses starting from 294 - 300 deals with the same aspect. The verses from 94 110 in the chapter X of Upavana-vinoda on the examination of the soil where wells can be dug (kupartham bhumipariksa), refers to ascertaining of prior knowledge of veins of water inside the earth. Where a vetasa tree is present, a water vein flowing to the west is found. If a yellow frog and yellow soil is found, full of water is sure to be present even beneath the hard rock. Anthills if seen to the east of a blackberry tree, water is sure to be found beneath the surface of the ground. If

109 fish bones, stones with colour of pigeons or blue soil are seen, water beneath the soil is sure to continue long. The presence of tasteful and undriable water beneath the ground where a nirgundi tree is grown on soil covered with anthills. Water is found successively beneath the ground where rohita fish, yellow soil, thin soil and gravels are found. If a white lizard near badari tree, water is certainly be found in the west of that locality. Where the existence of a cobra is found to the west of a badari tree, presence of water is sure. An anthill beneath the kakadumbra tree, one can find veins of water moving to the west. One meets water beneath the ground to the west where he finds an anthill to the south of a vibhitaka tree. Veins of water to the north are sure if an anthill is there to the west of a particular place. Water is found in the west of a place where the white insect named visvambharaka is present below the ground with stones of mixed yellow and red colour. Profusion of water below the ground surface is prevalent where an anthill is found between white kusa and kovidara. Wherein below the ground surface a serpent is present with colour of the soil like lotus and a stone named kuruvindaka, presence of water is assured. Water is verily present wherever a tree has a frog below the soil. Vrikshayurveda in its chapter - XII from verse 301 XII from verse 301 - 317 describes about same relevance.

110 Further, verse 145, 146 of Upavanavinoda says for water below the ground surface with full of kasa and kusa grass or where earth is of blue colour of full of fine gravels or earth being black and pungent, there is presence of tasteful and sweet water. Again, where the earth is yellowish and full of gravels and pungent in taste, the water below the surface turns to be caustic. Where the earth is of any colour other than pale, the water below the surface turns to be salty. It turns sweet where the earth is of blue colour. Verses 318, 319 of Vrikshayurveda do have the same relevance. The chapter XII of Upavanavinoda on the nourishing solutions (kunapa jalam) brings out the preparation of liquid manure, carass (kunapa). It also says that there is no fixity in proportion for the amount of any of these elements so used for its preparation (v. 171 - 174). Vrikshayurveda in its chapter - VI on water of carass (kunapa jalam) have described in details about the same in its verses 102 - 106. Verse 198 of chapter XIV about the botanical marvels (vicitrakaranam) in Upavanavinoda says for the preparatory mix of various barks mixed with wine when applied to the roots of cotton tree, it yield flowers as yellow as the feather of a suka bird. W ying

111 The relevance of the same verse is found with Vrikshayurveda in its 243 verse in its chapter- X on botanical marvels. In reference to the same chapter on botanical marvels, verse 214 of Upavanavinoda which reads out for making a tree devoid of fruits and flowers a decoction made by of kulattha or that made by of palasa, arjuna and tarkari with salt. Verse 276 of Vrikshayurveda has got its same reference. The XVth chapter of Upavana-vinoda about the ascertainment of the prices and growth of things (Annadinispatti jnanam) verse 233-237 speaks about the favoring tree indicators (portents). It has got its similarity that with chapter XIIIth verse from 320-324 of Vrikshayurveda on the same topic. Now the substance of the verses reads as followsThe growth prediction of barley, Sali rice and all kind of crops in abundance are made with the luxurious growth of leaves flowers and fruits of banyan tree; favorable growth in tinduka tree; and the formative, growth in asvasttha respectively. The growth prediction of masai, mudga, godhuma and yava are made with the abundance of leaves, flowers and fruits of jambu tree; abundance of the same in sirisa tree; from madhuka tree; and from saptaparna tree respectively.

112 The abundance of elephants can be observed from the abundance of leaves, flowers and fruits of hastikarna tree; that of houses from asvakarna tree; cows from patala tree; and goats from plantain trees. Likewise, countries prosperity can be observed from the growth of leaves, flowers and plants of mango tree; that of vallataka tree indicates various causes of fear; pilu tree indicates relief from disease and that of khadira and sami tree indicates forebodes famines. Further, arjuna trees abundance indicates good rain. The prediction of the abundance of corns in country can be observed by the abundance of flowers of pichumanda and nagakesara trees; the chances of storm with that of kapittha tree; fear of draught comes up with that of vetasa tree; and fear of disease arise with that of kutaja tree respectively.