2. Aesthetical Values as reflected in Vrikshayurveda

V.1. Aesthetical Values on preparation of Pleasure Gardens as reflected in Vrksayurveda:—The text on Vrikshayurveda has elaborately described the concept of gardening, aspects of beautification and many more. He, in the vicinity of whose residence there are big gardens associated with large lakes, ornamented with flowering trees, gives the real fruit of all the means of pleasures for people and in a way is treated as the real king (the Lord of the earth). Further, the gardens to be so

217 attractively design with should give pleasure to the minds of wanton, luxuriant women being proud of their charm, wondering from moral rectitude and wishing for an earnest enjoyment. Such gardens when placed with delightful, large, rectangular ponds with fully blossom louts floating on it and awakened by the humming bees revolving around the louts adds on the beauty of the garden a number of times more making it even more beautiful .156 punsam sarvasukhaikasadhana phalah saundarya garvoddhura/ krida lola vilasini janamanah sphita pramodavahah / gunjadbhrnga vinidrapankajabharaspharollasaddirghika / yuktah santi grhesu yasya vipularamah sa prthvipatih // (Vrikshayurveda, Ch. 1, V.I) Thick cluster of atimuktaka creepers forming its dense leaves are to be planted in the gardens where the honey bees flutter over its flowers. This dense cluster of atimuktaka leaves protects the garden from extreme heat of the sun. At times, a flurry of excitement is also observed when a gentle wind scatters the flowers. 157 156 Gopal lallanji, Vrksayurveda in Ancient India, ch. I, v. 1, p. 117 157 Gopal lallanji, Vrksayurveda in Ancient India, ch. XI, v. 293, p. 219

218 ghanapravalasthagitanapani vikirna puspani samiranena/ grhani kuryadtimuktakanam latabhiralolamadhuvratabhih // (Vrikshayurveda, Ch. XI, v.293) The arrangement Swastika of plants and trees can Mandapa Nandyavarta be formed in different Garden Design artistic ways. Vrikshayurveda Sarvatobhadra gives reference of Caturasra eight such different art Vithi Punjaka forms of tree planting Nikunja such as, (i) mandapa (pavilion/canopy), (ii) nandyavarta (shaped like quadrangle with an opening to the west), (iii) svastika (designed as the sign of sanctity of Hindu religious significance), (iv) caturastra (square shaped), (v) sarvatobhadra (shaped like a square enclosing a circle), (vi) vithi (line shaped), (vii) nikunja (arbour shaped), and (viii) punjaka (in the shape of a multitude, cluster). 158 mandapanandhyavarta svastikacaturasravartobhadreih/ vithinikunjapunjaka vinyaseih padapah ropyah// (Vrikshayurveda, ch. V,v.94,) 158 Sadhale Nalini, tr., Vrksayurveda, v. 94, p. 48

219 The references of such technical terms describing different disigns of house building as the science of Vastu is well evident in Brhat samhita of Varahamihira.159 The aesthetics behind the pairing of both fruit-yielding and flower-yielding trees is revealed in the writings of Surapala. He expresses that both fruit & flower-yielding trees should be at the centre surrounded by other trees around them. Further, on the outer side of the other trees are to be protected with temporize hedge (fence) and which should be enriched with proper excavation and drainage system. 160 madhye sapuspah saphala bahye tatparatoapare/ vrksah karya yuta vrtya sa capi pariravavrta // (Vrikshayurveda, ch. V,v.95) Fascinating pools (puskarini), water reservoirs are to be constructed in different selected places of a garden adorned with swans swimming over it. Plants and trees are to be planted in the boundaries of such water bodies which would resemble their beauty and allure so reflected in the water with flowers as their eyes. 161 159 Jugnu Shrikrishna, Edit, Brhat samhita, Part-II, ch. 53, vv. 31 - 36, pp. 44, 45 160 Sadhale Nalini, tr., Vrksayurveda, v. 95, p. 48 161 Jugnu Shrikrishna, Vrksayurveda, v. 294, p. 139

220 In the said garden there should also be the planning for an extensively large pool in whose water body there should not be any aquatic creature, leaving it to be very clear and transparent. The pool so designed has to be suitable for boating. Its boundaries are to be planted with flower bearing plants and the water body to be spread over with newly sprouted groves of lotus leaves at places having blue lotus. Further, such blue lotus amidst it resembles that of the iris in the midst of the graceful eyes of a beautiful woman. 162 In gardens such water reservoirs are to be prepared where the water is very clear and crystalline mirror-scoping the gardens beauty as reflected in its water. It should resemble as if an entire garden is emerged within the pond. At different other places such water are oblongs to be prepared where the bright white reflection of the moonlight rays covers the entire water as if it were to be a moonlight reservoir instead of water. 163 At different places in the garden mandapas (canopies/pavilion) are to be constructed as white as crystals adorned with plantain trees. A plantain abode (vesma) amidst the mandapas is to be constructed which would resemble as white as the peak of mountain Himalaya. It should be well ventilated and 162 Jugnu Shrikrishna, Vrksayurveda, v. 295, p. 139 163 Jugnu Shrikrishna, Vrksayurveda, v. 296, p. 139

221 covered from all sides with beautiful flowering trees with branches bending towards the house laden with fragrant flowers. It should be so designed that the gentle breeze should be blowing through the openings. 164 The reference of the contents of the above verse is also reflected in Manasollasa by Somesvara which reads as follows. krtrimam racayet vrksata saramsi saritastatha / sugandhi puspastavakinsudhasvadutpalanvitah/ saksan nirmitahamsadya nirmalodaka dhupitam/ digdhadhudarpanakaram girou kuryat sarovaram// (Manasollasa, 5, 1, 100-3) At places in the garden a well should be dug, with plenty of sweet and clear water. The water of the well is to be used for sprinkling all the plants and trees in the garden. Such well should 165 be bounded with stones all around. The reference of such digging of well in the garden is also found in Brhat samhita of Varahamihira.166 164 Jugnu Shrikrishna, Vrksayurveda, v. 297, pp. 139, 140 165 Jugnu Shrikrishna, Vrksayurveda, v. 298, p. 140 166 Jugnu Shrikrishna, Edit, Brhat samhita, Part - II, ch. 53, v. 118, A Vid DESDACIJO