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PLANTS IN SANSKRIT LITERATURE

TRANSLATION
AND
ADAPTATION
BY
DR. JAYSUKH J. SHAH, Ph.D., F.N.A
EDITOR
DR. NIRANJAN P. PATEL, Ph.D.
Sardar Patel University

Vallabh Vidyanagar 388 120
Gujarat
MESSAGE BY VICE CHANCELLAR

It is very gratifying for me to pen this message for a book Plants in Sanskrit Literature. It also
gives credit to the Postgraduate Department of Sanskrit and Prakrit Languages of this University to sponsor
its publication by Sardar Patel University.
The book represents a sincere and dedicated effort of a Professor of Botany and Head of the then
Postgraduate Department of Biosciences of this University, who retired in the year 1984. Professor J.J.
Shah who is a fellow of the Indian National Science Academy, the only one till now from the University,
obtained financial assistance without any pecuniary benefit to him from the History Section of the Academy
to undertake this project in the year 2013. As he is settled in Vadodara he requested the Department of
Botany of the M.S. University to sponsor his project for administrative facility. Professor Shah requested me
to arrange for consultation on Sanskrit citations of the book for the translation of the book. The book is
written by late Shri Bapalal Vaidya (Shah) ) and published in the year 1953 by B.J. Vidyabhavan, Gujarat
Vidyasabha with the financial assistance of Gujarat Sahitya Academy. The book entitled Sanskrit
Sahityamon Vanaspati contains an account of about 213 plants mentioned in our ancient Sanskrit
literature like the Ramayan , the Mahabharata and works of Kalidas, Bhavabhuti , Magh, Bhartahari and
many Nighantus. It contains abundant citations of Sanskrit shlokas and phrases with their Gujarati
translation related to plants. It is a very important researched book for Botanists and scholars interested in
our ancient cultural, religious and social ethos related with plants.
Professor Shah showed great enthusiasm in translating this book of about 400 printed pages in
English and the university arranged necessary academic assistance for him requesting Professor Niranjan
Patel, Head of the Postgraduate Department of Sanskrit and Prakrit languages of our University. I
appreciate Prof. Shahs endeavour to make available this book in English for Scientists and other scholars
of India and elsewhere.
Sardar Patel University in general and Professor Niranjan Patel were very much pleased to be
associated with this project of Professor Shah. This was a project he rightly thought was important not for
his Department but also for the Sardar Patel University. We therefore decided to publish his manuscript and
requested Professor Shah to agree the publication of his manuscript by the University. Indian National
Science Academy, New Delhi permitted him to publish it.
I thank Professor Shah, a retired faculty member of this University who retired 30 years ago and
still actively contributing in bringing academic credit to the Sardar Patel University. Such an effort is a role
model for all the academic faculty of the University.
15th March 2015
Harish Padh;
Vice Chancellor;
Sardar Patel University;
Vallabh Vidhyanagar
Gujarat
PREFACE BY TRANSLATOR AND ADAPTOR

I am overjoyed to write these few lines of my preface as I look at it as my fulfillment of a long
distance dream that was pestering me till my eighties. I translated into English the Biography of a self
made, no collegiate with a smattering of English learned in early high school days but a brilliant Botanist the
late Jaykrishnabhai born in the year 1849 in Kutch, Gujarat. The biography was written in Gujarati in 1931
by late Bapalal G. Vaidya (Shah), an Ayurved expert and educationist, Sanskrit and Gujarati scholar and
who learned plant taxonomy under Jaykrishnabhai. I used to meet him in fifties when was a lecturer in
Botany in the then M. T. B. College at Surat. He was then a Principal of the new Ayurvedic College. I used
to make use of his personal library freely. I had then read his book of biography of Botanist Jaykrishnabhai
which I translated in English with the financial assistance of Indian National Science Academy, New Delhi
and it was published by Charutar Vidyamandal, Vallabh Vidyanagar, Gujarat in the year 1999, after fifteen
years of my retirement as a Professor of Botany and Head of Postgraduate Department of Biosciences,
Sardar Patel University, Vallbh Vidyanagar. Bapalal had published several books on Ayurved, medicinal
plants and their uses, Nighantu and health. Among them was a scholarly book of about four hundred pages
entitled Sanskrit Sahityama Vanaspati (Plants in Sanskrit Literature) in Gujarati. The book contains
abundant citations of Sanskrit Slokas and phrases from varying Sanskrit works authored by eminent poets ,
writers and critics related to plants. He has mentioned about 223 plants as described in various Sanskrit
works and researched mentioning their scientific names. He translated in Gujarati all these Sanskrit
citations with his comments in the book. It abundantly reflects his scholarship in Sanskrit, Gujarati and very
good knowledge of plants. At certain places he has mentioned eminent Gujarati and English poets and
plant taxonomists with the literary flavor. The book was published in the year 1953 by a well known
research Institute, B. J. Vidyabhavan, Gujarat Vidyasabha, Ahmedabad with financial assistance of Gujarat
Sahitya Academy, Gandhinagar, Gujarat.
When I was in Surat in the 1950s, I had read this book and was deeply impressed with its very well
researched contributions in plant Science and creative Sanskrit Literature. After my retirement in 1984, I
had a sincere longing to translate this book in English but hesitated with my elementary knowledge of
Sanskrit and Gujarati translation of Sanskrit words. This longing went on till I was nearing my nineties.
Whenever I looked at the book, my desire in jumping into this adventure prompted me to undertake this
translation assignment.
In the year 2012 the Indian Botanical Society held its Conference at Vadodara organized by the
Department of Botany, M. S. University of Baroda Professor H. Y. Mohan Ram was also attending this
session. While casually discussing mutual interest of Plant Science in India, I mentioned the importance of
translating this book in English. I had absolutely forgotten this fact as it was an unintended talk between two
friends whiling away sometime on mutual interest in an accidental meeting.
To my surprise, I received a letter from Mr. Madhvendra Narayan, Asst. Exec., Director (History of
Science), Indian National Science Academy, New Delhi, stating if I am interested in translating Bapalals
Book on plants in Sanskrit Literature. I showed my interest and applied for necessary financial grant for this
project without claiming any pecuniary personal benefit. The project was sanctioned in July 2013 for a
period of one and half year ending December 2014.
I had great hesitation to accept this assignment. But I was interested in the contents of the book
because it deals with our ancient plants mentioned in most of the important works of Oriental Literature like
Ramayana, Mahabharata, Kalidas, Bhavabhuti,Magh, Bhartrhari and various Nighantus. It reflects upon
cultural, religious and social ethos of those times vis a vis plants. I ventured to translate in English this
important researched contribution for a wider enlightened scientific world and other interested scholars.
The project required some assistance from Sanskrit scholars, because of abundant citations in
Sanskrit even though the author translated them in Gujarati with profuse use of Sanskrit words. It was
difficult to get such a scholar locally knowing English, Gujarati and Sanskrit. With my own efforts I could
overcome this difficulty for sometime using Sanskrit dictionaries.
I started translating all Gujarati matter in English leaving blank spaces for Sanskrit Shlokas and
phrases. With the help of a Sanskrit computer typist I obtained all the Sanskrit matter typed page wise and
obtained the soft copy of the entire Sanskrit citations. My handwritten translated English matter was also
typed.
Fortunately after about six months I could obtain very good assistance from Professor Harish
Padh, Vice Chancellor of Sardar Patel University who evinced great interest in my work and requested Dr.
Niranjan Patel, Head of the postgraduate Department of Sanskrit and Prakrit languages, Sardar Patel
University to offer whatever help I require from him. He organized a small workshop inviting Sanskrit
experts to have a general review of my two hundred pages of translation and suggest some guidelines
regarding coordination of Sanskrit citations of the text in my manuscript. Dr. Piyush Joshi one of the
participating experts in English and Sanskrit promised me assistance regarding Sanskrit words and
phrases of the text.
Later on the recommendation of Dr. Niranjan Patel, I could obtain the services of Dr. Milindkumar
S. Joshi with doctorate in Sanskrit. He was also proficient in computer related technology. He recast my
English manuscript inserting all Sanskrit citations of the main text, with diacritical marks and transferred it
with proper editing in the book form.
While translating the Gujarati text of the book in English I have omitted the authors few citations of
Gujarati and English poetry and other literary paragraphs or sentences which in my opinion were not of any
scientific or plant related significance. This was part of my objective of necessary adaptation of the original
text.
I sincerely thank:
(1) Indian National Science Academy, New Delhi for financial assistance and permission to publish my
manuscript in the book form.
(2) Gujarat Vidyasabha, Ahmedabad for permission to translate the book into English and publish it.
(3) M.S. University of Baroda and Head, Department of Botany for their sponsorship for this project.
(4) Professor Harish Padh, Vice chancellor, Sardar Patel University for his support to my project and
sponsoring the publication of my manuscript by the University.
(5) Dr. Niranjan Patel, Head of the Postgraduate Department of Sanskrit and Prakrit languages and
Dr. Piyush Joshi for very useful assistance and facilitation for my project.
(6) Dr. Milindkumar Joshi for his Sanskrit and computer related expertise.
(7) Typists Mrs. Sneha Shastra Bodhini and Late Mr. Sunil Tiwari.
(8) My members of the family for their support and valuable computer related assistance.
(9) Professor Susy Albert and Mrs. Dhara Gandhi, Department of Botany for facilitating administrative
matter with The M.S. University and technical assistance.
29, Freedom Fighter Nagar,

Near Samta Society,
Subhanpura, Vadodara
3900023.
jjshah87@yahoo.in
J.J. Shah
Editorial
Flora / Plants in Sanskrit literatureis a monumental work in Gujarati language by Bapalal GVaidya.
ShreeVaidya was also scholar of Ayurveda. He was drawn towards Sanskrit literature and he undertook a
study of trees, plants, creepers and climbers represented in it.The aforesaid book embodies the essence
of his efforts. Later on a series of articles entitled Flora/plants in Kalidass literary textswaspublished in
the well-known Journal,BuddhiPrakash. In the year 1953, the Gujarat Vidyasabhaprepared a volume of
these articles which also carried in it the editorial remarks by Shri. Rasiklal C Parikh. In the year 2008 the
volume was reprinted.
It is said that such a text dealing with flora/plants is a unique one and other languages of India perhaps
do not have such a rich text. In order to make such a scholarly text available to scholars and researchers,
it was decided that an authentic translation of the text should be prepared. Prof. J J Shah (the former
head, Department of Biosciences, S P University, Vallabh Vidyanagar) decided to translate the text into
English. Out of his love for research and reverence for Shri. Bapalal G Vaidya, Shri. Shah saheb undertook
the challenging task.
Prof. Shah a renowned scholar of Botany and a man of science, is also well- versed in Sanskrit literary
texts and its rich heritage. He has, therefore meticulously translated the text and it has been by and
large faithful to the original one. The translated version of the text has been mainly prepared with a
view to helping the scholars and researchers in the field of Botany. Prof. Shah, I think, has deliberately
omitted a few ornamental and erotic passages. To my mind they do not seriously harm the overall
design of the text.
I extend my sense of gratitude to Honble Vice chancellor Prof. Shri. Harish Padh for granting us the
permission to publish the book. On behalf of the department I extend a deep sense of thankfulness to
him. I also extend my sense of gratitude to Prof. ShantikumarPandya, Prof. P S Joshi, Prof. Mahesh
Yagnik, Prof. R K Mandalia, Dr. Mahesh Patel and Dr. Milind Joshi. I also take an opportunity to extend
my gratefulness to Principal Dr. Mohanbhai Patel (OSD) and Shri. JatinbhaiSomani (the press manager). I
wish that the translated text reaches the scholars and researchers and enlightens them.
Prof.Dr. Niranjan Patel (Head, Post Graduate Department of Pali and Sanskrit, Vallabh Vidyanagar)
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PREFACE
Our ancient sages have given to earth an important place
among the five elements because the entire reality depends
upon it . One end of that reality is the earth and the second
is the man. The eternal spirit is expressed in the earth. For
the mankind and all other moving and non-moving life
forms it is the mother earth,1 that gives food. It is a wife of
all pervading Viu. Without earth, there is no food. Without food no existence of life. All life sucks the essence of
earth to live. All animals obtain this essence from the plants
which obtain it from the earth and transform it to make its
own which the animals take to live. The animals and the
man have no ability to obtain straight from the earth to live.
It is the plants that flow the life for all from the earth, that is
why the plants are breasts of the mother earth and form a
bridge between the earth and the man. We identify the
plants as pdapa, Heeow: cetuew: efHeyeefle Fefle HeeoHe: the one that sucks
(water) from the earth with (foot) root is a plant. Oadhya
is the one that is obtained after the fruits die (Amarakoa)
Dees<eOe: HeueHeekeevlee:1; that which allays the bodily pain is Oadhi
(medicine). Dees<eb peb Oeeefle Fefle Dees<eefOe:
1. Compare synonyms of earth and its etymology
Yet-YeJelemceelmeJe&efceefle Yet:~ #eerjmJeeefce
jmee-jmee: meefvle Demeeb jmeles Jee jmee~~ #eerj.
efJeebYeje-efJeeb efyeYeefle& Fefle efJeebYeje~
Bh (earth): That originates or arises everything from it. It is called
rasa because it contains rejuvenation commonly use (rasyate) it.
Rasyate i ti - where or what is relished is rasa: the creating, preserving
and destroying agency of the modern world.
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ii
iii
In Vedas medicines (Ohadhi) have been prayed Oh!

Oadhi! You are our mother and I pray. I give away horses,
cows, clothes and soul to obtain you.1
They lack the spirit expressed in F&MeeJeemeefceob meJe eled efkebe peieleeb
peieled, this whole circle of nature is fully pervaded by God,
whatsoever the created world is, belongs to Him.
There is life in plants but it is covered by Tamogua

(ignorance) but capable of experiencing the sensibility like
us.2 In lifes triangle , earth, vegetation and man are three
angles, any break in this fitness life becomes unsteady.
The ancient Bhrata had understood this fact and arranged
accordingly the social structure. Realising this
relationship the idea of Tapovana (forest for penance) was
created. For this reason the love for nature described in
our poems is unique in which our friendliness is expressed.
In poems of other countries such unison between the
forest life and mans mind is not expressed, either the
spirit of victory or rejection is found. In them mans nature
has shown the eternal pervading nature to attempt to free
from it and show ones own pride.
In our great epics the most beautiful picture of Tapovana

is present. In ancient age there were big cities. The
description of Ayodhy and Lak in Rmyaa are the
witnesses. Bhrata has considered Tapovana venerable
along with creating big cities. The penance has been
honoured. Whatever is great, astonishing, sacred and
revered in our epics are associated with the recollection
of our ancient Tapovana.
Shakespeares plays The Tempest, Midsummer Nights

Dream and As You Like It, have poems about nature but
they show the mans mastery over nature, harmony with
nature is not seen. In Western poems the Gods World is
praised but mans life and eternal nature appear separate.
1. gveda
2. lecemee yengHesCe Jeseflee: kece&nslegvee~
Devle:meb%ee YeJevlesles megKeog:KemeceeqvJelee:~~ (Manusmti 1/49)
These trees owing to excessive Tamogua (ignorance), being
proceeds of actions of previous birth, are internally conscious yet
deprived of proper manifestation.
In our culture the mountains, rivers and forests are

considered sacred. The centres of our pilgrimages are
evidences of our love and worship of nature. The greatest
part of our Vedas is the product of the forests and plants
such as Ocimum (Tulas), Pupal, Banyan, Drv are sacred.
St with folded hands worships the Banyan vecemlesmleg ceneJe=#e
Heejesvces HeefleJeleced (Ayodhyka: Chapter-55) (Oh! Great tree!
Obeisance to you! Let my husband complete his vow), and
says to the Gag Oh Goddess! Adieu! I am crossing you!
Let my husband complete his vow. mJeefmle osefJe lejeefce lJeeb Heejesvces
HeefleJeleced Bhavabhti makes Rma to say e$e gcee DeefHe ce=iee: DeefHe
yeevOeJees ces (where the plants and animals live that place do I
love as they are like my kinsmen.
Klidsa, our great poet has in his poems beautifully
described Tapovans.
iv
The first sarga of Raghuvaa opens with Dilipa and

Sudaki going to Vasiha hermitage (rama). On the
way, the aged cowherds came with leaf cups filled with
ghee to welcome the King and the Queen. The King asks
them the names of the roadside trees:
nwebieJeerveceeoee Iees<eJe=evegHeefmLeleeved~
veeceOeseeefve He=vleew Jeveeveeb ceeie&MeeefKeveeced~~ (Raghuvaa 1/45)
When the guest arrives at the courtyard, he first inquires
about the well-being of plants 1 . The first stage of
Abhijnakuntalam opens with the beauty of the forest
and the poet describes its gentle atmosphere; the female
ascetics watering the plants with affection and feeding deer
with grass. When akuntal departs for her in laws house,
her love for nature expressed by the poet is heart rending.
Rma (lover of the forest), seeing the forest of Citraka
and Prasravaa, forgets his grief and experiences immense
pleasure seeing the Pamp lake Rma senses get thrilled
with joy and he says to Lakamaa to share his joy:
meewecf e$es MeesYeles HecHee Jewot e&eJf eceueesokee~
HeguueHeeeslHeueJeleer MeeseYf elee efJeefJeOewc&g ew:~~
Meeskeele&meeefHe ces HecHee MeesYeles efe$ekeevevee~
JeJekeerCee& yengefJeOew: Heg<Hew: Meerleesokee efMeJee~~
veefuevewjefHe mebVee eleLe&MegYeoMe&vee~
meHe&Jeeueevegeefjlee ce=ieefpemeceekeguee~~
1. Raghuvaa 5/6
DeefOekeb eefJeYeemesleVeerueHeerleb leg Meeueced~

gceeCeeb efJeefJeOew: Heg<Hew: Heefjmleescewejf JeeefHe&leced~~
Heg<HeYeejmece=eefve efMeKejeefCe mecevlele:~
ueleeefYe: Heg<HeleeeeefYe: GHeiet{eefve meJe&le:~~
megKeeefveueeseb meewecf e$es keeue: eegjcevceLe:~
ievOeJeevmegjefYecee&mees peeleHeg<HeHeuegce:~~
HeMe HeeefCe meewefce$es Jeveeveeb Heg<HeMeeefueveeced~
me=peleeb Heg<HeJe<ee&eCf e Je<e leesecegeeefceJe~~ (Kikindh. Adhyya 1)
Saumitre, see how lovely the forest is on every side of
the lake Pamp. This auspicious Pamp is pleasant to me
with its delightful forests overspread with many diverse
flowers and cool waters. But anguish still torments me as
I grieve over Bharatas sorrow and the abduction of
Vaidehi. All this is shining very much with bluish,
yellowish grassland with a variety of trees and with flowers
covering like a flowery bed sheet with variegated colours.
Everywhere the treetops are fully flowered and the onus
of those flowers is on the rise, though they are wholly
embraced by climbers and their apices. Pleasing is this
breeze Oh! Saumitre and Manmatha, the love God prevails
at this time and prideful is this month with fragrance,
flowers, fruits and trees JemeveeYejCeesHesleeeceosJeeYeuebke=lee all anew.
And look, Saumitre, beautiful flowering thickets are
pouring down showers of blossoms, like clouds releasing
showers of rain (Kikindhka 3-11).
The rivers with varying trees: meJe&keeueHeuee e$e HeeoHee ceOegjeJee:~
HeueeYeejveleemle$e ceneefJeHeOeeefjCe:~ MeesYevles meJe&lemle$e~~ like young beautiful
vi
vii
women ornamented with beautiful dresses and jewelleries

or that river appears like a dame finely bedecked with
raiment and ornaments (4.27.19). Ram forgets all the
grief
with
flowered
trees
and
the
forests:__________________________ are wherein the
trees bear all seasonal fruits that exude the sweet juice.
Wherein the trees bear enormous branches which bend
under the weight of their own fruits. Arayaka 3-73-8.
Everywhere such tree will shine Arayaka 9. St
frequently asks Rma the names of the trees she has not
seen before:
Skewkeb HeeoHeb ieguceb ueleeb Jee Heg<HeMeeefueveerced~
DeHeeb HeMevleer jeceb Hee meeyeuee~~
jceCeereevyengeJf eOeevHeeoHeevkegmegceeslkejeved~
meerleeJeevemebjyOe Deeveeeceeme ue#ceCe:~~
efJeefe$eyeeuegkepeueeb nbmemeejmeveeefoleeced~
jsces pevekejepeme meglee es#e leoe veoerced~~ Ayodhyka 55/29-31
Duly grasping Sts words, Lakmaa brought to her
many kinds of beautiful twigs of trees with flowers. Then
St, the daughter of king Janaka was pleased to see the
river Yamun with wonderful sands and water re-echoing
the sounds of swans and cranes. Rma also frequently says
to St and Lakmaa
DeeoerHleeefveJe Jewosefn meJe&le: Hegef<HeleeVeieeved~
mJew: Heg<Hew: efkebMegkeevHeMe ceeefueve: efMeefMejelees~~
HeMe YeuueelekeeeqvyeuJeeVejwjvegHemeseJf eleeved~

HeueHeg<HewjJeveleeVetveb Me#eece peereJf elegced~~
Heg<Hew jbmeecens leele efe$eketme keeveves~~
Look Vaidehi, the Kinuka trees are in full bloom, now
that winter is past, garlanded with their red flowers they
almost seem to be on fire. Look at the mrkaing nut trees
and wood apple trees in bloom untended by man. How
they are bent with fruits and leaves. I know I shall live or
survive. Oh! Brother, we shall sport in the forest of
Citraka.
In short, Tapovana (forests for penance) was an
important part of ryan culture. The Vedas and Upaniad
have been manifested in Tapovana.
The Sanskrit literature is extensive. I have not been able
to review the all. Whatever I have seen has been examined
for plants which are mentioned here. I request the learned
to inform me the examples they have come across and
which I have not mentioned here.
I am indebted to Shri Mohanlal Parvatishankar Dave who
inspite of his old age and weakness of the eyesight has
thoroughly gone through the script and made useful
suggestions before it went for print. I am pleased to thank
him here.
I am also thankful to Shri. Jivenlal Parikh, Professor of
Sanskrit, M.T.B. College, Surat who at my request traced
the plant references from Kdambar. He has spent
considerable time for me.
viii
Vedalankra Shri Shankardev, resident at Gurukul

Kangadi who showed lot of interest in my literature and
frequently sent me examples from Panchatantra,
Hitopadea, etc., I thank him for this help.
When a series of my articles on Klidsas Plants were
published in Buddhipraka, I received a lot of
admiration and praise. Afterwards, Shri. Rasiklal Chotalal
Parikh, President, Sheth B. J. Vidyabhavan of Gujarat
Vidyasabha had expressed a desire that I should obtain all
such references of plants in Sanskrit literature and publish
them in a book form. I took this project with his suggestion
and approval.
I am thankful that the prestigious institute like the
Vidyabhavan agreed to publish this book as a part of a
series of research publications of Gujarat Vidyasabha.
Surat
Date 19-3-1953
Bapalal G. Vaidya
AKA
Terminalia belerica (Gaertn.) Roxb.
Family : Combretaceae
Bahe, Be
Belerica or yellow myrobalan
Aka reminds me of the first verse loka of Naiadha
(Naiadhyacaritam) : efveHeere eme eq#eeflejef#eCe: keLeemleLeeefevles ve yegOee:
megOeeceefHe~~ Separating two words Kiti ef#eefle: Deef#eCe:and
Akia Deef#eCe:. Nryaa Aka De#e: efyeYeerleke: efveJeemeesmeemleerefle
De#eer keefue:~ interprets Akia as, one who hears the story
of Nala destroys the evil period (kaliyuga) in oneself. The
demon (Kali) coming out of the body of the King Nala hid
himself in the Bahe tree. Bahe in Sanskrit is
Kalidruma (Kali tree). This fact is mentioned in the
following verse of Naiadhyacaritam.
efve<Heome keuesmle$e mLeeveoeveeod efyeYeerlekeced~
keefuegce: Hejb veemeeroemeerlkeuHegceesefHe me:~~ (Sarga 17, loka 213)
The Bibhtaka (Bahe) tree became a divine tree
(Kalpavka) for Kali as it was the only hiding place for
him.
efyeYeerlekeceefOeee leLeeYetlesve eflelee~
lesve YeerceYegJeesYeerke: me jepeef<e&jOeef<e& ve~~
(Naiadha. sarga17/216)
The passionate king of Bhmsut Nala saw Kali (the
demon) hiding in Bahe tree and appeared like a sage.
Kali did not think of attacking him. As no part of Bahe
tree efyeYeerlekeb ooMeezkeb kegb OecexHekece&ced is used for any religious
practice, it is considered useless for the deities as mentioned
in Naiadhyacaritam.
The author of Rjanighau (glossary) has named

Bahe, among its many names, Dharmaghna (Oece&Ive).
Only two references of Bahe (Aka) are found in the
works of Klidsa.
De#eyeerpeJeueesve efveye&Yeew oef#eCeeJeCe mebemf Lelesve e:~
#eef$eeevlekejCewkeefJebMeles: JeepeHetJe&ieCeveeefceJeesnve~~
This refers to Paraurma having a garland of Aka on
his right ear.
S<ees#eceeueeJeueeb ce=ieeCeeb keC[tef eleejb kegMemetef eueeJeced~
meYeepeves ces YegpecetOJe&yeeng: meJeslejb eeOJeefcele: eeg*kd eles~~
The loka refers to the sage Sutka who usually
keeps his left hand raised high and points his right hand
(towards the chariot), has a garland of Aka on his right
hand scratching the deer and removing the tip of the Kua
grass.
This garland (ml) of Aka is not of Bahed, but of
Elaeocarpus ganitrus (Rudrka). In the English
translation of Raghuvaam, the garland of Aka is
referred to Rudrka as the garland of Bahed fruit is
usually not put on. Even at present the recluses and saints
put on garlands of Rudrka, not of Bahe fruits.
In Nalacamp referring to the sage Ttya Ucchvsa
e#eJeueesve efJejeefpeleJeeceHeeefCeHeuueJe: specifically refers to his young
leaf like delicate hand decorated with the garland of
Rudrka. In the same reference mee#ee#eceeuew e, the
mountain slopes having garlands of Bahe fruits and
Rudrka are mentioned.
In Mahvracarita (Sarga 2, loka 40), Bhavabhti,

mentions Paraurma having an arrow and a garland of
Rudrka
HeeCeew yeeCe: mHegjefle JeueeerYetleueesuee#emet$eced~
Jes<e: MeesYeeb JeeflekejJeleercegeMeevlemleveeself e~~
In Uttararmacarita the celibate young boy Lava having
a bow and a braclet of Rudrka is mentioned (4/20). The
poet has beautifully expressed the childhood feeling of
ryas in this loka. Kvyapraka mentions YemceestueveYecemleg
YeJeles e#eceeues MegYeced~
About the Sdhu (saints) having a Tripura (mrka
of three lines) of ash at the forehead and garlands of
Rudrka on the hand and neck. It is therefore proper to
consider Akaml as a garland of Rudrka.
Rudrka is not mentioned in Amarakoa. Bhnuj
Dkta, the critic of Amarakoa mentions following terms
for Aka :
De#ees %eeveelceMekeJeJenejs<eg HeeMekes~
e#es jeJeCeew meHex efyeYeerlekelejew DeefHe~
ees ke<ex Hegceeved keueeryeb leglLes meewJee&ueseqves~~
(knowledge), tm (soul), akaa (cart), Vyavahra
(business), Pa (dice), Dhar (axle), Rudrka fruit of
Bahe, Sarpa Rva, Rvaas son Indrajita, tuth (blue
vitriol), wheel, Kara (weight of one tola), Saovarcala
(kind of salt), senses. Aka as Rudrka is well accepted.
Caraka Suruts Vgbhaa has no reference of
Rudrka, so it is not recognized in the ancient period.
Dhanvantari and Rjanighau have no reference of

Rudrka. Many names of Rudrka used later end with
Aka, ivka, Sarvaa, Nlakahaka, Harka, etc.
In Dhanvantaris Nighau, among many names of
Bahe, the name Baheaka (yens[ke:) is also mentioned.
Bhnuj Dkita has shown that efyeYeerlekeme yens[e Fefle Keeleme
Bahe name was prevalent in the ancient time. In
Gujarat Bahe tree is also called Baheo.
Bahe has another name, Vibhtaka (efJeYeerleke) efJeieleb Yeerleb
jesieYeecemceeled. It means the danger of the disease does not
exist against it. In aryuvedic preparation Triphal,
Bahe fruit is one of the three constituents. Bahe is
Terminalia belerica Roxb. (family:Combretaceae) and
Rudrka is Elaeocarpus ganitrus Roxb. (family:
Elaeocarpaceae).
Sanskrit names of Bahe are Aka, Kalidruma,
Bhtaka, Bhvsa, Karafala, Tua, etc., kara means one
tola of weight. References in Rmyaa are 2/91-49,6/
22-55. In Kdambar (early part, para 8, row 29),
referring the untouchable girl, Aka tree is
DeejCeYetefceefceJee#eleHemebHeVeeced She was shining as the Bahe tree
shines in the desert.
AGAST
Sesbania grandiflora (L.) Poir
Family : Fabaceae (Papilionoideae)
Humming bird, Agathio
Its only reference is in Naidha.
cegevf egce: keesjefkele: efMeefleegelf e Je&vescegveecevele efmebenf keemegle:~

leefcem$eHe#e$egefketYeef#eleb keueekeueeHeb efkeue JewOeJeb Jeceved~~ (1-96)
It is named after the saint gastya, hence its another
name is Munidruma, also called Agathiyo. In
Rjanighau, equivalents of Agast are as follows:
Agastya , ghrapupa, Agast, Munidruma, Vrari,
Drghaphala, Vakrapupa, Surapriya.
The word ghrapupa is suggestive of its rapid growth
and flowering. Vakrapupa and Drghaphala suggest its
flower shape and long capsular fruit respectively. Vrari
suggests the use of its leaves to heal wounds. In
Sanskrit,sometimes the plant names are suggestive of
their familiarity and uses.
Narharis Rjanighau mentions white, yellow, blue
and red colour of flowers, ef m eleHeer l eveer u euees e f n lekeg meg c eefJeMes<eeelegeJf e&Oeesieefmle:~.
It is not mentioned in Amarakoa
Deiemle: MeerIeHeg<He: meeoieefmlemleg cegefvegce:~
JeCeeefjoerI& e&Heuekees JeeHeg<He: megjefee:~~
The King Nala saw wide opened white shining open
flowers of Agast tree like Rhu who had eaten a dark half
of the moon of the lunar month and vomitted sixteenth
part of it, Kdambar (early, para 216) mentions nails
(claws) of the lion resembling the flowers of Agast,
keJeefeoieefmlekeg*dceuew: kesmeefjCeeefceJe kejpew:. Agast is Sesbania
grandiflora L. (Family: Papilionaceae).
AGURU
Aquilaria malaccensis L.
(Aquilaria agallocha Roxb.)
Family : Thymelaeaceae
Eagle wood
Deiegefjefle Jeoleg ueeskees ieewjJece$ewJe Hegvejnb ceves~
oefMe&leiegCewJe Je=efee&me peves peefveleoensefHe~~
mebeeefjles eeiegmeejeesveew OetHes meceglmeHe&elf e Jewpeevleer:~ Raghuvaa 6/8

The incense of Aguru passes through and above the flags.
The clothes were also incensed with Aguru wood. ce& j w :
DeiegOetHeieefvOeefYe: Raghuvaa 19/41
eemeeokeeueeiegOetcejeefpemlemee: Hegjes JeeegJeMesve efYeVee~
JeveeefVeJe=esve jIetnsve cegkelee mJeeb JeseCf eefjJeeJeYeemes~~
Raghuvaa 14/12
Let the people consider Agar wood inferior/ untouchable,

but we feel proud of it. People burned or be restless with
excessive
heat
have
shown
its
virtues
(Subhshitaratnabhgra).
The incense of Klguru was coming from the mansion of

the King. The streaks of incense were rising above and
scattered by the wind, were resembling the garland of Nagar
deity. efJememepe& ke=leevleceC[veeceveueeeeiegevovewOemes~ Raghuvaa 8/71
Sanskrit name Aguru-Agar raises some doubts, the

word guru means heavy, but any wood floats on water but
Agar wood is the only one which sinks in water. Therefore
for the Agar wood, A-guru (Deieg) which means not heavy
is not appropriate. Its Sanskrit name is Loham ueesnb (iron)
also. The other names based on its medicinal use are
Krumijagdham and Krumijam.
Indumat after being beautifully dressed was consumed

in Aguru and Cndana pyre. ekeecekeeueeiegOetHeJeeefmeleb efJeMeefvle
Meeeie=nceglmegkee: efm$ee:~ tusahara 5/5. The entire bedroom
was made fragrant by Aguru incense. iegefCe Jeemeebefme efJenee
letCe....megieefvOekeeueeiegOeteHf eleeefve, Oees peve: keececeoeuemee:~ tusahara 6/
13. The clothes were perfumed with the incense. efMejebefme
keeueeiegOetefHeleeefve kegJe&efvle veee&: megjleeslmeJeee~ tusahara 4/5. The hair
of the head were scented with Klguru and the body was
anointed with Klguru and Cndana, keeueeiegeegjevoveeefe&leee:
(tusahra 2/21). ke=<CeeiegevoveeceesoyenguekegeeYeesieYet<eCee....
(Nalacamp later 1). The wild buffaloes were rubbing their
bodies against the trunks of Aguru and other fragrant trees.
The fragrance flowing from them was carried away by the
wind.
The wood is costly and its resin has very pleasant smell.
The small pieces of wood are buried under the moist soil
and after sometime, when they are dug out their pleasant
smell increased.
DeiegmegjefYeOetHeeceeseof leb kesMeHeeMeb ieefuelekegmegceceeueb levJeleer kegeerleeeced~
tusahara 5-12
Klidsa describes in tusahara the knot of hair made
fragrant by the incense of Aguru wood.
ceefn<e#eleeiegleceeueveueomegjefYe: meoeieefle:~
JemleMegkeefveYeefMeueekegmegce: eCegovJeJeew Jevemeoeb Heefjececed~~ (13/50)
The wind carrying the fragrance produced from the

injured barks of Agura, Tamal (Garcinia species) and
Jatamansi and other trees and moistened by the lichens
growing on trees soothen the tired foresters.
ekecHes leerCe&ueewenf les leeqmceveeipeeself e<esej:~
lepeeueeveleeb eeHlew: men keeueeieggcew:~~ (Raghuvaa 4-8)
When Raghu crossed the river Lohit, the king of
Prgjyotia trembled with fear, the trees of Klguru were
shaken with the fear that the elephants would be tied with
them. This loka shows that the Aguru trees were so strong
that elephants could be tied to them.
Authors of Nighau have described five kinds of Agar,
(1) Klguru or Kguru (2) Dhguru (3) Katguru
(4) Magalya (5) Svdu. Among them Kguru, based
on its medicinal properties and fragrance is the best. ke=<Ceb
iegCeeefOekeb leeg ueesnJeeefj ceppeefle (Bhvapraka). Amar has named
Mangaly as Malligandhi which means it has fragrance
similar to Jasmine. Dhanvantris Nighau has described
the properties of Dhguru as follows:
oeneieg kegkees<Ceb kesMeeveeb JeOe&veb e JeCe e~
DeHeveeefle kesMeoes<eeveelevegles mebleleb e meewievOeced~~
evoveeiegmebHe=keleOetHemebcetef &leesceue:~
eJeeefle HeJeve: eerceeeeqvkeb ve veee eLee Hegje~~
Why does the clean and pure wind with the fragrance of
Cndana and Aguru not flow in Ayodhy?
During the last rites performed for the king Daaratha,
Cndana, Aguru and other fragrant materials were a part
of the pyre (Rmyaa, 2/76-16;3/35-21;7/42-9)1
When the king Nala was praying Viu on whose flag
was an eagle, snakes of the iva temple seeing the
reverence of the eagle became black with fear (though
variegated) ran like the incense.
jeef%e ke=<CeueIegOetHeveOetcee: HetpeeleefnefjHegOJepeceeqmceved~
efvee&eg: YeJeOetlee Yegpeiee Yeerog e&Meesceefueefvelee FJe peeuew:~~
(Naiadha 21-47)
Hara here has used the word small (ueIeg) instead of
Aguru. The former is a synonym of the latter.
DeveefYe%ees eLee peeleb onsoiegkeeJeled~
Deveeesve ceveg<elJecegHenveeefoob leLee~~
(Saundarananda Kvya sarga 15)
For the hair growth and treatment of hair problems,

Dhguru is the best. This type is not found now. Only
two references have been found in Sanskrit literature
about Aguru and Klguru or Kguru.
The foolish burn Agar as a fuel (wood) as the ignorant

by injustice destroys the manhood given by God.
Bharata, (Rmyaa, 2/71.....28) coming from the

maternal grandfathers house finds the Ayodhy desolate,
the poet describes:
1. 2/76,16 means 2nd section, 76, Adhyya (chapter), and 16th loka
10
11
AGNIMUKHA OR AGNIMUKH
Semecarpus anacardium L. f.
Family: Anacardiaceae
Mrking nut
Balltaka or Bhilama or Bhilv
JeerjJe=#ees<kejeseqivecegKeer Yeuueelekeer ef$e<eg~ (Amarakoa)
Bhlm has four synonyms, Vravka, Arukara,
Agnimukh, Bhalltak.
Rma seeing Bhilm trees in the forest says to Sit that
they will be able to live there. (2/56-7)1. The trees are big
with large leaves. One gets burning sensation touching its
exudation; hence its name is Arukara - means forming
blisters.
AKOLA2
Alangium lamarckii Thw.
Family : Alangiaceae
Looking at the pleasant scene of the Citraka mountain
Rmaacandra said:
ve jepeYebMeveb Yes ve megef: efJeveeYeJe:~
cevees ces yeeOeles Jee jceCeereefceceb efieefjced~~
1.HeMe YeuueelekeeeqvyeuJeeVejwjvegHemes efJeleeved~

HeueHeg<HewjJeveleeVetveb Me#eece peerefJelegced~~ jeceeeCe
DeeqivecegKee DeMeeskeee megjkelee: HeeefjYekee: jeceeeCe 3/73-5
DeeqivecegKees<kej: Tilaka. Lecturer
2. Rmyaa, 2/94-8, 4/1-80, 6/4-81
The grief I had in my mind because of the downfall of

the kingdom or separation of the relatives has vanished after
seeing the beautiful mountain. I feel indescribable
pleasure. In describing the forest trees the poet mentions
the Akola tree. The poet has mentioned this tree in the
description of Pamp lake and in the chapter of the battle,
has remembered it in description of the Sahydri. This
tree is thorny, with dark shining green leaves and flowers
with sweet fragrance of jasmine. The ripe fruits are bluish
or dark red with edible aril. In Nighau, because of its
long strong thorns, its identifying name is Drghaklaka,
for its red fruits, the name is Tmraphala, for its fragrant
flowers, Gandhapupah, for its yellowish wood, Ptasra,
for its thorns and jasmine like fragrance,
Madanoguhmallika. According to Krasvm, glossarial
meaning of Ankola is DeMeles keeruekew: ue#eles Fefle Deesue: ankola
that which is identified by its thorns. In times of Bhnuj
Dkta Akola was identified as hera. Akol is not
referred to in any other Sanskrit literature except the
Rmyaa.
AJANA, AJJANA
Hardwickia pinnata Roxb.
Family: Fabaceae (Caesalpinioideae)
DeOe&mHeeeflees DeeveJe=#eoecee: mlecYe: Keefojkeeruekesve ceOeefveefnlesve efleefle~~
(Pacatantra)
Anjana tree grows in Central India. It has nice large
leaves. Its wood is strong and durable, externally white and
internally blackish. The author of Pacatantra has shown
12
13
the sawed wood and kept a small peg of Acacia catechu

inside it to keep it open.
(Dalbergia latifolia). Its resin is known as Punjab kino.

Atimuktaka reference is only in the Rmyaa.
ATIMUKTAKA
Ougeinia dalbergioides Benth.
Family: Fabaceae (Papilionoideae)
ATIMUKATAKA LAT
Hiptage benghalensis (L.) Kurz.
(Hiptage madablota Gaertn.)
Family: Malphighiaceae
Vsant, Madhumlat
In Amarakoa Atimuktaka is mentioned as a separate

species from Atimukt. Its meaning is Tanacha. Next to
this plant, Atimukta climber (Lat) is also described.
DeefleMeefelees cegkelees efJemleejesme Bhnuj Dkta has given this
reference which means the Atimuktaka is a widely spread
tree. Amarsinh has given the synonyms, Syandana, Tinia,
Nemi, Rathadru, Atimukataka, Vajula. In Rmayaa1,
the poet has described Pamp lake is shown looking
beautiful like a young voluptuous woman with Tilaka,
Bjpraka, Lothra, Karvir, Aoka, Saptapara,
Atimuktaka and other trees. The poet describes the
Prcnavhin river, JemeveeYejCeesHeslee eceosJeeYeuebke=lee as a well
dressed and ornamented enchantress beautified with
Candana, Tilaka, Sla, Tamla, Atimuktaka and other
trees in the forest of Prasravaa mount.
Therefore Atimuktaka is a tree and the reference Tinia
given by Bhnuj Dkta is appropriate. In Gujarati Tinia
is Taacha. Its wood is strong and solid like ama
1.The footnote in Amarakaoa has noted DeeflejkelelJeeled Fefle Ye#eerjmJeeceer,

but the flower of Mdhav is not dark red therefore this meaning
does not appear to be proper.
Deefleeevlees cegkeleeb Meewkedueeled~1 (Bhnuj Dkta)

One which blossoms in the spring is Vasnti. Madhu
means spring, one which flowers in spring is Mdhav.
Atimukta, Vsant and Mdhav are synonyms. Bhnuj
Dkta, the critic of Amara has considered it as
Kundabheda.
This citation in Jaydevas Gtagovinda mejmeJemevlemeceeJeCe&ve
(1/9) is reminiscent of the following:
mHegjoeflecegkeleueleeHeefjjcYeCecegkegefueleHegueefkeleetles~
Je=voeJeveefJeefHeves HeefjmejHeefjieleecegveepeueHetles~~
(Gtagovinda - 1)
The mango tree is thrilled in joy with the close embrace
(entwining) of the Atimukataka climber, flowered in full
splendour. In spring the mango is in full bloom and
Atimukta climber also flowers. In the description of the
spring Mdhav and mango are always mentioned. In
akuntal, the citation ke FoeveeR menkeejcevlejsCe Deeflecegkeleueleeb HeuueefJeleeb
menles~
1. 3/75-24,4/27-17,7/42-4
14
15
(3/95) describes who else but the mango tree is ready to

have a conjugal union with the blossomed Atimukta
climber!
S<e ceefCeefMeueeHekemeveeLees DeeflecegkeleueleeceC[Hees YecejmebIeHeeflelew: kegmegcew: mJeecesJe
ke=leesHeeejes YeJevleb eleerefle~ (Vikramorvayama, act 2)
Here Klidsa has described the bower of Atimukta
climber with a platform of crystal white stone. It means
for the sitting place a platform of white stone is made in
the pandal. The clown tells the king that the bower of
Atimukta climber itself with the flowers dropped by the
attack of bees along with other items of worship welcomes
you.
One synonymn for Atimukta is the festival of
bees(bhramarotsavah). Once the climber flowers it
becomes a place of festivity for bees and the dropped
flowers due to the embrace of the bees. This is a minute
observation of the poet.
In Vikramorvayama, the clown requests the king to
sit in the pandal and see beautiful Atimukta climbers and
drive away the contactual longing arisen due to the
departure of Urva. The poet has compared the beautiful
climbers with attractive women as the attractive women
adorned with flowers and putting on new dresses with
enchanting loveliness attract the men, the lovely Atimukta
climbers allay the grief of separated people. This purport
is expressed in akuntal, act 6. P.151,
meKes keJeesHeefJe: efeeeee: efkebefeovegkeeefjCeer<eg ueleemeg ef efJeueesYeeeefce~
Despite this king does not get peace from this flowered
tenderly twined forest climber, the word flowered
indicates implied ornamentation and pleasantness to the
eye. The word tender implies characteristic modesty and
mobility befitting the women. In Mlavikgnimitra (Act 4,
loka -13)
efJeme=pe megvoefj mebiecemeeOJemeb leJe efejeleYe=elf e eCeeesvcegKes~
Heefjie=neCe ieles menkeejleeb lJeceeflecegkeleueleeeefjleb ceefe~~
Oh beautiful woman, do not have any fear in having
union with me. I have been longing for your love for some
time. When I am now as a mango tree, play your part as
Atimukta climber which twines round the tree. Embrace
me.
Refer the following loka
efveef<eevceeOeJeercesleeb ueleeb keewvoeR e vele&eced~
mvesnoeef#eCeeeseexieelkeeceerJe eefleYeeefle ces~~
(Vikramorvayama Act.2)
Here the wind is compared with a lustful man with two
wives. One of them is young Mdhav and the other elderly
aged Kaund. The man shows more attachment to the new
one and dislikes the elderly (oeef#eCeb keeefceveerefeeevegJele&veced). The
lustful wind loves Mdhav where as he treats the other
one with chivalry. So wind makes the new wife sweet and
pregnant while sways the Kaund because of its dislike.
1. Compare
ueleeb eHeguueeceeflecegkelekeme etleme Heeex HeefjjYe peeleced~
efveMeece efevleeceieceeowJeb eqMueeYeJevceeceefHe megvojerelf e~(Saundarnanda kvya sarga 7)
16
17
Urva transformed into a Vsant climber because of a

curse Jeemevleeruelee mebJe=ee (Vikramorvayama, 4).
Jaydev has compared Rdh with flowers of Atimuktaka
and mentioned her chanting Kas name wandering in
the forest with a delicate body.
Jemevles JeemevleerkegmegcemegkegceejwJeeJew:
Yecevleerb keevleejs yengefJeefnleke=<CeevegmejCeeced~~ (Gtagovinda 1/1)
Atimukta flowers in the spring, they are faint rosy or
white and irregularly shaped and very sweet smelling. The
bees flock them, because of this fact, composers of
Nighau have named the climber as a Festivity of bees
and a beloved of bees (YecejeslmeJee, Ye=efeee).
The name of the climber Dhammilmodin
(Oeeqcceueeceeseof veer)
has been used by the poet as the lovely women wearing
the sweet smelling flowers as the hair braid.
Three words Atimukta, Mdhav and Vsant are found
in the works of Klidsa and they are all synonyms. The
critic Dalhaa refers Atimukta as Deeflecegkeleke: ceeOeJeeruelee DeJesleke
Fefle ueeskes~ (Surutasahit, Uttarasthna), Following loka
from Mgha is interesting.
ceOegjee ceOegyeeseOf eleceeOeJeer ceOegmece=e
f meceseOf elecesOeee~
ceOegkejeveee cegng vceoOJeefveYe=lee efveYe=lee#ejcegppeies~~20~~ (loka-20)
1 The beauty of the whole plant is very striking, and the want of
symmetry in the flowers and the fruitless so Nairne, P.41.
Looking fascinating, blooming by the spring, the

Mdhav climber, splendorous by the abundance of bees
and because of this, intoxicated with the loud song of the
female bees. Really this is a beautiful and delicate
arrangement of words in a poem.
Jayadevas beautiful verse Jemevles JeemevleerkegmegcemegkegceejwjJeeJew: YecevleeR
keevleejs is interesting. At the end, remembering akuntal
in the following reference of Kdambar is worth
mentioning: Heg$ekeme ces YeJeeveeCes menkeejHeesleme lJeee ceeqevleewJe ceeOeJeerueleee
menesenceueb mJeecesJe efveJe&le&veereced~ (Kdambar later, p. 536)
In Kdambar (para 215) at one placeceeefueveerueleeceC[Hew:
ceC[efueleleKeC[ee Reference to Mlin climber entwined
round the trees is not observed anywhere. But I think
Mlat also here stands for Mdhav.
APARJIT
Clitoria ternatea L.
Blue-pea, Butterfly pea,Gar, Gokar
Sarvadamana was playing with a young lion. While he
was putting his hand into the lions mouth the protective
amulet on his hand fell down. Duyanta who was watching
him immediately picked it up and handed over it to two
female ascetics who were searching it with agitation. They
1.ees
ceeOeJeercegkegueef<eg JesefCeyevOees.....leeqmcevceOeg: me YeieJeeved iegjveeveeced~
(Kvaymimns). This loka justifies the synonym Bhramarotsav for Mdhav .
18
19
put their hands on their chest and shouted with

astonishment He has picked it. The king asked the reason
why he should not have picked it up? They said to the king
This is a plant known as Aparjit which was given by
God Mrca during the sacred religious rites performed at
the birth of the child. Only childs parents could pick it up
if it had fallen on to the ground. If somebody else picked it
up, it would turn it into a snake and sting him/her. In the
seventh act of akuntala, plant Aparjit is mentioned
twice. This plant seems to be divine.
On the other hand Aparjit generally means a filter.
Aparjit, Girikrnik, Viukrant, Yonpupa and
sphoa are synonyms. In Gujarati it is known as Gari or
Koyala. It is of two types. One with white flowers and the
other with blue ones. The flower shape resembles that of
the vagina. Authors of the Nighau name it as Yonpupa.
In the books on sex, the plant is referred as Bhagnainik,
Madantapatra, Madankura, Kmachtra.
At present nobody is using Aparjit as a protective
amulet on the wrist. It is speculative to consider the
protective amulet worn by Sarvdamana is of Clitoria. In the
Rmyaa when Vivmitra asks Lakmaa to accompany
him, Kaualy ties Vilyavialyakara plant, see
(Vilyavialyakara).
There are people who catch the snake keeping some
plant in one hand. In Avaghoas Saundrnandakvya,
there is relevant reference:
eLeew<eOewn&mleielew: meefJeees ve oMeles keeve HeVeiesve~

leLeeveHes#ees efpeleueeskeceesnes ve oMeles MeeskeYegpebiecesve~~ (Sarga 5-31)
ARKA, KA, MADRA, AKA, KRA
Calotropis gigantea (L.) R. Br. ex Schult.
Family: Asclepiadaceae
megjegJeeflemebYeJeb efkeue cegvesjHeleb leogepq PeleeefOeieleced~
Deke&meesHeefj efMeefLeueb egleefceJe veJeceeefuekeekegmegceced~~
(kuntala 2/8)
The child of the sage is from the celestial damsel
Menak who abadoned him. The sage then adopted him.
The detached flower of Navamlik climber fell on the
tree of rka(Calotropis).
The king has compared the sage Kava with the rka
tree, not deliberately but unknowingly. Navamlik flower
manifests tenderness and beauty. The poet seems to
believe that the rka tree is useless. This is the only
reference of the plant noted by me in all the works of
Klidsa. In Sanskrit literature there are as many names
of rka as those of the sun. In Amarakaoa there are 37
names of the Sun. The word rka, Dee& Hetpeeeeced ee Deke& mleJeves
has been derived from this verbal root. The worship of
the sun is well known.
The famous loka of Lolimbarja,
YeieJeved Yeemkej#eerj~ Heeceenb DeefYeJeeoes~
e$e osMes YeeJeveeHle: lesMes ve Jepeecenced~~
20
21
Oh God Bhskarakira! rka milk! This pma (eczema)

salutes you. The country where you go, I do not enter.
From medicinal view rka is a valuable medicine. Every
part of it is useful. rka is known as vegetable mercury. In
Hindi rka is called Madra. Amarkaoa has mentioned its
synonym Mandra but Mandra is not rka.
Bharthari (Ntiataka, loka 96): who is that unfortunate
man who having obtained the human birth on this earth
does not perform penance? What kind of that man is foolish
who does not perform good deed or penance? He is like a
man who tills the land with the golden plough to obtain the
cotton pubescence of rka?
meewJeCezuee&ueeeweJf e&euf eKeefle JemegOeeceke&letueme nslees:~
Kdambar (Prologue, para30) compares the fruits of
rka resembling the young ones of parrots: keebefeoke&HeuemeMeeved
eceeefele ve efJeeeceb #egOeelee& eeefvle mesJekee:~
meeske&JeVe=Heeflemleepe: meoeHeg<HeHeueesefHe meved~~ (Pacatantra)
rka has a synonym in Sadpupa. The kings under
whose shelter the servants agitated with hunger do not
feel alleviated deserve to be forsaken like ever flowering
and fruiting rka trees.
1
ARJUNA
Terminalia arjuna (Roxb.) wight & Arn.
Family: Combretaceae
1. Rmyaa 3/60-14; 4/27-10; 4/28-4; 9,34,41; 4/1-81; 6/2252; 6/4-80; 6/39-4; 7/42-4; 7/26-5
When Rvaa abducted Sit, Rma asked everybody

frantically for whereabouts of Sit, he had asked Arjuna
tree and directions (Di):
DeLeJeepe&vg e Mebme lJeb efeeeb leecepe&vg eefeeeced~
kekegYe: kekegYeesb leeb Jekeleb peeveeefle ceweLf eueerced~~
uelee HeuueJeHeg<Hee{ees Yeeefle es<e JevemHeefle:~~
In Sanskrit Arjuna means white. The bark of Arjuna is
white like the tree Khy.
Rma speaks to Arjuna tree,
Oh Arjuna! Tell me the whereabouts of my wife who
liked very much the Arjuna trees. Oh! Directions(Di)!
You know very well the Maithil with her fair thigh.
kakabhoru(kekegYees) a nice comparison of the breast with
the colour of the Arjuna tree!
Arjuna tree has nice leaves, flowers and fruits. The
flowers at the tips of the branches are like those in a mango
tree. The sweet fragrance emits from the white clusters
of flowers during the rains due to which there is a
reference of Arjuna in the rainy season. S<e Heguueepe&gve: Mewue:
keslekew: DeefYeJeeefmele:~ megeerJe FJe Meevleeefj: OeejeefYe: DeefYeef<eeles~~ (4/28-4)
This mountain is perfumed with opened flowers of
Arjuna and shaded by light yellow coloured flowers
resembling Ketak and drenched by rain showers. The
mountain was shining like Sugrva who was coronated after
Vli was killed. In the fine description of the rainy season
ejefvle veerHeepe&gveJeeefmeleeefve iepee: megjceeefCe JeveevlejeefCe~ Nipa (Kadamba)
and Arjuna (Sdad) trees have perfumed the forest area
where the elephants roam about.
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GlHeMeeefce gleceefHe meKes ceefleeeLe efeeemees:~

keeue#esHeb kekegYemegjYeew HeJe&les HeJe&les les~~
Klidsa, describing the rainy season (tusahra,

sarga 2-20) keCee&vlejs<eg kekegYegceceejerefYe: FevegketuejefeleeveJelebmekeebe~
means the women, instead of the earrings wear the cluster
of young flowers of Arjuna. In Raghuvaa, the description
of clusters of flowers of Arjuna is interesting:
Though you desire to hasten, for my sake you will have

to pass sometime on the mountain filled with the fragrance
of flowering Arjuna trees.
DeeefHeejeyejpe: keCelJeevceee&og eje MegMegcespe&vg eme~

oiOJeeefHe osnb efieefjMesve jes<eeled, KeC[erke=lee pesJe ceveesYeJeme~~ (Sarga16-51)
Following loka shows that Klidsa knew that Arjuna

flowers during monsoon.
The broken string of the bow, after iva had killed

Kmadeva in anger, appeared like the beautiful clusters of
Arjuna flowers dimmed because of pollen grains fallen on
them.
Even the men, like the women were putting Arjuna
flower clusters on the ears. Klidsa mentions this fact
while describing the wandering in flurry (Vihravibhrama)
of the king Agnimitra.
Debmeueeqcyekegpeepe&vg eepe: leme veerHejpemeejeefieCe:~
eeJe=e<f e eceoyeefnC& es<JeYetled ke=ef$eceeef<eg efJenejefJeYece:~~ (Sarga19/37)
The king had smeared his body with the pollen of Nipa
and had earrings of cluster of Arjuna flowers swinging on
his shoulders, such a king was wandering in artificial
mountains like the passionate peacocks in such
mountains. Nipa is Dhrkadamba ( Anthocephalous ).
Such a king perfuming his body with the pollen of
Kadamba and wearing garlands of Kuaja and Arjuna
flowers must be a real artist.
Kadamba, Kuaja, Sarja and other trees flower in the
rainy season and mountains are filled with their fragrance.
In Meghadta:
cegkelJee keocyekegpeepe&vg emepe&veerHeevmeHleoevegHeielee kegmegceesoieceeer:~~

Leaving Kadamba, Kuaja, Arjuna, Sarja and Nipa
trees Kusumodagamshree went to Saptapara tree
(Alstonia) as it flowers in autumn.
The following is the famous loka of Uttararmacharita
(In chapter1)
meeseb Mewue: kekegYemegjefYe: ceeueJeeVeeceece eeqmceved~
veerue: eqmveiOe: eeefle efMeKejb vetlevemleeseJeen:~~
The bluish tender cloud filled with water was overlooking
the summit of the mountain Mlyavna pervading the full
fragrance of Arjuna trees.
GlHeguueepe&vg emepe&JeeefmeleJenlHeewjmlePe_Peeefveue:~ (Mlatmdhava 9/17)
The poet above shows the meeting period of the eastern
stormy wind filled with fragrance of blossomed flowers of
Arjuna and the transition period between the summer and
rainy season. Oecee&cYeesefJeieceeieceJeeflekejeerJeeefnCees Jeemeje:.
The following loka from Kirtarjuniya (10/21) mentions:
eefleefoMeceefYeieleeefcece=: kekegYeefJekeememegieefvOeveeefveuesve~
veJe FJe efJeyeceew meefelepevcee ieleOe=elf ejekegefuelee peerJeueeske:~~
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25
The wind carrying the fragrance of the fully blossomed

flowers of Arjuna was blowing in all directions and due to
this the world of humanity got unbalanced and agitated
with erotic feelings. The opening of Arjuna flowers signals
the on coming of the rainy season1, and as the poet adds,
the mind pleasing and lustful.
Arjuna tree has as many names as the son of Pu,
Arjuna has: Arjuna, Prtha, Dhanajaya, Kir, Pava,
Karavraka, Vradru, Flguna. Arjuna in Gujarati is called
Sdao or Sjao.
ARAI
Clerodendron phlomoides Hort.Ital. ex DC.
Clerodendron multiflorum Burm.
Family: Verbenaceae
Dele Deenle&eg cf eeefce HeeJe&leerceelcepevceves~
GlHeees nefJeYeexkeleg: epeceeve FJeejefCeced~~ (Kumara Sarga, 6/28)
As the donor (one who performs a religious rite) brings
the wood of Arai for fire, likewise, I wish to marry Prvat
to have a son. It flowers in the month of Krttika with
white flowers. Its name is also Vaijayantk, one who
proclaims a victory. Other synonyms are Agnimonths,
Tarkr, Gaikrik, Nirmanthadru, etc. In ancient time,
fire was produced by rubbing two pieces of wood. Arai is
a valuable aryuvedic medicine. It is one of the constituents
of the famous Daamla.
1. In the description of the rainy season Prachi eefeleceeefjkeepe&gve:
(Rajaekhara) the rainy season is filled with cluster of flowers of
Arjuna.
ARIA ARIAKA, ARIAHAKA

1. Sapindus trifoliatus L.
(Sapindus emarginata Vahl.)
Family: Sapindaceae
2. Neem, Nimb, Limbdo
Azadirachta indica A. Juss.
Family: Meliaceae
Aria has two meanings (The Rmyaa 2/94-9,1)
Neem (2) Arh. Deefj ve efjcemceeled, one from whom there is
no room for fear is Aria. Fenilahsamau (Amarkaoa)
and Bhnuj Dkta s Deefjme jere Fefle Keeleme. The word Arih
is derived from Rith. The synonymn of Nimb (Neem) is
also Aria. According to Tilakvyakhy Aria is neem.
Aria in flowers looks beautiful.
The reference of Neem is made in Kdambar (early para
64) describing the Stikgha (chamber where a woman
recently delivered is lying) DeveueHueg < eceeCeeef j leHeuueJeesuueefmelej#eeOetceievOeced in insecticidal smoke arising due
to the burning of neem leaves was coming from
Stikgha. In addition (Kdambar, early 61), the
pregnant woman Vilsavat sitting on the sleeping bed
DeemekelenefjleeefjHeuueJeced had a reference of green neem leaves
hanging. This reference of insecticidal property of neem
leaves is noteworthy.
Whether Aria is neem or Arhi, both trees are beautiful.
In Sanskrit Aria has a meaning of symbol of death.
Name Aria is thus suggested as its bubbling juice is put
in the nose of a dying unconscious to verify his status, if he
does not respond then there is no hope of his life. The name
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Aria therefore indicates no hurt or fear (Ria) remains

against it.
jeseif eCees cejCeb emceeoJeMebYeeefJe ue#eles~
leuue#eCeceefjb meeefceHeefYeOeereles~~
Ria or Aria are two synonymns. Here they are neuter,
but Arith or Nimb is in masculine gender.
ALAKTAKA1
Lac or Lack, Lk
Amarakoa mentions that Alaktaka is Lk. In Gujarat
the word Adato is prevalent. In ancient time the red
resin was used to colour the sole of the foot and lips.
Heeeb mHe=MesmegceleeR eefo mee megiee$eer cesIeeefYeJe=efmekeleemeg JevemLeueer<eg~
HeeeVelee iegefvelecyeleee leleesmee Mesle eeHeoHeeflejuekelekeee~~
When feet of the belles with attractive faces will touch
the rain soaked ground of the forests, due to the heaviness
of their buttocks, their soles, besmeared with Alaktak
will mark their beautiful foot prints on it.
Alaktak applied on the foot soles will mark red foot
prints on the water soaked ground while walking. The
following loka from Kumrsabhava (sarga 7, loka 58)
needs comparison.
emeeefOekeeueeqcyeleceeHeeoceeef#eHe keeefeod JejeiecesJe~
Glme=ueerueeieeflejeieJee#eeouekelekeeeb HeoJeeR leleeve~~
1. Kumra. 7-58; Mlvi.3-52; Vikramo. 4-49
The foot prints marked with Alaktak were set.

Deuekelekeeeb HeoJeeR leleeve~
jkeleeMeeskeee efJeMese<f eleiegCees efyecyeeOejeuekeleke:~
The brilliant red colour of Alaktak applied on the Bimblips
(lips as red as Coccinia (Bimba) fruits).
jeiesCe yeeueeCe keesceuesve etleeJeeueesceuebekeej~~ (Kumara. sarga 3-90)
The lips like the tender mango leaves were decorated
with tender colour of the early rising sun.
#eewceb kesveefeefovogHeeC[gleCee ceeueceeefJe<ke=leb~
efve<etleejCeesHeYeesiemegueYees uee#eejme: kesveefeled~ (kuntala Act. 4-5)
Some one tree gave moon like white silken clothe (or
cloth made from flex), suggesting auspiciousness. Another
tree oozed Lka exudation to be easily useable for the
feet.
uee#eejeieb ejCekeceueveemeeesieb e emeeceske: metlt es mekeceueceyeueeceC[veb keuHeJe=#e:~1
(Meghadta, Uttaramegha, 12)
Where (in city of deity of wealth) the Lka secretion is
present to be offered to the lotus like feet, there as if, a
dream vka is created for beautifying all the women.
From the following it appears that clothes dyed with
Lka were prevalent.
iegefCeJeemeebemf e efJenee letCe levetevf e uee#eejmejefeleeefve~
megieefvOekeeueeiegOetefHeleeefve Oees peve: keececeoeuemee:~~ (tu. 6-13)
1. Lka; tu. 6-13; 1-15; anku. 4-130; Megha. Later. 77)
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28
Men whose bodies are indolent because of passion have

abandoned heavy clothing and worn thin clothes dyed with
Lka and incensed with Klaguru wood (sandal).
efveleevleuee#eejmejeiejefelewevf e&leeqcyeveerveeb ejCew: mevetHegj:w ~
Heos Heos nbmeleevegkeeefjefYe: peveme efeeb efeeles mecevceLeced~~
The womens feet dyed with deep colour of the Lka,
tinkling sound of their anklets, following at their every
step the tunes of the swans, whose mind will not be
passionate? Adrlakta (Mlavi. Act. 3-52)
Amarakoa, Dhanvantri and Rjanighau consider
Alaktaka and Lka as synonyms. Lka has another
name Drumavyadhi meaning disease of the tree, one
type of insects makes Lka on the tree. (Krimij),
Rangmat, Katadhvni are other names, showing their
specific qualities;
ejCekeceueieueouekelekeefmekeleefceob leJe oecegoejced~
oMe&eleerJe yeefnce&ovegceveJeefkemeueeHeefjJeejced~~ (Gitagovinda)
Oh Ka! Your heart is charming like the cluster of
new leaves of the cupid like tree. How is it? It is moistened with Alaktaka by the touch of the lotus like feet of
the enjoyed women.
Here the colour of the young leaves and redness of the
Alaktaka is interwoven. Following lines also show the similar sentiment.
efeeeHeeoeuekelegefjleceCeeesefle oeced~~ (Gtago. 8-2)
efoJem$eerCeeb meejCeuee#eejeiee jeieeeeles~ (Kirta. 5-23)
efJeueeskevesveevegie=neCe leeJeefMeb peueeveeceefOeHeme oejeved~

De#eeefue uee#eeHeemesJe eseceHetefj HewefjJe kegceme~~ (Naiadha. 22-3)
Oh Dear! Oblige me through the presiding deity of water
or looking towards the west. Look at this west which
somebody had mixed with Alaktak and later rubbed it.
The part that was rubbed has been filled with abundance
of saffron or look at the beauty of the evening redness equal
to that of saffron.
je#ee uee#ee peleg keueeryes eeJeesuekelees gceecee:~~ (Amarakoa)
That one which protects is Lk, one that apprehends
is Lk. Jatu, Yvaka, Alaktaka, Drummaya are
synonyms.
Gtagovinda has reference of yvakasharanam (sarg 7-6)
ejCeefkemeuees keceueeefveuees veKeceefCeieCeHetepf eles~
yeefnjHeJejCeb eeJekeYejCeb peveeefle efo eesepf eles~~
r Ka (arranges Yvakabharaam) fills Alktaka
on the render red feet of Rdh, in other meaning, he creates additional redness on Rdhs red feet by applying
Alkataka.
Lk is a product of insect infection (Drumamaya).
DeefYeveeceveme: megjeveeee efveefnleceuekelekeJele&veeefYeleececed~
ejCeceefYeHeHeele <edHeoeueer Oe=leveJeueesenf le HepeeefYejee~~
In Kirta (10-42-43) , during the dances of celestial
damsels who had gone to tempt Arjuna, copper coloured
Alkatak and new leaf like feet are shown and these feet as
if they are new lotuses, wasps are shown moving around
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31
them. The poet has shown here the feet of dancing damsels
copper coloured with application of Alkatak during their
movements here and there, and their redness has been
compared with freshly bloomed red lotuses.
para 216) of describing a dull religious man like Dravid

(Non-ryan) who uses the heated leaves of a bitter gourd
and applies to cure his dental disease. elenb
kegkeeueeyegmJesoeejyOeovlegjleeeleerkeejsCe (Kdambar early para 216)
Note by the translator : The author has used two words

Lak and Alkataka to describe the red pigment and in
Sanskrit literature mostly they are used as synonyms. The
term Lak is also mentioned in Vedas. But Alkatka
may represent the red resin obtained from Aquilaria
agallocha ( A. malaecensis ) (Agarwood), Family :
Thymelaeaceae.
AOKA
Saraca asoca (Roxb.) Wilde
(Saraca indica L.)
Sanskrit poets have loved Aoka tree. Klidsa is
fascinated with it. There are many references in his poemdramas1. Aoka has played an important part in the drama
Mlavikgnimitra (Mlavi.3-4-5)
ALBU
Lagenaria siceraria (Molina) Standl
(Lageneria vulgaris Ber.)
Family: Cucurbitaceae
Bitter gourd
(Mahvracaritama 1/29) Having seen Tak been
instanly killed by Rmacandra the demon speaks Yees Deeex
leekes, efkeb efn veecewleled~ Decyegefve ceppevleueeyetefve, eeJeeCe: HueJevles~~
Oh! rye Tke! What is happening! The gourd sinks
in water and the stones float?It means Rmacandra
makes what is impossible possible. Albu is tied to a fishing
net and people use it to learn swimming. The bitter gourd
is medically useful. It grows in forests. Its synonymn is
kvku.
The word Albub occurs in Kdambar (early para
216). Even today it is used in making musical instrument
(Tambur). Also there is a reference in Kdambar (early
Dee cetuelees efJegcejeieleeceb meHeuueJee: Heg<Heeeb oOeevee:~

kegJe&vleMeeskee oeb meMeeskeb efvejer#eceeCee veJeeewJeveeveeced~~ (tu. 6-16)
In the beginning of the spring when youth look at the
Aoka tree with full of leaves and coral red clusters of
flowers, their hearts are filled with grief.
1. tusahra-6/16; 6/5. Mlavikgnimitra-Part 3- 44,49,50,47,55,

56,58,54,48,42,36,08, Part 4-68,77,87; Part 5-84,104,88,94,95,
90,92,93,95. Kumrsabhva-sarga 3-26,53 Raghuvaa sarga -862,63; sarga 9,31; sarga 7,21; sarga 13,32 kuntala-Part 7-240
Vikramorvayam-Act 2-38; Act 5-119 Meghadta-later 86. Kakelitusahra 3-18. One synonymn of Aoka is Kakeli and Medini and
other lexicographers have agreed with it. But in the description of the
autumn kesefueHeg<Heefeje veJeceeueleer e~ (itu3-18). Kakeli is referred,
but Aoka flowers in the spring. Flowers of Aoka are red, those of
Kakeli are white. Mlat or Cameli and its flowers are white like
there of Kakeli.
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The beautiful women used to put the flowers in their

bluish hair, eues<eg veerues<Jeguekes<JeMeeskeced (tu. 6-5) in tusahra
Many references of clusters of flowers of Aoka are present:
DeMeeskemleyeke: Mlavi. 3-56;68; DeMeeskeJe=#eme emetveue#ceer Mlavi. 590, 92.
Klidsa notes the cluster of leaves arising at the tips of
the branches: DeMeeskeMeeKeeJeueeqcyeHeuueJeieg: Mlvi. 3-55 has a good
canopy with shade DeMeeskeHeeoHeeee Mlvi. 3-50. The poet is
also attracted to tender reddish leaves (the Sanskrit poets
call them kisalaya). Aokakisalayprasava (Aoka
blossom of leaves) is considered inflaming the passion.
kegmegcecesJe ve kesJeueceee&Jeb veJeceMeeskelejes: mcejoerHeveced~ efkemeueeemeJeesefHe efJeueemeerveeb
ceoefelee oefeleeeJeCeeefHe&le:~~ (Raghu. 8-28)
Aoka is described at places as a climber. Sanskrit poets
have compared the hanging branches as climbers, as an
example lavang alavalilat Lavli (Phyllanthus sp.) is a big
tree which in Gujarat is known as Harfreva. The poets
looking at the hanging branches with newly emerged leaves
of Lavli, have expressed their tenderness by considering
them as climbers.
Raghuvaa sarga and loka 21 also mentions :
DevevlejeMeeskeueleeeJeeueb eeHesJe etle: eefleHeuueJesve. The stem of Aokalat
that comes in contact with the mango leaves shines
splendidly and leeMees k euelee (Raghu. 13-32) attracts our
attention.
There is also reference to Young Aoka: Vikra. Act. 2,
Vikra. Act 4 : yeeueeMeeskeJe=#eme HeuueJeeefve etc.
The reference to Tapniya Aoka (red hot gold like). This

name refers to Aoka trees dark red flowers
leHeveereeMeeskekegmegcemleyekew: oevesHeLe: Mla. 5-93,95 etc.
Aokadohada (desire at the budding time) is a subject
dear to Sanskrit poets. Klidsa has put following words
as spoken by Aja.
kegmegceb ke=leoesnomlJeee eoMeeskeesecegoerjefe<eefle~
DeuekeeYejCeb keLeb veg leeJe ves<eeefce efveJeeHeceeueleeced~~
(Raghu. sarga 8-62)
Ktadohda-Aoka whose desire is fulfilled by Indumat
is ready to blossom. How Aoka flowers which were to be
used for hair could be used for another ceremony?
Further, because of separation of Indumat , Aoka sheds
tears: Decegvee kegmegceeegJeef<e&Cee lJeceMeeskesve megieeef$e Meesemes~ (Raghu. 8-63).
Sanskrit poets have shown at many places, Aoka weeping
because of separation from its relatives.
The affection of Klidsa towards trees prompts him
to write sentences like DeMeeskekegmegceJe=eevle (Mla. Act 5)
Aoka dark red flowers1 and red leaves have endeared
Sanskrit poets. Aoka used to blossom with the touch of
the feet of beautiful women. The women fulfilled the
budding desire of Aoka2, whether this is a reality or a
poets fantasy one cannot say.
The redness of a diamond is compared with that of Aoka
flowers : Dees jkeleeMeeskemleyekemecejeiees ceefCejeced~ (Vikra. Act. 4 34)
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35
and eYeeHeuueefJelesveemeew kejeself e ceefCevee Keie:~ DeMeeskemleyekesvesJe efo*dcegKemeeJelebmekeced~~

(Vikra. Act. 5.3)
Aoka dark red leaves have been compared with the

redness of the lower lips.
Aoka flowers are darker red than those of Bimbi

(Coccinia) or cherry coloured lower lips jkeleeMeeskeee efJeMesef<eleiegCees
efyecyeeOejeuekeleke:~ (Mla. Act. 3 loka 5).
yeeerkeeroMeveJeCeeCelejw: He$ewjMeeskeesefe&le:~ (Rjaekhara). Aoka

leaves appear as dark red as the lower lips with wounded
teeth of Bhlika women. eleerleeMeeskeeR efkemeueeHeje Je=efeceOej:~
(Rjaekhara). Here the lips are compared as reflections
of Aoka leaves.
Beautiful Aoka trees are welcomed: DeMeeskemelkeejJeeHe=leee osJee

Dee%eHleeeqmce Mla. Act5. When Aoka flowers in clusters then
the king and queen would go to look at the goddess of
prosperity under the tree: Deee&Heg$esCe men DeMeeskeJe=#eme emetveue#ceeR
ele#eer kele&gefceefle Mla. 5-page 90). DemceeefYe: leCeerpevemeefnleme DeMeeske:
mebkesleie=nb keefuHele: (Mla. 5, page 94). For the young ladies Aoka
tree is called a rendezvous. Such abundant love towads
the trees shown here is found now no where. The life of
Aryans was intimately blended with the trees: lemcew JeoeveiegjJes
lejJes veceesmleg Salutations to Aoka tree like a master or noble
Guru with generosity.
There are many names of Aoka in Sanskrit, as
okanana, Smardhivsa, Vajulama, Kntghridohada,
Karapraka,
apadamajar,
Madhupupa,
Raktapallavaka, etc., names are worth remembering. Sir
William Jones remarked about Aoka: No other tree is in
the universe of flora (vegetation) exhibits richer sight as Aoka
does when it is in full bloom.
In Meghadtam (later Megha) jkeleeMeeskeeueefkemeuee: is called
JeeceHeeoeefYeuee<eer. HeeoeIeeleeoMeeske: is a well known saying.
1. DeMeeskeefveYe&eqlme&leHeejeieced Kumra. 3-53
2. Heeoenle: eceoee efJekemeleMeeske:~~ Kumra 3-26, critic Mallintha.
Three types of Aoka are referred to in the following

loka: ew$es efe$eew jkeleveerueeJeMeeskeew mJeCee&Meeskemlee=leeree Heerle:~
(Rjaekhara). Red, blue and yellow are three species of
Aoka with light deep colours of the flowers1. Kdambar
(early para190) refers blue Aoka in veerueeMeeskeJeveeeceeveb kegmegceekej
HeefleleceOegkejJe=voevOekeejw:~.
Aoka young tender leaves or reddish leaves (kisalaya)
or cluster of leaves have been an object of poems of
kisalaya efkemeueeMeeveleues keg keeefceefve ejCeveefueveefJeefveJesMeced (Gtagovinda
12/1), a sleeping bed of young Aoka trees leaves leHeefle
ve mee efkemeueeMeevesve~ (Gtagovinda 7/1).
Young leaves are passion arousers. In a saying these
young leaves (Kisalaya) levJeerkejejCeueeJeCemegYeiebhave been
1. It is mentioned in Sajvan of Meghadtam. But I have not seen
such
a reference in Dhanvantaris Nighanu, Rjanighau and
anywhere. There is no objection if from above reference Kakeli is
considered as white Aoka. But I have not seen its reference anywhere.
White Aoka is much prosperity giver (Bahusidhikara) and red
Aoka is passion arouserare noteworthy suggestions. Otherwise
Dhanvantaris, Nighanu and Rjanighau also refer Aoka as Rg,
Hemapupaka, Raktaka in addition to other names. These names
suggest red Aoka, therefore Kakeli is a different tree from Aoka
is very evident.
36
37
compared with the loveliness of the hand and the leg of the
delicate ladies as the following loka shows:
ce=ovt eeb mJeeotveeb ueIegjefHe Heueeveeb ve efJeYeJe: leJeeMeeskemleeske: mleyekeceefncee meesHemegjefYe:~
eosleVees levJeerkejejCeueeJeCemegYeieb eyeeueb yeeueb meee<eg me keue: efkeceHej:~~
Fruits of Aoka are not edible. Its flowers are without
fragrance. Only its leaves are beautiful. The feet have been
compared with the leaves. ejCesefkemeuees (Gtagovinda 7/6)
The poet of the Rmyaa has given it proper pride.
The place where Sit was kept in Lak was Aokavik
where alongwith Aoka there were many other fine trees.
After Sit was abducted. DeMeeske MeeskeeHevego MeeskeesHenleesleveced~ lJeVeeceeveb
keg ef#eeb efeeemeboMe&vesve ceeced~~ Rma in search of Sit asks, Oh!
Destroyer of grief, Aoka! One like me whose spirit has
been taken away, be my wife and make me Aoka (free
from grief). Rma seeing the Pamp Lake becomes
passionate. Rma sees Aoka, the tree which excites the
cupid:
DeMeeskemleyekeeej: <edHeomJeveefve:mJeve:~ ceeb efn HeuueJe-leeceeefe&: Jemevleeeqive:
eOe#eefle~ ve efn leeb met#ceHe#cee#eeR megkesMeeR ce=oYg eeef<eCeerced~ DeHeMelees ces meewecf e$es peereJf elesefmle
eeespeveced~~ 4-1
The spring season is fire. Aoka cluster of leaves is spark,
DeMeeskemleyekeeej: and sparks represent dark red tender leaves.
The fire of fire spring burns Rma. Rma says to Lakmaa
I have no interest to live without seeing my wife having

delicate eyelashes, sweet spoken and fine hairy.
OR
The fire is in the form of the spring season. Aokas
clusters appear like embers. I see no purpose in keeping
myself alive without sweet-spoken wife with delicate
eyelashes and beautiful hair. keeefceveeceecelevleceMeeske: MeeskeJeOe&ve:~
mleyekew: HeJeveeself #eHlew: lepe&eefVeJe ceeb efmLele:~ 4/1-59. This Aoka increases
the grief of the love stricken ones. It stands here
disrespecting (ignoring) me with moving up and down its
flower clusters. When Hanumna visited Aokavik for
the first time he was astonished with the beauty of the
place. The poet describes the flower clusters swinging and
touching the ground.
meJe&legk& egmegcew jcew: HeueJeefe HeeoHew:~ Hege<f HeleeveeceMeeskeeveeb efeee meteexoe eYeeced~
eoerHleeefceJe le$emLees ceeefle: mecegow#ele~~ 5/15-5
When Rvaa visited Sit at Aokavik, he had
earrings shining like dark red rising sun: mecetueHeg<Hejefelew: DeMeeskew:
MeeskeveeMevew:~ Heg<HeYeejeefleYeejwe mHe=MeefefjJe ceseof veerced~
The poet has described the pleasant looking forests of
Lak: jkeleHeuueJeHeg<HeeYeeceMeeskeeYeefceJeeeue:~
The poet has described Rvaa as an embodiment of
spring but to Sit he appeared frightening like a monument
decked with flowers in a crematorium: mceMeeveewleeeflecees
Yetef<eleesefHe Yeebkej:~.
1. Rmyaa 5/14-3;5/15-5;10-11;5/22-28;6/4-73;6/22-53;6/
39-3;6/4-81;7/26-5;7/42-3;3/15-16;3/62-3;3/60-17;3/7516;3/73-5;3/75-24;4/1-29-30-59;4/27-17
38
39
The poet has not forgotten to describe the pleasant

looking forests of Lak: mecemeewceeefve jceeefCe efJeMeeueeefve Deeeleveeefve
e~ efjceeefCe-GHeJeveeefve 6/39-2.
He mentions trees like Campaka, Aoka, Bakula, la,
Tla, etc. At two or three places there is mention of Nloka
(Blue Aoka) (4/7. 79, 3/73-4) in the Rmyaa. But here
Nila (Blue) Aoka is not meant, but because of its wide
canopy like of a mango tree, the adjective Nila (Blue) is
used for it.
Meeskeme nlee& MejCeeieleeveeb Meeskeme kelee& eefleieefJe&leeveeced~
DeMeeskeceeuecye me peeleMeeske: efeeeb efeeeMeeskeJeveeb MegMeese~~
Saundarnandakvya sarga 7-5
Aoka takes away the grief from one who seeks its
refuge. For proud ones or arrogant beauties, it increases
their grief, but for the sad aggrieved beloved, Aoka, on
the other hand adds more grief.
S<eesMeeskeJe=#ees veleefveie&cekegmegceHeuueJees Yeeefle~
megYe FJe mecejceOes IeveueesefnleHebkeeeefe&ke:~~ Mcchakaika
Aoka bent with the weight of its dark red flowers and
leaves shine like a soldier (warrior) soiled with mud and
blood.
(Kdambar early para141) DeMeeskelelee[veejefCelejceCeereceefCevegHetjPebkeejmenecegKejs<eg ueesefnleeeceeveb keCe&HetjeMeeskeHeuueJew: (para 190) in
description of the spring season DeeueesuejkeleHeuueJeeeuecyeevkecHeeVeMeeskeMeeefKeve: eeuecyee: the clusters of buds are described as
shaking red leaves. The poet Mgha of Gujarat has also

mentioned Aoka in spring season.
Aoka trees growing among the golden champak
(Magnolia) trees appear as dark red flowers surrounded
by yellowish flowers. The poet fancies as the separated
hearts tormented with intoxicating fire appearing as flesh.
OR
Amidst white yellowish flowers and red flowers the
saperated hearts tormented and charred by the fire of
passion.
mHegefceJeesppeuekeeevekeeefvleefYe: egleceMeeskeceMeesYele ecHekew:~
efJejefnCees oeme efYeoece=le: keefHeefMeleb efHeefMeleb ceoveeeqivevee~~
In Prasannarghava, Rmacandra on seeing unconscious
St speaks the following loka addressed to Aoka:
eqmveiOeeMeeskegce efvepemeKeeR letCe&cegoyeesOeewveeb
efmekelJee efmekelJee efkemeueekejeebemf evee meerkejsCe~
Slemee: efkeb veevekeceuemeefvoefYe: meevmeevwyee&<HeeslHeer[wjvegefoveceefHe lJeb ve efmekeleeueJeeue:~~
(Act. 6-20)
Oh! Affectionate Aoka tree! Awaken my wife by
sprinkles of your tender leaves. Has not my beloved
watered you with abundant tears from her lotus like eyes?
Is not your soil of flower bed watered?
The following lok is addressed by St:
40
41
keg mekeCeb esle: eerceVeMeeskeJevemHeles

onvekeefCekeeceskeeb leeJevcece ekeerkeg~
veveg efJejefnCeeb mebleeHeee mHegerkegles YeJeeved
veJeefkemeueeeseCf eJeepeelkegMeevegeMf eKeeJeefueced~~ (Act 6-37)
Oh! Aoka tree! Have mercy on me and ignite for me
sparks of fire, you, producing new leaves bring forth fire
flame to torment estranged men and women. Why do you
not ignite for me?
Rma also says: Dees keLeceMeeskeesefHe ceceeeb Meeskelee& iele:~
The poet of Prasannarghava has referred to the rising
sun JeesceeMeeskelejesve&Jeervekeefuekeeieg: mecegpPe=eqcYele:~ (Act. 7.84) pictured
as a sky (clouds) like Aoka sitting with a cluster of new
red buds.
Bhavabhti refers eme keejCeeled GlKeefC[leyevOeveefceJe kesefueHeuueJeb
keueeYeVeJeceeefuekeekegmegYeefve:mene HeefjefKeemes.....
Lavagik tells her friend Mlati You are emaciating
like a withering flower of Navamlik and you are reducing
like a drying leaf detached from a branch of Aoka.
Mdhava (her lover) also experiences the similar mental
condition.
Avalokit says to Buddha Rakita I have been asked
to bring Mdhava to the dense thickets of red Aoka near
the Kubjaka bower in Kusumkara garden near the Shiv
temple (Mltimdhava 3/62)
1.
2/99-19; 3/11-7-74;3/15-16; 4-27-17; 4/50-254/8-1214-15;5/14-3; 6/22-52 ; 6/28-2; 6/39-3; 3/60-21.
DeMeeske is also mentioned in Naiadacaritam (1/101)

DeMeeskeceLee&eqvJeleveeceleeMeee ielee_MejCeb ie=nMeesefeveesOJeieeved~
DeceveleeJevleefceJew<e HeuueJew: eleerkeecepJeueoepeeuekeced~~
The travellers who have been grieved due to long
separation of their dear wives went to Aoka (who removes
the grief of others ) with a hope to get their grief removed.
Instead cluster of dark red flowers of Aoka which is
considered one of the five arrows of Madana (Kmadeva)
acted upon them. Here the poet describes as if Aoka acts
as the Madana. Sanskrit grah means a woman and
grahaochin means one who grieves for women.
The desire of Aoka at the budding stage is to get kicked
by young ladies. This intention is well expressed in the
following loka :
ieJee&emes efJekeekeesjkeceegiegeod G=e<eodHeoIeeefJeYeJesve efkeb veg~
JeeceYegJee ejCelee[veoesnoeefve efkeb veece ve mcejefme leeJeoMeeske leeefve~~
Bhravi has remembered the green barks of Aoka
ce=eof leefkemeuee: megjeveeveeb memeefueueJeukeueYeejYegiveMeeKe:~
yengceefleceefOekeeb eeeJeMeeske: HeefjpeveleeefHe iegCeee meodiegCeeveeced~~
(Kirta. 10/9)
Aoka was thankful to the celestial maidens (Apsars)
because they were easily able to catch and crush its tender
shoot apices because their branches were bent due to their
barks soaked with water became heavy.
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43
Bhrvi is famous for his maxims: iegCecenleeb cenles iegCeeJe eesie:~

10/25, The mutual relationships among those with
abundant of virtues lead to their prosperity and progress.
oMegefjJe megjevee efve<eCCeb meMejceveceMeeskeHeuueJes<eg~ 10/32
The celestial damsels saw the Aoka with arrows of
Madana (cupid). The Aoka leaves are the weapons of
Madana. Seeing leaves of Aoka their minds are excited.
efveHeereceevemleyekee efMeueercegKewjMeeskeeefeueyeeueHeuueJee~
efJe[cyeevleer oMees JeOetpevewjcevooeskejeJeOetveveced~~
(Kirta. 8/6)
When the brides saw the Aoka with bees sipping its
clusters of flowers and red leaves fluttering with the wind,
then they imagined, the tree like a hero strongly kissing
the lower lip of the heroine and the bride with her hands/
leaves wishing to separate them believed such a heroine
imitating. The brides saw in Aoka lip bite with sipping
of flowers, fluttering of leaves as handshake, this trouble
of heroine the brides saw in Aoka.
DeMeeskeeef (Aokayai) word shows tenderness of Aoka.
AMANTAKA
Kapeetana, Parisa, Parisha
At midday description
keeMceee&: ke=leceeuecegoileueb keeseefkeerkeles~
leerjeMcevlekeefMeeqcyeegecq yelecegKee OeeJevleHe: HeteCf e&kee:~~
(Mlatmdhava 9/7 )
1. In Avaghoas poem Saundarananda, meewvojvevo Hue#eceJeefvenceieceled
The crow leaving the Kshmari (ivan) tree sits on the

Ktamla tree where the new leaves have appeared and water
fowls kissing Madana tree or climber go away into water.
Jagadhdare in his comments has referred to Dharai
Deeceelekes Deeeqcuekeeeeced DeMcevlekees JeerjCesefHe e~
efMebefMeHeeMcevlekes eeng: Fefle OejefCe:~
It means the word Madana is also named mrtaka
(Ambdo), Amlik (mbli), Viran, Shimshipa (Sisam). Also
the word Shimbi means efMeeqcye: efMeKee ueleeYeso: Fefle efJee:~
It means crown and climber. It becomes difficult
to mean the word DeMcevlekeef M eeq c ye (Amantakaimbi) If
Madana is a climber hanging in water , waterfowls can
kiss it, but if it is a tree this possibility is remote. Madana
(DeMcevleke) word is not found in Amrakoa.
In Dhanvantri Nighau DeMcevleke synonymns of Madana
are Amlapatrak and Yamalpatrak (DecueHe$eke, eceueHe$eke).
Madana has bilobed leaves with sour taste. If it is a tree
then it can be Bauhinia racemosa (Bidi leaf tree,
Yamalpatrak, Yugmpatra) but if it is a climber then it can
be Bauhinia vahlii (Mlu creeper, Amantaka) DeMcevleke.
keeseJf eoej keeeveej egiceHe$eke
In determining the identity of Madana, Caraka statement
Jeceves DeMcevlekeb efJeeeled, use Madana for vomitting. Bauhinia species
have no such use. But there is a tree (A) which appears
1. Rmyaa 4/30-8, 52, 56,62; 4/94-8; 5/2-10;
44
45
similar to Pipal tree. It produces milky juice which induces

vomitting. That is why Vaids believe that it is Ficus
arnottiana. It is left to the general reader to decide which is
which, but Vaids mostly accept Madana as A (Ficus
species).
It is apparent that both trees are different. Despite, in

Amarakoa, meeues leg mepe&keeMee&ekeCe&kee: mememebJej:~: names of Sla,
Sarga, Kaarya, Avakara, Sasyasmavara etc., are
given. Sarga and Sla are the same but Avakara is not
Sla meeue. (There seems to be resemblance between the
Sla and the Avakara.)
AVAKARA1
Sla meeue is mentioned at many places in the Rmyaa.

Sugrva broke a branch of Sla meeue and gave it to Rma to sit
on it.
The monkeys uprooted the big Avakara trees and had

beaten the demons with them in the battle.
leb ie=nerlJee cenemkevOeb meesekeCe ceneegefle:~
eie=e Hejee eerlee Yeeceeeceeme Yetleues~~ 6/56-21
At other place the similar reference is mentioned (6/5975; 6/76-65). Avakara must be a big tree. Many believe
that it is a Sla tree (Shorea robusta) , but Avakara is not
Sla. There is difference between them. In the Rmyaa
both are separately mentioned:
meeueleeueeekeCee&veeb HeCez: yengefYe: DeeJe=leeced 2/99-19
This occurs in the description of the cottage Rma built.
The cottage was covered with the leaves of Sla, Tla,
Avakara and other trees.
Leaves of Avakara must be large.
les meeueweeekeCeze OeJew: JebMese Jeeveje:~ 6/22-52
1. Rmyaa : 1/24-15; 2/99-19;3/99-19; 3/15-18; 6/56-20; 6/
59-75;6/76-65
me ooMe& lele: meeueceefJeotjs njerej:~

megHeg<Heceer<elHe$ee{eb Yecejw: GHeMeeseYf eleced~~
lemewkeeb HeCe&yengueeb MeeKeeb YeglJee megMeeseYf eleeced~
jecemeemleere& megeerJees efve<emeeo mejeIeJe:~~ 4/8-1-13
Sla1 is a big tree. Its leaves are fine and large. After breaking
a fine Sla branch with abundant leaves and Rma and Sugrva
sat on it. Abundant leaves grow on branches (He$ee{eced ), flowers
are but a few and bees are humming on them.
Sla abundantly grows in the Himalayas veeesOeeefveJe ieeseeved
meeueeved nwceJeleeefveJe~ 6/28-2. In the description of the army of
monkeys, who are described as giant like Banyan trees
growing at the banks of the Gag and Sla trees at the
Himalayas.
In Naidha (1/89) jmeeueMeeue: meceMeleecegvee mepe&
1. 2/99-19; 3/11-7-74;3/15-16; 4-27-17; 4/50-254/8-12-14-15;
5/14-3; 6/22-52 ; 6/28-2; 6/39-3; 3/60-21.
46
47
Sla trees, which were similar to Rasla trees.

Bhavabhti (Mlatmdhva 6/152) has mentioned Sla:
GlHeguueepe&gvemepe&JeeefmeleJenlHeewjmlePebPeeefveueced (M. 9/17)
A cyclone coming from the east and carrying the
fragrance of Arjuna and Sarja flowers. Bhavabhti (M. 9/
177) has also mentioned Avakara (DeekeCe&) in the list of
trees growing in the girdle area of the mountains of the
Southern Indian forests.
me meuuekeermeeueefMeueervOeetLeeremetveo: Hege<f Heleueeueerke:~ mepe&
This tree flowers in monsoon.
AVATTHA
Ficus religiosa L.
Family: Moraceae
Pipal
Avattha is a pipal tree, considered very sacred by Hindus.
JeefOe&lew: mesefJelew: efkeb lew: meleelLesveHeeoHew:~
JeefOe&lees vejkee#esjmHe=esefjeefve nefvle e:~~
Where pipal tree grows, there is no purpose of growing
other trees. Growing it gives freedom from going to hell.
Touching it everyday destroys enemies. Hence its
synonymns are, ucidruma,Pavitraka, Mgalya,
ubhada. It is abode of Keava (God).
Lord Krishna says in the Gtamong trees I am
Avattha(Chapter 10).
The sexologists have compared the beautiful vulva of

the woman with the pipal leaf. DeelLeHe$emeMeb efJeHegueb e iegeced~ Such
a woman is considered very lucky and worthy to be queens.
Naidha has mentioned the tree:
Jevekesueew mcejeelLeoueb YetHeefleleb eefle~
osefn ceecegomesefle ceefje Jeeref[leeefme eled~~ 20-96
Nala says to Damayant Once while resting and seeing
a fallen pipal leaf, I told you to pluck a leaf with a raised
hand and you were ashamed. Do you remember? Begging
of the pipal leaf suggests a request for the woman(sexual
intimacy). Pipal young leaves appear tender and lovely.
The elephant loves to eat pipal leaves, hence its one
name is elephants food kegejeMeve (Kujarana). Lord
Buddha had had enlightenment under the pipal tree, hence
called yeesefOegce: Bodhivka1
Pippala is another Sanskrit name
efHeHHeueb peue Deme Deefmle Fefle efHeHHeue:~
There is always water near its root. Avattha also
means water: DeelLe ee DeelLeb peuecemeeefmle (Bhnuj Dkta).
Its second meaning is DeelLe MeeuceueerJeeeHes#eee ve e: efejb efleefle
Fefle~ (Bhnuj Dkta) means its life is comparatively short,
De +e +lLe but it is not correct.
(Sarga 3, loka-6) mentions Plaka tree but it is not
Pipal, but is Pimpadi.
DeelLeHeuecetuelJekeMegefmeb Heees vej:~
HelJee meMeke&je#eewb kegefue FJe <eefle~~
1. In Avaghoas poem Saundarananda, plaka (Sarga 3, loka-6)
mentions Plaka tree but it is not Pipal, but is Pimpadi.
48
49
Its fruits are nutritious and stimulating. Avattha is

mentioned in places in the Rmyaa (3/73-3: 2/91-49).
DeelLeJe=#eme Heueeefve HekeJeeveleerJe eeefve e Meerleueeefve~
yeesefOegceke<eeemleg efHeyeseb ceOegvee men~ Jeelejkeleb peeleeMeg ef$eoes<eceefHe oeCeced~~
nefmleJeweke keg_pejeMeve efmeYes<epeceefCeceeuee
eueouelecetueuuepeele: ke<eee: ueJeCeieg[meneees cee$eee Heerlecee$e:~
DeefOekeefveefye[cetueb og:menb kegef#eMetueb jeceeefle eefo Mee leefn& olJee Hejer#e:~~
DeelLeeYe=leervegHeHeeefoleHetpeevceneJevemHeleervke=leeoef#eCee JeJevos~~
ASANA1
Pterocarpus marsupium Roxb.
Indian kino
On seeing the autumn moon Rma remembers Sit.
Seeing Asana flowers in full bloom, he said, How difficult
it must have been for Sit to pass her days in my absence.
Hege<f HeleebeemeveevdJee keeeveeefveJe efvece&ueeved~
keLeb mee jceles yeeuee HeMevleer ceeceHeMeleer~~ Rmyaa 4/30-8
Asana means Biyo, the tree has yellow flowers.

JeeIeeveYeerjefYecegKeerlHeefleleeviegneYe: HeguueemeveeeefJeHeeefveJe JeeegiCeeved~
efMe#eeefJeMes<e ueIegnmleleee efveces<eeled letCeerekeej MejHetefjleJeke$ejvOeeved~~ 9-63
The fearless king whose hands were trained by practise,
observing the tigers jumping from their den and forwarding
towards him hurled many arrows fully filling the tigers
mouth. These tigers appeared as the broken apical
branches with flowers of Asana. The tiger skin colour thus
was compared with the green leaves and flowers of Asana.
Bhrav has described the Asana flowers with green stalk
and filled with bees:
efeeceOegjmeveeefve <edHeoeueer ceefueveeefle mce efJeveerueyevOeveeefve~ 10/26
Bees which love honey were rushing towards the green
stalked flowers of Asana.
Rjaekhara in tu. description mee Yeeefle Heg<HeeefCe efveJesMeevleer
yevOetkeyeeCeemevekegces<eg describes Asana flowers in autumn.
The poet describes the clean golden yellow flowers of

Asana.
efJeot<eke: keg$e ve Keueg ielee le$eYeJeleer HeeeJeleer~ ueleeceC[Heb ielee YeJesled~ Gleener
Demeve-kegmegcemeefeleb JeeIeecee&JeiegeCq leefceJe HeJe&leefleuekeb veece efMeueeHekeb ielee YeJesled,
DeLeJee DeefOekegkeievOemeHleoJeveb eefJee YeJesled~ mJeHveJeemeJeoeced
What originates in autumn for the trees begins in early

winter season is stated in following loka
Here the Asana flowers are described as the colours of the

tiger skin.
Synonyms of Biyo are Ptaslaka Sarjaka, Asana,

Bandhkapupa, Priyaka, Jvaka, Heerlemeeueke mepe&ke, Demeve,
yevOetkeHeg<He, efeeke, peerJeke Heerle: meej: Deme jueees: SkelJeced~ (Bhnuj
Dkta) shows that its wood is yellow.
1. Rmyaa 4/30-8, 52, 56,62; 4/94-8; 5/2-10.
MejJeeveecevegJe=efej$e yeeCeemeveeveeb mekegCkeeveeced~

nscevleJeke$es eefo MelesefHe ve Meles yevOeefJeefOe: keJeerveeced~~
50
51
There is another tree named Asana. Some believe to be

Asana but it is not correct. Asana is Bridelia montana,
Family Euphorbiaceae.
Mgha has made a simple acquaintance of Asana
kevekeYeouewo&Oes mejpemeeCekesMejeeefYe:~
efeeefJeceeefveleceeveJeleer <eeb efvejmevewjmevewjJe=LeeLe&lee~~ (Mgha. sarga 6-47)
Asana flowers with their yellow petals like golden pieces,
beautiful red stamens with fine dust (pollen grain) and
removers of the anger of the displeased and insulted ones
by their lovers have justified the name Asana (Demeefvle Fefle
Demeveeefve )
ASIPATRAVKA
mee veereceevee efejeveosMeeefveebkejes ces efee Flevevoled~
veeyeg keuHegceleeb efJenee peeleb leceelceveefmeHe$eJe=#eced~~
Raghuvaa Sarga 14-48
DeefmeHe$eJe=#e: Ke[diekeejouees veejkees veece keesHeHetJees& Je=#eefJeMes<e:~ DeefmeHe$ees
YeJeslkees<eekeejs e vejkeevlejs Fefle efJee:~ commentary Mallintha.
Rma at the wish of Sit sent her to see the forest. She
considers herself fortunate as her obedient husband fulfils
all her desires. As she goes forward seeing beautiful places
she thinks about this. But she does not know that her dear
husband has left his nature of Kalpdruma (tree which
fulfils all desires) and accepted the nature of Asiptra
Vka. Asi means a sharped edged like a sword.
So the nature is like a sharp sword or a sword like Aprva
tree which was Asipatra, known as Nraka tree. The
sugarcane is also named Asipatra for its leaves are sharp

edged but it is not a tree. This Apurva tree- Asipatra tree is
difficult to identify. The leaves of Darbha grass are also
sharp and probably it could be Asipatra.
KAVALL, KAVELA OR AMARAVELA
The great poet of Gujarat, Mgha is the only poet in
Sanskrit Literature who has commented on kavela or
Amaravela. As he describes (not correctly from the known
facts now), the climber has no flowers and fruits, it is
useless as a cunning and wicked man. The following loka
states the above fact, kha-lat (kha=sky, lat=climber) is
kavela and khalat means wickedness. These two
meanings are applicable as mentioned below:
DeefveMeb ke=leleeHemebHeob Heuenerveeb megceveesefYeeqpPeleeced~
Keueleeb KeueleeefceJeemeleea eefleHeesle keLeb yegOees peve:~~ Sarga 16-24
One who cannot prevent the abundance of grief/heat
(for the wicked, creating trouble, for other; for kavela,
not giving shade); without fruits, (for the wicked, not
obliging in this and other world; kavela, not giving
fruits), rejected by flowers, (for the wicked rejected by
the intelligent; kavela without flowers), unchaste, (for
the wicked, immoral, kavela, false form). As a person
with judgement of truth and untruth will not accept the
wicked (khalat vel), how can he accept kvela
(khavela)
There are two claimants for kavela, one is Cuscuta
hyalina or reflexa of the family Cuscutaceae and the
second is Cassitha filiformis of the family Lauraceae.
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53
MALAK, MALIK
Phyllanthus emblica L.
(Emblica oofficinalis Gaertn.)
Family: Phyllanthaceae
Indian gooseberry
mal
It is a well known Ayurvedic plant. Synonymous of
malik are Vayasy, Dhtr, Amritfla, Amrit,
Tiyafal Deeceuekeer, Jeemee, Oee$eer, Dece=leHeeuee, Dece=lee, efle<eHeuee Jeees
eew J eveb ef l eef l e Deveee Fef l e Jeemee (Bhnuj Dkta), whose
consumption prolongs the youth is Vayasy, ve efceevles Deveee
constant taking of, which delays the death is Dece=lee. efle<eb
ceueb Heuecemee: Fefle efle<eHeuee it is an abode of Goddess of
prosperity. efveleeceeceuekes ue#ceer: means efle<eHeuee Kaliyug (period
of evil), Author of Amrakoa thought that eating the fruit
is beneficial in this period.
When Bharat arrived at the hermitage of Bhradvja
with the army, the trees due to the glory of the sage
welcomed him. Bilv trees beat the drum, Bibhitaka trees
played the cymbals, Avattha trees acted as dancers,
Deodar, Tla and Tilaka trees filled the beats and iap
(sisama), mali and Jmb trees and other climbers (Lat)
appeared as women dancers (eceoeefJeenb ke=lJee) Sage Vlmiki
has given this description in the Rmyaa. The last three
trees having a female gender of their spoken names acted
as women. The word lat (climber) has been used for the
last three and other trees. Sanskrit poets have sometimes
described such fine trees as lat ueJeueeruelee
In the description of Citraka mountain among the many

trees, Deeceuekeer malak has also been mentioned. The
monkeys were eating the mala and Jmb fruits by
climbing trees (6/4-73)1.
Dhtr name is appropriate comparing the mothers
breast with the tree giving Dhtr the benefit of the mothers
milk in the form of its fruit Dece=leeYeb eeceuekeee: Heueb meeled In
Kdambar (early para 13), the king during his bath
JeejefJeueeefmeveerkejce=efolemegievOeeceuekeesHeefueHleefMejmees je%e:. courtesans would
rubbing his head with fragrant materials including mal
powder. In Garuapura eerkeece: meJe&oe mveeveb kegJeealeeceuekewve&j:.
The one wishing the blessing of Lakm should bathe with
water mixed with mal. The author of Bhatsahit
eeles efleeres enjs efJenee oeeeqjmeeceuekeeuesHeced~
meee He$ew: enjesve e#eeefueleb kee<Ce&cegHewefle Meer<e&ced~~
The hair of the head remains black if the head is applied
withmal powder and tied with any leaves for three hours
and then have a bath. Kdambar (early para 2/5) mentions
le=ef<eleHeefLekeKeefC[leoueeseqpPeleeceuekeerHeueefvekejee that thirsty travellers
quenched their thirst by eating mal fruits. In the
description of the hermitage (early para 36) along with
others, mal fruit was dried:
GHemebie=nerleeceuekeueJeueerkeke&vOegkeoueeruekeeHevemeetleleeueHeueced
In (early para 133) there is a reference to pearls as big as
mal fruits in the bracelet of Aka.
1. Rmyaa, 2/94-9, 2/91-51, 6/4-73.
54
55
veefueveerouenefjefvle e#eeHeuemJeeotevf e e oefueleeefve mJesee eeeerveeceuekeerkeueeefve~~

(Early para 16)
As green as the lotus leaf and sweet as the grape, the
mal fruits were eaten to ones satisfaction. In
Carakasahit and Kdambar many references of mal
fruits are present.
MRA
Mangifera indica L.
Mango
There are many words for mango in Sanskrit,
Deece keeceMej: etle: jmeeue: keeceJeuueYe:~
Jeecee: menkeeje keerjs es ceeOeJegce:~
Ye=eYeer: meerOegjme: ceOetueer keesekf eueeslmeJe:~
JemevleotleescueHeuees ceoe{ees cevceLeeuee:~
ceOJeeJeeme: megceove: efHekejeiees ve=Heefee:~ efeeecyeg: keewekf eueeJeeme:
(Rjanighau)1
In the description of the spring, the reference to
mango blossom is inevitable. DeeceerceegueceejerJejMej:, etc. tu.
sarga 6-24
The melodious blossoms of the mango tree are the best

arrows considered as the mango emissary of the spring.
The spring is a season of pleasure seekers. The mango is
an abode of cupid, it is the dear place of God of Love. The
mango is a cevceLeeuee nesting place for the cuckoos of the
spring.
In this way the mango tree is interwoven with the
spring. So Klidsa keesefkeueeslmeJe cevceLeeuee Jemevleotle remembers
melodious blossoms of the mango as festival of cuckoo,
abode of cupid, and emissary of spring. The mango heralds
the beginning of spring. The first loka of the sixth sarga
of tusahra is beautiful:
eHeguueetleejleer#Cemeeekees efjsHeceeueeefJeuemevegiegC& e:~
ceveebefme Jesgb megjleemeefveeb Jemevleeese mecegHeeiele: efees~~1
The season, dear to the sensuals has arrived. The
spring-soldier has come to tear apart (penetrate) the
minds of pleasure seekers to roam with beautiful women.
The sharp arrows of the soldiers of the spring are like the
mango shoots(Akura) and the string of the bow is black
bees.
etlegceeCeeb kegmegceeeqvJeleeveeb ooeefle meewYeeieceeb Jemevle:~~ (sarga 6-3)
1 mara : tu 6-28, chut-Raghuvaa 7-21, 19-43;

kuntal- Act. 4, 6;
Vikramorvayama -2-38; tusahra -6-17,1,3,15,14;
Mlavikgnimitra-Act. 3-49,41;Act.6-65
Kumrsabhava-2-64,1-64,4-38,6-2,3-30,32
Sahakra : Raghu. 4-9,8-61, 6-69, 16-52, 9-29
The mango trees decked with flowers give happiness to

the spring. (m$eerkeCee&JelemeefJe<eeHeuueJelJeeled )
1 menejceOegnmlevemleetleejem$e: MeleceKecegHemLes eeeefue: Heg<HeOevJee~~ (pushdhnva/
Kumra. Sarga 1-6)
56
57
The mango tree springs up new leaves in the spring. The

new leaves appear beautiful and are tender and sweet
smelling1.
leeceeJeeuemleyekeeJeveceeetlegcee: Hegef<HeleeeMeeKee:~
kegJe&evf le keeceb HeJeveeJeOetlee: Hee&lg megkeb ceevemeceveeveeced~~
2
The mango trees have bent down with clusters of copper

coloured shoots. The branches with flower blossoms
appear lovely. When the attractive branches oscillate with
the wind, then the minds of the beloved become eager to
meet the lovers. Klidsa remembers at many places the
mango fragrance. He seems to be fascinated by the flower
blossoms.
Hegbmkeesefkeue:3 etlejmeemeJesve cee: efeeeb egcyeefle jeieng:~
The male cuckoos drinking the mango essence are
intoxicated to bestow their beloved with kisses. The
fragrance of flowers and beauty of the mango tree mystify
the poets.
ceeefjsHeHeefjegecq yeleeeHeg<Hee cevoeefveueekegefuelevecece=og eJeeuee:~
kegJe&evf le keeefcecevemeeb menmeeslmegkelJeb etleeefcejecekeefuekee: meceJes#eceeuee:~
(sarga 6-17)
The modest tender branches move by the slow wind.
The intoxicated bees kiss the mango blossoms. Seeing the
pleasant mango flower blossoms the lovers hearts
1. cevees%eievOeb menkeejYeced~ Raghu. 16-52.
2. jecesCe yeeueeCekeesceuesve etleeJeeueesceuebekeej~~ Kumra. 3-30
3. etleejemJeeoke<eeekeC: Hegbmkeesefkeuees evceOegjb egketpe~ Kumra. 3-30.
experience excitement and suddenly bring forth eagerness

to meet the dear ones.
With the mango is accompanied the song of the cuckoo.
DeekecHeevkegmegecf elee: menkeejMeeKee efJemleejevHejYe=leme Jeeebemf e efo#eg~
JeeegeJf e&Jeeefle oeeefve njVejeCeeb veernejHeeleefJeieceelmegYeiees Jemevles~~
(tu. sarga.6-22)
The time of dew or frost due in the winter season
(Hemanta and iira) has gone , so the wind that blows in
the spring is delightful1. The wind shakes the flower decked
branches. The warblings of cuckoos spread in all directings,
and all these capture the minds of the men. The travellers
whose feelings are grieved due to the separation of their
beloved close their eyes and cry loudly and drown in
sorrow. They have closed their nose with the hand because
of the intoxicating fragrance of the flowers. They cry loudly
saying Oh beloved! You are not here.
oef#eCesve HeJevesve mebYe=leb es#e etlekegmegceb meHeuueJeced~
DevJevew<egjJeOeteJf e&enemleb oglmenefJeeesiecevee:~~
(Raghu. sarga. 11-43)
In other seasons the proud women make their dear
husbands entreat them and yet they refuse to agree. But
in the spring, seeing the wind flowing from the mountain
along with the mango leaves and flowers, the proud women
1. Des etleemeJemegjefYeo&ef#eCees ceelees ces meevmHeMe&: kejleue FJe JeeHe=lees ceeOeJesve~~
58
59
leaving all the conflict become obedient to their dear ones

believing that they would not endure the separation.
The climber Atimukta-Mdhav has twined round the
mango tree and with the touch the tree has been thrilled,
which bridegroom is not enraptured and thrilled with the
embrace of the bride? The savoury poet of Gtagovinda
has expressed the worry for the travellers who seeing the
mango flowers, humming of the bees on them and the
warblings of the cuckoos would be worrying how they
would pass the spring days1.
GvceeruevceOegi& evOeuegyOeceOegHeJeeOetleetleej
eer[lkeesekf euekeekeueerkeuejJewerCe&keCe&pJeje:~
veerevles HeefLekew: keLebkeLeceefHe OeeveeJeOeeve#eCeeeHleeeCemeceemeceeiecejmeesuueemewjceer Jeemeje:~~ 1/11
The savoury poet Jaydeva remembers the tender mango
flowers and sings the following:
efkeb e eqmveiOemeeueceeweuf ecegkegueeveeueeskee n<eexoeeogvceerueefvle kegnt: kegntefjefle keueeseeuee: efHekeeveeb efiej:~~
(Gtagovinda 1/12)
Rasals another name Kokilotsava is appropriate.
Klidsa has not stopped1 at describing this loveable dear
tree as (Tamrapravla : mramajar Crassava
Mattadvirefaparicumbitacrupupo,
Pukokilo
1. mHegjoeflecegkeleueleeHeefjjcYeCecegkegefueleHegueefkeleetles~
Je=voeJeveefJeefHeves HeefjmejHeefjieleecegveepeueHetles~~ Gtagovinda 1-8
yanmadhuram
cukja,
Malaynila
Janyasapallavactakusumo) leeceeJeeue: Deececebpejer etlejmeemeJe
ceeefjsHeHeefjegeqcyeleeeHeg<Hees, Hegbmkeesefkeuees evceOegjb egketpe, ceueeeefveue
pevemeHeuueJeetlekegmegcees. He has also remembered the ants sucking
the mangojuice. The poet has made Nipunika, the maid
servant of queen Irvati speaking the following in
Mlavikgnimitra
DeJeueeskeeleg Yeefveer~ etleejb efJeeqevJevlees: efHeHeerefuekeeefYeo&ced~~
(Part-3, p.49)
The poet has described in Vikramorvayam the arrival
of the spring is indicated by the beauty of the pleasure
garden and suggested F&<ejpe: keCeeekeefHeMee etles veoe ceejer (Part
2 loka 7) the new young buds manifesting the youth of
Kria.
The importance of buds (shoot sprouts) decrease when
the flower buds emerge is indicated by Klidsa in Raghu.
Sarga, loka-9.
cevoeslkeCe: ke=leemlesve iegCeeefOekeleee iegjew~
Heuesve menkeejme Heg<Heesce FJe epee~~
When the mango has flowered, the bees do not wish for
the other trees.
veefn eHeguueb menkeejcesle Je=#eevlejb kee*d#eefle <edeoeueer~~
(Raghu. sarga.6-69)
As the young girl does not hope for anybody except the
present youth. The poet has used the word climber (Lat)
for the mango tree.
1. ceOegjmJeje HejYe=lee Yecejer e efJeyegetlemeefveew~ Mlavi. Act. 4
60
61
DeefYeveeelHeefjeslegecf eJeeselee ceueeceelekeefcHeleHeuueJee~

Deceoelmenkeejuelee ceve: mekeefuekee keefuekeeceefpeleeceefHe~~
(Raghu.sarga.9-29)
The enlightened persons who controlled their sexual
desire are enamoured to fulfill their desires after seeing
the mango leaves shaking by the mountain wind and
exhibiting the art of acting with the contact support of the
twining climber.
The mango tree is referred to at many places in
akuntal (. 6-192,189,190,191,210,199: . 4127,138)(. 6-192, 189, 190, 191, 210, 199: . 4127, 138.)
DeefHe YeeceodYe=erjefCelejceCeeree ve cegkegueemetefleetleeveeb meefKe efMeKeefjCeereb megKeeefle~~ (Gtago. 2/11)
The blooming delivery of the mango, beautiful with
roaming and jingling bees.
Gtagovinda of Jaydeva refers the mango tree as
HeeCeew cee keg etlemeeekececegb cee eeHeceejesHee
eer[eefveefpe&leefJeeceteq &lepeveeIeelesve efkeb Heew<eced~~ (4-12)
Oh! Cupid! You have won the entire world simply by
your play. So please dont handle this mango as an arrow
and use it with a bow. There is no manliness in killing a
fainted man. Following loka is from Mlatmdhava:
Yeceefle YegJeves kevoHee&%ee efJekeeefj e eewJeveb
ueefueleceOegjemles les YeeJee: ef#eHeefvle e Oeerjleeced~~
Following loka is by Jayadeva

eefmeefle keLecemeew jmeeueMeeKeeb efejefJejnsCe efJeueeskee Hege<f Heleeeeced~~ 4-12
Which poet will not be moved by seeing a mango branch
with flowering apex?
A platitude proposer has in the following loka says that
the rich can use sugar but the poorest can enjoy the sweet
mango.
ieJe cee keg Meke&js leJe iegCeeved peeveefvle je%eeb ie=ns
es oervee OeveJeefpe&leee ke=HeCee: mJeHvesefHe HeMeefvle vees~
Deecees nb ceOegketHekewce&ce Heuewmle=Hlee efn meJex pevee
ns jC[s leJe efkeb iegCee cece Heuewmlegueb ve efkebefelHeueced~~
In Naiadha (3-46) (jmeeueJevee) Raslavany- the mango
orchard is referred- jmeeueJevee ceOegHeevegefJeb meewYeeieceeeHleJemevleesJe~ In
the absence of the spring the good fortune of a mango tree
is difficult to obtain. In Kirta (10/310, Vasantalakm
whose anklet is the humming of bees went to Nalina forest
after sheltering under the mango shoots. The mango trees
experience first the jingling of the anklet of Vasantalakm
at the beginning of iira season when the mango rarely
flowers. That is why the poet says keefleHeemenkeejHeg<Hejce:(10/30).
mecegHeeeew efMeefMej: mcejwkeyevOeg:~
The friend of cupid, iira season is the support.
Bhavabhti has referred Mlat seeing with wide eyes
a young flowering mango tree with the warblings of
cuckoos.
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63
Oees e#egce&gkegefueefve jCelkeesefkeues yeeueetles~ (M. 3/12)

keesekf euekeguekeesueenueekegefuelemenkeejefMeKejes (M. 3/65)
In the three plays of Bhavabhti, there are only two to
three references of the mango. What a difference between
the affection of Klidsa for the mango tree and
Bhavabhtis aversion to it !
There are many references of mango in Rmyaa1 but
they are not noteworthy. Rma shows to Lakmaa the
flowering mango tree:
Deceer ue#ceCe Mevles etlee: kegmegceMeeefueve:~
efJeYeceeseqlmekeleceveme: meejeiee veje FJe~~ 4/1-60
Oh! Lakmaa, look at these beautiful flowering mango
trees which appear like the men having scented cosmetics
with the flurry of mind due to love making. There are
references of many coloured mango fruits in Rmyaa.
DeveskeJeCe HeJeveeJeOetleb Yetceew HeleleeceHeueb efJeHekeJeced~
Ripe multicoloured mangoes were falling on the ground
due to the blows of the wind. In this description there is a
reference to monkey shaped mango fruits.
etleevkeefHecegKeeveefHe (4/28-19;5/14-40. Mango trees are
present in Pamp lake area. Mgha, great poet of Gujarat
has not forgotten the mango blossoms:
1 References in Rmyaa: 3/15-16;3/60-21;4/1-60-80; 6/472;80,6/22-53; 7/26-5;5/14-3
mcejngleeMevecegcegj& etCe&leeb oOegejf JeeceJeCeme jpe: keCee:~

efveHeeflelee: Heefjle: HeefLekeJepeevegHeefj les HeefjlesHegjlees Ye=<eced~~
The mango blossoms appeared as sparks of sensual fire
arising from the burning of husks, because they were
falling on the travellers from all sides. The comparison of
mango blossoms as
veesepq Pelegb egJeefleceeveefvejemes o#eefceceOegJeemejmeejced~
etleceeefuejefueveeceeflejeieeo#eefce ceOegvee mejmeejced~~ Saundarnanda
The rows of intensely loving bees eager to suck the nectar
were unable to abandon, because of excessive affection in
the spring for very excellent mango trees which are capable
of removing the anger of the women.
In the following poem, Avaghoa has beautifully
described how the mango branches have been broken
because of many fruits.
mee jesovee jese<f elejkeleef: mebleeHemeb#eeseYf eleiee$eeef:~
HeHeele MeerCee&keguenejeef: HeueeefleYeejeefoJe etleeef:~~ (Sarga.6-25)
As the branches of the mango fall on the ground due to
the weight of their fruits, the twining creeper dropped
down on the ground as if disturbed due to mental affliction
and red eyed because of weeping.
The following is a loka from Meghadtam:VeesHeevle: HeefjCeleHeueeesefleefYe: keeveveecewmlJeee{s efMeKejceeue: eqmveiOeJesCeer meJeCez~
64
65
vetveb eemelecejefceLegvees#eCeereeceJemLeeb
ceOes Meece: mleve FJe YegJe: Mes<eefJemleejHeeC[g:~
Meghadtam, Early loka-18
The criticism of Mallintha is as follows:
eLee Heefjeevle: keefelkeeceer keeefceveerveeb kegekeueMes efJeeevle: mevmJeef H eef l e
leJeeveefHe YegJees veeefekeeee: mleve Fefle OJeefve:~
The following explanation of the above loka by late B.
K. Thakore is as follows:
In the mid region of the mountain mraka, there are forests
after forests of mango trees. At present, ripe mangoes in bunches
after bunches give a pale yellow hue to the region. At the top of
mraka, a shining black cloud is extensively spread. If one
looks from the top of the sky then one sees these two micro
elements as if are two nipples of the fair ground1.
Rajaekhara describes the spring as follows:
Hegmb keesekf eueeveeb menkeejyevOeg: ceome keeue: Hegvejs<e SJe~
The warblings of cuckoo we hear is of the male, that is
why the word Hegbmkeesefkeue is used.
1 From preface (P. 24) of Meghadtama by T.G. Vyas

eeefHe efoefMe efoefMe leKe: Heefjceueyengueee Heeefjpeeleeee:~
leoefHe jmeeueesHeske: keesefkeueoes meoe Jemeefle~~
keefle HeuueefJelee ve Hegef<Helee Jee lejJe: meefvle mecevlelees Jemevles~
peieleerefJepees leg Heg<Hekeslees: menkeejer menkeej Ske SJe~~
(Subhitaratnabhgra)
In the food of the summer, the juice of the mango is

referred: menkeejjmeeefe&lee jmeeuee (A-18 Kavirahsye), also when
the acrid juice comes out when the small tip of the fruit
stalk is removed:
meeesYeevegmeejeglemegjefYeefmejeMeerkej: menkeej:~
Following loka is from Bharthari, gra, 86.
meewjYeieYe&cekejvo kejeqcyeleeefve HesneCeefHe efJenee meceeielemlJeeced~
mebmeejmeej menkeej leLee efJeOesenf esveesHenemeefJe<eees ve YeJesod efjsHe:~~
menkeejkegmegcekesmejefvekejYejeceesoceteq &leefoievles~
ceOegjceOegeJf eOegjceOegHes ceOeew YeJeslkeme veeslkee~~
The fragrance of the clusters of the mango blossoms has
spread in ten directions. The hummings of the bees
intoxicated by the sweet nectar are prevalent. At this time
will not the man or the woman will not be eager for that
union?
In mrakaoa the mango is referred mracto
rasla Deeceetlees jmeeue:. The word Sahakra (menkeej) is
differently considered.The word is considered for a mango
with smell: Demeew menkeejeseflemeewjYe:~ (menkeej) Sahakra means
therefore intensely smelling mango. The following loka
(Kdambar, Early para 131) mentions that the mango
leaves are eaten by the cuckoo.
Gvceeokeesekf euekeguekeJeueerke=lemenkeejkeesceueeeHeuueJew:~
(Early para, 131)
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67
MRTAKA (MRTA)
Spondias pinnata (L.f.) Kurz.
(Spondias mangifera W.)
Ambado, Ambda
Rjeekhera has shown following plants flowering
in the spring:
jesenf lekeeceelekeefkeefjeleeceOetkeceesee: men ceeOeJeereYf e:~
peeefvle MeesYeeevekee MeeKeer mekesmej: Heg<HeYejwJe&mevles~~
(jesefnleke)Rohitaka, (Deeceeleke)mrtaka, (efkeefjele) Kikirta,
(ceOetke)Madhka, (ceesee) Moc, (ceeOeJeer) Mdhav, (MeesYeeeveke)
obhjanaka, (kes mej) Kesara, trees flower in spring.
mrtaka resembles a mango tree. Its small flowers are
sour and in Marathi are called Rnmba, Nighau refers
it as Kapicta, Kapipriya (keefHeetle, keefHeefee:) which shows
that monkeys are fond of this fruit.
HA1
Palsdand, a staff of Palasha tree means Dee<ee{ and one
who has it is h. ha is mentioned in Kdambar
: osJeleee&veeLe&ceeie=nerleJeveueleekegmegceHeefjHetCe&HeCe&HegmeveeLeefMeKejsCee<ee{oC[sve (Early
para 34).
The one who had held in one hand Palashdand which
had flowers of a forest climber in a bowl made of leaves.
efveoeIekeeueefceJe Dee<ee{ced (Early Para 142) . He had held the ha
palasdand like the summer.
1. DeLeeefpevee<ee{Oej: kegceej: Dee<ee{ Kumrsambhava Sarga. 5, means the
reference of ha is also in Kumarsambhava. (tusahra,
Sarga 5-16)
peeefpeveceeweerJeukeue<ee{OeeefjCeereYf e: JeCe&ef eeefYe: leeHemeereYf e:

(Early Para 205). Asetics having matted hair on the head,
hairy skin, a girdle of gunj beads (Abrus), garment made
of bark, and holding a staff of Pala tree. Pala (HeueeMe)
has synonym Brahmavka (yeeJe=#e).
IKU
Saccharum officinarum L.
Family: Poaceae
Sugarcane
F#egeeeefve<eeefovemleme ieesHlegie&Cg eesoeced~
DeekegceejkeLeesoId eeleb MeeefueieesHees peiege&Me:~~
Women looking after the paddy and sitting under the
shade of the sugarcane were singing the glory songs of
protector Raghu recounting the childhood bravery events
till to day. The field with closely grown sugarcane appears
like a passionate bride. The sugarcane plants coming out
off the soil with great force show the power of the youth.
eegjieg[efJekeej: mJeeogMeeueer#egjce: eyeuemegjlekesefuepee&lekevoHe&oHe&:~
efeepevejefnleeveeb efeemevleeHensleg: efMeefMejmecee S<e esemes Jeesmleg efveleced~
May the iira season (winter) remain forever for the
welfare of all! Let this season bless all, as in this season
sugar and sugar candy are produced, with sweet paddy
and sugarcane it appears lovely. It creates mental agony
in men who are separated from their dear ones and in whom
the pride of passion has increased due to engrossed in
sexual union. May such winter bless all.
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69
keLeb ve Yes<eeefce~
S<e ceeb keesefHe eleJeveleefMejesOejeefce#egecf eJe ef$eYeb kejeself e~~
The clown says, Why should I not fear? I feel (ku.
1-6) somebody is snapping me in three parts as the
sugarcane is cut from the tip into three parts.
The contribution of sugarcane in making the iira
(winter) lovely is not ordinary.
The King Nala changed his original form to be a
messenger of a guardian deity but that will not make him
concealed. The sugarcane if kept covered with grass will
not remain hidden. It will sprout penetrating the grass netHeueeuepeeuew: efHeefnle: mJeeb efn ekeeMeceemeeoeleer#egoC[: (Naidha 8/2).
The word Koakra is mentioned in Naidha (22/59)
and according to Kirasvmi it is a type of sugarcane
kees<ekeejeee: F#egeJf eMes<ee: Fefle #eerjmJeeceer - as referred in following loka:
Me=ejYe=ejmegOeekejsCe JeCe&epeevetHee keCe&ketHeew~
lJeeeJeeCeerjmeJeseCf eleerjb le=Ceevegkeej: Keueg kees<ekeej:~~
Oh dear! you fill up my well like two ears with the sweet
sound of the nectar of your mouth resembling the golden
pot of love making. It is like Koakra (Sugarcane) imitating
the grass growing over the arrow of the juicy stream of
your sweet speech. But that does not give him equality.
The very tasty juicy sugarcane also imitates your fine speech
like the arrow of the grass.
I suppose that the poet here wants to show sugarcane
like Darbha (type of grass) which is related to it.
In Blarmyaa (Act 5), the poet has described the

blackish sugarcane staff resembling a Dravid (non ryana)
young woman as an arrow stick of the God of love.
Fn efn Jenefle keeceb keecekeesoC[eefb efJe[egJeefleieC[Meeefcekeeb kees<ekeej:~~
The two synonyms of Ikshu are Rasla and Iku in
Amrakaoa. Bhnuj Dkta considers Rasla name of
the sugarcane appropriate. (jmeeue F#eg jmesve Deueefle Deueles JeeHetjeefle
Hete&les Jee~) A wisecracker loka :
keevleesefme efveleceOegjesefme jmeekegueesefme
efkeb eeefme HeeMejkeece&kg eceefleereced~
F#ees leJeeefmle meHeueb Hejceskecetveb
elmesefJelees Yepeefme veerjmeleeb ecesCe~~ (Subhait.)
Sugarcane! you are delightful, ever sweet and fully juicy.
Moreover you are the unique arrow of Madana, Oh
Sugarcane! you have all qualities, but you have a defect.
The more you are worshipped the more you become
sapless by degrees. Sugarcane at the root is very sweet
and at the upper end is less sweet, that is why the poet
has said so.
Rjaekara in his description of iira (Winter) has
mentioned two varieties of sugarcane, ke=<Ces#eg - HegC[^ke ke=<Ces#etCeeb
HegC[^keeCeeb e ieYex ceeOege&eerpee&eles eeHeHetJee&~ (Rja.)
The Suruta Sahit listed 12 varieties of sugarcane,
the best types mentioned are vamshika with thin reeds and
the paundraka of Bengal.
The Nighau mentions five varieties of Iku : F#eJe: HeeOee
eeskelee veeveeJeCe&iegCeeeqvJelee:~ efmele: HegC[^: kejs#eg: ke=<Cees jkelee les eceeled~~
70
71
and their properties. There are five different varieties of

sugarcane based on colour and properties. They are it
(sugar, white), Pundra, Karankeku. Ka (black) and
Rakta (red). Ka and Pundraka are sweetest varieties of
sugarcane. The synonym of Pundrak is Nepaleku (vesHeeues#eg),
possibly a variety growing in Nepal. This variety produces
cough and pacifies the pitt (bile) humour. Ka variety
removes three humours of the body and increases the
semen. Rjaekhara has properly mentioned that in iira
(winter) Krishneku and Pundrakeku have the unique
sweetness.
The cane fiber (Bagasse) obtained after crushing the
sugarcane is later used as a firefuel. Avaghoa (meewvojvevo)
has finely mentioned this fact in his poem
eLes#egjlevlejmeeHeeref[lees YegefJe eJe=es onveee Meg<eles~
leLee pejeev$eefveHeeref[lee levegefve&Heerlemeeje cejCeee efleefle~~
(Sarga 9-31)
As the sugarcane after obtaining the juice is thrown on

the ground and later burned, so pressed in the vice of
sensual pleasures and drained of energy the body waits for
death.
F#eesjeeled HeJe&efCe HeJe&efCe eLee jmeefJeMes<e:~
leoJeled meppevecew$eer, efJeHejerleeveeb leg efJeHejerlee~~ (Pacatantram)
As at every festival sweet juice is obtained from the top
onwards from the sugarcane, so it happens with the
friendship of a gentleman which increases successively every

day. It is reverse with the friendship of a wicked man, initially
it is pleasant (DeejcYeiegJeea) but decreases gradually.
Dhanvantari mentions in Nighau that: ovlew e f v e& < Heer [ e
mee#eeoce=leceejmeb Ye#eesled F#egoC[ced the sugarcane when eaten along
chewing with teeth its juice is nectar like beneficial. Rja.
in his Nighau states that the sugarcane if taken on an
empty stomach removes pitt (one of the humours), and if
taken after food produces excess of gas (flatulence).
IGUD1, INGORIYO
Balanites Roxburghii Planch
Family : Zygophyllaceae
Soapberry, Inguda
cee kemeeefHe leHeeqmJeve FbiegoerlewueefekekeCeMeer<e&me nmles Heefle<eefle (kuntala,
Act-2). The clown speaks, thinking Duyanta has a doubt
about the destiny deciding to hand over the uniquely
beautiful woman akuntal to a wretched rustic (ve peeves Yeeskeleejb
keefcen mecegHemLeemeefle efJeefOe:~). It will be good if she is not handed
over to a man whose head is greased with Ingudi oil.
lee Foermvesnke=leeoerHeceemleerCe&cesOeeefpeveleuHecevle:~
lemew meHeee&vegHeob efoveevles efveJeemensleespes efJeles:~~
(Raghu. Sarga. 14/81)
The charioteer of Rma left leaving Sit in the forest.
St goes to the hermitage of the sage Vlmki. The residents
1. Raghu. 14-81, kuntala. Act. 2
72
73
of hermitage welcome St and assign her a separate cottage

to spend the night. In the hermitage the lamp was burning
fed with Ingudi oil and a sleeping bed of the sacred deer
skin was provided, at the end of the day after worship.
eeqmveiOee: keJeefeefooerHeueefYeo: metevle SJeesHeuee:~~
(kuntala. 1/14)
The hermitage of sage Kava, on the bank of Mlat,
was identified by the stones oiled by breaking the Ingudi
fruits. It proves that these residents were using Ingudi
fruits. The Ingudi oil is used to heal the wounds, in skin
diseases, lighting and fitting the fistula. The other name
for Ingudi is Tpasavka (leeHemeJe=#e).
Its pith is used for washing clothes. Its other synonyms
are Tailafal (lewueHeuee) and Drghak (oerIe&keee). Ingudi is
mentioned in the Rmyaa :
DeefJeotjeoeb veee yengHeg<HeeJeeueJeeved~
megceneved FoerJe=#ees Jemeecees$ewJe meejLes~~ 2/50-28
gverapura was near, but Rma having observed
Ingudi tree with many flowers and leaves decided to
encamp a little distance away from the Gag, the ocean
queen and adorned with waves and he informed his
charioteer Sumanatra. Greenish white small flowers,
white trunk, branches with big thorns, egg shaped
unbroken leaves and big egg like fruits adorn the Ingudi
tree.
When Rma and Lakmaa heard the news of
Dasharaths death from Bharata, Rma agreed to perform
the ceremony of libations of water to the deceased

(Jalakriy) and told to Lakmaa to bring Ingudi oil cake.
Rma mixed it with jujube fruit and put it on Darbha grass.
He thus spoke weaping:
Fob Yeg*d#Je cenejepe eerlees eoMevee Jeeced~
eoVe: Heg<ees YeJeefle leoVeemleme osJelee:~~ (2/103-30)
Great King ! You eat this Ingudi oil cake which we also
eat. Whatever the man eats, the God also eats the same.
Unripe Ingudi fruits are green and ripe fruits are yellow
as lemon, and have five clear lines. The kernel in the
stone contains oil which the ascetics were using for fuels
for the lamps.
The Sanskrit word Piyka (efHeCeeke) means oil cake, but
its meaning here is not oil cake, but is powder of kernel
(efHeCeeke). Deefve:meeefjlelewueb efHedJee etCeeake=leefceoeryeerpece$e efHeCeekelJesve GHeee&les~
efve:meeefjlemeejme leme efveef<elJeeled (Rmas commentary).
In Amarakoa, efleuekeukes e efHeCeeke:, the oil cake of Sesamum
is : Piykam (efHeCeekeb) The famous learned critic of Caraka
Samhit, Cakrapidatta also uses the word piyka for
the oil cake of Sesamum and khali for the oil cake of
Sarson (Brassica sp.) ef H eCeekeb ef l eueKeef u e: Keef u e: me<e& H eKeef u e:
(Sutrasthanaka Carakasahit 22-29). For the oil cake,
Khali (Keefue) and Piyka (efHeCeeke) are two Sanskrit words
with two different meanings. Here the efHeCeeke means Ingudi
kernal powder (Cra) as suggested in Ramtika. The
question arises if Rma was eating Piyka (efHeCeeke)? eoVe:
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75
Heg<ees YeJeefle leoVee: leme osJelee:, If it is correct then the answer

should be yes. But the kernel is highly purgative and cannot
be taken regularly, then there is no need of : eoVe Heg<ees YeJeefle.
One has to refer some books on pickles. Late Jayaka
Indraji in his book Vanaspatistra (p. 131) mentions : Its
fruit in Western India and Egypt is eaten as an item of fruit
and used for making wine which the negroes use. Its green
fruit is called harade and ripe fruit, wild date in Egypt
he has not mentioned the source from which he has quoted.
And my doubt is supported by what Kaushlya has said
as per the poet, Kaualydevi and other women of
Dasharath knowing that Ingudipiyaka lumps were put on
the mat of Darbha grass immediately spoke The King
Daaratha who has enjoyed the pleasures of all kind of the
earth and is a god like great soul does not deserve this type
of food. How can the superior Indra king of the earth eat
the Indipiyaka. There is nothing more painful than this
that a king like Rma dedicated Ingudi kernel in this
ceremony for his God like father.
1
The dictionary gives three more meanings of ef H eCeeke

(Piyaka) (oilcake), Saffron, Asafoetida and incense. But
none of these three materials are applicable here.
Bhavabhtis reference in Uttararmacarita (1/21)
FoerHeeoHe: meeseb Me=JesjHegjs Hegje~ efve<eeoHeeflevee e$e eqmveiOesveemeerlmeceeiece:~~ there
was a Ingudi tree where Rma met king Nida near the
city rigaverapura. Probably the trees growing at the
river bank may be large.
In Kdambar (early para 216) FoerkeesMeke=leew<eOeeevemebensCe
After removing the kernal, the hollow Ingudi fruit was
used as container for medicines and lamp black. I have
come across this reference else where. In Raghuvaa14/
81, there is an allusion to the fruit being used by hermits
to supply oil for lamps and in Act II to its furnishing them
with ointment. The synonym for Ingudi in Amarakoa is
Tpasa-Taru, akuntal calls it Muni-Padap.
Why is our heart not broken in thousand ways by this

painful grief? The popular opinion is correct which says
that the food which the man eats, his deity eats the same
food (2/104-11-15).
Bhnuj Dkta , the critic of Amrakaoa refers Ingudi

as Jiypt khytasya (ef p eeeHet l ee Fef l e Keeleme) which is
incorrect. A learned person who has written comments
on akuntal has considered Jiypt and Ingudi as the
same plant as that of Bhanuji Jiypt is a Heg $ eeer J e
(Putrajva) tree, quite different from Ingudi. The former
belongs to the family Euphorbiaceae.
1. Rmyaa, 2/50-28, 2/103-20-21, 62/104-12.
1.
3/75-16; 4/1-81; 5/1-200; 5/4-13; 5/15-9
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77
INDRAVRUI
Indravaran, Indrayana
Citrullus colocynthis (L.) Schrad
Bitter cucumber
Indravaruni is a kind of drug referred in Kesara - paddhati
used for leuco-derma and grey hair. In Dhanvantari
Nighau, Indravaruni, Virsala and vetpup varieties are
mentioned. In Bhvapraka, Rja. and ligrma-nighau
Indravaruni and Mahendravaruni are mentioned.
(Nalacamp, Later 2) Kapikuumbin (keefHekeggeqcyeveer)- In the
description of the female monkey, playing on sand of Pulin
river, her cheek was dark red like the ripe fruit of
Indravaruni, thus the poet has described. I have not seen
any other reference of Indravruni in Sanskta literature.
In Naiadha the poet has described the setting sun and
compared it with Mahkla HeefjCelesvJeeCekeHeesuekeeefvle: fruit. The
critic Nryaa has mentioned that cenekeeueHeue (Mahkla
fruit) is Indravruni fruit.
I have not come across cenekeeue (Mahkla) word in any
other Sanskrit literature for Indravaruni. In Marathi, the
red Indravruni fruit is called Mahkla (cenekeeue). In ancient
Nighau, Mahkla (cenekeeue) word is not seen. In
1. 3/60-12; 3-73-4; 4/27-10; 4/28-24-26-29-42; 7/26-4; 7/

42-5
Amarakoa also this word is not used as a synonym of

Indrvaruni.
There are three varieties of Indravruni : (1) censvJeeCeer
(Mahendravruni) or Big Indrvaruni (Indrmanam) with
orange like yellow fruits are very common in sands near
sea shore, hence it is named in Sanskrit as Vil, means
spread very widely. Its leaves resemble those of water
melon. I have seen it growing covering the entire sea coast
of Kutch. It is known here as Meue-eueves. In Rjanighau
names such as tmarak vil ca drghavall bhatfal,
ramy, citfravall (Deelcej#ee efJeMeeuee e oerIe&Jeuueer ye=nlHeuee, jcee, efe$eJeuueer)
are used. In Gujarat, it is abudant in Dandi area. (2) Red
Indrmnn = cenekeeue. In Marathi it is also called Kaunadal
as Gaapati (Elephant God) has this fruit attached to its
ears. It grows as a climber on big trees in forest, it does not
grow on sea shore.
If the ripe red fruit is broken, blackish matter comes out
as a smoke. The fruit of the red flowered Indravruni is
Mahkla of Naiadha. (3) Small Indravruni or Aindr (ueIeg
FvJeeCeer DeLeJee Ssver). Its synonyms are ce=ieeoveer, ieJeeoveer, #egHeuee,
Je=<eYee#eer, ieJee#eer (Mgdan, Gavdan, Kudrafal, Vabhk
and Gavk). In Gujarati, it is called Kanateri Indrayan,
or Gyavasukaan, its fruits are small with white lines and
small spines, when unripe, green and oval yellow when ripe.
It is believed if cows eat it they cease yielding milk.
78
79
The following is from Naidha :

HekeJecenekeeueHeueb efkeueemeerleleeqiiejs: meevegevf e Yeevegeyf ecyeced ~
efYeVeme lemewJe MeefVeHeeleeerpeeefve peeveeefceleceeb leceebemf e~~ 22/29
At the summit of Astcala mountain the dark red orb of
the sun like the Mahkla fruit ripened on time, is ready to
set. Fully ripened Mahkla fruit falls on the stone naturally
and break with black smoke along with black seeds.
Similarly the Mahkla like sun disc when sets, darkness
spreads all round.
The critic Nryaa has written : HeJe&leeefokeefveYetmecegJeb
pecyeerjJeleg&ueb HekeJeb meoeflejkeleb ke=<Ceyeerpeb cenekeeueHeueb enesHemeie&efveJeejCeeLe ie=nejs
Jew: yeOeles~ means its fruits are hung at the entrance of the
house to ward off evil spirits. cenle: keeueme HeueYetleb e Yeevegefyecyeb.
Is not the setting sun like a ripened Mahkla fruit?
The author has not mentioned the scientific name of this
plant.
UDUMBARA, GLARA UMBARA
Ficus racemosa L.
Family : Moraceae
Meerlees Jeeeg: HeefjCeceefelee keeveveesocg yejeCeeced(Meghadtam, Purvrdha 42)
The udumbara is regarded as the mysterious, auspicious
flower : The cool wind which ripens the wild fig was blowing
in the forest of Udumbara trees. This is the only reference
in all the works of Klidsa. Udumbara, Udumbara or
Uamaydo or Glara. The other synonyms are, Jantufala,

Sadfala, Yajga, Kmivka and Jaghanefala (Gogcyej,
pevlegHeue, meoeHeue, e%eebie, ke=efceJe=#e, peIevesHeue). Guueeflececyejcevesve~
GoefleMeesveecyeles Jee~ (Bhnuj Dkta). The fruit in which insects
live is Jantufala, fruiting all round the year is Sadafala. In
yaja (sacrificial rite), the Udumbara wood is required, so
the name is yajaga or yajodumbara. That this tree cannot
fruit without some insects is known. On the trunk, fruits
grow in bunches, hence the name Jaghanefala. The Jack
fruit tree is also called Jaghanefal.
In Nighau it is referred as Apupafala sabaddha
(DeHeg<HeHeue mebye:) means fruiting without flowers. This tree is
very useful for medicines. A resident Vaidya of Champaran
has written a book named efveiet{Heg<He: ieguejiegCeefJekeeme Gularagunaviksa. He mentions that the extract of leaves heal
the wounds in three days. The milk of the tree is given to
weak children.
In Mahvracaritam (5/32). The description of the
monkeys refers Udumbara as es<eecegl#esHensue: efMeKeefj<eg efuekegeesocg yejeee
SJe (whose leaping on the mountains is this forest of fig
trees)
peele: ketce&: me Ske: He=LegYegJeveYejeeefHe&leb esve He=b
MueeIe pevce OeJg eme Yeceefle efveeefceleb e$e lespeeqmJeeeced~
mebpeeleJeLe&He#ee: HejefnlekejCes veesHeefjeVe eeOees
yeeeC[esogcyejevlece&MekeJeoHejs pevleJees peelevee:~~
(Bhathari, Ntiataka loka 68)
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81
In the world ones life is blessed if one lives for others.

The tortoise bears on its back the weight of the earth and
the pole star keeps regular the cycle of bright planets of
constellation. The insects of the fruit of Udumbara are
produced and destroyed-vanished after decaying. In the
same way selfish people in this Udumbara like universe
are vanished after every birth.
The author has not mentioned the scientific name of this
plant.
UDDLAKA
Cordia dichotoma Forst.
(Cordia myxa auct.)
Family: Boraginaceae
GUNO, LASURA
Uddlaka is Gundo or Gundi. In Gujarat its fruits are
pickled. It is of three or four types. In Sanskrit, lemtaka,
elu, ta, Uddla, Bahubraka (Mues<ceeleke, Mesueg, Meerle, Geue,
yengyeejke), ta are names. Mues<ceeCeceleefle Meerleyeere&lJeeled Fefle Mues<ceeleke:~
It produces cough as it produces cold. Bhnuj Dkta
refers yeng Je=Ceesefle eesleebefme Fefle yengJeejke:~ In Hindi it is Lasod.
Uddalaka is also a inferior grain and known as wild
kodaro ( Paspalum scrobiculatam L.). In Rjanighau,
Uddlaka is not used as a synonym of Gundo, but is a
synonym of Kodaro. In Carakcsamhita Uddlaka is used
for a inferior grain, elsewhere the word Uddlaka is used
for the same meaning. But in Rmyaa, where ever it is
used it is in the category of trees and there its meaning is
Cordia dichotoma.
UNMATTA
Datura innoxia Mill
Family: Solanaceae
Datura, Dhantura
Unmatta means Dhanturo (Gujarati), its synonyms in
Amarakoa are Unmatta, Kitava, Dhrta, Dhattura,
Kanakahvaya, Mtula (Gvcee, efkeleJe, Oetle&, Oeegj, kevekeee, ceelegue).
Kanaka means gold, there are as many names of Datur as
of gold, hence kanakhvaya(kevekeee). Unmatta (Gvcee) has two
meanings : (1) mad man and (2) Dhanturo. In Naiadha :
Gvceeceemeee nj: mceje eJeHemeerceeb cegocegnsles~

HetJe&: HejmHeefOe&leee emetveb vetveb efleerees efJejneefOeotveced~~
(Naiadha 3/98)
iva and Madana (cupid) have unlimited enjoyment near
Unmata. iva enjoys seeing the opened flower of Dhatura
and Madana enjoys seeing a man agitated by the grief of
separation. Here both of them have been shown racing with
each other. iva loves Dhatura flowers and Madana is
happy looking at the intoxicated man. Dhatura flower is a
weapon of Madana. The poet describes their competition
through Dhatura flower, which has also its name (ceove )
Madana (God of love). If man eats its seeds, he loses his
senses.
In Naiadha, Dhatura is mentioned in the worship of iva:
nsceveecekeleemeJesve $ecyekemleogHekeefuHeleHetpe:~
Deeeee egefOe efJeefpele jleerMeb jeefpele: kegmegcekeenueesJe~~ (21/34)
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83
iva conquered Madana in the battle and took away:

(JeeeYeeC[efJeMes<es leg keenuee) his Dhatura flower shaped musical
instrument. As the victor rejoices after winning the weapons
and abundant musical instruments so here iva winning
the Dhatura flower like drum (kahala) is rejoicing1.
Nala worships iva with Dhatura flowers named as
Hemnakataru (nsceveecekele ) after the name of gold (kanaka).
ULAPA
mew<ee efJeYeeefle ueJeCee ueefueleesecf e&He*dekq ele: DeYeeieces peveHeoeceoee emee:~
ieesieefYe&Ceer efeeveJeesueHeceeueYeeefjmesJeesHekeCefJeefHeveeJeueees YeJeefvle~~
(Mlatmdhava 9/2)
This Lava river is lovely with ripples. There are rows
of tree groves at its shore and it looks very charming with
rows of Ulapa grass. The cows with their young ones very
much love this grass. The people at the bank like it. Which
is this Ulapa grass? Grasses are of many types and it is
difficult to identify the Ulapa grass.
In Amarakoa Ulapa (GueHe) term is used for the extensively
spread climber. But Ulapa grass has no relation with it. In
Kdambar (Early, para 127) it is mentioned at one place.
In the description of Kailatala, mLetuekeefHeueJeeuegkesve efMeueeyengueleee
ef J ejuele= C ees u eHes v e a desolate place with Ulapa grass. In
Kirtrarjuniya, describing the women with the sudden and
natural beauty coming out to tempt the mind of the sage, the
poet says :
efveefnlemejmeeeJekewye&Yeemes ejCeleuew: ke=leHeefleJe&Oetveeced~

DeefJejueefJelelesye MeeieesHewjefCeleveeruele=CeesueHee Oeefj$eer~~
(Sarga19.3)
The earth became red when women with their feet
applied with red resin walked on the ground and the green
grass and Ulap grown on it then became reddish. The earth
appeared as if covered by swarms of snails (ukragopa).
The poet describing the Raivatak mountain in
iuplavadha says :
efJeueeqcyeveerueeslHeuekeCe&Hetje keHeesueefYeeerejf Je ueesOeieewjer:~
veJeesueHeeuebke=lemekeleeYee: MegeerjHe: MewJeefueveero&Oeeveced~~ (Sarga 4-8)
The water in the stream flowing from the mountain was
clean. It had algae. The mountain had the beauty of the
sandy region adorned with the recently grown Ulapa grass.
The sacred streams appeared like the cheeks and
foreheads of the women fair or reddish with the pollen of
Lodhara flowers and blue lotuses like earrings adorning
their ears. There is no evidence to identify this grass.
In Gujarat, the grass is known as Jinajavo. (Bothriochloa
ischaemum L., Andropogon ischdemum L.) It is the best
grass for animals. Can we accept this grass as Ulapa (GueHe)?
1. 3/60-12; 3-73-4; 4/27-10; 4/28-24-26-29-42; 7/26-4; 7/42-5
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URA
Vetiveria zizanioides (L.) Nash
Family : Poaceae
Khasa, Vlo
efeebJeos kemesocegMeerjeveguesHeveb ce=CeeueJeefvle e veefueveerHe$eeefCe veerevles~
(kuntala Act-3)
The disciple asks Priyavad, Oh! Priyavad, where
are you going with the ointment of Ura (GMeerj) and lotus
leaves with their stalks?
These things were being taken to apply to akuntal
who was suffering from the suns stroke. Ura (GMeerj) is
Khasa roots which are fragrant and cooling and were used
in ancient times as an ointment.
In the Rmyaa, when the river Ganges was to be
crossed, Rma tumbled upon thinking if they could swim
across. Lakmaa constructed a big raft and made a seat
of Jmb and Vetas soft branches ( Eugenia and Salix
species) and covered it with Ura (khasa roots) : GMeerjwe
meceeJe=leced. Sit sat first followed by the two brothers.
The pyre of Rvaa consisted of sandal wood and
Padmaka (Prunus species), Ura and others. Even to-day
Ura roots are used in making hair oil. Many varieties of
Vetiveria are present. Bhnuj Dkta has mentioned : oMe
JeerjCecetueme KeMe Fefle Keeleme~ Today the name Khasa is prevalent.
The synonyms are GMeerj, mesJe, JeerjCe, DeYee, Dece=Ceeue veueo, efJesj,
yeeuekeced (Ura, Sevya, Vraa, Abhaya, Amla, Nalada,
Hrivera, Blakam) are also other synonyms but they are
different from Ura.
ERVRU
Cucumis sativas L.
Family : Cucurbitaceae
SJee&keb mHegveefveie&leieYe&ievOececueerYeJeefvle e pejl$eHegmeerHeueeefve~
Kvyamians chapter 18
This loka is for the description of the winter. In
Amarakoa synonyms are Ervru, Karkai and Bhanuji
Dixit writes s keeke[er Fefle Keeleeee:. Trapusa, another synonym
is not mentioned in Amarakoa.
Nighau of Dhanvantari has named GJee& (Urvru),
Ervru and Urvaru. Ervaru is Kakadi and Trapus is a variety
of Kkadi. Here Ervaru is for a variety of Cucumis whose
fruit on ripening splits and its smell induces saliva secretion.
mHegveefveie&leieYe&ievOe alludes to the natural ripening of the fruit
on the plant and its split thereof with distinct smell. Many
varieties of Cucumis are present. In Pacatantra the story
of the jackal and the donkey breaking the hedge (Je=efeYeb
ke=lJee) entered the cucumis keke&efkee#es$e field and ate efeYe&efkeeYe#eCeb
to their satisfaction is well known.
ERAA, ARANDI
Ricinus communis L.
Family: Euphorbiaceae
e$e efJeppevees veeefmle MueeIemle$eeuHeOeerjefHe~
efvejmleHeeoHes osMes SjC[esefHe gceeeles~~
(Hitopadea - Mitralbha)
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87
In a place without trees Eranda is considered a tree.

There are two varities (1) white and (2) red. The plant looks
lovely with his palm like leaves and clusters of flowers, and
the red variety is really attractive.
EL
Elettaria cardamomum (L.) Maton
Family: Zingiberaceae
Ilyac, Alac
efve:Mes<eb eMeefcelejsCegJeejCeeveeb m$eesleesefYece&opeueceg_Peleecepem$eced~

Deeceesob JeJeefnleYetefjHeg<HeievOees efYeVewueemegjefYecegJeen ievOeJeen:~~
(Kirta. 7/38)
Condemning the intoxicating fragrance of the liquid
flowing from the blood vessels of the temple of the rutting
elephants, the wind was offering the libation of the ear
fully filled with the fragrance of the opened El flowers.
The poet has described here the fragrance of the opened
flowers of El.
There is also a different reading of the loka : JeJeefnle:
eflejmke=le:) The wind was accepting the liquid flowing from
the temple and discarding the fragrance of the flowers.
(JeJeefnleYetefjHeg<HeievOeced) The fragrance of the liquid was equally
offering the libation of the ear as that of the opened flowers
of El.
Ilyac grows in the south. Malaya mountain is the birth
place of Canakabb (kekekeesue). Ilyac and pepper (Suee)
and (ceef j e). Rjaekhara mentions this fact in the
description of the Malaya mountain.
Deecetuees: HeefCeJesefleeveeb meevoveeveeb pevevevoveeveeced~

kekekeesuekewueeceefjewe&lg eeveeb peeleerleCeeb e me pevceYetecf e:~~
That is why Dravid is a synonym of El. Klidsa has
described El creepers on the Cndana trees.
Sueeueleeefueefleevoveemeg (Raghu. 6/64) and during the supreme
victory of Raghu in the south, the powder of the flower of
Ilyac formed by the pounding of the hoops of the horses
war in the air and the poet describes it falling on the temple
of the rutting elephants whose fragrance is similar to that
of Ilyac.
memeeg: Dee#egCCeeveecesueeveeceglHeefle<CeJe:~
legueieefvOe<eg ceesYekes<eg HeuejsCeJe:~~ (Raghu. 4/47)
Ilyac fragrance is similar to that of the liquid flowing
from the rutting elephant. Ilyac is of two types (1) small
(met#cewuee) and (2) big (mLetuewuee).
Poet Mgha of Gujarat describes that at the shores of
Dvrak the wind carrying the fragrance of Ilyac formed
due to its passing through El creepers slowly evaporating
the drops of Kas perspiration.
lemeevegJesueb JepeleesefOeJesueb SueeueleemHeeueveueyOeievOe:~~
(iuplavadha, sarga 3, loka 79)
SueeueleemHeeueveueyOeievOe: is a nice sentence.
Ilyac is a plant not a creeper.
Small Ilyac is Elettaria cardamomum.
keJeefeosueejmesve efmeeceeveeefve mHeMee&vegcesejceefYeeerevf e mHeefkeYeJeveeefve~
(Kdambar former part 209)
88
89
Ilyac extract was sometime sprinkled on the walls,

transparent as the crystal, and identified only by the touch.
How nice that age would be when (Sueejme) the walls were
scented by the extract of cardamom.
meHleoyekegueSueeueJeueJeueerueleeueesuekegmegcemegjefYeHeefjceueee......JeveuesKeee
(para 130)
This is a reference of a forest deity emitting fragrance of
beautiful swinging flowers of Stavaa, Bolasari, Ilyac,
Laviga and Laval lat (creeper).
In the description of the great Vindhya forest :
GvceoceelekeHeesuemLeueieefueleceomeefueueefmekelesvesJe efvejvlejcesueeueleeJevesve
ceoieefvOeveevOekeeefjlee~ Due to many forests of Ilyac creepers
the entire region appeared blackish and the fragrance
similar to that emitting from the liquid flowing from the
temple of rutting elephants was constantly coming. Here
the fragrance of El creepers is described as the
intoxicating one. In para 122 a similar sentiment is
expressed.
In the description of the beauty of the hermitage (Para
36) Sueeueleekegefueleveeefue kesjerkeueeHew:, Ilyac creepers were so
dense and covered the coconut trees in such a manner
that they were not visible.
As the sellar of edible mouth freshners leaves leecyetefueke.
has many varieties of leaves, so in the kings palace ueJeueer,
ueJe, Suee, keesue (Laval, Lavaga, El, Kakola, etc.) leaves
were stored.
KAKKOLA
Piper cubeba L.f.
Family: Piperaceae
Kababcini
Sitlacini
kekekeesueerHeuepeiOecegiOeefJekejJeeneefjCe: legJe:~ (Mlatmdhava 6/
19)
The forest regions resounded with birds, joyfully singing
after being stimulated by eating the fruits of Kakkola.
In Amarakoa, three synonyms : keesuekeced, kekekeesuekeced, keesMeHeueced
(Kolakam, Kakkolakam, Koafalam) are mentioned.
Bhnuj Dkta has also mentioned it as $eerefCe HeuekeHe&tjme
ienguee Fefle Keeleme~ mentions in this way. In Gujarati what we
call ghaunalare fragrant flowers of ef eeJe= # e
(Priyagavka). Kakkaola is not ghaunal, but is
Canakabba; Cinikabl; italacini, Kababacini which
are freshners to increase taste. They are fragrant flowers.
Rajaekhera has mentioned its occurrence in the south
kekekeesue kekekeesuekewueeceefjewe&gleeveeb peeleerleCeeb e me pevceYetefce:~ (Act 17)
Canabala Cardamom, Pepper, Nutmeg grow in south.
Canabla suppresses vata and kapha and removes bad
breath.
Kdambar Early Para 17 mentions in the description of
the mountain Vindhya, Deef l eeHeuekeef H ekeef c Helekeke k ees u eeg l eHeuueJeHeueMeyeuew:, very active monkeys jump over the Kakkola
trees shaking their leaves and flowers.
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91
KADAMBA
Anthocephalus cadamba (Roxb.) Miq
Neolamarckia cadamba (Roxb.) Bosser
Family: Rubiaceae
The Rmyaa has many references to Kadamba.
Deefmle keeqeJeee e mee keocyeefeee efeee~
keocye eefo peeveer<es Mebme meerleeb MegYeeveveeced~~ (3/60-12)
Oh! Kadamba! Have you seen any where my sweet-heart
who loved you so much? If you know whereabouts of my
louts faced St, inform me.
peelee Jeveevlee: efMeefKe<eg eve=ee peelee: keocyee: mekeocyeMeeKee:~
peelee Je=<ee iees<eg meceevekeecee peelee cener memeJeveeefYejecee~~ (4/28-26)
In forest after forest peacocks continued dancing,
Kadamba trees flowered, cows also became libidinous like
the bulls, the whole earth became elegant with crops and
forests.
The following befits and adorns the pen of the great
poet.
keocyeHeg<HeeefCe mekesmejeefCe veJeeefve e Yeceje: efHeyeefvle ~ (4/28-42)
The intoxicated wasps were sucking the nectar oozing
out from the Kadamba new flowers which emerged in the
monsoon. In short Kadamba references occur in many
places in the Rmyaa.
In Naiadha : eeqvLeefveyekesMeceuueerkeocyeeefleefyecyeJesMeeled (7/88),
the use of flowers of Jasmine and Kadamba together in
making the wreath is mentioned.
The following loka is from Kirta.

DeefYeYeJeefle ceve: keocyeJeeeew ceoceOegjs e efMeKeefC[veeb efveveeos~
peve FJe ve Oe=leseeeue efpe<Ceg: ve efn cenleeb megkej: meceeefOeYe:~~
(10/23 )
The mind of the man is generally bemused by the
melodious sound of the peacocks as by the wind blowing
with the fragrance of Kadamba flowers, but as Arjuna was
not a common man, he retained his steadfastness. The
great man is not easily disturbed in his meditation.
He=Legkeocyekeocyekejeefpeleb (5/9).
meceoefMeefKeleeefve nbmeveeow: kegcegoJeveeefve keocyeHeg<HeJe=ee~
efeeceefleMeefeveeR mecesle peicegie&gCecenleeb cenles iegCeee eesie:~~ (10/25)
The forests of white lilies looked more elegant with the
peacock warblings, swans sound and riches of multitudes
of Kadamba flowers. The mutual association of the great
in virtues bring about their enhancement.
Bhavabhti1 is enchanted with Kadamba: meerlee Jelme S<e
kegmegecf elekeocyeleleeC[efJeleyeefnC& e: efkebveeceOesees efieefj:~~ 1/31 St asks Rma,
What is the name of the mountain where the peacocks
are dancing on the flowering Kadamba trees! He replies,
It is kekegYemegjefYecee&ueJeeved (named, fragrant Malyavan). It is
worth watching the dance of peacock dancing on Kadamba.
GeqKe: keocyes~ veoefle me S<e yeOetmeKe: efMeKeC[er (3/18) : The peacock
with his peahen dances on the Kadamba tree. keefleHeekegmegcees:
keocye: efeeleceee HeefjJeefOe&leeseceemeerled~ (3/20) : Rma remembers
1. 3/60-12, 3/73-4, 4/27-10, 4/18....24-26-29-42, 7-26-4, 7/
42-5.
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93
that the Kadamba which was watered by St has just

flowered.
It is the well known fact that Kadamba tree blossoms in
monsoon. Bhavabhti has vividly composed the following
stanza.
memJesojesceeefelekeefcHeleeer peelee efeemHeMe&megKesve Jelmee~
ceVeJeecYe:eefJeOetleefmekelee keocyeeef: mHegkeerjkesJe~~ (3/42)
Sts body perspired, thrilled and shivered with the
touch of the beloved Rma. It was like Kadamba being
thrilled with its new flowers anointed with the first rains
of the monsoon.
DeLe keeseefcevceefCecesekeefJeOe&evf evewJe yeHeguekeb kejeself e ceeced~
veJeveerueveerjOejOeerjoefpe&le#eCeyekeg*dceuekeocye[cyejced~~ (6/17)
Who is this like a sapphire, azurish and attractive? It
thrills me just by its sound. It is like Kadmaba flowering
with the first thunder of a new azurish cloud.
Bhavabhti points out the same facts in a vivid manner:
eLeceefeeeJeevemebeJemHegjlHeguekesve mebeefle ceee efJe[cyeles~
IevejeefpevetleveHee: meceg#eCe#eCeyekeg*dceuekeocye[cyej:~~ (M. 3/7)
Mdhava is thrilled hearing the first word from his
sweet-heart. It befits the simile with Kadamba, like the
Kadamba flowering with the new touch of water in the
monsoon.
keocyeieesueeke=efleceeeefle: keLeb efJeMegcegiOe: keguekevekeepeve:~~
(M. 7/1)
Why would the noble girl of a pure family just in the

conversation become thrilled and confused like a flower
(which is round like a ball) of Kadamba.
pe=cYeepepe&jef[cye[cyejIeveeercelkeocyegcee:~ (M. 9/16)
Parts of the earth where the Kadamba trees have
extended and whose flower buds are blossoming in order
of development (pe=cYee, pepe&efjle, ef[cye, [cyej). The same spirit is
expressed in Mahvracaritam, M. 5/42. Mdhava
addresses to the eastern winds HeewjmleHeJeve (paurastyapavana)
efJekemelkeocyeefvekegcyeHeebmegvee men peerefJeleb Jen cece efeee ele:~ (M. 9/43)
Oh! wind! carry me along with the multitude of pollen
of developed Kadamba trees where my sweet-heart is. My
mind like the atoms will be carried with that group and
will not have the slightest exertion.
eleeefJekeefmelekeocyemebIeelemegjeefYeMeerleueeceesoyenuemebieefueleceebmeuekeHeesueefve<evo
keo&efceleke<eeeced.....mej:~ (M. 9, P. 191-2)
The poet describes the plenty of passionate liquid oozing
from the temple of the rutting elephant which has the
fragrance and cooling similar to that of the newly
blossomed flowers of Kadamba.
I feel Bhavabhti loves keocye (Kadamba). Klids too is
enchanted by Kadamba1.
1. Uttararma 1/31; 3/18; 3/20; 6/17; 3/42; Mlatmdhava 3/
7; 7/1; 9/16-4-19 -177; Mahvra. 5/42
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95
keocyemepee&pe&vg ekeslekeerJeveb efJekecHeebmlelkegmegceefOeJeeefmele:~ (tusahar 2/11)

Which man will not be eager by the touch of the wind
fragrant by the flowers (and cooled by the contact of water
filled clouds) of the trembled trees of Kadamba, Arjuna,
Sarga and Ketak. Authors of Nighau have given a
synonym megJeeme: (suvsa) for keocye (Kadama). Its fragrance
resembles that of yellow Campa (Magnolia). Its another
synonym is veerHe (Npa) and its references are found in may
places.
veerHeb Jee nefjlekeefHeMeb kesmejwjOe&{wjeefJeYe&lt eeLececekeguee: kevoueereevegkeced~~
(Meghadtam Prvrdha 21)
Where ever it rains, flowering Banana and Kadamba
are present. Kadamba looking greenish by the half opened
blossoms and blackish yellow by flower stalks. Its pollens
are also fragrant and used as a body cosmetic.
veerHejpemeejeefieCe: (Rghu. 19-37)
ceeuee: keocyeJevekesmejkeslekeereYf e: Deeeesepf elee: efMejefme efyeYeelf e eese<f eleese~
(tu. 2-20)
The women were wearing wreaths of flowers of
Kadamba, Bakula and Ketak. The round fragrant
Kadamba yellow flowers were used in wreaths. meercevles e
lJeogHeiecepeb e$e veerHeb yeOetveeced (Meghadtam Uttara). In the rainy
season Kadamba flowers were a part of the head gear (on
line parting) at the baby shower ceremony.
Klidsa mentions : lJelmebHekee&led HegueefkeleefceJe eew{Heg<Hew: keocyew:
(Meghadtam Prvrdha 25). As one is thrilled by the
contact of the wife, the adult flowering Kadamba tree is
thrilled by the contact of Yakas wife.
Klidsa beautifully describes : cegefole FJe keocyew: peeleHeg<Hew:

mecevleelHeJeveeefueleMeeKew: MeeefKeefYeve=&leleerJe~ (tu. 2-23)
As the husband ropes in the garland of Bakul flowers
in his wifes wreaths, the cloud and rains, as the husband,
creates the earrings of newly blossomed Kadamba flowers.
efJekeeveJekeocyew: keCe&Hetjb JeOetveeb jeeefle peueoewIe: keevleJelkeeue S<e:~~
(tu. 2-23)
Klidsa compares Kadamba flower buds with the big
drops of tears.
keocyecegkeguemLetuew: DeefYeJe=eb epeeegefYe:~ (Raghu. sarga. 15-19)
The trunk of Kadamba tree is strong and full of knots.
Klidsa has also referred to the trunk of Npa :
veerHemkevOeefve<eCCenmle: keefjCeermeneees veeiejepe: efleefle~ (Vikramo. Act. 4).
He has also mentioned Rakta kadamba :
jkelekeocye: meeseb efeeee Oecee&vleMebemf e emewkeced~
kegmegcecemeceekesmejefJe<eeceHeke=leb efMeKeeYejCeced~~ (Vikramo. Act. 4-30)
The summer has ended, Raktka Kadamba indicates
it. The king remembers that his wife was knitting in the
wreaths its flower buds where stamens were not yet
observed. Even though veerHe (Npa) and keocye (Kadamba)
are synonyms of each other, Klidas has mentioned their
separateness.
This shows keen observation of plants of Klidsa :
cegkelJee keocyekegpeepe&vg emepe&veerHeeved meHleoevegHeielee kegmegceesceeer:~~
(tu. sarga. 3-13)
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97
The commentator of Candrik has explained the both

terms : keocyees Oetefuekeocye: veerHe: HetJeexkelekeocyeefYeVekeocyelJeeled ~ Klidsa
has described three varieties, keocye, veerHe, jkelekeocye (Kadamba,
Npa and Rakta Kadamba). In Rjanighau three
varieties are mentioned, Oeejekeocye, Oet u eer k eocye Yet e f c ekeocye
(Dhrkadamba, Dhulkadamba and Bhmikadamba),
but in Dhanvantari Nighau only Oeejekeocye veer H e
(Dhrkadamba and Npa) are mentioned. In
Rjanighau
Oeejekeocye: eeJe=<e: Heguekeer Ye=JeuueYe:~
cesIeeieceefeees veerHe: eeJe=<esCe: keocyeke:~~
Oetueerkeocye: ecegkeemetve: HejeieHeg<Hees yeueYemeb%eke:~
JemevleHeg<Hees cekejvoJeemees Ye=efeees jsCegkeocyekeesew~~
These varieties are mentioned, but in Dhanvantari and
Rjanighau Raktkadamba is not mentioned.
Dhrkadamba flowers in the monsoon. Rjaekhara
has properly shown the difference between Oetefuekeocye Oeejekeocye
(Dhlikadmba and Dhrkadamba) :
ewe<q cekemeceeefJekeemeer keefLelees Oetueerkeocye Fefle ueeskes~
peueOejmeceeeeHleew me SJe Oeejekeocye: meeled~~ Act 18
This means that summer developing is Dhli one and
monsoon developing is Dhr one. The former is
1. Kadamba tusahra . 3-13; 2-17; 23; 24; Raghuvaa. 15/
99; 13/27. Vikramorvaiyam 4/109; Meghadtam early 2526; kuntala 1-31; 3-95; Mlavikgnimitra 5/93; 4/78; 3-53;
Kumrasabhava - 8/78; 4/38; 3/27. Npa Meghadtam early
21; later; 71; tu. 3/13; Raghu. 19/37; 6/46; Vikrmo. 4/105.
associated with the dust of the summer and the latter is

with rains. Rjaekhara uses the season as a distinguishing
marker.
Some also mention about jepekeocye (Rjakadamba). I
believe that very large and old Kadamba trees at
Vndvana (Vraja) have this reference. In ef m ecev$e
(Sidhamantra) the reference of veer H e (Npa) is finely
mentioned.
veerHees ye=n=nmeceerHeYegeJf e emetlees ueeskeeefmelejepekeocyeveecee~
eebMegce&OetkeleHe$emeceeveHe$e: mJeecueHekeJeHeue S<e megieefvOeHeg<He:~~
The description here of Npa as leaves like those of
Madhuka, ripe sour sweet fruits and fragrant flowers is
appropriate. Amarsinh has considered keocye (Kadamba)
and veerHe (Npa) as same.
In Konkan region Kadamba is named as Npa. Hindus
and Buddhists respect this plant. The ancient Aryans
compared its flower fragrance with new wine, and hence
they named it as nefueefee (halipriya). The separated lovers
have its flower fragrance painful. The name of Ka is
very intimately associated with this tree.
In Rjanighau Kadamba is named as Kdambar. In
meewvojvevo keeJe (Saundarananda poem) Kadamba trees on
Himlaya are mentioned. Varuni sheltered in the hollow
of Kadamba trunk. There is a reference in Viupura
(5-25) that Baladeva developed a liking of wine after
experiencing Kadamba fragrance, and Ka worshipper
poet Jayadeva, how can he forget Kadamba?
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99
efJeMeokeocyeleues efceefueleb keefuekeueg<eYeeb Meceevleced~

(Gtagovinda, sarga-2/8)
Rjaekara : keeocyekegmegceeceesoe JeeeJees Jeeefvle JeeCee:~ (chapter 18).
The poet mentions the wind carrying the Kadamba flower
fragrance in the monsoon.
ouelkegpekeg*dceue: mHegefleveerHeHeg<Heeslkejes OeJeemeJeyeevOeJees eefeleceejerkeepe&vg e:~
keocyekeueg<eecyej: keefuelekeslekeerkeesjke: eueefVeeguemeeees njefle nvle Oecee&lee:~~
(Kvyamims, Act-18)
The poet here mentions that in the monsoon, Kutaja,
Npa, Dhava, Arjuna, Kadamba and Ketak trees flower.
The distinction drawn between veer H e, keocye (Npa and
Kadamba) is note worthy.
There are many varieties of Kadamba hence the
distinction between the two is of mutual relationship.
eceemebveeefoleyeefnC& eeefve meMeeieesHeeuekegueMeeueeefve~
ejefvle veerHeepe&gveJeeefmeleeefve iepee: megjceeefCe JeveevlejeefCe~~
(Rmyaa 4/28-41)
The elephants were roaming in the very beautiful forests
fragrant with Arjuna and Npa flowers. Translation of one
sentence to be added page 83.
Avaghoa has mentioned Kadamba in the description
of Himlaya forests.
euelkeocyes efnceJeefVelecyes lejew euecyes ecejes ueuecyes~
segb efJeueiveb ve MeMeeke yeeueb kegueesleeb eerefle&ceJeee&Je=e:~~
(sarga 10/11)
As the man with noble character can not easily leave the
family love, the Camar (a kind of) cows standing near
kadama trees were not able to disjoin their hair entangled
with the trees growing at the Himalayan ridges.
Bhathari
description:
remembers
Kadamba
in
monsoon
efJeeogHeefelecesIeb Yetcee: kevoefuevees veJekegpekeocyeeceesefovees ievOeJeene:~

efMeefKekeguekeuekeskeejeJejcee Jeveevlee: megefKevecemegefKeveb Jee meJe&ceglkeCeefvle~~
(graataka loka 91)
In monsoon Kuaja and Kadamba flower and their
fragrance spreads around the forests.
The author of Mcchakaika remembers Npa and
Kadamba :
HeeqkeueVecegKee: efHeyeefvle meefueueb Oeejenlee oo&gje:
keCb cegeefle yeefn&Ce: meceovees veerHe: eoerHeeeles~~
This is description of monsoon. Frogs with their muddy
mouths drink water. Peacocks make series of sound and
Kadama blossoms appear as if they are lamps.
Je<eexokeb mecegefjlee eJeCeevleefJeueeqcyelesve keocyekesve~~

S<ee HeguuekeocyeveerHemegjYeew keeues Ieveeseef<eles
keevlemeeueeceeielee meceovee e peueee&uekee~~
(McchakaikaAct 5)
Kadamba blossoms in monsoon. Its sweet fragrance fills
the atmosphere. The charming intoxicated women with
wet hair come to their husbands home.
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101
Yees cesIe iecYeerjlejb veo lJeb leJe emeeoeled mcejHeeref[leb ces~

mebmHeMe&jesceeefelepeelejeieb keocyeHeg<HelJecegHewelf e iee$eced~~
(McchakaikaAct 5)
In Kdambar, during the description of Acchoda lake :
As the man is thrilled with the touch of his lover,

Kadamba is thrilled with blossoms just with the touch of
the water drops of the monsoon. One experiences the pain
of passion so Crudatta says, Oh! monsoon cloud! make
yourself loud with mighty thundering sound, With your
favour, I have the pain of remembrance and the thrill of
your touch. My body experiences the flowering of
Kadamba. This imaginative(keocyeHeg<HelJeced ceeIe) idea is poetic.
veJekeocyejpeesefCeleecyejw: DeefOeHegjeb Of eeMf eueervOemegieefvOeefYe:~
ceveefme jeieJeleecevegjeefielee veJeveJee JeveJeeegeYf ejeoOes~~
(Mgha. sarga 5-32)
The wind fragrant with the pollen of Kadamba and
fragrance of Banana flowers was blowing or the sky getting
reddish with the pollen of the new Kadamba flowers, the
minds of the love-stricken women experienced new
passion by the wind fragrant with the flowers of the
Banana. The poet Mgha shows Kadamba trees on Girnar
mountain in Saurashtra (Gujarat). It is full of fragrance
of Kadamba. The blowing wind brings the clouds.
The reference of association of Kadamba tree with the

childhood of Ka is mentioned. Also the use of its flower
buds as earrings is explicit from
There is a reference of the personal female assistant of

Dharmarja (Yudhihira) not leaving the beauty of
opened Kadamba flowers when Ka embraced
Dharmarja.
kegYeleg&jueleee ve lelepeles efJekemelkeocyeefvekegjcyeeelee~~
(Sarga. 13-13)
ke=<CeyeeueeefjleefceJe lekeocyeMeeKeeefOe{nefjke=lepeueeHeeleeer[ced
keocyecegkeguekeCe&HetjeeceeCes jesceeepeeuesve keCefkelewkekeHeesueHeuekee~

(Kdambar, early pera 153)
The reference of deep copperish red clusters of its
flowers is present in : MeesefCeleleecekeocyemleyekeke=leee&vewe~ Kdambar
early para 216. Oeejekeocye (Dhrkadamba) (Kdambar,
later Page 515, 517).
KADAL1
Banana
Musa paradisiaca L.
Family: Musaceae
Plantain, Kela
The fact that the stalk of Banana is compared with the
thigh of a woman. Rambhoru jcYees (Vikramo. 2-61, 496; Mlavi. 3-46) is a word dear to a poet. The similarity
between the butter like and smooth Banana stalk with a
fair and tender thigh of a woman is appropriate.
1. Kadal : Meghadtam. Later 33,82; Raghuvaa 12-96; Kumar.
1-36.
Rambhoru (Vikramo. 2-61, 4-96; Mlavi. 3-46)
102
103
mejmekeoueerieYe&ieewj: (Megha. loka 33), a sweet beautiful line

is used for an equally beautiful body part.
Banana is a tender plant, the poet has no other plant to
compare with its tenderness.
DeOe&evcegKewyee&Cew: efeso keoueermegKeced~~ Rghu. 12-96
The ease with which one can split the banana, with the
same ease Rma destroyed the demons power with the
arrows having half-moon shaped points keoueermegKeced.
eer[eMewue: kevekekeoueerJesvees#eCeere:~ (Megha. Uttara. 17)1
Banana fields have indescribable beauty. Pleasure
Mountains surrounded by golden bananas appear very
lovely.
Some compare the women thighs with elephant trunks,
but the trunk skin is rough. Banana is cool, its leaves
remove the heat. The bed of banana leaves takes away the
heat. Klidasa (Kumra. sarga 1-36) describing the thigh
of Prvat states that it has no roughness of the elephant
trunk and coldness of Kadal.
veeiesvnmleemlJeefe keke&MelJeeoskeevleMewleelkeoueereJf eMes<ee:~
ueyOJeeefHe ueeskes HeefjCeeefn Heb peeleemleotJeexHeceeveyeeee:~~
It mentions that the thigh of Prvat does not have
roughness of elephant trunk and solitary coolness of
1. 3/42-23; 3/62-4; 6/32-6; 7-42-4
Kadal. The synonyms of Kadal are very nice: jcYee, megHeuee,

megkegceeje, ceesee, iegHeuee, nefmleefJe<eeefCekee, yeeuekeefeee, TmlecYee, Jeveue#ceer
(Rabh, Sujt, Sufal, Sukumr, Moc, Gucchafal,
Hastiviik, Blakapriy, rustambh, Vanalakm).
As the beauty of the celestial damsel is beyond
description, so is the beauty of Rambh fields. The delicacy
of Kadal and its fair tenderness are unique. There are many
varieties of Banana keekeoueer, efieefjkeoueer, megJeCe&keoueer, keoueer, kevekekeoueer
(Khakadal, Girikadal, Suvarakadal, Kadal,
Kanakakadal), etc. Klidsa has referred only Kadal and
Kanakakadal.
mebYeesieevles cece mecegef elees nmlemebJeenveeveeb eemelet:
mejmekeoueermlecYeieewjeuelJeced~~1
Look this lovely stanza of Gtagovinda :
Meew leJe ceoeuemes JeoveefcevogmeboerHekeb ieeflepe&veceveesjcee efJeefpelejcYeceteced~
(10-7)
Two things Kadal and that of the woman - like the
fair inner part of kadal are described to-gether. Kadal
is present in the Rmyaa2. St had created keoueer i e= n
(kadal house) in Pacava. In this kadal-garden the
steersman (Karaikra) hidden in the tree obtained by
illusion the attraction of St. Rmacandra in search of
St, seeing kadal plants remember St having her thigh
like banana stalk.
keoueerkeeC[meMeew keouee mebJe=leeJegYeew~
T HeMeeefce les osefJe veeefme Mekelee efveietefnlegced~~ (3/62-4)
104
105
When in Aoka forest St was shown a fake head of

Rma, she trembled and like a split banana plant fainted
on ground.
.......Jewons er JesHeceevee leHeeqmJeveer~
peieece peieleeR yeeuee efVee leg keoueer eLee~~ (M.2/3, 3-74)
There are references of Kadal in Bhavabhti Mlavik.
2/3, 3-74.
efvekeeceb #eeceeer mejmekeoueerieYe&megYeiee~
keueeMes<ee cetefle&: MeefMeve FJe ves$eeslmeJekejer~~ (M. 2/3)
This woman looking emaciated like a fresh inner part of
kadali stalk was pleasing to the eye like a digit of a moon,
to show this paleness/yellowness this similarity is nice.
This likeness of thigh with banana stalk is common:
jcYees cege mebjcYeced (M. 6/10), (Mlatimdhava 2.3, 3.74) Oh!
Celestial damsel! Woman with a banana stalk like thigh,
leave your anger now.
In Naiadha the thigh of Damyant is described:
Yetefe$euesKee e efleueeseceeKee veemee e jcYee e eotme=ef:~
e lele: HetjeleereceskeeveskeeHmej: es#eCekeewlegkeeefve~~ (7/92)
Her eyebrow was so beautiful so that she was like another
celestial damsel. Her nose was so lovely that she was just
Tilottam celestial, thigh so nice as if another Rambh (like
kadal) celestial.
lecetegiesve megvojer efkeceg jcYee HeefjCeeefnvee Hejced~
leCeerceefHe efpe<CegjsJe leeb OeveoeHeleleHe: Heuemleveerced~~ (2/37)
Bhaimi was hoping to win tree like Rambh with her large
expansive dual thighs. She was hoping to win the celestial
Rambh for whom Kuberas son had also undertaken
penance. In Kirta. when Arjuna was speedily running to
meet Indra, the poet (12/51) has described split Kadal and
its delicate leaves and Gavedhuk (coin). It is well known
that Kadal leaves are split by the force of the wind:
pe[evoveeejJemleCe: mepeueee&: menleejnejceeuee:~
keoueeroueleuHekeuHevemLee: mcejceente efveJesMeeefvle Heeex~~
This is the description of summer. Young girls with
body anointed with sandal paste, garland of wet big pearls
(leej), sleeping beds of Kadal tender leaves, all these signs
of calling the cupid. These are the means to endure the
sever heat of summer.
In Nalacamp, the description of ryavarta country is
mentioned as : Deejecees jeceCeerekekeoueerJeveme a beautiful garden of
kadal.
A beautiful stanza of emeVejeIeJe (Prasannarghva Act 2-14)
ns yeeuenscekeoefue OeJg eceernmes lJecetefeeb keueefelegb lejueeelee#ee:~
Sveeb efJeuecyee efJeueemeJeleeR efejb efn m$eerCeeb keuee: Heefjefelee: efmLejleeb eeeefvle~~
St was hidden behind Kadal, Rma addressing kadal
spoke the above loka: Oh! Tender Kadal! If you wish to
rival with the thighs of the active and big eyed Godess of
prosperity (r), then you detain that coquette as the arts
of women become familiar, they become steady.
106
107
The bluish beauty of Kadal : Kadal leaves are refered

in the following stanza:
MeeceJeerveeefceecevlejeues eeogYe&Jevleer keoueeroueeveeced~
keuesJe eever veJeveerjoeveeb ekeesjevceeb cegefoleb kejesefle~~ (Act 2-13)
St amongst the bluish leaves of Kadal looks nice like
moon digit among the new clouds. It gives me joys as it
gives to a Cakora bird (partridge). The fairness of St,
hidden in the Kadal forest is compared with the moon
digit. All other places Sts body parts are
kevekekeoueerkevoueerieYee&ieewjw: described with the whiteness of new
suckers of Kadal. (act 2-7).
The poet Jayadeva of Prasannarghava describes:
keoueer keoueer kejYe: kejYe: keefjjepekej: keefjjepekej:~
YegJeve leesefHe efyeYeefle& legueeefYeocetegieb ve ecetMe:~~
(Act 1. loka37)
The thighs of St cannot be compared either with
Kadal or the back of the forearm or the elephant trunk.
In the three worlds there is none comparable.
KANDAL1
veerHeb dJee nefjlekeefHeMeb kesmejwjOe&{w:
DeeefJeYe&tleeLececegkeguee: kevoueereevegkeced~ (Megha. Prva 21)
Which is the kevoueer (Kandali) plant? The above loka
states that it blossoms in monsoon.
1. Kandal. Meghadtama, Early.21; tusahra 2-5; Raghunvasma
13-29; Vikramrvayam, Act 4-5; Ucchindha Meghadtama
Early-II.
eefYeVeJewot e&evf eYewmle=Ceej:w meceeefelee eeselq Lelekevoueerouew:~

efJeYeeefle MegkeueslejjlveYetef<elee JejevesJe ef#eefleefjvieesHekew:~~ (tu. 2-6)
The monsoon is described here. The sapphire coloured
sprouts- such sprouts of Kandal leaves have come out all
over the ground. In monsoon the frail green leafy Kandal
was looking nice like a fair nice woman bedecked with
green jewels and gems or the earth adorned with snails.
But this does not clear the concept of Kandal.
In the definition of Sajvani of Meghadtam, kevoueer:
Yetefcekeoueer: means Kandal is named as Bhmikadal. In
abadrava esCeHeCeea eqmveiOekevoe kevoueer YetkeoueefHe is mentioned.
In criticism of Vikramorvayam, Kandal is named as
Bhkadal. The description of its flowers are available in
Vikramorvayam.
DeejkelejeefpeefYejeb kegmegcewve&JekevoueermeefueueieYez:~
keesHeeovleyee&<Hes mcejeefle ceeb ueeseves lemee:~~ (Act. 4-5)
New flowers of Kandal are as red as excessively reddish
eyes of an angry one. Water fell in the flower as the reddish
eyes with tears. Klidasa has compared Kandal red flowers
having water inside with the lover red eyes with tears. In
Raghuvaa, sarga 13, loka 29 describes:
Deemeejefmekeleeq#eefleyee<Heeesieevceeceef#eCeese$e efJeefYeVekeesMew:~
efJe[cyeceevee veJekevouewmleweJf e&JeenOetceeCeueeseveeer:~~ (Megha. P. 11)
The eyes of the sweet heart are excessively red by the
smoke from the marriage altar fire, as if they are imitating
the new kandali red flowers. Kandal grows in the monsoon
108
109
only when it rains on the heated soil, the air becomes sultry
and Kandal red flowers blossom. The poet compares them
with the beauty of the eyes reddened by the smoke of
sacrificial fire on the occasion of marriage.
efJeJeenOetceeCeueeseveeer:
keleg ee eYeJeefle cenercegequeervOeeceJevOee
lelJee les eJeCemegYeieb ieefpe&leb ceevemeeslkee:~~
efMeueervOeeced-kevoueerced~~ kevoueeb e efMeueervOee meeled Fefle MeyoeCe&Jes
It is believed that the flowering of banana signals the
prosperity of grains. The above references definitely
indicate that kevoueer (Kandal) is a tender, red flowered
green leafed and rainy season plant. Dlhaa, the critic of
uta sanhita refers kevoueer (Kandal) as es l eMue#Ce
yengHegkevoefJeMes<e: meHe&$ekeefceefle ueeskes (Stra 39). Padmabija is
another synonym of kevoueer (Kandal) (Rjanighau), but
my humble opinion is that kevoueer (Kandal) as Yet k eoueer
(Bhkadal) is appropriate in all respects.
Rjaekhara describing the Hemant season (winter)
mentions me<e&Hekevoueer :
JejenJeOee&efCe veJeewoveeefve oOeerefve meVeMejeefCe ee$e~
megkeesceuee: me<e&kevoueere YegkelJee pevees efvevoefle JeweefJeeeced~~
People in India consuming pig-meat, wrapped curd in
tender cloths and Sarakandal, criticize that the tradional
theory is not needed. It means that if these things are used
in winter, there is scope for illness. But here Kandal
means tender sprouts of mustard. kevoue (Kandala) or
kevoueer (Kandal) also means new sprouts.
efJeeogHeefelecesOeb Yetcee: kevoefuevees veJekegpekeocyeeceeseof vees ievOeJeene:~

(Bhathari, graataka 91)
Here kevoueer (Kandal) means new sprouts.
GHeefj Ieveb IeveHeueb eflee&eqiiejeesefHe veefle&leceetje:~
ef#eeflejefHe kevoueOeJeuee efb HeefLeke: keJe Heeleeefle~~
(graataka 92)
If looked as in the sky there are dark clouds above,
mountains all round with intoxicated peacocks dancing.
The earth covered with varieties of little sprout of
kadali appears white. Where will the poor traveller look?
Everywhere there are stimulating things.
Here also the meaning of Kandal is new sprouts
Kandal, though referred by Bhavabhti is used as an
adjective of noun, not of a plant. Example: kejeuekejkevoueer
(Karlakandal) (Mltmdhva 5/5), here Kandal means
apical part.
GelkevouekeevlekeslekeYe=le: (M. 9/16)

Jagadhara says: kevouew: veJeejw: keevlee cevees%ee es keslekeJe=#ee:~
Kandala here means a new sprout. The meaning suggested
is that the new sprouts of Pandanus (Ketak) are
germinating. DeLeJee kevoue: kevo: eme keevlekesmejme has its meaning,
or kevouees ceuueerJe=#e:~ (Jagadhara) efMeueervOeb kevoefueHeg<Heced Fefle efJee:~
kevouee: keuens kevos ceuueeece*dkegjmebIeees: Fefle, cesefoveerkeej:~
110
111
It shows that the word Kandala is used for the words,

Kalaha, Kanda, Mallivka, Ankura and Saga. Reference
of Kandala is in Rmyaa (4/28-34).
kevocyemepee&pe&vg e kevouee{eeb JeveevleYetecf e: ceOegJeeefjHetCee&~
The discourse by Tilakkhya interprets as kevoueb mLeueeslHeueced
Oeejejeemenw: kevouewjJs e meneefYeele oeced
(Kdambar, later part)
Here also the germination of sprouts at the beginning of
the monsoon is mentioned compared with the heart.
eJemele: meglejecegokecHeeefouekevouekecHeveueeefuele:~
veceeefle mce Jeveeefve ceveeqmJeveerpevecevees vecevees Ieveceele:~~ (Mgha. 6/30)
The critic here comments that kevoueer (Kandal) means
Yetkevoueer (Bhkandal) and esCeHeCeea eqmveiOekevoe kevoueer Yetefcekevoueer is
the evidence of arrangement of the words but he quotes
the evidence of Mdhava.
The moist wind excited by the movements of the opened
Kandira flowers was blowing the minds of the proud
women. It is no wonder that such a wind which can shake
the honour of the proud women would bow down the forests
or tremble the travelers with anxiety.
KAMALA
Nelumbo nucifera Gaertn.
Family: Nelumbonaceae
Indian Lotus
There is not a single book in Sanskta literature where
the lotus is not referred. The poets of Sanskrit have
immensely loved the lotus. It is inter-woven with the life of

the ryans, it is so much associated that it can not be
separated. The lotus is always there in the description of
all the rivers.
pejePePe&ejf lew: He$ew: MeerCe&kesmejkeefCe&kes:~
veeueMes<ee efnceOJemlee ve Yeeefvle keceueekeje:~~ (3/16-26)
In winter because of the dew, its leaves appear yellow
and aged, its flowers and buds withered. Detached and
fallen, leaving only the stalks barren. Such cluster of lotuses
do not shine out.
Feb e veefueveer jcee HeguueHepeceefC[lee~
keJeefeVeerueeslHeuewVee Yeeefle jkeleesHleuew: keJeefeled~
keJeefeoeYeeefle Megkeuewe efoJew: kegcegokeg*dceuew:~~ (4/27-22)
The rivers looked charming with white, blue, red and
varied coloured flowers. Decyegpe (Ambuja)- (4/30-41). In the
description of autumn as mej:meg yegecyegpeYet<eCes<eg. Like lakes
ornamented with varied coloured flowers of lotus. DejefJevo
(Arvinda)(3/75-21), GlHeue (Utpala)- (3-75-21, 6/4-85).
Utpala means blue lotuses.
In beautiful lakes, Nilotpala Nilofala (Gujarati), with
Utpala (blue lotus), Padma (white lotus), Saugandhika
(small lotus), Kumuda (white lotus) are present.
veefueve - Fceeefve MegYeievOeerefve HeMe ue#ceCe meJe&Me:~
veefueveeefve ekeeMevles peuesleCemete&Jeled~~ (4/1-62)
112
113
Oh ! Lakmaa, here in this water all around sweet

smelling lotuses (Nalins) shine like the rising sun. In the
Rmyaa1, the description of lotus (Nalins) looking fine
like the courtesan is found. Nalina is a synonym of Kamala.
veerueeslHeue (Nilotpala) means a blue lotus in spite its use the
word attracts attention at various places. In the description
of Viu veerueeslHeueoueMeece: (7/37 after interpolated Chapters,
3rd Chapter), the yma (black) colour is referred as blue
colour.
Hepe (Pakaja)- (4/1-64; 4/27-11) one that grows in mud
is Pakaja (Kamala).
peues leCemetee&Yew: <edHeoenlekesmejw:~ Hepew: MeesYeles HecHee mecevleeoefYemebJe=lee
(4/1-64)
As the wasps were sitting on the lotus flowers the lotus
flowers fell on water so that they spread over the water of
the Pamp lake. One wonders how many lotuses would be
there? St very much loves lotus. meleleb efeeHepeeced (4/1-66)
HeJeveenleJesieeefYe: Tefce&eYf e: efJeceuescYeefme~
Hepeeefve efJejepevles lee[eceeveeefve ue#ceCe~~ (4/1-66)
The beautiful scene of tossing waves of the clean water
arising by the blowing wind and water splashes colliding
against the vibrating lotuses.
Hee-HeekeesMeHeueeMeeefve gb efefn& ceveles~
meerleeee ves$ekeesMeeYeeb meMeeveerefle ue#ceCe~~ (4/1-71)
1. Feb e veefueveer jcee HeguueHepeceefC[lee 4/27-11
Heekesmejmebme=es Je=#eevlejefJeefve:me=le:~
efve:eeme FJe meerleeee Jeeefle Jeeegce&veesnj:~~ (4/1-72)
The eyes of St resembled the closed petals of a white
lotus flower bud. Rmacandra seeing such a lotus flower
bud felt that St was just before him.
Rma felt the captivating wind with the fragrance of
lotus flower as the breath of St. St is referred
frequently as HeeHe$eefJeMeeuee#eer (large eyed like the petals of
lotus)
mebeleveskeeeeefe$eMeesYee ue#ceer: MejlkeeueiegCeesHeHeVee~
metee&enmleeefleyeeseOf eles<eg Heeekejs<JeYeefOekeb efJeYeeefle~~ (4/30-29)
The godess of wealth, possessed of all virtues of autumn,
appears strange in appearance having sheltered by many
things. But she appears richer among the opened lotus
flowers having first received the prominent hand (rays)
of the sun on the lotus.
mejesn - veJeecyegOeejenlekesmejeefCe OeJg eb Heefj<Jepe mejesneefCe~
keocyeHeg<HeeefCe mekesmejeefCe veJeeefve e Yeceje: efHeyeefvle~~ (4/28-42)
It is monsoon. It rains. The showers of rains strike the
lotuses. So the wasps seeing Kadamba flowers rejoice and
visit them to suck the honey. It means the wasps avoid
the lotuses.
Kumuda (3/75-20; 6/4-85). Kumuda means white
lotus, opens induced by moon. Megkeueeb kegcegoceC[uew: Pamp was
looking white with clusters of lotus.
114
115
Kuvalaya (3/75-20). It means Nilotpala veerueeb kegJeueeesodIeew:

Pamp was looking bluish by blue lotuses.
Pukara (6/28-31). The acquaintance of Sugrva is
mentioned. emew<ee keeeveer ceeuee MeesYeles MeleHeg<keje~ keevlee osJeceveg<eeCeeb emeeb
ue#ceer: eefleeflee~~ Sugrva had a beautiful garland of lotus
flower around his neck. Lakm (goddess of wealth) stays
in lotus.
The water drop does not retain on lotus leaf. The person
unattached is said to be unsullied. Rvaa blames Vibhiaa
remembering the simile of a lotus (Kamala).
eLee Heg<kejHe$es<eg Heeflelee: leeseefyevoJe:~
ve Mues<eceefYeieefvle leLeeveeex<eg meewoced~~ (6/16-11)
As the water drops do not remain on the lotus leaves,
the marriages with non-ryans do not stay.
Padama, Padmin, Nalina, Aravinda, Utpala,
Sahasrapatra, Kamala, atapatra, Kueaya, Pakeru,
Tamarasa, Sarsa, Sarasiru, Sarasija, Pakaja, Rjiva,
Pukara, Ambhoruha, these are the synonyms of Kamala
(Lotus). These are varieties of Kamala, White1, blue, red,
etc. For every one of them has Sanskrit names.
According to Amarakoa and Nighaus, each has
following names:
1. The critics have distinguished between Ishswet and Atisvat Kamal

(Padma and Puarika).
(Atisatva) Extra pure white Kamala HegC[jerke, efmeleecYeespe

(Pundrik, Sitmbhoj).
Red Kamal jkeleeslHeue, keeskeve, kegJeuee (Raktotpala, Kokana,
Kuvalaya).
(Nla)- Blue Kamala FvoerJej, veerueeslHeue, veerueecyegpe (Indvara,
Nilotpala, Nlmbuj).
White kegcego, kewjJe, Hee (Kumuda, Kairava, Padma).
Klidsa has used several names from above in his
poems.
Kamala - (tusahra sarga) 3-5, 26, 11, tu. 1-28
Meghadtam - Later Megh - 88, 81, 68, 71 Early part
Meghe. -31
metee&Heees ve Keueg keceueb Heg<eefle mJeeceefYeKeeced~ Meghadtam
Kamala does not shine out without the sun in the sky.
Raghuvaa sarga 3-36, sarga 11-12.
Kumrsabhavam- sarga 7-89, sarga 6-84.
kuntala- Part 6-215, Part 5-150.
Green Kamala- Meghadtam. Later 71, Vikrama 4-115, 249.
Kamalin- Mlavi. Later 3-45, Raghu. 9-27, kuntala 4135
Indvara- Raghu. 6-65, tu. 2-12.
Utpala - tu. 3-14, 24, tu. 2-9, tu.15, 16, tu. 14, tu. 510
Raghu. sarga 6-42, 7-26, 13-31, 12-86.
Kumra sarga 1-40, 5-35, 47; 48.
Kumuda Megha. Early 60,42,
116
117
Raghu. 6-86, 18-3, 19-34; tu. 3-15, 21, 23, 26, 17-75,
7-74;
Kumra. 8-70, 18-3, 7-74, 19-34, kuntala. Act-5,
Vikramo. 3-85.
Kumudavat Raghu. 6-36, kuntala. Act-3.
Kuvalaya- Megha. early 46; tu. 2-22, Raghua. 11-13
Raktakuvalay kuntala. 6-213.
Kueaya- Kumra. 8-39; Raghu. 6-18, kuntala. Act-4.
Tmrasa Raghu. 6-37; Kumra. 8-33; 9-12; 37
Hemtamaras- Kumra. 8-26
Nalini Megha. Early 41; Raghu. 8-45,
Uttara. 70; 6-44;
kuntala. Act-1, 4, 5
Kumra. 4-6, Vikramo. Act 4
tu . 2-14, 3-10.
Nilotpala - tu. 3-19; 17; 26, 4-9;2-2,
kuntala. Act-1.
Pakaja - Mla. 1-3; kuntala. Act-5, 7, Raghu. 15-52,
Raghu.7-64; 8-55;
Raghu. 19-8; 13-54; 3-8;
Kumra. 5-9; 3-37.
Padma- tu. 3-1; 15; 4-1;
Raghu. 16-16; 6-86; 26, 17-75.
Kumra. 7-16, 4-5; 17; 1-16, 43; 10-62; 8.76; 317, 7.38; 16-46; 5-19; 2-2;
Vikramo. 4-104; kuntala. 3-107; 7-239.
Padmin- Raghu. 16-68; Vikrmo. 1-13; Megha. Later -84,

Kumra. 3-76.
Pundrika Mlati. Later 84;
Pukara- Kumra. 3-65
Saroru- tu. - 3-8
Saroja- Mla. 5-91
atapatrayon- Kumra. 7-46; Vikramo. 4-91
Ambuja- tu. 6-14,
Ambhoruha- tu. 3-17, Kumra. 2-44.
Ambhoja- Raghu. 10-69, Kumra. 5-52
Aravinda Raghu. 6-66; 1-43; kuntala. 3-89
Sthalaravinda- Kumra. 1-43; Raghu. 6-13
Lilravinda 3-56.
nbmewepf e&lee megueefuelee ieeflejveeveececYeesnweJf e&keefmelewcegK& eevkeeefvle:~
veerueeslHeuewce&okeueeefve efJeueesekf eleeefve Yeet Jf eYeceee efejemlevegeYf emlejbiew:~~
(tu. 3-67)
It is a description of autumn. The swans have won the
lovely gait of the women. The opened Kamala (white)
flowers have won the brilliance of the moon face. The
Nilotpala (blue lotus) have won the passion filled sweet eyes
and light water waves have won the charming moving
eyebrows of the beautiful women.
Meeeielesve jecesCe ceelee Meeleesojer yeYeew~
mewkeleecYeespeyeefuevee peeJeerJe MejlkegMee~~ ( Raghu. 10-69)
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119
The (todar) ieYe&ceeseveeled ke=Meesojer mother with a caved in

belly after the delivery) with Rma by her side was looking
well like the lean Ganges with an offering of lotuses strewn
on its sandy shore in autumn. Where are at present lakes
with clusters of lotuses?
megieefvOeefve:eemeefJeJe=le=<Ceb efyecyeeOejemeVeejb efjsHeced~
eefle#eCeb mebYeceueesueef: ueerueejefJevosve efveJeejevleer~~
Lilravind- A lotus flower in the hand for play.
A chaste wife having such a lotus with smart eyes, at
every moment with fragrant exhalation and increased
quiver was preventing wasps around her lips as red as a
Bimba fruit.
Raghuvaa (sarga 6. loka-13) has a similar loka :
keefelkejeYeecegHeiet{veeueceeueesueHe$eeefYenleefjsHeced~
jpeeseYf ejvle: HeefjJes<eyeefvOe ueerueejefJevob Yeceeeekeej~~
The above refers to an event where the kings are gathered
for selecting Indumat as a wife in a special marriage function
(Svayavara).
A king was waving Lilravinda (lotus) with the hand. Its
stalk was in the hand of the king. The fluttering petals were
hitting the wasps flying away. The king was toying a
Lilravinda (lotus) which had stored the pollen inside.
There are two types of lotuses known as Suryavikasi
(opening with Sun) and Candravikasi (opening with Moon).
The rays of the moon have no impact on the Suryavikasi

lotus. It is shown in the following loka :
mJemegefJe&oYee&efOeHelesmleoerees uesYesvlejb esleefme veesHeosMe:~
efoJeekejeoMe&veyekeesMes ve#e$eveeLeebMegefjJeejefJevos~~ (Raghu. 6-66)
The advice of Sunand did not convince the sister of
the king Vidarbha, as the petals of Aravinda (sun lotus)
in the absence of sun did not open in moon light.
Indivara means black lotus. The union of the blackish
king and fair Indumat is likened with black clouds and white
lightning.
FvoerJejMeecelegvegve=H& eesmeew lJeb jeseveeieewjMejerjeef:~
DeveesveMeesYeeHeefjJe=es Jeeb eeiemleef[eeseoeesejf Jeemleg~~(Raghu. 6-65)
The weapons of those who hated the deities became soft
as petals of Utpala (lotus).
e$eeslHeueouekeuewyecem$eeCeeHeg: megjef<eeced~~ (Raghu. 12-86)
efJeHe$eHeg<Heeb veefueveer meceglmegkee efJenee Ye=e: egelf eneefjefve: mJevee:~
(tu. 2-44)
The wasps humming and pleasing the mind left the
leafless and flowerless lotuses and went to the circle of
feathers of dancing peacocks.
Blue lotuses (Utpala) were used as errings.
Denes efmLej: keesefHe leJeseqHmelees egJee efejee keCeexlHeueMetveleeb ieles~
GHes#eles e: MueLeueeqcyeveerpee: keHeesueosMes keueceeeefHeuee:~~
(Kumra. sarga 5-47)
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121
Oh! The youth, whom you desire to have should be of a

steady nature and indifference to the yellow matted hair
which is like the special part (special paddy) of the lotus
scattered on the forehead being insensitive due to using
for a long time blue lotus (Utpala) as earrings. These words
were spoken by a celibate female ascetic to Parvat.
Jeeee eekeceueeJe=leYetefceYeeiee: eeslkeCeefvle ve cevees YegefJe keme etve:~~
(tu. 3-5)
Which of the young mind will not be anxious after seeing
parts of earth covered by the beautiful lotus flowers?
mHegjlee efJegejf leefceob jeiesCe ceCesue&ueeefveefnleme~
efeecegnefle cegKeb les yeeueeleHejkelekeceueme~~ (Vikramo. Ref. 4 P.113)
Your face appearing excessively red due to the red light
emanating all round from the diamonds placed on the
forehead appear crimson red due to sun rays falling on it
having the beauty of the red lotus.
The following loka from Meghadtam (early megha,
loka 31) pictures the wind bringing the fragrance of
blossomed lotus along the river ipra, the fatigue of the
faded organs being removed after the sexual union.
elet<es<eg mHegeflekeceueeceesocew$eerke<eee:~
e$e m$eerCeeb njefle megjleiueeefveceevegketue:
efMeeeJeele: efeelece FJe eeLe&veeeegkeej:~~
This loka reminds us of Bhavabhtis DeefMeefLeueHeefjjcYew:
oeemebJeenveeefve. Kalidsa also mentions at some place mebYeesieevles
cece mecegefelees nmlemebJeenveeveeced~ The wind having friendship of

fragrance of the blossomed lotuses blowing along the ipra
river takes away the sadness of women after the sexual
union.
keg ceg o (Kumuda) means white lotus : keg ceg o ef J eMeoeef v e
egueMeHejesle&veesef#eleeefve (Meghadtam, Early Megha), leaping of
the Kumuda like white fish. That Kumuda is a moon
blossoming lotus is mentioned in following loka :
Deceveeqkeueb megKeesovee ve ces kejmHeMee&led~
veesJeefmeefle leHeveefkejCew: evmewJeebMegefYe: kegcegoced~~
(Vikrmo. Act. 3-16)
My body inflamed by the heat of the cupid will not be cooled
by any other touch. Kumuda will not blossom with the Sunrays
falling on it, it will only blossom with the moon rays.
leee eJe=eveveevkeevlee eHeguuee#eg: kegcego: kegceeee&~
emeVeesle: meefueue: efMeJeesYe=lmebme=peceeve: MejosJe ueeske:~~
(Kumra. 7-74)
This loka applies either to autumn or to iva. In
autumn the moon shines in full, water is clean and
Kumuda blossoms. The autumn like a virgin whose face
lustre increases day by day comes in contact with iva
having pleasant mind and full blown eyes.
efoJemekejceetKewyeexOeceeveb eYeeles JejegJeeflecegKeeYeb Hepeb pe=cYelese~
kegcegoceefHe ielesmleb ueereles evefyecyes nefmeleefceJe JeOetveeb eese<f eles<eg efees<eg~~
(tu. 3-23)
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Here also the sun and moon blossoming types of lotus

are mentioned. In the morning the lotus blossoms with the
sun rays like the lustre of face of the beautiful girl shines.
Hepe, kegcego (Kumuda) (white lotus) also disappears (encloses)
when the moon disc moves towards or sinks beyond
Astcala (imaginary mountain/actually horizon) as the smile
of the wife disappears when the husband departs abroad.
1
Mejefo kegcegomeeod JeeeJees Jeeefvle Meerlee: ~ (tu. 3-22)

In autumn the cool wind blows in contact with the lotus.
keejHeekegcegoeefve cegneg Jf e&OegvJebmlelmebieceeoefOekeMeerleueleecegHesle:~
GlkeCeleeflelejeb HeJeve: eYeeles He$eevleueivelegenf veecyegeJf eOeteceeve:~~
(tu. 3-22)
In autumn the wind frequently moving the flowers of
Khalara (synonym of Saugandhaka, small lotus), Padma
and Kaumuda become cooler with their contact. This wind
moving the dew drops at the leaf ends in the early morning
creates intense eagerness.
The poet is not tired of praising the lotus and has created
its many eulogies out of which I could not restrain myself
to quote a few of them.
eese<f eleeceg[Hg elesejf Jeeefe&<eeb mHeMe&evf eJe=e& lf ecemeeJeJeeHvegJeved~~
DeejesCe kegcegoekejesHeceeb jeef$epeeiejHejes efoJeeMee:~~
1. Compare: GlHeguueHepeJeveeb veefueveer efJeOegvJeced etveeb ceveeueeefle emeceb
vecemJeeved~~ tu. 3-10
The happiness one obtains through contact with the

moon rays, that king obtained the same happiness with
his wife. The Kumuda (white moon blossoming lotus)
strewn pond had a similar experience at the day time
enclosing and night time opening of the lotus.
leeqmceVeefYeeeself eleyevOgeHees eleeHemebMeese<f eleMe$egHes~
yeyevOe mee veesecemeewkegceeee& kegcegleer YeevegceleerJe YeeJeced~~
The poet has noted the large leaves of the lotus.
veefueveeroueleeueJe=vlew: (ku. Act 3), veefueveerHe$eJeele: (ku. Act 3).
Nilotpala means blue lotus.
keCex<eg e eJejkeeevekeg*dceues<eg
veerueeslHeueeefve efJeefJeOeeefve efveJesMeeefvle~~ (tu. 3-19)
The ears where golden ornaments were worn, now have
many coloured Nilotpal.
veerueeslHeuewce&okeueeefve efJeueesefkeleeefve~ (tu. 3-17)
The passionate sweet eyes have won the lustre of the
Nilotpala.
eHeguueveerueeslHeueMeeseYf eleeefve meesvceeokeeocyeefJeYete<f eleeefve~
emeVeleeseeefve megMeerleueeefve mejebefme esleebefme njefvle Hegbmeeced~~ (tu. 4-9)
The minds of the men are tempted by the lakes with clean
cool water adorned with the joyfully intoxicated swans and
beautified with blossomed blue lotus. The autumn season
(arada) : efJekeekeceueJeke$ee HeguueveerueeslHeuee#eer means the arada has
the blossomed lotus like face and full blown blue lotus like
eyes.
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125
ce=Ceeueb efyemeb Bhnuj Dkta has interpreted these two

equivalents words as the root of lotus. the stalk of lotus
veeueb (nlam) is considered ce=Ceeue separately. But it is not
proper to have a separate meaning for two equivalent
words. The critic of Vrinda rkanha considers as sthla
and efyeme as fine filaments arising from ce=CeeueeefVeie&leeleeve:1. The
poet has described the tenderness of Mla :
Devesve keueeefCe ce=Ceeuekeesceueb Jelesve iee$eb iueHeemekeejCeced~
(Vikramo. Act. 3-13)
Oh Goddess! Why do you wither away your Mla like
tender cheeks with religious vows for no reason.
This loka also shows that (Bisa) filaments arise from
Mla. It can also mean it is a stalk of Mla.
ce=Ceeuemet$eeefOekemeewkegceeee&~ (Kumra. sarga 3-49)
Prvat is more delicate than Mla filament.
ce=CeeefuekeeHesuecesJeceeefoefYe: Jelew: mJeceb iueHeevlenefve&Meced~
(Kumra. sarga. 5-29)
Mallinath states that meaning of ce=Ceeefuekee (Mlik) is
Padmani Kanda) (Lotus root). Prvat emaciates her Mla
like tender organs through stricts vows.
ieeceOeemelkeLeb veeiees ce=Ceeuece=ogefYe: HeCew:~ (Kumra. 6-68)
How can eanga (Mythological Cobra) with its Mla
like delicate fangs lift up the earth?
DeveesveceglHeer[eoglHeuee#ee: mleveeb HeeC[g leLee eJe=ced~
ceOes eLee MeececegKeme leme ce=Ceeuemet$eevlejceHeueYeced~~

(Kumra. sarga 1-40)
The poet describes with interest the dense very fair twin
breasts of blue lotus-eyed St. The two breasts were so
large and dense that they were so closed together that the
lotus thread (Mla) could not find space to enter.
mece==leeMes<ece=Ceeuepeeuekeced (mej:)~ (tu. sarga. 1-19)
The poet has used the word to indicate that when the
pond water dries up in summer, the people dig the lotus
root to eat. The fairness of Mla is compared with that
of the silver and conch. (tu. sarga. 3-4).
The abode of Lakm (goddess of wealth) is lotus. The
word Pdravinda hand used to describe lotus like red
feet. For dark red palm. kegMesMeeeleeceleuesve keefeled kejsCe jsKeeOJepeuee_vesve~
(Raghu. sarga 6-18), with red lotus.
We come across many references of parts of lotus in
the work of Klidsa like Mla (root), leaf, flower, flower
bud (pakajakoa) (Raghu. 3-8), pollen (Pakaja reu,
Kumra. 3-37, kuntala. Act 7 keeeveHeejsCegkeefHeMes, seed (pukara
bja, Kumra. sarga. 3-65)1, Bisa (filament, Vikramo. Act.
4, Meghadtam Early II, kuntala. Act. 3; Kumra. sarga.
3-37,8-3, 4-29).
1. S<ee cevees ces emeYeb MejerjeeqlHeleg: Heob ceOececeglHelevleer~
megjevee ke<e&efle KeefC[leeeeled met$eb ce=CeeueeefoJe jepenbmeer~~
(Vikramo.Act. 1-20)
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127
Intoxicated elephants have become stormy. They are

uprooting the lotus and throwing away here and there their
stamens, stalk fibers, stalk, rizome, flower buds :
GefuelekeceefueveerKeC[efJeekeerCe&HeCe&keceuekesmej-ce=CeeueefJemekevokeesceueej efvekejced.
The poet has mentioned here the different parts of the
lotus.
GVeeueyeeuekeceueekejceekejvoefve<evomebyeueveceebmeueievOeyevOge:~
lJeeb eerCeefe<eefle Hegj: HeefjJele&ceevekeuueesueMeerkejleg<eejpe[: meceerj:~~
(Mlati. 9/13)
YeJeefle efJeleleeemeesVeenjeCegVeHeeesOejb
oeceefHe e eqmveiOeb e#egefve&peeke=leew efmLeleced~
leoveg Jeoveb cete&soelemeeefo efJejepeles
HeefjieleefceJe eejcYes: efeee mejmeernced~~ (Mlati. 10/16 )
The respiration has started, so the breasts are rising. The
tender eyes have reached their natural condition. She has
awakened. So the happy face like the beauty of the lotus in
the morning shines. The lotus closes at night and when it
blossoms again in the morning, its beauty is unique.
mHegeflekeceueeceesoeeee: eJeevleg Jeveeefveuee:~~
(Uttararmacarita 3/24)
The water gets reduced in the lakes towards the end of

the summer, so the stalks of the lotus appear prominently
(that is why the poet has used the word Unnla). The
wind, nourished with the fragrance of the nectar exuded
from groups of lotuses with such stalks, and mixed with
the cool mist arising from the water ripples will give you
joy.
Blow the forest wind fully filled with the fragrance of the
blossomed lotus. Vsanti thus speaks because Rma has
returned to the forest.
Sleeqmcevceokeueceefuuekee#eHe#e JeeOetlemHegjogoC[HegC[jerkee:~
Their eyes were excessively as red as the petal of the red

lotus (Koknad).
The poet describes lotuses with extensive stalks and

extensively stalked lotuses shaking by the wings of
intoxicated, singing sweetly and tawny winged swans.
Candraketu and Lava were ready to fight. At that time :

efkebefelkeeskeoveoome meMes ves$es mJeeb jpele: (5/36)
When Rma touches Lava he feels his touch plump,

tender and youthful like the petal of the fully bloomed
lotus. (6/13).
Mdhava describes the awakening of fainted Mlati:
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KAMALIN
jefJeefkejCeeeqMuecegiOekeceefueveerkevomegvojeJeeMeesYeeefJeYeeefJeleeJesoveeefOekelejjceCeereeefHe
My eyes are filled with joy after seeing him/her as the

lotus is pleased with the moon rise.
PAKAJA (1-44)
Heefjpeveb ogveesefle~~ (Mlat. 3-71)

She, appearing very charming due to the Cupid painhaving beautiful limbs shining like lotus (Kamalin)
flowered with the feeling of the sun rays.
The sleeping bed of lotus leaves is known for the body
inflammed with Cupid.
keceefueveerouepeueee&Meeveere GefVeejpeveerie&ceeefle~~ (3-74)
KUMUDA
Mejppeeslmvee keevleb kegcegoefceJe leb vevoeleg mee (Mlat. 1/16)
Let the blessed one (Kalyi) please him as the
moonlight of the autumn pleases the night blooming lotus
(Kumuda).
kegcegoekejsCe Mejefovogeeqvkee eefo jeceCeerekeiegCeee mebielee~
(Mlat. 9/48)
The moonlight of the autumn moon is filled with the
lovely qualities of the Kumuda flowers.
eLesvoew Deevevob Jepeefle mecegHees{s kegcegefoveer
leLesJeeeqmcevefce&ce keuenkeece: Hegvejeced~~ (5/26)
Oh Godess! your lotus like foot touch with the head of

Rma will be last one. Lotus like foot and lotus like hand
these similes are common.
PADMA JeHegjefJeefnleefmee SJe ue#ceereJf eueemee:
eeflekeuekeceveereb keeefvlecelkeseleefvle~
DeceefueveefceJe jlveb jMceemles ceveer%ee
efJekeefmeleefceJe Heeb efyevoJees ceekejvoe:~~ (6/24)
As the pure diamond by the loving rays, and bloomed
lotus by the nectar drops beautify, the natural beauty of
both their bodies was shining their lustre.
Padmakiajalakagandhn (3/2). (smell of sun blooming
lotus stamens).
The fragrance of lotus flower is well known.
JeerefeJeelew: Meerke #eesoMeerlew: Deeke<e&ef HeeefkebpeukeievOeeved~
ceesns ceesns jeceYeme peerJeb mJewjb esejf lewmleHe&eself e~~
Cold by pounding of the spray and fragrance from the
lotus stamens this way the cold and slowly blowing
fragrant - wind or cold fragrant soft blowing wind is
unfortunate like a separated person. But the same fact
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infuses life into the separated but fainted one. That is why
here Mural says that such fact undoubtedly be refreshing
for Rmchandraj in his attachment.
PUARKA1 (very white lotus)
efJekemeefle efn Helebiemeesoes HegC[jerkeb
Jeefle e efncejMceew Gles evkeevle:~~ (6/12)
The lines of Bhavabhti that it is only the destiny type
internal purpose is responsible for obtaining mutual gain.
Two examples are mentioned. Puarika blooms at sun
rise and the moon stone (Candraknta) oozes at moon rise.
The affection of Puarika for the sun and that of moon
stone for the moon does not depend upon external
affliction. Some unseen internal purpose is responsible.
This loka is also present in Mlatmdhava (1/24).
Lava says yee<HeJe<exCe veerleb Jees peievceueceeveveced~
DeeJeMeeeeJeefmekeleme HegC[jerkeme eeleeced~~ (6/29)
Rmcandra on seeing Lava weeps. Lava then says that
these rains of tears have offered to his face the
handsomeness of the lotus flowers anointed with the dew
drops.
Puarika fully bloomed flowers swinging by the slowly

blowing wind were looking Mdhava at a cross.
DeefJejueefceJe oecvee HeewC[jerkesCe ve:~ (M. 3/16)
When Mdhava looks at Mlat, he experiences the
emotions, out of which one is I feel as if I am bound with
a beautiful garland of white lotuses.
Puarkamukha (HegC[jerkecegKe) (M. 9/40) : It refers
to the face of Mdhava. The reference does show that
these flowers should be very beautiful.
Nlotpala (veerueeslHeue)1 : Blue lotus. It is for Mdhava, an
utterance related with lotus nectar.
Asitotpaladyuti (DeefmeleeslHeueegefle) : Bodys luster like blue
lotus.
St (meerlee) Denes oueVeJeveerueeslHeueMeeceueeqmveiOeceme=Ceceebmeuesve
osnmeewYeeiesve.....Deee&Heg$e DeeefueefKele:~ (1-18)
The bodys splendor of Rmcandra was like that of
bloomed blue lotus, bluish, glossy, smooth and muscular.
Kaualy also similarly describes Lavas body.
Lavagik was describing to Mlat how she had looked

at Mdhava. The eyes of Mlat : ceve ceelees s u ueleHeg uueHegC[jerkeefJeYeceeYeeb ueeseveeYeeb.....~ your eyes, while knitting the
garland of Bakula flowers and imitating the beauty of
The eyes have been compared with the blue lotus.

ojefJekemeVeerueeslHeueMeeceueesppJeuesve osnyevOesve (4-116)
DeeceerueVes$eveerueeslHeuees ceteq &le SJe (3-70)
Kuvalaya (keg Jeuee)2 : Vrarghava, the critic of
Uttararmacarita mentions that Kuvalaya is a lotus opening
at night. Amarakoa concludes meeoglHeueb kegJeueeced specifically
mentions. But Bhnuj Dkita writing : s keceuekegcegoeoerveeb meeceevesve
1. 1/13; 4/116; 8/12; 6/29 M. 1/24; M. 2-47; M. 3/16; M. 9/40
1. 1-18; 3-70; 4-116; M. 9/38

2. 1-31; 3-22; 4-19; M.2/11; M. 5/5;, M. 8/12
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133
says that Kamala and Kumuda are terms of similar meaning.

The only difference is Padma is sun blooming white lotus and
Kuvalaya is moon blooming white lotus.
Fvoesjme e ceC[ueb kegJeueeeuebkeejkeeefj OeJg eced
Points that Kuvalaya is moon blooming white lotus. The
meaning of mebe: kegJeueefevees YegJees efJeYeeiee (1/31) will be well
understood.
veJekegJeueeeqmveiOew: Dew: ooVeeveeslmeJeb (3/22)
The frequent comparison of glossy body parts with
undeveloped Kuvalaya is noteworthy.
kegJeueeoueeqmveiOeMeece: efMeKeC[ceC[ve: (4/19)
kee#ew: veejerCeeb kegJeueefeleJeeleeeveefceJe (M.2/11)
There is a scene where due to the satires of the excited
and agile women as if filled the windows of the city, with
blue lotuses. This is mentioned in the description of urban
beautiful women gathered to see the sweet young boy like
the autumn moon. Here Kuvalaya means a blue lotus
because it is fully compared with the pupil of the eye.
kegJeueeoueMeeceesHeb oOelHeefjHeeC[gjced~
Here also Kuvalaya is used for blue lotus. He appeared
yellowish pale even though his limbs appeared darkish
like the petals of Kuvalaya.
cece efn kegJeueee#eeR eleefvewkeyegs: (M. 8/12)
The word Kuvalayak is used for beautiful eyes.
Raktapakaja (jkeleHepe)
DeecetuekeCefkelekeesceueyeengveeueceee&u eeroueceveefveoeIeleHle:~
Demee: kejsCe kejceekeueeeefce keevleceejkeleHepeefceJe efjo: mejmee:~~ (M. 6/20)

I, tormented with Cupid like summer (summer heat),
like the elephant grasping red lotus with his trunk, will
hold with my hand my beloved hand whose tender fingers
(mlakanakti from the beginning with erect hair) are
moist with sweat. In Raghuvaa, as mentioned by
Klidsa at the marriage ceremony of Indumat (grasping
of the hand), Indumat appeared Svinnanguli (with
moist fingers) while the husband became keCefkeleekees:
(Kaakitaprakoha) forearm with erect hair.
Saroruha (mejesn) Sleeefve les megJeeveeefve mejesneef#e (1/36)
Sarasa+ruha growing in a lake: Saroruh means a
lotus. Rma remembers the lotus eyed Sts words which
are a tonic for the mind and a sweet elixir for the ear. efyeme
(Bisa), efyeefmeveer1 (Bisin), ce=Ceeue (Mla) and efyeme (Bisa) are
synonyms. ce= C eeue 2(Mla): The fine fiber like threads
arising inside the stalk (nla) of the lotus are Mrula.
In Amarakoa the difference between Kamalanla (lotus
stalk) and Mrula is pointed. But Bhnuj Dkita has
explained Mrula bisa as: s Deypeeoerveeb cetueme (Dve abjdnam
mlasya), which is misleading. The lotus root (mula)
(actually rhizome) has terms like kejne, efMeHee, kevo, Meeuetke
(Karaha, if, Kanda, lka). Definite terms are fixed
for various parts of kamala.
1. M. 3/15; M. 3/12; M. 4/3.
2. 3/16; M. 1-21/22; M. 6/12; M. 8/5; 1/24.
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135
oenescCee mejmeefyeefmeveerHe$ecee$eevlejee:
leecevcetefle&: eeefle yengMees ce=leJes evHeeoeved~~ (M. 3-12)
Mdhava is heated up with sexual excitement.
Generally the moon rays at this time become sexually
stimulating rather than cooling, so he serves the moon
rays as if to die, but now only the fresh leaf of lotus remains
for his protection according to the poet. Possibly its
contact is cooling.
efpeleefcen YegJeves lJeee leomee:
meefKe yekegueeJeefue JeuueYeeefme peelee~
HeefjCeleefyemekeeC[HeeC[gcegiOe
mleveHeefjCeenefJeueemeJewpeevleer~ (M. 3/15)
Oh! Dear Bakulaml ! you are really victorious on this
earth as you are his beloved because of the extending and
fascinating yellowish and beautiful breasts like the stalk
of the mature lotus. The poet here has used the word
efyemekeeC[ (Bisaka), but actually the thread like whitish
with yellowish spray fibers inside the stalk (ka or nla)
are referred. The fair breasts have been compared with
the yellow color of the Bisa of lotus. According to the poet
Bis threads are tender.
efejeoeMeelevlegm$egleg efyeefmeveermet$eefcegjes
ceneveeefOeJeeefOeefvejJeefOeefjoeveeR emejleg~~ (M. 4/3)
Let the hope like thread of the lotus for getting Mlati
break. Bisa and Bisimi are synonyms.
esveesoefyemeefkemeueeeqmveiOeovleejCs e
Jeeke=mles megleveg ueJeueerHeuueJe: keCe&cetueeled~ (3/15)
St devi had nurtured an elephant calf, now he has been
a victorious one of wild elephants. But when he was young,
Rma now remembers, he used to pull the young leaves of
a vine (Laval) from St with his tender and glossy teeth at
the ear, like the newly sprouting lotus stalk. The poet also
shows elsewhere that the elephant loves eating Laval leaves
and Sitdev used to feed the elephants these leaves with
her hands. efkemeuee (Kisalaya) is tender leaves; here Bisa
is used for a lotus stalk. Using the word Gled
(Udgacchat) is used to show as if the lotus stalk is just
sprouting, expressing poetic tender feeling.
Heefjce=eof lece=Ceeueeroyg e&ueevekeeefve
lJecegjefme cece ke=lJee e$e efveeceJeeHlee~~ (1/24)
Stj (looking very weak) with her emaciated limbs, as
if the lotus stalks have been crushed all round was asleep,
laying her tired body on the chest of Rmacandra. The
tender lotus stalks and that too very well crushed have been
mentioned to show the flaccidity of the body
mee jeceCeerekeefveLes: DeefLeosJelee Jee
meewvoe&meejmecegoeeefvekesleveb Jee~
lemee: meKes efveeleefcevogmegOeece=Ceeue
peeslmveeefo keejCeceYetle ceovee JesOee:~~ (M. 1/21)
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137
Mdhava describes the beauty of Mlat. She is

incarnate-treasure of the chief deity of beauty. She is like a
residence of the multitude of essence of beauty. In its
upbringing moon, ambrosia, Mla (lotus fiber), moon
light and lotus are collectively responsible. The Cupid in
presence is its creator. To express her beauty, moon,
nectar, mla and moon light are responsible. What a
lofty statement? I think it is difficult to obtain another
loka as this to describe the concept of beauty.
Following is another powerful loka:
Skeerke=lemlJeefe efveef<ekele oJeeJeHeer[e
efveYegi& veHeervekegekeg*dceueeeveee ces~
keHe&tjnejnefjevoveevkeevle
efve:mevoMewJeuece=CeeueefnceeefoJeie&:~~ (6/12)
Mdhava embraces Mlat. He brings to his chest
Mlats lotus bud like dense breasts. Mdhava
experienced the coolness. To express this the poet
mentions a group of things producing the cool, and
mentions camphor, flower garlands, Hari chandan (best
sandal), Candraknta gem, aivla (algae), Mla (lotus
stalk) which remove the heat. Mdhava assumes that all
these cool producing items, as if are applied on her body.
This shlok, describing the first experience of embrace
appears unique.
ieC[t<eHeseeceJe keevlece=leb efHeHeemeg:
Fvog: efveJesefMeleceetKece=CeeueoC[: (M. 8/5)
The poet shows the moon drinking the beauty of Mlati
with rays like threads of lotus stalk (Maladanda) which
can be sipped by the tip of the elephant trunk. The stalk of

lotus (nla) is hollow with thread like fibers inside. The poet
shows the moon enjoying the beauty through the Mla
threads like rays placed at the pure forehead of Mlat.
ueerueeslKeelece=CeeuekeeC[keJeuesos<eg mebHeeefolee: (3/16)
After referring various synonyms of the lotus we now
discuss further. Bhravis references of lotus will be
mentioned.
In Kirta (4/8), the pollen of dark red lotus of ligoptri
like the rising sun falling on the breasts while removing
the perspiration on them because of exertion is
mentioned.
mHegmejespeJevee peJevee veoer: (5/7)
efJekeeJeeefjnb oOeleb mej: (5/13)
Deeqmcevjefleecevegoe mejespeJeelee: (5/28)
The wind filled with fragrance of lotuses was removing
the sexual fatigue. The women are swimming in water.
They dive in water. Their lotus like faces are under water
and above the water, floating their dark eyebrow like hair.
Multitude of wasps sitting on the lotus flowers cover them.
The poet pictures the following scene.
egegJe&Oetveeb Jeoveeefve legueveeb efjsHeJe=voevlejslew: mejesnw:~ (8/77)
In summer the withered lotus twines (lat):
keueevlepeuenuelee: (12/51). Here lotus is referred as a vine.
As lotuses wither in winter, the army of husband of
Um, akara contracted against the army of Arjuna.
eYee efnceebMees: FJe Hepeeveefueb efveveee meesecegceeHelesecetced (13-56)
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139
leg<eejuesKeekegefueleeslHeueeces (3/16)
DebMegHeeefCeefYejleerJe efHeHeemeg: Heepeb ceOeg Ye=Meb jmeefelJee~
#eeryeleefceJe iele: ef#eefleces<ebuueesefnleb JeHegJeen Hele:~~ (9/3)
The sun was eager to drink the nectar of lotus through
its rays. It drank heavily the lotus nectar, so it became
red faced, (as the drunkard with heavy drinking the wine
is red faced). This is a fancy of a poet for the setting sun.
keHeesuemebMueef<e DeJelemekeeslHeueced (4/9)
The blue lotus worn as an erring was touching the
forehead. (4/7).
efyemeefkemeuee (Bisakisalaya), the silken fiber like threads
coming out from the lotus stack were used by women as
bangles.
Oe=leefyemeJeuees efveOeee HeeCeew (10/46)in picturing akuntal Oe=leb ve
Jee evcejerefeHesueJeb ce=Ceeuenejb jefeleb mleveevlejs garland of lotus tender
beautiful garland like the moon rays- the painter forgot
to paint on her breasts.
Puarka (HegC[jerke) - (very white lotus)
In describing the early morning, the poet Mgha has
shown wonderful poetic ability. With the dawn, the lustre of moon pales and that of very white lotus increases.
The poet feels that the lustre of the moon is snatched by
the sun, and for its love of Puarka, is bestowed on it
DeoeefceJe kejeew: S<e efve<Heer[e mee:
MeMeOejcenjeoew jeieJeeveg<CejeqMce:~
DeJeefkejefle efveleevleb keeefvleefveeefmeceyom$egleveJepeueHeeC[gb HegC[jerkeesojs<eg~~
(iuplavadha sarga 11-62)
keg ceg e f o veer (Kumudn) Night blossoming lotus and DecYees p e

(Ambhoja) Day blossoming lotus. Very popular loka of
Mgha, of dawn description.
kegcegoJeveHeefe eerceocceespejKeC[b
lepeefle cegoceguetke: eerelf eceebeeJeeke:~
The forest beauty of Kumuda is declining, that of the
Ambhoja is on the increase. The owl loses his laughter
and the Cakravakas laughter is on the rise.
DeLeJeeefceefveefJeyege
f <eg Jepeefle JeLe&keleeb megYeeef<eleced~
jefJejeefie<eg Meerlejesefe<e: kejpeeueb keceueekejseq<JeJe~~ (sarga. 16/43)
As moon cool rays have no entry in the sun blossoming
lotus, harmful sayings have no entry in the minds of
resolute intelligent men.
Kahlra (keej) (moon blossoming) (synonym of
Saugandhika)
DeeuneefokeejmeceerjCeenles Hegj: HeHeeleecceefme eecegves jpe:~~ (Sarg.12-66)
The pollen of Kahalra flower which offers pleasant
fragrance was falling on Yamun water, swinging by the
wind.
mee Heejeieb Jemeveb Jemeevee Heeevevee Heeoueeelee#eer~
Heee efJeHeee HeeflelesJe ue#ceer: MegMeer<e Heeeefie&JeeleHesve~~
(Saundaranandakvya sarga 6/26)
Following this poem, Avaghoa mentions in the
following loka that seeing the lakes full of lotuses in the
spring, men intoxicated in prime of life are deprived of
composure.
efvejer#eceeCeee peueb meHeeb Jeveb e keguueb HejHegpegced~
kemeeefmle Oewe& veJeeewJeveme ceemes ceOeew Oece&meHeMveYetles~~
(sarga. 7/23)
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141
At elsewhere, the same poet pictures us a scene of red

lotuses with bright blue gem like stacks growing in the
beautiful region of the Himalayas.
And the following loka of the same poet mentions in a
vivid simile that the water does not wet the lotus leaf.
Jew[te&veeueeefve e keeeveeefve Heeeefve JeeejkesmejeefCe~
mHeMe&#eceeCegeceievOeJeefvle jesnefvle efve<kecHeleuee veefueve:~~
(sarga. 10/24)
HeeHeCe& eLee ewJe peues peeleb peues efmLeleced~
GHeefj<eoOemleee ve peuesveesHeefueHeles~~
leuueeskes cegefvepeex ueeskeOecezve efueHeles~ (sarga. 13/5)
The young tired of long travel and ready to serve the
kings says, addressing to them Oh king! Nobody can
cross the ocean of desire then what can we poor say? What
is the need of abundant wealth after we have lost our youth
full of passion! We love our youth more than the wealth.
We are very eager to reach our home before our beloved
with the beauty of eyes like the blossomed lotus (Kumuda)
and blue lotus (Indivara, Nilotpala) just receive an attack
of ageing. Our wives will be disappointed, tired and
deprived of youth.
ieece: mee leeJeefkeefmelekegcegovs oerJejeueesekf eveerveeceeeceeeme Heb Peefefle ve pejee uegHeles esemeerveeced~~
(graataka-28)
The helpless ones who in this essence less world
deluded with new riches and wine drinking and have lost
their patience after serving the bad kings with senses: How
would they would have peace of mind without the women
with lotus petal like wide eyes, ornamented with a girdle
and a necklace of pearls and bent with dish sized breasts?
(graataka loka-31).
ve eeeqmcevmebmeejs kegJeueeMees jceceHejced~ (graataka 35)
In this world what can be more pleasant than women
with lotus like eyes?
DeeegJee&egeJf eOeefleeypeHeueesueerveecyegJejced~
The life like embrace of lotus leaf and water drop is
short lived (transitory).
Bharthari counts seven thorns/arrows in life
(Ntiataka, loka-45): moon without light, beautiful
women with fallen youth, lakes without lotus, pleasant
face; but vicious mouth, master but a slave of wealth, a
permanent poor gentleman, residence of kings palace,
but wicked.
MeMeer efoJemeOetmejes ieefueleeewJevee keeefceveer
mejes efJeieleJeeefjpeb cegKeceve#ejb mJeeke=les:~
Deceer<eeb eeCeeveeb legeuf eleefyeefmeveerHe$eHeemeeb
kegles efkeb veemceeefYeefJe&ieefueleefJeJeskewJe&Jeefmeleced~ (Vairgyaataka)
Like the drop of water on the lotus leaf, for our
transitory life, what has not been done by the un-courteous
men?
Heeekejb efovekejes efJekeeb kejesefle
eves efJekeemeeefle kewjJeeeJeeueced~
(Ntiataka, loka-63).
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143
The sun blossoms the lotus (padma). The moon blossoms

the Kumudin (Lotus).
mebleHleeeefme mebefmLeleme Heemees veeceeefHe ve eteles
cegkeleekeejleee leosJe veefueveerHe$eefmLeleb Meles~ (Ntiataka, loka-58).
There is no sign of water drop fallen on the red hot iron,
but the water drop on the lotus leaf shines like a pearl.
mejefme yengMemleejeees #eCeelHeefjJeefele:
kegcegoefJeHeevJes<eer nbmees efveMeemJeefJee#eCe:~
ve oMeefle HegvemleejeMeer efoJeeefHe efmeleeslHeueb
kegnkeeefkeblees ueeske: melJesHeHeeeceHes#eles~~
(Hitopadea-sandhi. loka-107)
megeefjleeefjleb efJeMegosnb ve efn keceueb ceOegHee: Heefjlepeefvle~~

(Mcchhakaika Act 8)
Are you tempting me with wealth like a mean rogue?
Do the nectar sipping wasps abandon the lotus of pure
character and beauty?
The poet of Kdambar while describing the strength
of Candrpa says that when he was a boy he used to cut
easily at one blow of his sword the big palms as someone
can cut with ease the stack of a lotus (Mladaa)
The reflections of stars fall on the lake water. The king

swan in search of night lotus (Kumudin) is deceived when
it tries to eat the reflected stars. This swan once deceived
at night does not eat the white lotus (sun lotus). The man
once cheated or deceived in this way looks at the truth
with doubt.
ceboeefkeveerce=Ceeuepeeuepeefue:~ (Kdambar Para. 111)

Here ce=Ceeue (Mla) means lotus stack.
keefeppejce=CeeueoC[OeJeue:~ (Kdambar Para. 118)
pej (Jaraha) - fully grown. Well grown white like lotus
stalk.
kejeJeke=we mece=Ceeuecetueveeuew (Kdambar Para. 126)
Here three parts of lotus ce=Ceeue (Mla), (white silken
like threads like fibers from lotus stalk), cetue, (root) (really
rhizome) and veeue, (stalk) are mentioned. The elephant had
uprooted the lotuses from the lake and that is why the
whole path was strewn with all these parts.
Mla (ce=Ceeue)
ce=CeeueJeueeeuebke=leced~ (Kdambar. Para. 128)
Here the hand covered with bangles of white fibers from
the lotus stalk is shown. The word ce=Ceeue (Mla) here
means white fibers.
This loka kegcegefoveer (Kumudin) distinguishes between

moon lotus and sun lotus.
Flee Goeled mete&meceeYew: keceuejkeleeslHeuew:
mebOeeeles FJe oerefIe&kee~ (Mcchhakaika)
Red lotuses blossom in the step well. The poet compares
them with redness of the rising sun. This step well with red
lotuses looks like the sunset bloom mebOeeeles oereIf e&kee (Sandhyyate
dirghik is a nice smile).
Keueeefjleefveke=peeleoes<e: keLeefcen ceeb HeefjueesYemes Oevesve~
Skewkesve ke=HeeCeenejsCe yeeue SJe leeuelece=CeeueoC[eefveJe uegueeJe~

(Kdambar Para. 72)
144
145
efoiiepeceppevepepe&efjlepejvce=CeeueoC[ced~ (Kdambar. Para. 128)

Here ce=Ceeue (Mla) means lotus.
ce=CeeuewefjJe efJejefeleeJeeJeeced~ (Kdambar. Para. 133)
eemeerke=lemeeceevece=CeeueueleeefJeejmebeeefceleeveerJe HejmHejoeeveeoee
efJeIeceeves<eg jLeeveecveeb egieues<eg..... (Kdambar. Para. 156)
The limbs were tender like Mla. Here Mla is
used for the lotus or fiber (Bisa) of the stalk.
Here Cakravka Mithuna (ruddy goose couple)
separates at night and they put their hearts in the hollow
part of the Mla stalk. The couple separates at night
and unites at day. Both them ate a common Mla stalk
and put their hearts in the hollow of the same stalk and
separated at night.
ce=CeeueefceJe ogJeejCeovlecegmeuecegvcetueJeefle~ (K. Para. 161)
The pestle like teeth of elephant are pulled out as
Mla (lotus).
lemceelmejme: mejmee ce=Ceeefuekee mece==le keceefueveer iueeMeeefve peueueJeueeeqleeefve
Deeoee.....(K. Para. 162)
Here ce=Ceeue (Mla) like means lotus fiber. Fine plump
lotus stalk and lotus leaves marked with water drops,
carried from a pond.
DeceueueeJeCepeueceCeeuekeeC[eYeeb yeengYeeb (K. Para. 161)
Here hands like lotus stalks, clean graceful and lotus
stalks like hands. ce=Ceeue (Mla) is a popular word with
Sanskrit poets.
The following loka of Prasannarghava nicely explains
the word Kumudin (night lotus)
peef%eyeevoMejLe: meefn jepee jeceefcevogecf eJe megvojcetelf e&ced~

ueeskeueeseveefJeieenveMeerleeb lJeb Hegve: kegcegeof veerecf eJe meerleeced~~ (Act 3-29)
St has been compared with cool Kumudin which
pleases the public eyes and Rmacandra with a fine image
of moon. As the moon blossoms and makes full blown
Kumidin, for Kumidin like St, Rmcandra is a
proper husband.
kegJeueeoueoecemeecekeeefvle: kee#e:~ (Act. 3-44)
eesefHeleJeefle jpeefvekejs yevOegleee ve Keueg kewjJeeCesJe~
cueeeefvle efkevleg menmee YegJeveeveefHe leceefme ceppeefvle~~
(Prasannarghava Act. 5/5)
At the setting of of the moon, only lotuses are not
dejected but the whole world dips into darkness.
meeebkeeuemeg<egHleHepeJeveeesoyeesOeJewleeefuekee:~ (Act. 7-83)
The poet of Prasannarghava has nicely described the
early morning sun rise. He has called the sun rays
awakening the lotus slept at the evening as minstrels.
HeguuelHepekeesMeieYe&kegn eesoYd etleYe=eJeueer
PeeejeCeJeesHeosMeiegjJe: leerJeeglesjMb eJe:~~
The sun rays are considered as teachers giving love
precepts inducing the humming for the wasps in rows.
The wasps are considered as repeaters who are their
followers producing humming sound as advised.
At elsewhere, the early sun rays, mejesnJeveeerkesefuekeej: kej:~~
(Act.7-86)
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147
The sun considered as a lustful lover untying with it rays

(hands) blossoming the knot of the flower bud of the lotus.
efMeefLeueeefle mejeiees eeJeokeeW veefuevee:
keceuecegkegueveerJeereeqvLecegeb kejsCe~ (Act. 7-86)
Further for the early sun rays, following is a nice loka.
HetJe&eif eefjHeejeie: ekeerke=leveeveMeerleuemJeYeeJe:~
kegceke=leejeiees veefueveerJeveJeuueYees osJe:~~ (Act. 7-87)
The Sun God, ruby above the eastern mountain, cooling
the eyes (early morning sun is Nayanaitalasvabhva),
applying the saffron coating in all directions and loving
lord of lotus forest rises.
Deeyeeueeoveecyegpes levegce=leeb meejmJeleb pe=cYeleeced
Let the goddess of knowledge (Sarsvat) reside in our
lotus like mouths.
There are varieties of lotus. The sacred of Indian lotus
or the sun lotus is Nelumbu nucifera. The others called
Kumidin or Poyaa are Nymphaea caerulia, Nymphaea
lotus and Nymphaea nouchali.
The fruit of Nymphaea is called Ghitelan, its seeds
are whitish black or red, minute like popy seeds and
edible. They are cooling. Seeds of Nelumbo known as
Kamlakakdi or pabadi are used in medicine. The
rhizome (Kanda), known in Sanskrit as Meeuetke (lka) is
edible. Nilofer sold in the market is Nymphaea nouchali
(Nymphhaea stallata). Makhn which are eaten during
fasting also belongs to lotus.
Sanskrit names of lotus parts

Common name
Young fresh tender leaf
Rhizome (Root-kand)
Stalk of flower
Silken fibrous threads in stalk
Stamen
Sanskrit name
Savartik
lka
Mla,Nla
Bisa
Kijalka,
Kesara
Makaranda
Karik
Padmabja
Nectar
Fruit cover (Pericarp)
Kamal seed
Different names of lotus
Padma
Sun blossoming , Ishat shukla.
Utpala
Light blue lotus
Nlotpala
Blue lotus
Nalina
Ishat rakta Padma; svet Ashtadal padma
Nalin
Sun blossoming with eight petals
Kumuda, Kumudin Moon blossoming lotus
Kuvalaya, Kokanada Red lotus
Puarka
Deep white
Saugandhika
Moon blossoming with the best fragrance
of all lotuses, as per its name.
Kalhara
Amarsinh considers it as synonym as its
fragrance resembled that of Saugandhika.
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149
KAMPILLAKA
Kamopillaka
Mallotus philippensis (Lam.) Muell. Arg.
Red Kamla,Kapil, Shendrl, Sinduri, Monkey face tree
ovleoeefCecejefelekeevleovle
ceg$ece egcyeefle JeueerJeove: efeeeee:~
keeefcHeuueemeJeHeeueieC[HeeefueHeekeeCeemHegefleoeef[cekeeefvle Jeked$eced~~ (Mlat. 9-31)
When intensely passionate, Mdhava is in search of
Mlat, the poet Nilakaha shows him sexual gestures of
the monkey, wild elephant etc. This is one of the fine
shloks. The monkey lifting his beloveds face kisses her.
How is the face? She looks beautiful with the loveliness of
red lips, with delicate small teeth. Her temple region
(cheek) reminds the lustre of a ripe opened dark red
pomegranate. The significance of this simile cannot be
appreciated without seeing the fruit of Kapil. Its trees
were very common near the Tp river. Its fruit has a
covering of dark red dust which is real Kapilo.
Kapilo is a fruit Heuejpe (Falaraja) (cover dust). Its
synonyms are Kampillo raktacraka, Rajana,
Lohitga, Rec, Recanaka. Kapilo is purgative,
insecticidal. It is a medicinally useful tree. Kapilo fruit is
sold in the market.
KARAVRA
Nerium oleander L.
(Nerium odorum Aiton.)
Thevetia peruviana (Pers.) K. Schum.

Family: Apocynaceae
Red Karen/yellow Karen
kejYee: MejYee: mejemeYee ceoceeeeefvle Yepeefvle efJeefeeeced~
kejJeerjkejerjHege<f HeCeer: mLeueYetceerjefOee eemeles~~
(Rjaekhara Act.18)
This loka has the description of summer season. In this
season camel, locust and donkey come in rut and passion.
The flowers of Karea and Karir blossom and beautify the
earth. Karavra is Karea or Kaera, with white, red and
yellow flowers. Naiadha (21/45) mentions that its flowers
are used for worship of Lord iva. king Nala used these
flowers for aiva worship. Its synonyms are Pratihsa,
atprsa, Cata, Hayamraka, Avamraka, Karavra.
Bhanuji Dixit uses the word Kaera. The plant is
poisonous, hence named as Hayamraka. Red Karea is
Nerium oleander and yellow one is Thevetia peruviana.
evoveesHeefueHleeefoleceC[uekeefveefnlekejJeerjkegmegceced~~
Here it is mentioned that for the sun worship Kaera flowers
are used.
KARRA
Capparis decidua (Forssk.) Edgew.
(Capparis aphylla Roth.)
Family: Capparaceae
Kerda, Kerado, Karir
Kerado. He$eb vewJe eoe kejerjefJeHes oes<ees Jemevleme efkeced~ (Bharthari)
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151
What is the fault of spring if Karra (Kerado) has no

leaves? Sanskrit synonyms of Kerado are Karra,
Ghapatra, kapupa, Tkakaaka, etc.
kejJeerjkejerjHege<f HeCeer: mLeueYetceerjefOee eemeles~
(Rjaekhara Act. 18)
Karavra and Karra flower in summer.
It is a joy to see all green plant of Kerado beautified by
dark red flowers in summer. Its fruits are pickled. Its
flowers can be cooked as a vegetable as the name
kpupa suggests.
The following maxim, suggests that its flowers are
useful.
Heueb otjlejsHeemleeb He<Ceeefme kegmegcewpe&veeved~
Flejs lejJees ceves kejerj leJe efkebkeje:~~
The other maxim creator has taken to task the poor
leafless plant.
efkeb Heg<Hew: efkeb Heuewmleme kejerjme ogielceve:~
esve Je=ef meceemeee ve ke=le: He$emeben:~~
KARKANDHU
Ziziphus nummularia (Burm.f.) Wight & Arn.
Family: Rhamnaceae
Chanibor, Jharberi
Rjaekhara has referred the fruits of chanibor and
orange in the description of winter.
keke&vOetveeb veeiejerHeueeveeb HeeHeesks e: KeeC[JeesHeeefJejefmle~
The children like its sweet fruits. Dhanvantari Nighau

refers (Karkandhukam guafalam bleam falaaiira
(keke&vOegkeb ieg[Heueb yeeuesb HeueMewefMej:~) mentioning that children
love its sweet fruit in winter. Many kinds of Bor are
present. Nalacamp describes Karkandhu as:
keke&vOegHeuecegeq eveeself e Meyejer cegkeleeHeueekee*d#eee
meeve evcemees ve keme kegles efeeYeceb eeqvkee~
(Ucchvsa 2/36)
Moonlight is described. The forest women collect its
fruit as if the pearls have been strewn. In whom the
soothing moonlight does not create unrest in mind?
The moon light spreads its whiteness everywhere as if
sprays of milk are falling from the sky. Believing this the
cowherds are holding their milk pots and collecting
chambers as if they are the pearls. The moonlight has
thus created unrest in all minds.
Karkandhu is defined as one having many spines.
Amarakoa has given similar synonyms.
keke keCkeb oOeeefle Fefle keke&vOeg:~ keke&vOetye&ojer keesueer
Bhavbhti while describing the hermitage of Vlmki
mentions:
keke&vOetHeueefceeMeekeHeeveeceeso: Heefjmleere&les~ (Uttara.4/1)
Chanibor was used in cooking and its fragrance spreads
all round.
In Naiadha, the redness of the Karkandhu fruit is
compared with the redness of the rising sun.
152
153
emejefle veJeekex keke&vOegHeueeCejesefeef<e (19/51)

(The author has not mentioned the scientific name of this plant)
KARIKRA1
Sanskrit poets dearly love Karikra tree. The
description of spring in tusahra refers Karikra
three times.
keCex<eg eesieb veJekeefCe&keejced~ (6-5)
meceoceOegYejeCeeb keesekf eueeveeb e veeow:~~
kegmegefcelemenkeejw: keefCe&keejwe jce:~~ (6-27)
efkeb efkebMegkew: MegkecegKeefJeefYeVebeYf eVeb~
efkeb keefCe&keejkegmegcew: ve ke=leb veg oiOeced~~ ( 6-20)
The beautiful women used its flowers as earrings. In
the spring its lovely flowers increase the forest beauty.
Which tree is Karikra? Kumrsabhava gives
additional information about this tree.
JeCe&eke<ex meefle keefCe&keejb ogveesefle efveie&vOeleee mce esle:~
eeesCe meeceieefJeOeew iegCeeveb HejecegKeer efJeeme=pe: eJe=e& f e:~~
(sarga. 3-28)
The colour of Karikra flower is very beautiful-attractive
but there is no smell. The poet regrets. as the moon has
blots so Karikra has no smell: the creator is more
unfavourably inclined towards things having virtues in
totality.
1. Karikra: tusahra 6-27, 20, 5; Kumrsabhava 3-53, 28,
62; Raghuvaa 9-40; Vikramorvaya.
Deeke=nsceegeflekeefCe&keejced~~ (Kumra. sarga. 3-53)

Prvat having Karikra flowers instead of golden
earrings, using spring flowers instead of ornaments. The
flower of Karikra should have a colour which should
pale the colour of gold. Raghuvaa sarg. 9-40 refers to
the colour of the flower.
nglengleeMeveoereHq leJeveefee eefleefveefOe: kevekeeYejCeme eled~
egJelee: kegmegceb oOegjeefnleb leouekes ouekesmejHesMeueced~~
Karikra represents the golden ornamentation of the
forest beauty and wealth. The young women had worn in
their wreaths of braids the Karikra flower which had
the splendour of blazing fire and delicacy of its petals and
stamens. The poet has described the flower colour as
Hutahutashanadipti (lustre of the fire of offering in
oblation). The blazing colour of the fire is yellowish so
that of Karikra should be yellowish and its petals and
stamens are also delicate. Vikramorvaiya Act-3 loka-3
also refers similarly about the flower colour.
HeefjpeveJeefveleekejeefHe&leeefYe: HeefjJe=le SJe efJeYeeefle oereHf ekeeefYe:~
efieefjefjJe ieefleceeveHe#eueesHeeovegleHege<f HelekeefCe&keejeef:~~
Maids with ignited torches or ignited lamps in their
hands were surrounding the king. The Karikra trees
growing at the near shore were in flowers and as the king
was surrounded by maids with ignited lamps the trunk of
the tree was surrounded by Karikra yellowish flowers
as the ignited lamps. It is now explicit that these flowers
were of golden colour.
After looking into these references of Klidsa an attempt
would be now made to determine the identity of the tree.
154
155
The meaning of Karikra women? To be confirmed.

In Buddhacaritam of Avaghoa, the yellow flowers of
Karikra have been compared with the yellow clothes of
the Buddhist women (Karikri)
......Jemeveb Heerleecevegeceb oOeevee:~
DeJeMee yele efveee efveHeslegie&peYeivee FJe keefCe&keejMeeKee:~~
The yellow clothes wearing Buddhist women, helpless
because of the sleep induced by passion fainted on the
ground as the Karikra branches lay broken by the
elephant.
Amarakoa mentions three synonyms, Drumotpal,
Parivyadha, and Karikra for Karikra. Bhnuj Dkita
mentions : $eerefCe keefCe&keejme keecHee Fefle Keeleme. But this belief of
his is mistaken.
Kathcampa has no equivalent in Gujarati.
Kanachnar (Bauhinia sp.) is identified as Campakahi
by some. Late Katobhat Kovidar mentions it in his
Nighau. But Kanachar has no yellow flowers, so
Kathacampa can not be Karikra.
Drumotpala is identified as Petrospermum aceriboliam
(Sterculiaceae) by Sindhukara. The plant is called
Mucakanda but its leaves are fine and very large and
flowers attractive. But its flower are not golden yellow.
There is now no doubt that Karikra is Cassia fistula,
Amaltas, Garamalo. Indian laburnum, family
Caesalpinaceae . Dradhabal in Carakasahit, whose
contribution is present in modern Caraksahit, the
synonym of Garamla (ragvadha) is Karikra.

Nighaus of Dhanvantari and Raja have considered the
synonym of ragvadha is Karikra1, Caraka has also
considered similarly.
Bhvamra considers Karikra as Heebieeje Fefle ceneje^s eefme:.
But Pndaravo-Pangr is a ceb o ejJe= # e (Mandra tree).
(Nycanthus sp.) which has dark red flowers.
Karikra is referred many times in the Rmyaa2.
The poet refers to Sumitr when she along with other
queens of Daaratha had accompanied Bharata to bring
back Rmcandra.
Feb megefce$ee og:Keelee& osJeer je%ee ceOecee~
keefCe&keejme MeeKesJe MeerCe&Heg<Hee Jeveevlejs~~ (2/93-23)
Sumitr suffering from grief in the forest appeared
miserable like the Karikra tree with all its branches
with withered flowers, whenthis tree flowers all its leaves
fall off and the entire tree is covered with flowers.
Karikra trees were present in Pancva (3/42) and
when My deer came Stj was engrossed in plucking the
flowers of Karikra, Aoka and mango. While Rvaa
after abducting Stj was going away, Stj addressed the
1. Amarakoa considered ragvadha different from Karikra. The
knowledge of plants of Amarasinh and Bhanuji Dixit is not
considered to be authoritative.
2. 2/29-23; 3/42-23, 31; 3/49-30; 3/60-20; 3/62-5; 3/73-3; 4/
1-21, 73; 4/50-26; 6/22-53; 6/39-4; 7/26-4.
156
157
flowering Karikra trees and asked them Oh trees, tell

Rmcandraj that Rvaa has abducted me
Deecev$ees pevemLeeveb keefCe&keejebe Hegef<Heleeved~
ef#eeb jeceee MebmeOJeb meerleeb njefle jeJeCe:~~
And when Rm was mad with grief asked various trees
about the whereabouts of St. While doing so he did not
forget addressing Karikra trees.
Denes lJeb keefCe&keejee Hegef<Hele: MeesYeles Ye=Meced~
keefCe&keejefeeeb meeOJeer Mebme e eefo efeee~~ (3, 60-20)
Oh! Karikra, you appear beautiful with flowers. My
wife loved your flowers very much. Tell me if you have
seen my beloved. The poet is familiar with the tree that
is why he says Pupita obhate bham.
In the description of Pamp lake, the poet very well
acquaints us this tree.
megHegef<Heleebmleg HeMewleevkeefCe&keejevmecevlele:~
nekeeeflemebVeeVejevHeerleecyejeefveJe~~ (4/1-21)
Karikra trees have blossomed all round. They appear
as if they are encased or covered with gold. These
Karikra trees with golden spread over beautify like men
dressed with yellow clothes.
meewecf e$es He<e HecHeeee: oef#eCes efieefjmeeveg<eg~
Hegef<Heleeb keefCe&keejme eefb HejceMeesefYeleeced~~ (4/1-73)
The tender tree is called yai. Look at this most
beautiful Karikra tender tree in flowers. Hanumn along
with other monkeys entered a cave named kabila in
search of St.
oMeg: keeeveeved Je=#eeved oerHleJeweevejeYeeved~

....ecHekeeVeeieJe=#eebe keefCe&keejebe Hege<f Heleeved~~ (4/50-25,26)
They saw some trees like golden campaka, Ngakesara
or Ngacampo and Karikra all with most beautiful
flowers, the forest with these trees in full blossoms appear
to the poet with a lustre of fire and gold. The great poet
has not forgotten Karikra trees in describing the garden
of Lak. (6/49-4).
Rvaa saw Karikra trees as brilliantly lit when he
visited Nalakubara at Kaila peak.
The poem Saundaranand of Avaghoa refers Karikra
as under
kee<eeeJeemee: kevekeeJeoelemlele: me cetOvee& iegjJes eCesces~
Jeelesejf le: HeuueJeleecejeie: Heg<HeesppJeueeerejf Je keefCe&keej:~~
(sarga.18/5)
Nanda realized the knowledge and put on the yellow
clothes and fell on the feet of the teacher. This true golden
like fair Nanda appeared handsome like a brightly
blossomed Karikra with its copper coloured tender
leaves oscillating in wind. The poet has compared Nandas
pure golden body, yellow clothes worn by Buddhist monk
respectively with copper coloured new emerging leaves
and beautiful yellow flowers. The last loka of the second
act of Vikramorvayam describes the afternoon as follows:
G<Ceeueg: efMeefMejs efve<eeroefle lejesce&ut eeueJeeues efMeKeer
efveefYe&eesHeefj keefCe&keejcegkegueeveeueereles <edHeo:~
leHleb Jeeefj efJenee leerjveefueveer keejC[Jee: mesJeles
158
159
eer[eJesMceefve ewJe HeejMegke: keueevlees peueb eeeles~~

The peacock cannot tolerate the heat hence he is at the
cool region of the root of the tree. The wasps making their
way into the Karikra flowers from its tips and disappear.
Krandeva bird (duck or swan?) leaving the warm water
shelters near the lotus at the shore. The parrot of the
amusement park itself in the cage bewailing with thirst
entreats for water.
KARPRA
Karpure, Ghanasara, Candra, Candraprabh
Cinnamomum camphora (L.) J. Presl.
Family: Lauraceae
(Mlatmdhava 3/74; 6/12; 7/5)
eemeeoeveeceHegejf JeueceerlegJeeleeeves<eg
YeevlJeeJe=e: HeefjCelemegjeievOemebmkeejieYe&:~
ceeueeceesoes cegng HeefelemHeejkeHetj& Jeemees
Jeeegetv& eeceefYeveJeJeOetmebevf eOeeveb Jeveeqkele~~ (7/5)
The wind blowing around the high placed large windows
of the big houses like palaces, carrying the smell of
spiritious liquor, fragrance of flower garlands and purified
by the incense of Karpra, collected by its frequent use
to a great extend suggest the togetherness of the young
with their novel brides.
Karpra trees mostly grow on the Malaya mountain in
the south, that is why Rjaekhera mentions that mHegefvle
leeqmcevOevemeejJe=#ee:~ Ghanasra (Karpra) trees are present in
Malaya (Act. 17) and in summer: cenejnmeb efMeefMejefeeeee: loka
the poet mentions Karpracre (Act.18).
The synonyms of Karpra are Ghanasra, St, talaraja,

Hima, Candra, Tura, Tuhina. There are as many names
of Canadan as of Karpra. Rjanighau mentions many
kind of Karpura. Potaso, Bhmasena etc. Today Karpra,
Barsa Karpra, Bhmaseni Karpura, etc. are available.
Most of the Karpra is imported. Respect for Karpra is
shown in the famous expression e#ekeoce keHet&jeieg kemletefjkekekeesueb
e#ekeo&ceced keHet&jieewjb (Karpragauram).
After obtaining the proper ground to act, if the
unfortunate does not penance, he is like a helpless foolish
man who builds a band of Karpra around the small field
of coarse grain.
eflJee keHet&jKeC[evJe=efleefcen kegles keesJeeCeeb mecevleeleeHesceeb
kece&Yetefceb ve Yepeefle cevegpees emleHees cevoYeeie:~~
(Bharthari, Ntiataka, 96)
To remove sweat karpra powder was used- mentioned
in Kdambr:
kejmebetefCe&lesve keHet&jjsCegvee mJesoeleerkeejcekejJeced~ (Early para 162)
DeefJejue-DeceuekeHet&j#eesoYemceOeJeueced~ (Early para 170)
cekeefjkes, keHet&jHeuueJejmesve DeefOeJeemee ievOeHee$eeefCe~ (Early para 188)
njevKeC[mLetueMekeueb ve keHet&jced efJeuesHeveced~ (para 188)
keHet&jOetefueOetmejs<eg ceueepejueJeuegefueles<eg yekegueeJeueerJeuees<eg mleves<eg vemle
veefueveerHe$eeeJejCeced~ (Para 208)
Crushing the leaves of Karpra produces smell.
keJeefeled kejce=eof lekeHetj& HeuueJejmesve DeeefOeJeemeceeveeefve efyemelevlegYeeeefve DebMegkeeefve~~
(Para 209)
160
161
KALAMA
Rice, Paddy
Oryza sativa L.
Family: Poaceae
Many references of li and Kalama are in Kirta. Amara
considers them as synonyms. li is a Haimantika (winter)
grain Paddy. Paddy also has other two versions, ahika
and Vrhi, the former matures in summer and the latter, in
arad (autumn) (mentioned in Caraka criticism by
Cakrapani dutt, chapter 27/8). Kalama is a variety of li.
Bhravi likes very much the paddy fields keuecekes oeje:
(Kalamakedr). When Arjuna goes to Indra, he enjoys
seeing paddy fields. The poet beautifully describes them:
lele: me ketpelekeuenmecesKeueeb meHeekememeeefnleHeeC[gleeiegCeeced~
GHeememeeoerHepeveb peveefee: efeeeefceJeemeeefoleeewJeveeb MegYeeced~~ (4/1)
Janapriya means Arjuna reached his dear field, spread
with wobbling swans and looking pale with ripening paddy.
Arjuna, seeing his dear fields with the girdle of swans and
pale with grains (paddy) experienced indescribable joy
similar to that of seeing over own youthful beloved.
efJeveceMeeefueemeJeewIeMeeefueveerjHesleHee memejesnecYeme:~
vevevo HeMeVegHemeerce me mLeueerHeeeveerYetleMejCeefee:~~ (4/2)
leglees<e HeMevkeueveme meesefOeke meJeeefjpes JeeefjefCe jeceCeerekeced~
meoguebYes veen&efle keesefYeveefvoleg eke<e&ue#ceercevegHemebieces~~ (4/4)
Paddy plants bent down as they had so many panicles.
The mud had dried in the paddy fields. The lotus had
blossomed. The autumn itself with the gift of this treasure
came to present to Arjuna.
DeYeer He=LegmlecyeYe=le: efHeMeleeb ielee efJeHeekesve Heueme Meeuee:~

efJekeeefme JeeecYeefme ievOemetef eleb veceefvle efveIeelegecf eJeeefmeleeslHeueced~ (4/26)
Extensive bunches of pointed paddy become yellow due
to ripening. Paddy plants bent down due to their weight.
Lotuses had blossomed in the paddy fields. Paddy plants
have bent down as if to get the lotus fragrance. How long
the panicles could be - Pthustambabhta!
meglesve HeeC[es: keueceme ieesefHekeeb efvejer#e cesves Mejo: ke=leeLe&lee~ (4/9)
Arjuna, seeing the women protecting the paddy fields
felt satisfactions with the virtuous and flavor of the
autumn. Mostly the paddy is produced in autumn, it has
an important share in autumn gift.
efMeKee: efHeMeer keueceme efJeYeleer~ (4/36)
At the terminal ends of the rice plants, reddish brown
panicles with ripened paddy! In short Bhravi very much
likes rice fields.
Klidsa (tu. 3/1; 16;4-1,8,18; 5-1-16) is very much
pleased with Kalama and li. The first loka of the
autumn is excellent:
keemeebMegkee efJekeeHeecevees%eJeked$ee meesvceeonbmejJevetHegjveeojcee~
DeeHekeJeMeeefueefeje levegiee$eeef: eeHlee MejVeJeJeOetejf Je Hejcee~~
The autumn is imagined and compared with a beautiful
woman. The clothes of autumn women are the flowers of
Ksa (Saccharum species) or Ksa is her dress. Blossomed
lotus is her loving face or her face is like an opened lotus
flower.
163
162
Intoxicating swan while wobbling produces sound of an

anklet, and her beauty is the ripened paddy (DeeHekeJeMeeefue)
panicles or whose tender body limbs are like pure ripened
paddy.
mebHeVeMeeefueefveeeeJe=leYetleueeefve mJemLeefmLeleeegjieeskegueMeeseYf eleeefve~~
(tu. 3-16)
The composed cowherds beautfy the surface of the earth
which is spread with paddy soaked with water.
In the description of winter :
veJeeJeeueescememejce: eHeguueueesOe: HeefjHekeJeMeeefue:
The sowing for the winter crop is over. New sprouts are
seen and the fields appear all green. The paddy has
ripened and Lodhra (Symplocos tree) trees have flowered.
eYetleMeeefueemeJewefeleeefve~ (tu. 4-8)
The mind becomes eager after seeing the earth covered
extensively with paddy.
In winter paddy grain gets well developed and hence
the poet says Paripakvali (HeefjHekeJeMeeefue:). The following
loka describes the beauty of paddy fields:
yengiegCejceCeerees eese<f eleeb efeenejer
HeefjCeleyengMeeefueJeekegueeecemeercee~
meleleceeflecevees%e: eeQeceeueeHejerle:
eefoMeleg efnceegkele: keeue S<e: megKeb Je:~~
Charming with these many qualities, the abductor of
womens mind, spread with fully grown abundant paddy
plantations in the limits of the village, full with rows and

rows of Kraunaca (Cranach) birdsmaking the season
constantly very pleasant, such a winter season (Hemant)
makes us happy.
eegjieg[efJekeej: mJeeogMeeueer#egjce: eyeuemegjlekeesueerpeelekevoHe&oHe&:~
efeepevejefnleeveeb efeemevleeHensleg:
efMeefMejmecee S<e esemes Jeesmleg efveleced~~ (tu. 5-16)
Every Hindu is familiar with the Akata (rice). The
forehead of which Hindu is not sanctified with Akata
(rice) and red powder? rdrkatroaam (Deee&#eleejesHeCeced)
stick wet rice on the forehead this word is mentioned in
Raghu. and Kumra.
DeeHeeoHeeeCelee: keuecee FJe les jIegced~
Heuew: mebJeOe&eeceeme GlKeeleeeflejesefHelee:~~ (Raghu. 4-7)
They touched his lotus like feet so the king having
defeated them gave them back their kingdoms. These kings
honoured Raghu with the grain. This is like the rice seedlings
which bend down upto the roots and bear the paddy grains
after transplanting them. Transplanted rice is good.
In the ancient literature li (paddy) has three varieties:
(1) Raktali - red paddy, (2) Mahli - large paddy, (3)
Kalama - ordinary paddy. Cakrapaidatta (1060 AD), critic
of Caraka writes that Kalama grows in Vedgrahar (a place
in old Bengal), Mahli in Magadha is famous, Kalama is
of inferior quality. Raktali is best of all and removes the
three humours, constituent elements of the body such as
Vata, Cough, Pitta. Prof. P. K. Gode in his article on
Mahli rice (New Indian Antiquary Vol. VI. No.12
164
165
March 1994) has mentioned about Mahli rice grown in

Magadh. There is a report that the students in Nland
University were served with this rice. Some critics also
suggest that Mahli was also grown in Kashmir.
HeekeefJevecee cetueleueeIeelemegjefYekeeje:~
HeJeveekeefcHeleefMejme: eee: kegJe&evf le HeefjceueMueeIeeced~~
(Subhitaratnabhgra)
The tender paddy plants with ripened grains bend down
to caress the fragrant blossomed lotus.
The saying also suggests that these paddy plants with
their panicles trembled by wind as if are praising the
fragrance.
The rice comes from paddy with severe beating with
pestle (dehusking). Kalama (paddy) says Let me suffer
heavy beatings for dehusking, on the contrary my
brightness increases. You know that we are not like
seasamum seeds which with light crushing become dregs
leaving the oil.
DemceeVeJesenf keueceeveueceenleeveeb es<eeb eeC[cegmeuew: DeJeoelelewJe~
mvesnb efJecege menmee Keueleeb eeeefvle les mJeuHeHeer[veJeMeeled ve Jeeb efleueemles~~
(Subhitaratnabhgra)
The brightness of kalama increases with the beatings of
the pestle. Following loka is from Nalacamp:
Oevee: Mejefo mesJevles eesuuemeeqe$eMeeefuekeeved~
eemeeoevm$eermeKee: Heewje: kesoejebe ke=<eerJeuee:~~
veefcelee: HeueYeejsCe ve efcelee: Meeefueceejer:~
kesoejs<eg efn HeMevle: kes oejs<eg efJeefve:mHe=ne~~
The citizens who worship with women the fields having

many varieties of paddy during the autumn are blessed.
Those farmers who see with devotion the paddy fields are
also blessed. The paddy plants have bent with the weighty
grains. The paddy ears will not be lightly weighed. One
who has seen the rice field once will not long for the
women. The rice fields growing on the banks of river
Kver are mentioned Kamalakedrasr. The poet
Trivikrama Bhatt describing autumn: HekeJekeueceievOeMeeefueHeeefuekeeyeeefuekeen<e&ieerefle<eg ~ the little girls were taking care of the
paddy field emitting the fragrance of the ripened rice
grains. They were also singing with joy.
Rjaekhara also in the description of autumn kesoej SJe
keuecee: HeefjCeecevecee:~ The paddy ears have bent with the first
crop and the farmers are full of joy.
The word Taulnm vaumatm occurs in the
Rmyaa (7/91-20). The lecturer Tilaka has interpreted
as DeYeivemJeHeeCeeced (Abhagnasvarpm). I like to interpret
as rice grains remaining unbroken after beating, called
as wealthy rice.
The following reference by Bharthari shows that the
highest category of the grain in the ancient time was
lyodana: keJeefeekeenej: keJeefeoefHe e Meeueesoveefe~ (Nti. loka 73).
A resolute workaholic does not consider happiness or
sorrow. Giving this example the poet surmises that such a
man lives on greens for some day and for some other day
lives on lyodana.
efJeeeefce$eHejeMejeYe=leees JeeleecyegHeCee&Mevee
mlesefHe m$eercegKeHepeb megueefueleb JewJe ceesnb ielee:~
166
167
MeeueVeb meIe=leb HeeesoefOeegleb es Yegeles ceeveJee

mles<eeefceeqveefveenes eefo YeJesef vOe: HueJeieslmeeiejs~~ (gra.loka 80)
Sages Vivmitra and Parara who lived on air and water
were enamoured by the lotus like face of the woman, then
to talk of self restraint for the people of this world who are
eating rice, ghee, milk and curd is like crossing the Vindhya
mountain and keeping afloat on the sea. And eleerkeejb JeeOes:
megKeefceefle efJeHee&meefle peve: (Vairgya. loka 19) mentions #egOeele&: MeeueVeb
keJeueeefle ceebmeeefokeefueleced~ strengthens the belief of rice eating.
References to Kalama are presented in Kdambar,
keuececeejeroueveceme=efCele#eerCeesHeevleuesKesve (Early stanza 23) limit of the
village boundry sticky and reduced by the rice barn.
The author of Kdambar mentions (l as
Vallari) Hejveer[HeefleleeYe: meeueerJeuuejerYe leC[guekeCeeced Deeoee Deeeoee
(Para 23)
Sllivallari is a poetic language.
Vrhi is a kind of paddy (Kdambar, Para 64) meteflekeeie=n
DeefKeueJeeer nf ceOeeJemLeeefHeleee&Je=eOeeefmeleMeeveefMejesYeeieced
KALYA
Lathyrus sativus L.
Kesaridal, Khesari, Chick pea
efekemelkeueeekegmegceeefmeleegles:
DeueOet[Hg eeC[g peieleeceOeereMf eleg:~
ecegveen^oesHeefjienbmeceC[ueegelf eefpe<Ceg efpe<Cegjce=lees<CeyeejCeced~~

(Mgha.sarga.13 loka 21)
Dharamrja sat to start the Chariot of rKa. Bhma
started driving away flies and Arjuna held an umbrella as
large as constellation and white as a group of swans. The
body of Ka had dark bluish lustre of blossomed flowers
of Kalya. The poet has compared the azure body with a
white umbrella on with the whiteness of groups of swans
floating on the dark water of Yamun.
Kalya is Lga- Lathyrus sativus, usually cultivated
in Bharuch district of Gujarat, grown in the last month of
so (normally October) and the whole field is covered
with Lnga plants having a glaucus colour resembling
the sea water. Flowers are azure in colour. The poet
Mgha of Gujarat compares the body colour of Ka with
Kalya flowers.
The crop is usually grown as an animal feed. If eaten by
men, the joints are affected and the disease in Ayurved is
called keueeeKee (Kalyakhaja) or Lathyrism in
Allopathy.
KAVAKA
Mushroom
Usually growing in monsoon, called as Chatrka.
keeewIeceeuecye mecegeqlLeles<eg yeeues<eg leejekejkeseq<Jenwkeb~ (Naiadha. 22/98)
168
169
Naiadha has described little plants growing on wood.

Some also mean ilndhara as mushroom.
K-CANRA
Bauhinia variegata L.
Orchid tree
cekejvo: (Makaranda): leomewJe leeJeogdJeefmelekegmegcekesmejke<eeeMeerleueeceesoJeeefmeleeseeveme keeeveejHeeoHeme DeOemleeogHeefJeMeeJe:~~ (Mlatmdhava 1/24)
Makranda says: Let us sit under this Kcanra tree
which has recently flowered and the garden is fragrant
with stamens of flowers and delightful with coolness.
Kcanra is a beautiful looking tree. It is surprising
that I did not find a single reference of this plant in any
one of the works of Klidsa. Bhavabhti has referred to
it only once as mentioned above. In Marathi it is called
Kcana and in Gujarat, Kacanra. Rjaekhara, in
pointing out the pride of the north region
(udicyagaurat) mentions Kcanra in the following loka:
Heg<Hew: meceefle keeeveejlejJe: eleceeefueeflee:
yeentueerkeeroMeveJeCeeCelejw: He$esjMeeskeesefe&le:~
peele ecHekeceHegoereueueveeueeJeCeeewe&#eceb
ceeefewce&kg eguewe HeeuelejesjvewJe keeefeefuueefHe:~~
Kcanra trees are totally embraced (decorated) with

its flowers. Aoka trees with their new leaves having the
redness of the lips produced by the loss of teeth of the
Bahuliki women were shining. Campaka trees with
loveliness of a more than that of the northern fascinating
women and Ptala trees with dark red Majith like (Rubia)
flowers. Rajaekhara has mentioned that Kcanra
flowers in spring. Heg<HeeHeeeefe&lekeeeveej: (Act. 18) and keeefvleb ke<e&efle
keeeveejkegmegceb ceeefeOeewleelHeeled~ Here the redness of Kcanra
flower is compared with that of the clothes dyed with
Majiha. The plant has variously coloured flowers.
Kcanra is Bauhinia variegata L.
KRPSA
Krpsa in Sanskrit means related anything made of
cotton (V. S. Apte, Sanskrit Dictionary)
ieesceeceeerefYeeeveefJeefveefnleJejekevovlegjeefYe: DevlejevlejeyeefJeefJeOeJeCe&
jeieefejkeeHee&mekegmegceuesMeueeeq_leeefYe: ..... YeieJeleeR <eeroJs eeR kegJe&lee~
(Kdambar, Early para. 64)
In the description of the Goddess who comes to write
the fate of the newborn on the sixth day after its birth, the
women used to apply a mixture of dung and earth and
arranging cowries on it with putting various coloured lumps
of cotton in between them and topping stamens of
Kasumb (carthamus) here and there on them.
170
170
KLYAKA
DeLe peeekeced~ keeueerekeb e keeueevegmeeex e~~ (tusahra 4-5, 6/12;
Kumra. 7-9).
In Amarakoa, three synonyms, Jyaka, Klyaka,
Klnusri are present. Bhnuj Dkta ($eerefCe megievOeJeYesome)
considers Klyaka as some scented matter. As per
Dhanavantari and Rjanighau, Klyaka is Heerleevced (yellow
chandan) or chandanvishesh, Malayachandan, or
Harichandan. iee$eeefCe keeueerekeeefe&leeefve (tu. 4-5). Kliyaka is a
scented matter is indisputable. It was applied as a cream
on the body:
efeekeeueerekekegceekeleb mleves<eg ieewj<s eg efJeueeefmeveereYf e:~ (tu. 6-12)
Priyagu, Klyaka and saffron mixture was applied on
the body:
leeb ueesIekeukesve nleelewueeced DeeMeevekeeueseke=leejeieeced~ (Kumra. 7-9)
The massage was done with oil, therefore to remove
the greasiness, the powdered (cra) bark of Lodhra tree
was used, and slightly dried scented Klyaka was
cosmetically applied. There is a reference of cosmetic use
of Lodhra powder after oil massage in Ayurved text.
Lodhara is scented and soluble so it removes greasiness.
Dhanvantri Nighau considers Kliyaka seems to be a
kind of Aguru but it is not possible. According to Amarsinh
Kliyak is Berberic asialica but it is not proper as it has no
scent.
171
KLEYAKA
Berberis asiatica Roxb.
Family: Berberiaceae
Daruharidra
Barberry (Indian)
ceOegkejkeguekeuekeeueerke=lekeeuesekekegmegcekeg*dceues<eg~ (Kdambar Early
para. 141)
Kleyaka is Daruharidra. Wasps used to sit on the
flowers of Berberis to such an extent that only black
colour was seen. The Kleyaka trees abundantly grow near
Dehradun.
KSA
Saccharum spontaneum L.
Family : Poaceae (Gramineae)
Dbha, Kansa, Katusla
The monsoon has ended. The water appears clear. Ksa
flowers with their long milk white panicles become
prominent at the river banks. Ksa flower marks the
arrival of autumn.
The great poet Klidsa mentions Prvat after her
auspicious bath wearing white clothes.
mee ceuemveeveefJeMegiee$eer ie=nerleHelegceveereJem$ee~
efveJe=& eHepe&vepeueeefYe<eskee eHeguuekeemee JemegOesJe jspes~~ (Kumra. 7/11)
173
172
As the earth, retired after being anointed by rain water

appears full blown with Ksa flowers, Prvat purified after
the auspicious bath and adorned with white dress appears
very beautiful. Klidsa in his description of the autumn,
pictures the earth adorned with the dress of white Ksa
flowers.
efJekeefmeleveJekeeMeesleJeemeesJemeevee~ (tu. sarga 3/26)
keeMeebMegkee efJekeeHeecevees%eJeked$ee~~ (tu. sarga 3/1)
keeMewce&ner efMeefMejoereOf eeflevee jpeve:
Megkeueerke=leevegHeJeveeefve e ceeueleerefYe:~~ (tu. sarga 3/2)
In the autumn description, the poet frequently mentions
the earth beautified with Ksa flower. The autumn is
projected as a beautiful woman clad in Kaanuka (white
clothes of the Ksa).
The great poet Vlmki has written beautiful lokas on
Ksa in the Rmyaa. Rmacandra describes the
blossomed forest region of Pacava to Lakamaa as
follows :
JevejeceCekeb e$e peuejeceCekeb leLee~
mebefveke=b leg eeqmcebmleg meefcelHeg<HekegMeesokeced~~ (3/15-5)
Find out a place where beauty of forest and water is
present and fire wood, Kua and flowers are easily
obtainable. You are a lover of forest (keeveves efveHegCees eefme) In
this beautiful place Lakamaa built a leaf cottage covered
with leaf of Kua, Ksa and ara (3/15-22). The following
loka gives a fine description of Ksa :
veJewve&oerveeb kegmegceenemew: JeeOeteceevew: ce=ocg eelesve~
Oeewleeceue#eewceHeekeeMew: ketueeefve keeMew: GHeMeesefYeleeefve~~ (4/30-51)
The Rmyaa (a fine account of autumn).

Both the banks of the river were decorated with deep
white flowering Ksa plants which were like a pure shining
silken cloth. They loked beautiful when they were slowly
trembling by the wind as if they were laughing.
.....keeMewokg& eguewejf Je mebJe=leeefve~ JeOetcegKeeveerJe veoercegKeeefve~~ (4/30-55)
Like the faces of the brides, the inlets of the rivers were
decorated with silken like Ksa.
The cluster of blossoms in panicles of Ksa does not
have nectar. When Vibhiaa advised Rvaa (who was
summoned by the angel of death) not to fight Rmacandra,
Rvaa strongly rebuked him.
eLee ceOegkej: le<ee&led keeMeHeg<Heb efHeyeVeefHe~
jmeceVe ve efJevosle leLeeveeex<eg meewoced~~ (6/16-14)
The thirsty wasp goes to Ksa flower to suck the nectar,
but returns thirsty as the flowers are without nectar. The
same happens of the friendship with men having non-aryan
(uncivilized) tendencies.
Oeewleeceue#eewceHeekeeMew: ketueeefve keemew: GHeMeeseYf eleeefve
keeme (Ksa), Ksao Saccharum spantaneum, its close
relative is sugarcane. The critic of Suruta, alhaa
mentions (Ksa) as eecejHeg<He: (Cmarapupa), the second
synonym is F#egievOee-F#egJeled ievOeesmee: (Ikugandh- Ikuvat
gandhoasy).
eeJe=<eb Mejob eeefHe yengOeekeeMeneefjCeerced~
efJeueeskee veeslmegke: ke: meeVejes veerjpemebieleeced~~(Nalacamp ttara. 2)
174
175
Is there any man who experiencing the autumn, looking

pleasant with the sky covering monsoon and Ksa flowers
does not feel eagerness to meet his beloved?
Kirta mecegVelew: keeMeogketueMeeefueefYe: HeefjHekeJeCelmeejmeHeeflecesKeuew:~
eleerjosMew: mJekeue$eeeefYe: efJeYete<f elee: kegemecegeese<f ele:~~
(Kirta. sarga 8/9)
The banks of the forest river were beautified with very
tall Ksa flower pinnacled or pointed appearing as a silken
cover and resounding with a girdle of Srasa birds. As any
woman adorned with white dress looks beautiful, the river
as a young wife of the sea appears elegant with panicles of
white flowers of Ksa.
Meg<keveuekeeMekegmegceefveHeefleleeveueegueJe=ef e
efvelecemeefn<CegleHeeqmJeveeb levegleHemeeceefHe lespe: eke=lee YeJeefle~
(Kdambar Early para, 39)
The sages with temporary penance are a transient fire
on the naturally dried nal (a plant similar to Baru
(Andropogan), Ksa and flowers.
keeMekegmegcegefJekeemekeeefvleefceJe efJekeefmelekeeMekegmegceceejerJe MejoecYeced~
(Kdambar Utta. page, 458)
As the beginning of the winter is heralded by blossomed
panicles of Ksa, the elephants increase their rut, to satisfy
it they play in water, they spurt out water in a jet up to their
trunk. This water jet, resembling the Ksa flower obtained
its similarity of white panicles.
keerCex Mevew: DevegkeHeesueceveskeHeeveeb nmlewefJe&iee{ceoleeHepe: Meceee~

DeekeerCe&ceguueefmelececyegeJf ekeeefmekeeefmekeemeveerkeeMeceeHe meceleeb efmeleeecejme~~
(iuplavadha sarg. 5-35)
This simile of poet Mgha is far fetched.
KMAR
Gmelina arborea Roxb.
Family: Verbenaceae
Gambhari, Sinduparni, Sindhu veshanam, Sivan, stulavach
Kmar is mentioned in the description of Citraka
mountain in The Rmyaa. Kmar known as vaa is
Gmelina arborea of family Verbenaceae. The tree is 50-60
ft. tall and its trunk colour resembles that of Sga. Leaves
fall in winter, leaves are large like that of Pipala. In Sanskrit
it is called rpar, Bhadrapar and Gambhr. Kmar
name means Kate anyebhya vkebhya (keeMeles DevesYe:
Je=#esYe:~) its differs from other trees. Its fruits are used in
medicine. It forms one of the constituent of Ayurvedic
medicine DAAMLA (oMecetue).
Only one reference in the Rmyaa is available:
keeMceee&: ke=leceeuecegleoueb keeseefke<erkeles~~ (Mlatmdhava. 1/7)
Koyaika birds leave Kmar trees and go to Ktamla
(Cassia) tree with new leaves
KIKIRTA
Ochrocarpus longifolius Benth. & Hook. f.
Family: Clusiaceae
Ngakesara, Ngacampa, Ngappu, Ngapupa,
Hema, Gajakesara
176
177
Rjaekhara has referred Rohtaka, mrataka and

Kikirta in the description of spring Rohitakmrtakakikirta (jesnerlekeeceelekeefkeefjelee:). Khodlasa Pantha described
Kikirta as Ktara : Kunde mndastamle mukulini
vikala ktara Kikirta (kegvos cevomleceeues cegkegefueefve efJekeue: keelej:
efkeefjeles~)
on being instigated by the advice of Manathar, became

greedy and brought about the ruin of Rghava family.
There is no reference in Amara. Rjanighu names

Ptakuraaka (yellow Kantaseriyo) as a synonym of
Kikirta. Heerle: me efkeefjele: Heerleecueeve: kegjCke:. In spite of this it
is called Surag belonging to the mango group. Its uses
as efkeefjeleesJeb Heg<Heb megieefvOe n<e&Hegefoced are described. In its meaning
of Kanseriyo, the difficulty of its acceptance is its flower
is not scented. Surag flowers are showy and scented.
That is why I considerKikirta as a synonym of meg j er
(Surag) which in market is sold as Red Ngakesara. It
is Ochrocarpus longifolius.
Viatinduka means poison-bowl - Nux Vomica.

Kraskara and (Kimpka) are its synonyms. It is poisonous.
Its trees are abundant in the south. Its fruits are marketed
and used in medicine. The following reference is from
Saundarnanda by Avaghoa.
KIMPKA
Strychnos nux-vomica L.
Family: Loganiaceae
Nux vomica, Poison , Vismusti, Kapilu
(The Rmyaa 2/66-). The definition of Kimpka
(efkecHeeke) mentioned by Tilaka is neem, but Kataka has
identified it as Viameda (efJe<eceso:).
ve uegyOees yegOeles oes<eeved efkebHeekeefceJe Ye#eeved~
kegypeeefveefceeb kewkesee jeIeJeeCeeb kegueb nleced~~
If a man takes poison by mistake or out of greed and
does not understand the consequences, similarly Kaikey
Kimpka (ef k ecHeeke) is not mentioned in Amarakoa.

Rjanighau says:
keejmkejmleg efkecHeekees ef<eeflevog: efJe<egce:~~
eLeesHeegkeleb jmeJeCe&ievOeJeod JeOeee efkebHeekeHeueb ve Heges~

efve<esJeceeCee efJe<eeeeueelcevees YeJevleveLee&e leLee ve Yetlees~~
(sarga-9, loka 48)
Men, mentally inclined for sexual pleasures are
engrossed in them, that is not for their welfare but for their
ruin. As consuming too much of tasty and scented type of
Nux vomica fruits based on type, taste and scent produces
not bodys health but leads to ruin. Kimpka (efkecHeeke) is
Nux vomica. (Bharthari, graataka, loka-48)
following loka.
The face of the tenderly framed (woman) like a lotus,
the face having the nectar like lips, face actually like a
moon, pales the lustre of the moon. The poet describes
like this but this is all pretension of speech. Lotus is not in
the womans face, nor nectar, nor moon, actually as the
fruit of Nux vomica appears very showy, but at the end,
proves to be poisonous. This is what it is
178
179
eoslelHetCexvogegelf enjcegoejeke=efle Hejb

cegKeeype levJe*diee efkeue Jemeefle e$eeIejceOeg~
Fob leeqlkebHeekegceHeueefceoeveerceeflejmeb
Jeleerleseqmcevkeeues efJe<eefceJe YeefJe<elemegKeoced~~
The faces of tenderly framed women and drinking of
nectar with their lips, after the youthful period ends, will
ultimately bring unhappiness as the fruit of Nux vomica
(Kimpka) becomes poisonous after its ripening.
Deesmejer jIegHeles: HeefjCeHeekeefkecHeekeHeeuecegKeer keefHeJeerjmesvee~
efve:Mes<eceeefHeyeefle je#emeJeerjeeb
eele:ecesJe leHeveme leefceepeeueced~~
(Prasannarghavam Act. 7/20)
Red faced, like the ripened fruits of Nux vomica,
monkeys in the army are in the front of the battle. As this
army defeats the strong circle of the demons the light of
the rising sun defeats/removes the curtain of darkness.
KIMUKA
Butea monosperma (Lam.) Taub.
Palsa, Khkharo, Kesuo, Flame of the forest
HeueeMes efkebMegke: HeCeex JeeleHeesLe:~ (Amara.)
eMemleeefve HeueeMeeefve Deme Fefle HeueeMe:~
One whose leaves are praiseworthy is Pala. efkeefeled Megke
FJe~ MegkelegC[eYeHeg<HelJeeled~ (Bhnuj Dkita), means its flowers
shape resembles parrots beak hence its name is Kimuka.
The three names, Pala, Kimuka (efkebMegke) and Para give
a fine picture of the tree. The word JeeleHeesLe (Vtapotha)
suggests its property. Jeeleb HeesLeeefle& HegLe efnbmeeeeced (Vatam pothayati
putha himsym) (Bhnuj Dkita), it removes the wind

(vyu), hence Vtpotha. In addition, jkeleHeg<He, eeef%eke, ef$eHeCe&,
#eejes:, yeerpemvesn, meefcej, yeeJe=#e (Raktapupa, Yjika, Tripara,
Krareha, Bjasneha, Samidvara, Brahmavka) are
synonyms. Many of them are suggestive of its qualities. Its
use in sacrificial rite justifies its name eeef%eke (Yjika) and
meefcej (Samivdara). Good salty matter is obtained from it
hence the name Krareha. Its seeds contain fat/oil
hance the name yeerpemvesn, efkebMegke (Bjasneha, Kimuka).
Kimuka (ef k eb Meg k e) is referred to many times in The
Rmyaa1. In spring it blossoms, the entire forest becomes dark red. Rma shows to St the blossomed Pala
on the hills and its brightening unsurpassed beauty:
DeeoerHleeefveJe Jewosner meJe&le: Hegef<HeleeVeieeved~
mJew: Heg<Hew: efkebMegkeevHeMe ceeefueve: efMeefMejelees~~
(Rmyaa 2/56-6)
When pala blossoms, the tree is leafless.
efieefjemLeemleg meewefce$es meJe&le: meeHegef<Helew:~
efve<HeVew: mejJelees jcew: eoerHlee FJe efkebMegkew:~~ (4/1-75)
Oh Lakmaa! The leafless Kimuka trees appear elegant
with many flowers, appearing like clusters of fire. The
mountain summits with their Pala tree appear as they
are a blaze.When DeMeeske, keefCe&keej efkebMegkees (Aoka, Karikra
and Kimuka) blossom together what a beauty!
Heg<HeYeejeefleYeejwe: mHe=MeefefjJe ceseof veerced~
1. 2/56-6; 3-15-18; 4/1-75-82; 5/15-8; 6/40-14; 6/75-27; 6/8871; 6/103-7; Pala 6/58-28
180
181
keefCe&keejw: kegmegecf elew: efkebMegkewe megHege<f Helew:

me osMe: eceee les<eeb eoerHle FJe meJe&le~~ (Rmyaa 5/15-7-8)
Aoka trees (branches) have bent towards the ground
with the heavy weight of flowers. Karikra have
blossomed. Palsh have blossomed with exuberance. With
the lustre of the three, the region appears brightened. When
Sugrva and Vli had a duel, both of them were heavily
bleeding, then Vlmki picturises them as lmali and
Kimuka trees have stuck together.
HejmHej MeesefCelejkeleosnew~ HejmHejb MeeuceefueefkebMegkeeefJeJe~~ (6/40-14)
A similar simile has been mentioned by the great poet
for the duel battle between Rma and Rvaa.
When Hanumn set fire to Lak, the poet uses Kimuka
to create a similar scene.
je$eew mee Meles uee Hegef<HelewefjJe efkebMegkew~~
The city burning in blaze was pictured as brightened by
the blossomed Kimuka.
When Rma was bleeding in the battle, the poet uses:
: Heguue FJeejCes megceneeeqvkebMegkegce: (6/103-7), like the great
Kimuka tree has blossomed.
When the battle ground was soaked in the blood of
demons and monkeys, the poet uses a similarity of Kimuka
to picture the dreadful scene.
mee cener efOejewOesCe eVee mebekeeMeles~
meeVee ceeOeJes ceeef#e HeueeMewefjJe Hegef<Helew:~~ (6/58-28)
The battle ground covered with inundation of blood looked

dark red as if covered with the Kimuka flowers in the spring.
The following beautiful loka is from Naiadha :
mcejeOe&evs<egevf eYes keMeeremeeb mHeg HeueeMesOJepeg<eeb HeueeMeveeled~
me Je=vleceeueeskele KeC[ceeqvJeleb efJeeeseif elKeefC[efve keeueKeC[peced~~(1/84)
Nala saw a blossomed pala, destroyer of the separated
hearts, like a half moon shaped arrow of iva, meat eater of
the poor traveller1 whose body is slender due to separation.
The colour of the branch of Pala (Je=vleb emeJeyevOeveced) (Vntam
prsavabandhanam-Amara.) resembles that of liver.
The flower emerging from the branch. Nala saw deep
red blossoms of Palsh emerging from the branch having
slightly light red colour of the liver. The branch is smooth
velvet like. Kirta describes :
ceneJeveeveerJe e efkebMegkeeveeb leleeve Jeef: HeJeveevegJe=ee~ (16/52)
Complying the wind flow, the fire spreads intensely, so
the forest of Kimuka flowers appears elegant like the fire
that blazes the forests.
Ye=eueeqcyelekeesef efkebMegkeefceob efkeefeefJe=vleeeles~
Kimuka, whose support the wasps take are slowly
blossoming. This loka takes up in the description of the
spring. It is a great surprise to my mind that I could not find
any reference of Kimuka or Pala in the works of
Klidsa. It is impossible that Klidsa could miss
Kimukas. Only at one place the reference veKe#eleeveerJe JevemLeueeefve
1. Heueb ceebmeb DeMveeefle Fefle HeueeMe:~ (Bhnuj Dkita)
Pala means eater of meat of separated travelers. Pala means
meat, the one who eats meat is Pala.
183
182
Nakhakatnva vanasthalni is. As the blood bleeds with

the injury of nails and the part appears red, the entire forest
was dark red with Kimuka. The earth was decorated with
Kimukas as if the breasts of the Goddess of the forest were
injured by nails.
The poet Bhsa has referred Pala as :
DeJeeleefJeHees veoerHeueeMe: HeJeveMeeeefuelewkeHeCe&nmle:~
gceonveefOeHeVepeereJf eleeveeb GokeefceJewJe kejeself e HeeoHeeveeced~~
(Mdhyamavyyoga)
On the bank of the river, only one plant of Pala is
shaking over water from the precipice.
Its one leaf was moving . The poet imagines that this leaf
does the work of water for the scalded forest plants.
How can the savoury poet Jaydev forget Kimuka?
egJepeveoeefJeoejCeceveefmepe veKeefeefkebMegkepeeues~ (Gitagovinda)
The beautiful Kimuka trees like the blood stained nails
of Cupid who rends the heart of young men and women,
have blossomed in the spring.
Following loka is from Subhitaratnabhgra :
lepe efkebMegke Hege<f HeleeefYeceeveb efvepeefMejefme YecejesHemesJevesve~
efJekemeVeJeceeefuekeeefJeeesieelkegles JeefefOeee lJeefe eJesMeced~~
Oh Kimuka! Abandon your ego of Kimuka flowers.
Do not get bloated looking at the wasps circling over you.
Poor wasps could not endure their separation from
blossomed flowers of newly developed Mallik
(Jasminum). That is why these wasps enter the dark red

flowers with a delusion of a reservoir of fire.
efkebMegke efkeb MegkecegKeJelkegmegceeefve efJekeemeemeefveMeced~
emeeb peveesvegjeieer mee ieerjslew: keoeefHe veeseeee&~~ (Subhita.)
Let Kimuka bloat over looking at the parrot beak
colourd flowers. Do the flowers like the parrot would
pronounce the sweet speech liked by the peoples hearts?
Bharthari has referred the use of Kimuka leaves sewed
as bowls - which is very common in Gujarat.
mee: metleHeueeMeHe$eHegef keeHee$es HeefJe$eerke=lewefYe&#eeJemlegefYejsJe mebeefle Jeeb Je=efleb meceernecens~~ (Vairgya. 93)
We desired or wished to live by becoming pious or keeping
alms in the bowls made by sewed fresh Kimuka leaves. Oh!
Mother goddess of wealth, do not take our shelter.
The bowl made of Kimuka leaves is considered holy,
the following shlok by poet Mgha illustrates finally.
veJeHeueeMeHeueeMeJeveb Hegj: mHegHejeieHejeieleHepeced~
ce=ogueleevleueleevleceueeskeeled me megjefYeb megjefYeb megceveesnjw:~ (sarga 6-2)
Pala has new tender leaves in the spring. Lotus has
blossomed. In the light sun shine leaves have slightly
withered. Everywhere the rich fragrance of wealth of
flowers has spread. The poet that remembers the new leaves
of Pala, how can he forget its flowers?
DeefCeleeefKeueMewueJevee cetn:g efJeoOeleer HeefLekeevHeefjleeefHeve:~
efJekeeefkebMegkemebnefleekew: GnJenJeefeeced~~
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185
The multitude of very high Kimukas, making the

mountain forests very much red and afflicting frequently
the separated travelers, were possessions the beauty of
the forest fire.
The author of Kdambar has considered Kimuka, God
of love.
meceguueemeevcekejOJepejkeleOJepeeveerJe efkebMegkeeefve~ (Later,page 602)
This reference is in the description of the spring.
oMejLemegleefveefMelejefveHeeleefvenlejpeefveejyeueyengueefOejefmekelecetueHeeeefHe
leeieeefJeefveie&leHeueeMeefceJeeYeeefle veJeefkemeueecejCeced (Kdambar para 99)
The young and tender shoots have sprouted in the forest.
They are naturally very much red. The poet imagines that
Rmcandra, son of Daaratha has bled lakhs of demons
with arrows in the battle with Rvaa. The forest trees
have sucked this blood and that is why these branches
sprout (new leaves) that are reddish.
KCAKA
Bamboos
Family: Poaceae
Sub family: Bambusoideae
Vnsa
Amarakoa distinguishes between Kcaka and Vnsa,
some people consider Kcaka as Vnsa which is not
justified. Kcaka is a variety of Vnsa.
JesCeJe: keerekeemles meg: es mJeveefvle Deefveueeslee:~
When the wind blows and then the bamboo makes a

sound, that bonboo (Vnsa) is Kcaka, a hollow bamboo.
Krpi defines
keerefle ekeefle keereke:~ keeresefle keeeefle Jee~
That one which makes sound is Kcaka.
In the properly respected criticism
es keereefoefYe: ke=levOeHeleees JesCeJe: Meyob kegJe&efvle, les keerekee:~
That bamboo which insects make it hollow by boring
and which makes sound is Kcaka. Jeb M e (Vana) as
interpreted in the Vedas is Jeveefle Jeveles Jee~ Jeve Meyos~ (Vanati
vanyate v Van shabde ) According to Bhnuj Dkita
it is similar to Kcaka. But Kcaka is a hollow bamboo
and Vana is a solid bamboo, though with the blowing of
wind, some sound does come from Vana. Bhanuji Dixit
explains the flute as Vayanti obhante sfvanena iti (Jeeefvle
MeesYevles mJevesve Fefle JesCeg:), the one that looks well with sound is a
flute JesCeg:(Veu).
Kcaka is referred at many places in The Rmyaa.
leb leg osMeceefleece Mewueesoe veece efvecveiee~
GYeeesmleerjeesmlemee: keerekee veece JesCeJe:~~ (4/43-37)
Bamboos (Kcaka) have grown on two sides of banks
of the river ailod. The family guru Vasiha rebukes
Kaikey on seeing that St does not know how to wear
forest garments (barks). But she does not budge.
At last Daaratha tells her that as the flowers of Kcaka
burn themselves, your obstinacy will burn the vans.
lJeee efn yeeueeled eefleHeVecesleved levcee onssCegefceJeelceHeg<Heced~~ (2/38-6)
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186
Bamboo flowers at an interval of about 32 years, it is

believed that bamboo plants die after flowering. Bamboo
seeds are known as Vnayava. Vnsa synonym is eJeHeue
(Yavafala), fruits resemble barley and hence thus named.
JesCegpees JesCegJeerpee JebMepees JebMeleC[gue:~
Hegef b e Jeere e yeueb e oes efHeeeHenes JesCegb eJeeMemle:~~ (Rjanighau)
Bamboo seeds are medicinally useful. The poet refers to
Bamboo when Lakmaa built a cottage of leaves in
Pacava.
megmlecYeeb cemkejw: oerIez: ke=leJebMeeb megMeesYeveeced (3/15-21)
Here the word cemkej (Maskara) is used for Vnsa, cemkeles
Devesve Jee~ (Maskate anena v), cemke ieleew (Maska gatau) (Bhnuj
Dkita)
The Bamboo used for making rafts is called here as
Maskara.
Bhavabhti has referred Kcaka in the description of
Kraucvata mountain in Mlatmdhava.
ketpelkegekegerjkeeweMf ekeIeeOetlkeejJeelkeerekemlecyee[cyejcetkeceewkegefuekegue: eeweJeleeseb efieefj:~~ (2/29)
The bowers of creepers are made. The multitude of owls
make sound in them. The crows are also sitting on the mass
of hollow bamboos. But this is a Kraucvata mountain
which is silent seeing these owls.
Following is a loka from Meghadtam:
Meyoeevles ceOegjceefveuew: keerekee: Hete&ceeCee:
mebmekeleeefYeefm$eHegjefJepeees ieereles efkeVejereYf e:~
The blowing wind passing through the hollows of the

Kcaka bowers makes sweet music. There met female
Kinnars harmonizing the tunes during singing great
hymns of praise on the victory of Tripura.
In Kdambar Early Para. 17, the description of the
great forest Vindhya refers :
keJeefeefjeveiejerJe keerekeMeleeke=lee~
The story of kings brother- in- law Kcaka who was
inflammed with love for Draupad in Viranagara where
Paavas were hiding in disguise is referred. The disciples
of Kichak were called GHekeereke (subkcaka). As there were
thousands of disciples of Kcaka in Viranagara, the great
forest of Vindhya was covered with Kcaka trees (hollow
bamboos).
Yetpex<eg cece&jerYetlee: keerekeOJeefvensleJe:~
ie*dieeMeerkeeefjCees ceeiex celemle efve<esefJejs~ (Raghu. 4/73)
In Raghus victory pilgrimage of all directions deities
were present in service. These deities, doing rustling
sound in Birch bark, were bringing cool Gag water
because of the pleasing sound of Kcaka, dear to the ear.
JesCegvee oMeveHeeref[leeOeje JeerCeee veKeHeoeeflekeesjJe:~
efMeefuHekeee& GYeesve Jesepf eleemleb efJeefpeveevee JeueesYeeved~~
(Raghu. sarga 19/35)
Female singers alluring the king Agnivarn with side
glances were using two musical instruments, flute
(Kcaka) and V (lute).
188
189
1
e: HetjevkeerekeevOeYeeieeved ojercegKeerlesve meceerjCesve~ (Kumra. 1-8)
The wind blowing from the mouth of the cave filled the
hollow of the Kcaka producing sweet music. Many
references are available on the music formed by the wind
filling the hollow bamboo.
me keerekew: ceeleHetCe&jvOew: ketpeefjeHeeefoleJebMeke=leced~
MegeeJe keges<eg eMe: mJecegewereceeveb JeveosJeleeefYe:~~
(Raghu. Sarga. 2/12)
Dilipa and Sudaki were moving towards the
hermitage of Vasiha on the way forest deities were singing
their praise with loud voice in the forest arbour. With this
song the music arising from the wind filling the hollow
bamboo was gratifying the need of the lute music.
In Sanskrit JesCeg (Venu) (flute) word is also used for the
word Vnsa (Kcaka). In Raghuvaa sarga 19-35 Jes C eg
(Venu) word is used for Vi (Lute). In the event of
urpaakh, her finger marks were compared with the
nodal marks of the Bamboo :
me JeeveKeOeeefj<ee JesCegkeke&MeHeJe&ee~
DeMeekeejeeuee leeJelepe&eocyejs~~ (Raghu. sarga12-41)
urpaakh, flying high and unsupported in the sky a
was frightening Rma and Lakmaa with her fingeres
which had curved nails and joints were like rough joints
(nodes) of the Bamboo (hollow), appearing like an iron
hook for the elephant.
1. Megha. P. 58; Raghu. 2-12; Kumra. 1-9; tu. 1-25
When there is forest fire, then the bamboos crackle,

Klidsa has described this scene
pJeueefle HeJeveJe=: HeJe&leeveeb ojer<eg~ mHegefle Hegefveveeow: Meg<keJebMemLeueer<eg~~
The troublesome heat of the summer, in addition to forest
fire, dry Vnsa (Bamboo), blaze spreading by wind, sharp
shouting sound from splitting of dry bamboo!
Mgha (Sarga. 4, loka 43) has a similar account.
mebkeerCe&keerekeJevemKeefuelewkeyeeue-efJesokeelejefOeeeefuelegb ece&e:~
Deeqmcevce=og emeveieYe&leosejvOe-efvee&lmJeveeeflemegKeeefoJe veeslmenvles~~
(iuplavadha)
The hairy tails of the Camar cows (which love their
tails dearly) were entangled within thickly grown bamboo
forest. The cows were standing still there so that the tail
hair is not broken. The poet imagines that cows are
standing to hear the sweet sound like that of the flute.
Kamble deer and rutting musk deer were scrubbing their
bodies against bamboo to lessen the itching. With this
action, the poet shows that the wind carrying the musk
fragrance was spreading along all the mountain region.
lJekemeejjvOeHeefjHetjCeueyOeieerelf e-jeqmceVemeew ce=eof leHe#ceuejuuekee:~
kemletejf keece=ieefJeceo&megieefvOejself e je$eerJe meeqkeleceefOekeeb efJe<ees<eg Jeeeg:~~
(isuplavadham canto 4/61)
Would the musk deer be present in Giranra (Gujarat)?
The poet has imagined the bamboo lJekemeej (Tvaksra) as
the musk deer
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191
efVe: megefveefMelew: Mem$ewefJe&e veJemeHleLee~

leLeeefHe efn megJebMesve efJejmeb veeHepeefuHeleced~~ (Subhita)
The bamboo is cut with sharp instrument, and split in
many ways but that good family (vnsa)have never abused
or badly conversed.
Bharthari has compared Kua (Darbha) with the
beauty of the shoot tips (sprouts)of the bamboo.
menlelJeeeLee JesCeg: efveefye[w: keCkew: Je=le:~
ve Mekeeles mecegsegb Yeele=mebIeeleJeebmleLee~~ (Hitopadea)
Vnsa rarely grow in isolation. They grow in clumps,
hence difficult to cut them together. The river Narmads
origin is believed to be from bamboo clumps.
vece&oeeJeen FJe ceneJebMeeYeJe: (Kdambar para. 46)
There is a flock-lore that GlHeefeYetve&ce&oeee ceneJesCegefjefle egefle:~
nefjleeuekeefHeueHekeJeJesCegeJf eefHeouejefeleJe=elf eefYe:~ (Para 215)
The beautiful yellow vnsa (Bamboo) seem similar to
the yellow colour of Haritla (a yellow pigeon) forms a
garden. JesCegueleejefeleHeg<HeHeeleveeefMekesve (Para 216), for plucking
flowers a long bamboo(vnsa) with one end cut into
multiforked shape is used even today by herdsmen.
efJem$eieefvOeOetceesceevegceereceevemeevJebMeJeveevleefjleJesMcemebevf eJesMeced
(Kdambar later para 593)
A house being surrounded by thickets of bamboos.
KUKUMA1
Crocus sativus L.
Family : Iridaceae
Kukuma, saffron, crocus, kesara,
Zafran, kesar varan
ceveesnjw: kegcejeiejkelew: leg<eejkegvosvogefveYewe nejw:~
efJeueeefmeveerveeb mleveMeeefueveerveeced Deuebef eevles mleveceC[ueeefve~~ (tu.4-2)
Stanai kucai lante obhanta iti stanalinya (mlevew:
kegew: Meeuevles MeesYevle Fefle mleveMeeefueve:) one who is attractive with
breasts. Attractive women who look beautiful with the
breasts coloured red with kesar, had garlands, white as the
snow, Kunda flower garlands as white as the moon. Breasts
were besmeared with Kesara paste .
HeeesOejw: kegcejeieefHeejw: (tu. 5-9)
jkeleebMegkew: kegcejeieieewjwjuebefeevles mleveceC[ueeefve~~ (tu. 6-4).
The fair breasts coloured red with kesar were attractive
with red clothes. The poet has referred to this at many
places the fact of breasts with a paste of kesara.
efeekeeueerekegkegceekeleb mleves<eg ieewj<s eg efJeueeefmeveereYf e:~
DeeefueHeles evoveceveeefYe: ceoeuemeeefYe: ce=ieveeefYeegkeleced~~(tu. 6-12)
Attractive women inclined to sensual pleasure smeared
a paste of fragrant herb (Ghaunal), yellow chandan,
kesara mixed chandan and musk.
In Sanskrit, the meaning of Kesara is mostly referred to
as Bakula ( Mimusops ) and Ngakesara ( Mesua ).
Ocassionally Kesara has been used for saffron (Crocus).
1. tu. 4, 2, 5-9, 6-4, 12; Raghu. 4-63
192
193
Whenever Klidsa has used the word Kesara, it is reffered

for Bakula and Ngakesara.
Kesara grows in Kashmir hence its name is
Kmraja. When Raghu sets out for his universal
conquest in the extreme northern region, his horses rolled
over on the ground and the filaments of kesmej (kesara) got
attached to their backs. The following loka describes this
fact.
efJeveerleeOJeecee: leme efmevOegleerjefJeesvew:~
ogOegJegJee&epf eve: mkevOeeuueivekegcekesmejeled~~
The following is from the Gtagovinda.
HeeeHeeesOejleerHeefjjcYeueivekeeMceerjcegef lecegjes ceOegmetoveme~ (1/10)
Kmra here means Kesara. The poet shows the chestheart of r Ka having Kesara, belonging to the breasts
of Goddess Lakm, attached to it during the embrace.
keeMceerjieewjJeHeg<eeceefYemeeefjkeeCeeced (Gta.Go.11/4)
The fair bodies of women lovers were anointed with
Kesara paste.
In Naiadha : ieesjeseveeevovekegcewCeveeceerefJeuesHeeved Hegvekeleevleerced~ (10/
97). Yellow medicines obtained from Cow, Sandal wood,
Kesara, Musks etc, were used for the paste for
beautification in ancient times.
kegcewCeceoHeueseHf elee: #eeefueleee efnceJeeuegkeecyegecf e:~
jspegjOJeleleMewuepeepees eme cegiOeceefCekegefcee YegJe:~~ (18/7)
The ground was attractive with platforms fitted with
fascinating beautiful jewels. It was daubed with kesara
and musk and washed before with water along with

camphor powder.
The critic Nryaa thus explains: first application of
paste Kesara and musk, then cleaning with camphor
water to prevent the fear of touching the lotus mud, the
dirt removed and fragrance increased, then after,
spreading of tender shailej flowers so that soft feet of Nala
Damayant do not feel the hardness of the jewels fitted
platform.
Heewjmleeeeb Oegme=Ceceme=Ceeerpeg<ees Jewpeevlee:
mleescewefeeb njefle nefjefle #eerjkeCwce&etKew:~ (Naiadha 19/62)
In the east, the sun having the beauty of delicate redness
of kesar etc. The poet has picturised the early morning
rising sun.
In ancient India the paste of Kukuma appears to be so
popular :
efm$ee: eke=efleefHeeuee: keJeefLelekegceeuesHeve:
efvelecyeHeuekemlevemLeueYegpeescetueeefoefYe:~
FneefYeveJeeewJevee: mekeuejeef$emebMuese<f elew:
njefvle efMeefMejpJejejefleceleerJe He=LJeerceefHe~~ (Rjaekhara)
Women by nature bilious (one of the humours) (the
womens menstruation is fiery, this fact is mentioned by
Ayurved practitioners). The fact that ointment of
Kukuma and others when applied on buttock surface,
breasts, arms, thighs, female organ and other suggested
organs removes the feverish pain arising from the cold of
the winter season.
ceeueleer efMejefme pecYeCeb cegKes evoveb JeHegef<e kegceeefJeueced~
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195
Je#eefme efeelecee ceoeuemee mJeie& S<e HeefjefMe Deeiece:~~

(Bharthari gra. 23)
One can experience heavenly delight on earth when one
sleeps with his beloved in close embrace who has applied
the paste of Kesara and sandal wood on her breasts.
kegceHeueefleosne ieewjHeeesOejkeefcHeleneje~
(Prasannarghavam)
Sleeke&e eeJeekemegMeeceeeemeveeoeefeve:
eew{OJeevleHeeeseOf eceivepeieleeroeeJeuecyeerlmeJee:~
oerHleebMeeseJf e&kemeefvle efo*dce=ieMeeb keeMceerjHeesokeJeeleg#eerelegje: mejesnJeveeerkesefuekeeje: keje:~~ (Act. 7-85)
KUAJA1
Holarrhena antidysenterica (L.) wall
Family: Apocynaceae
Kudo, Indrajava, Kado
me elee: kegpekegmegcew: keefuHeleeIee&e lemcew
eerle: eerefleecegKeJeeveb mJeeieleb Jeepenej~~ (Megha. Prva 4)
Having worshipped with fresh flowers of Kuaja, Megh
was welcomed with sweet words. Yaka (deity) welcomes
Megh with kegpe (Kuaja) flowers. Kuaja is Kado, Indrajava
tree. It grows on mountains. Its white flowers are very
fragrant. It flowers in the early monsoon. Its fragrance
resembles that of Mallik (Jasmine), hence its Sanskrit
name is efieefjceefuuekee: (Girimallik) (mountain Jasmine). kets
Me= peeeles Fefle kegpe:~, the one that grows on mountain is Kuaja.
Its other synonyms are Jelmeke Vatsaka and Mee akra.
Its fruit is follicle. Its seeds are called Indrajava. They are
1. Megha. Page-4; tu. 3-13
of two types (1) bitter and (2) sweet. The bitter one is called
Kuaja or Kao The sweet one is called Dudhalo (Wrightia
tomentosa). Dudhalo and Kao grow closely. In medicine
bark and seed of kegpe (Kuaja) only are used. Its bark is
known as Kurci bark.
After monsoon, winter (arada) sets in. the flowering
then occurs in Saptchchhad trees after Kadamba,
Kuaja, Arjuna and Npa trees. Klidsa has pointed this
fact :
cegkelJee keocyekegpeepe&vg emepe&veerHeevmeHleoevegHeielee kegmegceesceeer:~~ (tu. 3/13)
The following loka is from Rjaekhara :
ouelkegpekeg*dceue: mHegefleveerHeHeg<Heeslkejes
OeJeemeJeyeevOeJe: eefeleceejerkeepe&vg e:~
keocyekeueg<eecyej: keefuelekeslekeerkeesjkeeueefVeeguemegeees njefle nvle Oecee&lee:~~
keg pe (Kuaja), Npa (Kadamba), Dhava (Dhvao),
Arjuna (Sjao), Kadamba, Ketak, Nicula (Samudrafala),
all these trees flower in monsoon is stated in the above loka.
The great poet of the Rmyaa 1 has also praised
Kuaja.
keJeefeod yee<HeeefYemebevJe<ee&iecemeceglmegkeeved~
kegpeevHeMe meewecf e$es Hege<f Heleeeqvieefjmeeveg<eg~
cece MeeskeeefYeYetleme keecemeoerHeveeeqvmLeleeved~~ (4/28-14)
Rma says to Lakmaa, Oh! Lakmaa! With the first
rains, the very warm vapour comes out from the ground,
1. 4/28-4; 14: 5/2-9; 6/4-80; 6/22-52; 4/30-25
196
197
look on these mountain peaks, the flowering Kuaja trees

which are very eager for the arrival of the monsoon and
are much covered with the warm vapour. These trees are
like a person who is humiliated with sorrow and excited
with passion. The fragrance of Kuaja flower is considered
to inflame (aphrodisiac) the passion.
Following loka vividly describes monsoon wind and big
rainy clouds carrying the fragrance of Kuaja and Arjuna
flowers in the monsoon.
peueieYee& cenecesOee: kegpeepe&vg eieefvOeve:~
eefjlJee efJejlee: meewce Je=efJeelee: mecegelee:~~ (4/30-25)
The following loka is from Bhavabhti
Gvceeruevkegpeeneefme<eg efiejsjeuecye meevetevf ele:~
eeiYeejs<eg efMeKeefC[leeC[JeefJeOeew cesIewefJe&leeveeeles~~ (M. M. 9/15)
Clouds capping the mountain peaks1 and as if spreading
a large canopy had been spread. Under this canopy are
the peaks as if laughing with newly bloomed Kuaja trees
and peacocks getting intoxicated dancing. Kuaja trees
as spectators, peacocks as dancers and monsoon clouds
as canopy - they constitute or form the dance.
oefueleceewekq elekeetCe&eJf eHeeC[Je: mHegefjleefvePe&j MeerkejeejJe:~
kegpeHeg<HeHejeiekeCee: mHegb efJeoefOejs oefOejsCegeJf e[cyeveeced~~
(Mgha. sarga 6-35)
The pollens of Kuaja flowers, beautiful and white as
crushed pearl powder and shining water drops of the
1. Compare Klidsa -eeefle efMeKejb vetlevemleeseJeen:~ (clouds capping the
mountain sides).
spring were imitating the grains of the curd. I have not seen
a better loka than this to show the whiteness of the Kuaja
flowers.
Kdambar has mentioned Kuaja flower to describe the
whiteness:
kegpeHeg<He kegpekegvefmevOegJeejkegmegceefJeefYeefjJeesuueeefmeleeced
(Early Para. 133)
kegmegceOeJeuew: kegpewjefHe jeieHejJeMeesefeele~ (Later Para. 517)
kegpelejJe: ke=leevlenemew:~ (Later Para. 520)
Debmeueeqcyekegpeepe&vg em$epemleme veerHejpemeejeefieCe:
eeJe=e<f e eceoyeefnC& es<JeYetlke=ef$eceeef<eg efJenejefJeYece:~~ (Raghu. 19-37)
The king Agnivara had worn garlands of Kuaja and
Arjuna flowers. He had a paste of Kadamba pollen on his
body. His pleasure was to rest in the artificial mountains
where peacocks cooed in the monsoon.
Kao is Holarrhena antidysentrica and Ddhalo is
Wrighti tomentosa.
KUNDA1
Jasminum arborescens Roxb.
Family: Oleaeceae
Navamallik, Jasmine
The most common loka of worship of Goddess of knowledge
is ee kegvosvogleg<eejnejnejOeJeuee (Y kundeduturahradhaval) refers
Kunda, wherever the poet refers about absolute white
colour, he mentions moon, snow and Kunda flowers.
leg<eejkegvosvogefveYewe nejw:~ (tu. 4-2)
1. Megha. Early 47; Later 71; tu. 4-5; kuna. 169; Mlavi. 2page 44; Vikramo. 3-37.
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199
Garlands like snow, Kunda flowers and moon.

The following is from akuntal :
FocegHevelecesJeb Heceeqkeuekeeefvle
eLeceHeefjie=nerleb meeVe JesleJeJemeved~
Yecej FJe efJeYeeles kegvocevlemleg<eejb
ve e Keueg HeefjYeeskeleb vewJe Mekeveesefce nelegced~~ (Act. 5-19)
When Duyanta comes to akuntal, he has forgotten
everything about her due to the curse. At this time the king
seeing the beauty of akuntal recites to himself the above
loka - I am not able to decide whether I have ever enjoyed
before this unimpaired lustrous beauty standing before me.
The wasp is in grave anxiety when in the early morning he
is indecisive about the presence of nectar in the snow
covered Kunda flowers. As he can neither use the flower
nor leave it. The king is in a similar dilemma.
Wasps are attached to Kunda flowers. In Meghdtam
kegvo#esHeevegieceOegkejeerceg<eeced (Early Megh.47). Kunda plant swings,
flowers also move, so the wasps buzzing around move
towards the flowers. The poet remembers the Kunda
climbers while describing the eyebrows of Dapurabrides,
who have stollen the beauty of wasps.
The following loka also mentions Kunda flowers and
wasps:
MejkeeC[HeeC[gieC[mLeueseceeYeeefle HeefjefceleeYejCee~
ceeOeJeHeefjCeleHe$ee keefleHeekegmegcesJe kegvouelee~~ (Mlavi. Act 3-8)
Mlvik had scanty ornaments. Her broad cheaks
appeared pale like pieces of reeds. The poet compares
them with Kunda climber. In the spring, the Kunda sheds
its leaves and it has few flowers. So Mlavik appears as
the Mdhava (spring), mature leaf like (Pariatapatr) and

scantly blossomed like (Katipayakusum) Kunda climber.
The women use snow white Kunda flowers in their wreaths
for braids. Deuekes yeeuekegvoevegeJf eb (Meghadta later Megha.)
efveef<eevceeOeJeercesleeb ueleeb keewvoer e vele&eved~
mvesnoeef#eCeeeseexieeled keeceerJe eefleYeeefle ces~~
(Vikramovaya. Act.2 loka 4)
Here the wind has two wives, Mdhav and Kundalat.
Mdhav blossoms in spring and Kunda blossoms in Mgha
month (Feb-March). Mdhav is more mature than Kunda.
The king loves Mdhav but dances with Kunda to keep
her in good humour and shows chivalry to Kunda. This
loka shows that Mdhav and Kunda are two different
climbers.
Kundas name is ceeOeb (Mdhyam) means it blossoms in
Mgha, but Kunda flowers all the year round. Bhvamira
says: kegvob leg keefLeleb ceeOeb meoeHeg<Heb e lelmce=leced. Rjanighau
considers it all the year flowering. Mallintha in his
criticism of Meghdta yeeuekegvoevegefJeb (Blakundnuvidhdm)
says eeefHe kegvoeveeb MeweMf ejlJeceefmle ceeOeb kegvoced FleefYeOeeveeeeeefHe nscevle eeogYee&Je:
efMeefMejs eew{lJeced Fefle JeJemLeeYesosve nscevlekeee&lJeefceleeMeesve yeeuesefle efJeMes<eCeeled~~
Kunda flowers in Mgha, but begins flowering in Hemant
(Dec.- Jan), blossoms in iira (Mgha) and, as mentioned
above, in spring has few flowers. (ceeOeJeHeefjCeleHe$ee keefleHeekegmegcee),
keb YegJeb oeeefle eefle Jee Fefle kegvoced means that Kunda which decorates
the earth with its loud laughter of white flower. It is one
type of Jasmine, J. arborescence.
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201
The following loka is by Jayadeva :

yevOetkeegelf eyeevOeJeeseceOej: eqmveiOees ceOetkeefJeie&C[eefC[ ekeeefmle veerueveefueveeerceeseveb ueeseveced~
veemeeYesefle efleueemetveHeoJeeR kegvoeYeoefvle efees
eeemlJevcegKemesJeee efJepeeles efJeeb meHeg<HeeegOe:~~ (Gtagovinda 10/6)
Dark red lips like Bandhka flowers, fair cheeks like
Madhka flowers, delicate nose like sesam flower (Tala)
eyes like blue lotus, teeth rows like Kunda flowers, all
these reside on the face of Rdh, the cupid thus serves
the face of Rdh.
Bhavbhti (M. M.1/38) also remembers Kunda :
GvceeruevcegkeguekejeuekegvokeesMe-eeeslevecekejvoievOeyevOe:~
leeceer<eleeueefJeueeseveeb veleeerceeefuevHeJeve cece mHe=Meececed~~
Oh! brother, wind, fully fragrant with the nectar
flowing from the clusters of the Kunda flowers! You after
embracing my nimble eyed wife (who looks perplexed and
fear afflicted because of the pain of separation induced
by the touch of the wind, and whose body is bent down,
after having touched her), you touch my body.
The
same
meaning
is
expressed
in
ojoefuelekegvoceekevoceOegefyevogmevoesnJeeefnvee YeJeveeseeveHee&vleceelesve Geeceefle~
(M. 3/71). In the Rmyaa1 mostly the word kegvoieguce:
(Kundagulma) is used, ieguce (Gulma) means a thicket of
trees, may be because Kunda climber grows profusely
forming a thicket. The following loka is from Kirta, in
the description of Hemant (winter).
1. 3/75-24; 4/1-77; 4/27-10; 6/4-78
DeefJejueHeefueveerJeemetve: kegmegecf elekegvomegieefvOeievOeJeen:~

iegCecemeceepeb efejee uesYes efJejueleg<eejkeCemleg<eejkeeue:~~ (1/28)
Heefueveer (Falin) is Priyagu tree which has abundantly
blossomed. The wind blows carrying the fragrance of Kunda
flowers. The drizzle of the rains has just begun. The season
shines without the properties of time. Kunda flowers in
iira but at times flowers are also in Hemant, that is why
1
the poet considers it Demeceepeb (Asamayajam) (untimely/
unseasonal) - kegmegecf elekegvomegieefvOeievOeJeen:
May God let, the wind filled with the fragrance of Kunda
flower in all directions. In veueecHet (Nalacamp) the moon
light or rays have been compared with the garlands of Kunda
flowers.
Fvoes: kegvoefJekeeefmekeg*dceueouem$ekemegvoje jMcee:~
Kunda is inevitably associated with the goddess
Sarasvat having a garland of Kunda ee kegvosvogleg<eejnejOeJeuee,
Indu (Moon) and Tura (snow) whiteness .
Following loka is from Mgha :
DeefOeueJeceeer jpemeeefOekeb ceefueefvelee: megceveesoueleeefueve~
mHegefceefle emeJesve HegjesnmelmeHeefo kegvouelee oueleeefueve:~~ (55)
Wasps had settled on petals of clove flowers with many
pollen attached to them. Kunda climber with white flowers
had blossomed nearby. The poet imagines that Kunda with
its whiteness in flowers figuratively ridicules the wasp.
1. Rjaekhara efMeefMejJemevlemeefvOe eglemegceveme: kegvoe: Heg<Heesces<eg Deuemee gcee: writes.
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203
eele: kegvoemeJeefMeefLeueb peerefJeleb OeejesLee:~ (Meghdta. Later 54)

You support the slackened life like the Kunda flower
opening in the morning. Bharthari also remembers
Kunda in the description of Hemant :
eeseleew{efeeegefleYe=efle efJekemelkegvoceeeefjsHes (agra. 98)
keg vo (Kunda) is mentioned in Kdambar (Para 133.
Later Page 441-447.) when Rma and Lakmaa went to
forest with Vivmitra, poet Bhai writes describing
arada (winter) season :
efmeleejefJevoeees<eg ueervee: mebmekeleHesves<eg e mewkeles<eg~
kegvoeJeoelee: keuenbmeceeuee: eleeref ejs ees$emegKewevf e&veeow:~~ (Bhai. 2/18)
A row of king swans was on the brink of sands. It was
shaded by the abundance of lotuses. The white froth was
adjoined with the sands of shore and the swans were white
as Kunda flowers so that they could only be identified
with their sound pleasant to the ear.
Yaka tells Meghdta (cloud messenger) that after
having delivered my message you tell me the reply of your
female friend, which would have understandable well
being message, (ceceeefHe eele: kegvoemeJeefMeefLeueb peerefJeleb OeejesLee:) and in
this way solace my fickle (exhausted) life like the Kunda
flower bud opening in the early morning.
KUBJAKA
There is a reference to kegypekeefvekege (Kubjakanikuja) in
Mlatimdhava (3-6, 2-67) De$e kegypekeb ketDee Fefle KeelemleefJeHe:~
(critic Jagadhdara). No reference to kegypeke (Kubjaka) in
Amarakoa. In Rjanighau kegypeke (Kubjaka) is mentioned
in family Apocynaceae.
kegypekees YelejCeer Je=eHeg<Heeseflekesmej:~

cenemen: keCkee{e: KeJeexefuekeguemebkegue:~~
Kubjaka fragrant (flower) causes cool, bloodpitt
(leprosy) and Kafa (cough). Its flowers are cool, decreasing
heat and improving complexion. Considering all these
qualities, Kubjaka flower appears to be like a rose flower.
But it cannot be rose as the latter has come from abroad,
but it belongs to fragrant spiny flowering family. In
Kdambar : kegypekeueleepeeuekew: peefueer ke=lemewkeleeefYe: (Early para.
215). mewkeleb kegypeke (Kubjaka) vines grow on the river banks.
That means kegypeke (Kubjak) is an aquatic plant and mostly
a Trapa species, known as water chest nut, Sigho
(Hindi name).
KURABAKA1
Dees m$eerveKeHeeueb kegjyekeb Meeceb eesYee&ieees:~ (Vikramo. Act.2 loka 7)
Dees DeeYeeies m$eerveKeJelHeeueb eslejkeleb ees: Yeeieees: GYeeeevleees: Meeceb
kegjyekeHeg<Heced~
This criticism is of late Kle. Kle explains
strnakhapala as whitreddish, but in English note
explains kegjyekeb (Kurabakam) as a kind of small red flower.
Kurabaka (kegeqlmele F&<ee DeueerveeceHecekejvolJeeod jJees$e) means the
flower is almost without nectar, according to this
explanation. Without nectar, wasps do not visit the flower.
Ku=slight and Rava- noise means no buzzing sound of
the wasps is found.
In the above loka Klidsa describes the settled
middle condition (stage) of Madhur = spring goddess
1. Raghu. 9-29; 32; Megha. Later 71, ku, Vikramo, tu. 6-18;
Mlavik, Megha. Later 86.
204
205
(Madhu Lakm) between innocent (stage before youth)

and youth stage. The first two lines describe the
innocance and third line describes the opening of the
youth stage. kegjyeke, (Kurabaka) = innocent (with scanty
nectar); jeie (Rga) = the beginning of youth and jpe:
(Raja) = the first manifestation of youth.
Kurabaka blossoms in spring, it is red like a womans
nail, its both ends are black with scanty nectar (Mlavik.
Act. 3, loka 5). But :
eleeKeeleefJeMes<ekeb kegjyekeb MeeceeJeoeleeCeced eleeKeeleb eflejmke=leb efJeMes<ekeb
He$eYebiees esve leLeeskeleb kegjyekeb (criticism).
Here Kurabaka is MeeceJeoeleejCeb (ymavadtraam) and
only differently opened flower buds are seen, full opened
and nectar full flowers are not seen.
Jees{e kegjyekejpemeeb efkemeueeHegYesoMeerkejevegiele:~
DeefveefceeeslkeCeceefHe peveeefle cevemees ceueeJeele:~~
This is a description of the Malaya (Mountain)the wind
carrying the pollen of Kurabaka flowers, Raghuvaa
(Sarga 9, loka 32)
efJejefelee ceOegveesHeJeveefeeeceefYeveJee FJe He$eefJeMes<ekee:~
ceOegeuf enes ceOegoeveefJeMeejoe: kegjyekee jJekeejCeleeb eeg:~~
Kurabaka trees appeared as new creations made by the
spring. Being expert in the nectar gift, they were giving
nectar to wasps and became responsible for buzzing of
wasps. They were with Kurava flower hence they were
responsible for Rava (Sound).
keevleecegKeegelf epegJeeceefHe eesleeveeb MeesYeeb Heieb kegjyekegceceejerCeeced~
dJee efees meoeme YeJesVe keme kevoHe&yeeCeHeleveJeefLeleb efn esle~~
(tu. Sarga 6-19)
When the clusters of flowers buds of Kurabaka

competing with the splendour of the attractive face of the
beautiful woman is seen, whose mind of her sympathetic
lover be not awakened by the cupid? Here also Kurabaka
is considered a tree.
The clusters of flowers buds were worn on the braids of
hairs, veJekegjyekeHetCe&: kesMeHeeMees cevees%e: (tu. Sarga 6 loka 27 after
4 new notes) have been mentioned. In Meghdta also et[eHeeMes
veJekegjyekeb ee keCex efMejer<eb, this reference in Meghdta also supports
this observation. eleemeVees kegjyekeJe=lescee&OeJeerceC[Heme~ (Meghdta)
indicates that Kurabaka trees were around Mdhavs
arbour.
Then what is this Kurabaka tree? In Amarakoa le$e MeesCes
kegjyeke: Red Kseriy (Barleria sp.) is noted as Kurabaka.
The yellow Kseriy is Karuaka. Dhanvantaris
Nighau has mentioned the red one as Kurabaka jkele:
kegjyeke: mce=le: (Rakta Kurabaka Smta). Rjanighau
has mentioned many name for the red one, as :
jkeleemeJe:,kegjyeke:, jceeefuevekeece:, jeieemeJe:, ceOetlmeJe: (Raktaprasava,
Kurabaka, Ramliganakma, Rgaprasava,
Madhtsava) etc. are noteworthy.
efleuekekegjyekeew Jeer#eCeeefueveeYeeced , Tilaka and Kurabaka trees
blossom with the look and embrace of beautiful women,
this belief is supported by jeceeefuevekeece: (Rmliganakma).
The red Kseriyo is not a tree. It does not bear
clusters of flower buds. These two familiarities do not
accord with Kurabaka. In addition Kseriyo grows all
the year round, flowering in spring not always fixed. It is
206
207
a showy plant, its shining fine leaves and somewhat showy

flowers can be judged to be Barleria ciliate , family
Acanthaceae (now named as B. cristaka Linn).
kuntala (Act. 6, loka 4) meb v eb eoef H e ef m Leleb keg jyekeb
lelkeejkeeJemLeee~ the critic explains that kegjyekeb MeesCekejCkeb
(Kurabaka) is red Kseriyo according to Klidsa,
considered as flowering in spring.
Vtsyyana has suggested to keep garlands of
Kurantaka in the bed room veeiejkeJe= eekejCeced (see
Ngarakavtta Chapter Act. 4-10) Jayamagal explains
kegjCkeceeueee~ leemeeb MeesYeecee$eHeueeveeb megjlemebceoxveeHecueeeceevelJeeled~ leejCes
e meewYeeieegles: efJeMes<eeefYeOeeveced~
On the occasion of the sensual joy, these garlands do
not wither, though disorganized. On wearing one gets good
luck. One synonym of Kseriyo is Decueeve (Amlna) (not
withering).
The literature of Prakrit language (derived from Sanskrit)
has many references of the word keesjCke Koraaka,
sometimes also used in naming gardens keg jCke
(Kuraaka), probably is a good name derived from
Prakrit.
Oeveeeefejs jeeefle efekegjs lejefueleCeeveves~
kegjyekekegmegceb eHeueemeg<eceb jefleHeeflece=iekeeveves~~ (Gitagovinda. 7/2)
Capal means lightning - whose beauty is like reddish
lightning - the most beautiful Kurabaka flowers. (meg<ecee Hejcee
egleew). Hari wore them in his fine hair cluster.
Rjaekhara describes below the summer in his poem
survey
veeefueefle: kegjyekeefmleuekees ve es vees leeef[lee ejCew: megMeeceMeeske:~

efmekelees ve Jeked$eceOegvee yekeguee ew$es efe$eb leLeeefHe YeJeefle emeJeeJekeerCe&:~~
Here the embrace of Kurabaka with the milking mother
is shown and it flowers in Caitra (Spring).
Also in this book the above fact is referred to a different
way in kegjyekekegeeeeleeer[ejmesve efJeegpeles chapter 13 .
That is why Rjanighau gives another synonym
jeceeefuevekeece: (Rmliganakma). There are four types of
Kseriyo :
1. Red, 2. Yellow, 3. Blue and 4. White
1. Red Kseriyo
kegjyeke, MeesCe kegjCke
(Kurabaka, oa Kuraaka)
2. Yellow Kseriyo kegjCke (Kuraaka)
3. Blue Kseriyo
oemeerkegjCke, yeeCe, Deele&ieue
(Dskuraaka, Ba, rtagala)
4. White Kseriyo eslekegjCke (vetakuraaka)
In short Kseriyo is a very useful plant and there
is no ambiguity in its Sanskrit words.
There is a reference of yeeCe (Ba) in Rmyaa
eHeguueyeeCeemeveefeef$eles<eg e<edHeeoefveketefpeles<eg~
ie=nerleeeHeeseleoC[eC[: eeC[eeHeesJee Jeves<eg keece:~~ (4/30-56)
This refers to arada (Autumn) when yeeCe (Ba) and Asana
trees have blossomed and the forest looks variegated. Wasps
having overenjoyed are buzzing. The cupid appears with a
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209
huge bow as if he is ready to strike heavily. yeeCe (Ba) is a

blue Kseriyo. kegjCke (Kuraaka) is mentioned in The
Rmyaa (4/1-80-82). Kuraaka and Ba are referred
as trees.
21). There is no reference to it in Amarakoa, Dhanvantari

and Rjanighau. Tilaka has also not mentioned. It is
difficult to identify this plant. There is a bird named kegjj
(Kurara). But here its reference is of a tree.
Kseriyo is not a tree, but Sanskrit literary authors

have taken liberty to describe giant shrubs/
plants(climbers) as trees.
KULITTHA
Kaath, Kulath
Dolichos biflorus L.
In the preparation of Avamedha Yaja (horse sacrifice
ceremonial performance) (the Rmyaa 7/91-20)
efkejeleceeb efJekeefmelekegmegceeOejb nmevleeR

kegjyekejeefpeJeOetb efJeueeskeevleced~ (10/32)
This refers to Hemanta (Winter). Kurabaka flowers in
this season. Arjuna went further looking at the rows of
Kurabaka trees like the new brides smiling with the lips
like the opened flowers .
...............kegjyekejmleyekeJeefle<eefefCe~
iegCeJeoeeeGyOeiegCeesoes ceefueefveceeefueefve ceeOeJeeese<f eleeced~~
Those who take shelter under the virtuous, better their
virtuosity as those wasps whose black color appeared best
because of their shelter under the fine white coloured
Kurabaka flowers, now their blackness is compared with
that of the pupils of eyes of women of Mdhava/Ka.
The reference of medical importance of Kseriyo is
in Kdambar (later, page 601) Glkees j eved keg jyekew : men
yekegueeflekeecHekeveerHeeved (The Rmyaa 3/60-21) while describing
the spring.
KURARA
The reference of kegjj (Kurara) is mentioned along with
the trees Npa, Kadamba, etc in The Rmyaa (3/60-
eCekeeveeb kegefuelLeeveeb cee<eeCeeb ueJeCeme e~ there is a suggestion to

bring Bengal gram, Kaath (Horse gram), Black bean, sand
salt in good proportion. kegefuelLee: leeceJeCee&e Kulittha is Kaath,
a grain used in medicine considered useful in piles,
bleeding nose, stones, weight loss and eye diseases. Kaath
is green. There is a wild Kaath called Jevekeg ef u elLe
(Vanyakulittha), called e#eg<ee (camea) in Gujarat used in
cure of eye diseases.
KUA1
Eragrostis cynosuroides (Retz.) P. Beauv.
Family: Poaceae
Dharbham, Dharbai
Kua is an important part of yaja (ceremonial
performance) and hence its other name is Heef J e$eced
(Pavitram), as it grows in water or wet ground it is keew Mesles
Fefle kegMe: (Kua). There are four names in Amarakoa, kegMeb,
1. Kumra. 5-33,11;8-39; Raghu. 19-2,1-49,9-17, 8-18,13-43,1470; kunta., Raghu.5,4,7;1-49
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211
kegLees, oYe&:, HeefJe$eced (Kuam, Kutho, Darbha, Pavitram). One

which makes us Het eles Deves v e Fef l e Heef J e$eced (sacred/pure is
Pavitram). Name Kua is auspicious. Every Hindu is
familiar with Kua.
DeefHe efeeeLex megueYeb meefcelkegMeb peueeveefHe mveeveefJeefOe#eceeefCe les~
DeefHe mJeMekelee leHeefmeeJele&mes Mejerjceeeb Keueg Oece&meeOeveced~~
(Kumra, sarga. 5-33)
iva utters this loka when he comes to see Prvat.
Are sacrificial fire and Kua easily available for the
ceremony of action and sacrificial fire? Is there enough
proper water for the bath ? I hope you are ready for this
terrifying penance on your own strength as the body is
the only first instrument of religion
le$e leerLe&meefueuesve oereOf e&keemleuHecevleefjleYetecf eefYe: kegMew:~
meewOeJeemecegpesve efJemce=le: mebef ekeee Heueefve:mHe=nmleHe:~~
The king Sudarana was old, then inaugurating
Agnivara he forgot in Naimia forest, with holy water of
the well, the bedding of Kua spread on the ground and
from the leaf cottage to the palace, and did gathering of
penance remaining unattached for the fruit. DeefpeveoC[Ye=leb
kegMecesKeueeb~ (Raghu. sarga 9-17). A king sits in a judicial chair
to do justice and his old father sits on Kua carpet to be
steady in rya ethics and meditation.
To show this difference, the following loka is worth
considering
ve=Heefle: eke=leerjJese#f elegb JeJenejemeveceeoos egJee~
HeefjeslegcegHeebMeg OeejCeeb kegMeHetleb eJeeemleg efJejced~~
(Raghu. sarg 9-17)
The young king sits on a judicial seat to examine the
cases of his people and the old king (eJeee:) Pravay sat
(G<eebMeg) solitarily for meditation on the sacred Kua carpet.

What a contrast!
The description of the penance of Sutika also points
out such a contrast. Standing on the chariot, one hand
appears to welcome a great man, second hand with
bracelets of Aka removes itching of deer and is
responsible for cutting the sharp apical region of Kua
kegMemetefeueeJeced (Raghu. sarga 13-43).
Vlmki went to bring Kua and there saw Nida
killing one of the birds in sexual union. keefJekegMes<ceenjCeee eele:~
(Raghu. sarga 14-70).
For describing sharp intelligence the word Kugra
is used, because the apex of Kua leaf is very sharp. Its
edges are also sharp. kegMeejeoeveHeefjleeefue: (Kumra. sarga
5-11) plucking the sprouts of Kua the blood oozed from
the fingers.
In a familiar loka of kuntala the deer with the
wounds at the mouth due to eating kua was being treated
with Ingudi oil. kegMeeemetefeefJecegKes (kunta. 1-39). The synonym
of Kua is Darbha1, a word which is referred at many
places.
oYee&jsCe ejCe: #ele FlekeeC[s (kunta. Act. 2)
oYezjOee&Jeueer{w: eceefJeJe=lecegKeYebefMeefYe: keerCe&Jelcee&:~ (kunta. Act. 1-7)
Deer had eaten mouthful of Dharbha, their mouths had
widened because of lot of exertion due to running in the
fear of hunters, half chewed remnants of Dharbha were
strewn on the path.
ce=iee oYee&j efveJe&Hes#ee: leJeeieefle%eb meceyeesOeevceeced~
(Raghu. Sarga 13-10)
1. Darbha : Raghu. 13-25, 39,11-31; kunta.
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213
The female deer left eating sprouts of Dharbha and were

showing me your movement. Rma after returning from
Lak was showing St the familiar scenes from the plane
(pupakavimna) .
DeeefMe<eecevegHeob mecemHe=MeoYe&Heeefleleuesve HeeefCevee~
(Raghu. sarga 11-31)
Considering the views of Nighaus and critics, the
question arises if kegMe keeme oYe& (Kua, Ksa and Dharbha)
are synonyms or different plants. Carakasahit and
Surutasahit have considered them as the same plant
at many places Darbhayugmam (oYe& eg i ceb ) . alhaa, the
critic of Suruta explains as follows :
kegMe: n^mJeoYe&:~ keeme: eecejHeg<He:~ oYe&: He=Legue: KejHe$e: oerIe&:~~
Dhanvantr and Rjanighau consider Muja as
Sthula Dharbha (fatty) and Kua as Mdu Dharbha
(tender). The latter is of two types, tender and donkey
(Khara).
Dhabha is Eragrostic cynosuroides, called Dbhao.
Ksa is called Ksao.
Amarakoa has considered Kua and Darbha the same.
Following loka is from Kirta
Deveejleb eew ceefCeHeerMeefeveeJejeeepeefMej:epeeb jpe:~
efve<eerolemleew ejCeew Jeves<eg les ce=ieefpeeuetveefMeKes<eg yeefn<& eeced~~
(Kirta.1/40)
These feet which were used to seat on gems studded
stage, even the great kings were bowing to them, so that
they used to be coloured by the pollen of the garlands
around the kings neck, have to walk now on the pointed
Kua grass whose tips have been fragmented by the feet
of the deer and other animals. yeefn&: kegMengleeMeees: Fefle efJee: means
Barhi is a synonym of Kua.
HegjeefOe{: Meeveb ceneOeveb efJeyeesOemes e: mlegelf eieerelf eceuew:~
DeoYeoYee&ceefOeMee me mLeueeR peneefme efveeceefMeJew: efMeJeelew:~~ (1-38)
That Arjuna who used to sleep on the very costly bed
and awakened by the auspicious hymns of praise by the
bards had to sleep on the ground spread with Darbha grass
and was awakened by the inauspicious sound of the jackals.
The following loka is from Naiadha :
Jejme HeeefCe: HejIeelekeewlegkeer, JeOetkej: Hepekeeefvlelemkej:~
megjeef%e leew le$e efJeoYe&ceC[ues lelees efveyeew efkeceg keke&Mew: kegMew:~~ (16/14)
The hand of the bridegroom for killing the enemy has
been wonderful. The hand of the bride can steal the lotus
beauty. One hand is violent, the second is a thief. The
king of Vidarbhi, Bhma tied both these hands with rough
edged leaves of Kua and got them married. The hands of
the accused are tied with ropes, the king Bhma tied the
guilty hands of Nala and Damyant with Kua, considered
sacred and used during the marriage ceremony. The other
synonym of Kua is HeefJe$eced (Pavitram), Heteles Devesve Fefle HeefJe$eced
one that purifies is sacred. Further the poet tells to
Vaidarbh, the man that worships iva with Darbha does
not have rebirth, so you worship Mgkamauli.
Jewoefce& oYe&oueHetpeveeeefHe eme ieYex peve: Hegveosefle ve peeleg ceeleg:~
lemeee&veeb jee le$e ce=ieeceewuew: levcee$eowJelepeveeefYepeve: me osMe:~~ (11/51)
At other place, the poet says, that as for making the
garland of tender Mallik (Jasminum) flower, the use of
thread as of oYe& (Darbha) is improper, so if you marry
anyone but Nala, it will be improper.
214
215
meboYe&les oYe&iegCesve ceuueerceeuee ve ce=er Ye=Mekeke&Mesve~~

uetveee HeefjMevles oYee& Jewote&Jee&me:~ (3/11-50)
There is a reference in The Rmyaa (3/15-22) that
the cottage in Pacva was covered with Kua, Ka and
ara (Andropogon). The green diamond like verdant
Darbha was brought in the hermitage of Agastya.
Following loka is fromNalcamp :
nefjejCemejespevceejeOeevleer MeefekegMeMeeveeres meeLe efveeb peieece~~
Damyant, contemplating the lotus like two feet of the
God (Hari) slept on the bed of sacred Kua...... JebMekeeC[Jeerveeb
keJeuecegHeuekeesefeqVecetueb kegMeeveeced~ (Bharthari, gra. loka 34)
Kua plants having the lustre of bamboo sprouts and
whose roots have been cut by the sharp edged stone. Many
references are present in Kdambar.
KASUMBHA
Safflower
Carthamus tinctorius L.
Family: Asteraceae
Kasumbh, Kasumbo
Kusumbha is Kasumbo, Small plant, cultivated, seeds
used for oil, leaves used as green vegetable, in Marathi it
is Kara. Caraka has called its oil very inferior (Stra.
25-39), flowers showy, orange coloured. Kasumbo is
called Village kumkuma Village saffron. Its other
synonym is Fire Flame (Vahniikh) - based on the colour
of flowers.
Klidsa remembers it in description of summer.
efJekeeveJekegmegcYemJeefmevotjYeemee eyeueHeJeveJesieeslt eJesiesve letCe&ced~

leefJeHeueleeeeefueveJeekeguesve efoefMe efoefMe HeefjoiOee Yetcee: Heeekesve~~
The fire, like the blossomed new flowers of kasumbo,
with lustrous vermilion color, whose speed has increased
many times due to increased speed of wind blowing, the
climbers twined round the trees grown on the river bank
perplexed; such a fire is burning the ground all round :
efJekeeveJekegmegcYemJeefmevotjYeemee Blossomed pure vermilion
coluored Kusumbha flowers are shining. Klidsa has not
forgotten its colours kegmegcYejeieeefCelewokg& etuew: efvelecyeefyecyeeefve efJeueeefmeveerveeced~~
cenejpevekeced (tu. 5-4). The thighs of romantic women whose
clothes have been coloured by kusumbha appear beautiful
with the vermilion colour. Kasumbha is carthamus
tinctorius L. In English literature its colour has been
compared with the redness of the early morning. True
kesara is saffron. efJejuekegmegcYekegmegcejmejkeleogketuekeesceuesve~ (Kdambar
Early Para 179). This sentence is quoted in the description
of twilight redness which was like the redness of a silken
cloth coloured with the best Kusumbha flowers.
kegmegcYeHeeefueogketuekeefueleee e osnueleee~ (Kdambar Early para 216)
KUA
Saussurea lappa Clarke.
Family: Asteraceae
Kua, Katha, costus
The Rmyaa (2/94-24) has following loka on Kua
in the deceription of Citrka mountain.
kegmLeiejHegVeeieYetpe&He$eesejoeved~
keeefceveeb mJeemlejevHeMe kegMesMeeoueeegleeved~~
236
237
KHADIRA
Acacia catechu (L.F.) willd
Family:Mimosaceae
Khair, katha, cutehtree
There is a reference of Piakharjra in kuntala (Act

2).
I find only one reference (Rmyaa, 3/15-18). Khaira

trees grow in forest. Katha is obtained from its bark. It is
economically important.
Following reference in iupla is noteworthy.
As the man fully satisfied after eating Pia dates wishes

to eat tamarind, you also after satisfied with jewels among
women (very beautiful women from harem) pray for (an
ascetic girl like akuntal). Here Pia date means the best
date.
Heeefme meefueuejeMes: vekelecevleefve&ceive: mHegceefveMeceleeefHepJeeueee Jee[Jeeives:~

eoeefceoefceoeveercecegevoOeeefle pJeefueleKeefojkeeeejieewjb efJeJemJeeved~~
(sarga. 11-45)
The setting sun had immersed under the sea. It is heated
all night with flames of fire of the sea, because this sun
rises with dark red colour like the flames of Khadira
wood. Its wood gives strong heat. Like am (Prosopis), it
is Aganigarbh, keeping fire in itself.
KHARJR
Phoenix sylvestris (L.) Roxb.
Family: Palmae
Date palm, khajur, khajuri
Kepetj& ermkevOeveeveeb ceoesjmegieefvOe<eg~
kes<eg keefjCeeb Hesleg: HegVeeiesYe: efMeueercegKee:~~ (Raghu. Sarga 4-57)
Wasps fell from the Punnag (Mallintha considers
Ngakesara) trees on the foreheads of the elephants
which were fragrant by the liquid emitted by the rutted
elephants. Elephants were tied with the stem of date palms.
I have not come across any other reference of Kharjr.
eLee kemeeefHe efHeC[Kepetjw: Gsefpeleme efleefvleCeeceefYeuee<ees YeJeseLee m$eerjlveHeefjYeeefJeveer YeJele: FeceYeLe&vee~~
Nighau distinguishes two types of Pia date,

Rjapia and Npapriy. Date decreases Vraa (wound,
fistula), curves tuberculosis, beneficial to heart, cooling and
satisfying.
The following loka from the Rmyaa (3/15-16; 5/29) reflects upon the fields of paddy.
Kepet&jHeg<Heeke=efleefYe: efMejesefYe: HetCe&leC[guew:~
MeesYevles efkeefeoeuecyee: Meeuee: kevekeeYee:~~
The golden coloured paddies in which rice grains have
well developed look very nice with lines (like hair of a deer
tail) resembling the shape of date flowers. That the date
palm flowers in spring is suggested by Rjaekhara.
Kepetj& eCeeb lee[lee[erleCeeb Heg<HeeHeer[veemenslegJe&mevle:~
and
(DeefveJeeefjleefJenlegC[KeefC[leefHeC[Kepetj& peeuekew:~~)
(Kdambar, early Para 132)
Pia date is very tasty, so birds come out to eat them
and peek at them their beaks to break the flowers (dates)
into pieces.
238
239
GAJAPUP
atvar?
Asparagus racemosus Willd.
Family: Asparagaceae (Liliaceae)
iepeHeg<Heerecf eceeb HeguueeceglHeee MegYeue#eCeeced~
keg ue#ceCe keCsme megeerJeme cenelceve:~~
lelees efieefjles peeleeceglHeee kegmegceeegleeced~
ue#ceCees iepeHeg<HeeR leeb leme keCs Jemepe&eled~~
me leee MegMegYes eerceeBuueleee keCmekeleee~
ceeueesJe yeueekeeveeb memebOe FJe leeseo:~~
(Rmyaa, 4/12-39-40-41)
Vli and Sugrva appeared very similar in face while
fighting, so it was difficult for Rmacandra to take an aim
at Sugrva. Vli became disappointed and lost faith in
truthfulness of Rma. Hence Rma suggested to Lakmaa
to put a branch of Gajapup twines with flowers round the
neck of Sugrva. Lakmaa brought it from the mountain
and did as suggested by Rma. In the evening Sugrva was
looked fine with the vine as the sky appears beautiful by the
rows of white cranes.
Gajapup is not mentioned in Amarakoa, Dhanavantari
and Rjanighau. Ngpup is mentioned but its meaning
is Yuthik (Jasmine). Is Gajapup Uthik?
Asparagus climber, called atvar in Gujarati has fine
white flowers and is a tender climber. Sanskrit poets have
not considered this plant. I believe Gajapup is Asparagus
racemosus with beautiful white flowers.
GAVEDHKA
Coix lacryma- jobi L.
Family: Poaceae
Samkaru, Sankaru, Gavedhu
jeefJekeerCe&ce=efolekeoueerieJesOetkee:~ (Kirta. 12-51)
God iva was going towards Arjunas hermitage on the
pretext of hunting a deer. The leaves of banana and
Gavedhuja, growing on the road were being torn.
Gavedhka and Gavedhu are side synonyms.
ieJee peuesve le$e Jee SOeles (Bhnuj Dkta) ieJew ieJeeLe oereles j#elesmeew
Fefle ieJesOetkeced (Bhnuj Dkta). This grass might be stored
for cows.
Gavedhka is grass grain, may be a variety similar to
wheat. ieueieesOetce Fefle ueeskes, osMeevlejs leg iejue Fefle ueeskes Fefle [unCe:~ The
critic of Suruta, alhaa opines that some call it
Galagodhma and others name it garala. The critic of
Caraka, Cakrapidatt says Gavedka is Ghulunca and
are two varieties called Gramy and Aranya. Bhnuj
Dkta considers it Muniana (ascetic grain). Rjanighau
replaces name Gavedhaka by Gojihv. ieJesOetkee e ieespeere ke<e&Ceeree
efmelee leLee~
Caraka considers it closer to wheat. Some call it
Jalagodhma. Its Hindi names are Gargar Sakaru.
Kdambar (Para 36) mentions that this grain was stored in
hermitage.
240
241
GUGGULU
Commiphora wightii (Arn.) Bhandari
(Commiphora mukul (Hook. ex Stocks) Engl.)
Family: Burseraceae
Gugagal, Myrrh tree
DeveJejleoeceeveiegiiegueyengueOetHeevOekeeefjles<eg eefC[keeie=ns<eg (Kdambar
Early Para, 56). Gugala resin was always burnt in the temple
of Caik deity, because of that darkness appeared in the
temple due to its constant incense.
DeveJejleieuegiiegueggceJeeoeake=le<eoe (Para 127)
The resin was constantly oozing from Gugala tree and
the stones below were moistened with it.
meefcHeefC[leveerueiegiieguegOetHeOetceeCeerke=leeefYe: (Para. 216)
In describing Caik the incense of Gugala appears to
be bluish.
Gugala trees grow up to 4 to 12 feet high. Its short/long
branches with pointed ends are curved. Its outer skin is
thin and bluish and under it appears green if removed.
Leaves thick and small, in winter fall off, flower small and
reddish, fruit small wheat like yellowish, with a smell of
green mango, taste slightly bitter and salty, if kept in mouth
gives pleasant feeling, if the stem is injured/cut yellowish
resin oozes. Gugala was abundant in Okha (Saurastra) and
Brahamins selling Gugala were known as Guggali
Brahamins. It grows in dry lands. Medicinally it is an
important plant. The synonyms of Gugala are Kauika, Pura
and Palakaa. See Pura
GU-J
Abrus precatorius L.
Canoh, Rati, Rosary pea, Gunc
The fearless messenger of upla, after hearing
meaningful words of Satyaki and after returning speaks
addressing to Ka with words which are as serious and
splendid as those of Styaki. The poet has woven Guj in
a similar way in the following loka:
DeyegOew: ke=leceevemebefJeo: leJe HeeLez: kegle SJe eesielee~
menefme HueJeiew: GHeeefmeleb veefn iegeeHeueceself e mees<celeeced~~
(iuplavadha sarga. 16-47)
How can you have the prosperity even though you have
been worshipped by the stupid and ignorant sons of Pth
(Pavas). Can the fruits of Guj saved by monkeys serve
for the warmth in the winter month of Mgasara?
Dark red Guj seeds collected by monkeys, believing
them as fire would not give them warmth in winter, stupid
Pavas might have given you an offering but could you
obtain propriety because of that?
Guj is a climber. Its leaves taste sweet like tamarind.
The seeds are poisonous.
DevleefJe&<eceee eslee yeefnewJe ceveesjcee:~
iegeeHeuemeceekeeje: eesef<ele: kesve efveefce&lee:~~ (Pacatantra)
The poet describes the plant. Externally the fruit (seeds)
are really beautiful, but internally poisonous. Women, as
the poet mentions, like Guj fruits (seeds) are externally
beautiful but internally poisonous.
242
243
GODHMA
Triticum aestivum L.
Family: Poaceae
Godhuma, Wheat
efJeYegkeleyene& efJeceoe ceetje: e{ieesOetceeJee e meercee~
JeeIeer emetelf e: meefueueb meyee<Heb nscevleefueeefve peevlecetevf e~~
(Kvyamms, Adhyya18)
This is a description of Hemant season (winter).
Peacocks are without feathers and passion. Fields of wheat
and barley are spread within village limits. The delivery
period of a tigress is in this period. The fog is also observed
in this season. These are the signs of Hemant. Wheat in
Sanskrit is Godhma, Sumana, Samau (Amarakoa).
Godhma and Suman are coined by Amarsinh. Wheat is
the king of grain.
GRANTHIPARA
Taxus baccata L.
Family: Taxaceae
Madhuparni, Sukapushp, Tallispatra
vesHeeuees JeuueYew: mee&ceexCeceoceC[vee:~
eeqvLeHeCe&keHeeueer<eg veeefvle eer<ceeeefceveer:~~ (Rjaekhar Act. 8)
Nepali women applying the coating of musk spend the
summer nights under the avenue of Granthipara. The tree is
common in Nepal. Its synonyms are ukabarha, Barhipupa,
Barhapupa, Sthaueyaka, Kukkura (Amarakoa). Its leaves
are fine - Barhapatram. It is that tree whose leaves are like
peacock feathers, ukabarham. This tree emits special smell;
that is Kukkura name (Bhnuj Dkta).
A severe smelling material known as Coraka, comes

from Punjab. Rjanighau also reports a similar material.
I have not seen this tree. Bhnuj Dkta has called
Garnthipara as Kukkuravadra. The summer night
loving women pass through the thick shade of these trees.
There is an opinion that Sthaueyaka is Taxus baccata.
In the market its leaves are sold as Tliapatra but it is
not Tliapatra, in Hindi it is called Thuner which
appears to be its corrupt form.
eeqvLeHeCe&ke eemecegef leecejerkegueefve<eseJf elecetuew:~~(Kdambar Early. Para
131). The chamari cows, sitting under the tree were
enjoying ruminating the cud of Granthipara.
CAAKA
Cicer arietinum L.
Family: Fabacea (Papilionoideae)
Bengal grama, Chan, Chick pea
(Rmyaa, sarg 9, Chapter 91, loka 20), Caaka is
referred during the preparation of Horse sacrifice
ceremony (Avamedha). Caaka is Ca, a pulse. During
dew time, Caaka plants in the field have their leaves moist
with a layer of salty water. When dried it is collected and
used as a medicine to cure stomach ache. There are two
Sanskrit name of this plant, Harimantha and Caaka.
Haribhih mathyate or Harinam mantham janayati is
explained. It is a horse feed.
244
245
CANDANA1
Santalum album L.
Family: Santalaceae
Indian sandalwood
keeueeiegeegjevoveeefe&lee*die: Heg<HeeJelebmemegjYeerke=lekesMeHeeMee:~
eglJee OJeefveb peuecegeeb lJeefjleb eoes<es Meeeie=nb iegie=neleefJeMeefvle veee&:~~(tu. 2-21)
The women, whose entire body is anointed with paste having
more black chandan have scented head hair with flowers
around their ears, hearing the thunder of clouds, enter their
bedrooms at night, leaving the home of their father-in-law.
The candan paste is used in summer to lessen the
summer heat. In ancient times women would use paste of
fragrant materials like klguru and chandan for their body
during night time.
nejw: meevevovejmew: mleveceC[ueeefve......
....... veee&: ecevemeese efJeYet<eeefvle~~ (tu. 2-30)
Romantic women ornamented their breasts with garlands
having essence of Candana2.
Sensual women used the body paste of Candana mixed
with musk to make it fragrant.
DeeefueHeles evoveceveeefYece&oeuemeefYe: ce=ieveeefYeegkeleced~~ (tu. 6-12)
1. Raghu. 10-42,13-55,19-45,6-48,17-24,4-48,51,11-20. ku.4113, 7-245,1-44. tu. 6-12, 2-21,3-20,1-2,8,6. Kumra.5-55.

2. HeeesOejeevoveHeeefe&leemleg<eejieewjeefHe&lenejMesKeje:~
ekegJe&les keme cevees ve meeslmegkeced~~ (tu. 1-6)
In summer mejmeb e evoveced(tu. 1-2), thick smooth paste

of Candana is referred
meevoveecyegJepeveesJeeefveuew: ......
...... efJeyeesOeles megHle FJeee cevceLe:~~ (tu.1-8)
The poet imagines women, fanning after sprinkling
Candana mixed water were as if awakening the sleeping
cupid. The poet also mentions Candana trees growing on
Malaya and Durdura mountains.
That the serpents live on Chandan trees supported by
the following loka :
Yeeseif eJesveceeiex<eg evoveeveeb meceefHe&leced etc. (Raghu. sarga. 4-48, 10-42)
emeeJejesOemleveevoveeveeb e#eeueveeeefjefJenejkeeues~
keefuevokevee ceLegjeb ieleeefHe ieesefce&mebmekelepeuesJe Yeeefle~~ (Raghu. 6-48)
The water of river Jamun was so much changed, the
women of kings harem who were bathing lost the thick
paste of Chandan washed away so that even though the
Jamun river flows near Mathura, it appeared that as if at
Prayga it mixed with the waves of the Gag. The following
loka mentions that even men were applying candana paste.
evovesveejeieb e ce=ieveeefYemegieefvOevee~
meceeHe leleekeg: He$eb efJevemlejeseveced~~
The king finished applying on the body the fragrant
mixture paste of candana and musk and then drew a leaf
on the body and filled it with yellow colour of Gorocana
(medicine prepared from cow dung).
le HeeesOejefveef<ekele evovew: ceeweqkelekeeefLeleeeYet<eCew:~
eer<ceJes<eefJeefOeefYe: efme<eseJf ejs eeseCf eueeqcyeceefCecesKeuew: efeee:~~ (Raghu.19-45)
246
247
His dear wives with breasts1 anointed with Candana,

beautiful ornaments of pearls and waist band studded with
diamonds, hanging upto hips presented all the things
suitable for the summer to him.
The poet describes the dress code of the summer.
Candana is a tree, despite the Sanskrit poets have described
it as a climber (Lat). This type of their fondness is well
known Malayatarunmlit candanlat (ku. 1/44).
Dhtachandanlat (Kumra. 8-25). When it was decided
to send akuntal to her mother-in-laws house, she
speaks leeleme Deeled HeefjYee ceueelevcetefuelee evoveuelesJe osMeevlejs peerefJeleb
Oeejefe<es~ (ku. Act 4).
How, would I, separated from the lap of father Kava,
like a Candana vine detached from a Malaya tree would be
able to spend my life in a foreign land?
When Stj is sleeping with her head on the chest of
Rmcandraj, he thus speaks:
Feb iesns ue#ceerejf ecece=leJeefle&: veeveees~
jmeeJemee: mHeMeex JeHegef<e Jengueevovejme:~~
(Uttararmacarita 1/38)1.
She is Goddes of home (Lakm), incarnate my immortal
collyrium of my eyes, her touch is a thick cooling paste of
Candana. When Makaranda mourns for Mdhava, he
1. Uttararma. 1/38; Mlatmdhava 3/74, 9/22-117; 10/10
speaks you are Candana of my body, a full moon of my

eyes iee$es<eg evovejmees efMe Meejosvog: (Mlat. 9/22).
The reference that roads were sprinkled with Candana
water is available in the Rmyaa1.
evoveesokemebemf ekelees veeveekegmegceYete<f ele:~
yeMeesYele mesveeee: Hevee: megjHeLeesHece:~~ (2/80-14)
When Bharata went after Rma, the roads were sprinkled
with Candana water.
Incense of Candana and Aguru was prevalent and
because of that the wind mingled with it was blowing far
off.
evoveeiegmebHe=keleOetHemebceteq&leesceue:~ eJeeefle HeJeve: eerceeved......(2/71-28).
ceele: megKemebmHeMeex Jeeefle evoveMeerleue:~
<edHeowjvegketpeef: Jeves<eg ceOegieefvOe<eg (6/4-75)
The touch of the wind, cooled and pleasantly smelling
was very nice, made by Candana and this wind was blowing
in forest full of honey where wasps were humming.
In ancient times forests with trees of delightful smell like
Candana and Aguru must have been abundant:
efveee&mejmecetueeveeb evoveeveeb meneMe:~ Jeveeefve HeMevmeewceeefve IeeCele=eqHlekejeefCe e~~
(3/35-21)
1. 2/16-9; 2/71-28; 2/76-16; 3/15-18-21; 3/60-22; 4/1-82; 4/
27-17-24; 5/14-43; 6/111-113; 7/42-2; 6/4-75; 2/80-15; 4/
41-40-41.
248
249
When Rvaa went after Mrica, he saw on the road

thousand of trees of Gugala and Candana, that delighted
his nose.
HeMe evoveJe=#eeCeeb Heleer: megefeje FJe~
kekegYeeveeb e Mevles cevemewJeesefolee: mececed~ (4/27-24)
Rmacandra saw delightful rows of Candana trees in
Prastravaa forest. There were many Candana trees in
Aoka Garden. (5/14-43). Candana wood was used in
funeral pyres of Daaratha and Rvaa (2/76-16; 16 /111113). In his distressed mental condition, Rmacandra asked
about Stj to Bakula, Punnga, Candana, Ketaka etc. trees.
References Ghoraka, Haricandana, Strcandana,
Malayacandana, etc. of Candana are present in The
Rmyaa (4/41-40). Amarsinh has given four synonyms
of Candana, Gandhasra, Malayaja, Bhadrar and
Candana. Tailaparika,
Goira and
Harichandan are three additional synonyms of
Haricandana. Tilapari, Patrga, Rajana,
Strcandana and Kucandana are synonyms of
Strcandana,Dhanvantr and Rjanighau consider
Raktacandana and Kucandana as different. Klyaka has
distinguished Pitacandana with different qualities. A nonsmelling, non-ryan (Barbarodbhava) Candana as a
different variety is shown:
evoveeefe&leveeruekeuesJejHeerleJemeveJeveceeueer~ (Gtagovinda sarg.1)
Vanaml (Ka) with azurish body and Candana paste
applied with a yellow garment.
mejmeceme=CeceefHe ceueepeHeced~
HeMeefle efJe<eefceJe JeHegef<e meMeced~ (Sarga. 4/2)
She had a doubtful look at the tender delicate Candana
paste considering it as a poison.
kevoHe&pJejmebpJejelegjleveesjeee&ecemeeefejb~
esleevoveevce: keceefueveeref evleemeg mebleeHeefle~~ (G.Go. Sarga 4/11)
Candana paste, moon rays and lotus leaves are very
useful for men suffering from fever, but for those who are
love torn are not tormenting.
The wind blowing from the south is named as
Candannila (G. Go. Sarga. 7/7), as Candana trees
mostly grow in south of India. The author of Pacatantra
says Candana grows nowhere except at Malaya.
Following loka is from Kirta.
keueevleesefHe ef$eoMeJeOetpeve: HegjmleeuueerveeefneefmeleefJeueesueHeuueJeeveeced~
mesJeeveeb nleefJeveewefjJeeJe=leeveeb mebHekez Heefjnjefle mce evoveeveeced~~ (7/29)
Celestial damsels were going to entice Arjuna. Having
been tired on the way, they thought of resting under
Candana trees. But the snakes thrie hidden in Candana
trees and their leaves were moving by the hissing sound.
As all disrespect a saintly man surrounded by rogues,
they had to leave Candana trees. Same story is
interpolated in 12/24.
Deecetuees: HeefCeJesefleeveeb meevoveeveeced pevevevoveeveeced~
kekekeesuekewueeceefjewe&lg eeveeb peeleerleCeeb e me pevceYetecf e:~~
(Rjaekhara A.17)
250
251
Candana trees which have serpents from the root to the

top and give joy to human minds grow in south India. This
fact is well stated in the loka.
efJeYeeefle keee: keCeekegueeveeb HejesHekeejsCe ve evovesve~
(Bharthari Ntiataka, loka 62)
The man shines well by philanthropy, not by Candana
paste.
Jeeefvle..... eerKeC[Mewueeefveuee: (graataka 84)
Deeevovejmee&leje ce=iee#ees Oeejeie=neefCe kegmegceeefve e keewcegoer e~
cevoes celmegceveme: Megefe nce&He=b eer<ces ceob e ceoveb efJeJeOe&eefvle~~
(Bharthari graataka-87)
Young women with paste of Candana anointed,
bathrooms with fountains, Jasmine etc. flowers, lotus, cold
slow blowing wind, sweet fragrance of Jai (Jasmine)
flowers, clean terrace, all these increase passion and cupid
in Summer. Elsewhere Bharthari says (gra, 23) it is
real heaven here to sleep close with the chest of ones
beloved intoxicated with passion and anointed with saffron
and Candana.
The following loka from Kdambar refers Candana leaves:
efJeJe=CJelees eme efJemeeefj Jeeceeb efoves efoves efMe<eieCee veJee veJee:~
G<emmeg ueivee: eJeCesefOekeeb efee eeefejs evoveHeuueJee FJe~
Where everyday new students added the prestige,
everyday where commentary over ever increasing lores
was done, where every day students arising early in the
morning would hear the teacher, as the beauty of the
hearing increases by wearing everyday Candana leaves on
ears. There are many references of Candana in Kdambar

(Early para 141, 206).
iegCeeeceeefJemebJeeefo veeceeefHe efn cenelceveeced~
eee megJeCe&eerKeC[jlveekejmegOeekeje:~~
(Prasannarghava Act-1, loka-5)
There are certain names whose qualities are harmonious
with their names, example, gold, Candana, ocean and moon.
The poet has considered Candana as a climber (Act. 6-34).
CAMPAKA
Mesua ferrea L.
Family: Calophyllaceae
Ngacamp, Ngakesara
Note: The author has not specified any species under
the heading of Campaka, as he has mentioned species
having a common vernacular name Campaka. But he has
mentioned in the text that the Sanskrit literature mentions
under Campaka only Ngacamp, Mesua ferrea, I have
mentioned its name under the heading of Campaka.
There is no reference of Campaka in the works of
Klidsa. Bhavabhti has mentioned it as follows:
mebeefle jceCeereleje ceeueleer pJeueeefle
ceveesYeJeeeeqiveb ceoeefle oeb ke=leeLe&eefle e#eg:~
Heefjce=efoleecHekeeJeefueefJeueemeueefueleeuemewjw:~~ (M. M. 3/6)
Mlat with her sensual, beautiful and tender body, like
the crushed garland of Campaka ignites passion in me.
ecHekeeefOeJeemeceveesnjes.... kegmegceekejeseeveceele:~ (M. M. 3/65)
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253
The wind blowing from flowers of the garden carrying

sweet fragrance of Campaka.
Garlands of white Campaka were giving an experience

of cooness of winter in summer.
References of Campaka in Naiadha: Jeuees k eeled

ecHekekeesjkeeJeueer: me Mecyejejs: yeefueoerefHekee FJe~ (1/86)
There are many references of Campaka in the

Rmyaa1.
The king Nala saw the rows of flower buds of Campaka

as the offering of lamps of Cupid. The mouth, hand, feet
and eye of Damayant are formed from lotus while the rest
of body is formed from Campaka flowers.
Many kinds of Campaka are present:

1. Khracampo (white champak) common in Buddha
monastery; flowers white with yellow shade, with latex,
hence its common name Khracampo. Plumeria acutifolia,
family Apocynaceae.
2. Golden campaka (Svaracampaka), very sweet
smelling, yellow flowers Magnolia champaca , Family
Magnoliaceae.
cegKeHeeefCeHeoeef#Ce Hepew: jefelees<JeHejs<eg ecHekew:~

mJeeceeefole e$e Yeercepee mcejHetpeekegmegcem$epeefeeced~~ (2-92)
Damayant herself had the beauty of flower garlands
made for the worship of cupid, or it means that the body of
Damayant was as tender and beautiful as Campaka:
KeJe&ceeKeocejewOeefveJeemeb HeJe&leb keJeeveecHekemecHeled~ (21-28)
In the kingdom of Nala, at some places the height of
Meru mountain, the residence of deities was insignificant
before the height of Campaka. The golden Campaka flowers
are indirectly compared with golden mountain like Meru
to indicate flower colour. For the flower buds of Camp,
the word Gandhafal is prevalent. It is stated (15/28) that
the brightness of the moon during its worship, when the
Campaka flower bud is put on its head becomes pale.
peeleb ecHekeceHegoereueueveeueeJeCeeewe&#eceb~ (Rjaekhara Act. 17)
Campaka flower buds stealing the loveliness of
fascinating women of Udcca country.
epee ceewuees eqmce (efme) leecHekeeveeced~
eer<cesefHe meeseb efMeefMejeJeleej:~~
3. Ngacampo-Ngakeaara : Mesua ferrea, Family:

Callophyllaceae.
4. Green campo. The flower with greenish yellow
petals with fragrance. Artabotrys odoratissmus, Family:
Annonaceae.
5. Bhonyacampo (Bhcampaka, ground campaka).
Kaempferia rotunda, Family : Zingiberaceae. Indigo
coloured flower, shoots arise within the soil.
6. Yellow campo. Himacampa. Magnolia grandiflora.
Family : Magnoliaceae. Fragrant big white flowers.
Sanskrit literary persons while mentioning Campaka had
in mind Ngacampa, may be of its beautiful flowers and
delicious fragrance.
1. 3/15-17; 4/1-78; 4/50-26; 5/14-3-43; 5/15-9; 6/4-72; 6/393; 7/26-5
254
255
ecHeke: megkegceeje megjefYe: Meerleuee me:~

eecHesees nsceHeg<Hee keeeve: <edHeoeefleefLe:~~ (Dhanva. Nighau)
Rjanighau mentions Campaka as Divyapupa,
Sthiragandha and Atigandhaka. Campaka has been,
as above also described by several names like Sukumra,
tala, Hemapupa, Kcana, Divyapupa. The
wasps do not visit Campaka flowers, that is why Dhanvantr
Nighau mentions it as apadtithi. The following
loka also supports it.
eVeelemlJeceefuevee ceefueveeMeesve efkeb lesve ecHeke efJe<eeocegjerkejese<f e~
efJeeeefYejeceveJeveerjoveerueJes<ee: kesMee: kegMesMeeMe: kegMeueerYeJevleg~~
Oh! Campaka flower! why do you grieve because wasps
with wicked intentions do not respect you? The fully
attractive rainy cloud like black hair, lotus eyed beautiful
women are always ready to welcome you. This fact appears
to be true probably because the strong smell of Campaka
may be repulsive to wasps.
Following loka is from Gtagovinda:
ceovecenerHeeflekevekeoC[efekesMejkegmegceefJekeemes~
efceefueleefMeueercegKeHeeueHeueke=lemcejletCeefJeueemes~~ (Sarga-1)
Normally the word Kesara is Bakula and Rasikapriy
has also similarly understood it, but here it is referred to
Ngakesara. Rasamajar has also mentioned it similarly.
Beautiful flowers of Ngakesara like the golden stalk of an
umbrella of king Madana, blossomed and where wasps
were making the quiver of Madana.
Following loka is from Kdambar :
njefvle keb veesppJeueoerHekeesHecewve&Jew: HeoeLezHeHeeefolee: keLee:~

efvejvlejMues<eIevee: megpeeleees ceneepeecHekekeg*dceuewejf Je~~ (9)
Whose minds will not be carried away by great garlands
of Campaka flowers like the great stories? Campaka flowers
are like shining lamps
epJeefueleoerefHekeemeneeefleefyecyeegeqcyeles<eg ke=leefekeeecHekeoueesHenejseq<JeJe
ceefCeYetecf ekegefces<eg~
The flames of lamps on cottages appear as jewels like
the bloomed Campaka flowers : and
veJeefvejvlejkeefuekeeefeleeb ecHekeueleeefceJe leLeeefmLeleeb leeb~ (Kdambar late)
She appeared as a Campaka climber with everyday
developing and then blossoming flower buds.
The simile for the beauty of lovely women is well
expressed:
peevekeerJe HeerlejkelesYees jpeveerejsYe FJe ecHekeeMeeskesYees efyeYeself e~
(later, page 447)
The night stalkers colour was yellow and red. Campaka
is yellow and Aoka flower is red. Jnakwas afraid of
yellow-red night-stalkers and Kdambar was afraid of
Campak and Aoka flowers.
veerueveerjpeoueesppJeuekeevlesjefvlekes mHegjefle keeeveieewj:~
ueeseveme megMe: eJeCeees mebefveefJe FJe ecHekeieg:~~
(Prasannarghava Act-3-18)
The bouquet of golden Campaka flowers was on the ear
of Rma having blue lotus like dark lustre and beautiful eyes.
Janaka seeing Rma and Lakmaa speaks :
levegef eee efveefpe&leecHekeeslHeueew megJeCe&veerueesHeuekeesMekeesceueew~
256
257
Denes MeeceglmeJeoeveoef#eCeew megue#eCeew ue#ceCeue#ceCeeepeew~~

(Prasannrghava, Act 3-21)
It was natural for Janaka to be happy after seeing
Lakmaa and Rma, having their body lustre winning over
the Campaka golden and bluish lotus lustre, and who are
tender like the flower buds of golden and blue lotus and
are donors of festivities to eyes.
CRAKA
(Rmyaa 4/1-80,6/ 4-89). In the long list of trees
growing on the banks of Pamp lake,Craka is
mentioned. In Tilakkhy (4/1-80) Crak
lmalvie explanation is given. Craka plant is also
mentioned in the vegetation on Sahya Mountain.
Crak appears to be a tree resembling Prosoposis. It
is not mentioned in Amarakoa or Nighau.
JAP
Hibiscus rosa-sinensis L.
Family : Malvaceae
shoefower, Jsuda
meevOeb lespe: eefleveJepeHeeHeg<Hejkele oOeeve:~~ (Meghadta Prva -38)
The reddishness of evening is compared with the red colour
of a shoe-flower. The rising sun Japkusumasaka is
compared with reddishness of a Jap flower. In Nalacamp
peeles pejppeHeeemetveefYeVemHegmHeeefke- keeefvlemeceeYes eYeelemecees (chapter-3). The
white shoe flowers which blossom in the morning are
compared with the crystal like lustre of the morning time.
Jap is Jsuda, has many varieties. In Amarakoa instead

of Jap, Jav is mentioned. Bhnuj Dkita describes peHeeee:
Dees[j Fefle Keeleeee: (Kirtrjunyam 5/8). The summit of the
mountains was shining in the evening with the lustre like
that of the freshly bloomed flowers of Jap. veJeefJeefvepeHeekegmegceeqlJe<eeb
(Bhravi 5/8) and DevegJeveb JevejeefpeJeOetcegKes yenuejecepeHeeOejeeefCe
(Mgha). The faces of brides like the forest trees were
showing with their attractive lips like that of the shoeflowers.
JAMB1
Syzygium cumini (L.) Skeels
(Eugenia jambolana Lam.)
Family: Myrtaceae
Jmuna, Jmbula, Jmb
This name remindsme of the following loka of
Bhavbhti.
HeueYejHeefjCeenMeecepecyetevf ekegemKeuevecegKejYetejf eeslemees efvePe&ejf Ce:~
What a splendid description! The entire tree is covered
with fruits. Branches have bent with their weight. Black
fruits are fully packed so that the entire tree appears black.
These beautiful groves of trees are at the bank of a spring.
The rippling sound of its water is constant.
From the tree, fruits fall in water with a sinking sound.
The poet has these beautiful lines in his mind.
cenoefHe Hejog:Keb Meerleueb meceieeng: eCeeceieCeefelJee evceceeHeodleme~
DeOejefceJe ceoevOee Heelegces<ee eJe=ee HeueceefYecegKeHeekeb jepepecyet gceme~~
(Vikramo. Act-4)
1. Megha. early 20-22-23. Vikaramo. Act 4
258
259
The statement that the unbearable pain of a stranger can

be cooled (not creating any trouble to others) appears to
be true. This bird (cuckoo), blinded by intoxication and
disregarding a prayer of a troubled one like me, is ready
to be engaged in drinking the fruit juice of Rjajamb tree
ready before him as if drinking the lower lips of his beloved.
The poet uses the word Rjajamb with a purpose.
Jamb has many types, Nadjamb, Kkajamb,
Rjajamb, etc. Even today small to large Jamb fruits
are found. Rjajamb is the sweetest. The etymology of
Jamb is a fruit worth eating. Jamati Jamu adane the
word Jamb is thus derived.
Jamb is a shady beautiful tree. The forest part looks
dark where the Jamb trees are in groves. This fact is well
stated in a fine sentence : HeeceevepecyetHeueMeeceefueleJeveevlejefe (M.
9/24; M. 9-117) (Bhavabhti), the same sentence is in
Mahvracarita(Ma. 5/40) and Mlatmdhava (M. 9/
24; M. 9/117).
Following loka is from Kirta:
JeefLeleceefHeb Ye=Meb cevees njvleer HeefjCelepecyegHeueesHeYeesiee~
HejYe=leegJeefle: mJeveb efJelesves veJeveJeeesefpelekebjeiejceced~~ (10/22)
Monsoon has begun. Jamb fruits are ripe. Cucoos have
come to eat fruits, the female cucoos satisfied with eating
ripe Jamb fruits with musical notes, sweetness of vocal
tunes and agreeable sound are able to take away the minds
of afflicted men.
The tender branches of Jamb bent towards the ground

like vines. Poets therefore address the tree as Jamblate.
A modern poet has said:
pecyetueles megkeefJelesJe megkeesceueeefme HeevLeefeeeefme jefmekesJe ceveesnjeefme~~
You are equal to the beloved for the travellers. You are
really an abductor of the mind like a romantic woman.
The great poet has shown in the Rmyaa that Jamb
and other climbers welcomed the king Bharata after quarrel
like a quarrel of handsom women. (Pramadvigraha) in the
hermitage of Bharadvja.
efMebMeeHeeceuekeerpecyetee&eevee: keeveves uelee:~
eceoeefJeenb ke=lJee YejepeeecesJemeved~~ (2/69-51)
Rmcandraj being frantic because of separation from
St asks Jamb tree about her whereabouts.
eefo e lJeee pecyees peecyetveomeceeYee~
efeeeb eefo efJepeeveeefme efve:Meb keLeemJe ces~~ (3/6-19)
Tell me without doubt if you have seen my golden
coloured beloved.
Following loka describes the monsoon season:
DeejetCeexlkejmebefvekeeMew: Heuew: megHeee&Hlejmew: mece=w:~
pecyetcg eeCeeb eefJeYeeefvle MeeKee efve<eereceevee FJe <edHeoewOes:~~
(Rmyaa 4/28-30)
The Jamb fruits full of juice and ripe like black live coal.
When the tree is full of Jamb fruits, the wasps and bees
move about it as if they are drinking the tree branches.
jmeekegueb <edHeomebevf ekeeMeb eYegpeles pecyegHeueb ekeececed~(Rmyaa 4/28/19)
260
261
The people eat to their full satisfaction juicy Jamb fruits

black like wasps.
Deeceekeesekf eueueeseveefJe: veerueHeeue: ke<eeeceOegj: ekeececeeHeerlees pecyetHeuejme:
(Kdambar prva Para 16) (We) have drunk enough of
Jamb juice, having lustre of intoxicated cuckoos eyes and
reddish bluish colour with astringent and sweet taste. The
author of Kdambar has also described the darkness by
shadowing of leaves of Jamb covering the water
(Jalajamb). Devlejeueeqcyele peuepecyeteJeeueeefnleevOekeejced~ (Later, page
487). Jamb is syzygium cumini L. (Eugenia jambolana)
JT
Jasminum auriculatum Vahl.
Family : Oleaceae
Juh, Yuthic, Ji, Jasmine
peuemeHeepeeeceeveeb peeefleb eeb keeo&ceerelf e efveieoefvle~
mee Mejefo ceneslmeefJeveer ievOeeeqvJele<edHeoe YeJeefle~~
(Kvayammas A.18)
Jt is Juh or Ji flowers in monsoon and winter also,
fragrant, with wasps occupying a place of great festival.
Amarsinh has raised a doubt by putting together as
synonyms Suman, Mlat and Jt all three though they
are different. Suman - Saumanasyyan (sanskrit) - is
Jasminum grandifloram, Gujarati, chameli according to Shri
Jadavajibhai. I am tempted to call suman as cestrum
nocturnum (Night jasmine). Mlat is Kusara - J.
arborescens (As per Ja. Tri), Kusara is Kunda, in Gujarati
Jt. I personally believe Mlat as Camel.
Rjaekhara in his description of South India mentions

peeleerleCeeb e me pevceYetefce: peeleerle (A. 17). Here Jattaru should
be interpreted as Nutmeg in my opinion. Ji is not a tree
and it is not only confined to the South.
mLetueeJeMeee efyevogegelf eoefueleye=nlkeesjkeeeqvLeYeepees
peelee peeueb ueleeveeb pejHeefjceueHueeefJeleeveeb pepe=cces~ (Rjaekhara)
In arada (autumn) there is heavy dew. There are pearls
like water drops on Jt leaves. From the intermingled
twining Jt emits strong scent. Here Jty jlam latnm
suggests intermingled twining climbers of Jt, and Jarala
have strong scent.
eteLf e eLeesef eleefJeefOevee efJeOeseceeefleLecesleeqmceved~
ceeueeflekeeeeCesMe: eeOegefCekemles OegCee#ejveeeeled~~ (Subhita)
Prdhuika means guest, yuthi is Jt, Ji.
leCeer Jes<eesereHf elekeecee efJekemeppeeleerHeg<HemegieefvOe:~
GVeleHeerveHeeesOejYeeje eeJe=d levegles keme ve n<e&ced~~
(Bharthari gra. 90)
Romantic young woman, blooming Jasmine flower
fragrance, weighing with robust breasts, in whose minds
these things would not bring joy ?
Kdambar mentions that Jasmine does not flower in
monsoon.
ceOegceemekegmegcemece=efefceJe efJepeeefleced (Para 8).
Vijti means without Jasmine. As the flower wealth is
without Jasmine in spring, so was she without family.
Alakraekhara Marc 16 mention that Ji does not
flower in spring: ve meeppeeleer Jemevles ve e kegmegceHeues ievOemeejgceeCeeced~
262
263
JYOTIMAT AOADHI
The great poet in the description of Citraka shows
thousand of Jyotimat aoadhi shining as fire flames at night.
efveefMe Yeeefvle Deeuesvme ngleeMeveefMeKee FJe~
Dees<eOe: mJeeYeeue#cee Yeepeceevee: meneMe:~~ (2/94-21)
Klidsa has also mentioned at many places these plants
(Raghu. 9-70), (Kumra-1/30), (Kumra.1-2), (Kumra.
1-10), at night these plants acted as lamps. Such plants are
phosphorescent. Mgha (poet) has also mentioned about
such plants. In Prasannrghavam, the lotus like eyes of
Saumitri opened because of the scent of such plants is
mentioned.
DeeceesoceeOeee cenew<eOeerveeb meewecf eef$evceereuf eleves$eHee:~ (Act.7-34)
TAKKOLA (? KAKKOLA)
(Rmyaa 3/35-22) lekekeesueeveeb e peeleevee Heueeveeb e megieefvOeveeced~
The word like Takkola is not mentioned at all in
Amarakoa or Nighau. I believe there is a printing error or
whatever it may be, the correct word should be Kakkola
which is caakabba or Cinikabba. It is a well known fruit
which is very fragrant, if kept in mouth, the mouth becomes
scented. As the reference is of a scented matter, interpret
Takklaas caakabba. Refer Kakkola, Piper cubeba L.
TAGARA
Valeriana hardwickii Wall.
Family: Caprifoliaceae
Tagara, Indian valerian
(Rmyaa 7/26-6) Rvaa devotes Kailsa Mountain

and sees many trees including Tagara. It is a scented
material, sold in the market as Tagara gahon as also
known as Valeriyan in English. Mostly in Gujarat it is
called Agaratagara but Agara is a separate scented
material from Tagara. Consult Aguru. There are many
names in Sanskrit for Kka, the same are synonyms of
Agara: Tagara, Kuilam, Vakram, Dnam, Jihmam, Natam,
aham, etc. are different names. Tagara is Valeriana.
TAMLA
Cinnamomum tamala (Buch.Ham) T. Nees & C.H.
Ebern.
Family: Lauraceae
Tejapatt, Tejapata, Malbar leaf,Tamlapatra
Deeb megpeeleesvegeif ejb leceeue: eJeeueceeoee megieefvOe eme~
eJeejeHeeC[gkeHeesueMeesYeer ceeeJelebme: HeefjkeefuHelemles~~ (Raghu. 13-49)
A fine Tamla tree is present near the mountain. I, taking
a scented leaf made it an earring to beautify your Barley
leaf likefair forehead.
leceeueleeueerJevejeefpeveeruee DeeYeeefle Jesuee ueJeCeecyegjeMes:~~ (Raghu. 13-15)
The coastal region of the sea appears bluish due to the
forest of Tamla and Palm trees.
leceeueHe$eemlejCeemeg jvlegb emeero MeevceueemLeueer<eg~~ (Raghu. 6-47)
You become fortunate in the lovely region of Malaya
mountain spread with Tamla leaves.
Following loka giving a vivid picture of the twilight also
remembers appropriately Tamla.
264
265
leeefceceeb efleefcejJe=e
f Heere[f leeb MewuejepeleveesOegvee efmLeleeced~
Skelemleleceeueceeefueveer HeMe OeelegjmeefvecveieeefceJe~~ (Kumra. 8-53)
Oh! Dear daughter of ailarja! You see atleast the
twilight scene. The twilight appears deep red as if liquid of
metallic and golden etc. Rivers are flowing. On the other
side of the river the darkness increases and on the shore as
if the garland of Tamla trees is arriving!
Sleeceeueoueveerueleceb leefceeb (G. Go. 11/4)
The darkness (night) is compared with the tender leaves
of Tamla. In Amarakoa, names like Klaskandha, Tamla,
Tpiccha are mentioned.
Bhavabhti has mentioned Tamla at many places.
leCeleceeueveerueyengueesVeceocyegOeje: (Mlat. 9/18)
Young Tamla like bluish clouds bending down with
water.
GHeefj efJeIeceeve: eew{leeefHeveerue:
eeefle efMeKejces vetlevemleeseJeen:~~ (Mlat. 9/24)
A new cloud, azurish like the adult Tamla was arriving
on the top of the mountain. Such a loka is present in
Mahvracarita (5/42)
Jeescve: leeefHeiegeJeefueefYe: leceesJeuuejerefYe: efJeevles (Mlat. 5/6)
The sky was covered with intermingled climbers of
Tamla like the clusters of Tamla. Tamla is included
among the trees of Pacva (Rmyaa 3/15-16). When
Rvaa goes to Marica, on the road he finds flowers of
Tamla and clusters of fruits of Piper (4/27-17)
Heg<HeeefCe e leceeueme ieguceeefve ceefjeme e (3/35-23)

Monkeys lived on Tamla trees (4-37-25). The Tamla
trunk appears blackish hence its other name is
Klaskandha.
From Kirta (5/9). The forest region appears filled up
with rows of garlands of Tamla trees.
Arjuna took his bath. Then his emerald diamond like
matted hair looked like Tamla trees appearing after the
morning sun rays falling on them. Arjuna appeared like this.
GHeceeb eeeJeCeoereOf eefleefYe: Heefjme=cetOe&evf e leceeuelejew~ (6/23)
Buffaloes were rubbing their bodies against Tamla trunk
so the bark was roughened emitting the scent.
ceefn<e#eleeiegleceeueveueomegjefYe: (12/50). Mgha (Gujarat poet) has
mentioned Tamla (Tlatamlavanam) at the shores of
Kutch (doubtful). The author of Mcchakaika mentions
Slew efHe<leceeueJeCe&keefveYew: DeeefueHlececYeesOejw:~
Stating clouds if being coloured with the powdered
leaves of Tamla.
TMBLA
Piper betle L.
Family: Piperaceae
Betal leaf, Ngavela, Pna
ie=nerleleecyetueefJeuesHeveepe: megKeemeJeeceeseof leJeked$eHepee:~
ekeecekeeueiegOetHeJeeefmeleb efJeMeefvle Meeeie=nceglmegkee: efm$ee:~~ (Ritu. 5-5)
266
267
Women, with the paste of Tmbla, musk and candana

(sandal), garlands of fragrant flowers, eager for a meeting
with the beloved, lotus like faces and fragrant with taking
sava leaves, enter the bedroom scented with incense of
Klguru.
This is a description of iira (winter). Women eager to
enter their bed rooms, were taking with them Tmbla,
scented paste, and flower garlands. Vtsyyana has given
an important place to Tmbla in erotic science.
leecyetueJeuueerHeefjCeHetieemeg Sueeueleeefueefleevoveemeg~
leceeueHe$eemlejCeemeg jvlegb emeero MeevceueemLeueer<eg~~
Be fortunate to play at Malaya Mountain showing
Tmbla vines twining around Betel plants and cardamom
twiners embracing candana trees.
leecyetueerveeb ouewmle$e jefeleeHeeveYetcee:~
veeefjkesueemeJeb eesOee: Mee$eJeb e HeHege&Me:~~ (Raghu. 4-42)
The soldiers of Raghu making a liquor-shop drank the
essence of coconut from the cups made of Tmbla leaves.
It is well known that there are varieties of Tmbla.
iee{eslkeCkeesjkesjueJeOetieC[eJeHeeC[gow:~
leecyetueerHeue: efHeveHeefueveJeeveceHetiegcee:~ (M. M. 6/19)
The betel trees, bent down with the weight of their fruits
and many Tmbla climbers appearing white yellowish
resembling the faces of a three year aged Keral brides, are
spread over.
Fcee:meefJeueemekeJeefueleleecyetueJeeref keeHetejf lekeHeesueceC[ueeYeesieJeeflekejmKeefueleceOegjcebieueeserleye keesueenuew:......~ (M. 6-112)

The procession is described. Women, seated on
elephants, are singing, chewing betel leaves in the mouth,
speaking in different voices from the throat as their cheeks
are bloated.
The women are chewing the betel leaves merrily!
Naiadha compares the lower lip of Damayant with the
redness of Tmbla leaves: leecyetueleececeJeuecye leJeeOejesced (22/138).
Taking Tmbla leaves with betel, lime and catechu is a
common practice in India. cegKes efveOeee ecegkeb veueevegiew: (16/110).
Rjaekhara mentions - leecyetuecee&kecegkeesHekeue=Hleced~
The practice of eating Tmbla with green betel is
considered a great during iira (winter)
Bharthari, describing Hemanta (winter) (gra. 97)
leecyetueYe#eCe leecyetueeroueHetieHetejf lecegKee Oevee: megKeb Mesjles~~
MekeegJeeflekeHeesueeHeeC[gleecyetueJeuueeroueceCeveKeeew: Heeefleb Jee JeOetYe:~~
One who keeps in his mouth Tmbla leaf with betel
and sleeps embracing his beloved deserves thanks.
MekeegJeeflekeHeesueeHeeC[gleecyetueJeuueeroueceCeveKeeew: Heeefleb Jee JeOetYe:~~
(Bharthari gatakam 34)
The ripe white leaves of Tmbla are compared with fair
foreheads of aka young ladies.
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TLA
Palm
The palms are the most beautiful plants with their unique
growth pattern and height.
1
Klidsa has mentioned these plants in Raghuvaa.

DeYeYetele Jeeneveeb ejleeb iee$eefMeefelew:~
Jece&efYe: HeJeveestlejepeleeueerJeveOJeefve:~~ (Raghu. 4-56)
The sound2 created in the fine forest of Palms by the
wind was not a match with that formed by the armour
placed on the marching horses. The poet also refers to palm
trees growing on the seashore :
eeHe leeueerJeveMeececegHekeCb cenesoOes:~ (Raghu . 4-34)
The king arrived at the seashore where the palm forest
appeared dark.
There is a palm forest near the village Diva near
Ankleshwar on the bank of river Narmad.
Have a leisurely walk along the seashore having rustling
sound of the palm forest.
1. References :- Raghu. 14-23;4-56;4-34; Kumra. 2-35; Vikramo.
5-117.
2. Devesve mee efJenjecyegjeMesmleerjs<eg lee[erJevecece&js<eg~~
Have a leisurely walk along the seashore having rustling sound of
the palm forest.
Note: The author here under the heading of Tla mostly

refers to Phoenix and Borassus species and coconut.
Whenever I visit it. I remember leeueerJeveMeececed GHekeCb cenesoOes:
For nature lovers the scene of palm forest is very
attractive. The evening sets, in the open space of sky
painted deep red and behind this red background palm
trees peeping and standing silent as saints - this scene is
difficult to forget.
ve Jeeefle Jeeeg: lelHeeex leeueJe=leevleeefveueeefOekeced (kumra. 2-35).
Palm leaves are used as fans.
ogketueesejos leeueJe=vleeOeejs (Vikramo. Page 5-115)
The jewel was put on a palm leaf or on its casket and
was covered with the silken cloth.
In Pacava, the Paca cottage was covered with the
leaves of Sla , Tla and Avakara. Rmacandraj afflicted
by abduction of St was asking Tla tree in frenzy
eefo leeue lJeee e HekeJeleeueesHecemleveer~
keLeemJe Jejejesneb keeCeb eefo les ceefe~~ (3/60-18)
Oh ! Tla tree! If you have seen my beautiful wife with
breasts like the Tl ripe fruits and if you have pity on me,
then tell me.
Tla is Tarja and other synonyms are Drghaskandha,
Durruha, Dhvajadruma, Pranu, Drumevara. Tla fresh
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271
juice is a healthy drink, the fermented one, called T is

intoxicating. Jaggery is also prepared from the juice.
Nighau mentions rtla, Hintla, Ma as varieties of
Tla. To demonstrate the hardness and elevation of breasts,
the Sanskrit poets have used the word Tlastan.
KeuJeees efoJemesejme efkejCew: mebleeefHeles cemlekes

ievosMeceveeleHeb gleieeflemleeueme cetueb iele:~
le$eeHeme ceneHeuesve Helelee ceiveb meMeyob efMej:
eeees ieefle e$e owJenlekemle$ewJe eevleeHeo:~~
(Ntiataka loka 84)
The breasts of Damayant are compared with Tla fruits

in Naiadha.
In Kdambar, Tl and T are two words used : leeue

lee[er~ leeueleceeueleeueer keoueerkevoefueveeR.....Jevejeefpe, here Tla and Tl are
used together. What is Tli ? In this sentence
eeere[f leeHeuekeefHekeguekejleue lee[velejefuelelee[erHeg:w it is used in the meaning
of Tla.
DeefleMejJeelee ceovesve leeb efveefKeueHeg<HeceemJeMejJeeeled~

mHegcekeeefj HeueeveefHe cegelee leogjefme mleveleeueegieeHe&Ceced~~ (3/32)
Cupid had used all his arrows on the daughter of Bhmahe used flowers as arrows till he exhausted them, then he
used fruits , there after the breasts of Damayant appeared
as the fruits of Tla. Cupid achieved his objective in this
manner.
Deee&Heg$emJenmleOe=leleeueJe=vleeleHe$eefveJeeefjleeleHeced (ttara. 1/25)
Rmacandraj used a petioled leaf of Tla to protect him
against heat. Even today the poor use it as an umbrella.
The lower lip shows the reflection of Aoka tender leaves
and ripeness of Tla fruit has descended from the fairness
of the face. It is pointed here the yellow part observed when
the ripe Tla fruit is broken. The soft part like coconut
endosperm is called Tlafal or Galel, a nice food item for
the poor.
eleerleeMeeskeeR efkemeueeHejeJe=ef eceOej:
keHeesue: HeeC[glJeeoJelejefle lee[erHeefjCeefleced~~
The famous loka of Bhrthari :
HeeMegHeleJeleOeeefjCeereYf e: OeelegjeieeCeecyejeefYee HeefjJeeefpekeeefYe: HeefjCeleleeueHeueJeukeueueesefnleJem$eeefYee jkeleHeJeleJeeefnveerefYe:~~ (Kda. Early Para 205)

Female ascetics, worshipping iva and observing vows
were dressed in red clothes. These clothes were made from
the outer cover of Tla fruits. The use of phrase
Pariatatlafalavalkala is to be noted. The strong black
cover around the Tla fruit might be used to make cloth
and that too red!
TINTI
Tamarindus indica L.
Tintri, Sucukrika, Amlik, Imal
eLee kemeeefHe efHeC[Kepetjw sepf eleme efleefvleCeeceefYeuee<ees YeJeseLee m$eerjlveYeeefJevees
YeJele: FeceYeLe&vee~~ (kuntala. Act-2)
The jester tells king Duyanta As one who usually
eats the best date sometimes wishes to eat Tamarind, so
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273
you, kings when you are tired with harem full of best of
women jewels, have a desire to marry an ordinary ascetic
daughter, akuntal.
The correct name is Tintidi , here Tintii is used, other
synonyms are Cic, Amlik. It is Tamarindus indica. It is
a good shade giving tree. This is an important tree in
summer. The salt known as Cickra is obtained from
the tree.
TINDUKA
Diospyros embryopteris Pers.
Diospyros melanoxylon Roxb.
Family: Ebenaceae
(Tendu, Kentu Dirghapatrka)
Tinduka means mbaru in vernacular. Its leaves are
used in making B (Indian cigarette). The trunk is black
and split bark, so it is called Klarakandha. Naiadha has
compared the infamy of defeat with the blackness of
Tinduka forest.
Yekeerelf e&ce<eerceueercemeleceeleefLe&mesveeYe~
esCeereflevogkekeeveves<eg efJeuemeleme eleeHeeveue:~~ (12/19)
Its blackness can be only removed by the bright fire of a
mighty king. When fire takes place in Tinduka forest, a
curious sound comes out and sparks fly off. Its fruits are
edible. Amarakoa mentions itisraka as synonym of
Tinduka. Bhnuj Dkita explains its meanings as whose
inner part (piha) is black. Caraka says ef l evog k eced
DeveVeJeefekejeCeeced (S. Sth. Chapter. 25). Its fruit removes

a tendency of disliking for food. The Rmyaa mentions
this plant at many places1. As per the author Tinduka is
Diosprous embryopteris , but real tendu or kendu is
Diosprous melonoxylon, in Sanskrit called Drghapatra.
TINIA2
Ougeinia dalbergiodes Benth.
Sandana, Tinnas, Tinis, Tinacha
Its trees are large and wood very strong. Its synonym is
Atimuktaka(Refer under this heading). Bhnuj Dkita
writes DeefleMeefelees cegkelees efJemleejesme . The great poet has mentioned
Tinia among the many trees growing at the bank of Pamp
lake. Trees like Tilaka, Bjapuraka, Lodhra, Karvra, Aoka,
Saptapara, Atimuktaka, etc. add beauty to Pamp lake.
In the description of Pasravaa mountain, the Prcnavhin
river looked beautiful with trees like Candana, Tilaka, Sla,
Tamla, Atimuktaka (Tinia) like a beautiful woman looking
attractive with her dress and ornaments Tinia, Syandana,
Nem, Ratha, Atimuktaka, Vajula (Amarakoa) are
synonyms. In ancient times, the axles of the chariot were
made of its wood hence its name is Rathadru. The word
Nem also refers to this fact.
In Rmyaa (4/1-82) efleefveMee vekeleceeueee evovee: mevoveemleLee~
1. Rmaya . 1/24-15; 2/94-8; 3/11-74; 3/73-3
2. 2/94-8; 3/11-74 ; 3/15-16; 4/1-82; 5/4-81; 6/22-52; 6/4-72;
4/27-18.
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275
This half loka refers both Tinia and Spandana in

reality both are synonyms. Tinia and Spandana
mentioned in the description of Pacava trees appear to
be considered separate by the great poet.
Mlatmdhava (9/7) refers : oeletnw: efleefveMeme keesjJeefle mkevOes
efveueereefmLeleb~ stating that birds named Dtyhai were hiding
in the hollow trunks of Tinia trees.
This tree grows in abundance in the forest of Rjppl
forests (aiyp).
TILA
Sesamum indicum L.
Family:Pedaliaceae
Semsem, Gingelly, Tala, Tilla, Sesame
Sanskrit poets have used Tila flower to comparet with
the human beautiful nose. The poet, in the description of
every body part of Damayant states that her eyebrow was
an astonishing picture like that of the celestial damsel
Citralekh, her nose was more attractive than Tila flower,
in other words more attractive than that of celestial damsel
Tilottam, her thighs like that of Rambh/Banana stalk, in
other words more fascinating than those of Rambh.
Yetefe$euesKee e efleueeseceemee veemee e jcYee e eotme=ef:~
dJee lele: HetjeleereceskeeveskeeHmej: es#eCekeewlegkeeefve~~ (Naiadha 7/92)
Following is another loka for Tila Flower.
veemeeomeeree efleueHeg<HeletCeb peiel$eeJemleMej$eeme~

eemeeefveueeceesoYejevegceseeb oeeod efyeeCeeR kegmegceeegOeme~~ (7/36)
The Cupid released his three arrows to win the three
worlds, the remaining two (Smara is Kmadeva) have been
kept in a quiver having a shape of Damayants nose. The
poet imagines that the shape of Tilas flower is similar to
that of quiver. Damayants nose is similar to Tilas flower.
The Cupid has kept his two remaining arrows in a quiver
having a shape of Damayants nose. These two arrows
can be imagined as an exhalation with abundance of
fragrance.
Naiadha has mentioned at several places the nose
having the shape of the flowers of Tila.
DeeqmcevJeHeg<ceefle ve efJemceemes iegCeeyOeew
jkelee efleueemeJeveeefmeefke veeefme efkeb Jee~~ (11/67)
Oh! Damayant with nose like a Tila flower! Why are
you not content with your very beautiful body having a sea
of virtues?
The royal road was so much crowded with kings soldiers
that if Tilas are strewn from above, they would not reach
the ground.
leueb eLesetve& efleuee efJekeerCee&: mewvewmleLee jepeHeLee yeYetJeg:~~ (10/1)
efleueefleueefkeleHeHe&eYeefcevogb efJelej efveJesecegHeememJe HeeyeeCeced~~ (22/149)
Offer to Kmadeva (Cupid) only the tainted moon like
the wafer cake (Ppaa) strewn with Tilas and worship him.
Vibhiaa after cremating Rvaa took bath and with wet
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277
clothes he mixed Tila with Darbha with water and offered

them to funeral pyre (6/111-120). During the sacrificial
rite performed by a universal monarch (Rjasuya) Ayutam
tilamudrasya (7/91-19). Tila and Mung were stored in
abundance. Synonyms of Tila are Homadhnya,
Ppadhna, Pavitram Pittarpae. loka by Jayadeva veemeeYesefle
efleueemetveHeoJeeR kegvoeYeoefvle efees~
Your nose is beautiful like a Tila flower and teeth are as
white as a Jasminum (Kunda) flower.
mLeeueeb Jewote&ceeeb Heeefle efleueKeue evovewefjvOeveewIew:~ (Bhrthari,
Ntiataka, loka 96)
The poet describes the foolishness of a man not doing
virtuous acts. One who cooks the oilcake of Tila with the
chandan wood in the vessel made of a diamond is
considered a fool, so is the one, born as a man (a human
being) is a fool who does not follow virtuous path as
penance.
eefleefoJemeceglLeeeeslLeee meJe&jlveesHesleeefve nwceeefve efleueHee$eeefCe yeeeCesYees ooew~~
(Kdambar Early act-66).
In the ancient time the kings used to offer Tila in a golden
vessel to Brahmins at early morning.
Tila is Sesamum indicum
YecejwHeieerlee eLee gceJejes eefme~

S<e Jekeleb efJepeeveeefle efleuekeefmleuekeefeeeced~~ (3/60-16)
Oh Tilaka tree! Wasps are continuously humming
around you. You are the best tree. You were very dear to
my beloved. So you are sure to know where she is This is
a short report of a tree it should be a big tree with lot of
wasps around its flowers.
efJeef#eHleeb HeJevesvesleecemeew efleuekeceejerced~
<edHeo: menmeeYesefle ceoestleeefceJe efeeeced~~ (4/1-58)
The clusters of blossoms of Tilaka trees are fast moving
by the wind, and wasps have suddenly grouped around
them as if the lover grips his passion-afflicted beloved. This
reflects that Tilaka flowers are very fragrant.
There is a reference of Tilaka in Klidsas works.
DeefueefYejeveefyevogceveesnjw: kegmegceHe*dekq eleefveHeeefleefYejefle:~
ve Keueg MeesYeeefle mce JevemLeueeR ve efleueefmleueke: eceoeefceJe~~ (Raghu. 9/41)
It was not that Tilaka tree was not adding beauty to the
forest region. It was a tree where the wasps were gathering
around its clusters of flowers and looking fascinating like
dots of collyrium. As the auspicious mark on the forehead
adds beauty to the damsels, Tilaka trees appearing as
collyrium dots added beauty to the forest region.
TILAKA
The Rmyaa has many references1. St liked this tree.
Rma, afflicted with separation asks Tilaka tree:
1. 2/91-50; 2/94-9; 3/15-16; 3/60-16; 3/73-4; 6/22-52; 3/7516-23; 4/1-58-78-82; 4/27-17; 6/4-79; 6/39-4; 6/4-72
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279
Which is this Tilaka tree? It is difficult to decide. There

are three synonyms Tilaka, Kuraka, rmn in
Amarakoa. rmn name indicates the beauty of the tree.
Krasm says that the tree having flowers similar to those
of Tila is Tilaka. Others say Tila Snehane.
efleue Fefle Keeles oerIe&He$es~ Deeb e Jemevles Heg<Heefle~ Jeerefncesomleg ve Jemevles~
(stated by ksarvasva).
The tree with large leaves, identified as Tila and flowering
in spring is Tilaka.
The plants belonging to the family Bignoniaceae have
flowers resembling those of Tila which belongs to the family
Pedaliaceae. Tilaka perhaps belongs to the family
Bignoniaceae.
Authors of Nighaus have given identifying signs like
Bhlavibhuaasaja,
Mukhamaanaka,
Tarunkakakma, but they are not useful to identify
Tilaka.
The author of Agahdayakoa has a transcript from
Sarasvatnighau in which Raktabjaca rohi is
mentioned. On the basis, the author has considered Tilaka
as Adenanthera paronia, family Mimosaceae. In Gujarat,
it is called Rtvl. Its wood is slightly reddish, the tree
is tall and straight with thin and straight branches. Some
believe it to be Ratjal, but it is not, the true Ratajal is
Petrocarpus santalinus.
The aspiration of Tilaka is Vilsaviloka.
veeefueefle: kegjyeke: efleuekees ve es

......efe$eb leLeeefHe YeJeefle emeJeeJekeerCe&~~
cegKeceefojee Heeoveemew: efJeueemeefJeueesekf elew:~
yekegueefJeHeer jkeleeMeeskemleLee efleuekegce:~~ (Kvyammns, page 73)
The following loka from Saundarnanda of Avaghoa
is noteworthy:
Heg<Heeyeves efleuekegceme JeeveHeg<Heeb efMeKejs efveefJeeced~
mebkeuHeeeceeme efMeKeeb efeeeees: MegkeuueebMegkeseueceHeeefeleeee:~~(Sarga7 loka7)
ceOegceemeefceJe kegmegceOeJeueefleuekeYetelf eYete<f elecegKeced efleueke (Kdambar Para 142)
In the beginning of Caitra (March-April) month, the
forest is showy with multitude of Tilaka trees with white
flowers. Elsewhere Tilaka flowers in spring are mentioned.
TRAPUS
Trapusa
SJee&keb mHegveefveieleieYe&ievOececueerYeJeefvle e pejl$eHegmeerHeueeefve~
(Kvyammns Adhyya 18)
Ervru and Trapusa are varieties of Cucumis sativus. The
poet here refers to a variety whose ripened fruit naturally
splits and its smell can be felt from a distance. On the other
hand Trapusa fruit when over ripened becomes sour in taste.
DAMANAKA
Artemisia princeps Pamp.
(Artemisia indica Willd.)
Family: Asteraceae (Compositae)
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281
HetpeeefJeefOeo&cevekesve e Je: mcejme

lemcevceOeg: me YeieJeeviegjveeveeced~~ (Kvyamimnas Adhyya 18)
Women learn the worship rites of Kmadeva from
Damanaka tree in the spring, the spiritual teacher of the
damsels. Damanaka is Nagadamao. It is a strongly
smelling plant.
Author of Nighaus have given names like
Gandhotkaa, Brahmaja, Puarika. It has many
forms. A medicine named Sentomin used against worms
is made from it. Damanaka is called Damano or
Ngadamano. It is (Artemisia indica willd.) Artemisia
princeps Pamp.
DARBHA
Eragrostis cynosuroides (Retz.) P. Beauv.
Family: Poaceae
Dbhao, Kua
oYe&HeefJe$eOeefJe$eHeeefCevee cevocegHeJeer eceeveb efHelejceJeeseled (Kdambar Para 43)
Dhavitra means a fan made from deer skin. The loka
indicates a disciple slowly fanning holding holy Darbha and
Dhavitra in his hand.
keJeefeod ie=nerleJelesJe oYe&eerjpeeJeukeueOeeefjCeer (Kdambar para 17).
A female observing a religious conduct would wearing
Darbha clothes. Darbha is holy, in Gujarati it is Dbhao
Erogratis cynosuroides. In Sanskrit literature, three words,
Kua, Ksa and Darbha are used together. Ksa means
Ksao (refer Ksa) and Darbha is Dbhao. Kua is

synonym of Darbha. The small form is called Kua and the
big form is Darbha. The reference to Darbhadvayam
tridoaghnam in Bhvapraka also indicates that Darbha
and Kua are referred together.
DIMA
Punica granatum L.
Family: Lythraceae
Pomegranate, Dama
Dama is refered to in the Rmyaa (3/60-21, 6/2255, 7/42-5), also referred as Dimagulmn. It is also
mentioned in trees of Aoka forest:
meJe&oe kegmegcew jcew HeueJeefce&veesjcew:~ efoJeievOejmeesHeslew: leCeejHeuueJew:~~
Really it is a fine tree. Bhavabhti in Mlatmdhava (9/
31) HeekeeCemHegefleoeef[cekeeefvleJeked$eced~ describes the red mouth of
the monkey with ripened and opened bright red Dima
fruit. Amarsinh mentions its two synonyms, Karaka and
Dima. Bhnuj Dkita states that the one that reduces
the three Doa (three humours of the body) is Karaka
Rjanighau also confirms this fact.: oeef[ceb ceOegjcecueke<eeeb
keemeJeelekeHeefHeeefJeJeeefMe~. The following maxim also praisest.
DeeHeg<HeemeJeevceveesnjleee efJeeeme efJeeb peveb
nbnes oeef[ce leeJeowJe menmes Je=e
f mJekeereeefcen~
eeJeVewelf e HejesHeYeesiemenleecew<ee lelemleeb leLee
%eelJee les oeb efOee oueefle eesveeefleJevees YeJeeved~~
efJeoYe&megYegmlevelegleeHees IeeefveJeeHeMeoueb leHemJele:
Heueeefve Oetceme OeeeveOeescegKeevme oeef[ces oesnoOetefHeefve gces~~ (sarga 1/82)
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283
Nala, seeing the Dima fruits hanging inverted believed

that they are not fruits, but they are like a gathering of sages
doing penance with their heads down, and also penance
for uplifting the breasts of the daughter of King Vidarbha.
Daimas one synonym Kucafala, is to illustrate its
similarity with the breast.
Daima fruits are round so is the name Vttafala.
Heeseuf eceb oeef[ceceke&efyecyecegeee& mebOee lJeefieJeesepq Peleeme~
leejeceeb yeerpeYegpeeomeereb keeuesve efveetleefceJeeefmLeetLeced~~ (22/14)
Pacelimam means a fruit ripened on the tree. The Kla
deity ate such a ripened Dima fruit. Its rind removed by
deity was as red as the redness of the evening sky. He ate
the seeds but spat away the inner white of the seeds like
the tiny bright shining stars strewn in the sky as if throw
away by the evening in the sky.
The Kla deity like the sun alone can take the Dima
fruit and throw away the seeds as white stars twinkling in
the sky. The red part of the seed is compared with the
redness of the evening sunset.
nefjveKejefYeVeceeceelekegcYecegkelejkeleeo&cegkeleeHeueeqlJeef<e KeefC[leeefve oe[erceJeerpeeefve
(Kdambar Later Para 16)
The dark red seeds of Dima are compared with red
pearls brought out from forehead of a rutted elephant.
Megkekegueoefueleoeef[ceerHeueJeeeake=leleuew: (Para 17), parrots pricking at
the ripened fruits and Dima juice dropping on the stone.
HeueYejefvekejefveHeere[f leefveefye[oeef[ceveeremetle- keueefJekew:~ (Para 131)

The thickly populated Dima trees where nests of
sparrows were present, were unhappy with the heavy
weight of their fruits.
kegcegeof kes, mLeiee Mekegefvekeguej#eCeee cegkeleepeeuew: oeef[ceerHeueeefve~ (Para. 188)
The Dima fruits were to be covered with a net knitted
with pearls so that parrots coming in crowds would not eat
them.
In the description of Caik, the poet mentions the
Dima flowers used as earrings.
DRV1
Cynodon dactylon (L.) Pers.
Family: Poaceae
Bermuda grass, Dhoob
efmeleebMegkee ceuecee$eYet<eCee HeefJe$eotJee&j ueeeq_leeuekee~
JeleeHeosMeesepq PeleieJe&J& e=ef evee ceefe emeVee JeHeg<esJe ue#eles~~
(Vikramorvaya Act 3)
The queen had white dress, auspicious ornaments like
necklace (Magalastra), Red mark on the forehead,
collyrium etc. were worn. The wreath for braid was showy
with sprouts of sacred Drv. These were signs of
observing religious vow, and the queen who followed this
1. Raghu. 17-12; 6-25; kuntala. Act 4; Vikramo. Act 3
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285
vow had abandoned the pride, appeared as if pleased with

me with her body.
He made rat with Drv, sprouts of Barely, bark of

Piper (Pipli) and flower of Madhka or Lotus.
Drv today is sacred. Drv aam - a festival is

arranged in the memory of this sacred grass. In the south
women glean it for Gaea worship. As it spreads on the
ground striking roots at intervals, the women use it for
curing uterine diseases and be a member of a large family.
There is a hymn in Yajurveda
On the occasion of akuntal leaving for her husbands

house, her dear friend Anasuy while preparing for her
auspicious ornaments had included Drv as one of them
(Skuntala, Act.4). Nighaus have mentioned three types
of Drv, Nladrv, vetadrv, and Ganadrv. Its
other names are atavry, Sahasravry, Subhag,
Bhtahantr, Mahausadh, etc. They show the importance
of Drv.
keeb[eled keeb[eled ejesnvleer He<emHe<emHeefj~ SJeeveg otJex eleveg Melesve menesCe e ~

This describes certain uses of Drv.
The use of Drv for fixing up the foetus is well known
since Vedic time. That is why HeefJe$eotJee&jueeeq_leeuekee the
religious vow of keeping Drv on the head is auspicious.
Indumat had worn a garland of Madhka ( Madhuka
longifolia) knitted with Drv sprouts.
SJeb leLeeskeles leceJes#e efkebefem$ebemf eotJee&ceOetkeceeuee~
$epegeCeeceefeeewJe levJeer eleeefoosMewveceYee<eceeCee~~
The slender beautiful Indumat whose garland of Drv
and Madhka had moved aside, abandoned the king in
silence and offered salutation in standing.
Drv is also required in the worship with a sacred lamp
(rat).
otJee&eJeejHue#elJeieefYeVeHegesejeved~
%eeefleJe=w: eegkeleevme Yespes veerjepeveeefJeOeerved~~ (Raghu. sarga17-12)
Naidha mentions that Damayant had prepared a

garland of Drv and Madhka.
otJee&j e{eeb veuekeCveeues JeOetce&Oetkeepeceglmemepe&~ (14/48)
leeb otJe&ee MeeceueeeefleJesueb Me=ejYeemebevf eYeee megMeesYeeced~ (14/49)
The blackish color of Drv is also mentioned. Many a
times to show the blackness, Drv has been used as an
example. (Mlat. 2-46).
The unique garlands made of white flowers and Drv
sprouts are mentioned in Kdambar (Para 64) :
efJejueeefLeleefmelekegmegceefceeotJee&eJeeueceeueeuebke=lesve~
Drv sprouts were used as earrings: otJee&eJeeuejefelekeCe&Hetjes.
Drv is liked by horses is mentioned in Kdambar. In
description of Vindhya forest Dece=lecebLeveJesuesve eergceesHeMeesefYelee
JeeCeerHeefjielee e (Para 17). Vindhya forest was covered with
Vru (Drv), beside other forest trees (Bilva, Avatha,
Prijtaka). In the same way the ocean beach was spread
286
287
with Drv (Vru) beside the presence of Goddess of

wealth and Prijta (a tree) at the ocean churning ceremony.
DEVADRU1
Cedrus deodara (Roxb.) G.Don.
Family: Pinaceae
Devadra, Druka
Remembering Devadru, one reminds the following
loka of Raghuvaa:
Deceg Hegj: HeMeefme osJeoe Heg$eerke=leesmeew Je=<eYeOJepesve~
ees nscekegccemleveefve: me=leeveeb mkevome ceeleg: Heemeeb jme%e:~~(Raghu. 2-36)
The Devadru you see in front of you has been accepted
by Vabhadhavaja as a son. It is the one who knows the
pleasure of drinking milk oozing out of the golden pot like
breasts of Gaur, the mother of Skanda. The servant of
iva and friend of Nikumbha, Kumbhodera was reciting
this loka to Dilpa. Today we do not love our trees as we
love our sons. Klidsa expresses the agony of Devadru,
when the elephants in forest injured tree barks by scratching
them with their cheeks.
YeJeeveHeerob HejJeeveJewefle ceneved efn elvemleJe osJeoejew~~
(Spoken by Dilpa on the inauguration of Raghu)
lemeesmme=efveJeemes<eg keCjppeg#elelJee:~
1. Kumra. 6-51; 3-54; 1-54; 1-15; Raghu. 2-34-37-56; 4-76;
Megha. Later. 111
iepeJe<ce& efkejelesYe: MeMebmeg: osJeoejJe:~~ (Raghu. sarga loka 76)

Kirta understood the height of elephants by seeing the
injured bark of Devdru tree in the abandoned residence
of Raghu.
OeelegleeceeOej: eebMeg: osJeoeye=ngpe: (Kumra. sarga 6-51)
The imagination of comparing copper red colour with
lower lips and skyhigh Devadru trees with the long
elephant trunk is apt.
me osJeoeogceJeseof keeeeb Meeo&ut eece&JeJeOeeveJeleeced~
DeemeerveceemeVeMejerjHeele ef$eecyekeb mebeefceveb ooMe&~~ (Kumra. sarga 3-44)
When Kmadeva (Cupid) goes to lure iva, the poet
describes him. iva was sitting on the seat made of Devadru
on which tiger skin was spread. He was in meditation.
Kmadeva whose death was closer saw him.
me ke=efeJeemeemleHemes eleelcee ieeeJeenese#f eleosJeoe:~(Kumra. sarga 1-54)
The self-restrained and clad in skin, iva started devout
austerity at the silent delightful place where the Ganges
sprinkles were watering the Devadru trees.
YeeieerjLeerevf ePe&jmeerkejeCeeb Jees{e cegn:g keefcHeleosJeoe:~
eeegjeqvJece=iew: efkejelewjemesJeles efYeVeefMeKeefC[yen&:~~ (Kumra. sarga 1-15)
Kirtas were enjoying the wind that was carrier of the
sprinkles arising from the Ganges stream, shivering the
Devadru trees and moving slowly the peacock feathers
tied at the waists of Kirtas.
288
289
There is a reference to Surarja tree in Raghuvaa

sarga 16, loka 79. But Surarja means Indra and Indra
tree is like Prijta tree which appeared with Goddess of
wealth during the churning ceremony of the ocean.
In the following loka from Meghadtam it is stated that
milk like thick liquid oozes when the leaf is removed.
efYeJee mee: efkemeueeHegevosJeoegceeCeeb
es lel#eerjm$egeflemegjYeees oef#eCesve eJe=ee:~
Deeefueevles iegCeJeefle ceee les leg<eejeefJeelee:
HetJex mHe=b eefo efkeue YeJesoceseYf emleJeself e~~ (Meghadta Early. 2/76-16)
There are a few references to Devadru in the Rmyaa
(2-76-16). Avaghoa describing the Himlayas in
Saundarnanda poem states that Devadru belongs to the
Himlayas.
leew osJeoeeceievOeJevleb veoermej: em$eJeCeewIeJevleced~
Deepeiceleg: keeeveOeelegcevleb osJeef<e&cevleb efnceJevleceeMeg~~(sarga 10 loka 5)
The king Nanda and Sugata both came to a divine sage
like Himlayas which is full of best smelling Devadru trees,
full of rivers, streams and lakes. Avaghoa in the following
loka pictures monkeys on Devadru not finding the fruits.
Monkeys moved from one hill to another on Devadru
trees but failed to obtain the fruits as one desirous to fulfill
his wishes fails to do so because of the failure to obtain
blessings of a revered man. Sarala and Devadru are different
trees. Sarala is Pinus (cid) and Devadru is Cedrus deodara.
DRKA
Vitis vinifera L.
Family: Vitaceae
Grapes, Drka
I have come across only the following loka referring
Drka in the work of Klidsa.
efJeefveevles mce leeesOee ceOegeYf e: efJepeeececed~
DeemleerCee&efpevejlveemeg e#eeJeueeYetefce<eg~~ (Raghu. 4-65)
Sitting on the best of the deer skin under the vine yard
and drinking the grape wine, the soldiers of Raghu removed
their fatigue of victory.
The grapes have many varieties, the small green one is
called Kisamisa, the large one Munakk is in Sanskrit
Gostan. Another name of grape is Mdvik. The grape
is Vitis vinifera.
The synonyms of Grapes:
Mdvik, Gostan, Drk, Svdv, Madhuras
(Amarakoa). Hrahr, and Kapi are others. The one
who desires to eat is Drki kkym. The grape juice
is sweet as honey.
Svdv - svadyate whose taste is good. Gostan
whose shape is like cows udder.
DHANVANA1
Grewia tiliaefolia Vahl.
Family: Tiliaceae
Dhmana
1. Rmyaa 2/94-9; 3/73-4
290
291
Dhanvana is in the list of trees mentioned in the

Rmya. Tilaka (Lecturer) has twice incorrectly
mentions it. Once Dhanvano indrayava and second time
Dhanvan dhav. Dhanvan is Grewia tiliaefolia of
Family : Tiliaceae.
The tree is common near rivers and brooks. It flowers in
March-April. Its wood is strong and hence called
Dhanuvka. The string of the bow is made from its fiber.
Its wound healing capacity is very great. Its fruits are known
as Dhma.
Translators note: Its other Sanskrit names are
Dhanavka, Dhanvanga, Dharmana.
DHAVA1
Anogeissus latifolia (Roxb. ex DC.) Wall. ex Bedome
Family: Combretaceae
Axlewood, Dhaur, Dhau, Dhvao
Its another Sanskrit name is Picavka. It is common
in Rajpipla (Gujartat) hills and the Dangs.
DHTAK
Woodfordia floribunda Salisb
Family: Lythraceae
Dhana
eer<ceeseceguueeefmeleOeelekeerke:~~ (Rjaekhara, Kvyamms
Adhyya 18)
1. The Rmyaa 1/24-15; 2/94-8; 3/15-18; 4/1-81; 4/50-25;
6/22-52
Dhtak is Dhva, a tree about 12 ft. high, mostly grows

near the bank of river or brooks, leaves appear surface light
green, lower surface whitish with minute black dots or
dotted with bluish cover, flowers in summer, flowers in
clusters dark red like fire flame, hence its name Agnijvl
tmrapupa. Flowers are used in wine and hence its name
Madapup.
NAKTAMLA
Millettia pinnata (L.) Panigrahi
(Pongamia glabra Vent.)
(Pongamia pinnata L.)
Family: Fabaceae
me vece&oejesOeefme meerkejew: ceefjeveefle&levekeleceeues~ (Raghu. sarga loka 42)
On the occasion of selection of the bride by choice of
Indumat, Aja goes with the army. The king encamped on
the bank of Narmad river because of his Rajodhsaraketu
(tired) army. The wind cooled by the sprinkling of the river
water was swaying Naktamla trees. This shows that it is a
shade giving tree growing near the river bank.
Amarakoa mentions four synonyms of Karaja tree
Cirabilvo, Naktamla, Karajaca, Karajake. It is a well
known tree, commonly named as Kaaji. Its oil is a
household medicine. There is no doubt about its identity.
Its meaning is that it grows near the water. Its rose
coloured flowers usually fall on the river water.
It flowers in the beginning of monsoon. It is surprising
that Klidsa has mentioned it only once: vekeleceeue vekeleb ceeuees
292
293
OeejCeceme~ Naktamla is one whose garlands are put on at

night. Only once in the Rmyaa (6/4-73), the word,
Karja is mentioned, and Naktamla is mentioned twice
(3/73-4; 4/1-82).
Karaja has three varieties (1) It is Karaja, known in
Gujarat as Kaaj tree. Its synonyms are Naktamla and
Karaja, Pongamia glabra. (2) Cirabilva, Cilbil, known
in Gujarat as Kaajo. In Saurastra, as Carela or
Ppa. It is a big tree but of no known use. It is Holoptelia
intergrifolia. (3) Ptikaraja which is in Gujarat known
as Kcak and its fruits Kcak. Its synonym is
Kuberka, it means the tree with fruits big as eyes of
Kubera (Deity of wealth). kegeqlmeleb Jesjb Mejerjb eme Fefle kegyesj: means
the tree whose body form is hunch-backed. It is Caesalpinia
bonduc (C. bonducella, C. crista), in short Karaja is of
three types, but in the literature only Kaaj is mentioned.
Karaja is mentioned in Kdambar : efJekeefmelekejeceejerjpeesefJegefjlelew:~ (Early para 215). It is present on the banks of
river and on the ground there is a heap of flowers.
NAMERU Trees1
Ochrocarpus longifolius Benth. & Hooker
Family: Calophyllaceae (Clusiaceae)
Ngakesara
Nameru meaning is a shade giving tree. This word is
not found in Amarakoa. It is mentioned by Klidsa in
Kumrasabhava sarga-3, loka-43 and sarga-1, loka-55.
efeHeeleb Heefjme leme keece: Hegj: MegeefceJe eeeCes~
eevles<eg mebmekelevecesMeeKeb OeeveemHeob YetleHeleseJf e&JesMe~~

At the time of the start, Cupid moved his sight from one
place to mutually touching branches of Nameru tree. The
author of Sajvani means Nameru as Surapunnga
ieCee vecesemeJeeJelebmee Yetpe&lJee: mHeMe&Jeleero&Oeevee:~
ceve: efMeueeefJegefjlee efve<esog: Mewueseves<eg efMeueeleues<eg~
veces: megjHegVeeie: Fefle efJee:~ (Kumra. sarga 1-55)
Surapunnga, the best of flowers. Apte has two meanings
of Nameru, Rudrka and Surapunnga.
The first loka of Meghdtam eqmveiOeeeele<eg Jemeefleb jeceefieee&eces<eg
states tender shade giving tree. Surapunnga is Surag or
as sold in market as Ngakesara, very fragrant flowering tree.
Punnga is Callophyllum inophyllum L. Family
Calophyllaeae, known as . There is no
misunderstanding if Nameru is fixed as Surapunnga.
veceskegmegceHeebMegHeeefleefYe: (Kdambar, para 131)
The following reference is from the description of
Siddhyatana.
efJeMeecegve&cesCeeb eeemJeOeeme mewevf ekee:~
<eoes Jeeefmeleeslmee efve<eCCee ce=ieveeefYeefYe:~~ (Raghu. 4/74)
The soldiers of Raghu rested on stones whose surface
was made fragrant by the deer musk under the shade of
Nameru trees.
1. Nameru - Kumra. 3-43; 1-55, Meghdta, Early-1; Pumnga Raghu. 4-57.
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295
NALA
Phragmites karka (Retz.) Trin. ex Steud.
Family: Poaceae
Nla, Nrakula
It is a beautiful grass of a type of Andropogon (ARA).
Its flowers are white like a tail of a camari cow. Following
reference is from Kdambar.
Meg<keveuekeeMekegmegceefveHeefleleeveueegueJe=ef e efvelecemeefn<Ceg leHeeqmJeveeb levegleHemeeceefHe
lespe: eke=lee YeJeefle efkecegle mekeueYegJeveleueJeefvoleejCeeveeceveJejleleHe:
#eefHeleceueeveeb.....(Para. 39)
The lustre of the ascetic with less penance and being
nimble and ever intolerant also has fire that burns, then
what can be said of the penance of the great ascetic
respected by all the world and having lotus like feet and
who has emaciated his body with constant penance?
Nala is Phrgmites karka, appears like a bamboo and
whenever it grows it is in clusters and its 1 to 2 feet long
panicle appears lovely.
NALADA
Chrysopogon zizanioides L.
(Vetiveria zizaniodes (L.) Nash)
(Andropogon squarrosus L. f.)
Family: Poaceae
Nla, Nrakula
keveevle: HegjyeeOeveee eoOeerkeejeVe oes<ee ve=Heb
ew cev$eereJeje legueceieobkeeje leeJeteleg~
osJeekeCe&e megeglesve ejkemeeskeles peevesefKeueb
meeomee veueob efJevee ve oueves leeHeme keesefHe #ece~~
(Naiadha. sarga 4-116)
To protect the harem of maidens from perverse

behavior, a minister, and to keep them free from diseases,
a Vaidya (doctor) were appointed by a king. The minister
says that from a harem spy he knew that without a king
named Nala nobody would be able to console Damayant.
The Vaidya on the basis of Caraka and Suruta says that
without Nalada (Khasa grass) no medicine would lessen
her heat.
veueob-veueb ievOeb ooeefle, oeles Jee~ (Bhnuj Dkita). Nala means
one who gives smell. Its synonyms are Abhayam, Uram,
Naladam, Sevyam, Mlam, Jalsayam. Bhnuj Dkita
refers as oMe JeerjCecetueme KeMe Fefle Keeleme. Even today it is known
as khasa. But Uira is different from Nalada. It will be
proper to mean it as of Vraamla.
Kirta referes:
ceefn<e#eleeiegleceeueveueomegjefYe: megoeieefle:~
JemleMegkeefveceefMeueekegmegce: eCegovJeJeew Jevemeoeb Heefjececed~~ (Sarga 12/50)
The exertion of forest dwellers was removed by the wind.
Which wind? The wind full of fragrance emitted out of the
bruised barks of Agara and Tamla trees by elephants and
Nagada (Khasa) crushed under their feet, Nalada also
means Jamns, but Bhnuj Dkita has explicitly
explained it as Khasa and compared it with Jamns.
Khasa removes excessive heat, Nalada means Khasa is
appropriate.
Nagada is Chryopogon zizamiodes (A ndopogon
squarrosus).
296
297
NAVAMLIK1
Jasminum sambac (L.) Aiton
Family: Oleaceae
Navamlik, Mogaro, Batmogro
her place. Her friend Anasy asks Oh! Priyamvad! Do

you know why akuntal gazes so much at Navamlik?
Anasy replies, As this moonlight of the woods closes
on with the appropriate plant she thinks deeply how to
obtain a similar husband.
DeceoevceOegievOemeveeLeee efkemeueeeOejmebleleee ceve:~

kegmegcemebYe=leee veJeceeefuekee eqmceleee leeeefJeueeefmeefve~~
(Raghu. Sarga 9-42)
Navamlik, the moonlight of the forest is a climber

called Baa mogar.
Tree loving and passion liking Navamlik climber with

its instinct of fragrance, emergence of flower clusters
associated as with smiling and its own flower buds appearing
as the lustre of lower lips was pleasing the minds of onlookers.
Which is this tree loving passionate Navamlik? Heg<Heb e
Heguueb veJeceefuuekeeee: eeeefle keeefvleb eceoepeveeveeced~~ (tu. 6-5).
Fully bloomed flowers of Navamlik add luster to the
bluish hair of the enchanting women.
Feb mJeecJejJeOet: menkeejme lJeee ke=leveeceOesee Jevepeeslmveself e veJeceeefuekee~
veJekegmegceeewJevee Jevepeeslmvee eqmveiOeHeuueJeleeesHeYeesie#ece: menkeej:~~
(kuntala Act-1)
The poet here has stated Navamlik as the bride by
choice of the mango tree and akuntal has named it as
moonlight of the woods, because of its moon light colour
of flowers. Navamlik, the young lady with new flowers
has twined round the tender leafed mango tree. akuntal
gazes at it with uninterrupted attention without moving from
1. tu. 6-5, Raghu. 9-42; kunta. Act-1, 2, 5
Amara has given two names Saptal and Navamlik.

meHle JeCee&evf e ceveesyegerevq eeefCe Jee ueeefle Fefle meHleuee meHleuee meHleuee has explained
its etymology. Bhnuj Dkita has explained Navamlik
as Mdhyam kundam, it is another form of Kundam
(Jasmin). But in native medicine saptala means not
Navamlik (Mogaro) but cikkh, Euphorbia or other
similar emetic or Vmaka or purgative medicine. Amarsinh
identifies Saptal as Bhurifen, Carmaka and Bhnuj
Dkita distinguishes Saptal as Shua Bheda a
variety of Euphorbia.
To consider Navamlik as Saptal is to create doubt,
but etymologically I am tempted to consider Saptal as a
synonym of Navamlik.
veJeceeefuekeekegmegceefve:mene HeefjefKeemes~
Bhavabhti (M.M. 2-49) considers Mlat as
Navamlat veJeceeefuekeekegmegceefve:mene HeefjefKeemes~
Rjasekhara states Navamlik or Navamllik
flowers in spring.
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299
efJekeeMekeejer veJeceefuuekeeveeb oueeqjer<eemeJeeefYejece:~

Heg<Heeo: keeevekeslekeerveeb eer<ceeseceguueeefmeleOeelekeerke:~~ (Act. 18)
Baamogaro (J. sambac) flowers in summer.
Mr. Jdavj Trikamj crya writes in his book
Dravyaguavijnam (Page 256). In this variety, one
that flowers in spring it is Vrik, that flowers in Summer
is Graim and that with small flowers is Atimukt.
jefJelegjbielevetnlegueleeb oOeefle e$e efMejer<ejpeese:~
GHeeeew efJeoOeVeJeceefuuekee: Megef ejmeew efejmeewjYemebHeo:~~ (iuplavadha)
The poet Mgha, describes summer in this loka. That
summer in which iria (Albizzia) appears yellow similar
to the fur of the sun horses and that summer which arrives
with flowers of Navamlik having the treasure of long
lasting fragrance. Navamlik with its long lasting fragrance
is the beauty of summer.
NRAGFALA
Citrus aurantium L.
Family: Rutaceae
Nrag
keke&vOetveeb veeiejerHeueeveeb Heekeesks e: KeeC[JeesHeeefOejefmle~
Rjaekhar has referred Nrag in the description of
winter. The advantages of the fruit are given in
Carakasamhit, (Stra 27).
NICULA
Barringtonia racemosa (L.) Spreng.
Barringtonia actuangula (L.) Gaertn.
Family: Lecythidaceae
Samudralphala, Hijagala, Ambuja
JeeOetevles efveegueleefYe: ceejereecejeefCe~ (Vikramo. Act.4)
This is description of monsoon. The king says that Nicula
trees clusters of flower buds like the tail of a Camari cow
move in the air. Nicula flowers in the early monsoon. That
its flowers are in clusters is stated here. Meghdta mLeeveeomceeled
mejmeefveegueeled The trees are big with clusters of flowers hanging,
sepal reddish, petals rose coloured, usually growing in
coastal region.
Rjaekhara remembers Nicula in the following:
ouelkegpekeg*dceue: mHegefleveerHeHeg<Heeslkejes
OeJeemeJeyeevOeJe: eefeleceejerkeepe&vg e:~
keocyekeueg<eecyej: keefuelekeslekeerkeejke:
eueefVeeguemeppeees njefle nvle Oecee&lee:~~ (Adhyya 18)
veerjvOeveerueefveegueeefve JevemLeueeefve~~ (Uttararmacarita Act-2)
Forest with bluish Nicula trees growing very densely.
Bhnuj Dkita mentions it as Samudrafala ef v eeg u ees
efnppeueescyegpe: (Amarakoa). efveeesueefle~ egue meceg^ees The tree grows
very high.
efveeesueles - Decyegvee Fefle efveegue:~ egue mecegees~ The tree grows
near water. Its another synonym Decyegpe - Decyegefve peeeles Fefle also
proves it. Hijjala is its another name.
Tilaka appellation interprets Nicula as vajjula, but
is not proper, as vajjula means Jalavetasa ( Salix
300
301
tetraspesma ). Kdambar describes Nicula flowers:

keefeefVeegueceppejerjefele jkeleeecejeCeeb peuee&efJeleevekeeveeb leues<eg....(Para 208,
during description of Himagha). The beauty of red flowers
of Nicula is worth seeing. There is only one reference in
the Rmyaa (3/75-2).
Note: The author has given two scientific names for
Nicula: A. racemosa and B. acutangula, even though there
are two different species. The flower color for both the
species is mentioned red or crimson by the author.
NIMBA
Azadirachta indica A. Juss.
Family: Meliaceae
Neem, Limo
Sumantra rebukes Kaikey and Neem is mentioned as a
simile.
Deeceb eflJee kegejsCe efvecyeb Heefjejsleg ke:~
eewveb Heemee efmeeVewJeeme ceOegjes YeJesled~~
DeeefYepeeleb efn les cevos eLee ceelegmleLewJe les~
ve efn efvecyeelm$eJesl#eewb ueeskes efveieefoleb Jee:~~
(Rmyaa 5/22-55; 2/35-17)
Who will water a neem tree to grow it after cutting a
mango tree? If you irrigate a Neem tree with milk it would
not be sweet. You seem to have the same nobility as your
mother has (spoken in satire).
Sanskrit names of Neem are : Aria, Sarvatobhdra,
Higunirysa, Mlaka, Picumarda, Nimba (Amarakoa),
Nriam - one never experiences any inauspicious (Aria).

Taking neem saves one from all fear. Neem is medicinally
very useful.
Bhnuj Dkita mentions efHebeg kegcesob ceo&eefle Fefle efHeegceo&:~ efHeegcebo
efvele mesefJeuee osKe~ leemeer yeeOeervee keesCeer efJeKe~ (Ekantha) Picu means
any one type of leucoderma, one who treats Picu is
Picumarda or Picumanda.
The criticism by Ekantha on the eleventh chapter of
Bhgavata has mentioned in Marathi that one who takes
neem everyday would not face any fatal affliction.
The Neem sprouts (vegetatively blossoms) in the spring
and they are eaten in this season. Naiadha refers as follows
cegeeveme veJeb efvecyes HeefjJeseJf e<eleer ceOeew~
meHelveer<JeefHe ces jeieb mebYeeJe mJeHe: mcejs:~~ (20/90)
Today I remember you serving me frequently neem in
anger thinking that as in spring people eat neem leaving
sweets. I would also love my other co wives who are inferior
to me.
Bhavabhti has mentioned in Mlatmdhava(5/97) a
place having a bad smell similar to that produced when
garlic is fried in old Neem oil.
HegjeCeefvecyelewueekeleHeefjYe=peceeve jmeesveieefvOe~
NIRMAL
Strychnos potatorum L.
Family: Loganiaceae
Chillam, Cleaning nuts
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303
The following loka spoken by Gaadsa in

Mlavikgnimitra (Act 2, loka 7) is good for the Nirmal
fruit.
cevoesHecevoleecesefle mebmeiexCe efJeHeefele:~
Heeqo: HeuemesJe efveke<esCeeefJeueb Hee:~~
When a stupid person of any kind comes in contact with
a learned man , he becomes clever/intelligent. In the same
way the turbid water becomes pure when treated with the
fruit powder of Nirmal. The word Pakcchida fala used
for Nirmal fruit is appropriate. alhaa, critic of Suruta
describes its seeds as globular faeces of a rabbit:
MeMekeHegjer<eeefleceHeueb Decyegemeeoveced~~. Nirmal trees are taller than of
(Nux vomica) Kimpka. It is used for treatment of
diarrhoea. The tree in Sanskrit is called Kataka.
NL
Indigofera tinctoria L.
True indigo, Ga
Jeveeefve veerueerouecesekeeefve OeejecyegOeewlee efieje: mHegjefvle~
HetiecYemee efYeVeleemleefve: meev&ieesHeeefve e Meeueeefve~~
(Kvyamms Adhyya18)
This describes the monsoon. Nl is Ga. The leaves
of indigo are dark green , hence forests are described bluish
black. This plant is famous for its natural dye. Amara has
named it as Rajjan, rfal, Kltakik.
eerlekeb eeesmlemLee:~ eerlekeb efJeefvecee:~
These words hide the history of its colour.
NVRA1
Oryza nivara Sharma & Shastry
Family: Poaceae
veerJeeje: MegkeieYe&keesjcegKeYeemleCeeceOe:~ (kuntala, Act 1. 14)
This grass grain is associated with the hermitage forest:
Hermitages and sages have close relationship with this
grain. King Duyanta enters into hermitage and sees grains
of Nvra rice. The tree trunks were hollow and parrots sat
in them. Grains of Nvra had fallen from the hollow on the
ground.
The clown : veerJeej<eYeeiecemceekeb leeHemee GHenjefveeefle Residents
of the forest grove should give them sixth portion of
Nvra was suggestion of the clown is pointed on the
following loka of Manu:
Oeeveeveececees Yeeie: <ees eoMe SJe Jee~
DeeooerleeLe <edYeeieb gceebmeceOegmeefHe&<eeced~~
Raghu asks Kautsta, the best disciple of an ancient sage
about the Nivra crop.
veerJeejHeekeeefo ke[jerewjece=Meles peeveHeowve& keeqeled~
keeueesHeHeVeeefleefLekeuHeYeeieb Jeveb MejerjefmLeeflemeeOeveb Je:~~ (Raghu. 5-9)
Raghu asks Kautsa whether this grain is not eaten away
by cattle living above. This forest grain which was an
instrument of keeping the body balanced was stored as a
part of oncoming guests.
1. Raghu. 5-9;15;14-28; 7; Sku.Act-1
304
305
Raghu has given away all his property to Vivajit sacrifice

(yaja) and Kautsa knows that he has nothing with him.
Then the poet again remembers:
Mejerjcee$esCe vejsv efleVeeYeeefme leerLe&eefleHeeefoleef:~
DeejCekeesHeeleHeueemetefle: mlecyesve veerJeej FJeeJeefMe:~~
(Raghu. sarga 5 loka -15)
O Sovereign! You have offered all your property to a
holy place - a true person and you have kept your body
yourself. You look attractive like a Nvra plant whose fruit
production has been taken away by the foresters and who
now remains only a residual stem.
mee oveerJeejyeueerevf e efnm$ew: mebyeJewKeevemekevekeeefve~
F&es<e Yete: kegMeJeefvle ievlegb YeeieerjLeerleerjleHeesJeveeefve~~
(Raghu. sarga14 loka 28)
Stdev expressed a desire to go again to the forest grove
covered with Kua on the bank of the Ganges. These forest
groves where Nvra plants as oblations were eaten by
beasts of prey and St had companionship with girls of
Vaikhnasa (specific girls observing penance) Nvra is a
type of grass grain. Bengali critics identify it as
Uiydhnyam. In Gujarat, it is called as Namra rice.
It grows wild in moist soil. (scientifically it is considered
oryza nivra, a wild progenitor of the cultivated rice oryza,
translators remark)
Raghuvaa (Sarga14-77) mentions about Nvra as yeerpeb
e yeeueseceke=jesefn, proper for oblations for worship, obtained
from fields without cultivation. The Rmyaa 3/11-74;
3/15-16 at both the places Nvra is mentioned in the list
of trees. In Til appellation Nvra jalakadamba is

interpretated. We should mean here as Jalakadamba.
There is no word of this name in Amarakoa. Nvrah as
synonym of Kadamba is absent. Kadamba trees grow well
near banks .
veerJeejcegefHeevee ie=efnCees ie=neefCe~ (Uttararmacarita 1/25)
The forest groves for penance of Vaikhnasas are
described here. It is stated that for those ascetics who were
observing vows and restring senses had Nvra rice as their
main food item.
veerJeejewoveceC[ceg<CeceOegjb mee:emetleeefeeeHeerleeoYeefOekeb leHeesJevece=ie: Heee&Hleceeeeceefle~~ (Uttara. 4/1)
The deer of the forest grove drinks hot, thick and sweet
soup of Nvra rice after his wife who had recently
delivered, had drunk it.
NGAVKA1
Mesua ferrea L.
Family: Calophyllaceae
Ngakesara, Ngapupa, Ngacampo
Ngavka is Ngakesara tree or Ngacampo. It is
considered as one of the most beautiful flowering trees. It
is appropriate that it is considered as one of the arrows of
Kamadeva (Cupid).
1. Rmyaa 3/73-4; 4/1-78-83; 4-50-26; 5/14-3; 6/4-79-43; 6/

39-3, 7/42-4
306
307
It is wanted in every Buddha temple in Ceylon. It grows

to 50 to 60 ft height, flowers like white roses with golden
stamens.
Amarsinh has given its four synonyms, Cmpeya,
Kesara, Ngakesara, Kacanhvaya. In Sanskrit Kesara
means mostly Bakula-Bolasar. It is also called golden
campaka or Ngakesara.
The following loka is from poem Saundarnanda of
Avaghoa:
Heg<Heeskejeuee DeefHe veeceJe=#ee oevlew: mecegwefjJe nsce&&ieYez:~
keevleejJe=#ee FJe og:efKeleme ve e#egjeefeef#eHegjmJe le$e~~ (Sarga7 loka 9)
Ngakesara with mid golden flowers and yellowish
stamens were before Nanda but he did not look at them.
Following from Naiadha reflects on Ngakesara.
ieuelHejeieb Yeecf eYeefefYe: HelelemekeleYe=eJeefue veeiekesmejced~
me ceejveejeeefveIe<e&CemKeueppJeuelkeCeb MeeCeefceJe Jeueeskeeled~~ (1/92)
Nala saw Ngakesara tree as if a touch stone of Madana.
How was the tree? Wasps while roaming about here and there
were falling on the tree and as that black wasps covering
remained attached to it, it so appeared that the arrows of
cupid wounded it and had the black cover had dried blood.
This was the poets imagination. From the trunk, sparks of
fire in the form of pollen grains were coming out.
NLIKERA
Cocos nucifera L.
Family : Arecaceae
coconut
The Rmyaa (5/1-200; 6-22/55; 7/26-6). I like to

look at the rows and rows of coconut trees. Many poets
have praised this benevolent tree which sucks salty water
and transforms it into sweet water in its fruit.
Only two references of coconut are observed in Klidsa
works. When akuntal was going to her father-in-laws
residence, her dear friend Anasy had kept a garland of
Bolasar (Minusop) flowers whose fragrance lasts for a long
time, in a basket made of coconut leaves, tied on a branch
of a mango tree.
etleMeeKeeJeueeqcyeles veeefuekesjmecegkes SleefVeefceecesJe keeueevlej#ecee efveef#eHlee ceee
kesmejceeefuekee~ (kuntala. Act 4)
The second reference: When soldiers of Raghu, creating
a drinking place were taking coconut wine in a vessel made
from leaves of Tmbula (Betelnut). Poet Mgha also
mentions soldiers of Ka drinking wine made from Tla
(Borassus) and coconut.
The coconut fruit resembles the monkeys head in
shape, therefore Portuguese named the tree coco- a
monkey, nueifera-to bear fruit. Its names rfala, a fruit
usually used in all auspicious occasions is appropriate.
Kdambar reports in the description of Brahma heritage
GHeueYeeveeefuekesjjeqmveiOeefMeueeleueced that young boys, residing in the
hermitage were eating coconut kernel after breaking the
fruit. DeeflejkeleHeueefvekejeJeveleveeefuekesjJevew: (Para 131) questions how
many fruits closely packed would be there on a tree?
308
309
Following reference in Kdambar shows that the

external husk of the fruit was used in making slippers
efJeMeeefKekeeefMeKejefveyeveeefuekesjerHeueJeukeueceeOeewleesHeeveegieesHesleeced~ (Para 135).
Vikhik means sole made of iron. On the top of which
freshly washed and whiten husk fibers of coconut fruit were
fitted to prepare the shoes.
NYAGRODHA
Ficus benghalensis L.
Family: Moraceae
Indian Banyan, Vaa, Vaa
Banyan tree (Vaa) is a holy tree. Stj seeing a banyan
tree at Allahabad (ymvaa) bows down veeesOeb mecegHeeiece Jewosner
eeYeJevole~ vecemlesmleg ceneJe=#e Heeueesvces HeefleJeleced~~ ( Rmyaa 2/5524) and St elsewhere gives oblations and prays the tree
seekting blessings to come again safely (2/55-6). Banyan
at the Ganges might be big (6/28-2). Nygrodha (6/4-73)
and Vaa (3/75-23) are two words to name the tree.
Another synonym is Bahupda indicating its propagating
branches.
veeesOe - veked Ceef Fefle veeesOe: is its etymology. The poet
Hara has used it beautifully:
veeesOeveeefoJe efoJe:HeleoeleHeeosve&eesOeceelceYejOeejefYeJeeJejesn:w ~
les leme HeeefkeHeueveerueoue egefleYeeb erHele HeMe efMeefKeHe$epeceeleHe$eced~~
(Naiadha-11/30)
Oh! Bhaim (Damayant), you see this umbrella like
Banyan on this island, prevents the heat and rain coming
from the sky or see this Banyan having very cool shade.
This tree with its branches carries its own weight with its
red bluish splendor ripe fruits and bluish leaves resembling
the similar splendor of an umbrella spread over the island.
The word Vaa Veane carries a meaning of its Vaa
shade. The true meaning of Vaa is Nipraroho vaa:
the one that has not many branches and Nyagrodhastu
prarohavn (Caraka critic Cakrapidattastha. Act. 3,
criticism on loka 258) the Nygrodha with many branches.
Klidasa has described the beauty of Banyan tree in the
following loka in Raghuvaa.
lJeee Hegjmleeled GHeeeefelees e: meeseb Je: Meece Fefle eleerle:~
jeefMece&CeerveeefceJe iee[eveeb meHeejeie Heefuelees efJeYeeefle~~ (Raghu. 13-53)
Oh St! This is the same Banyan tree from whom you
requested help. It appears as if red diamonds (fruits) are
studded among the green diamonds (leaves)! This is a nice
description of a banyan with red fruits among dense green
leaves!
The poet of Naiadha has also mentioned the tree.
osJe: mJeeb Jemeefle le$e efkebue mJeecYet:
veeesOeceC[ueleues efnceMeerleues e:~~ (sarga 11/29)
The God Brahm himself resides under the Vaa tree.
The poet of Vesahra also remembers Vaa.
Dees keLecemeew mejmeermejespeefeueesuevemegjefYeMeerleueceelemebJeeefolemeevefkemeuee veeesOeHeeoHe~~
The wind blowing across the nearby growing lotuses in
the pond pervades its fragrance and cool through the
abundant leaves of the banyan.
310
311
PAOLA
Trichosanthes dioica Roxb.
(Trichosanthes cucumerina L.)
Pointed gourd, Padwal, Padwar, Parval
The author considered Padwar, a fruit pointed at two
sides belongs to T. cucumerina but actually it belongs to
T.dioica. T.cucumerina is snake gourd, known as Cicindo,
Cicinda, Padwala, and it is T.cucumerina var. anguina.
efHeeb eefo Meke&jee Meeceefle keesLe&: Heesuesve~ (Pacatantram)
If acidity (pitta) can be cured by taking sugar then what
is the need of bitter Paola? Paola is Padwar, a common
vegetable of the family cucurbitaceae. There is a bitter
variety of this, called Paola, known commonly by
Ayurvedic practitioner. Paola is commonly found in
monsoon growing on the vine on hedges. Pointed gourd
and its bitter variety are medically useful.
PADMAKA 1
Prunus cerasoides D.Don
(Prunus puddum Roxb. ex Wall)
Family: Rosaceae
Himalayan Cherry
Its paper like bark gets separated and the inner wood
appears reddish-yellow. Before winter sets in, it flowers
twice in spring. Its beautiful flowers are dark red. The
1. Padmaka is mentioned at many places in the Rmyaa 4/1-79;
4/27-17; 6/4-81; 6/111-113; 2-76-16.
funeral pyre of Daaratha, included the wood of Padmaka

along with the fragrant wood of Candana and Agara.
PANASA
Artocarpus hetrophyllus Lam.
(Atrocarpus integrifolia L.)
Family: Moraceae
Jack fruit, Faasa
There are many references in Rmyaa1. Its synonyms
are Kaakfala, Skandhafala. Really they are signs of
its identifications. Panthyate styate (Bhnuj Dkita),
Panyate styate (Kirasvm) is Panasa. The plant is
praised for its sweet large fruits weighing sometimes 60
pounds. A wise man has rightly praised it as below:
iejere: meewjYeb jmeHeefjees veen&elf e megOee
efmelee ce=erkeeefHe eefLeceefve efveceive: HeueYej:~
HejeLex keesMeeerejf efle Hegueefkeleb keCkeefce<eeones les eeefj$eb Heveme ceveme keme ve cegos~~
The fragrant is best in taste even the nectar cannot
compare. Sugar and grapes are not its worth. Its largeness
is unique. Its spiny rough outer coat is for benefit of others.
You have been jubilant because of these qualities and your
romance is expressed by your spines. Whose heart is not
full of jubilations for you?
Rjaekhara has mentioned its flowering in spring:
Kepetj& pecyetHevemeececeeseefeeeueHetieerHeueveeefuekesjw:~
veefve Kesoeuemeleeceg (ce)Heeme jleevegmevOeeveefceneefevles~~ (Adhyya18)
312
313
It is a tree of a family of Ficus. It grows wild as well

cultivated in the gardens.
yengkegmegceefJeefeef$elee e Yetecf e: kegmegceYejsCe efJeveeefceleee Je=#ee:~
gceefMeKejueleeJeuecyeceevee: HevemeHeueeveerJe Jeeveje: ueueefvle~~
(Mcchakaika Act-8)
This is a description of a garden. The trees have bent
down with the weight of flowers and the monkeys are
jumping hanging on the climber on the top of the tree. These
monkeys supported with the climber appear attractive as if
embracing the Panasa trunk.
PAL1
Stereospermum chelonoides (L. f.) DC.
(Bignonia chelonoides L. f.)
(Stereospermum suaveolens DC.)
Family: Bignoniaceae
Papdri, Padeli, Pdal
In the beginning of Skuntala the anchor sings addressed
to summer time.
megYeiemeefueueeJeieene: Heeuemebmeefie&megjefYeJeveJeelee:~
eeemegueYeefvee efoJemee: HeefjCeecejceCeeree:~~ (kuntala Act-1 loka3)
These are very nice days for water bath. It gives peace
when contact with the wind, fragrant with the flowers of
Pal. Under its shade one has nice sleep. The time looks
very pleasant during resting for the day. This proves that
the tree flowers during spring and flowers are fragrant. This
fact is supported by the summer description of tusahra.
keceueJeveefeleecyeg: Heeueeceesojce
megKemeefueueefve<eske: mesJeevebMegnej:~~ (tu.1-28)
The lake water covered with lotuses, pleasant fragrance
of Pal flowers, that summer time for getting pleasure of
water bath and enjoying the moon rays and flower garlands.
This is a nice introduction of the tree.
The poet remembers the tree in the summer description
in Raghuvaa (sarga 16, loka 52).
cevees%eievOeb menkeejYeb HegjeCeMeerOegb veJeHeeueb e~
mebJeIvelee keeefcepeves<eg oes<ee: meJex efveoeOeeJeefOevee ece=e:~~
Pleasant fragrant clusters of flower buds of mango,
fascinating old wine of sugarcane juice and attractive
perfumed flowers of Pal all these three have wiped
out the faults of passionate people for the summer.
It is a big tree. Its Sanskrit names Vasantadt, means
flowering in spring and Tmrapup means one with dark
red flowers. In Gujarati it is Pala.
Raghuvaa (sarga 19-46) mentions Raktapalam
elme YeivemenkeejceemeJeb jkeleHeeuemeceeieceb HeHeew~
1. 2/94-8; 3-11-74; 3/15-16-18; 3/60-21; 3/73-3; 6/39-3; 7/266; 7/42-3
1. tu. 1-28; kunta. Act-1; Ragh. 19-46
314
315
lesve leme ceOegefveie&ceelke=Me: efeeeesefvejYeJeled Hegveve&Je:~~

That Agnivaraa king drank a soup made of tender leaves
of mango and with fragrance of flower of Pal. The spring
ended and the passion was reduced. But with this wine
(soup), once again the passion became activated. This
confirms that Pal flowers are dark red and fragrant.
efceefueleefMeueercegKeHeeueHeueke=lemcejletCeefJeueemes~ (Gtagovinda 1/5)
ilmukha means wasps and arrows. The place where
wasps have gathered is multitude of Pal flowers
representing as if in front of is Kmadeva quiver showing
dalliance.
The clusters of Pal flowers appear to take blackish
hue, hence the name Klavntik, and if they are put in
water their perfume emits, hence the name Ambuvsin.
egJeeeref eeefveceppeveesef eleeHetveMetveslejieYe&iejced~
mcejs<egOeerke=le efOeee YeeevOeee me Heeueeee: mleyekeb ekeefcHele:~~
(Naiadha1/95)
With the mind deluded with fear and worthy to go deep
down ino the minds of men and women, the king Nala
trembled to see the complete inner womb like hole of Pal
flowers in clusters resembling the quiver of arrows of
Kmadeva.
Pal flower is trumpet shaped with a hole, King Nala
believed that it can engross the minds of men and women.
He did not believe that its flowers could be such. That is
why he trembled believing them to be the quiver of

Kmadeva arrows. Kirta also mentions that Pal flower
is an arrow of cupid
Pal is called Vasantadt indicating its flowering in
spring. Rjasekhara describes its flowers; ceeef ew c e& g k eg u ew e
HeeuelejesjvewJe keeefeefuueefHe: as dark as majha (Rubia).
ceyekeHeefjJeejb Heeueeoece keCs (Rjasekhar)
amaro (Ocimum) was also with Pal flowers in the
garland which were worn around the neck.
Deueemles veJeHeeueeHeefjceueeeiYeejHeeeje
Jeeefvle keueeefvleefJeleeveleeveJeke=le: eerKeC[Mewueeefveuee:~~
(Bharthari gra. 84)
The mountain wind carrying the perfume of freshly
opened Pal flowers is blowing in the spring. The poet
mentions here the perfume of its flowers.
oefuelekeesceueHeeuekeg*dceues efvepeJeOeteefmeleevegeJf eOeeefeefve~
The gist of this loka is that the beauty of wives of Hari
(God) was like that of beautiful fragrant flower of Pal.
Mlatmdhava
(3/76)
HeefjceefueleHeeueeyekegueefvece&LeveyenueHeefjceue.....~
mentions
The forest was fragrant with flowers of Pal and Bakula.

kesmejHeeueeeeeleienvee:.....~ 177 Pal is one of the beautiful
trees of the Rmyaa.
316
317
References in the Rmyaa : 1/24-15;3/15-80;6/480; 6/39-4; 7/26-5.

The flower of Rose came to India during the Muslim reign
there is no reference of rose in Sanskrit. Therefore to
indicate rose colour, the colour of Pal flower which is
close to rose, the adjective Pal has been used as
HeefjHeeueeypeoueeeCee (isuplavadha) the flowers of Pal
and Lotus are compared. Words Pdravinda,
Pdapakaja also indicate the same, i.e. either rose or
red colour can be understood.
Among the five arrows of Kmadeva (cupid), Pal
flower is one of them.
PRIJTA
yeengeYf e: efJeHeekeejw: efoJeecejCeYete<f elew:~
DeeefJeYe&tleceHeeb ceOes HeeefjpeeleefceJeeHejced~~ (Raghu. 10-11)
It appeared that he like other Prijtaka developed from
water by divine ornamentally decorated hands resembling
the branches.
leees: efoJemHeles: Deemeeroske: efmebnemeveeOe&Yeeked~
efleereeefHe meKeer Meee: HeeefjpeeleebMeYeeefieveer~~ (Raghu. 17-7)
Out of the two one obtained half of the Indras seat and
the second (lotus plants) snatched getting a share of
Prijta, the friend of am (Prosopis).
jjepe Oeecvee jIegmetvegjsJe keuHegceeCeeefceJe Heeefjpeele:~~ (Raghu. 6-6)
Raghus son was looking attractive in his own brightness

as Prijta tree shines among the Kalpa tree (imaginary
tree fulfilling all desires).
There is reference in Rmyaa (7/42-3):
Heeles osJelejJe: cevoej: Heeefjpeeleke: mevleeve: keuHegcee ~
Among the five trees of deity (Deva), Prijta is one of
them. Is it the same Prijta of today?
Amarakoa has its synonyms: HeeefjYes efvecyele: cevoej: Heeefjpeeleke:~
Bhnuj Dkita elJeeefj efvecyelejes: Jekeeefeveer Fefle Keeleme, he considers
Bakna nimb (Melia species) as Prijta, Mandra is also
its synonym. Bhnuj Dkita is not well acquainted with
trees and hence is confused. Baknanimba, Prijtaka and
Mandra are all different trees. Amara and his critics have
also been confused. Prijta is called night blowing
jasmine. Its white flowers with orange stalks are beautiful,
and tender. Prijtka is Nyctanthus arbortristis.
In Naiadha, the female messenger of Indra offers a
garland of Prijtaka to Damayant and she gracefully
accepts it as the Indras gift. Nala (king) felt that she would
surely put it around the neck of Indra. The poet mentions
that the Prijt garland satisfied all directions (wishes) by
its fragrance, but did not offer any satisfaction to Nalas
desire.
m$ekeHeeefjpeeleme $eles veueeMeeb JeemewjMes<eeceHegHetjoeMeeced~~ (sarga 6/86)
YeeceeCeeeOegefCekes elegefYe&: osJegceweezefjJe Heeefjpeeles~~ (10/24)
Naiadha mentions the fact that in the courtyard of
Satyabhm, Prijtka is seen. Mandra, Santnaka,
318
319
Kalpavka and Haricandana are four deitys trees, in spite

of them as the heaven does not show up without Prijta,
so even with the presence of the Indra pretending as Nala
and other deities, the meeting did not show up without real
Nala (king), even though these trees of deities were
present. Prijka tree was a guest in Satyabhms
courtyard and hence it is absent in heaven!
Avaghoa (Saundarnda poem) has referred Prijta
with its great qualities superior to those of Mandra trees
and lotuses and other trees.
cevoejJe=#eebe kegMesMeeebe Heg<Heeveleeved keeskeveoebe Je=#eeved~
Deeece ceenelceiegCeweJf e&jepeved jepeeeles e$e me Heefjpeele:~~
(Sarga 10, loka 26)
Mlatmdhava (2/60) refers: keglees Jee cenesoefOeb Jepe&ef elJee Heeefjpeeleme
Gce:~
Thats how can Prijtaka grow without sea? meeiejcegeqpPelJee
keg$e Jee ceneveoer DeJelejefle? Where will Mah River go leaving the
sea?
PABHEDAKA
Lichens
DeeYeefveerefYekeerCee&efYeefjJe HeeYekegefueeefYe: Hee<eeCeYesokeceejerefYe:
peefueerke=leefMeueeleueevlejeuesve (Kdambar Para 127)
The interspaces between two stones were covered by
Pabheda (Lichens) clusters of blossoms. It appeared
as if they are the stone carvings. Pabheda is one type
of plant. As they generally grow on stones their Sanskrit
name, Rjanighau has distinguished their four types:

Pabheda, Vaapatr, vet ilvalk and Catupatr.
Here the reference is of vet ilvalk. ilpupa is sold
in the market as Dagaafla. Its reference is only found
in Kdambar.
The author refers here to Lichens and clusters of
blossom (Majar) referred in the loka is probably their
fruiting bodies. Other Sanskrit names are ailaj, ailya. It
is stated elsewhere that Lichens have been referred in
Suruta Sahit. Most of the Sanskrit names of Lichens
refer to genus Pamelia.
PIPPAL
Piper longum L.
Family : Piperaceae
Long peppera, Li pipara, Pipar, Pipal
It is cultivated in Surat District (Gujarat) as a climber in
mango orchards. It is of many types. It also grows in forests.
efHeHHeueerveeb e HekeJeeveeb JeveeomceeogHeeiele:~
ievOeeseb HeJeveesefl#eHle: menmee kegkeesoe:~~ (Rmyaa 3/11-49)
Ppera that was growing in that forest came across the
road leading to Agastya sages hermitage.
mLeueereeeJeveesMs es efHeHHeueerJeveMeeseYf eles~
yengHeg<HeHeues jces veeveeefJenieveeefoles~ (11-38)
Vlmki mentions that the wind carried its pungency.
Ppera is a climber. It flowers in September-October and
its fruits are ready in December-January. Its Sanskrit names
320
321
are: Mgadh, K, Capal, Ka, Vaideh, Upkuly,

Ua, au, Kol (Amarakoa). It is black in colour and
therefore is named as K. It is also called Mgadh,
because it is abundantly grown in Bihar (Magadha). au,
because it might be planted near wine shop or given with
drinking!
It is a home medicine; it helps in digestion and common
illness.
PUNNGA
Sandesro
Nagacamp, Sultan campa
Delonix elata (L.) Gamble
(Poincinia elata L.)
Family : Caesalpiniaceae
OR
Calophyllum inophyllum L.
Family : Calophyllaceae
Many references of Pannga are noted in the Rmyaa1:
Punnga, Tuga, Devavallabha, Kesara are four synonyms
in Amarakoa.
Bhnuj Dkita explains Hee HegVeeieme iegpe&josMes mebosmeje Fefle Keeleme
What is said in Gujarat as Sandesaro is Punnga which is
Delonix elata (Poincinia elata). The trees are 15 to 25 ft in
height, leaves small like Acacia nilotica, flowers white,
1. 2/94-24; 3/15-16; 3/60-22; 3/75-16; 23; 4/50-25; 5/15-9; 7/
26-5; 7/42-2
sweet smelling from spring to monsoon, becoming yellow

after fully blossomed. Was this tree called Punnga during
the times of Bhnuj Dkita is uncertain?
I believe that what is called in Maharashtra as n is
Punnga, Callophyllum inophyllum. It is a fine tree, flower
with pleasant fragrance, leaves thick like Banyan,
elongated, big egg shaped and dark green, very common
in Ghats and Konkan. Sanskrit poets have mentioned it
but not appreciated its beauty in words. Rjaekhara has
mentioned its flowering in winter.
ceJekeocevekeHegVeeieHeg<HeefueevegJe=ef eefYe: megjefYe:~
HegVeeiejesOeemeJeeJelebmee JeeceYeJg e: keegkekegefelee*dOe:~~ (Act. 18)
r Jadavaj Trikamaj (Vidyavcaspati) mentions Sanskrit
names Surapunnga, Nameru, Surparik for
Surag (Ochrocarpus longifolius) and for Punnga or
n as Callophyllum inophyllum. I agree with his opinion.
The critic of Suruta, alhaa has introduced Punnag as:
HegVeeie: megjHeefCe&kee, megievOeefHeg<Heegkelee oef#eCeeHeLes megjHeefle veecvee eleerlee~
Kepetj& ermkevOeveeveeb ceoesejmegieefvOe<eg~
kes<eg keefjCeeb Hesleg: HegVeeiesYe: efMeueercegKee:~~ (Raghu. 4/57)
Wasps from Punnga trees fell upon the cheeks perfumed
from the liquid oozed from the rutted elephants tied with
the date palm trees.
PURA
Gugala
Commiphora wightii (Arn.) Bhandari
(commiphora mukul )
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323
Family : Burseraceae
Pura is Gugala, Kauika, Gugulu, Pura are synonyms.
iegpees JeeOes: (Guda and rake): that one which protects us
from disease is Gugulu,- Gujarati name is Gugala. It is an
important medic for Vaids. It is an important part of
Ayurvedic medicine like Mahyogarja gugala,
Kacanra gugala, Trifalggala, Simhanda gugala,
Gokurdi, etc. it is also used as incense. Gugala gives
surprising results in curing prolonged diseases. The
following loka is from Naiadha:
eerelf eces<eefle ke=lesve ceceskekece&Cee HegjefjHegce&oveeefj:~
lelHegj: HegjceleeseceOee#eertHeHeceLe keeceMejb e~~ (21/37)
Purripu is iva, an enemy of devils, and Madanri
is also iva, an enemy of Cupid. Burn pura (Gugala) to
please iva, the enemy of both, believing this Nala made
incense of Gugala in a iva temple. It means by offering
Gugala incense he worshipped iva.
Udvega is Sopr (Betel nut). The redness due to Sopr

and cleansing by Khadirdi (Ayurvedic medicine), the four
royal teeth of teeth series free learned Brahamins from
illusion of sensual enjoyment. The front four teeth are
known as king teeth. le$e ceOes eJeg ejew jepeovlemeb % eew YeJele:~
(Kyapasahit, Dantajanmikdhyya), their lustrous
quality is unique. The poet recalls here that tooth powder
made of burnt betel nut mixed with camphor etc. makes
the teeth shine among the brahamins, learned ones are
considered the best. Among all the teeth, the four royal
teeth were shining purified from grief and passion.
Gugala grows in Saurastra, Sindh (now in Pakistan) and

other arid regions. The resin from this plant is Gugala. Refer
GUGGULU.
efHeveHeefueveJeeveceHetiegcee:~ (Mltmdhava 6/19)

The word Pinaddhda indicates as if hundreds of Betel
nuts trees are growing closely. The betel-nut trees are bent
with the weight of their fruits.
PGA
Supr, Sopr, Guvka, Pugfala, Guv, Betel Palm
Areca catechu L.
Family : Arecaceae
jepeew efpeeveeefcen jepeovlee: mebeyf eYeelf e eese$f eeefJeYeceb eled~
Gsiejeieeefoce=peeJeoeleeelJeej Sles leoJewefce cegkelee:~~ (Naidha 7/46)
Kramuka, Pga, Udvega, Guvaka, Khapura are

synonyms of betel nut. The one that purifies or cleans the
mouth is Pga, or Hetpeles ceeveles meseveeefovee HeueejsCe, Devesve Jee Fefle
cegkeg:~ (Bhnuj Dkitas criticism). Betel nut is worshipped
in sacrificial and auspicious ceremonies and considered
sacred.
Je=eesmlevekeeefceveerpeveke=leeMues<ee ie=neYevlejs
leecyetueeroueHetieHetejf lecegKee Oevee: megKeb Mesjles~~
(Bhrthari graataka loka 97)
The poet refers here to the happiness of the men sleeping
with sopari keeping in the mouth. The men sleeping with
sopari wrapped in betel leaf in the mouth after sexual union
are lucky.
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325
HetieerueleeoesueeefOe{JeveosJelew:~ (Para 36). Here betel nut tree is

described as a climber. When the betel-nut trees oscillate
in wind, they appear as if the delicate women are dancing.
DekeesjHe$eHegHetieefJeefHeHeefjJe=lew: (Kdambar Para 131)
Coconut, Date palm and other trees were grown in
Siddhyatana temple which was surrounded by betel-nut
trees with newly emerged leaves.
cejkelenefjefvle JeHeveerlelJeefe eeceejerYeeefe #eerejf efCe HetieerHeueeefve~
(Kdambar Para 206)
PRASEKA
ecHekeebefmleuekeebetleeved emeskeeeqvmevOegJeejkeeved ~ (Rmyaa 3/ 4-72)
Praseka tree is listed in the trees of Sahya Mountain, but
I am not able to identify it.
PRCNA MALAKA
kesoej SJe keuecee: HeefjCeecevecee: eeeerveceeceuekece&Ieefle Heekeveerueced~
(Kvyamms Adhyya18)
This loka describes autumn when the paddy ripens. Old
ml (malaka) (Emblica officinalis) is prized. The word
Prcna means old. In winter (arada) it is costly. In
Hemanta it is abundant. I fail to understand the importance
of old mal. This word is present in caraka and Suruta.
Its qualities are described (Caraka Stra-27.139).
alhaa, Suruta critic, says eeeerveeceuekeb eeiosMeesJeb Heeveereeceuekeced
Fefle ueeskes~ (Stra A. 46).
Some believe their leaves as Tlsapatra, and others

consider Flacourtia cataphracta as Prcna malaka
(Refer my Nighau dara early P.100). As the two words
are separately mentioned, it is proper to mean as old mal.
PRIYAKA
Priyaka is used as a synonym of three trees Kadamba,
Priyagu and sana. But Tilakkakhy says Priyaka is
sana ( Pterocarpus marsupium) . Earlier we have
discussed this plant in detail. The Rmyaa beautifully
acquaints us with this plant.
cevees%eievOew: efeekewjveuHew: Heg<HeeeYeejeJeveleeeMeeKew:~
megJeCe&ieesjw: veeveeefYejecew: GeesefleleeveerJe JeveevlejeefCe~~ (4/30-34)
This forms a part of description of winter. Hundreds of
Priyaka trees have flowered. The branches have bent
because of clusters of flowers are at their tips. The flowers
are golden, eye catching and with pleasing smell. Bharata
also rested under the shade of Priyaka trees (2/71-22).
PRIYLA
Croi, croli, cirongi
Buchanania lanzan spreng.
(B.latifolia Robx.)
Family : Anacardialiaceae
ce=iee: efeeeuegceceejerCeeb jpe:keCeweJf e&eIq veleefHeelee:~
ceoeslee: eleefveueb efJees: JevemLeueerce&ce&jHe$ecees#ee:~~
(Kumra. sarga 3-31)
326
327
Pollen grains from clusters of flowers of Priyla trees were

moving in air because of that the eye vision of iva was
impaired. The intoxicated deer was hence running against
the wind. While running on the forest land, murmur (sound)
was coming out of the fallen dry leaves.
Mallintha interprets Priyla as a Rjdana tree, but
nobody has accepted this interpretation. Rjdana is
Ryaa ( Mannikara hexendra ). Priyla is Croi
(Buchanania langan).
Priyla resembles Madhuk (Mahuo) (Bassia latifolia)
tree and its leaves like in Madhuk fall off in autumn.
Ryaa has no cluster of flowers. Therefore Mallintha is
incorrect. Authors of Nighau have considered two names
of trees as separate plants. I have come across only one
reference of Priyla tree in the works of Klidsa. In the
forest of Panchamahal in Gujarat Priyla trees are seen. Its
fruits are like zizyphus and edible. Its seeds are also used.
Sanskrit series uses the word Priyla. It appears that both

the words are accepted.
Rjaekhara mentions that Priyla flowers in summer.
Kepetj& pecyetHevemeececeeseefeeeueHetieerHeueveeefuekesjw:~
veefve KesoeuemeleecegHeeme jleevegmevOeeveefceneefevles~~
PRIYAGU1
Amarkoa has following name for Priyagu
Meecee leg ceefnueeee~
uelee ieesJevoveer iegve efeebieg: Heefueveer Heueer~
efJeekemesvee ievOeHeueer keejcYee efeekee me:~~
It means Amarsinh has given above 12 names. Narahari
gives 20 names in Rjanighau. Bhnuj Dkita - critic of
Amarakoa writes Priyaguvkasya indicating that it is
a tree, on the other hand its name indicates that it is a
climber.
There are references of Priyla in the Rmyaa 1.

Krasvm says Priyla tastes sweets. Priyla means
everybody likes it. Amarakoa of Nirayasgara uses the
word Piyla but Nmalignusana, printed in Trivendram
Heekeb Jepevleer efncepeeleMeerlewjeOeteceevee meleleb ceef:~

efees efee: efeeefJeeegkelee efJeHeeb[lg eeb eeefle efJeueeefmeveerJe~~ (tu. sarga 4-10)
As a woman separated from her husband becomes pale
in the winter cold, the Priyagu climber becomes pale after
being constantly struck by wind in winter.
efeekeeueerekekegceekeleb mleves<eg ieewj<s eg efJeueeefmeveereYf e:~ (tu. sarga 6-12)
The layer of Priyagu, Klyaka (sandal wood) and
Kumkuma-saffron was spread, on the fair breast of
1. 2/94-8; 3/-37-3; 5/2-9; 7/26-6
1. Priyagu : tusahra 4-10. 6-12; Mlavik. Act-3; Falin :

Raghuvaa 8-6; Kumra. 8-61; ym - Megha. Later. 109; tu.
3-18; Mlavik. Act-2
Amarkoa has considered Priyla and Rjdana as

synonyms. Amarakoa uses the word Piyla and the other
word is Priyla. Amarko has also shown distinction
between the two.
328
329
romantic women. It shows Priyagu is fragrant. Vaidyas

believe Ghaunl a fragrant material used as a paste as
Priyagu. But Klidsa has not mentioned which part of
Priyagu is used as the ointment. Mlavikgnimitra refers
Priyagu as a climber: efeebiegueleeHeefjef#eHleced DeMeeskeefMeueeHece1 (M. 341), stone seat named of Aoka is twined round by Priyagu
climber.
HeMe HekeJeHeefueveerHeueeqlJe<ee (Kumra. sarga 8-61).
A synonym of Priyagu is Falini which is used for
flame. This is mentioned in Medical dictionary. The simile
here is for the brightness of a ripe fruit.
Meecee uelee: kegmegceYeejveleeJeeuee:
m$eerCeeb njefvle Oe=leYet<eCeyeengkeeefvleced~ (tu. 3-68)
In autumn ym climber bends down with the weight
of flowers and with it its leaves also bend and this scene
resembles the women adorned with ornaments losing the
beauty of their hands. Here Mallintha explains ym
as Haridvam. ym is a synonym of Priyagu.
MeeceemJes eefkelenefjCeeres#eCes efHeeleced~ (Megha. Later 41).
He sees the beauty of his beloved in ym climber.
On this basis ym appears to be a beautiful plant and its
synonym word Pandura also justifies its meaning.
I have obtained ym, Priyagu and Falin words from
works of Klidsa and on this basis I conclude that (1)
Priyagu is a climber (2) it is a tender climber like a tender
1. ke=lJee MeeceeefJeHemeMeb emlecegkelebefleereced~ (M. 29)
ym climber is compared with a tender hand.
hand of a woman (3) like a separated woman, it is fair (4) it

flowers in autumn (5) in winter it withers (6) its entire look
appears fair, tender and attractive (7) the luster of its flower
would be brilliant.
Priyagu is commonly referred from times of Vedas. But
from beginning it has double meaning, one for Ghaunl
and second for Kga. Ghaunl fruit is fragrant and
marketed. It is used as a medicine for gonorrhea as it is
cooling and perfumed. Klidsa has referred its use as a
paste for breasts. At present what is marketed as Ghaunl
is a flower of a tree Prunus mahaleb (Rosaceae). While the
others believed that it is Aglaia Roxburghiana fruit.
Late Dr. Vmana Gaea Desai writes that in medicine
fruits of Aglia and seeds of Prunus are used. But both belong
to trees. What is sold in the market as Ghaunl is the
fruit pulp of Prunus mahaleb.
Priyagu of Klidsa is a lovely climber - ym but its
identity is not found.
Great spiritual teacher Haraprasda str writes, the
vernacular name of Priyagu climber is Sema and its
Bangali name is Sm, which grows in autumn and flowers
in winter but in western Malav there is a wild sema
whose seeds are used as Priyagu for eye diseases. It
flowers as per the description of Klidsa in autumn and
withers in winter. That the word Sem or Sima is distored
form the word ym is doubtful.
330
331
efceLegveb HeefjkeefuHeleb lJeee menkeej: Heefueveer e veeqvJeceew The poet imagines

a couple of mango and Priyagu where the latter is a climber
as it twines round the mango tree.
My friend Bbu Bhmacandra Cearaj in his book
Economic Botany of India considers Priyagu and ym
as different plants and informs me that my opinion is
incorrect. He considers that what is called Daylo veto
daylo in Nepal is real Priyagu, but he has not quoted its
scientific name. Nighaus have given many versions of
Priyagu and ym hence it is difficult to pinpoint Klidsa
Priyagu climber. It is definite that it is a climber with
fragrant fruits.
Govindan is another synonym of Priyagu. In Hindi,
it is Govindan which has nice orange fruits. Some believe
it to be Priyagu.
I have discussed this matter in details in my article
published in the monthly yurveda Vijna. Bhavbhti
has mentioned Priyagu in Mlatmdhava (3/9).
efeeMeeceeeke=eflejefleeeHeC[gjceOegjb
JeHeg: #eeceb #eeceb Jenefle jceCeereb e YeJeefle~~
Naturally her body is black as Priyagu and general
appearance sweet and fair but emaciated and yet attractive.
The description of winter in Kirta. (10/28) mentions
DeefJejueHeefueveerJeveemetve:~
In the Rmyaa 1 , during coronation of Sugrva,

materials like Akata (paddy) Jtarpa (gold), Priyagu,
honey, ghee, Gorocana (medicine from cow dung),
Manail (red arsenic), etc. were used.(4/26-27).
Hanumn while crossing the sea saw Lak city from
the Trikua mountain and also observed Sarala, Karikra,
Supupita, Kharjura, Kuaja, Ketaka, Priyagu etc. trees:
observed fragrant Priyagu trees (5/2-10)
The following loka is from Avaghoa (Saundarnanda
poem sarga 7 loka 6)
efeeeb efeeeee: elevegb efeeb efveMeece YeerleeefceJe efve<Helevleerced~
memceej leeceegcegKeeR meyee<He: efeeeb efeeemeJeeJeoeleeced~~
It shows the delicate wife like the Priyagu flower is
weeping.
Summary:Gnd is not Priyagu. What is sold in the market as
ghaunl is cooling and reduces body heat and is fruit pulp
of Priyagu tree.
The word gandhapriyagu used in Caraka first chapter
(Strasthna Act. 25) indicates its smelling nature.
It was an ancient custom to apply body lotion made of
ghaunl, Kapurakcal, Vetiveria (Vlo) and Sandal.
Priyagu means Kang but it is a poor grain.
efeeevievOeHetCeee shows densely growing Ghaunl trees

flower.
1. 4/26-27;5/2-10;7/26-5;7/42-5
332
333
The poet Mgha remembers Priyagu climber in the

description of winter.
kegmegceevHeefueveerjJew: ceoefJekeeefmeefYe: Deeefnlengbke=efle:~ (Mgha 6/62).
Priyagu climber flowers in winter and wasps hum
around it. Its flowers are fragrant.
efncemeceekeeveveefceJe mHegefleefeeceejerieewjced (Kdambar Para 142)
The fairness of a young saint is compared with the
blossoming Priyagu in winter.
In the description of sunset HeefjCeleefeeceejerjpeesefvecesve efHeeefjcCee
jpeceeves efJeueeqcyeefve yeIveceC[ues (Kdambar Para 179). The circular
region around the setting sun appeared redish-yellow like
the pollen of the opened Priyagu flowers in clusters.
The author of Kdambar has mentioned the growing or
cultivation of Priyu in the fields of forests (Para 215).
But here Priyagu means Kga which is a kind of poor
grain, often cultivated.
PALAKA
Ppal
Ficus amplissima Smith
(Ficus tsiela Roxb.)
Family : Moraceae
Many have seen Banyan or Ppal plants growing in walls
or terraces. Sometimes the walls because of these plants
split. Birds after eating the seeds sit on these places and lay
the seeds through their excretes. The seeds getting moisture
sprout at these places. Klidsa is famous for his similes
and observations. His following loka explains:
leme emee oeb efkeue MeeskeMe:~

Hue#eejesn FJe meewJeleueb efJeYeso~~ (Raghu. sarga 8-93)
The dart of grief violently pierced the heart of the king
as the Ppal plant comes out piercing the floor of the terrace.
MceegeJe=e
f peefveleeke=efleefJeefeeebeT[
Hue#eevejesnpeefueeefveJe ceefv$eJe=eved~
DevJeenerleCecele: MegYeefHeelew:
Jeelee&vegeesieceOegje#ejee e Jeeee~~ (Raghu. sarga 13-71)
The king because of their skilful inquiries presented in
merciful glances and very sweet language welcome the old
ministers who were bowing down to him. Because of the
beard and mustache on their bodies their figures had
changed considerably and because of that their looks
appeared complex like the Ppal branches.
Ppal branches (aerial roots) are not many but are short
and in clusters, that is why the poet has pictured as
Plakaprarohajaila.
otJee&eJeejHue#elJeieefYeVeHegesejeved~
%eeefleJe=w: eegkeleevme Yespes veerjepeveeefJeefOeced~~ (Raghu. Sarga.17-12)
The king performed a kind of military and religious
ceremony with Drv, Barley sprouts, Ppal bark and
Madhuka flowers given by his old community people. It
appears like Ppala, Ppal is considered sacred.
Amarsinh and authors of Nighau have considered
Plaka and Gardabha are synonyms but both are
different trees. Plaka is Ppal : Hue#ees peer Heke&ermeeled (Amara.)
and Gardabha is Prasa Ppalo ( Thespesia
populneae).
334
335
In the Rmyaa, Pppal is used for Plaka:

ef H eHHeueer J eveMees e f Y eles (3/11-38). In Gujarati we call Ppal.
Saundarnanda poem mentions that Buddha achieved
enlightenment under a Plaka tree. (See Avattha).
Amarakoa has three synonyms; Plako, Ja and Parka.
Hitopadea mentions Deefmle YeeieerjLeerleerjs ie=Oeketveeeqcve HeJe&les ceneved
Heke&erJe=#e:~~ Parka means Ppal. The trees of Ppal are very
large, Hitopadea also mentions it.
BADARI1
There is a references in the Rmyaa that forests
appeared azure with Sallak (Boswallia serrate) and Badar
trees .....veerueb es#e e keeveveced~ meuuekeer yeojer efceeb.....~~ (2/55-8).
I have seen both the trees growing closely in the forests
of Rajapipada, so I can imagine the bluish forest. Badar is
not a fine tree but its sweet sugary fruits are called
Kibora. Sanskrit poets call them Rjabadara and its
qualities are wind forming, increasing vigor, thirst and it
reduces fatigue.
Karkandhu chanibor, we have explained before. There
is a Bhbadr trailing on the ground in the field which is
used as an animal fodder in Kutch. There is another large
climber known in Gujarati as Toraa(Badaravall) growing
at Girnar mountain. It was introduced to me as Sour
grape. Zizyphus rugosa, Family - Rhamnaceae (This plant
is described scientifically as a straggling shrub or small tree.
J. J. Shah)
1. Rmyaa 1/24-15; 2/55-9; 2/94-9
There is another plant known as Ghoavela belonging

to Copacn family growing in Borvall (Mumbai) hills. Its
leaves resemble to those of Bora (Zizyphus jujuba). There
is a seedless variety of Bora in Surat (Gujarat)
veeefjkesuemeceekeeje Mevles efn megppevee:~
Deves yeoefjkeekeeje yeefnjsJe ceveesnje:~~ (Hitopadea mitralbha)
Gentlemen appear as Coconut trees, but others are like
Bora trees, appearing fine outwardly.
BANDHKA1
Dhupahriya, Saubhgyasundar, Madhyadina
Pentapetes phoeniceae
Family : Malvaceae
m$eerCeeb efJenee Jeoves<eg MeMeeue#ceeR keeceb e nbmeJeeveb ceefCevetHegjs<eg~
yevOetkekeeefvleceOejs<eg ceveesnjs<eg keeefHe eeeefle megYeiee Mejoeieceeer:~~
(tu. sarga 3-25)
Women with beauty of moon on the faces, tinkling
melodious sound from jewels adorned anklets, reddish
attractive lips with Bandhka flowers, all these abandoning
the autumn beauty goes somewhere (Indicates arrival of
winter). Klidsa instead of comparing the lower lip with
the bright red ripe fruit of Bimba, he compares it with the
Bandhka flower. The comparison of Bandka red flower
with the crimson lead powder is appropriate.
The Bandhka flowers redness is compared with that
of the blood in Raghuvaa:
1. tu. -3-5, 25; Raghu. 11-24,25; Kumra. 8-40
336
337
Jeer#e Jeseof ceLe jkeleefyevogeYf e: yevOegpeerJeHe=LegeYf e: eote<f eleeced~

(Raghu. sarga-11, loka 25)
Pthu seeing the altar depraved with blood dots as red
as the Bandhujve (Bandhka) flowers. The poet uses
Bandhka flowers to describe the redness.
Deefmeleveeveue#ceeR ue#eefelJeeslHeues<eg
keefCelekevekekee_eeR ceenbmemJeves<eg~
DeOejefejMeesYeeb yevOegpeerJes efeeeCeeb
HeefLekepeve FoeveeR jesefoefle Yeevleefee:~~ (tu. sarga 3, loka 24)
In the autumn, the traveller, seeing the beauty of Ka
eyes in the lotus, sweet tinkling of rattles of golden girdle in
the sound of intoxicated swans and the fine beauty of lips
in the flower of Bandhka, wept.
otjceeHeefjYesejeqMcevee JeeCeer efoieCesve Yeevegvee~
Yeeefle kesmejuelesJe ceefC[lee yevOegpeerJeefleuekesve kevekee~~ (Kumra. 8-40)
The west appears beautiful with bright red sun whose
few rays can be measured, like the girl looking lovely with
a mark of Bandhujva flower with stamens on her forehead.
Baporiyo, a synonym of Bandhka, Bandhujva and
Mdhyhnika belongs to Malvaceae. Rjnighau gives a
name aratpupa, because it flowers in autumn.
ieesHekeocyeefvelecyeJeleercegKeegcyeveueeqcceleueesYeced~
yevOegpeerJeceOegjeOejHeuueJeceguueefmeleeqmceleMeesYeced~~ (Gtagovinda 2/4)
The redness of Bandhujvan is compared with that of
the lower lip.
yevOetkeegefleyeevOeJeeseceOej:~ (Gtagovinda10/6)
yevOetkekegmegcekeeefvleovleo SJe ueeskeueeseveceveesceesnveee ceensvceefCe:~

(Nalacamp Uttara. 2)
mcejMejefvekejefvece&eLf eleHeevLemeeLe&enejefOejefve<evoefyevogmeboesn FJe JevemLeueer<etevq ce<eefle
yevOetj yevOetkekegmegceekejs~~
There is a very nice prose to show the redness of
Bandhka (Nalacamp). Realy its red flower fascinates the
mind.
The Rmyaa also mentions (4/30-62) Bandhujva.
Bandhka, Bandhujva, Raktaka are synonyms. The one
who pulls up the mind is Bandhkas (Bhnuj Dkita).
Bhnuj Dkita explains oesHenefjee Fefle Keeleme. Dopahariy
is corrupted into Gujarati as Baporiyo? It blossoms in
afternoon hence its name is Madhyhnapupa and it
flowers in autumn hence it is called aratpupa. Kirta
mentions red resin (Alaktaka) applied on lower lip
resembles to the redness of Bandhujva flower.
DeuekeleleeceeOejHeuueJeefeee meceeveevleerecf eJe yevOegpeerJekeced~~ (4/7)
Elsewhere also to show redness or compare to it
cegkegefueleceefleMee yevOegpeerJeb~ (10/27), redness superior to that of
the Bandhujva flower is here.
efJeOeeeyevOetkeHeeespeHetpeves ke=leeb efJeOeesie&vOeHeueeryeefueefeeced~
efveefvevo ueyOeeOejueeseveee&veb ceve: efMeueeefe$ekecesle levcegKeced~~
(Naiadha sarga 15-28)
After worshiping the moon with the flowers of Bandhka
and Utpala (lotus), if the moon is worshipped with the
flower of Campaka, the lustre of the moon pales. Comparing
Bandhka flower with the lips, lotus with eyes and Campaka
338
339
buds (Gandhafal) with red arsenic forehead mark, the

sentiment of likeness with the moon is expressed.
those of pomegranate seeds and the face, worthy of service

by blossomed lotus. Following loka is by Mgha:
The above shows that in the ancient time moon was

worshipped with Bandhka flowers.
veJekejefvekejsCe mHeyevOetkemetvemleyekejefelecesles MesKejb efyeYeleerJe~

At the sunrise the Udayagiri mountain was dark red. The
poet says that on that mountain Bandhka flowers had
blossomed and it appears that the mountain had a crown of
these flowers. The poet explains that the redness of a rising
sun is that of dark red flowers of Baporiya (Bandhka).
BMB1
Tindor, Ivy gourd, Gilo
Coccinia grandis (L.)
Family : Cucurbitaceae
(coccinia indica)
(Cephalandra indica. var. sweet)
The lower lip streak of the child born with the lovely
face of Damayant related with the evening says I am the
evening. At the end of childhood and beginning of youth
the redness of the lower lip is intense.
The poet compares this redness with that of Bandhka
flower. During the interim period between the morning and
evening twilight just as the moon arises with it and the
redness of the evening is seen, in the same way the twilight
period between the childhood and youth the streak of the
lower lip is seen. This idea is shown below:
yevOetkeyevOetYeJeosleomee cegKesvogveevesve menesepf enevee~
jeceefeee MewMeJeeewJeveereeb mJeceen mebOeeceOejesuesKee~~ (7/37)
Rjaekhara mentions that Bandhka flowers in autumn:
mee Yeeefle Heg<HeeefCe efveJesMeevleer yevOetkeyeeCeemevekegces<eg~ (Act. 18)
Describing St with unblamable body
Prasannarghavam:
in
yevOetkeyevOetjOej: efmelekeslekeeYeb
e#egce&OetkekeefuekeeceOegj: keHeesue:~
ovleeJeueer efJeefpeleoeef[ceyeerpejeefpe:
DeemebHegveefJe&keeHepeoeoemeced~~ (Act 2, loka 8)
The lower lip was as reddish as the Bandhka flower.
The eyes were white like Ketak leaf (Pandanus), forehead
was fair like Madhuka flower (Bassia), rows of teeth, like
The famous shlok in Meghadta is remembered: levJeer

Meecee efMeKeefjoMevee HekeJeefyecyeeOejeser Deuekeleke efyecyeeOejeser. The woman
with the lower lip intensely red can only be considered
beautiful. The description here is of a woman with her lower
lip as intensely red as of ripe Tinor fruit. Sanskrit poets
are lovers of Bimbdharoh (lower lip as red as Bmb
fruit).
Synonyms of Bmb in Amarakoa are Tuiker,
Raktafal, Bimbik, Pluparyapi. Dhanvantr Nighau
gives a name Ohopamafal.
megieefvOeefve:eemeefJeJe=le=<Ceb efyecyeeOejemeVeejb efjsHeced (Kumra. 3-56)
1. Kumra. 3/56-67; kunta.Act-6; Raghu. 13/26; Megha. early.
83; tu. 2-12; Mlavik. Act-3; 4
340
341
GceecegKes efyecyeHeueeOejess JeeHeejeeceeme efJeueeseveeefve (Kumra. 3-67)

Wasps were moving about the Bmb coloured lips of
Prvat because of the fragrance of her exhalation. All eyes
were focused on the face of Um because of her Bmb fruit
like lips. efyecyeeOejeeHeuueJee: (tu. 2-12) indicates intense
redness of and delicate nature of lips. Rma tells St ceece#eceb
ceC[vekeeueneves JeseerJe efyecyeeOejyele=<Ceced (sarga 13, loka 16). I am
unable to endure your delay in wearing the ornaments
because of my attachment to your Bmb like lips.
Bmbdharabddhatam shows intention of Bmba lips
showing cleverness in the sporting skill for love. To increase
the redness of Bimba lips, laktaka was used jkeleeMeeskeee
efJeMesef<eleiegCees efyecyeeOejeuekeleke: (Mlavi. 3-5).
The following loka from kuntala expresses a desire
for the Bmba lips:
DeeqkeueyeeueleHeuueJeueesYeveere Heerleb ceee meoecesJe jleeslmeJes<eg~
efyecyeeOejb mHe=Meefme esod Yecej efeeeeemlJeeb keejeeefce keceueesojyevOevemLeced~~
Oh wasps! If you touch my wifes Bmba lips which are
undisturbed and beautiful like the leaves of a young plant,
and which I have tastefully enjoyed during festival like love
making occasions, I will imprison you in the hollow of the
lotus.
Bmb is Coccinia grandis (L.), (C. indica), (Cephalandra
indica Var. Sweet)
Bmb is of two types, (1) sweet and (2) bitter. The sweet
is used as a vegetable, the bitter is used in medicine.
The following loka is interesting:
eoOejlegueeemeelmee e%eenje legC[er~

leemeeb mee#eelmebie: efkeb efkeb ve njsefoob ve peeveerce:~~
Following is from Naiadha:
DeOejb efkeue efyecyeveecekeb Heuecemceeefoefle YeJecevJeeced~
ueYelesOejefyecyeefceleo: Heocemee joveob Jeoled~~ (2/24)
Lips hide the teeth. Oh! King! The word Adharabmba
is proper for the lips of Damayant. The Bmba fruit is
inferior to lips. The lips of Damayant which in redness and
moreover complete with nectar of immorality were many
times superior to the Bmba fruit. If it was born filled with
the nectar then its comparison was proper. Ordinary Bmba
fruit can never be compared.
Demee cegKesvoeJeOej: megOeeYegeyf e&cyeme egkele: eefleefyecye S<e:~
lemeeLeJee eergceceeefpe osMes mebYeeJeceeveme leg efJegces mee~~ (7/38)
The reflection of lips of the moon like face of Damayant
is equal to the Bmba fruit, born in the field of immortality
full of nectar. The comparison of the Bmb fruit born in
the nectar filled field is justified as it is juicy. On the other
hand Bmb fruit dependent upon the tree is dry. There
cannot be any comparison of the very dry Bmb fruit with
very attractive lips of Damayant. The comparison of the
latters beauty, if possible could be with the coral tree but
it is improper as the coral is not born along with the nectar.
The comparison of the Bmb fruit and coral is proper
with lips of common women but it is improper with
uncommon lovely lips of a fascinating woman like
Damayant.
eleerelf eceefJe&ovew: mJemeeceeoegecq ye veekeefOeHeveeefekeeveeced~
342
343
lelemleoereeOejeeJeeesieeled Goself e efyecyeeCeefyecye S<e~~

The mistresses of Indra, king of heaven, came and kissed
the moon with love. Alaktaka was applied on their lips so
while kissing they touched the forehead of the moon. That
is how the moon is reddish. Its redness is addressed as like
the day break, having a red circle like the ripe Bmb fruit.
Yva means Alaktaka.
mee efyecyeeOejceeOegjerelf e efJe<eeemesefHe esvceevemeb
lemeeb ueivemeceeefOe Fvle efJejnJeeefOe: keLeb JeOe&les~~ (Gtagovinda 3/15)
Sweetness of lips with Bmb! It is a splendid idea? The
entire beauty of the woman is concealed in the sweetness
of her Bmb like lips. Her grace and loveliness are pictured
in them. The red lips are suggestive of her self reliance
(pride), health, beauty and loveliness.
BILVA1
Bael, Bale, golden apple, Bili
Aegle marmelos (L.) Corr.
Family: Rutaceae
eqmveiOeHeuueJemebkeeMeeb HeerlekeewMeseJeeefmeveerced~
MebmemJe eefo mee e efyeuJe efyeuJeesHecemleveer~~ (Rmyaa 3/60-13)
Tell me Oh! Bilva tree, if you have seen my wife who is
glossy like leaves, tender, dressed in yellow garment and
having Bilva fruit like breasts.
The beauty of this tree is unique in its shining three leaflets,
sweet fragrance coming out by crushing them and round
1. Rmyaa 2/56-7; 2/91-49; 2/94-8; 3/11-74; 1/24-15; 3/6013; 6/22-53
green fruits becoming yellow. ilya, Bilva, ailua,

Mlra, rfala are synonyms of Bl. Sanskrit poets have
described the round and hard beautiful breasts with Bl fruits.
ceuueuelHeuueJekeCkew: #eleb mecegueevovemeejmeewjYeced~
me yeejveejerkegemebefeleesHeceb ooMe& ceeuetjHeueb Heesefuececed~~(Naiadha 1/94)
King Nala saw a ripe fruit on a Bl tree. There were
scratches on the fruit made by moving leaves and spines
by wind. The second meaning is : Breasts like the Bl fruit
scratched by the spine like nail tips of sensuous paramours
imitating the deities. Pallava also means hand (Pi) and
Pallavakaak means nails. Bl fruit emits very nice sandal
like fragrance hence its name Hdyagandha. Nala saw
ripe Bl fruits like the prostitutes breasts. Bhavabhti
(Mlatmdhava Act-9) has also described forests in
mountains with Bl trees having fragrant ripe fruits. Bl is
Aegle marmelos, Family: Rutaceae.
iva is worshipped with Bl leaves, unripe Bl fruits are
used for diarrhoea. Bl fruits are pickled. In Kdambar
(Para
216),
in
description
of
Caik
jkeleevoveKeefelemHegjlHeueHeuueJekeefuelewe efyeuJeHe$eoeceefYe: yeeuekecegC[eeuecyewejf Je~
The big garland of Bl leaves and fruits for Cmu
included Raktacandana. The young fruits resembled the
heads of children.
BJAPRAKA
Bijaro, Citron, Bijoru, Bijoran
Citrus medica Linn.
Family : Rutaceae
344
345
The third chapter of Mlavikgnimitra opens with the

entry of the female attendant of the wondering female
mendicant Parabhtik. The deity has ordered her to bring
Bjapraka fruit to offer as a gift. She goes to Madhurik,
the keeper of the garden of the pleasant forest to get it.
Madhurik enters and meanwhile Parabhtik welcomes
her and says:
YeieJeleer Dee%eeHeeefle DeefjkeleHeeefCevee DemceeMepevesve le$eYeJeleer osJeer Jee~ leod
yeerpeHetjkesCe Megete<f elegecf eeefce Fefle~~
The deity Bhagavat commands People like us should
not go empty handed to the Goddess. That is why I wish to
offer Bjapraka as a gift to her
Bjapraka is Bijorun in Gujarat. It grows in abundance
near Palanpur and orchards in Amalsa (Gujarat).
Bijora fruits are large, elliptical, thick skinned, and green
when unripe and yellowish when ripe, the inner pulp is
much less. It is citrus medica (Citron), family Rutaceae. It
is used as pickles and jam. It is used to cure swelling of
spleen and liver.
Nighaus considered Bjapraka and Mtuluga as
synonyms but it is incorrect. The latter is Papanasa citrus
maxima (C. grandis). Its orange coloured small pulps mixed
with pepper and salt is eaten to freshen the mouth.
meepemewvOeJecejesJekeeHenbceeleguegHeuekesmejb mce=leced~~
(Vaidyajvana By Lolimbarja). To improve the mouth
taste Papanasa pulp vesicles with ghee and rock-salts are
taken. Bhnuj Dkita says s ceeleguegme efyePeewje Fefle Keeleme~ but
Mtuluga is Papanusa (Pomello). Bjapraka is mentioned

in the Rmyaa (3/75-23).
BHARA
iria, Black Sarasa
Albizzia lebbek (L.) Benth.
Fanily : Fabaceae
(Rmyaa 3/75-24). Tilkkhy interpreted it as banyan
(Vaa), but Amarakoa and Nighaus note Bhaira is
not a synonym of Banyan. Amarakoa notes ira as a
synonym of Bhaila.
Bhnuj Dkita quotes in its criticism as YeefC[jes YeefC[uees Jee
Fefle JeeemHeefle:, a quotation of Vcaspati. It is therefore proper
to consider Bhaira as Black Sarasa iria- (Albizzia
lebbek). Refer ira.
BHAVYA
Karmal, Elephant apple, Karambala, Calata
Dillenia indica L.
Family : Dillieniaceae
(Rmyaa 2/94-8; 5/14-3). Bhavya means Karambala
or Karambaka. There are many species of the genus. The
trees are big. Near Nasik (Maharastra), its large leaf is used
as a plate. Its leaves are larger than those of Sga (Tectona).
The leaves of Dillenia pentagyna are also very large. The
tree looks splendid with its mega leaves, large white flowers
and big fruits like those of palm. Sustrutas critic alhaa
has finally introduced it as leeueHeueesHeceb Jeukeuemebneflecee$eefceleHejs~ (Stra
346
347
Act 46): its fruits are like those of palm and each have an
outer scale.
Its sepals are used for chatany and fruits are eaten by
animals. Bhavya word is also used for Karmaraga:
kece& j lejew YeJeced , but it is misleading. The latter is
Kamarakha (Carambola), its fruits are pickled. It is
surprising that this fine tree did not invite any attention from
Klidsa and Bhavabhti.
In the forest a shrub Leea macrofhyll (Do), family Vitaceae
has leaves larger than Sga and Bhavya. In Sanskrit literature,
there is a reference of a plant Hastikarapala, like an ear
of an elephant. I sometimes feel that this plant is Do.
BHRJA
Himalyan Birch
Betula utilis D. Don
Family : Betulaceae
(Rmyaa 2/94-24)
Yetpex<eg cece&jerYetlee: keerekeOJeefvensleJe:~
ieeMeerkejCees ceeiex celemleb efme<esefJejs~~ (Raghu. sarga 9, loka 63)
The wind, rustling through dry leaves of Birch,
responsible for the sound from the hollow bamboo and
carrier of the water drops of Ganges began consoling the
king on the way. This is an account of Raghu climbing the
Himalyas, on his universal victory.
vemlee#eje Oeelegjmesve e$e Yetpe&lJee: kegejefyevogMeesCee:~
Jepeefvle efJeeeOejmegvojerCeeceveuesKeefeeeesHeeesieced~~(Kumra. sarga 1-7)
Dark red letters like red dots on the body of the elephants
indicating their age were written on the bark of Birch with
red lead and other materials. The meaning is that it was a
place of pleasure for semi divine women. In early times the
bark of Birch was used for writing. Bhrjapatra is
synonym of Bhrja. Klidsa has mentioned it above
accordingly. There is reference in Vikramorvayam of
communication written on Birch bark as indicated below:
eYeeJeefveefce&lesve Yetpe&He$esCe mebHeeefoleeseje YeeefJeleg&ceeefce~ (Act. 2)
Yetpe&ieleesece#ejefJeveeme:~~
GJe&MeeroMe&veefJeeqmcelesve ceee leced Yetpe&He$eb eYeceefHe nmleeleceeosve ve efJe%eeveced~~
GHeveeleg YeJeeved Yetpe&He$eced~
The following loka indicates that bark of Birch was used
for wearing.
ieCee vecesemeJeeJelebmee Yetpe&lJee: mHeMe&Jeleero&Oeevee:~
ceve: efMeueeefJegefjlee efve<esog: Mewueseves<eg efMeueeleues<eg~~ (Kumra. 1-55)
ivas first attendants dressed with reddish (coloured
with red arsenic) and soft to touch bark of Birch and putting
on Surpunnaga flower on ears sat on the stony surface of
the mountain.
Shanskrit names of Bhrja are Lekhyapatra,
Bahuvalkala.
ieesjeseveeefueefKeleYetpe&He$eieYee&vcev$ekejC[keevegJeen (Kdambar Para 56)
She was going with talisman carrying inside Bhrjapatra
having a writing with Gorocana.
MA-JIH
Indian Madara, Majiha
348
349
Rubia cordifolia L.
Family : Rubiaceae
keeefvleb ke<e&efle keeeveejkegmegceb ceeefeOeewleelHeeled~ (Kvyammns)
The beauty of red Kacanra flowers spreads like the
clothes dyed with Majha. Here the poet recalls once the
familiar and current tradition of our country to dye the
clothes with Majha. Its colour is bright red. Rjaekhara
in his description of autumn has referred Bhira as
Majha.
MesHeeefuekeemeHleHeueeMekekeeMeYeeC[erjmeewieefvOekeceeueleer<eg~
eflik, Saptapara, Ka, Majha, smelling small lotus
and Mlat flower in this season. Bhavabhti has mentioned
that celibate Nala had clothes dyed with Majha. mee Yeeefle
Heg<HeeefCe efveJesMeevleer~
Jeemee ceeefekeced (4/20). Clothes dyed with Majha appear
reddish.
ceeew MeesYeves JeCex efleefle Fefle ceefee (Bhnuj Dkita) that colour
which is fine and permanent is Majha. It is a climber
spreading wide, hence its names are Yojanavalli and
Bhandiri. Spreading long distance is Yojanavall and
growing fast is Bhaigato. Since the times of Bhnuj
Dkita it is called Majha.
Following loka is from Kirta:
ceeleesvceefLelemejespejsCegeHf eb ceeefeb Jemeveefceyeecyeg efveye&Yeemes~ (sarga 7/36)
The water appeared red because of fallen red pollen from
the red lotus snatched by the elephant.
Bharthari suggests take more curd, milk and Ghee and

women to wear fine reddish clothes in Hemanta (winter).
nscevles oefOeogiOemeefHe&jMevee ceefeeJeemeesYe=le:~ (gra. 97)
Actually the assertion to wear red clothes is mentioned
for the spring efveJee&le YeJeveb megjkeleJemeveb Jes: Hejb mesJeveced~ but to wear it
in Hemanta (winter) is not at all improper.
ceefejeieueesefnles efkejCepeeues (Para-24)
ceefeeueesefnlemkevOekesmejyeeueHeuueJew:( Kdambar Para-85. )
Sun rays are shown as red as Majha.
MADHKA1
Mahua, Mahuo, Mahuda, Mahv
Madhuca longifolia (J. Konig)
(Bassia latifolia)
Family : Sapotaceae
Madhka in Sanskrit is Madhka/Mahuo tree and
Madhka in Gujarati is Jehmadha. Sanskrit names of
Mahuo are Madhka, Guapupa, Madhudruma,
Malela, Madhusrava, Rodhrapupa.
ieg[ FJe Heg<Heceme Fefle ieg[Heg<He~ Guapupa means one having
fruits as sweet as jaggery is Guapupa.
ceOeg erues ieYex eme Fefle ceOegerue:~ means one having honey in the
pulp is Madhuhila, the honey is in the ovary of the
flower. Mahu trees are in lakhs in Panchamahal district
1. Raghu. 6-25; Kumra -7-14
350
351
of Gujarat. In Caitra-Vaikha season the flowers fall on

the ground. Pearls like flowers fall on the ground. They are
sweet but initially not tasty. The poor dry the flowers and
eat, they also prepare loaf. Wine is also prepared from them.
How to prepare vegetable from flowers is mentioned in
the book Kemakuthala:
meeegleb mLetueceOetkeHeg<Heb mebMeeseOf eleb kesMejOeteuf eJeefpe&leced~
mebHeeefeleb MegYeemf eleeOe=leeYeeb mepeerjkeb peerJeveob efn peereJf eveeced~~
Take fresh flowers, remove stamens, clean them and
season with ghee and cumin. Then add sugar, ghee and
spices. They are healthy; strength giving and nutritive,
essence (extract) prepared from them is used as medicine
in Dysentery and Tuberculosis.
Indumati during her choice marriage function wore a
garland of Drv and yellowish flowers of Mahu
(Kumrasabhava sarga 7-14). Mrica has transformed
himself into a deer and in describing him in the Rmyaa1
ceOetke efveYeHeee&e kebpeefkebpeukemebefveYe: (3/42-17)
Both the sides of the deer were slightly yellowish as
colour of the Mahu flowers and of the lotus stamens.
Mahu flowers are whitish yellow.
Damayant like ndumat had also prepared a garland of
Drv and Madhka flowers for Nala (husband)
otJee&j e{eeb veuekeCveeues JeOetce&Oetkeeppeceglmemepe&~~ 4/48
1. 2/94-9; 3/11-74; 3/42-17; 4/1-78; 6/4-79; 7/42-2
The poet has described this garland as a cupids noose:

emetveeegOeHeeMeYeemeb ceOetkeceeueeceOegjb kejb mee keCesHekeCb JemegOeemegOeebMees: (14/17)
The moon on the earth is Nala (King). Damayant during
her choice marriage function went to Nala carrying a
Madhka garland in her hand.
Bhavbhti (Mahvrcarita 2/21) has referred to Madhka
in the following:
Deele*dkeecemeeOJemeJeeflekejeslkecHe: keLeb meeleeced~
De: cegiOeceOetkeHeg<HeefeefYe: ueeJeCemeejwjeced~~
How could it be endured the fever born exertion and
shivering for the body having lustre and loveliness of
Madhka flowers? Here the body with the beauty and
loveliness is present in full abundance like that of graceful
Madhka flower described.
The temple of the woman is compared with the fairness
and paleness of the Madhka flowers.
yevOetkeegelf eyeevOeJeeseceOej: eqmveiOees ceOetkeefJeie&C[: eefC[ ekeeefmle veerueveefuevebb eerceeseveb ueeseveced~~(Gtagovinda 10/6)
It is a useful tree. Its sweet nectar like fruits, its oil like
ghee and compact shade serve its usefulness.
Following is an apposite saying:
cetueeosJe eome efJemle=elf eYejeeeHeveveeMeer
les eme emeJee: megceeguejmewjevevoevle: epee:~
mvesnb e ekeerkejesefle Hejceb Yete: Heueeveeb iegCew
efnlb JewkewkeiegCeebmlevYepe meKes lemceevceOetkegceced~~
352
353
Madhka flowers giving joy with sweet juice, extending

unique shade, exhibiting the best love- this Madhka tree
with varying qualities is worthy of worship.
MANDRA1
emeesHeevles ke=lekelevee: keevleee JeefOe&lees ces
nmleeeHemleyekeveefcelees yeeuecevoejJe=#e: (Megha. Early, 79)
The young tree with clusters of flowers which could be
easily plucked by bending the branches was planted in the
courtyard and which was grown with love by women.
ielegkecHeeouekeHeeflelewe&$e cevoejHeg<Hew:
He$eso:w kecekekeceuew: keCe&eJf eYeeb Mf eefcee~
cegkeleepeeuew: mleveHeefjmejeqVemet$ewe nejwvezMees ceeie&: meefJelegoes meteles keeefceveerveeced~~ ( Megha. Early, 76)
The women who went to meet their lovers and while
hastily returning in the early morning saw Mandra flowers
fallen from their braid on the road which evidenced the
path of their journey at night. Which is Mandra tree?
Mandra flowers were beautifying the braids of the
women
cevoeefkevee: meefueueefMeefMejw: mesJeceevee ceef:~
cevoejeCeecevegleneb eeee Jeeefjlees<Cee:~~ (Meghadta, Early 31)
Which are these Mandra trees that are on the banks of
river Mandkin and which prevent the heat with their cool
shade?
1. Meghadta, Early. 75,80,68; Raghuvaa sarga 6-23; kuntala
Act-7; Kumrasabhava sarga 6-5; Vikramo. Act- 4.
It appears to be a shade tree, removing the heat of the

fatigued men with its wind blowing through its dark green
leaves. Raghuvana also shows that Mandra flowers were
used by women for their braids:
Meeeefejb HeeC[gkeHeesueuecyeeved cevoejMetveeveuekeebekeej~ (sarga 6-23)
cevoejHeg<HewjefOeJeeefmeleeeeb emee: efMeKeeeeceeceHe&Ceere:~
mewJe efeee mebeefle ogue&Yee ces efkecesveceeesHenleb kejesecf e~~ (Vikramo. Act-6/5)
DeeHuegleemleerjcevoejkegmegceeslkejJeeref e<eg~
JeesceieeJeens<eg efo*dveeieceoieefvOe<eg~~ (Kumra sarga 6-5)
Mandra trees are on the river bank, heaps of their
flowers have fallen on the water with the smell of spirituous
liquor of elephants, protectors of all directions.
Mallintha has introduced this tree as Mandra
Kalpavka and Klidsa has used the word
Kalpadruma (Raghu. 14-48, 6-6, 5-52; Megha. ; Kumra.
6-49, 2-39; kuntala. Act-7), Kalpataru (Raghu. 2-75,
17-26, 32; Kumra. 8-71), Kalpavka (Megha. Early
77,72; Kumra 6-6; Raghu. 11-50, Kumra. 8-75,8-68)
and Kalpalat (kuntala. Act-7) etc. But no where the
identity of this plant is observed. Raghu. sarg 6-6 refers
Kalpadrummiva. In other meaning as stated in
Amarakoa:
Heewles osJelejJees cevoej: Heeefjpeeleke:~
mevleeve: keuHegcee Hegbefme Jee nefjevoveced~~
It means Mandra Prijtaka, Santna, Kalpadruma
and Haricandana are five trees of the deity. Bhnuj Dkita
gives etymology of Mandra as cevoe Deeje Deme, mejuelJeeled Fefle Jee
and cevoej: meeled megjgces JeeefjYes Deke&HeCex e HeefjYes efvecyele: means for
354
355
Suradruma (Kalapataru), Pribhadra (which in Gujarat

is Ptharavo Erythrimum Indica and calotropis leaf for
these three; Mandra word is used. Rjanighau uses
Mandra for Devdara. Amara uses four names
Paribhadra, Nimbataru, Mandra and Prijtaka.
Paribhadra usually is used for a neem tree. But Bhnuj
Dkita suggests that these four names are of Bakna neem
(melia azedarach).
According to modern Botanists Bakna neem is not
indigenous in India still Mandra can be a Bakna neem
tree which is a nice tree with flower clusters. But the opinion
of Bhnuj Dkita is not reliable as his subject was not
Botany.
So Mandra can be Pribhdra, Ptharavo, neem,
Bakna neem, Calotropis and Prijtaka. It is difficult to
decide out of these five which one is Mandra of Klids. I
think Mandra cannot be neem, Bakna neem and
Calotropis. Now the two remain but Prijtaka and
Ptharavo are two different trees.
Ptharavo (Erthrina variegate L. ) (Syn. E. indica mam.),
(Family: Fabaceae) in Hindi is Mandra, in Marathi Pagr
and Mandra. It has dark red flowers in clusters, resembling
the parrots beak. The flowers have sweet nectar. Butterflies
and birds move about them to suck. The leaves fall off in
winter.
Hindi name of Ptharvo is Farahada. Bhvapraka,
an ayurvedic book refers Pribhadra as Farahada and
thamalla, critic of gargadhara Sahit refers as: HeefjYes
efvecyele: means Pribhadhara is Farahada. Still Ptharava

in hindi is Farahada. Critic of Bhaiajyaratnval refers
HeeefjYe: cevoej: and cevoej HeeefueOee Fefle Keeleced, thus it concludes
that Mandra is only Paribhdra.
Now remember Santna (remember Amarsinhas
sentence: Heewles osJelejJe:). Pribhadra, Mandra and Santna
are synonyms
meceked leveesefle Fefle mevleeve:~ (Bhnuj Dkita), means the tree
with extensive spread. Klidsa has used the word
Santna two times in Kumrasabhava.
mevleevevekeleeeemegHleefJeeeOejeOJeieced~ (Kumra. sarga 6 loka 46)
and
mebleevekeekeerCe&ceneHeLeb leeerveeb efMekew: keefuHelekeslegceeueced (sarga 7, loka 3)
Mallintha refers Santnaka as Mandra. Travellers
sleep under the shade of Mandra tree. There is a
reference that these trees were planted on the main roads.
Santnaka should be Mandra. Mandra is
mentioned in Kdambar but is worded as
Mandravalkala:
cevoejJeukeuesve GHeHeeefoleDecyejeeespeveced~ (Kdambar Para 142)
peerCe&cevoejJeukeuesveeyeHeefjkej: (Kdambar Early), I do not
understand the use of bark of Mandra.
cevoesojerkegefuekeesceuekesMeHeeMecevoejoececekejvojmeb efHeyevle:~
ceefkeceb ceOegkeje DeefHe keerle&eefvle~~ (Parasannarghava, Act 1-58)
Here it is mentioned that Mandodar used Mandra
flowers in her braid of hair and wasps were sucking the
nectar. Rvaa has made this statement.
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357
eeweleew{efeeegelf eYe=elf e efJekemelkegvoceeeefjsHes

keeues eeueseJeeleeJeueefJeueefmeleesoejcevoejOeeeqcve~
es<eeb vees keCueivee #eCeceefHe legefnve#eesoo#ee ce=iee#eer
les<eeceeeeceeecee ecemeovemecee eeefceveer eeefle etveeced~~
(Bharthari, graataka, 98)
Piled with blossoming flowers of Priyagu, with
intoxicated wasps humming over the lustrous opening Kunda
flowers, and dwelling with wind blowing through severe cold
pervading through garlands of flowers of Mandra trees, and
one with the eyes of the deer capable of escaping cold in the
winter but not embracing-not giving the warmth of the breast
of paramour, should be understood as incapable to remove
the grief of the young during the winter long nights appearing
as the dwellings of death.
Here all the flowers referred above are mentioned as
flowering in winter. Kunda is ever flowering, but Mandr
flowers in spring , but Priyagu flowers in spring may be
seen in winter.
peeeereJf evemlewce&enf le FJe cevoejkegmegcew:
mJeeb efmevotjsCe efHejCecegoe cegefle FJe~ (Gtagovinda sarga 11/11)
Jayar worshipped with Mandra flowers which were
red coloured.
efeeeMeerleecevoejceeuee (Kirta. 16/11).
The soldiers who were wounded by elephants teeth
were not injured by the stroking garlands of Mandra which
were cool like the lap of the sweet-heart and thrown by the
deities from the sky.
Mandra trees are Pribhadra, both these names are

in Rmyaa, Pribhdra(3/73-5; 4/1-80), Mandra(7/
26-5, 15; 7/42-4). The poet mentions these trees as:
DeeqivecegKee DeMeeskeee megjkelee: HeeefjYekee. meaning Aoka and
Pribhadra have intensely red flowers which appear as
beautiful as Pala (Keso).
In description of Rambh (Apsar) ef o Jeevoveef u eHleeer
cevoejke=lecetOe&pee~ (7/26-15). She had Mandra flowers in her
hair braids.
MARICAGULMA
Black pepper, Mar
Piper nigrum L.
Family : Piperaceae
Marica means Mar; black pepper
It is a climber, common in Saurastra (Gujarat). The word
Gulma means a cluster or thickets, may be the climbers
while growing form a thicket. Its synonyms are
Dharmpattanam, Dhanvantari, Uaam,Valljam.
The fruits are also in clusters or thickets.
efnppeJeueb oecejereetCex JeeOeeefjleb lewueIe=lesve efceeced~
Yegkeleb ceee HeejYe=leereceebmeb keLeb veenb ceOegjmJej Fefle~~ (Mcchakaika)
Today I have eaten meat of cuckoo mixed and seasoned
with oil, Ghee, Higa (Asafoetida) and Mar powder.
ceokeuekegjjkegueMeceeveceefjeHeuueJee (Kdambar Para 17)
358
359
In the description of the great Vidhya forest, Kurara birds

were making sweet sound in intoxication and eating the
leaves of Mar climber.
MARUBAKA
amaro, Maravo
Ocimum basilicum L.
Family : Lamiaceae
Marubaka is amaro or Maravo, belongs to Tulas family.
Its leaves are fragrant that last for a long time. It flowers in
winter. Rjaekhara states:
Heg<Heefeee ceyekes ceyekeocevekeHegVeeieHeg<HeefueevegJe=ef eefYe: megjefYe:~, amaro,
Damano, Ngakesara, etc. flower in the intermediate period
between winter and autumn. ceyekeHeefjJeejb Heeueeoece keCs~ amaro
was also present in the garland of Pal flowers. Its
synonyms
are
Samraa,
Marubaka,
Prasthapupa, Faijjaka, Jambroapi(Amarakoa).
Bhnuj Dkita calls it Maru means Maravo.
emLeHeg<He: emLes meeveew Heg<Heefle It flowers well on the mountain
tops. HeefCeppeke: HeCeer GpPekees Jepe&keesme Fefle kesefeled (Bhnuj Dkita)
means the snakes do not come near, others interpret that
whose leaves and flowers are like the hood of the cobra.
Jambra is another name but its meaning is Lemon and
still today it is known as Jambra lmbu Jamyte - Jamu
adane- one which is eaten. Amarsinh has used the word
Midhala as a synonym of Marubaka as prior to this he
mentions ceb yeeefle~ efvepe&uesefHe eefmeefle~ one who can live in an arid
region. It seems that the plant is used as a garland.
Note: The author has given the scientific name of this

plant as Origanum marjoana.
MALLIK
Mogaro
Jasminum sambac (L.)
Family : Oleaceae
mettles mebeefleogiOecegiOemegYeieb Heg<Heesgceb ceefuuekee~~ (Blarmyaa)
Mallik means Mogaro. Navamallik also means
Mogaro. Flowers white as milk. Mogara means the best of
flower. Its fragrance is unique.
ceeuee: keCs Heeueeceefuuekeeveeb meees eer<ceb nvle nscevleeefvle~~
(Kvyamms)
Wearing a garland of Pl and Mallik gives a feeling
of winter in the summer.
ceefuuekeekegmegcejeefMejkee<eealed e$e e mHeefkemeevegcevegeced~ (Naiadha, 4/1-76).
The crystal like white splendid multitude of Mallik flowers
are superior to Kailsa. Flowers of Kadamba and Mallik
were used in making garlands for braid hair.
Demee: Keueg eeqvLeefveyekesMeceuueer keocyeeefleefyecyeJesMeeled~ (7/88)
The wreaths made of red button like round flowers of
Kadamba and crystal like white flowers of Mallik should
look showy.
mveevee& cegkeles<eg DevegOetHeJeemeb efJevemlemeeevleveceefuuekes<eg~
keecees JemevleeleecevoJeere&: kesMes<eg uesYes yeueceveeveeced~~ (Raghu.16/50)
The Kmadeva (Cupid) who was weakened after the
fading of the spring became strong in women, whose wet
360
361
hair were scattered after their bath and were made fragrant
after wearing the night blooming Mallik flowers in their
hair. Syantanamallik evening blossoming Mogaro.
Jeves<eg meeevleveceefuuekeeveeb efJepe=cYeCeesefvOe<eg keg*dceues<eg~
eleskeefveef#elHeHeo: meMeyob mebKeeefceJew<eeb Yecejekeej~~ (Raghu. Sarga 16-47)
The intense fragrance of evening blossoming Mallik
flowers was spreading in the forest. The humming wasps
were around them as if they were counting each of them.
ojefJeoefueleceuueerJeefuueeelHejeieekeefleHeJeemewJeefmeevkeeveveeefve~
(Gtagovinda 1/10)
The blooming flowers of Mallik producing pollen were
perfuming the forest.
Following is an apposite saying:
ve e ievOeJensve egeqcyelee ve e Heerlee ceOegHesve ceefuuekee~
efHeefnlewJe keesjMeeKeee HeefjCeeceme peieece ieesejced~~
If a small plant grows under a big tree, it does not grow
and becomes yellow. Looking at the same condition of
Mallik, the poet comments the wind does not kiss you,
the wasps did not favour you, because your cruel branches
covered you.
Some synonyms of Mallik are: Nr- dear to
women; Vanacandrik moon of the forest, appropriate
because of its snow like white flowers, tabhru- afraid
of summer.
Fefle efJejefeleceefuuekeeefJekeeme: mceele FJe mce ceOegb efveoeIekeeue:~
(Kirta-10/36)
Mallik flowers in spring. The value of other seasons

decreased because of blooming of Mallik in spring.
ueeqcyelemLetueceefuuekeecegkeguenjeCeeced (Kdmbar). Here the large
Mallik flowers are mentioned : the garlands of large
Mallik flowers were hanging down from the neck.
MKANDA
Mango, ma, Ker
Mangifera indica L.
ojoefuelekegvoceekevoceOegeyf evogmevoesnJeeefnvee YeJeveeseeveHee&vleceelesve Geeceefle~
(Mlatmdhava)
Mlat grieves with the wind carrying the nectar drops
of blossoming flowers of kund and mango and blowing
through the palace garden.
Mkanda means a mango tree, its other names are,
Rasla, cta, Pikabhndhava
HeevLem$eereJf ejneveueengelf ekeueeceelevJeleer ceejer
ceekevos<eg efHekeeveeefYejOegvee meeslkeCceeueeskeeles~
(Bharthari, graataka, loka 84)
The cluster of mango flowers which intoxicate the fire
of separation of women who have gone abroad, now are
enjoying with cuckoos.
MTULUGA
Yeeiee: esefleceeleguegJe=lee:~ (Mlatmdhava, 6/19)
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363
Parts of hedges having swinging trees of Mtuluga.

Mtuluga is Papanasa or Cakotaru. Orange coloured pulp
vesicles of Papanasa mixed with black pepper and rock salt
tastes very good. The author mentions Papanasa as Citrus
decummana , but Papanasa (Pomelo) is Citrus maxima
(C.grandis). The author also mentions, Bijoru (Gujarati):
Citrus medica L.
MLAT1
Cambeli
Jasminum grandlflorum L.
Family : Oleaceae
efMejefme yekegueceeueeb ceeueleereYf e: mecesleeb
efJekeefmeleveJeHeg<Hewe&tefLekeekeg*dceuewe~ (tu. sarga 2, 24)
Mlat flowers like a husband creating a rainy cloud on
the head of his wife create a garland of fragrant flowers
with new bloomed flowers of Ji (Jasminum) for her.
keeMewce&ner efMeefMejoereOf eeflevee jpevees nbmewpe&ueeefve meefjleeb kegcego:w mejebemf e~
meHleow: kegmegceYeejvelewJe&veevlee: Megkeueerke=leevegHeJeveeefve e ceeueleerefYe:~~
(tu. sarga -3/2)
The earth with flowers of Ka (Darbha), night with the
cool moon, river water with swans, lakes with lotuses,
forests with trees having seven leaves, bending with the
flowers, and gardens with Mlat flowers, all these appear
white in winter.
ceeueefJekeeHes<eg efoJemes<JevegYetlecegkelesJe ceeueleerceeuee cueeeceevee ue#eles~

(Mlavikgnimitra, Act-3). Mlavik, like a used garland
of pearls also appeared pale. The women were wearing
garlands of Mlat.
leeceglLeeHe mJepeuekeefCekeeMeerleuesveeefveuesve
eleeemleeb mececeefYeveJewpee&uekew: ceeueleerveeced~~ (Meghdta, Early)
The wife, awakened by him by the wind cooled by water
drops got up well with the perfume of recently bloomed
Mlavika flowers. Amarsinh has confused by stating
Suman mlat jti. Bhnuj Dkita has interpreted
Mlat as Mlam tanoti or Mam Lakm lartata.
Bhnuj Dkita has quoted from Haima ceeueleer egJeleew keekeceeeeb
peeefleefJeMeueees: peeslmveeeeb efveefMe veeeb e~~ (Iti Haima) and $eerefCepeeles:
eByesueer: Fefle Keeleeee: and mentioned the then current name
Cambela. Jti, Mlat and Suman are three different
plants. Mlat is Cambel and Suman is night blooming
queen (Solanum). The critics have mistaken in considering
all three trees as synonyms. Bhvamira author of
Bhvapraka has also named Jti as Cambel.
Rjanighau refers names with three meanings: mHe=kekee leg
megkegceejeeeb vesHeeueer ceeueleer mce=efle: Spkk (a fragrant plant but
doubtful as a medicine) is considered as Mlat and in
this book elsewhere Mlat and Jti are synonyms.
Another name of Mlat is Ph. It is difficult to find out
of this confusion of meanings. But to me it looks proper to
have Jti as J, Mlat as Cambel and Suman as
queen of night (Rajanigandh) (Solanum).
1. tu. 2-24, 3-2, 18,19; Megha. Early-103; Mlavik.
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365
ceeOeefJekeeHeefjceueueefueles veJeceeueefle peeeflemegievOeew~

cegefvecevemeeceefHe ceesnvekeeefjefCe leCeekeejCeyevOeew~~ (Gtagovinda 1/7)
This is a description of spring. The spring is a friend without
reason a friend of nature for the young. The beautiful
women themselves leaving their pride are searching the young
in the spring. How is spring? It is lovely with the fragrance of
madhavi climber and capable of agitating the minds of the
sages perfumed with flowers of Navamlat and Cambel.
In the description of monsoon (Kirta)
....mecegHeovcegkegueeefve ceeueleerveeced~
efJejueceHepenej yeefyevog: mejpeleeceJevesjHeeb efveHeele:~~ (10/20)
The dust is pressed as it rains. Monsoon has arrived.
Flowers of Mlat have bloomed here and there. Water
drops of rains have removed the dust of the earth. The
description of rainy season in the Rmyaa1:
efJekemevlee e ceeuelee ieleesmleb %eeeles jefJe:~
The Mlat flowers bloom in the evening and that indicates
the sun setting. Nighau therefore recognizes as
sandhypusp manoram. Camel? also blooms in the
evening. I suppose that mogaro (jasmimum), chameli and
jai bloom in the evening. We have referred Syantana
mallik(Refer Mallik). The following aphorism praises
mlati quite properly.
keefle meefvle ueJeuelee ueefuelee veJekeesjefkelee OejCeermegleues~
keefle yevOegjievOeYe=lemlejJees iegjJees efveJemeefvle efiejew ceuees~~
Deefe ceeueefle meewjYemeejefJeefveefpe&lemebeJf ekemelkeceueeefveuees~
ceOegHeeveefJeOeew ceOegHeme HegveYe&Jg eves YeJeleercenceekeuees~~
1. 3/75-24; 4/27-10; 4/28-52; 4/1-76
The poet says that wasps do not find resting place in any
other tree, Mlat is the only resting place for wasps.
Bhrthari says:
ceeueleer efMejefme pe=cYeCeb cegKes evoveb JeHege<f e kegceeefJeueced~
Je#eefme efeelecee ceoeuemee mJeie& S<e HeefjefMe Deeiele:~~
Mlat flowers or their braids in the hair, the intoxicated
yawns created by the Cupid in the mouth, the paste of sandal
and saffron applied on entire body.
The beloved showing intoxication with deep embrace all these added is heaven. These stories of non existing
heaven are useless. The sexual heat, getting cooled over
the body which is unable to endure it because of the fatigue
developed by the sexual sports by the beautiful women,
gets kindled by the wind carrying the pollen of Mlat in
the morning:
DeefJejlejleueerueeeemepeeleeceeCeecegHeMececegHeeevleb efve:mensveeveeced
Hegve<eefme efJeefJekelew: ceeleefjeeJeetCe& pJeueeefle ceoveeeqiveb ceeueleerveeb jpeeseYf e:~~
(iuplavadha, sarga 11 loka 173)
veJeHee: keCekeesceueceeueleer kegmegcemebleeflemeblelemeefefYe:~
The tender petals of Mlat and Cambel are like the fresh
water drops! Tender Mlat like the fresh drops of milk!
There is a reference to Mlinilat in Kdambar, which I
think is for Mdhav or Mlat,
MA
Vigna mungo (L.) Hepper
(Phaseolus radiatus L.)
Family : Fabaceae (Papilionoideae)
Aada, Urada
366
367
(Rmayana 7/91-20) Ma is Urada or Aada. It is

referred to in the ceremony of horse sacrifice. Caraka
considers Urada as the lowest of the pulses. But it is
nutritive, strength giver and invigorating. Refer Caraka,
Maparabhtya chapter.
MUCUKUNDA
Pterospermum acerifolium (L.) Willd.
(Pterospermum glabrescens Wight & Arn.)
Family : Malvaceae
Kanaka Campa
(Rmyaa 4/1-81). In Gujarat, it is known by the same
name. The tree grows up to 50 to 60ft height. Its leaf is five
angled, with upper surface green and lower surface is
bluish. Flowers large, white and fruit about five inches long,
egg-shaped and grey coloured. Its flowers, if crushed and
applied on the forehead cure headache.
efef$ecegegkegvokeefuekeefm$eelegjcegkegue: ecesCe ueJeueer<eg~
Hee<eHeefueveerkegmegcees peeefle efnceleg&ve&JeeJeleej:~~ (Kvyammas)
It indicates that even in winter 2-4 (a couple of) flowers
of Mucakunda can be observed.
MUCULINDA
Citrus limonum Risso
Family: Rutaceae
Lime, Lemon
(Rmyaa, 5/2-9, 6/4-80 ) The elucidator Rmatilak
introduces as Muculind jambr. I have not come
across this name in Amarakoa or Nighau. Jambra means
lemon. We have referred to Mucukunda but what is
Muculinda? we will follow its meaning of Jambra as

citrus limonum until further is enlightened.
MU-JA
Saccharum munja Roxb.
Family: Poaceae
The author has not given its botanical name. He describes
it as a type of grass considered sacred. Its meaning in
scientific literature is a tough Asiatic grass whose culms
are used for ropes and baskets (as per internet). A celibate
had to wear it as a waist band. kegMeeerJejJeememee cegecesKeueekeefueleceOesve
(Kdambar para 18). This is a description of a calibate.
cegecesKeueeiegCesve Heefjef#eHlepeOeveYeeieced (para 142) carpets were
made from this grass.
MUDGA
Vigna radiata (L.) R. Wilczek
(Phaseolus trilobatus (L.) Scherb.)
Family : Fabaceae
Munga, Maga, green gram, Moong
(Rmyaa of /91-19). Mudga is Munga considered
the best of pulses. It is easily digestive and nutritive. The
sick are given liquid essence of Munga to drink. The wild
Munga is also found and is known as Mudgapa. Green
and black Munga are available. It is a wholesome food.
Caraka considers that Munga removes cough and pitta
and is best among pulses supyottamah (Caraka stra Act
27/23), Caraka (Ci. Sth.10/96) refers ravn mudgn.
368
369
Cakrapidatta says Meejoeved cegeved Fefle nefjlecegeved, les efn eee: Mejefo
YeJeefvle~ It means radn mudgna, munga that grows in
autumn, mostly it is green mung. Mudg amdhnynm
(Caraka stra 25) means mung is the best of all grains.
MUST1
Cyperus rotundus L.
Family: Cyperaceae
Nutgrass, Nutsedge, Motha
GemLeg<e: efMeefMejHeuJeueHeceOeeod cegmleeejesnkeJeueeJeeJeevegkeerCe&ced~
peeen me gleJejenkegueme ceeie& megyekelecee&HeoHebekq eleefYejeeleeefYe:~~
The king selected the path which the pigs selected for
running away and who had just escaped from the cool mud
of the pond. He saw that path which showed the crushed
pieces of Motha fallen from the mouth of pigs and by the
long muddy wet footsteps observed all along the way. This
is a description of hunting. The pigs very much like the
Motha tubers and they were digging them from the pond.
That is why Motha is named krodesta and varh :
Klidsa has described beautifully the pigs chewing the
Motha tubers and path strewn with the fallen crushed pieces
of Motha from their mouths all along the way.
Fefle meblepe& Me$egIveb je#eme: leeqppeOeebmeee~
eebMegceglHeeeeceeme cegmleemlecyeefceJe gceced~~ (Raghu. sarga 15-19)
The demon intimidating atrughna uprooted a big tree
from the ground to kill him as easily as one snatches the
Motha plant.
1. tu 1-17; Raghu. 9-59; 15-19; kuntala. Act-2
efJeeyOeb efeeleeb JejenHeefleefYe: cegmlee#eefle: HeuJeues

efJeeeve ueYeleeefceob e efMeefLeuepeeyevOecemceveg:~~ (kuntala. )
This is a description of resting after deer hunting. Allow
the pigs uprooting Motha plants without fear and let our
bow also rest with their strings unsnatched.
The shallow water pools dry in the summer. Pigs uproot
the Motha digging them. Klidsa mentions
Bhadramust in the description of summer. There are
varieties of Motha as Ngara Motha, Bhadra Motha
Keva Motha and Bhadra Motha is Must. Refer
tusara sarga 1, loka 17.
meYecegmleb HeefjMeg<kekeo&ceb mej: KeveVeeeleHeesle=ceC[uew:~
jJesce&etKewjefYeleeefHelees Ye=Meb JejenetLees efJeMeleerJe Yetleueced~~
The pigs dig the pond in which mud along with Bhadra
Motha has dried. It appears to the poet that pigs in crowd
confounded by the extreme heat of the sun are entering
into the earth.
Motha has fragrance in its tubers (rhizome) which are
used in the preparation of the hair oil.
efnppJeuee peerjkeYecegmlee Jeeeee: eeqvLe: meieg[e e MegCer~
S<ee ceee mesefJelee iebOeegeqkele: keLeb veenb ceOeggjmJej Fefle~~ (Mcchakaika)
I have taken the best Higa (asofoetida ), cumin seeds,
Bhadra Motha, vagra (Kua grass) and dried ginger etc. like
fragrant materials. Should not then I have a sweet voice?
Bhadramust is considered here as improving the vocal
chord.
Fle: ees[kegueMeceeveYeocegmleejmeeceesn: (Kdambar Para 25)
370
371
Pigs eat Moth tubers and spread their perfume.

DeeflemeevYeYegmleemlecyeYeeefpe HeefHeuJeueeosMes (Nalacamp -1)
The wet region where Motha can grow densely. Motha
plants can be easily uprooted in dried shallow pools but it
is difficult to uproot them from the fields.
MRV
ceewJee& cesKeueee efveeefv$eleceOeesJeemee ceeqekeced (Uttararma. 4/20)
Lava, Katriya celibate had worn majith coloured reddish
grey clothes and over it was worn Mrv waist girdle.
The celibate used to wear Mrv waist girdle.
alhaa, Surutas critic, mentions Mrv as Oevegie&gieesHeeesiee
otOeG[ Fefle ueeskes, Deves eesjmveeegceeng:~ (Stra A. 38): means Mrv
is a climber and its fibers were used to make strong strings
for the bows. Many consider Murv as Mora vela,
clematis triloba, Family : Ranunculaceae. But it is Marsdenia
royalli, Family : Asclepiadaceae. The fibers of this climber
are strong enough to bear the heavy weight.
The synonym of Mrv is Madhuras. A sanskrit
scholar named Bopadeva Considers it as Cadaba indica
(C.fruticosa), Family : capparaceae. The author considers
it as a climber but it is a shrub, known in Gujarat as
Teliohemkanda (translators comment). Others consider
Mrv as Senseveria zeylanica Family : Asparagaceae,
but it is not a climber.
MOC
Moc is Banan tree. Surutas Robhdigaa

mentions Moc as mewueJeeueHeefjHesueyeceesee Brahm created
Damayants eyes by removing the skin of Banan tree and
outer petals of the lotus by using their beauty.
lJee: mecegeee& oueeefve jerlee ceeseelJee: HeeMeHeeveeeeced~
meejwie&n= erleweJf e&eOf elHeueesOeeomeeceYetoer#eCeHeMeeefueveer~~
(Naiadha. sarga 7- 71)
Moc has another meaning : imao(Prosopis)
YAVA1
Hordeum vulgare L.
Family: Poaceae
Barley. Java
JeOetcegKeb keueevleeJeeJelebmeceeeejOetceenCeeod yeYetJe~~(Kumra, sarga 7-82)
The face of the wife became pale like the flowers of
Yuva used as an earring because of her observing in
plenty the rules of conduct and sacrificial ceremonies.
Karrpitayavapraroha (Kumra. sarga 7-17)
That the sprouts of Yuva were used as earrings are
mentioned many times.
The young sprouts of Barley are compared with the
tender moon rays.
DeeieuYeeJemetefekeesceuee: (Kumra. sarga 8-62)
1. Kumra. sarga 7-17, 86; Kumra. sarga 8-62; Raghu. 24; 9/43;
13/49; 17/12
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DeCejeieefve<eseOf eefYejbMegkew: eJeCeueyOeHeowe eJeej:w ~

HejYe=leeefJelewe efJeueeefmeve: mcejyeuewjyeuewkejmee: ke=lee:~~
(Raghu. sarga 9-43)
The passionate warriors were engrossed in thinking of
women (Abalaikaras those who have interest only in
the women) by the soldiers of the Cupid such as the sprouts
of Yuva set as earrings by the rays disdaining the reddish
dawn and wabblings of cuckoos. Yuva sprouts as earrings
are considered as a part of cupids soldiers. Their
tenderness with their delicate touch on the forehead is a
beautiful imagination.
Deeb megpeeleesvegeif ejb leceeue: eJeeueceeoee megieefvOe eme~
eJeejeHeeC[gkeHeesueMeesYeer ceeeJelebme: HeefjkeefuHelemles~
There is a Tamla tree near the mountain. (Raghu. Sarga
13-39). I have made an earring from the fragrant sprout of
Taml. This earring, like that of the yuva looks beautiful
on the pale forehead.
eJejeHeeC[gkeHeesue eJeeOeevemleg YeJeslecesner (Caraka)
This is a nice comparison. One can enjoy it if one has
seen the white sprouts of wheat and Barley. Yuva is
BarleyHordeum valagare. It is used in medicine. Barley
water is used for drinking for patients suffering from urinary
problems.
Rjaekhara describing winter mentions
e{ieesOetveeJee e meercee~ nscevleefueeefve peevelecetefve~~ (Adhyya 18).
The plants of Barley and wheat growing in this season.
Prasannarghavas loka:
Yeerleb efJeueeskee nefjCeb keCee&efeee Helegefve&pesve efHeoOes OevegjbMegkesve~

kesoejmeerecq ve meoeb e eJeejesnceeoee meeOeg efJeoOes eJeCeeJelebmeced~~
(Act 5, loka 23)
Rmabbhadra was aiming the bow at a deer. St saw
that the deer was trembling. The chaste woman, mentally
moved with compassion covered the bow with a part of
her clothes (Sr) and plucking the barley sprout from a
field and put it on the ear of Rma.
YTHIK
Jasminum auriculatum Vahl
Family: Oleaceae
Jh, Ji, Jue, Ythik
efJekeefmeleveJeHeg<Hewe&tefLekeekeg*dceuewe~~ (tu. sarga 2-24)
New flower buds of Jh bloomed. Flowers of Jh,
Mlat and Bakula are all used to make a garland and the
head used to be adorned with it. This is a description of
monsoon and the Juhi flowers during it.
efJeeevle: mevJepeJeveveoerleerjpeeleeefve efmeeVegeeveeveeb veJepeuekeCew: eteLf ekeepeeuekeeefve~
(Meghadta - early - loka 26)
After resting for sometime and sprinkling water drops
on the flower buds of Jh in (artificial garden?) on the banks
of the river flowing by the forest.
ceokeueegJeefleMeefMekeueeiepeetLeHeeteLf ekeeMeyeuekesMeer~
efmLejeewJevee efmLelee mes otjeueeskee cegKeeueeskee~~ (Vikramo. Act-4)
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Oh ! Intoxicated captain ! have you seen a woman who

is worth looking, steadily youthful, her braids adorned with
Yuthik flowers and who is the best of all as the moon is
best among the planets?
(etefLekeeHeg<Hew: Meyeuee: efe$ee: kesMee: emee: mee) The flower buds of
Jh are still used to make braids.
me meuuekeermeeueefMeueervOeetLeereHetveo: Hege<f Heleueeueerke:~(Kvyamms)
Sallak, Sla, ilndhra and Ythik flower in monsoon
as Lgal does.
RAKTACANDANA
Pterocarpus santalinus L. f.
Family: Fabaceae
JejenefOejsCeeYesCe Megefevee e megieefvOevee~
DevegefueHleb HejeLexCe evovesve HejbleHeced~ (2/17-9)
The king Daaratha, during his coronation was
besmeared with a paste of chandan dark red in colour, like
that of the blood of a pig, pure, fragrant and very valuable.
jkeleebovemebkeeMee mebOee HejceoeCee~
pJeuele: ekeleelesleoeefoleeeqiveceC[ueced~~ (6/23-6)
One who has seen Raktacandana tree will only be able
to appreciate this comparison. Its Guajarati name is
Ratjal. Red powder (Kaku) is prepared from it. The
wood is bright red. The evening was excessively red like
Raktacandana. This loka is also mentioned in 7/41-25.
evovesve e jkelesve leHeveereefvecesve e~
megHegCeieefvOevee egkeleb DeeefoleleCe Hececed~~ (5/9-18)

The poet has shown the pupaka plane, red as the early
sun, like very hot and dark reddish as Raktacandana. It
is dark reddish like the redness of the rising sun. The great
poet has described the precious two hands of Rvaa as
red as the rabbit blood smeared with Raktacandana
MeMe#elepekeuHesve megMeerlesve megieefvOevee~
evovesve HejeOesie mJevegefueHleew mJeuebke=leew~~ (5/10-19)
The touch of Raktacandana should be very cooling. It
is very costly.
The king and queen would be using it as a great offering.
leew ueesenf leme efeeoMe&veme meoesef eleeJegeceevoveme~
Je=eew mleveew MeesefCeleHeefoiOeew vetveb efeeeee cece veeefYeHeele:~~
(Rmyaa 3/63-8)
After Sts abduction by Rvaa, Rma bewails. Then
he speaks her round breasts which were daily besmeared
with the chandan paste would be cut off by the demons
and coated with her blood and would be dirty with the mud;
and still why am I still alive?
As Rma thinks about St, Bharata also thinks about
Rma.
evovesve ceneOexCe emeecegHemeseJf eleced~
ceuesve lemeeefceob keLeced Deee&me mesJeles~~ (2/99-35)
How (Rmas) his body which used to be covered with
precious paste of chandan earlier would look now smeared
with dust and mud? we come across many references of
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Raktacandana in the Rmyaa. What is available in the

market as Ratjal is not genuine Raktacandana.
leeoe&cejnmepeHes<eg m$e*dcee: MeececegOe yeYeepe~
jeqkeleceeveefceJe efMeef#ecegew jkeleevoveyeerpemeceepe:~~ (21/33)
He chanted holy mantras with the rosary made out of
Raktacanda seeds. It was believed that chanting the holy
mantras of sun would lead to immediate granting of ones
wishes. Its seeds are dark red in colour.
meJe&iee$es<eg efJevemlew jkeleevovenmlekew:~
efHeetCee&JekeerCe&e Heg<eesnb HeMegke=le:~~ (Mcchakaika Act-10)
When Arya (respectable) Crudatta is led to the gallows,
he speaks, I am being treated as an animal whose body is
smeared with Raktacandana to be offered to the black
coloured animal deity, sprinkled with the black powder of
rice.
RA-JAKA
Mallotus philippensis (Lam.) Muell. Arg.
(Rmyaa, 6/4-79)
Rajaka is kapilo : Refer Kampillaka.
RAKTAMLAKA
efle js ogeceCeke efle~ DeeHeevekeceOeeeflemesJe jkelecetuekeme Meer<e les Ye*d#eeefce~
(Mcchakaika)
As the drunkard removes the top portion of carrot or

salagam kept in liquor-shop to eat it, Oh! wicked
mendicant! stop, I will destroy you now.
Is Rakatamlaka carrot or salagam? Where ever the
word Gajanaka is used in Caraka Suruta, its meaning
is Salagama. Nobody has meant it as a carrot.
RASONA
Allium sativum L.
Family: Amaryllidaceae
Garlic, Lasaa, Lasuna
(Mlatmdhava 5-97)
Mendicants following the black arts (magic) where they
would cook garlic in neem oil. Rasona means having five
tastes out of the six, one that is salty is absent, that is why
Rasona Yna Rasona Bhnuj Dkita has suggested
rasonas etymylogy differently : jmeves DeemJeeoves Tveles HeelekensleglJeeled~
Tve HeefjneCes~ means one abandons it as it is sinful.
Synonyms of garlic according to Amarakoa are
Mahauadha, Launa, Gjanaka, Aria, Mahkanda
and Rasona, Mahauadha is mostly used for dried ginger
but garlic is very well used in medicine.
ve efjced DeMegYeced Demceeled Fefle Deefjb means nothing inauspicious
will happen after its use is Aria. Why is it called
Mahkanda? Is it because it is precious among the
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tuberous? Caraka considers Gjaka different from

Garlic, it is turnip Raktapalu. Garlic and onion are
mentioned in Carakasahit. Caraka considers Garlic as a
brain tonic. aka people introduced Garlic in India.
Brahamins opposed its use but Charaka Susruta
recommended it. Brahamins therefore named it as
Yavaneam, Mlecchabhojanams Aruveda has named
it Rasonakalpa.
ferocious as the restless pythons were looking fierce in the

lairs of old burning Rohia trees.
Following qualities of garlic are described in Suruta

Strasthna Adhyya 46.
Rohaa is a different tree from Rohia (Ragatarohio).

The former is a big tree like a neem tree. Rohaa is
Soymedia fabrifuga, Family : Meliaceae. Its wood is reddish,
the bark is bitter and it reduces fever. Rohia is still known
as Rohaa in Gujarat. The Vedas also praise it.
eqmveiOees<Celeer#Ce: kegefHeuee ieg: mej: mJeeogjmee yeue:~

Je=<ee cesOeemJejJeCe&e#egYe&iveeefmLemevOeevekejes jmeesve:~
esiepeerCe&pJejkegef#eMetueefyeyevOeieguceeefekeemeMees<eeved~
ogvee&cekegeveuemeeopevlegmeceerjCeeemekeHeebe nefvle~~
ROHIA
Tecomella undulata D. Don
(Tecoma undulate (Sm.) G.Don)
Family: Bignoniaceae
Roheda, Honey tree
Rohita, Ragatarohido
ueueopeiejOeesjkeesjeCeeb egelf eefcen oiOeHegjeCejesenf Ceeveeced~~(Mlat. 5/15)
Pale and bigbodied ghosts were bringing out their tongues
from their mouths like caverns. So that they were looking
jesefnCees jesnCe Fefle Keelele:~ OeesOeieefle Fefle Keelees Jee~

jesefnleesefHemeSJe~ Dele SJe jesefnle: HueernveeMeke: FlecejesefHe~~
critics by Jagdhdara.
Rohita Roh means Ragatarohio is considered a
sure cure for spleen, that is why Plhanaka.
ROHITAKA
(Rjaekhara, Kvyamms Act 18)
Rohitaka ; mrtaka, Kikirta, Madhka, Moc,
Mdhav, obhajana are trees which bend down in spring
due to the weight of their flowers.
Rohitaka means Rayatarohia, Raktarohitaka or only
Rohitaka. Raktarohitaka in Bengal is Amora rohituka,
Family Meliaceae. On the other hand, it is known as
Tecoma undulata . Family Bignoniaceae ( Ventilago
denticulata) others consider it ventilago madraspatensis
(madraspatana), Family : Rhamnaceae. It is a big liana also
named as Ragatarohio. (Tecoma undulata) is a beautiful
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tree with small leaves like that of a pomegranate and dark

red flowers. Its synonyms are Dimacchada,
Dimapupa.
I believe that Rohitaka is Tecomella undulata.
LAJJALU
Miniosa pudica L.
Family: Mimosaceae
Lajamani, Lajjalu, Touch-me-not, Chhuimui
It is surprising that Sanskrit poets have not mentioned
this plant except there is only one reference in Naiadha.
gHleHe$eefJeefveceereuf eleel#egHeelkeHeme Oe=leeeHeueelHeueeled~
lJelmeKeer<eg mejeeqjesIe=le: mJeb efYeeesefYeoOeleer<eg JewYeJeced~~(Sarga 18-148)
Malaya place is in the south. Candana and clove trees

grow also in south.
The slowly blowing south (Malaya) wind, moving
chandan trees and carrying the aroma of Lavanga flowers
removes the grief of the wife, during the sexual sports at
Malay place, like the sweet voices of the interpreter.
Devesve meeOe efJenjecyegjeMes: leerj<s eg leeueerJevecece&j<s eg~
erHeevlejeveerleueJeHeg<Hew: DeHeeke=lemJesoueJee ceef:~~ (Raghu. 6-57)
Young princess! In rendezvous with the king, living on
the sea shore where the rustling sound of the palm forest
constantly strikes their ear and the wind blowing over the
sea carrying the fragrance of the Lavaga trees from the
islands would every day dry your sweat drops.
Here chuptapatram word is used. It means it shrinks

as soon as it is touched.Lajjlu means it is bashful on
touch and hence called as Lajma or Risma (To
sulk)
The following loka is related with the choice marriage

ceremony of Indumat where her friend introduces every
king : erHeevlejeveerleueJeHeg<Hew:. During the times of Klidsa
Lavaga was brought in India from other islands.
LAVAGA
Syzygium aromaticum (L.) Merrill & Perry
Family: Myrtaceae
Laviga
Other Sanskrit names of Lavaga are Devakusuma

and sajna (Amarakoa). The compound word of
Devakusuma is interpreted as a flower of a deity, deity as
a flower and a flower fit for a deity.
leme peeleg ceueemLeueerjlesOet&leevoveuele: efeeeuuececed~

Deeeeece meueJekesmejeegkeej FJe oef#eCeeefveue:~~ (Kumra. 4-25)
ueefueleueJeueleeHeefjMeeruevekeesceueemeceerj~s
ceOegkejefvekejkejeqcyelekeesekf eueketefpelekegekegerj~s ~ (Gtagovinda)
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Here Lavaga is mentioned as lat (climber) just to

alliterate for pleasing the ear. Lavaga is mentioned in
Mlatmdhava (10-3).
The soldiers of r Ka went to the seashore of Kutch,
wore garlands of fragrant flowers of Lavaga, drank
coconut water and ate green betel nut.
ueJeceeuee keefueleeJelebmee les veeefjkesueevlejHe: efHeyevle:~
DeemJeeefolee&kecegkee: mecegeoYeeieleme eefleHeefeceereg:~~
(iuplavadha, sarga 3-81)
Could Lavaga trees grow on the kutch seashore?
Coconut and betel nut trees could grow but there is no
limit for the imagination of a poet.
LAVAL
Phyllanthus acidus (L.) Skeels
(Phyllanthus distichus Mll. Arg.)
Family: Phyllanthaceae (Euphorbiaceae)
Harafrevai, Ryakankanan
DeefYeveJejeiejmeeseb YeJelees ke=lekeewlegke: Heefj<Je: ueJeueerueJeeesefjJe
efveeefleceneJeeleeeefYenle:~~ (Mlatmdhava)
The mutual embrace of both you which was enjoyable
and wonderful with the new cupidity (passion) has been
destroyed by destiny as the mighty whirl wind destroys the
embrace (twining) of Lavallat (climber) and Lavaga
tree.
Bhavabhti has considered Laval as a climber (Lat)

twining around a Lavaga tree. But Laval is a tree locally
named as Harafreva or Ryakakan. It is also
named as mala. The fruit is quadri or hexagonal and
hence named Kakaa. It is pickled or used as salad.
Bhavabhti has mentioned the young elephant snatching
the Laval leaves attached to Sts ear (Uttara. 3-15)
me SJeeeb lemee: legenf veefvekejewHecemegYeiees
ceee ueyOe: HeeefCe: ueefueleueJeueerkevoueefveYe:~~ (Uttararmacarita 3-40)
I have to day obtain your hand which is like a sprout of
lovely Lavallat and auspicious as ice.
Kdambar has many references of Laval. There is a
reference that fruits of emblica (mal), mango and Laval
were used in the hermitage. Another reference shows.
keefHeyeueefJeuegHleefJejueueJeueerueleeHeueeled (para 47) the monkeys
eating the rare fruits of Lavallat.
The aroma of Laval flowers is indicated in another
description of the forest:
meHleoyekeguewueeueJeueJeueerueleeueesuekegmegcemegjefYe Heefjceueee (para 130).
The elephant eating the Laval leaves is mentioned (para
131). The cuckoo Utfullapallavalaval is shown hiding
behind the mature leaves of Laval (para 141). At another
place ueJeefuekes keuHee keslekeerOetefueefYeue&JeueerueleeueJeeceC[ueeefve (para 188)
oh! Lavalika! This name is based on Laval. These are
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some of the names of Laval, Mlike, Makarike,

Rajanike, Kumudike, Nipuike, Utpalike,
Kesarike, Mlatike, Nalinike, Kadalike,
Kamalinike, Ctalatike, Pallavike, Lavagike, etc.
(these are all names for addressing). The name is related
according to the work allotted as for example. kes meef j kes ,
efmeeceefojejmesve yekeguekegmegceceeueeie=neefCe (Kesara here is Bakula, Bolasar).
Lavalk has been entrusted to prepare a field around
Laval with the pollen grain of Ketak flowers.
The paleness of Laval leaf is well known.
JevejeefpeefceJe HeeC[gMeeceueJeueerueleeuebke=leceOeeced (para 191). The central
body part of Kdambar looked pale as the Laval leaf.
keefeuueJeueerHeueJesCeeeaefeeceeCeebmle=CeMetkeceejerkeCe&Hetjeved (Para 209). The
pointed extended wire like tips of the white spikelets are
named in sanskrit as Metkem$eer Mue#Celeer#Ceees (Amarakoa). Such
pointed uka (spikelets) were moistened in Laval juice
and were used as ear rings (Karapgan)
The body parts of St are described as delicate and
beautiful as lovely Laval.
ueefueleueJeueerYewjwJevew eefuelee meleer~
pevekeleveee HeeCeew Oe=lJee ve leefefveJeeefjlee~~ (Prasannarghava Act 5-33)
Klidsa has used only once the word Laval
(Vikramo. Act-5) out of all references I have referred.
DeeefJeueHeeesOejees ueJeueeroueHeeC[gjeveveeeced~
keefleefeoneefve JeHegjYetlkesJeueceuemes#eCeb lemee:~~

The Poet described the body characters of a pregnant
woman. The breast nipples are black. The face is pale as
the lovely leaf. The eyes look tired. lovely leaves are
compared with Purnana. They are thin, yellowish
green and with lower surface pale green or white (Nighau
dara, early 372).
alhaa, critic of Suruta has also mentioned Laval.
Ievee eqmveiOee nefjleebMeg: keemeceo&mekedoe~
megievOecetuee ueJeueer HeeC[gkeesceueJeukeuee~~
Laval is a shade giving tree. Its shade is dense and
tender. It is a big tree and it looks bright green. Its leaves
are like those of Ksund and Sundarasen.
LJ
Roasted Paddy
(Fruit of Oryza sativa)
Lj is mentioned as an offering to Yaja during
sacrificial ceremony (Yaja) performed on the engagement
ceremony of iva and Prvat.
leew obHeleer ef$e: HeefjCeere JeefceveesvemebmHeMe&evf eceereuf elee#eew~
me keejeeceeme JeOetb HegjesOee: leeqmcevmeefveefe&e<f e ueepecees#eced~~ (Kumra. 7-8)
The husband and wife (couple) who had closed their
eyes because of mutually touching their bodies went round
fire three times. The priest then asked the bride to throw
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LJ grains which were in her hands into the fire of the

altar. This rite of Ljhoma is still prevalent. But who
knows the meaning of this rite?
mee ueepeOetceeeefueefceievOeb iegHeosMeeoveb efveveee~
keHeesuemebmeefHe&efMeKe: me lemee: cegntle&keCeeslHeueleeb eHesos~~1 (Kumra. 7-81)
Pravat, as per the instruction of the priest allowed the
sweet aroma released from Lj oblations to come near
her face. That smoke touching the forehead of the goddess
formed a figure of blue lotus near the ear.
DeJeeefkejvJeeesJe=e leb ueepew: Heewjeese<f ele:~
The old women of the city showered (Raghu. 4-27) Lj
on Raghu.
The poet has also mentioned Ljmoka (salvation)
during the marriage of ja and Indumat.
efvelecyeiegJeea iegCee eegkelee JeOeteJf e&Oeele=eeflecesve lesve~
ekeej mee ceeebkeesjves$ee ueppeeJeleer ueepeefJemeie&ceiveew~~ (Raghu. 7-25)
The priest as a brhamin made the bride Indumat, having
heavy buttocks, bashfulness and eyes like that of a
passionate chakora bird to offer Lj in the fire.
1. same sentiment. Sarga 7. loka 26, 2nd line, same repeated in

Raghuvaa. Kumra. 7-68, 80, 83 Raghu. 4-27, 7-25, 26, 1410; 2-10
Lj (roasted paddy) is our holy material. During

marriage, worship and honouring the king after the victory,
Lj was also used. HegjmleeosJe efnleb efJeOeles Fefle HegjesOee: Hegjesefnle:~
efJeJesMe meewOeesleueepeJe<ee&cegeesjCeecevJeejepeOeeveerced~~ (Raghu. 14-10)
When the king entered the ancient capital, very big
streamers were hanging on the roads and there was a
shower of Lj from the white houses coloured by lime.
.....DeeeejueepewefjJe Heewjkevee~~ (Raghu. 2-10)
The vines on the road welcomed Dilpa, going towards
Vasihas hermitage, with their flowers like the city girls
welcome the king with Lj. Lj is roasted paddy.
Amarakoa gives three names Lj. Pmbhmni and
Akat. Bhnuj Dkita explains it as Bhavrhi as
roasted paddy. Akat - Akhaataul - Akat is intact whole rice is Akata which is correct. There is a
difference between Lj and Akata.
es kes e Jeerees Ye=e: les ueepee Fefle keerefle&lee:~ (Rjanighau)
(Ramya 6/11-219)
meKeer veueb oMe&eceeveeelees peJeeogomleme kejme keCes~
efJe<epe nejwm$egef lew: Deleefke&lew: ke=leb JeeeefHe #eCeueepecees#eCeced~~
(Naiadha. sarga 15-75)
Damayants friend spoke to her, Look, Nala is
coming. She was so confused that because of the shock
her diamond, ruby and pearl studded bangles and lens
garland her neck were broken and for a moment Damayant
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experienced (as if as the poet visualized) she had offered

Ljmokaa with the pearls of the broken garland.
Ljmokaa is always performed on every auspicious
festival.
Rjaekhara mentions Lj at the beginning of rains.
ievOeb cegeefle efmekeleueepemeMe Je<exCe oiOee mLeueer~~
When the first rain comes, the earth heated in summer
emits fragrance like that of Lj. The name of the earth is
Gandhavat. There is a reference of Lj in Magha
kejegiceHeecegkegueeHeJeefpe&lew: eefleJesMce ueepekegmegcewjJeeefkejved~
DeJeoerCe&Megekq eleHegcegkeleceewekq elekeekejwes jf Je efee jLeecevee:~~(sarga. 13/37)
When Ka entered Hastinpura, its women welcomed
him (Hari) with Lj flowers offered with two folded hands
resembling a bloomed lotus and which resembled the pearls
separated from the opened two valves of a shell.
LIKUCA
Artocarpus lakoocha Roxb.
(Artocarpus altilis (Park.) Fosberg )
Family: Moraceae
Jack fruit, Faasa, Bread fruit
(Mahvracarita 5/32)
Likuca or Lakuca is known in Hindi as a Baahara
tree. Bhnuj Dkita calls Lakuca as Baahara. Lakuca is
a little Faasa tree. Rjsekhra has distinguished six types
of a fruit Antarvyja, Bahirvyja etc.
Vyja means pretence. Rjasekhara considers Lacuca

and allied ones as Antarvyja.
Baahara is a large tree. The fruits are of various
shapes, clumsy. Caraka describes it as the lowest of
lowest fruit. Another fruit allied to Jack fruit is Bread Fruit
: Artocarpus altilis (A. incisa). Jackfruit is mentioned in
Kdambar (para 3)
GHemebie=nerleeceuekeueJeueerkeke&vOetkeoueeruekegeHevemeetleleeueHeueced
It is mentioned in the description of Brahmaloka
hermitage. Emblica (malaka), Laval (Harafrava),
Karkandhu (Zigipus), Kadal (Banana), Jackfruit, Mango,
palm, all these fruits were stored in the hermitage.
LODHRA
Symplocos racemosa Roxb.
Family: Symplocaceae
Lodhra is referred in the Rmyaa1. ueesOeee efieefjHe=s<eg
efmebnkesmejefHeeje: (4/1-79). Lodhara trees having yellowish pollen
like the lions mane have bloomed on the mountain tops.
me Heeueeeeb YegefJe leefmLeJeebmeb OevegOe&j: kesmeefjCeb ooMe&~
DeefOelekeeeeefceJe Oeelegceeeb ueesOecg eb meevegcele: eHeguueced~
(Raghu. sarga 2-29)
1. 2/94-8; 4/1-79; 7/26-5; 7-42-4
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391
The king having a bow with him saw a lion standing on a

cow it appeared as if the Lodhara tree had grown up on the
red chalky coloured hillock of the Himalays.
The poet shows that Lodhara tree with light yellow
coloured flowers growing on red soil looks attractive.
Describing the body parts of a pregnant woman, Klidsa
remembers a Lodhara Tree.
MejerjmeeoeomeceeYet<eCee cegKesve meeue#ele ueesOeHeeC[gvee
The queen having a emaciated body had worn limited
ornaments and like the yellowish flowers of Lodhara tree
her face was pale. The comparison of the pale face of a
pregnant woman with that of yellowish colour of Lodhara
flowers.
Describing the characteristics of all seasons of Alak city
(Meghadta, Early Megha, loka 2),
veerlee ueesOeemeJejpemee HeeC[gleeceeveves eer:~ eHeguueueesOe: the beauty of
face looked pale with the pollen of Lodhra flowers in
iira. The blooming of Lodhra flowers in Hemanta and
their paleness in iira expressing maturity is mentioned.
In the description of Hemanta Klidsa mentions
Prafullalodhra.
HegVeeiejesOeemeJeeJelebmee JeeceYeJg e: keegkekegefeleee:~

JeeesuuemelkegkegceefmekeLekeee: megievOelewuee: keyejerJe&nefvle~~
Punnga and Rodhra bloom in Hemanta (Rjaekhara).
Flowers of Lodhra are fragrant. Plants producing resin
like Benzoin and storax have perfume. Many types of
Lodhara are found and the flowers of some of them have
fascinating smell
efveeefeefve ueJeueerueleeefJekeemes peveeefle ueesOemeceerjCes e n<e&ced~
efJeke=eflecegHeeeew ve HeeC[gmetveg: eueefle veeeVe efpeieer<eleeb efn esled~~
The passion arouses with blooming of flowers (sarg 1029) of Lavallat (vine) showing with expanding leaves or
with the wind carrying Lodhra perfume. But Arjunas mind
did not grieve. Men wishing to conquer the world do not
falter in observing ethics in fulfuling their wishes.
The word Lodhrasamraa indicates that its flowers
are fragrant.
veJes<eg ueesOeemeJes<eg keeefvle Me: kegjs<eg ieleb iepes<eg~
ueleemeg vecelJeefceefle eceLe Jekeleb efJeYekelee efJeefHeves efeee ces~~
(Mlatmdhava, Act 9-27)
veJeeJeeueescememejce: eHeguueueesOe: HeefjHekekeMeeefue:~

efJeueerveHee: eHeleeg<eejes nscevlekeeue: mecegHeeieleeseced~~ (tu. sarga 4-1)
Mdhava believes that Mlat has been killed and her

lustre in Lodhra flowers, eyes splendour in deer, her
motion in the elephant, and her humility in vines have been
distributed.
The signs of Hemanta are emergence of new leaves, dark

green fields, Lodhra trees bent with flowers and early
morning dew.
Kumrasabhava (sarg 7 loka 9) states that Lodhra is

astringent and its powder might be used to remove
greasiness after oil massage.
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393
leeb ueesOekeukesve nleelewueeceeMeevekeeueseke=leejeieeced~~

The greasiness of the body after oil massage was
removed with the powder of lodhra and the paste of yellow
candan that was applied on the body.
keCee&eHf e&lees ueesOeke<eee#es ieesjesevee#esHeefveleevleieewj~s
lemee: keHeesues HejYeeieueeYeeod yeyevOe e#ete<f e eJeejesn:~~ (Kumra. 7-17)
The goddess had an earring of barley sprout. The sprout
of barley was touching. The forehead was beautiful with
application of Lodhara and exceedingly fair with the use of
medicine made from cow dung. That is why it looked
attractive.
osJe, YeJewejf JeOetJeoves Jeves e veejbieleHeMeesYes Yeeefvle ieC[MewuemLeueeuebkeejOeeefjCees
ueesOeuelee:~~ (Nalacmp Uttara. 2)
The women of enemies were devoid of beauty because
of non applications of Lodhralat which beautify the
foreheads. The faces of enemy wives were without
application of Lodhara and the forests were without
Lodhra vines. Here the name Lodhra latis used as lat
(climber) out of fondness of Sanskrit poets for it though
Lodhra is a tree. Klidsa has mentioned Rodhovka
twice or thrice but its meaning is trees on the river bank,
and it has no relation with Lodhra. Rodhavka
(Mlavik. Act 5 loka 1) and Rodholat (Raghu., sarga
16-54) are references. The poet has mentioned trees and
climbers on the banks of Saray and Varad.
Synonyms of Lodhra are Glava, vara, Lodhra,

Tira, Tilva and Mrjana (Amarakoa). The etymology
of Lodhra is Ruadvi Rudhira vare: one that stops
bleeding.
eflejer-leere&les ceuecevesve~ means one which removes the dirt.
efleuJe-efleueefle Devesve De efleue mvesnves indicate the qualities of
application, removal of greese and cooling the body.
Lodhras another synonym is Cakurbhiajyam, that is
it is a medicine for eyes.
There are two types of Lodhra : (1) white and (2) red.
Bhnuj Dkita considers Glava and vara as white
Rodhra and the remaining four words for Red Lodhra.
The Rmyaa uses ukladruma word for Lodhra.
Vgbhaas famous Rodhradigaa mentions the use
of white and red types.
Lodhra is a beautiful tree.
VA-JULA
There is a reference in the Rmyaa.1
Tilakavykhykra interprets Vajula as Aoka.
Vajula is used as a synonym for Aoka, Tinia and Vetasa
plants. Therefore use of Vajula as Aoka is justified.
But I consider that its meaning should be what is known in
Marathi as Vdunja which is misspelt of the word Vajula.
1. 3/11-74; 4/1-78; 4/50-25; 6/4-79
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395
On the bank of Godvar river, beautiful trees of Vdunja

grow and a glance at them one is convinced that they are
Vajula trees.
Vetasa, Vnra, and Vajula are mentioned in the

Rmyaa. Vetasa in the Rmyaa (2/55-15; 4/2718). Vnra in the Rmyaa (4/2718).
All the synonyms are mentioned in Amarakoa and all

these names have been used in Sanskrit literature. The word
Vetasa has two uses; vetasa and Jalavetasa. I feel there
are two varieties of a tree, one which grows near water and
the other which grows away from water. Jalavetasa has
two synonyms: Vidula and Vnra, so we consider
Vetasa and Vejula as two separate. Ones Vidula,
Vnra and Ndey are with Jalavetasa. Vetasa and
Jalavatasa are similar trees, Jalavetasa grow near the
river.
Vajula is used as synonym of Aoka, Tini and

Vetasa. But that Vajula is distinguised from Aoka and
Timi would be the appropriate one. Vajula is a nice
tender tree growing near water in monsoon. I have observed
this tree in Mahbalevara. It flowers in monsoon and that
is why its name Abhrapupa , the one that blooms with
sky coloured flowers or blooms when there are rainy
cloulds. The clusters of male and female flowers appear
beautiful. Leaves like those of Nerium, one side green and
other side white. Its branches bend down as those of a
willow tree. Nighau mentions it introducing as
Majarnamra.
Vetasa and Vetra are two different words. Vetra

is Netara (Nicla). In spite, Bhnuj Dkita interprets
Vetra as Veta means Khtasya and creates
confusion. Vetra is Veta (Nicla) which is mentioned
in the Rmyaa.
Vetra is confused with Vetasa because the tender
branches of Vetasa are used as those of netar. In the
Rmyaa, during the descent of the Ganges, Lakamaa
prepared for St a nice seat of branches of Vetasa and
Jamb.
lelees JewlemeMeeKeee pecyegMeeKeee leere&Jeeved~
ekeej ue#ceCe: efJee meerleeee: megKeceemeveced~~ (2/55-15)
It is believed that chairs are made from Vetasa wood
in Punjab.
Jeeefle DecYeesvegJele&les efJelemeles Jee Fefle Jesleme:~ (Krasvmi)

efJeoesueles veoerJesiesve Fefle efJeogue:~ (Krasvmi)
Jeveefle Yepelecyeg Fefle Jeeveerj:~ (Krasvmi)
Jeeb Meg<keb Dee mecevleeled veerjceme Fefle Jeeveerj:~ (Bhnuj Dkita)
Jeeeefle DeesJew Mees<eCes Fefle Jeeveerj:~ (Bhnuj Dkita)
veeeb YeJee Fefle veeoseer~
All these above expressions introduce this tree in a nice
way and indicate the close relation of this tree with water.
Vetasa tree does not flower! that Vidula does not flower
is stated in the Mahbhrata:
efJeogueme SJe lelHeg<Heb ceesIeb peveefeleg: mce=leced (Anuanaparva - Adhyya105 loka 8)
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397
The learned critic of Caraka, Cakrapidutta has given

an example of Vetasa tree having no relation with flower:
DeHesJe leg YeJeslHeg<Heb HeuesveevegyeefvOe eled
DeeceegJepegeueleeefve e leevecetefve meefjeeefve (Uttararmacarita 2/23)
Bhavabhti mentions beautiful Vajula trees (here
shown as a climber) growing all round on the banks of
Godvar river.
In short Vajula is salix tetrasperma Roxb. Family
Salicaceae. Indian willow.
Vnora1 Uttararmacaritra (Bhavabhti)
Fn meceoMekegvleeeevleJeeveerjefJeled~
emeJemegjefYeMeerlemJeleesee Jenefvle~~
The Vnra (Virudh) trees bloom on Godvari river
with its clean water. The cool clean water of Godvar was
perfumed with their smell. The birds were chirping on these
trees and their passion was humming lenjesgien the arbour
of Vnra trees.
Klidsa mentions Vnra trees in the following
reference.
De$eevegieesob ce=ieeeefveJe=e: lejbieJeelesve efJeveerleKeso:~
jnmleoglmeefve<eCCecetOee& mcejeefce Jeeveerjie=n<s eg megHle:~~ (Raghu. sarga 13-45)
Rma tells St I had slept alone putting my head in
your lap, tired after hunting in Vnr forests on the bank of
Godvar. Cool breeze blowing along Godvar removed
my fatigue. Today I remember this occasion.
1. Raghuvaa sarga 13-35, 37; 1-21; Meghdta early - 43
GHeevleJeeveerjJeveesHeiet{eveeue#eHeeefjHueJemeejmeeefve~
otjeJeleerCee& efHeeleerJe Kesoeocetefve HecHeemeefueueeefve ef:~~ (Raghu. 13 -30)
My look coming from a higher level to a lower one feels
with regret as if it is drinking water of Pamplake. Forests
of Vnra, Virodha trees are present on its bank and a
few active Srasa birds hiding in these houses are seen.
GHeevleJeeveerjie=neefCe Jee Metveeefve otes mejetpeueeefve~~(Raghu. sarga 16-21)
Klidsa grieves seeing forests without Vnra trees
on the bank of Saray river.
Vnra means Vdunja. These trees grow near water.
Among its many names, some of them like Jalakya,
Ndey, Jalauka, Jalavetasa are appropriate with
their habitat.
Its forests are in the south. Many Vnra, Virudha
trees are seen on Godvar bank.
Some synonyms of Vnra like Vajula, Nicula,
Vetasa, Vetra etc are available. References of Nicula
and others except Vajula are mentioned in various
works of Klids.
DeeceegJeegueueleeefve e leevecetevf e veerjvOeveerjefveegueeefve meefjeefve~~ (sarga. 2-23)
The poet mentions Vajulat to dense groups of lovely
and lustrous Vnra trees growing on the bank of the river.
kesefuekeueekeglegkesve e keeefeocegb ecegveepeueketues~
ceegueJeeguekegeieleb efJeeke<e& kejsCe ogketues~~ (Gtagovinda 1/6)
The recreation of Rdhka in pleasant arbour of
Vajula trees on the bank of Yamun river is mentioned
in many places by the poet Jayadeva.
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399
ecegveeleerjJeeveerjefvekeges cevoceeefmLeleced~
een esceYejesoYd eevleb ceeOeJeb jeefOekeemeKeer~~ (4/1)
mesleerke=leceegJeegueueleekegesefHe eVeeiele:~~ (7/3)
mebeefle ceegueJeeguemeerceefve kesefueMeevecevegeeleced~~ (11/1)
Love affairs took place in the arbour of lovely Vajula
trees. Pleasure couches were prepared in such arbours.
The critic of Carakasamhit, Cakrapidatta has
distinguished between Vnra and Vetasa.
Jesleme: megieefvOecetueb, Jeeveerj: leoYesoesHemegieefvOecetue:~ (chikitsasthana. Act3 Candandi oil chapter). The root of Vetasa is fragrant
and Vnra, eventhough is a variety of Vetasa is without
fragrance. This is the only difference between the two.
VARUA
Crateva religiosa G.Forst f.
(Crataeva religiosa Forst.)
Family: Capparaceae
Temple plant, Vyavarao, varao
(Rmyaa 2/94-9), incorrectly printed as Varaa
instead of Varua. It is Vyavarao or Varao. It is a
large tree with three leaflets. It blooms in Chaitra month
with white flowers with shades of blue and purple. Its lemon
like fruit ripens in late monsoon, sometime known as
crowmango. Its one name is Kumraka the tree that
has a long life.
It is a very useful medicinal plant. Both for its beauty
and medicinal quality, it is one of the most beautiful trees.
VIKAKATA
Gymnosporia montana (Roth) Benth.
Family: Celastraceae
It is mentined only once by Klidsa
Jeer#e Jeseof cee jkeleefyevogeYf e: yevOegpeerJeHe=LegeYf e: eeote<f eleeced~
mebYeceesYeJeoHees{kece&Ceeced $eeqlJepeeb egleefJekeleeeced~~ (11-25)
Bandhujva means Bandhuka. On seeing the
sacrificial altar being made impious by blood drops as dark
red as the flower of Bandhuka, the sages, who had left
offering the sacrifice and from whose hands the wooden
ladles made from Vikakata tree fell down, became
fearful. Vikakata is Vikalo Vikao,Ggymnosposea
montana, a tree of the forest. The tree grows abundantly in
Panchamahal district of Gujarat. It is thorny and it blooms
in winter with very small white flowers which have mild
fragrance. It grows in Blrma near the river in north
Gujarat. Its wood is strong and ladles are made from its
wood. efJekele: egeeb Je=#e:~ (Amarakoa).
VIALYAKARA
It is the most important plant of the Rmaya. When
Vivmitra takes Rma with him, his mother Kaualy ties
a part of this on Rmaa wrist for his protection.
Deew<eOeer e megemf eeLeex efJeMeuekejCeer MegYeced~ ekeej j#eeb keewmeuee cev$ew: DeefYepepeeHe
e~~ (2/25-38) fully accomplishes ones desires, the mother
Kaualy had tied the plant on Rmas wrist for his
protection, repeating the mantra (charm), which could fully
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401
accomplish any desires and was able to remove any

obstacle.
When Rma and Lakamaa were wounded and became
unconscious, the monkeys went to mountains in the center
of the (Kra) ocean of milk and brought this medicinal
plant.
leeveelee&Vemeb%eee ieleemetbe ye=nmHeefle:~ efJeeeefYe: cev$eegkeleeefYe: Dees<eOeerefYe:
efeefkelmeefle~~....njemleg efJepeeveefvle HeeJe&leer les cenew<eOeerced~ mebpeerJekejCeer efoJeeb efJeMeueeb
osJeefveefce&leced~~ (6/50-28 -30)
Hanumn went to this mountain and saw on all sides
divine medicines on Mountain of medicines:
lele: meb#eesoefelJee leecees<eOeeR Jeevejesece:~ ue#ceCeme ooew vemle: meg<esCe: megceneegl& e:~~
meMeue: me meceeIeee ue#ceCe: HejJeerjne~ efJeMeues efJepe: MeerIecegoeflevcenerleueeled~~
(6/101-43 -44)
He crushed the medicines on a stone slab and obtained
their juice. He then put it in Lakmaas nostrils and with
this Lakmaa became conscious, free from anxiety and
stood up without any pain.
Amarsinha has named Vialy as a synonyms of
Guuc (Tinospora sp.) or Gao. Vialy is also a
synonym of Agniikh.
ce=lemebpeerJeveeR ewJe efJeMeuekejCeerceefHe~ megJeCe&kejCeeR ewJe mebOeeveer e cenew<eOeerced
efJeMeuee ueeueer ovleer ieg[t eer ef$eHegemeg e~ Meuesve jefnleeeeb e efeeeeeb ue#ceCeme
e~~ Fefle nsceev:~~
Hanumn brought all these medicines which cured Rma

and Lakmaa.
Lgal- Gloriosa superba, Ddhiyo Vachanga,

Vatthavra (Gujarati).
leeJegHegYeew ceeveg<ejepeHeg$eew leb ievOeceeIeee cenew<eOeerveeced~

yeYetJelegmle$e leoe efJe<emeeJegemLegjves e nefjeJeerje:~~ (6/75-69)
They were awakened with the smell of these great
medicines and felt better and regained conciousness.
Rma was terribly disturbed when Lakmaa was
unconscious.
At that time:
efJeMeuHekejCeeR veecvee meeCe&kejCeeR leLee~ mebpeerJekejCeer Jeerj mebOeeveer e cenew<eefOeced~~
mebpeerJeveeLe& Jeerjme ue#ceCeme lJeceevee~~ (6/101-31) Suea asked
Hanumn to bring these medicines. He brought them and
Suea was a Vaidya (doctor).
Dant-Dnt. Baliospermum montanum

Guc- Gado. Tinospora cordifolia
Tripu- Bhadra El, Ilyac, Cardamom
These are the meanings of Vialy.
I feel that it is difficult to find out what these Divine
medicines are. What Suruta has said about Somarasa
is applicable to Divine medicines (Sinful people would
never identify these divine medicines).
There is no reference of Vialyakara in the works of
Klidsa. But there is a reference of great medicines
brought by Hanumn.
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403
me ceeeflemeceeveerlecenew<eefOenleJee:~
ueem$eerCeeb Hegveees efJeueeHeeeee&keb Mejw:~~ (Raghu. sarga 12-78)
Lakmaa who was cured by the great medecines
brought by Hanumn taught the women of Lak how to
endure his arrows (or made them wailing on the death of
their husbands). Here the meaning of great medicines is
what in the Rmyaa is mentioned as Vialyakara.
Mallintha has interpreted it as Sajivani (that revives
the dead). Caritravardhana and Sumativijay both mean
Vialy. Hemdri interprets it as follows:
ce=lemebpeerJeveer cegKee efJeMeuekejCeer Heje~
mebOeevekejCeer eevee meeJeCe&keefjCeer leLee~~
The word Vialy is used for Lgal (Gloriosa sp.)
it is used to facilitate the birth of a child from the uterus. In
Marathi, its name is Kalalv that induces the birth
pangs.
It is difficult to decide if Vialyakara mentioned in
the Rmyaa is Lgal.
Some believe that Vialyakara is ypna,
Eupatoriam ayapan. Its leaves are used by mid-wives to
facilitate the birth and hence its name is ypna.
VRAA
Chrysopogon zizanioides (L.) Roberty
(Vetiveria zizanioides (L.) Nash
Family : Poaceae
khasa khasa grass, khasa khusa grass, v
In the Rmyaa (2/80-8) Bharata gets ready to go after

Rma. Labourers are cleaning the road. The poet shows
that the labaourers are uprooting Vraastambo (khasa
khasa grass) Vraa means V. Its clusters of roots form
a pillar like structure.
They are fragrant. The other synonyms are Ura
Mla, Amla, Abhayama, Vraamlakam,
Vrataram and Jalavsam. It grows near water and hence
its name Jalavsa is proper. Uira means Vo.
VRATAKA
Semecarpus anacardium L.f.
Bhilama? Bhilva?
(Not confirmed)
This tree is famous in Aryuveda texts. Suruta mentioned
it as Vratarvdigaa and alhaa introduces it nicely as
follows:
Jesuuevle: peieefle Jeerjlee&efme: esleeefmeleeCeefJeueesefnleHeerleHeg<He:~
meeppeeefleleguekegmegce: Meefcemet#ceHe$e: meelkeCkeer efJepeueosMepe S<e Je=#e:~~
Vrataru is famous by its name Vellantaru. It has
white rose, yellow and red coloured clusters of flowers. It
has sweet smell of Jasmine. It is thorny, growing in arid
region. It grows abundantly in Panchmahal district
(Gujarat) with its familiar name Valantaro, its wood is
very strong, hence its name is Vrataru.
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405
The reference in Kdambar: JeerjleHeCee&jHeuewe ke=lJee #egOe:

eleerkeejced (Early p.598) mentions a horse satisfying his hunger
by eating its leaves, sprouts and fruits.
The horse could not eat flowers from a thorny tree
therefore I believe that Vrataru should be Bhlmo
because one synonym of Bhlmo is Vrature. Bhlmo
leaves are large and fruits are also edible for the horses.
Therefore it will be proper to consider Vrataru as
Bhlmo: Semecarpus anacardium , Family
Anacardiaceae. Kdambar also refers Trataru for
Vrataru. One should inquire whether the horse eats green
leaves and fruits of Bhlmo.
VETASA
If the tree growing near or in water remains erect how
can it survive unless it bends to protect oneself. This
tendency of bending is called Vaitas vtti.
DeveceeCeeb mecegle&:g lemceeled efmevOegjeeefoJe~
Deelcee mebjef#ele: megew: Je=efeceeef#ele Jewlemeerced~~ (Raghu. sarga 4-35)
Suhya people showing the tendency of a Vetasa plant
saved themselves and lived, as the Vetasa plant humbly
saves itself against the strong water current, against the
king who is ready to destroy the arrogant ones.
Daartha killed ravaa with a bow and when ravaa
dying shouted Oh ! Father! Daartha immediately ran and
searched for him in the arbour of Vetasa trees. This fact
indicates that Vetasa plant grows near water and save
itself against water current by bending.
DeJeiCelegmegjoelejew efveees Hegj: megjmeefjlHeemeeced~

me ooMe& JeslemeJeveeeefjleeb eCeefleb yeueereefme mece=efkejerced~~ (Kirta. 6/5)
The strong great Devadra tree was uprooted and swept
away in the Ganges current, but Vetasa tree which grows
near water was saved because of the bending tendency of
Vetasa. The tendency of becoming humble against the
strong enriches one.
The messenger of iupla says: the army of iupala is
marching like the flood of the river Mah, protect yourself
by being humble like the bending Vetasa tree, otherwise
you will be swept away.
leoeb mecegHewefle YetHeefle: Heemeeb Hetj FJeeefveJeeefjle:~
DeefJeueeqcyelecesefOe Jesleme: leJevceeOeJe cee mce YepeLee:~~ (Sarga /6-53)
Refer for more details Vajula
VETRALAT
Semecarpus anacardium L.f.
Rattan Palm
efJevOeJeveYetefceefjJe Jes$eueleeJeleer (Kdambar, Para 5)
Calamus resembles a gate keeper with a stick of netar in
his hand or as Vetralatvt is for the great Vindhya forest
and gate keeper is for Vetralatdhr.
Deeeej FleJeefnlesve ceee ie=nerlee ee Jes$eeef: DeJejesOeie=ns<eg je%e:~
(kuntala. Act-5)
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Further in the description of the great Vindhya forest:

keJeefeoJeefveHeefleejYetefceefjJe Jes$eueleeMeleog<eJesMee (para 17). As it is difficult
to enter into hundreds of calamus thickets, similarly it is
difficult to enter the entrance gate of the king for many.
vemeceeve Jes$eoC[ced (para 36). The female gate keepers were
pompous with calamus sticks. eeefueleJes$eueleeeefkelemeecevleeeejCeMele
(Para. 90). GlmeejCeJes$euelee melHeg<eJeenejeCeeced (Para. 105).
As those shouting ran away with the raising of calamus
sticks by the gate keepers of kings, the expressions of noble
men become useless before Goddess of wealth.
Jes$eoC[wefjJeeslmeee&vles iegCee: (Para. 106). The virtues flee where
there is fear of calamus.
ke: ve eefleHeVee Jes$euelee: (Para. 122). Kings themselves became
gatekeepers. There are many such references of Vetra
in Kdambar. Vetra means water in varnacular.
AM
Prosopis cineraria (L.) Druce
(Prosopis spicigera L.)
Family: Fabaceae
Khejar, Sam, am
efveOeeveieYee&ecf eJe meeiejecyejeb MeefceefceJeeYevlejueerveHeeJekeeced~
veoerecf eJeevle meefueueeb mejmJeleer ve=He: memeJeeb ceefn<eerceceveled~~
(Raghu. sarga 3 loka 9)
As earth, surrounded by oceans has a treasure of wealth
in its interior, even so the fire is hidden in the am tree, the
stream of Sarasvat river is secret, the king at last knew the

pregnancy of his queen.
am is Sama or Khja in Gujarat. Its another
name is Agnigarbh, fire is in its interior. Rjanighau
names it Tapanatanuju am tree is worshipped on
Daer (Day of victory)
Its Sanskrit names are n, Magaly,
Ppanin etc. It is said that Pavas hid their weapons
in the am tree.
It is a well known tree, Prosopis cineraria. Its wood is
very hard. That is why Duyanta after observing akuntal,
daughter of Kyapa engaged in religious rites of the
hermitage says (akuntala. Act-1, loka 17) God Kyapa
is really non ascetic. That is why she is engaged in this work
of the hermitage.
Fob efkeueeJeepeceveesnjb JeHegmleHe:#eceb meeOeefelegb e Fefle~
OeJg eb me veerueeslHeueHe$eOeejee Meceerueleeb segce=e<f eJe&Jemeefle~~
Does (he) wish (her) to be capable of self mortification
for such an innately beautiful body? Really this sage labours
to cut the amlat with the leaf of a blue lotus.
am is mentioned in the Rmya (3/15-18). The
messenger speaks to Yudhihira (Kirta. 1/32).
keLeb ve ceveg: pJeueelegoerefjle: Meceerleb Meg<keefceJeeeqiveeqKe:~~
Why is your righteous anger not on fire like the swiftly
ami tree?
408
409
DeeJeemeeesefve: HeJevees eLee efn eLee MeceerieYe&Meees ngleeMe:~

DeeHees eLeevleJe&megOeeMeeee og:Keb leLee efeeMejerjeesevf e~~
Avaghoa (Saundarnda poem) (Sarga 16-11)
The fire withing the am is a beautiful phrase.
ARA1
Sorghum halepense (L.) Pers.
(Andropogon halepensis (L.) Brot)
Family: Poaceae
Baru
The story of birth of Skanda in the forest of ara is well
known. Klidsa recounts this story in Meghdta (Early
Megha. loka 45):
DeejeOesve MejJeCeYeJeb osJeced, the poet begins this loka worshipping
the god Skanda born in the forest of ara.
ara is that plant called Baru. Baru was used for making
writing pens from its stems. In earlier days it is proper that
the whitish yellow face of a beautiful woman is compared
with the colour of the stem of Baru.
MejkeeC[HeeC[gieC[mLeueseveeYeeefle HeefjefceleeYejCee~
ceeOeJeHeefjCeleHe$ee keefleHeekegmegcesJe kegvouelee~~
(Malavikgnimitra. Act-3)
Mlavik having a few ornaments and the whitish yellow
face resembling that of ara stem looks like a Kundalat
(Jasminum species) whose leaves are ripe with a few flowers
on it in the spring.
1. Mlavi. Act-3; Raghu. 14-26; Megha. Page 97; Kamra. 8-7.
The kings friend, the clown appropriately comments:

S<eeefHe YeJeeefveJe YeveJeeefOevee Hejece=e YeefJe<eefle this also appears to be
love sick like you or the face has become whitish yellow
because of it
As the face afflicted with love sickness becomes whitish
yellow, the face of the pregnant women also becomes like
it. Rma making St seated in his lap asks for her pregnant
longing. The poet has pictured this beautiful scene in words
DeLeeefOekeefmveiOeefJeueesevesve cegKesve meerlee MejHeeC[gjCs e~
Deevevoefe$eer HeefjCeslegjemeerove#ejJeefele oewosve~~
St, with her whitish yellow face like that of ara and
more loving and her bright eyes - which were conveying
her pregnangcy speechlessly started giving pleasure to
her husband.
The similes as ara like whitish yellow face or forehead
are interesting.
Baru plants mostly grow on river banks and their leaves
are like those of sugarcane, hence Nighaus name Baru
as Iku, Kurikpatra. The stem was used as writing
pens.
alhaa, critic of Suruta Samhit introduces ara as
Baru iti loke (Stra Act 46). In Gujarat the same word is
used for this plant.
Poet Mgha in his eleventh chapter on the fine
description of early morning mentions. The foreheads of
the pale looking beautiful women like the ripe stem of Baru,
410
411
whose leaf arrangement is hidden during the sexual union

and in spite of that, whose passionate beauty is increased,
were looking as if they ridiculed the depraved beauty of
the moon in the morning - the reference of ara is
noteworthy, the last verse of the loka is: HeefjCeleMejkeeC[e
HeeC[geYf eie&C[Yeeie:~
KA
Tectona grandis L.f.
Family: Lamiaceae
Tika, Sga, Teak
ka is teak or Sga. It is famous for timber wood.
Nighaus have named it as rehaka. Its synonyms
are Krakacapatra, Karkaacchada, Kkarapatra,
Drghacchada, Bhmisaha and Atipatraka. Its
leaves are rough and hard and were used for treatment of
wounds. Rjanighau has named it Sga and in Gujarat it
is also Sga. Its leaves are large and greenish yellow.
Meeke: MegkeomeceefJeHe$eceeueYeejer nefj<eefle lemleJe le$e efeeced~
elHeuueJeewIeHeefjjcYeefJepe=ecq Yelesve Keelee peielmeg nefjlees nefjle: mHegjefvle~~
(Naiadha. 11/38)
This sga tree which has a lustre of a wing of a parrot
and has a garland of such leaves and whose display
(exhibition) of green with its relation of multitude of
leaves has earned a name of Harita. Such a Sga tree
will surely faseinate your mind. Here Harita has two
meanings (1) directions and (2) green colour.
mHeMe&sve le$e efkeue leeHe$epevcee evceele: keceefHe mebceoceeJeOeeefle~ (11/39)

The poet shows the feeling of unique happiness created
by the wind blowing through leaves of Sga.
MeekeeJe=#eeefleVeb Jeemeb emceee eefejs~
lemceeefo#JeekegJebMeemles YegeJf e Meekeee Fefle mce=lee:~~(Saundarndapoem 1/24)
Grandsons of Ikvku race who reside in a place covered
with forest of Sga were known as kya
When the messenger of iupla remained silent after
telling unspeakable words to Ka, Ka suggested to
Styaki with the sign of his eye to reply. The following
shloka represents the gist of the reply
Deefle keesceueceskeleesvele: mejmeecYeesnJe=vlekeke&Meced~
Jenefle mHegceskecesJe les Jeeveb MeekeHeueeMeosMeleeced~~ (Sarga 16-18)
Your speech clearly conveys a similarity with the leaf
of Sga, first it appears tender and then on the other side is
rough like the stalk of the lotus. I have not come across
such an introduction of Sga leaf.
LMAL
Bombax ceiba L.
Family: Malvaceae
Kapok, Simao, Silk cotton tree
leHlekeeeveHeg<Heeb e Jewote&eJejoeced~
#emes MeeuceueeR leer#Ceeb Deeemew: keCkewefeleeced~~
(Rmyaa 3/53-20)1
1. Rmyaa 3/53-20; 4/1-83/6/40-19; 6/88-71
412
413
Dark red flowers like the heated gold, dark green (azure)
leaves like a sapphire, and thorns like the iron spikes. These
three characteristics are enough to introduce the Kapok.
The leaf is five foliate. Leaves shed in winter and in spring
the tree is full of deep red flowers.
Klids introduces forest conflagration in the
description of summer in tusahra:
yenglej FJe peele: Meeuceueerveeb Jeves<eg
mHegjefle kevekeieewj: keesjs<eg gceeCeeced~
HeefjCeleoueMeeKeeveglHeleveebMegJe=#eevceefle HeJeveOetle: meJe&leeseqiveJe&veevles~~
The fire has spread in the forest by wind. The summer is
a season of leaf-fall and hence all leaves are ripe (mature).
The fire has spread on the branches with such leaves on
the high trees, in the cavities of the trunks fire is like the
bright red gold and the fire has spread in the forest of Kapok
trees. When kapok tree is tender, thick tuber like roots
arise which are called Semula musal which are
considered nutritive as those of Musal. (Orchid root) and
are used for physical strength.
When the fruit opens, hairy seeds disperse hence its
another name Tulini.
There is a maxim for this tree. There is no fragrance in its
beautiful flower. Leaves are fine but there is no canopy, fruits
are large but not edible - in spite of this oh! Kapok tree! Kapok
tree! Why have you remained as a boundray tree?
keee: keCkeYetef<elees ve e Ieveeeerke=lee: HeuueJee:

Heg<HeeefCe eglemeewjYeeefCe ve yeueesCeer ceveesneefjCeer~
efkeb yect e: HeueHeekeceme eogHeveemesefHe ueppeecens
lees: kesve iegCesve Meeuceefuelejes peeleesefme meercegce:~~
There is a description of a great old worn-out lmal
tree in Kdambar (para11). It is mentioned as a captain
(Nyaka) of all trees and considered as a place for the deities
of forest to climb up to look at the earth below.
It was previously included in family Malvaceae but now
included in a separate family Bombacaceae. The gum of
Kopak tree is named as Mocarasa. It stops blood bleeding.
For additional reference see Kualmal.
IRA1
Albizia lebbeck (L.) Benth
Family: Fabaceae (Mimosoideae)
iria, Kiyo sarasa
ira is called black Sarasa. It is a big tree. Its fragrant
white very tender flowers are very attractive. Their
fragrance is very nice. It has many varities with white, red
and yellow flowers.
Bhatharis loka Yesegb JeeceefCeb efMejer<ekegmegceeevlesve meVeeefle states
that its exceedingly tenderness of the flowers can not be
1. Nothing can be more beautiful than the cotton shaken alowly
out of a ripe capsule till it forms a downy heap Nairne, P. 33
1. ira : Meghadta early. 71; kuntala. Act-1; 6; Kumra 141;5-4; Raghuvaa 16-48;61, 18-45
414
415
compared with any other flower. Both the hands of Prvat

are more delicate than ira flowers:efMejer<eHeg<HeeefOekemeewkegceee&: Kesob
me eeeeoefHe Yet<eCesve~ (Raghu. Sarg 18-45). Here is the description
of a young handsome king: ira flowers were used as earrings and they looked very attractive for a beautiful woman.
The stalk of the flower is long and the flowers with
filamenfous stamens are in clusters.
mJesoevegeJf ee&veKe#elees Yetef emeboefMeKeb keHeesues~
egleb ve keCee&oefHe keeefceveerveeb efMejer<eHeg<Heb menmee HeHeele~~
The filamentous stamens of ira flowers remain adhered
well and do not immediately shed. Klidsa is famous for
his similes, but they cannot be imagined without good
knowledge of plants. Svednuviddhakapola.
ira flower, though slipped from the ear of the one
whose cheek showed the scratches of the nails, did not fall
down as the filamentous stamens were well adhered.
Women used its flowers as ear - rings. eekeCex efMejer<eb
(Megha. 3-2). During the water sport they (ira flower
blossoms worn as ear-rings) fell from their ears and were
floating on water disorderly. The fishes used to eat the
aquatie plants (planktons) scrambled to catch these flower
blossoms. The observation of Klidsa is extraordinary.
Deceer efMejer<eemeJeeJelebmee eYeeb Mf evees JeeefjefJeneefjCeerveeced~
HeeefjHueJee: eesleefme efvecveieeee: MesJeeueueeueebMueeefvle ceerveeved~~
(Raghu. 16-61)
Klidsa is not tired describing the delicacy of ira

flower. Heob mensle Yecejme HesueJeb efMejer<eHeg<Heb ve Hegve: Heleef$eCe: (Kumra.sarga
5-4). The delicate flowers of ira can endure the weight
of wasps but cannot endure the weight of birds. The body
of Prvat was delicate how could her delicate body endure
such terrible self mortification?
......ueefueleefMejer<eHeg<HenvevewjefHe leeceefle eled~ (Mlatmdhava 5/31)
How can dear Mlat endure this weapon blow when she
faints with the stroke of lovely flowers of ira? Mdhava
speaks thus when he happens to see on his arrival the cruel
scene of Aghoraghata ready to kill Mlat.
kees Jee efMejer<ekegmegcekegceejme les Mejerjme owJeogeJf e&veeHeefjCeece Skeeefkevee GHevele:~
(M. M.10/204)
If any tender thing is to be compared with, none but the
ira flower is the best. ira is mentioned in Rmyaa
(4/1-81.4-27-10).
Jeeueb yeeuece=CeeuelevlegeYf ejmeew jesbg mecegppe=cb Yeles
Yesegb JeeceefCeb efMejer<ekegmegceeevlesve meVeeefle~
It is like somebody who desires to catch or subdue the
intoxicated elephants with stamens of a young lotus.
That person is foolish who attempts to try impossible
thing like cutting a diamond with the stalk of the ira
flower even taking the help of this much of opposite tender
material.
Kirta (4/36) mentions a row of parrots as expression
of tender ira.
416
417
cegKewjmeew efJegceYeueesenf lew: efMeKee: efHeMeer: keueceme efyeYeleer~

MegkeeJeefueJe&keleefMejer<ekeesceuee Oeveg:efeeb iees$eefYeoesvegieefle~~
The rows of parrots like ira flowers and having coral
like deep red beaks bearing reddish brown ears of paddy
are compared with the rainbow. The poet compares the
rainbow with green colour of the parrot, its beak like palas
(Butea species) flowers, yellowish paddy ears and rows of
parrots like the tender ira.
keCex mcesjb efMejer<eb peeefle ce=ieMeeb eweq<cekees Jes<e S<e:~~ (Rjaekhara)
Women used ira flower as ear-rings in summer.
ira flowers in summer.
efJekeeMekeejer veJeceefuuekeeveeb oueeqjer<eemeJeeefYejece:~
eer<ceeseceguueeefmeleIeelekeerke:~~ (Rjaekhara)
When Sanskrit poets want to compare the tenderness
of a thing, without exception, they mention ira.
efMejer<ekees<eeoefHe keesceueeee JewOee efJeOeeeeceMes<ecemee:~
eeHleeke<e&: megkegceejmeiex meceeHeeeefe ce=olg Jecegece~~
Brahm has achieved excellence in creating each body
part of Damayant tenderer than the ira flowers in the
world of creation and completed this excellence by offering
a medal for softness (sweetness) in her speech (voice). This
is an interesting attempt on the part of the poet to show
that Damayants voice was very sweet.
efveJeseleeb nvle meceeHeevleew efMejer<ekees<eceeof ceeefYeceeveced~
Heeoew efkeetjefceceew eeemes efveefOelmeles legoeb cevemles~~ (Naiadha 8/24)
Oh! The best of man! Tell me please how long your

mind having no compassion would inspire your feet for long
travels. Your feet have ended the pride which ira
flowers had that in this world no one is tenderer than them.
This is a reference for lotus like feet of Nala king. This
statement is for Nala when he consumed the guarding
deities of space.
GHejefeleefJekeeefMejer<ekegmegcekeCe&HetjefceJe keHeesueleueeceeYeeefle (Kdambar Para 83)
ira flowers were worn as ear-rings and cheek
surfaces became attractive.
kesJeuecekeesjefMejer<eHeg<Hece=ogeke=les kegle: eeieuYe SleeJeVeejerpeveme efJeMes<elees
yeeueYeeJeYeepe: kegceejerueeskeme (Kda. Para 226)
How could the woman folk, having sweet (tender)
temperament like the ira flowers could show so much
boldness? In addition she is a young child. For comparison
of tenderness ,ira is the only apt one.
ILKUSUMA
Lichens
keeueevegmeee&Je=eMceHeg<HeMeerleefMeJeeefve leg Mewueseced Fefle Decej:~~ (Kirta. 12/
50) or Klnusar, Amapupa, taiva, aileyaon are
all synonyms. Bhnuj Dkita interprets aileya as iljita.
But alaieya means Chadilo (Lichen). Even today in Sindh
(now in Pakistan) Chadilo is known as flower of stone.
This plant grows on stones and if removed from its place, it
appears like a flower! It is used in medicine.
418
419
ILNDHRA
Mltmdhava 9/16
DeeefJeYe&lt eefMeueervOeueesOekegmegcemcesje Jeveeveeb leefle:~
The forest became evident with laughing (blooming) of
flower of ilndhra and Lodhra.
Rjaekhara mentions that ilndhra blooms in monsoon.
me meuuekeermeeueefMeueervOeetLeeremetveo: Hege<f Heleueeueerke~~
Sallak, Sla, and ilndhra bloom in monsoon.
keleg ee eYeJeefle cenercegeq ueervOeeceJevOeeb
(Meghadta Early Megha. 11)
The Gujarati translator has interpreted it as mushroom
(called helmet of cat).
DeeefJeYe&lt eeLececegkeguee: kevoueereevegkeced~ (Meghadta Early 21)
cegoceyoYegJeeceHeeb ceetje: menmeeevle veoer HeHee ueeYes~
Deefueveejceleeefueveer efMeueervOes men meeevleveoerHeHeeueeYes~~
With the setting monsoon, the Kandal plant growing in
the moist soil first blooms and the deer eating its flower
buds marks the direction of monsoon?. The flower buds
of ilndhra, fragrant and resembling those of Kandal
indicate that ilndhra is a plant and not a mushroom.
Amarakoa considers Kadal and Kandal etc. belong to
category of deer and not plants.
IMAP
Dalbergia latifolia Roxb.
Ssama, Sissoo, Indian rosewood
It is mentioned in the Rmyaa1. It is Ssama. Dalbergia
latifolia. It looks really beautiful when it blooms. Its leaves
are smooth and shining. Upper side is deep green and lower
surface is pale yellow. Flowers are whitish yellow in clusters,
pod bluish and flat. The plants are planted on main roads.
Vlamki has mentioned it in the following loka:
megHege<f Heleeeeved efejebmleCeejHeuueJeeved~
leeceee ceneJesie: efMebMeHeeb HeCe&mebJe=leeced~~ (Rmyaa 5/14-4)
Ssama is a climber also (2/91-71) which appears
attractive. Here Ssama is shown fully covered, bloomed at
the top, relishing, youthful with apical buds and full of leaves.
UKLADRUMA
The Rmaya (3/75-23). Tilakkhya teacher has
interpreted it as Lodhra which is of two types (1) white
and (2) red. It appears that for white Lodhra ukladruma
word is coined.
Refer Lodhra for more information.
EFLIK2
1. 4/1-81; 5-14;6/4-80; 2/91-51.

2. tusahra 3/14
420
421
MesHeeefuekeekegmegceievOeceveesnjeefCe mJemLeefmLeleeC[pekegueeefleveeefoleeefve~
The poet describes the garden looking very pleasant with
the fragrance of Seflik flowers. The plant flowers in
autumn.
I have not come across any other reference of this plant
except the one referred above.
Amarakoa mentions : MesHeeefuekee leg megJene efveie&gC[er veerefuekee e mee~
Bhnuj Dkita interprets as Kapupa Nirgu and
suggets two words for Nirgu.
Dhanvantaris Nighau has different description of
Sinduvra. eflik is same as Nagoa (eflik is other).
Nlamjar is synonym of eflik. In this book uklg
(eflik addition) is also referred. That means there are
three references. Nagoa (Sinduvra), Nagoa with
blue flowers (eflik) and Nagoa with white flowers
(uklg).
alhaa who is well acquainted with plants and a critic
of Suruta Sahit introduces eflik as Raktavnt
rdakusum (S. Sth. A. 1). That means he considers
eflik as Prijtaka which is known in Gujarat Hraaagra. That is why Sidhamantra distinguishes
eflik as Pupavri Prijtaka flowers in autumn
that is why alhaa consideres eflik is Prijataka.
But Cakradatta describes Nirgu as mebYee Fefle ueeskes~ The
reference of Amarakoa also goes in favour of Nigu.
Rjanighau and Dhanvantari also favour eflik as

Nlanirgu. Hence references of two sides confuse us.
Klidsa has referred to Prijta at many places but it
has been used as a tree of a deity (Devavka). Rjaekhera
includes eflik in his description of Autumn in
Kvyamms :
G<e:meg JeJegjeke=pe[eJeMeeeMeerkeje:~
MesHeeefuekeefuekeekeesMeke<eeeeceeseof veesefveuee:~~
Saptapara, Ksa etc with eflik flower in Autumn.
The flower buds of Seflik when bloomed, their fragrance
is carried with wind.
Denes Je=#eJeeefkeeee: meeerkelee~ megJeCe&eteLf ekee MesHeeefuekee ceeueleer ceefuuekee
veJeceefuuekee kegjyeke Deeflecegkele eYe=efle kegmegcew: mJeeb efveHeeflelew: eled meleb
ueIetkejesefle vevoveJeveme meeerkeleeced~~ (Mcchkaika)
The beauty of this garden of trees which in comparison
with the garden of Indra is a trifling one. It has brightened
with shedded flowers of Suvarayuthik (golden Jasmin).
eflik, Mlt, Mllik, Kurabaka, Atimuktalat, etc.
veJekeesjMesHeeefuekeekegmegceveeueefHeejsCe (Kdambar para 23).
eflik with the newly bloomed flowers along their
reddish coloured stalks looked reddish yellow. This
reference proves that eflik is Prijtaka.
In short, eflik is used for both Prijta and
Nlanirgu and depending upon its context, its proper
meaning is to be understood.
422
423
The following reference from Svapnavsavadattm,

(Act 4) proves that eflik is Prijtka
HeeeJeleer nuee! leeefve leeJeod MesHeeefuekeeieguceuee: es#es kegmegefcelee Jee veJesefle~
eser Yele=o& eefjkes! leeefve kegmegecf eleeefve veece eJeeueevleefjlewejf Je ceewekq elekeeuecyekewjeefeleeefve
kegmegcew:~
eser HeMeleg HeMeleg Yele=&oeefjkee~ DeOe& ceveefMeueeHekewefjJe MesHeeefuekeekegmegcew:
Hetefjleb ceseefue:~
HeeeJeleer Denes efJeefe$elee kegmegceeveeced~ HeMeleg HeMelJeeee&~
JeemeJeoee Denes oMe&veerelee kegmegceeveeced~~
Red arsenic like efalik flowers appears as Prijtaka
flowers with their orange coloured stalks. The appearance
of these flowers is fascinating. The flowers of Nargundi
are fine but can not stand in comparison with that of
Prijtaka flowers
AILEYA
Parmelia perforata (Sm. & Sowerby) Gray
Family: Parmeliaceae
Dagadful, Chadilo
veeveecevees%ekegmegcegceYete<f eleevleeveveHegefveveoekeguemeevegoMs eeved~
MewuesepeeueHeefjCeefMeueeleueewIeevJee peve: ef#eefleYe=lees cegoceself e meJe&:~~
(tu. sarga 6, loka 25)
Any person will be glad to see the trees adorned with
varying beautiful flowers, resonant with cuckoos cooing,
and mountains with surfaces of stoned covered with
Lichens. aileya is in Gujarati as Chailo, in Marathi as
Dagaafla, and in Hindi Charl. It is Parmelia perforata.
ilkusuma is mentioned inJemleMegkeefveYeefMeueekegmegce: eCegovJeJeew Jevemeleeb
Heefjececed~ (Kirta. sarga 12/50). The poet mentions the cool

breeze blowing over ilkusuma was removing the fatigue
of the forest dwellers. Dagaafla word has originated
from ilkusuma. It is a plant called Lichens growing on
stones.
The Lichens are fragrant : Mewueseb efMeefMejb eflekeleb megieefvOe keHeefHeeefpeled~
(Rjanighau).
Klidsa in stating Mewuese peeueHeefjCeefMeueeleueewIeeved indicates his
observation of Lichens growing on stone.
DeOeeme eecYe: He=<eleese#f eleeefve MewueseievOeerevf e efMeueeleueeefve~
keueeefHeveeb eeJe=ef<e HeMe ve=leb keevleemeg ieesJeOe&vekevojemeg~~ (Raghu. 6-51)
Sitting on the water moistened flat stones having the
scent of Lichens, (you) look at the peacocks dancing in
the fine caves of Govardhana mountain in the monsoon.
Kumra (1-55) also mentions similar idea.
aileyanadhdeu iltaleu Refer ilkusuma.
AIVLA
aivla, evala
Algae
efoves efoves MewJeueJevleOemleelmeesHeeveHeJee&efCe efJecegeocYe:~
GoC[Heeb ie=noerefIe&keeCeeb veejerefvelecyeemebyeYetJe~~ (Raghu. Sarg 16-46)
Day after day the water level was receding in the stepwell and reached down the steps covered with aivl
(Algae) (Note by the translator: two words in Gujarati Lila
and Sevla or Seva have two meanings in English. Both
are used for an algae or a moss. Here the meaning of
aivla (Sanskrit word) is used in my opinion for algae
424
425
as per the descriptions of the lokas). There was lotus, its

stalks were upright when the water had receded. Atlast the
water receded upto the level of a womans buttocks.
MewueesHeceb MewJeueceejerCeeb peeueeefve ke<e&Vegjmee me Heeeled~ (Raghu. 5-46)
The elephant of a height of a mountain reached the shore
snatching network of aivla. The word aivalamajar
used here is confusing. The plant is non - flowering and
cannot have therefore flowers. But this is a poets
imagination.
Deceer efMejer<eemeJeeJelebmee eYeeb Mf evees JeeefjefJeneefjCeerveeced~
HeeefjHueJee: eesleeefme efvecveieeee: MewJeeueueesueebMueeefvle Yeerveeved~
(Raghu. 16-61)
The flowers of ira worn as earrings by the beautiful
women playing water sports got separated from the ears
and were floating on the stream. The fishes thinking them
as algae (water plants)and were trying to catch them. The
poet mentions that fish enjoy eating algae.
mejefmepecevegeJf eb MewJeuesveeefHe jceb ceefueveceefHe efnceebMeesue&#ce ue#ceeR leveeself e~
(kuntala. Act. 1-18)
The lotus surrounded by algae appears attractive. The
moon has blots still its beauty is unique. aivla is a non
flowering nonvascular plant.
eueerke=lee e$e lejefjCew: DeyeeueMewJeeueueleeHejcHeje:~~ (Naiadha 1-14)
Swaying of the waves moved them (algae plants) in the
ponds with big algal plants (creepers). Here the word Lat
(creeper) is used to convey abundance. aivla is not a

creeper. For poets Lat is a common word.
In the description of an attractive lake (Rmyaa 7/77-5)
HeeeslHeuemeceekeerCez meceefleeevleMewJeueced~
The water was full of red and blue lotuses and there was
no algae. There is also another reference in the Rmyaa
(4/30-55). Bhavabhti (Mlat. 9/33) in veemeVeelmejme: kejesefle
keyeueeveeJeefpe&lew: MewJeuew:~ states that elephant is not collecting
aivla from the near lake for her wife to eat as there is
none in the lake.
OBH-JANAKA
Moringa oleifera Lam.
Family: Moringaceae
Drumistick, Sekto, Muanga, Saragavo
jesnerlekeeceelekeefkeefjelee ceOetkeceesee: men ceeOeJeereYf e:~
peeefvle MeesYeeevekee MeeKeer mekesmej: Heg<HeYejwJe&mevles~~
(Rjaekhara Kvyamms, sarga 18)
Rohitaka Ragatarohio Tecomella undulate
mrtaka Ambo
Spondias pinnata (S.mangifera)
Kikirta Sorang
Ochrocarpus longifolius
Madhka Mahuo Madhuca latifolia (Bassia latifolia)
Moc Smao
Bombax ceiba
Mdhav Mdhavlat Hiptage madablota
obhjanaka Saragavo Moringa olifera
Kesara Bolasar or Borasal Mimusops elengi
426
427
All these trees fully blossom in spring. obhjanaka is

saragavo or sekato. Its fruit (pod) is used as a vegetable.
Its young leaves are edible as cooked vegetable. Its flowers
are used in curry. This tree is medicinally very useful. The
tree appears beautiful with its white flowers. It is surprising
that the Sanskrit poets have not paid their attention towards
it. Its synonyms are igru, Akva, Tkagandha.
Bhnuj Dkita has named it Sahejanawhich was
prevalent in his time. Its name Akva is proper as its seeds
are like eyes. Another known as Raktaigru has red
flowers and is also called Madhuigru.
leCeerpeve FJeeefOeieleMeesYeeevees Jemevlemecee: eeogjemeerled~ Its leaves contain
vitamin A. it is a valuable medicine for abscess.
SANTNAVKA
The Rmyaa (5-14-26). Santnaka lat (creeper ) 5/
15-2 is mentioned in commentary. Kalpavka (wish
yielding tree) has remained for us a tree of imagination or
heaven.
DeemesJeles ceOeg jefleHeueb keuHeJe=#eemetleb~ (Meghdta, early megha. 5)
Servants (Yaka) of Kubera who are staying in Kuberas
capital, drink the wine as sweet as the wife of cupid which
is a fruit of a Kalpavka.
Jeemeefe$eb ceOeg veeveeseJf e&YeceeosMeo#eb
Heg<Heesos b men efkemeueewYet<& eCeeveeb efJekeuHeeved~
uee#eejeieb ejCekeceueveemeeesieb e emeeceske: metlt es mekeueceyeueeceC[veb keuHeJe=#e:~~ (Meghdta - early - 12)
Kalpavka is the only one which can create all the items
of ornamentations for women. Which are they? Clothes
having variegated colours, wine capable of inducing
amorous movements of eyes, beautiful bloomed flowers,
shoot tips with tender leaves alternating for various types
of ornaments and alaktaka colour to be offered at the lotus
like feet all these items can only be obtained from
Kalpavka.
DeeflemegjefYejYeeefpe Hegef<HeeeeceleveglejleesJe mevleeveke:~~ (Mgha)
Here the poet describes Santanaka tree bending by the
weight of abundance of fragrant flowers.
SAPTAPARA1
Alstonia scholaris L.R. Br.
Family: Apocynaceae
cegkelJee keocyekegpeepe&vg emepe&veereevmeHleoevegHeielee kegmegceesceeer:~
Leaving Kadamba, Kuaja, Arjuna, Sarja and Nipa trees
(she) went to Saptapara tree in flowering season of
autumn. In describing this season he mentions that it has
white flowers :
meHleow: kegmegceYeejvelewJe&veevlee: Megkeleerke=leevegHeJeveeefve e ceeueleereYf e:~~ (tu.3-2)
emeJew: meHleHeCee&veeb ceoieefvOeefYejenlee:~
DemeteesJe leVeeiee: meHleOewJe emegegJeg:~~ (Raghu. sarga 4-23)
The flowers of this tree have fragrance similar to that of
the liquid oozing from the forehead of the rutted elephants.
1. tusahra. 3-13, Raghuvaa. 3-23, 5-48, kuntala. Act-1
428
429
meHleo#eerjkegeJeencemeeceeIeee ceob leoereced~

efJeueeq*Od eleeOeesjCeleerJeelvee: mesveeiepesve efJecegKee yeYetJe:~~(Raghu. sarga 5-48)
The elephants smelling the bitter perfume of their oozed
liquid, resembling that of the Saptapara tree were
running wild and their riders could not control them.
The autumn wind is perfumed with flowers of

Saptapara, the wasps in crowds are tuning their music
(humming) with it. The rutting elephants became more
intoxicated with this wind perfumed with flowers of
Saptapara.
It is also stated that the tree oozes latex (milky liquid)

when the leaf is removed. Nighau names it as
Gucchapupa.
meHleHeCex efJeMeeuelJeked Meejoes efJe<eceo: (Amarakoa). Its other name
rad is also proper for its flowering in autumn. The
friends of akuntal ask king Duyanta to sit on a pedestal
built under Saptapara tree.
There are many references to the tree in the Rmyaa1.
am (Prosopis species) has five leaflets and Sapataparaa
has seven leaves.
Sugrva was engaged in love making with his wife Tr

in monsoon. Autumn arrived but he was not prepared for
war. Lord Rma sent Lakama, and Hanumna, seeing
Lakama angry, warned Sugrva.
lJeb eceees ve peeveer<es keeueb keeueefJeoeb Jej~
HeguuemeHleoMeecee eJe=ee leg Mejgcee~~
You have forgotten the time in your intoxications. You
look at the fully blossomed tree Saptcchada indicating
the arrival of autuman. In short it is a tree of autumn.
DeefejenleiepekeHeesueie=nerlesve meHleoHeefjceueJeeefnvee ke=<CeeiegHesvesJe megjefYeCee
ceosve ke=leejeieced (Kdambar para 28).
meHleolejJe FJe kegmegcejpeeseJf ekeejw: DeemeVeJeefle&veeb efMej: MetueceglHeeoeefvle (Para 146).
As smelling the flowers (pollen) of Saptavara for a
long time forms headache, so the kings because of their
Rajogua (active in worldly activities) become thorny for
those who stay with them
MeeKeemeg meHleoHeeoHeeveeb eYeemeg leejeke&efveMeekejeCeeced~

ueerueemeg ewJeeseceJeejCeeveeb efeeb efJeYepeee MejleJe=ee~~ (4-30-28)
The autumn has divided its beauty in three parts : (1) in
branches of Saptapara (2) in the lustre of the moon rays
and (3) in the water sport of the best elephants. The tree
blooms in autumn and its passionate smell can attract
elephants.
meHleoeveeb kegmegceesHeievOeer <edHeeoJe=vow: Devegieereceeve:~
2
ceeefHeeveeb Heoveevegmeejer oHex efJeves<eVeefOekeb efJeYeeefle~~ (4-30-30)
1. Rmyaa 3/75-24; 4/30-28. 30, 62; 4/32-13; 5/15-5/2-10;
6/22-53, 6/39-4; 7/42-4
2. HeJevecevegmejefle leerue:~ efJeves<eved peueb Mees<eeved Mejlkeeue
(Tilakkhy) aratkla is a subject here.
DeveskejepevejLeeemebkegueb leoereceemeeefvekesleveeefpejced~
veeleegiceoieefvOeje&leeb Ye=Meb ve=HeesHeeeveoefvleveeb ceo:~~ (Kirta. 1-16)
Ayugmacchada = Saptapara.
The smell of Saptapara flowers resembles that of
rutted elephant. Here the month of Krtika is a metaphor
of a rutted elephant. Saptapara flowers in the month of
430
431
Kratika, which spread their smell like that of a rutted

elephant. Wasps start their humming with the blooming of
flowers. Every body was assured of the arrival of Kratika.
SARJA
Shorea robusta Roth
Family: Dipterocarpaceae
Sla, Salwa
ke=leceob efveieovle FJeekegueer ke=lepeiel$eecetpe&celepeced~
JeJegjlegkeoiegmegievOee: meleleiee: leJeieeveefiejesefueefYe:~~ (Mgha. 10/50)
keocyemepee&pegv& ekeslekeerJeveb efJekecHeebmlelkegmegceeefOeJeeefmele:~
memeerkejecYeesOejmeMeerleue: meceerjCe: keb ve kejeself e meeslmegkeced~~
Which man would not be desirous of the blowing wind,
quivering the forests of trees Kadamba, Sarja, Arjana and
Ketak, perfumed with the fragrance of their flowers and
cooled with the rainy clouds filled with water drops ?
Klidsa mentions the above loka in relation to rainy
season. arja like Kadamba flowers in rainy season. Suruta
also states that Sarja blooms in monsoon. eke=sve Je<ee& emeeced
Fefle eeJe=d the season in which rains are heavy is Prv.
cegkelJee keocyekegpeepe&vg emepe&veerHeevmeHleoevegHeielee kegmegceesceeer:~~(tu. sarga
3/13)
As the Sarja does not bloom in autumn, it went to
Saptacchada tree which blooms with flowers. The resin
obtained from arja is called Rla. Rla tree means
Sarja, though now the resin is mainly obtained from Pine
trees. The synonym of arja is la 1. Klidsa has

mentioned this word at two places.
Jet{esjmkees Je=<emkevOe: MeeueeebMeg: ceneYegpe:~
Deelcekece&#eceb osnb #ee$ees Oece& FJeeefele:~~ (Raghu. sarga1 loka 13)
Dilpa was with broad chaste (vyudha), shoulder as large
as of a bull, big arms as the giant tall la trees1 , energetic
as an incarnate idol with kshatriya duty. The body of Dilpa
was well built and full of self confidence.
mesJeceeveew megKemHeMez: Meeueefveee&meieefvOeefYe:~
Heg<HejsCeteqlkejw: JeelewjeOetleJevejeefpeefYe:~~ (Raghu. Sarg 1-38)
The king and the queen went forward enjoying the
blowing wind mildly quivering the forest trees and perfumed
with the resin of a Sla tree and spreading the pollen grains
giving them their pleasant touch.
meeues leg mepe&kee<ee&ekeCe&kee: mememeJej:~ (Amarakoa- Vanauadhivarga
- 44). Sla, Sarja, Krya and Sasyasamvara are five
synonyms.
Bhravi has mentioned this tree as a creeper (10/34).
keocyemepee&pe&vg ekevouee{ee JeveevleYetecf e: ceOegJeeefjHetCee&~
ceetjceeeefYeleeYe=lew: DeeHeeveYetecf eeefleYee efJeYeeefle~~ (Rmyaa 4/28-34)
Kadamba, Sarja, Arjuna and Kandala trees have made
the forest fragrant. This forest land looks like a wine bar
1. Sarja : 2-13, 3-13, la: Raghu. 1-38,13

1. eekeejJe=#eees: Meeue: Meeue: mepe&le: mce=le: Meeue: mepe&le: mce=le:~ vata.
432
433
with cooling and dancing of peacocks and moistened with

sweet nectar like water.
SARALA 1
Pinus roxburghii Sarg.
(Pinus longifolia Roxb. ex Lamb.)
Family : Pinaceae
Chirpine, chir
Sarala trees are very tall growing in the Himalayas. Thay
have a distinct smell in the air. Its wood is also fragrant.
Resin is obtained from it, known as gandhabiroza or
berajo used in medicine. Turpentine oil is also obtained
from its resin.
keHeesuekeC[t: keefjefYe: efJeveslegb efJeIeefleeveeb mejuegceeCeeced~
e$e m$egle#eerjleee emetle: meevetevf e ievOe: megjYeerkejeself e~~ (Kumra. sarga 1-8)
Elephants used to rub their foreheads against the pine
trunks to remove their itching. They scratched barks of the
trees secrete the resin which perfumes the entire forest and
the surrounding atmosphere.
leb eseeew mejefle mejuemkevOemebIepevcee

yeeOesleesukee#eefHeleecejeryeeueYeeies oJeeeqive:~
Den&mesveb Meceefelegceueb yeeefjOeejemenew:
DeeHeVeeefe& eMeceveHeuee: mebHeoes egeceeveeced~~ (Meghdta. East -54)
The fire produced by rubbing of two branches of the
pine tree burned the locks (tufts) of hair of tails of chamri
cows and that fire spread as forest fire. It is proper for you
to extinguish this fire completly with thousands of water
spurts. The wealth of noble men is for removing the pains
of distressed people. The references of Pine in the
Rmyaa are 2/76-16, 2/91-50; 4/21-17, 5/29, 6/4-81.
The Pine has its male and female cones. Reproductive
parts (stamens and carpels) are in cones.
SALLAK1
Boswellia serrata Triana & Planch
Family: Burseraceae
Shallaki, Salai, Sledi, Indian frankincense,
sali gugul
mejueemekeleceeleieewJesemHegefjleeqlJe<e:~
DeemeVeew<eOeees vesleg: vekelecemvesnoerefHekee~~ (Raghu. sarga 4-75)
The bright brilliant light of medicines was falling on the
chains put on the necks of elephants tied with the pine trees
at night. That light reflected at night was serving as lamps
without oil for the military officers at night.
Bhavabhti mentions
Uttararmacarita:
1. Megha. Early -55, Raghua. 4-75; Kumra. 1-9
1. Kumra. 8-33. Vikrama. Act-4
Sallakfrequently
meerleeosJee: mJekejueefuelew: meuuekeerHeuueJeeew:~

Dees ueesue: keefjkeueYekees e: Hegje JeefOe&leesYetled~~ and
efMeefMejkegke<eeemleeeles meuuekeerveeefveYeoefueleefJekeerCe&eeqvLeefve<evoievOe:~~
in
434
435
St, plucking very tender leaves of a sallaki tree was

feeding baby elephant. The synonym of Sallak is
Gagabhaky. The elephant rubs his body on the sallakis
bark which peels off resulting into oozing of resin, releasing
cool, bitter and astringent oozing resinous odour.
This intoxicated male elephant of the forest is fortunate.

He, after eating parts of the new leaves of Sallakk, feeds
the remains of them to his cow elephant and in this way he
develops intimacy with her (Uttararmacarita, 2/21; 3/6;
Mahvracarita 5/41).
Klids has mentioned this resinous odour in Kumra.

sarga 8 loka 33.
keefjkeueYeYepeceevemeuuekeerke<eeeievOe (Kdambar, para 25).

The sweet odour was coming out from leaves and bark
of Sallakk tree crushed by baby elephants. Elephants
love the leaves of Sallak
mLeeveceeefkeceHeeme oefvleve: meuuekeereJf eHeYeJeeefmeleced~

Elephants went to other place (evening place) leaving
the place (daytime place) perfumed with the peeling of the
sallakis bark.
DeeceefejesleHeuueJecegHeveerleb efeekejsCegnmlesve~
DeefYeue<eleg leeJeoemeJemegjefYejmeb MeuuekeerYeced~~ (Vikramo. Act-4)
Sallak tree had fresh new tender leaves. This Sallak
branch with just emerged new leaves had the resinous liquid
having wine like sweet odour. Ngarja wished to receive
such a branch from his wife Kari.
The Sallak tree is known as le or Dhapaun
is Gujarat. The elephant loves it. A resinous odourous
substance is obtained from it. Vaidas (Aryuveda doctor)
call it Kundarun or Kdaru. This tree is observed in the
forests of Rjapipl and Pvgaddha (Gujarat). The tree
blooms in monsoon (Rjaekhara, act 18).
peiOeeOez: veJemeuuekeerekf emeueew: Demee: efmLeefle keuHeeved
Oevees Jevecelepe: HeefjeeeeieuYeceYemeefle~~ (Mlatmdhava, Act 9-32)
mejuemeeuemeuuekeereeewjefJejuewjefHe efve:MeeKeleee efJejuewejf JeesHeue#eceeCew: HeeoHew: GHeslesve

(Para 127).
The trees of Sarala, Sla and Sallak are very closely
situated but as they had very few branches, they appeared
less in numbers.
SIDDHRTHA
Brassica campestris L. var. sarson Prain
(Brassica rapa L.)
Family: Brassicaceae (Cruciferae)
mee ieewjefmeeLe&efveJesMeJeef: otJee&eJeeuew: eefleefYeVeMeesYeced~~ (Kumra. 7-7)
Prvat was throwing white rapseeds and their beauty
increased uniquely with sprouts of Durv grass. The sight
of white rapseeds between the deep green grass was fine.
The rapseed in Sanskrit is Siddhartha, Bhtaghna,
Kausneha, etc... The rapseed oil is famous.
Bhtaghna means germicidal. Rapseed is of two types
(1) red and (2) white. The white one is more useful.
436
437
DekeejCemcesjceveewnjeveve: efMeKee ueueeeefHe&leieewjme<e&He:~

leJeeMeeeer HeefjJe=eYeeieee ceee ve : levee: mlevebOee:~~(M. M 10-6)
Kmndk wishes to see a baby playing in the lap of
Mlat. Which old woman does not desire to enjoy this
sight?
I have no fortune to see your baby sleeping in your lap,
sucking you, with innocent lovely face and on whose chest
and forehead the white rapseeds are present.
The custom of attaching white rapseeds might be
prevalent in the past, perhaps to keep away house ghost.
efmeeLe&eef<eg eLeesejnereceevemevleeveefYeVeOevemetef eHejcHejemeg~
ef$eeJeMes<ekegmegceemeg peefveecesCe Heekeece: keefHeefMeceevegHeeoOeeefle~~
(Kvyamms Adhyya-18)
SINDUVRA
Vitex negundo L.
Family: Lamiaceae (Verbenaceae)
Nirgundi, Sephali, Nagoa
keefleHeemenkeejHeg<Hejcemleveglegenf veesuHeefJeefveefmevogJeej~
megjefYecegKeefnceeieceevleMebmeer mecegHeeeew efMeefMej: mcejwkeyevOeg:~~
(Kirta. sarga 10-30)
iira, (late winter) the friend of love making season has
set in. The mango trees have a few blossoms now (not in
full blossoms as in spring). The cold is less as compared
with Hemanta (winter). Nagoa has only a few flowers.
iira, indicating the ending of Hemanta and forecasting of
arrival of spring, (the Vasanta) has set in.
Nagoa is included in the list of trees of pampa lake (the

Rmyaa (4/1-77). It is also present in the description of
Prastravaagiri Mountain (4/27-10) and in the vegetation
of Sahya mountain (6/4-72-78). It is also mentioned in
cegkeleekeueeHeerke=leefmevOegJeejb JemevleHeg<HeeYejCeb Jenvleer (Kumra. sarga 3-53)
by Klidsa.
The ruby ashamed by flowers of Aoka (in colour),
flowers of Karikra scorning the lustre of golden
ornaments, flowers of Nagoa making to forget the
whiteness of pearls: The poet picturises Pravat wearing
the ornaments as flowers of the spring. The loka indicates
that flowers of Nagoa are white.
In reality Sinduvra (Mukua writes Sinduvra) and
Nirgu should be distinguished as two distinct trees.
Amarakoa and other Nighau instead consider them as
synonyms have created confusion. Actually Nagoa with
white flowers is Sinduvra and Nagoa with azure flowers
is Nirgu. The clear distinction is mentioned:
Sinduvarah svetapushapah Nirgu Nlasindhuka,
inspite of this explanation confusion is created by
considering them as synonyms.
Nagoa with azure flower is found every where. Nagoa
with while flowers is rare. Nagoa is a nice small tree. It
has many varieties, with trifoliate or pentafoliate leaves,
along with the leaves, the colour of flowers changes from
lilac to violet. efmevOegb iepeceob Jeejeefle Fefle efmevOegJeej:~
Its leaf has a peculiar smell which is more severe than
the rut of the elephant.
438
439
efleefcejpeueOejmeceeeHeieceevevlejceefYeveJeefmeleefmevOegJeejkegmegceHeeC[gj:w DeCe&Jeeielewjieeevle
nbmewefjJe kegcegomejebefme evHeeow:~~ (Kdambar, early para 43)
Lakes with white lotuses along with the moon rays, like
the freshly blossomed white flower of Sindhuvra after
the monsoon, like the white swans are here mentioned.
That Sindhuvr has white flowers and it blossoms in
autumn is also mentioned.
When St did not relent from her obstinacy of

accompanying Rma to the forest, he agrees to take her
and speaks.
There are many references in Kdambar stating the

whiteness of Sinduvra flowers:
When the ugly cheerful female monsters were advising

St to engage with Rvaa, she replies as follows:
oervees Jee jepenervees Jee ees ces Yelee& me ces ieg:~
leb efvelecevegjkeleeeqmce eLee mete& megJee&uee~~ (5/24/4)
kegpekegvoefmevOegJeej- kegmegceefJeefYe: FJe Guueefmeleeced (Kanyakm). The

young lady with lustrous beauty, resembling that of the
flowers of Kuaja, Kunda and Sindhuvra.
DeJeoeleefmevOegJeejoeceesHenejb nefjevovejmew: e#eeefueleb..... cegkeleeefMeueeHeb DeefOeefMe<es~~
(Kdamar, early para, 203)
The poet describes the white seat of pearls like the garland
of white Sinhuvra flowers.
ceOegefyevogmeefvoefmevOegJevejeefpejpeesOetmeefjleleerjeefYe: (para 215. The poet
mentions trickling of nectar drops from Sidhuvra flower.
There were rows of such trees trickling nector drops on
the bank of the river.
SUVARCAL1
Helianthus annuus L.
Family: Asteraceae
Sunflower, Surajamukhi, Suryamukhi
1. The Rmyaa 2/30, 30.5/24-9
Oece&mleg iepeveemees meefjeeefjle: Hegje~

leb eenb DevegJeefle&<es eLee mete& megJee&uee~~ (2-30-30)
As the sunflower follows the sun, I will follow as the
trunk of the elephant accordingly
If my husband is poor without the kingdom, still he is

my master and I will always follow him, as the sunflowers
follow the sun.
SUVARAVKA
The Rmyaa (5/14-38-40) mentions at many places this
tree but there is no tree like this. Probably this word is used for
a tree with a golden look, or considering the golden colour of
flowers of Karikra ( Cassia fistula ) and its synonym
Suvaraka, these golden trees could be Karikra trees.
There is a phrase Kcann vkn (4/50-25-29).
STHAGARA
Putranjiva roxburghii wall.
Family: Putrnjivaceae (Euphorbiaceae)
Putranjiva, Putijia
440
441
(Rmyaa 2/99-24). Tilakkhy interprets as

Putrajvaka. alhaa introduces this tree as ceOeJele&gue:
leer#CeeeHeuees pecyeerjHe$ees Je=#e: The garland of the flower of this tree
is worn for prolonging the life of a child with a tendency to
die, hence, its name is Jvaputa. The tree is ever green.
Its leaves are deep green, shining, ellipitical and serrate
STHALAKAMALIN
e#eg: KesoelmeefueueiegefYe: Heef#ceYejeoevleerced~~
meeYeserJe mLeuekeceefueveeR ve eyegeb ve megHleeced~~ (Meghdta, early 30)
DeveemeLee metvekejemeeefjCeer ooMe& otve: mLeueHeefeveeR veue:~~
(Naiadha. 1/88)
The satisfied king Nala saw a ground lotus extending
his hand like a flower. Sthalakamalin means lotus growing
on ground, but lotus does not grow on ground, but one
can interpret it as one growing near the bank of a water
body. Nighau has a word Padmacra whose synonyms
are Sthalapadmin Sthlaruh. But it is not undershoot
what is Padmacra? Sthalajni Ambujni ca! (Rmyaa
4/26-26).
SYANDANA
Rmyana 3/15/18, 4/1-82. Tinia and Syandana trees
are present in the list of trees of Pacava. yandana is
Taachha, Refer Tinia and Atimuktaka.
HARICANDANA1
cegeefle ve leeJeomee: kecHeb kegmegcemeceyevOeveb oeced~
HeMe nefjevovesve mleveceOeesJeeefmevee keefLeleced~~ (Vikramo. Act-1)
The stalk of the flower is so tender that it can be easily
detached from its attachment with the stem. Her tender
heart like the attachment of the flower is still trembling
because the ointment of Haricandana applied between the
two breasts is tossing due to breathing.
Many interpret Haricandana as heavenly sandal paste.
Indra likes this paste. Hence its name:
HeeC[eeseceebmeeefHe&leuecyenej: keue=Hleejeiees nefjevovesve~
DeeYeeefle yeeueeleHejkelemeeveg: meefvePe&jesej FJeeefjepe:~~ (Raghu 6-60)
The king of Pu state, having garlands of pearl wearing
on his shoulders, oimtment of Haricandana applied over
the body and where rivers flow from his mountain peakssuch a king was looking as a fabulous man having the face
of a man and a tail of a serpent.
Mallintha explains Haricandana as Goirkhya
which means scented paste or red sandal. Vaidyas
consider Raktacandana as Ratjal whose wood is red like
red powder (Kaku).
Deece=Je#eesnefjevoveee cevoejceeuee nefjCee efHevee~~(kuntala Act-7)
Mandra garland broken by Haricandana and whose
upper chandana layer was upturned out by Indra. After
referring Haricandana, let us decide its real mening.
1. Raghu 6-60, vikram. 1.13 which appers as deep red
442
443
Amarakoa considers it as Pacaite Devetarava, one

among the Gods five trees. In addition lew u eHeef C e& k eiees M eer < ex
nefjevoveceefm$eeeced ~ (Amarakoa Manuyavarga page 247).
There is another separate reference. Bhnuj Dkita
explains it as a type of chandana visesanam as a type of
chandan. Amarsinh explains it as Tilapar as a synonym
for Raktacadana.
It means Raktcandana can be a synonym of Haricandana.
Bhnuj
Dkita
explains
its
meaning
as Hari kapilavara candanam. Therefore Haricandana
is synonym of Raktacanda and tawny (Kapila) coloured
chandana. Dhavantari Nighau gives nine names and
difficult for human beings to know their qualities.
nefjeboveb megjen nefjievOeb evevoveb efoJeced~
efoefJepe e ceneievOeb vevopeb ueesefnleb e veome%eced~~
Dhanvantari and Rjanighau mention candana,
Rktacandana, Kucnadana, Kliyaka, Barbarika and
Haricandana. All these are Special candana. From this
one concludes that Haricandana is not Raktacandana.
On the other hand, alhana interprets as Stricandana.
Vgbhaa critic Aruadatta mentions Haricandana as esos
ueesefnleceeflemegiebOe megg MeerleJeere e leod nefjevoveced Geles means that candan
which is deep red, very fragrant and cooling.
I feel Haricandana means very best and very fragrant one.
Mlavikgnimitra 4-66 mentions Raktacandana.
Raghuvaa (sarga 11-20) mentions Rudhiracandankt,
but here Rudhira means Kukuma (Kesara) and candana.
During coronation of Rma, water treated with

Haricandana was brought in golden pots to anoint (2/658). There is a reference of Snnaikj experts. During
coronation of Sugrva Cananni ca divyni (4/26-26),
Divyacandan along with other auspicious candans were
present. Hanumn with other monkeys reached at the
residence of a very reputed female ascetic in search of St.
The great poet mentions DeiegCeeb e efoJeeveeb evoveeveeb e mebeeeved
(4.50-55) and shows the collection of Divyacandana.
Rvaa sees a unique beautiful girl Rambh.
efoJeevoveefueHleeer cevoejke=lecetOe&pee~ efoJeeslmeJeke=leejcYee efoJeHeg<HeefJeYete<f elee~~
Rambh (a beautiful woman), with application of
Divyacadana over the body, showing a braid of Mandra
flowers in her hair, adorned with flowers and as if deeply
engaged in a divine festival is shown. In short Hari and
Divya Candan are the best.
Deemeereveb veg nefjevoveHeuueJeeveeced (Bhavavbhuti, early 3/11). Rma
is awakened with Sts touch Then he says that he feels as
if somebody is applying to my body the juice of leaves of
Haricandana tree.
Jewons erHeefjjcYe S<e e cegng ewleveceeceerueeved
Deevevoer nefjevovesvogeMf eefMejeqmveiOees Ceevele:~~(Mahvrcarita 2/22)
The touch of fragrant embrace of Vaideh (St) is
animating. The embrace is cooling and delicate like
Haricandana and moon light, along with camphor and
snow (Mlatmdhava. 6/12)
Harichandana is considered red, cooling and fragrant.
445
444
eerceuueleeYeJevecees<eOee: eoerHee: Meee veJeeefve nefjevoveHeuueJeeefve~

Deeqmcevjefleecevegoe mejespeJeelee: mcele&gb efoMeefvle ve efoJe: megjmegvojerYe:~~
(Kirta. sarga 5/28)
The abundant creepers in the mountains were only the
palace. The medicinal plants were only the lamps. The
sleeping bed was the new leaves of Haricandana. The
blowing of breeze through lotus forests was reducing the
fatigue of sexual union. In short all things which make one
forget the heaven are present here.
ke<eCekecHeefvejmleceneefnefYe: #eCeefJeceecepeJeefpe&lew:~
Fn ceomveefHelewjvegceereles megjiepeme ieleb nefjevovew:~~ (sarga 5/47)
The elephants of Indra were scratching the trunks of
Haricandana trees. So the trees were trembling and big
serpents living inside were furiously hissing. So elephants
feared and ran away. But the rut of foreheads of elephants
produced during scratching was present on the trees. The
poet points out that these marking on trees indicate the
path the elephants traversed.
The new born baby is here compared with a rising morning

sun. A similar instance is expressed in Mlatmdhava when
Kamandak speaks :
DekeejCemcesjceveesnjeveve: efMeueeueueeeefHe&leieewjme<e&He:~
leJeeMeeeer HeefjJe=eYeeieee, ceee ve : levee: mlevebOee:~~ (Act 10)
What is the mystery in the word Haridravasana
dhri? Was the yellow dress necessary for a mother,
breast feeding the baby? Was it nessary when a baby was
just born?
Turmeric is anti inflammatory and anti-germ. The idol
of goddess of the sixth day.nefjeJeefJegjCeHeefjefHeejecyejOeeefjCeer (para
64). Her clotheme were painted with turmeric colour mixed
with other colours.
In Sanskrit there are many names of night are present.
They are equally used for turmeric, Rtri, Ni, Rajan are
synonyms of Haridr. Another name is Yoitpriy (dear
to women)
HINTLA
HARIDR
Curcuma longa L.
Family: Zingiberaceae
Turmeric, Haladara
efnvleeueeveeb HeeueerefkebMegkeeveeved, Heg<HeeHeer[veemenslegJe&mevle:~~ (Rjaekhara)

Hintla flowers in spring. Amarsinha considers Kharjr,
Ketak, Ta (palm) and Hintla as Tadruma. Hintla is
a type of a palm (Phoenix).
keoe neefjJemeveOeeefjCeer meglemeveeLeeslmee eewefjJeesefolejefJeceC[uee meyeeueeleHee

ceeceevevoefe<eefle osJeer (Kdambar para 54). When will the Dev
(goddess) give me the joy of having a baby in my lap and
wearing a yellow coloured dress or dyed in my turmeric.
Page No.
Botanical Name
241
Abrusprecatorius L.
236
Acacia catechu (L.F.) willd
342
Aegle marmelos(L.) Corr.
10
AlangiumlamarckiiThw.
315
Albizialebbeck (L.) Benth
413
Albizialebbeck (L.) Benth
377
Allium sativum L.
427
Alstoniascholaris L.R. Br.
408
Andropogonhalepensis(L.) Brot
294
Andropogonsquarrosus L. f.
290
Anogeissuslatifolia (Roxb. ex DC.) Wall. ex Bedome
90
Anthocephaluscadamba(Roxb.) Miq
AquilariaagallochaRoxb.
Aquilariamalaccensis L.
233
Areca catechu L.
322
Areca catechu L.
279
Artemisia indicaWilld.
279
Artemisia princepsPamp.
382
Artocarpusaltilis(Park.) Fosberg
311
Artocarpushetrophyllus Lam.
382
ArtocarpuslakoochaRoxb.
238
Asparagus racemosusWilld.
311
Atrocarpusintegrifolia L.
25
Azadirachtaindica A. Juss.
300
Azadirachtaindica A. Juss.
71
Balanitesroxburghii Planch
298
Barringtoniaacutangula(L.) Gaertn.
298
Barringtoniaracemosa (L.) Spreng.
349
BassialatifoliaRoxb.
168
231
171
BerberisasiaticaRoxb.
346
BetulautilisD. Don
312
Bignonia chelonoidesL. f.
411
Bombaxceiba L.
433
BoswelliaserrataTriana& Planch
435
BrassicacampestrisL.var.sarsonPrain
435
Brassicarapa L.
325
Buchananialanzanspreng.
325
B. latifoliaRobx.
178
Butea monosperma (Lam.) Taub.
320
CalophylluminophyllumL.
19
Calotropisgigantea (L.) R. Br. ex Schult.
149
CapparisaphyllaRoth.
149
Capparis decidua (Forssk.) Edgew.
214
Carthamustinctorius L.
217
Cassia fistula L.
286
Cedrusdeodara (Roxb.) G.Don.
339
Cephalandraindicavar. sweet Naud.
402
Chrysopogonzizanioides (L.) Roberty
294
Chrysopogonzizanioides L.
243
Cicer arietinum L.
158
Cinnamomumcamphora(L.) J. Presl.
263
Cinnamomumtamala(Buch.Ham) T. Nees& C.H. Ebern.
76
Citrulluscolocynthis (L.) Schrad
298
Citrus aurantium L.
366
Citrus limonumRisso
343
Citrus medicaLinn.
24
ClerodendronmultiflorumBurm.
24
ClerodendronphlomoidesHort.Ital. ex DC.
17
Clitoriaternatea L.
339
Cocciniagrandis(L.) Voigt.
339
CocciniaindicaWight &Arn.
306
Cocos nucifera L.
239
Coixlacryma-jobi L.
240
Commiphoramukul(Hook. ex Stocks) Engl.
240
Commiphorawightii (Arn.) Bhandari
321
Commiphorawightii (Arn.) Bhandari
80
Cordia dichotomaForst.
80
Cordia myxaauct.
398
CrataevareligiosaForst.
398
CratevareligiosaG.Forst f.
191
Crocus sativus L.
85
CucumissativasL.
444
Curcumalonga L.
283
Cynodondactylon (L.) Pers.
368
Cyperusrotundus L.
419
DalbergialatifoliaRoxb.
81
Datura innoxia Mill
320
Delonixelata(L.) Gamble
345
DilleniaindicaL.
272
Diospyrosembryopteris Pers.
272
DiospyrosmelanoxylonRoxb.
209
DolichosbiflorusL.
86
Elettariacardamomum(L.) Maton
52
EmblicaoofficinalisGaertn.
209
Eragrostiscynosuroides(Retz.) P. Beauv.
280
Eragrostiscynosuroides (Retz.) P. Beauv.
257
Eugenia jambolanaLam.
332
FicusamplissimaSmith
308
FicusbenghalensisL.
78
FicusracemosaL.
46
Ficusreligiosa L.
332
FicustsielaRoxb.
175
GmelinaarboreaRoxb.
289
GrewiatiliaefoliaVahl.
399
Gymnosporiamontana (Roth) Benth.
11
HardwickiapinnataRoxb.
436
Helianthus annuus L.
256
Hibiscus rosa-sinensis L.
13
Hiptagebenghalensis (L.) Kurz.
13
HiptagemadablotaGaertn.
194
Holarrhenaantidysenterica (L.) wall
371
Hordeum vulgare L.
302
IndigoferatinctoriaL.
197
Jasminumarborescens Roxb.
373
JasminumauriculatumVahl
260
JasminumauriculatumVahl.
362
JasminumgrandlflorumL.
296
Jasminumsambac (L.) Aiton
359
Jasminumsambac (L.) Aiton
30
Lagenariasiceraria (Molina) Standl
30
Lageneria vulgaris Ber.
166
Lathyrussativus L.
235
Linumusitatissimum L.
232
Luffa acutangula (L.) Rox. varamara (Roxb.) Clarke
349
Madhucalongifolia(J. Kontg.) J.F. Macbr.
148
Mallotusphilippensis (Lam.) Muell. Arg.
376
Mallotusphilippensis(Lam.) Muell. Arg.
54
Mangiferaindica L.
361
Mangiferaindica L.
251
Mesuaferrea L.
305
Mesuaferrea L.
291
Millettiapinnata(L.) Panigrahi
225
Mimusopselengi L.
380
MiniosapudicaL
425
Moringaoleifera Lam.
101
Musaparadisiaca L.
110
NelumbonuciferaGaertn.
90
Neolamarckiacadamba (Roxb.) Bosser
148
NeriumodorumAiton.
148
Nerium oleander L.
358
OcimumbasilicumL.
292
OchrocarpuslongifoliusBenth. & Hooker
175
Ochrocarpuslongifolius Benth. & Hook. f.
303
OryzanivaraSharma &Shastry
160
Oryza sativa L.
273
OugeiniadalbergiodesBenth.
12
OugeiniadalbergioidesBenth.
217
Pandanus odoratissimusL.f.
422
Parmeliaperforata(Sm. &Sowerby) Gray
230
Paspalumscrobiculatum L.
335
PentapetesphoeniceaL.
365
Phaseolusradiatus L.
367
Phaseolustrilobatus(L.) Scherb.
236
Phoenix sylvestris (L.) Roxb.
294
Phragmiteskarka (Retz.) Trin. exSteud.
382
Phyllanthusacidus(L.) Skeels
382
PhyllanthusdistichusMll. Arg.
52
Phyllanthusemblica L.
432
PinuslongifoliaRoxb. ex Lamb.
432
PinusroxburghiiSarg.
265
Piper betleL.
89
Piper cubebaL.f.
319
Piper longumL.
357
Piper nigrumL.
320
PoincianaelataL.
291
Pongamiaglabra Vent.
291
PongamiapinnataL.
406
Prosopis cineraria (L.) Druce
406
Prosopisspicigera L.
310
PrunuscerasoidesD.Don
310
PrunuspuddumRoxb. ex Wall
48
Pterocarpus marsupiumRoxb.
374
Pterocarpussantalinus L. f.
366
Pterospermumacerifolium (L.) Willd.
366
PterospermumglabrescensWight &Arn.
281
Punicagranatum L.
439
Putranjivaroxburghiiwall.
85
Ricinuscommunis L.
348
RubiacordifoliaL.
67
Saccharumofficinarum L.
171
Saccharumspontaneum
367
SaccharummunjaRoxb.
244
Santalum album L.
25
SapindusemarginataVahl.
24
Sapindustrifoliatus L.
31
Saracaasoca(Roxb.) Wilde
31
Saracaindica L.
215
Saussurealappa Clarke.
10
Semecarpusanacardium L. f.
403
SemecarpusanacardiumL.f.
405
SemecarpusanacardiumL.f.
274
Sesamumindicum L.
Sesbania grandiflora (L.) Poir
430
Shorearobusta Roth
408
Sorghum halepense (L.) Pers.
66
Spondiasmangifera W.
66
Spondiaspinnata (L.f.) Kurz.
312
Stereospermumchelonoides (L. f.) DC.
312
StereospermumsuaveolensDC.
176
Strychnosnux-vomica L.
301
Strychnospotatorum L.
389
SymplocosracemosaRoxb.
380
Syzygiumaromaticum (L.) Merrill & Perry
257
Syzygiumcumini(L.) Skeels
271
Tamarindusindica L.
242
Taxusbaccata L.
378
Tecoma undulate (Sm.) G.Don
378
Tecomellaundulata D. Don
410
TectonagrandisL.f.
20
Terminalia arjuna(Roxb.) wight&Arn.
Terminalia belerica (Gaertn.) Roxb.
149
Thevetiaperuviana (Pers.) K. Schum.
310
Trichosanthescucumerina L.
310
TrichosanthesdioicaRoxb.
242
Triticumaestivum L.
262
ValerianahardwickiiWall.
84
Vetiveriazizanioides(L.) Nash
294
Vetiveriazizaniodes(L.) Nash
402
Vetiveriazizanioides (L.) Nash
365
Vigna mungo (L.) Hepper
367
Vignaradiata(L.) R. Wilczek
436
VitexnegundoL.
289
Vitisvinifera L.
290
Woodfordia floribundaSalisb
150
Ziziphusnummularia(Burm.f.) Wight &Arn.

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PLANTS IN SANSKRIT LITERATURE

Sardar Patel University

MESSAGE BY VICE CHANCELLAR

PREFACE BY TRANSLATOR AND ADAPTOR

29, Freedom Fighter Nagar,

In Vedas medicines (Ohadhi) have been prayed Oh!

There is life in plants but it is covered by Tamogua

In our great epics the most beautiful picture of Tapovana

Shakespeares plays The Tempest, Midsummer Nights

In our culture the mountains, rivers and forests are

The first sarga of Raghuvaa opens with Dilipa and

DeefOekeb eefJeYeemesleVeerueHeerleb leg Meeueced~

women ornamented with beautiful dresses and jewelleries

HeMe YeuueelekeeeqvyeuJeeVejwjvegHemeseJf eleeved~

Vedalankra Shri Shankardev, resident at Gurukul

The author of Rjanighau (glossary) has named

In Mahvracarita (Sarga 2, loka 40), Bhavabhti,

Dhanvantari and Rjanighau have no reference of

cegevf egce: keesjefkele: efMeefleegelf e Je&vescegveecevele efmebenf keemegle:~

mebeeefjles eeiegmeejeesveew OetHes meceglmeHe&elf e Jewpeevleer:~ Raghuvaa 6/8

Let the people consider Agar wood inferior/ untouchable,

The incense of Klguru was coming from the mansion of

Sanskrit name Aguru-Agar raises some doubts, the

Indumat after being beautifully dressed was consumed

The wind carrying the fragrance produced from the

For the hair growth and treatment of hair problems,

The foolish burn Agar as a fuel (wood) as the ignorant

Bharata, (Rmyaa, 2/71.....28) coming from the

1.HeMe YeuueelekeeeqvyeuJeeVejwjvegHemes efJeleeved~

The grief I had in my mind because of the downfall of

the sawed wood and kept a small peg of Acacia catechu

(Dalbergia latifolia). Its resin is known as Punjab kino.

In Amarakoa Atimuktaka is mentioned as a separate

1.The footnote in Amarakaoa has noted DeeflejkelelJeeled Fefle Ye#eerjmJeeceer,

Deefleeevlees cegkeleeb Meewkedueeled~1 (Bhnuj Dkta)

(3/95) describes who else but the mango tree is ready to

Urva transformed into a Vsant climber because of a

Looking fascinating, blooming by the spring, the

ceeOeJeercegkegueef<eg JesefCeyevOees.....leeqmcevceOeg: me YeieJeeved iegjveeveeced~

(Kvaymimns). This loka justifies the synonym Bhramarotsav for Mdhav .

put their hands on their chest and shouted with

eLeew<eOewn&mleielew: meefJeees ve oMeles keeve HeVeiesve~

Oh God Bhskarakira! rka milk! This pma (eczema)

When Rvaa abducted Sit, Rma asked everybody

GlHeMeeefce gleceefHe meKes ceefleeeLe efeeemees:~

Klidsa, describing the rainy season (tusahra,

Though you desire to hasten, for my sake you will have

DeeefHeejeyejpe: keCelJeevceee&og eje MegMegcespe&vg eme~

Following loka shows that Klidsa knew that Arjuna

The broken string of the bow, after iva had killed

cegkelJee keocyekegpeepe&vg emepe&veerHeevmeHleoevegHeielee kegmegceesoieceeer:~~

The wind carrying the fragrance of the fully blossomed

ARIA ARIAKA, ARIAHAKA

Aria therefore indicates no hurt or fear (Ria) remains

The foot prints marked with Alaktak were set.

Men whose bodies are indolent because of passion have

efJeueeskevesveevegie=neCe leeJeefMeb peueeveeceefOeHeme oejeved~

para 216) of describing a dull religious man like Dravid

Note by the translator : The author has used two words

Dee cetuelees efJegcejeieleeceb meHeuueJee: Heg<Heeeb oOeevee:~

1. tusahra-6/16; 6/5. Mlavikgnimitra-Part 3- 44,49,50,47,55,

The beautiful women used to put the flowers in their